Tafsir Al Mizan Vol 1

Tafsir Al-Mizan Volume 1
Allamah Muhammad Hussein Tabatabai - XKP
Published: 2013
Tag(s): islam tabatabai mizan almizan tafseer commentary xkp "shia books" quran furqan hamd baqarah "allamah tabatabi" "mohammed
hussain" "mohd husein tabatabai"
Chapter
1
PREFACE OF AL-MIZAN BY THE AUTHOR
In this preface we shall describe the method adopted in this book to find out the meanings of the
verses of the Qur'an.
At-Tafsir (exegesis), that is, explaining the meanings of the Qur'anic verse, clarifying its import and
finding out its significance, is one of the earliest academic activities in Islam. The interpretation of
the Qur'an began with its revelation, as is clear from the words of Allah: Even as We have sent among
you an Apostle from among you who recites to you Our communications and purifies you and teaches
you the Book and the wisdom and teaches you that which you did not know (2:151).
The first exegetes were a few companions of the Prophet, like Ibn 'Abbas, 'Abdullah ibn 'Umar,
Ubayy (ibn Ka'b) and others. (We use the word, 'companion', for other than 'Ali - a.s; because he and
the lmams from his progeny have an unequalled distinction - an unparalleled status, which we shall
explain somewhere else). Exegesis in those days was confined to the explanation of literary aspects
of the verse, the background of its revelation and, occasionally interpretation of one verse with the
help of the other. If the verse was about a historical event or contained the realities of genesis or
resurrection etc., then sometimes a few traditions of the Prophet were narrated to make its meaning
clear.
The same was the style of the disciples of the companions, like Mujahid, Qatadah, Ibn Abi Layla,
ash-Sha'bi, as-Suddi and others, who lived in the first two centuries of hijrah. They relied even more
on traditions, including the ones forged and interpolated by the Jews and others. They quoted those
traditions to explain the verses which contained the stories of the previous nations, or which
described the realities of genesis, for example, creation of the heavens and the earth, beginning of the
rivers and mountains, the "Iram" (the city of the tribe of 'Ad), of Shaddad the so-called "mistakes" of
the prophets, the alterations of the books and things like that. Some such matters could be found even
in the exegesis ascribed to the companions.
During the reign of the caliphs, when the neighboring countries were conquered, the Muslims came in
contact with the vanquished people and were involved in religious discussions with the scholars of
various other religions and sects. This gave rise to the theological discourses, known in Islam as
'Ilmu 'I-kalam. Also, the Greek philosophy was translated into Arabic. The process began towards the
end of the first century of hijrah (Umayyad's period) and continued well into the third century
(Abbasid's reign). This created a taste for intellectual and philosophical arguments in the Muslim
intelligentsia.
At the same time, at-tasawwuf (Sufism, mysticism) raised its head in the society; and people were
attracted towards it as it held out a promise of revealing to them the realities of religion through
severe self-discipline and ascetical rigors instead of entangling them into verbal polemics and
intellectual arguments.
And there emerged a group, who called themselves people of tradition, who thought that salvation
depended on believing in the apparent meanings of the Qur'an and the tradition, without any academic
research. The utmost they allowed was looking into literary value of the words.
Thus, before the second century had proceeded very far, the Muslim society had broadly split in four
groups: The theologians, the philosophers, the Sufi's and the people of tradition. There was an
intellectual chaos in the ummah and the Muslims, generally speaking, had lost their bearing. The only
thing to which all were committed was the word, "There is no god except Allah, and Muhammad
(s.a.w.)** is the Messenger of Allah". They differed with each other in everything else. There was
dispute on the meanings of the names and attributes of Allah, as well as about His actions; there was
conflict about the reality of the heavens and the earth and what is in and on them; there were
controversies about the decree of Allah and the divine measure; opinions differed whether man is a
helpless tool in divine hands, or is a free agent; there were wranglings about various aspects of
reward and punishment; arguments were kicked like ball, from one side to the other concerning the
realities of death, al-barzakh (intervening period between death and the Day of Resurrection);
resurrection, paradise and. hell. In short, not a single subject, having any relevance to religion was
left without a discord of one type or the other. And this divergence, not unexpectedly, showed itself in
exegesis of the Qur'an. Every group wanted to support his views and opinions from the Qur'an; and
the exegesis had to serve this purpose.
The people of tradition explained the Qur'an with the traditions ascribed to the companions and their
disciples. They went ahead so long as there was a tradition to lead them on, and stopped when they
could not find any such tradition (Provided the meaning was not self -evident). They thought it to be
the only safe method, as Allah says: … and those who are firmly rooted in knowledge say:' "We
believe in it, it is all from our Lord… " (3:7).
But they were mistaken. Allah has not said in His Book that rational proof had no validity. How could
He say so when the authenticity of the Book itself depended on rational proof. On the other hand, He
has never said that the words of the companions or their disciples had any value as religious proof.
How could He say so when there were such glaring discrepancies in their opinions? In short, Allah
has not called us to the sophistry which accepting and following contradictory opinions and views
would entail. He has called us, instead, to meditate on the Qur'anic verses in order to remove any
apparent discrepancy in them. Allah has revealed the Qur'an as a guidance, and has made it a light
and an explanation of everything. Why should a light seek brightness from others' light? Why should
guidance be led by others' guidance? Why should "an explanation of everything" be explained by
others' words?
The theologians' lot was worse all the more. They were divided into myriad of sects; and each group
clung to the verse that seemed to support its belief and tried to explain away what was apparently
against it.
The seed of sectarian differences was sown in academic theories or, more often than not, in blind
following and national or tribal prejudice; but it is not the place to describe it even briefly. However,
such exegesis should be called adaptation, rather than explanation. There are two ways of explaining
a verse - One may say: "What does the Qur'an say?" Or one may say: "How can this verse be
explained, so as to fit on my belief? " The difference between the two approaches is quite clear. The
former forgets every pre-conceived idea and goes where the Qur'an leads him to. The latter has
already decided what to believe and cuts the Qur'anic verses to fit on that body; such an exegesis is
no exegesis at all.
The philosophers too suffered from the same syndrome. They tried to fit the verses on the principles
of Greek philosophy (that was divided into four branches: Mathematics, natural science, divinity and
practical subjects including civics). If a verse was clearly against those principles it was explained
away. In this way the verses describing metaphysical subjects, those explaining the genesis and
creation of the heavens and the earth, those concerned with life after death and those about
resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy
was admittedly only a set of conjectures - unencumbered with any test or proof; but the Muslim
philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and
other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform.
The Sufis kept their eyes fixed on esoteric aspects of creation; they were too occupied with their
inner world to look at the outer one. Their tunnel-like vision prevented them from looking at the things
in their true perspective. Their love of esoteric made them look for inner interpretations of the verses;
without any regard to their manifest and clear meanings. It encouraged the people to base their
explanations on poetic expressions and to use anything to prove anything. The condition became so
bad that the verses were explained on the-basis of the numerical values of their words; letters were
divided into bright and dark ones and the explanations were based on that division. Building castle in
the air, wasn't it? Obviously, the Qur'an was not revealed to guide the Sufis only; nor had it addressed
itself to only those who knew the numerical values of the letters (with all its ramifications); nor were
its realities based on astrological calculations.
Of course, there are traditions narrated from the Prophet and the lmams of Ahlulbayt (a.s.) saying for
example: "Verily the Qur'an has an exterior and an interior, and its interior has an interior up to seven
(or according to a version, seventy) interiors … But the Prophet and the lmams gave importance to its
exterior as much as to its interior; they were as much concerned with its revelation as they were with
its interpretation. We shall explain in the beginning of the third chapter, The Family of 'Imran', that
"interpretation" is not a meaning against the manifest meaning of the verse. Such an interpretation
should more correctly be called "misinterpretation". This meaning of the word, "interpretation", came
in vogue in the Muslim circles long after the revelation of the Qur'an and the spread of Islam. What
the Qur'an means by the word, "interpretation", is something other than the meaning and the
significance.
In recent times, a new method of. exegesis has become fashionable. Some people, supposedly
Muslims, who were deeply influenced by the natural sciences (which are based on observations and
tests) and the social ones (that rely on induction), followed the materialists of Europe or the
pragmatists. Under the influence of those anti-Islamic theories, they declared that the religion's
realities cannot go against scientific knowledge; one should not believe except that which is
perceived by any one, of the five senses; nothing exists except the matter and its properties. What the
religion claims to exist, but which the sciences reject -like The Throne, The Chair, The Tablet and
The Pen - should be interpreted in a way that conforms with the science; as for those things which the
science is silent about, like the resurrection etc., they should be brought within the purview of the
laws of matter; the pillars upon which the divine religious laws are based - like revelation, angel,
Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a
development of the matter, or let us say, a property of the matter; legislation of those laws is
manifestation of a special social genius, who ordains them after healthy and fruitful contemplation, in
order to establish a good and progressive society.
They have further said: One cannot have confidence in the traditions, because many are spurious; only
those traditions may be relied upon which are in conformity with the Book. As for the Book itself, one
should not explain it in the light of the old philosophy and theories, because they were not based on
observations and tests - they were just a sort of mental exercise which has been totally discredited
now by the modem science. The best, rather the only, way is to explain the Qur'an with the help of
other Qur'anic verses - except where the science has asserted something which is relevant to it.
This, in short, is what they have written, or what necessarily follows from their total reliance on tests
and observations. We are not concerned here with the question whether their scientific principles and
philosophic dicta can be accepted as the foundation of the Qur'an's exegesis. But it should be pointed
out here that the objection which they have leveled against the ancient exegetes - that theirs was only
an adaptation and not the explanation is equally true about their own method; they too say that the
Qur'an and its realities must be made to conform with the scientific theories. If not so, then why do
they insist that the academic theories should be treated as true foundations of exegesis from which no
deviation could be allowed?
This method improves nothing on the discredited method of the ancients.
If you look at- all the above-mentioned ways of exegesis, you will find that all of them suffer from a
most serious defect: They impose the results of academic or philosophic arguments on the Qur'anic
meanings - they make the Qur'an conform with an extraneous idea. In this way, explanation turns into
adaptation, realities of the Qur'an are explained away as-allegories and its manifest meanings are
sacrificed for so-called "interpretations".
As we mentioned in the beginning, the Qur'an introduces itself as the guidance for the worlds (3:96);
the manifest light (4:174), and the explanation of every thing (16:89). But these people, contrary to
those Qur'anic declarations, make it to be guided by extraneous factors, to be illuminated by some
outside theories, and to be explained by something other than itself. "What is that "something else"?
What authority has it got? And if there is any difference in various explanations of a verse and indeed
there are most serious differences - which mediator should the Qur'an refer to?
What is the root-cause of the differences in the Qur'an's explanations? It could not happen because of
any difference in the meaning of a word, phrase or sentence. The Qur'an has been sent down in plain
Arabic; and no Arab (or Arabic-knowing non-Arab) can experience any difficulty in understanding it.
Also, there is not a single verse (out of more than six thousand) which is enigmatic, obscure or
abstruse in its import; nor is there a single sentence that keeps the mind wandering in search of its
meaning. After all, the Qur'an is admittedly the most eloquent speech, and it is one of the essential
ingredients of eloquence that the talk should be free from obscurity and abstruseness.
Even those verses that are counted among the "ambiguous" ones, have no ambiguity in their meanings;
whatever the ambiguity, it is in identification of the particular thing or individual from among the
group to which that meaning refers. This statement needs some elaboration:In this life we are surrounded by matter; even our senses and faculties are closely related to it. This
familiarity with matter and material things has influenced our mode of thinking. When we hear a word
or a sentence, our mind races to its material meaning. When we hear, for example, the words, life,
knowledge, power, hearing, sight, speech, will, pleasure, anger, creation and order, we at once think
of the material manifestations of their meanings. Likewise, when we hear the words, heaven, earth,
tablet, pen, throne, chair, angel and his wings, and Satan and his tribe and army, the first things that
come into our minds are their material manifestations.
Likewise, when we hear the sentences, "Allah created the universe", "Allah did this", "Allah knew
it", "Allah intended it" or "intends it", we look at these actions in frame of "time" because we are
used to connect every verb with a tense.
In the same way, when we hear the verses: … and with Us is more yet (50:35), … We would have
made it from before Ourselves (21:17), … and that which is with Allah is best… (62:11), … and to
Him you shall be brought back (2:28, etc.), we attach with the divine presence the concept of "place",
because in our minds the two ideas are inseparable.
Also, on reading the verses: And when We intend to destroy a town (I7:16), And We intend to bestow
a favor… (28:5), and Allah intends ease for you (2:185), we think that the "intention" has the same
meaning in every sentence, as is the case with our own intention and will.
In this way, we jump to the familiar (which most often is material) meaning of every word. And it is
but natural. Man has made words to fulfill his social need of mutual intercourse; and society in its turn
was established to fulfill the man's material needs. Not unexpectedly, the words became symbols of
the things, which men were connected with and which helped them in their material progress.
But we should not forget that the material things are constantly changing and developing with the
development of expertise. Man gave the name, lamp, to a certain receptacle in which he put a wick
and a little fat that fed the lighted wick which illuminated the place in darkness. That apparatus kept
changing until now it has become the electric bulb of various types; and except the name "lamp" not a
single component of the original lamp can be found in it.
Likewise, there is no resemblance in the balance of old times and the modern scales - especially if
we compare the old apparatus with the modern equipment for weighing and measuring heat, electric
current's flow and blood-pressure.
And the armaments of old days and the ones invented within our own times have nothing in common,
except the name.
The named things have changed so much that not a single component of the original can be found in
them; yet the name has not changed. It shows that the basic element that allows the use of a name for a
thing is not the shape of that thing, but its purpose and benefit.
Man, imprisoned as he is within his habitat and habit, often fails to see this reality. That is why alHashawiyyah and those who believe that God has a body interpret the Qur'anic verses and phrases
within the fame-work of the matter and the nature. But in fact they are stuck with their habit and usage,
and not to the exterior of the Qur'an and the traditions. Even in the literal meanings of the Qur'an we
find ample evidence that relying on the habit and usage in explanation of the divine speech would
cause confusion and anomaly. For example, Allah says: nothing is like a likeness of Him (42:11);
Visions comprehended Him not, and He comprehends (all) visions; and He is the Knower of
subtleties, the Aware (6:73); glory be to Him above what they ascribe (to Him) (23:91; 37:159).
These verses manifestly show that what we are accustomed to cannot be ascribed to Allah.
It was this reality that convinced many people that they should not explain the Qur'anic words by
identifying them with their usual and common meanings. Going a step further, they sought the help of
logical and philosophical arguments to avoid wrong deductions. This gave a foot-hold to academic
reasoning in explaining the Qur'an and identifying the individual person or thing meant by a word.
Such discussions can be of two kinds:
i) The exegete takes a problem emanating from a Qur'anic statement, looks at it from academic and
philosophical point of view, weighs the pros and cons and with the help of the philosophy, science
and logic decides what the true answer should be. Thereafter, he takes the verse and fits it anyhow on
that answer which, he thinks, is right.
The Muslim philosophers and theologians usually followed this method; but, as mentioned earlier, the
Qur'an does not approve of it.
ii) The exegete explains the verse with the help of other relevant verses, meditating on them together and meditation has been forcefully urged upon by the Qur'an itself - and identifies the individual
person or thing by its particulars and attributes mentioned in the verse.
No doubt this is the only correct method of exegesis.
Allah has said: … and We have revealed the Book to you explaining clearly everything (16:89). Is it
possible for such a book not to explain its own self? Also He has described the Qur'an in these
words: a guidance for mankind and clear evidence of guidance and discrimination (between wrong)
(2:185); and He has also said: and We have sent down to you a manifest light (4:174). The Qur'an is,
accordingly, a guidance, an evidence, a discrimination between right and wrong and a manifest light
for the people to guide them aright and help them in all their needs. Is it imaginable that it would not
guide them aright in its own matter, while it is their most important need? Again Allah says: And (as
for) those who strive hard for Us, We will most certainly guide them on to Our ways (2 9: 69). Which
striving is greater than the endeavor to understand His Book? And which way is more straight than the
Qur'an?
Verses of this meaning are very numerous, and we shall discuss them in detail in the beginning of the
third chapter, The Family of 'Imran.
Allah taught the Qur'an to His Prophet and appointed him as the teacher of the Book: The Faithful
Spirit has descended with it upon your heart that you may be of the warners, in plain Arabic language
(26:193 - 4); and We have revealed to you the Reminder that you may make clear to men what has
been revealed to them, and that haply they may reflect (16:44); … an Apostle who recites to them His
communications and purifies them, and teaches them the Book and the Wisdom (62:2). And the
Prophet appointed his progeny to carry on this work after him. It is clear from his unanimously
accepted tradition - I am leaving behind among you two precious things; as long as you hold fast to
them you will never go astray after me: The Book of Allah and my progeny, my family members; and
these two shall never separate from each other until they reach me (on) the reservoir.
And Allah has confirmed, in the following two verses, this declaration of the Prophet that his progeny
had the real knowledge of the Book: Allah only desires to keep away the uncleanness from you, 0
people of the House! and to purify you a (thorough) purifying (33:33); Most surely it is an honored
Qur'an, in a Book that is hidden; None do touch it save the purified ones (56:77-79).
And the Prophet and the Imams from his progeny always used this second method for explaining the
Qur'an, as may be seen in the traditions that have been narrated from them on exegesis, some of which
will be quoted in this book in appropriate places. One cannot find a single instance in their traditions
where they might have taken help of an academic theory or philosophical postulate for explaining a
verse.
The Prophet has said in a sermon: "Therefore, when mischief come to confuse you like the segments
of darkened night, then hold fast to the Qur'an; as it is the intercessor whose intercession shall be
granted; and a credible advocate; and whoever keeps it before him, it will lead him to the Garden;
and whoever keeps it behind, it will drive him to the Fire; and it is the guide that guides to the best
path; and it is a book in which there is explanation, particularization and recapitulation; and it is a
decisive (world), and not a joke; and there is for it a manifest (meaning) and an esoteric (one); thus
its apparent (meaning) is firm, and its esoteric (one) is knowledge; its exterior is elegant and its
interior deep; it has (many) boundaries, and its boundaries have (many) boundaries; its wonders shall
not cease, and its (unexpected marvels shall not be old. There are in it the lamps of guidance and the
beacon of wisdom, and guide to knowledge for him who knows the attributes. Therefore, one should
extend his sight; and should let his eyes reach the attribute; so that one who is in perdition may get
deliverance, and one who is entangled may get free; because meditation is the life of the heart of the
one who sees, as the one having a light (easily) walks in darkness; therefore, you must seek good
deliverance and (that) with little waiting.
'Ali (a.s.) said, inter alia, speaking about the Qur'an in a sermon: "Its one part speaks with the other,
and one portion testifies about the other."
This is the straight path and the right way which was used by the true teachers of the Qur'an and its
guides, may Allah's blessings be on them all!
We shall write, under various headings, what Allah has helped us to understand from the honored
verses, by the above mentioned method. We have not based the explanations on any philosophical
theory, academic idea or mystical revelation. We have not put into it any outside matter except a fine
literary point on which depends the understanding of Arabic eloquence, or a self-evident or practical
premises which can be understood by one and all.
From the discussions, written according to the above- mentioned method, the following subjects have
become crystal-clear:
1. The matters concerning the names of Allah, and His attributes, like His Life, Knowledge, Power,
Hearing, Sight and Oneness etc. As for the Person of Allah, you will find that the Qur'an believes that
He needs no description.
2. The matters concerning the divine actions, like creation, order, will, wish, guidance, leading astray,
decree, measure, compulsion, delegation (of Power), pleasure, displeasure and other similar actions.
3. The matters concerned with the intermediary links between Allah and man, like the Curtain, the
Tablet, the Pen, the Throne, the Chair, the Inhabited House, the Heavens, the Earth, the Angels, the
Satans, and the Jinns etc.
4. The details about man before he came to this world.
5. The matters related to man in this life, like the history of mankind, knowledge of his self, the
foundation of society, the prophethood and the apostleship, the revelation, the inspiration, the book
and the religion and law. The high status of the prophets, shining through their stories, come under this
heading.
6. The knowledge about man after he departs from this world, that is, al-Barzakh.
7. The matters about human character. Under this heading come the various stages through which the
friends of Allah pass in their spiritual journey, like submission, faith, benevolence, humility, purity of
intention and other virtues.
(We have not gone into details of the verses of the law, as more appropriately it is a subject for the
books of jurisprudence.)
As a direct result of this method, we have never felt any need to interpret a verse against its apparent
meaning. As we have said earlier, this type of interpretation is in fact misinterpretation. As for that
"interpretation" which the Qur'an has mentioned in various verses, it is not a type of "meaning"; it is
something else.
At the end of the commentaries, we have written some traditions of the Prophet and the Imams of
Ahlulbayt (a.s.), narrated by the Sunni and Shi'ah narrators. But we have not included the opinions of
the companions and their disciples, because, first, there is too much confusion and contradiction in
them; and second, they are not vested with any authority in Islam.
On going through those traditions of the Prophet and the lmams (peace be on them all!), you will
notice that this "new" method of exegesis (adopted in this book) is in reality the oldest and the
original method which was used by the Teachers of the Qur'an (peace of Allah be on them all!).
Also, we have written separately various topics - philosophical, academic, historical, social and
ethical - when there was a need for it. In all such discussions, we have confined our talk to the basic
premises, without going in too much detail.
We pray to Allah, High is He, to guide us and keep our talk to the point; He is the Best Helper and the
Best Guide.
Dependent on Allah,
Muhammad Husayn at-Tabataba'i
Chapter
2
SURAH AL-FATIHA, VERSES 1-5
1:1‫ِﺑْﺴِﻢ ﷲِ اﻟﱠﺮْﺣﻤِﻦ اﻟﱠﺮِﺣﯿِﻢ‬
1:2‫ب اْﻟﻌَﺎﻟَِﻤﯿَﻦ‬
ِ ّ ‫اْﻟَﺤْﻤﺪُ ِ ﱠ ِ َر‬
1:3‫اﻟﱠﺮْﺣَﻤِﻦ اﻟﱠﺮِﺣﯿِﻢ‬
1:4‫َﻣﺎِﻟِﻚ ﯾَْﻮِم اﻟ ِﺪّﯾِﻦ‬
1:5‫ِإﯾﱠﺎَك ﻧَْﻌﺒُﺪُ َوِإﯾﱠﺎَك ﻧَْﺴﺘ َِﻌﯿُﻦ‬
1:1In the name of Allah, the Beneficent, the Merciful.
1:2All praise is due to Allah, the Lord of the Worlds.
1:3The Beneficent the Merciful.
1:4The Master of the Day of Judgment.
1:5Thee do we worship and Thee do we beseech for help.
COMMENTARY
1:1In the name of Allah, the Beneficent, the Merciful.
People often take the name of one of their great and powerful personalities at the time of doing or
beginning a work. By this association, it is believed, the work would achieve success, greatness and
blessings; or that it would be a memorial to keep the named one's memory alive for ever. This is also
observed in naming a child, a project, a house or an association - they give it the name of a deeply
loved or highly respected person, so that his name would continue in this form; for example, a man
names his son after his father, in order to perpetuate the father's memory.
This verse runs on the same line. Allah began His speech with His Own name - Great is His name so that the ideas taught in this chapter be stamped by, and associated with it. Also, it teaches a lesson
to mankind, showing them the perfect manner of starting all their talks and actions; it guides them to
put the stamp of the divine name on all their activities; doing every work for the sake of Allah,
associating it with His good names and attributes. In this way that action would neither be rendered
null and void, nor remain incomplete; it has been started in the name of Allah, and negation and
annihilation cannot reach that sacred name.
Allah has declared variously in the Qur'an that what is not for His Person must perish, is in vain;
He Will proceed to the deeds not done for His sake and shall render them as scattered floating dust;
He shall forfeit what they have done and shall nullify their deeds; and that nothing shall remain except
His honored Person.
Therefore, what is done for the sake of Allah and performed in His name, shall continue and will
not perish. Everything, every work and every affair shall have its share of eternity - as much as it is
related to Allah. It is this reality that has been hinted at in the universally accepted tradition of the
Prophet: "Every important affair, not begun with the name of Allah, shall remain incomplete… " The
word al-abtar(translated here as "incomplete'') means a thing whose end is cut off, an animal whose
tail is severed.
The preposition "bi" (in, with), in the phrase "In the name of Allah", is related to an implied verb,
"I begin." This verse, at this particular place, begins the speech which is a single action; this
singleness comes from the singleness of its meaning; that is, the meaning intended to be conveyed, the
aim and purpose of the speech.
Allah has mentioned the purpose for which His speech the whole Qur'an - has been revealed:
… indeed, there has come to you a light and a clear Book from Allah; with it Allah guides him
who follows His pleasure into the ways of safety… (5:15-16)
There are other verses which show that the aim with which the Book - the speech of Allah - has
been sent down is the guidance of the people.
Therefore, the full import of the sentence would be as follows: The guidance, total guidance is
begun with the name of Allah, the Beneficent, the Merciful; He is Allah, Whom the servants return to;
He is Beneficent, Who has opened the way of His All-encompassing mercy for believers and
disbelievers alike, the mercy which provides them with all that is necessary and good for their
existence and life; He is Merciful, Who has reserved His special mercy for the believers, the mercy
which ensures their happiness in the life hereafter and their nearness to their Lord. Allah has said:
… and My mercy encompasses all things; so I will ordain it (specially) for those who guard
(against evil) and pay zakat, and those who believe in our signs (7:156)
This explanation has been written, putting this verse in the framework of the whole Qur'an, of
which it is the first sentence.
Again, Allah has repeatedly mentioned "chapter" in His speech. For example:
Say: "Then bring a chapter like this… (10:38)
Say: "Then bring ten chapters like it, forged. (11:13)
And whenever a chapter is revealed… (9:86)
(This is) a chapter which We have revealed… (24:1)
It shows that Allah Himself has divided His speech in various parts, each part being called a
chapter. It naturally means that every chapter is a single unit in structure and in fullness of meaning;
and that that unity is not found between various verses of a chapter or between one chapter and the
other. It necessarily follows that the theme of every chapter is different from the other; every chapter
is revealed with a certain aim in view, and when that aim is achieved the chapter comes to its end.
Therefore, the verse, "In the name of Allah, the Beneficent, the Merciful" coming at the beginning
of every chapter, refers to the particular theme of that chapter.
Accordingly, this verse, at the beginning of this chapter of "The Opening", refers also to the theme
of this chapter. It appears from its semantic flow that its purpose is to praise Allah and to pledge the
believer's servitude (declaring that he worships only Allah and seeks help from Him only) and then to
pray for divine guidance. This speech has been uttered by Allah, on behalf of His servant, so that the
servant may learn how, by repeating these words, he may show his gratitude to, and servitude before,
Allah.
This pledging of servitude is the important work which the servant of Allah intends to do; and
which he begins in the name of Allah, the Beneficent, the Merciful. In this context, this verse would
mean: In Thy name, I pledge my servitude to Thee.
In this first verse of this chapter, therefore, the preposition, "in", is related to the implied verb, "I
begin"; and the aim is to perfect the sincere servitude by addressing the pledge to Allah Himself.
Some people have said that the implied verb is "I seek help" (by); although this view is not
objectionable, but "I begin" is more appropriate - the chapter explicitly seeks divine help, "and Thee
do we beseech for help"; therefore, it is not necessary in the beginning.
"al-Ism" (name) is the word that points to the named thing or person. It is derived from assimah (sign, identifying mark) or as-sumuww (height, eminence). In any case, it is the word by which
an individual thing or person is spoken of or spoken to. Naturally, it is other than, and separate from,
the named thing.
The following is a sample of the academic exercises so much loved by the ancients:
There is a name that means "the person himself seen in the light of an attribute"; such a name is not
separate from the named person; it is the person himself. The word al- Alim (The Knower), one of the
divine names, points to the Person of Allah as seen in the light of His attribute of Knowledge. At the
same time, it refers to Allah Who cannot be known except by one or the other of His attributes. Let us
explain this matter in another way: "Name" points to the named person; likewise the personal traits
and characteristics point to the holder of those traits and characteristics - in this way, we may say that
the personal traits are the "names" of the person concerned. "Name", accordingly, can be of two
kinds: in words, and in substance. The direct name is of the second type, that is, the personal trait that
points to its own subjects - for example, the "Knowledge" that points to Allah, the holder of the
knowledge. And the word "the Knower" is in reality an indirect name - it points to the direct name,
that is, the attribute of knowledge, which in its turn directly points to its holder, that is, Allah.
"Knowledge" is, thus, the name of Allah, and "the Knower" is "the name of the name."
The above was the result of the academic analysis (or should we say, mental luxury!) mentioned
earlier; but such things should not be imposed on language and literature. "Name", according to the
"plain Arabic language", means what we have written earlier. There was a lot of controversy going
on among the theologians of the early centuries of Islam: whether the name was separate from the
named person or not. Such unnecessary polemics is out of place at present times; it is self- evident
that "name" and "named" are two things, and not one. We should not waste time and energy in quoting
the ancients' arguments and counter-arguments, and in judging who was right.
"Allah" (the divine name) was originally al-Ilah; the "I"; in the middle was omitted because of
frequent use. al-Ilah is derived from alaha (he worshipped) or from aliha or waliha (he was
bewildered). It is on paradigm of al-fi'al in meaning of al-maf'ul (object-noun). For example, al-Kitab
means al-Maktub (the written); likewise al-Ilah means al-Ma'luh that is, the One who is worshipped,
or the One about whom minds are bewildered.
Quite clearly, it has become the proper name of God. It was commonly used in this meaning in
Arabic long before the Qur'an was revealed. The fact that even pre-Islamic Arabs used this name for
God, may be inferred from the following verses:
And if you should ask them who created them, they would certainly say: Allah… (43:87)
… and they say: This for Allah - so they assert - and this is for our associates (6:136)
Other divine names may be used as adjectives for this name; for example, "the Beneficent and the
Merciful Allah"; also, this name is used as subject of the verbs derived from other divine names; for
example, "Allah knew", "Allah had mercy", "Allah gave sustenance" etc. But the word, "Allah", is
never used as adjective to any other name, nor is the verb derived from it used to describe other
names. It is a clear proof that it is the proper name of God.
The divine existence, in as much as Allah is the God of everything, presupposes that He should
have all the attributes of perfection; and, as a result, this name points to all perfect attributes. That is
why it is said that the name, "Allah", means "the Person Who is the Essential Being, and Who
encompasses all the attributes of perfection." But the fact is that it is the proper name of God and no
other meaning (except that related to worship or bewilderment) has been taken into consideration
here.
"ar-Rahman ar-Rahim (The Beneficent, the Merciful) are two adjectives derived from arrahmah (mercy).
When you see someone suffering from a deficiency which he cannot remove. by himself, the
reaction which you experience and which tells you to provide him with what he needs in order to
make up his deficiency, is called mercy. Ultimately, mercy means giving and bestowing to fulfill
other's need. It is this latter meaning in which this attribute is used for Allah.
"ar-Rahman" is on a paradigm which is used for magnification and exaggeration. "arRahim"paradigm of as-Sifatu'l-mushabbah (perpetual adjective, inseparable attribute). Therefore
"ar-Rahman" (translated here as "the Beneficent") relates to that all-encompassing mercy that is
bestowed upon the believers and the unbelievers alike. It is used in the Qur'an, mostly in this
meaning. Allah says:
The Beneficent (God) is firm in power. (20:5)
Say: As for him who remains in error, the Beneficent (God) will surely prolong his length of
days… (19:75)
"ar-Rahim" (translated here as "the Merciful"), on the other hand, is more appropriate for that
mercy which shall remain for ever, the perpetual inexhaustible mercy that shall be bestowed on the
believers in the life hereafter. Allah says:
… and He is Merciful to the believers (33:43)
Surely to them (i.e., the believers) He is Compassionate, Merciful. (9:117)
That is why it is said that the mercy of "ar-Rahman " is common for the believers and the
unbelievers, and that of "ar-Rahim" is reserved for the believers.
1:2ِ ‫اْﻟَﺤْﻤﺪُ ِ ﱠ‬
1:2All praise is due to Allah,…
It has been said that "al-hamd" is to praise someone for a good acquired by his own intention, "al-
madh"(also translated as praise) is more general - it is used to praise even that good which someone
is given without his will and power. If you praise someone for his benevolence, you may use either
word - al-hamdor al-madh but if you want to praise a pearl for its luster, you may use the verb almadh, but not al-hamd because the pearl has not acquired that luster by its own will and power.
"al" (translated here as "all") in "al-hamd" denotes either species or praise, or each and every
praise. The end-result is the same in either case; that is why it has been translated here as "all."
Allah says:
That is Allah, your Lord, the Creator of every thing. (40:62)
Whatever there is, is created by Allah. Again He says:
… Who made good everything that He has created. (32:7)
Everything is good because it has been created by Allah and is attributed to Him. In other words, a
thing becomes good because it is created by Allah; and everything created by Him is good. Every
creature is good and beautiful because Allah has made it so; and every good and beautiful thing is
created by Allah, attributed to Him. Allah says:
He is Allah, the One, the Subduer (of all) (39:4)
And the faces are humbled before the Living, the Self subsistent God… (20:111)
In other words, He has created the creatures by His own knowledge, power and will, and not
because He was compelled by someone else to do so. Therefore, everything is His own good work,
done by His own will.
The above discourse was about Allah's action. Coming to His names, He has said:
Allah is He besides Whom there is no god; His are the very best names (20:8)
And Allah's are the best names; therefore call on Him thereby, and leave alone those who violate
the sanctity of His names. (7:180)
It is clear that Allah is good in His names and good in His actions; and that every good and beauty
emanates from Him.
Therefore, Allah is praised for His good names as He is praised for His good actions. Every
praise, uttered by any speaker for any good deed is in reality addressed to Allah only; because every
good (which is the object of praise) emanates from Him only. In short, to Him belongs the species of
the praise and all and every praise.
The verse: "Thee do we worship", shows that the whole chapter is revealed on behalf of man.
Allah teaches him in this chapter how to praise his Lord and how to show his allegiance to, and
humility towards, Him. And the phrase, "All praise is due to Allah", further strengthens this inference,
as will be seen in the next paragraph.
The praise means to attribute, to ascribe; and Allah has declared that He is above all that His
servants ascribe to Him. He has said:
Hallowed be Allah (for freedom) from what they ascribe, except the servants of Allah,
freed(from sins). (37:159 -160)
This declaration is general and unconditional; and it is further proved by the fact that not a single
verse in the Qur'an ascribes the action of "praise" to anyone except Allah and some of the prophets
(who were doubtlessly freed from sins). Allah addresses Nuh(Noah - a.s.) in these words:
… Say: "All praise is due to Allah who delivered us from the unjust people". (23:28)
And He quotes lbrahim (Abraham - a.s.) as saying:
Praise be to Allah, Who gave me in old age Isma'il and Ishaq. (14:39)
Also, He told His Prophet, Muhammad (s.a.w.) in several places:
And say: "Praise be to Allah". (27:93)
Further, he says about Dawud and Sulayman (peace be on both of them):
… and they both said: "Praise be to Allah… (27:15)
Another exception is of the people of the Paradise and they also are freed from spite and rancor as
well as from vain and sinful words:
… and the last of their cry shall be: "Praise be to Allah, the Lord of the worlds". (10:10)
As for other creatures, the Qur'an never says that they "praise" Allah - they always "glorify Allah
with His praise." Allah says:
… and the angels declare His glory with the praise of their Lord. (42:5)
And the thunder declares His glory with His praise… (13:13)
And there is not a single thing but glorifies Him with His praise… (17:44)
In all these verses "praise" is preceded by glorifying; rather "glorifying" is the main verb and "with
praise" is only a clause, attached to it. None except Allah may comprehend the beauty and perfection
of His work, nor can anyone else understand the beauty and perfection of His names and attributes.
Allah says:
they do not comprehend Him in knowledge… (20:110)
In this background, if they were to praise Him it would mean that they had comprehended Him in
their knowledge; in other words, Allah would be surrounded by their limited understanding, confined
within the boundary of their comprehension. Therefore, they were careful enough to first declare His
glory from all the limits of their comprehension, before starting His praise. Allah says:
… surely Allah knows and you do not know. (16:74)
So far as His purified servants are concerned, He treats their utterance of praise as though He
Himself has said it, because they are free from sins and defects.
From the above discourse, it becomes crystal-clear what the good manner of servitude demands:
The servant should praise his Lord in exactly the same words the Lord Himself has chosen for
Himself; no deviation from it would be tolerable, as the Prophet has said in an universally accepted
tradition; "I do not enumerate Thy praise; Thou art as Thou Thyself hast praised Thyself.
Therefore, the divine word, "All praise is due to Allah", is a sort of a training to the servant - a
training without which he could not know how to declare the praise of Allah.
… 1:2‫ب اْﻟﻌَﺎﻟَِﻤﯿَﻦ‬
ِ ّ ‫َر‬
1:3‫اﻟﱠﺮْﺣَﻤِﻦ اﻟﱠﺮِﺣﯿِﻢ‬
1:4‫َﻣﺎِﻟِﻚ ﯾَْﻮِم اﻟ ِﺪّﯾِﻦ‬
1:2… the Lord of the Worlds.
1:3The Beneficent the Merciful.
1:4The Master of the Day of Judgment.
"ar-Rabb" is the Master Who manages the affairs of His servant. The word, thus connotes the idea
of ownership. Ownership (in our social structure) is a special relationship of one thing with another a relationship that allows the owner to do with the owned thing as he wishes. When we say, "This
thing belongs to us", it shows that it has a special relationship with us that allow s us to do with it as
we wish; had it not been for this relationship, we would not have had this authority over it. In this
social context, it is an idea which the society has laid down but which has no existence outside
imagination. This idea is derived from another real and positive concept, which too is called
"ownership": Our limbs and faculties, like the sight, the hearing, the hands and the feet, belong to us they exist because of our own existence, they have no independent existence, they depend on us for
their existence and continuity, and we use them as we like. This is the real ownership.
The ownership that may be attributed to Allah is the real one, and not that which is based on
subjective outlook. Obviously the real ownership cannot be disjoined from management of the affairs
of the owned thing. The owned thing depends on the owner in its existence, as well as in all affairs
related to its existence. Allah is "ar-Rabb" the Lord of everything because the Lord is the owner who
manages the affairs of, and looks after, the owned thing - and only Allah has this attribute.
"al-'Alamin" is the plural of al-'alam (the world) which literally means, "what one is known
with." This paradigm is used for "instrument", like al-qalab (the mold, the form), al-khatam the seal,
the instrument of sealing) and at-taba' (the stamp, the impress). The word al-'alam is used for the
universe - the whole creation taken together. Also it is used for each genes or species taken
separately, for example, the inorganic world, the vegetable world, the animal world, the human
world. It is also used for a class of a species, like the Arab world, the African world etc. This last
meaning is more appropriate in the context of these verses: The verses that enumerate the good names
of Allah until they come to "the Master of the Day of Judgment." The judgment is reserved for
mankind alone or together with the jinn. Therefore, the "worlds" should refer to the worlds of the
human beings and the jinn, that is, their various groups. The word al'alamin (the worlds) has been
used in this sense in other Qur'anic verses too. Allah says:
… and has chosen you above the women of the worlds. (3:42)
… so that he may be a warner to the worlds. (25:1)
What! do you commit an indecency which any one in the worlds has not done before you. (7:80)
"The Master of the Day of Judgment": We have explained above the meaning of ownership, that is,
mastership. The word "al-malik" is derived from al-milk (possession, to possess). Some reciters
have read this word as "al-malik" (the sovereign, the king); it is derived from al-mulk (country;
kingdom). The king is the one who has the authority to manage his nation's affairs; nevertheless he
does not own the nation or the country. In other words, he holds the authority for management and
administration.
The reciters have given the reasons for their preference. of either recitation. But the fact remains
that Allah is the Master as well as the King, and both words are equally correct, so far as the divine
authority is concerned. Looking at it from linguistic point of view, the word, "King" is generally used
in context of time and period. It is said, "the King of that time"; but they do not say "the master of that
time", as it would be stretching the meaning too far. In this verse, Allah has used this word in
reference to a certain "day"; therefore, linguistically, it would be more proper to say, "the King of the
Day of Judgement." Moreover, Allah has used the word, "Kingdom" in context of the same day in
other verse:
To whom belongs the kingdom of this day? To Allah, the One, the Subduer (of all). (40:16)
Traditions
Ar-Rida (a.s.) said in explanation of the divine words:In the name of Allah: "It means: 'I mark my
soul with one of - the marks of Allah', and it is (His) worship." He was asked: "What is the 'mark'?"
He said; "The brand." ('Uyunu 'l-akhbar and Ma'ani 'l-akhbar).
The author says: This meaning emanates from the explanation given earlier that the preposition
"in", herein connotes beginning. As the servant marks his worship with the name of Allah, he brands
his soul - real doer of the worship - with one of the divine marks.
It is narrated in at-Tahdhib from as-Sadiq (a.s.), and in'Uyunul-akhbar and at-Tafsir of al-Ayyashi
from ar-Rida (a.s.) that this verse "is nearer to the Greatest name of Allah than the iris of the eye is
from its white."
The author says: This tradition will be explained when we shall talk about the Greatest name.
Amiru'l-mu'minin (as.) said that (this verse) is from the chapter of The Opening; and verily the
Apostle of Allah used to recite it and count it as one of its verses, and he used to say, "The Opening of
the Book is 'the seven oft-repeated' (verses)." ('Uyunul-akhbar)
The author says: This matter has also been narrated by the Sunni narrators. ad-Dar-qutni narrates
from Abu Hurayrah that he said: "The Apostle of Allah said: When you recite (the chapter of) The
Praise (i.e., The Opening), you shall recite, In the name of Allah, the Beneficent, the Merciful,
because it is the source of the Book and (is) the seven oft-repeated (verses), and, In the name of
Allah, the Beneficent, the Mercifulis one of its verses.
as-Sadiq (a.s.) said: "What have they done? May Allah destroy them! They proceeded to the
greatest verse of the Book of Allah, and thought that it would be an innovation (unlawful act) if they
recited it loudly! "(al-Khisal)
al-Baqir (as.) said: "They stole the most exalted verse of the Book of Allah, (that is) In the name
of Allah, the Beneficent, the Merciful. It should be recited at the start of every big or small work, so
that it may be blessed.
The author says: There are numerous traditions of this meaning coming from the lmams of Ahlulbayt(a.s.). All of them prove that the verse (In the name of Allah, the Beneficent, the Merciful) is a
part of every chapter, except the ninth ("Repentance"); and the Sunni traditions also prove it:
Anas (ibn Malik) said that the Apostle of Allah said: "Just now a chapter has been sent down to
me." Then he began reciting, "In the name of Allah, the Beneficent, the Merciful."(as-Sahih,
Muslim)
Abu Dawud narrates from Ibn 'Abbas (and they say that its chain is "correct") that he said: "Verily,
the Apostle of Allah did not know the separation of a chapter (and in another narrative it is 'end of a
chapter') until came down to him: In the name of Allah, the Beneficent, the Merciful."
The author says: This matter has been narrated by Shi'ite narrators also from al-Baqir (a.s.).
It is reported in al-Kafi, at-Tawhid, Ma'ani 'l-akhbar and at-Tafsir of al-'Ayyashi that as-Sadiq
(a.s.) said,inter alia, in a tradition: "And Allah is God of everything, ar-Rahman (the Beneficent) for
all His creations, ar-Rahim (the Merciful) especially for the believers."
as-Sadiq (a.s.) has said:"ar-Rahman (the Beneficent) is a special name with a general attribute;
and ar-Rahim (the Merciful) is a general name with a special attribute."
The author says: The preceding commentary may explain why the mercy of "the Beneficent" is
general for the believer and the unbeliever alike, and why that of "the Merciful" is reserved for the
believer only. The description given in this tradition that "the Beneficent is a special name with a
general attribute, and the Merciful is a general name with a special attributed, perhaps this refers to
the fact that the mercy of the Beneficent is limited to this world and is common for the whole creation;
and that of the Merciful is common to this world and the hereafter but is reserved for the believer. In
other words, the mercy of the Beneficent is reserved for the creative blessings that are bestowed on
believers and unbelievers alike; and that of the Merciful is common to the creative and legislative
blessings (the latter opening the way to happiness and felicity) and is reserved for believers, because
only the bounties bestowed upon will last for ever, and the (good) end is for guarding (against evil)
and for piety.
It is narrated in Kashful-ghummah that as-Sadiq (a.s.) said: "A mule of my father was lost. He
said: ifAllah brought it back to me, I would thank Him with Praises He would pleased with.' Shortly
afterwards, it was brought before him with its saddle and rein (intact). When he sat on it and arrayed
his clothes, he raised his head towards heaven and said: 'Praise be to Allah.' He said nothing more.
Then he said: 'I did not omit nor did I leave out, anything; I have declared that all Praises are for
Allah, Powerful and Great is He!; because there is no praise but it is included in this (formula)." It is
narrated in Uyunu'l-akhbar that 'Ali (a.s.) was asked about its explanation. He said: "Verily, Allah
has explained to His servants broadly some of His bounties on them, as they can not know all His
bounties in detail - they are beyond enumeration and description. Therefore, He said: Say: 'All praise
is for Allah on what He has bestowed upon us.'"
The author says: The lmam points to the fact mentioned earlier that the praise, in this verse, is from
the servant, and that Allah has revealed it to teach him the manners of servitude and worship.
From the Philosophical Point of View
Reason tells us that an effect, as well as all its characteristics and affairs, depend on its cause;
whatever perfection it may be having, is a shadow of the cause. If beauty or goodness has any
existence, then its perfect and independent entity is for Allah only, as He is the Cause of all causes.
The praise and thank is addressed, in reality, to the cause which creates the perfection and excellence
referred to. As every perfection is caused by Allah, every praise and thank, in reality, is addressed to
Allah. Therefore, all praise is for, and due to Allah.
1:5‫ِإﯾﱠﺎَك ﻧَْﻌﺒُﺪُ َوِإﯾﱠﺎَك ﻧَْﺴﺘ َِﻌﯿُﻦ‬
1:5Thee do we worship and Thee do we beseech for help.
"al- 'Abd" means slave, a human being who is owned. In its abstract sense, it is applied to other
intellectual beings also, as the words of Allah show: There is no one in the heavens and the earth
but will come to the Beneficent God as(" 'abdan")a slave (19:93). In modern usage, it is commonly
translated as 'servant'.
"al-'Ibadah" (to serve, to worship, to obey) is derived from this word. Its inflexion and meaning
changes according to the context. al-Jawhari has written in his dictionary, as-Sihah, that "the basis
of al-'ubudiyyah(bondage, servitude) is "al-khudu" (submission). But this explanation is not of the
word; it only shows a concomitant quality of its meaning; because al-khudu' is used with the
preposition "li",and al-'ibidahis used without any preposition.*
When a servant of Allah worships Him, he stands before the Lord as a slave stands before his
master. That is why worship is diametrically opposed to arrogance and pride - but it is not so
opposed to polytheism; after all, a slave may be jointly owned by two or more masters. Allah says:
Verily those who are arrogant to My worship shall soon enter Hell, disgraced. (40:60)
Also He says:
… and he should not join anyone in the worship of his Lord. (18:110)
It should be noted here that polytheism - joining someone in the worship of Allah - is a possibility,
and that is why it has been made subject of this prohibition; none forbids an impossible thing. But
arrogance does not exist with worship, and that is why the expression, "arrogant to my worship", has
been used in the first verse.
Servitude is effective in those affairs which are owned or controlled by the master; and not in other
matters related to the slave, like his being son of his father, or having a height of so many centimeters
- there is no submission or servitude in such things. But the mastership of Allah is not limited; His
mastership is not shared by anyone else, nor is the servitude of the creatures divided between Allah
and someone else. A master has only limited authority over his servants - he may employ them to
perform certain duties, but he cannot kill them or punish them unjustly. But Allah has total and allencompassing authority over His servants; He does whatsoever He wills with them and about them.
His ownership is unconditional and unlimited; and the servitude of His creatures is likewise
unconditional and unlimited. This "ownership" is true and exclusive on both sides: The Lord has the
exclusive ownership, and the slave has the exclusive servitude. The construction of the sentence,
"Thee do we worship", points to this exclusiveness - the object, "Thee", has been placed before the
verb, and worship is mentioned without any condition.
It has been explained earlier that the owned thing exists and subsists because of, and with, its
owner. In this sense, it should not divert an onlooker's attention from its owner. You look at a house
belonging to Zayd; if you are looking at it merely as a house, you may possibly lose sight of Zayd; but
if you look at it from the angle that it is a property of Zayd, you cannot wean your thoughts from him.
The only true attribute of the universe is that it is created and owned by Allah. Nothing in the
creation can hide the divine presence, nor should looking at these things make one forgetful of Allah.
He is ever present, as He has said:
Is it not sufficient as regards your Lord that he is a witness overall things? Now surely they are
in doubt as to the meeting of their Lord; now surely He encompasses all things. (41:53-54)
The true worship, therefore, is that in which the worshipped and the worshipper both are present.
Allah should be worshipped as the One who is present before the worshipper - and that is why the
third person of the preceding verses has been changed to the second person in this verse "Thee do we
worship." The worshipper should be present before his Lord, not only with his body but also with his
soul; otherwise, the worship would be a body without soul, a form without life. Nor should he divide
his attention between his Lord and someone (or something) else - neither openly, (as the idol
worshippers do) - nor secretly (like the one whose mind is on something else while worshipping
Allah, or the one who worships because he wants to enter the Garden or to save himself the hell). All
these diversions are various facets of polytheism, and Allah has forbidden it in His Book:
… therefore, Worship Allah, being sincere to Him in religion. (39:2)
Now, surely, sincere religion is for Allah (alone), and (as for) those who take guardians besides
Him, (saying): We do not worship them that they may make us nearer to Allah, surely Allah will
judge between them in that in which they differ. (39:3)
Worship shall be a true worship when it is done with pure intention, and this purity has been named
as the presence of the worshipper. This will happen only when the attention of the worshipper is not
fixed on anyone other than Allah (otherwise, it would be polytheism); and when his aim of worship is
not any other hope or fear like that of the paradise or the hell (otherwise, the worship would not be
purely for Allah). Moreover, he should not be concerned with his own self, as it would tantamount to
egotism and arrogance, completely opposite of submission and servitude. Probably the plural pronoun
- "we" worship - points to this fact; it negates the individuality of the worshipper as he includes
himself in a multitude of people; it removes egotism, creates humility, and effaces the tendency of self
-importance.
The declaration of one's servitude with the words, "Thee do we worship", is free from all defects,
so far as its meaning and Purity are concerned. Yet, as the servant describes the worship as his own
act, it could create an impression that he thought to be independent in existence, power and will,
while in fact he is only a slave and slave owns nothing. The second sentence, "and Thee do we
beseech for help", removes this possible misunderstanding. It means: "We ascribe the worship to
ourselves and make this claim only with Thy help; we are never independent of Thee. In other words,
the complete-verse, "Thee do we worship and Thee do we beseech for help" gives a single meaning,
and that is "worship with purity of intention." Probably, that is why both sentences have the same
style; otherwise, it could be said, 'Thee do we worship; help us and guide us . The style has been
changed in the next verse, "guide us .." and its reason will be explained later.
The above-given explanation makes it clear why the pronouns in this verse have been changed from
the third to the second person; why the restrictive device of putting the object ("Thee") before the
verb has been chosen; why the worship, in "do we worship", is used without any condition; why
worshipper includes others with him in this declaration of allegiance and worship; why the second
sentence is needed after the first; and why both have the same construction and style.
The scholars have written other fine points about this verse; the reader is advised to refer to their
books for this purpose; Allah is the creditor whose debt can never be repaid.
Chapter
3
SURAH AL-FATIHA, VERSES 6-7
َ ‫ﺼَﺮا‬
1:6‫ط اْﻟُﻤْﺴﺘ َِﻘﯿَﻢ‬
ّ ِ ‫اھِﺪﻧَﺎ اﻟ‬
ّ
َ ‫ﺻَﺮا‬
َ ‫ﻋﻠَْﯿِﮭْﻢ‬
1:7‫ﻀﺎ ِﻟﯿَﻦ‬
‫ﻋﻠَْﯿِﮭْﻢ َوﻻَ اﻟ ﱠ‬
َ ‫ط اﻟﱠِﺬﯾَﻦ أ َْﻧﻌَْﻤ‬
ُ ‫ﻏْﯿِﺮ اْﻟَﻤْﻐ‬
ِ ‫ﻀﻮ‬
َ ‫ب‬
َ ‫ﺖ‬
ِ
1:6Guide us to the straight path.
1:7The path of those upon whom Thou hast bestowed favors, not of those inflicted by Thy wrath,
nor of those gone astray.
Commentary
َ ‫ﺼَﺮا‬
1:6‫ط اْﻟُﻤْﺴﺘ َِﻘﯿَﻢ‬
ّ ِ ‫اھِﺪﻧَﺎ اﻟ‬
… 1:7‫ﻀﺎ ِﻟّﯿَﻦ‬
‫َوﻻَ اﻟ ﱠ‬
1:6Guide us to the straight path.
1:7… nor of those gone astray.
The meaning of "al-hidayah" (guidance, to guide) may easily be understood, if we consider first
the significance of the "path." "as-Sirat" (path) is synonymous with "at-tariq" and "as-sabil". In
these verses, Allah has commended the path that it is straight and that it is the path taken by those upon
whom Allah has bestowed His bounties and favors. It is this path guidance to which has been asked
for. And it is the ultimate goal of the worship: The servant prays to his Lord that his worship, clean
from all impurities, be performed in this path.
Allah has mentioned in His Book that He has laid down a path for man, nay, for all the creation, a
path upon which they are proceeding. He says:
0 man! surely thou artstriving to thy Lord, a hard striving, until thou art to meet Him. (84:6)
… and to Him is the ultimate resort. (64:3)
… now surely to Allah do all affairs eventually come. (42:53)
There are many such verses, showing that all are proceeding on a prescribed road and that their
destination is Allah.
So far as the way is concerned, Allah has said that there are two ways, not one:
Did I not enjoin on you, 0 children of Adam! that you should not worship the Satan? Surely he is
your open enemy. And that you should worship Me; this is the straight path. (30:60-61)
So, there is a straight path, and also there is another path. Again He has said:
… then verily I am near; I answer the prayer of the suppliant when he calls on Me, so they
should answer My call and believe in Me, that they may walk in the rightway. (2:186)
Call upon Me, I will answer you. Verily, those who are arrogant to My worship shall soon enter
hell, disgraced. (40:60)
Obviously, Allah is near to Ms servants, and the nearer path to Him is that of worship and prayer.
Compare it with description of those who do not believe in Him:
… these shall be called to from a far-off place. (41:44)
Obviously, the station of unbelievers is far-off place.
There are thus two ways to Allah, a near one - the way of the believers - and a distant one, that of
the others. It is the first difference between the ways.
Second difference:
Surely (as for) those who reject Our signs and turn away from them haughtily, the doors of
heaven shall not be opened for them. (7:40)
What is the function of a door? To let authorized people pass through it and bar the entry to
unauthorized ones. The verse shows that there isa passage from the lower level to the upper heights.
On the other hand, Allah says:
… and to whomsoever My wrath descends he shall perish indeed. (20:81)
The word translated here as "shall perish" literally means "shall fall down." Therefore, there is
another passage coming for the upper heights to the lower level. Also He says:
… and whoever adopts unbelief instead of faith, he indeed has gone astray from (i.e., has lost)
the right way. (2:108)
Allah uses the term "polytheism" for "going astray."*
Accordingly, people are divided into three categories: First, those who proceed to the upper
heights - those who believe in the signs of Allah and are not arrogant to His worship. Second, those
who fall down to the lower levels - they are those upon whom the wrath of Allah has descended.
Third, those who have gone astray from the right path; they are lost, wandering hither and thither. The
last verse under discussion points to these three categories: "the path of those upon whom Thou hast
bestowed favors, not of those inflicted by Thy wrath, nor of those gone astray."
Obviously, "the straight path" is separate from the last two paths. It is the path of the believers who
are not arrogant. At the same time, the following verse shows that the straight path itself may be
divided in various "traffic lanes", ways or branches:
… Allah will exalt those of you who believe, and those who are given knowledge, in high
degrees. (58:11)
This statement needs some elaboration:
Every straying is polytheism and vice versa, as may be inferred from the words of Allah:
… and whoever adopts unbelief instead of faith, he indeed has gone astray from the right way
(2:108).
The same is the theme of the verse:
Did not I enjoin on you, 0 children of Adam! that you should not worship the Satan? Surely he is
your open enemy. And that you should worship Me; this is the straight path. And certainly he has
led astray a great multitude from among you. (36:60-62)
Likewise, the Qur'an counts polytheism as injustice and vice versa, as may be seen in the words
which the Satan shall utter after the judgment will be delivered against him and his followers:
… surely I disbelieved in your associating me with Allah, before; surely it is the unjust that shall
have the painful punishment. (14:22)
Then it counts injustice as straying:
Those who believe and do not mix up their faith with injustice, those are they who shall have the
security and they are those who shall be guided aright. (6:82)
It should be noted that they shall be guided aright and shall have security against straying or its
resulting punishment only if they do not mix their faith with injustice and inequity.
It is clear from looking at these verses together that going astray, polytheism and inequity all have
the same effect; all three are adjunct to each other. That is why it is said that each of them is
identifiable by the other two. For all practical purposes the three are one and the same, although they
may be different in their literal meaning.
The straight path, then, is different from that of those who have gone astray; it is a path which is far
away from polytheism and injustice. There can be no straying in this path - neither in hidden ideas and
beliefs (for example, the disbelief or the thoughts disapproved by Allah); nor in open actions or
omissions (like committing a sin or omitting a good deed). It is the true monotheism in belief and in
deeds. And what is there after the truth but error? The above-mentioned verse 6:82, fits on it
completely. That verse guarantees -security in the way and promises perfect guidance. The promise is
inferred from the fact that the original word translated as "guided aright" is noun-agent, and the
grammarians say that such a noun is really made for future. This is one feature of the straight path.
Allah has identified those bestowed with divine favors, in the verse:
And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs and the righteous ones; and
excellent are these as companions. (4:69)
The belief and the obedience have been explained shortly before it in these words:
But no! by your Lord! they do not believe (in reality) until they make you a judge of that which
has become a matter of disagreement among them, and then they do not find any straitness in their
selves as to what you have decided, and submit with total submission. And if We had prescribed
for them: Kill yourselves or go forth from your homes, they would not have done it except a few
of them; and if they had done what they were admonished, it would have certainly been better for
them and most efficacious in strengthening (them). (4:65-66)
Those who truly believe are really strong in their servitude and submission, in words and in deeds;
in appearance and in secret. Yet such perfect believers shall be placed in a rank behind those upon
whom Allah has bestowed favors; that is why Allah has said, "these are with those… " and not,
'among those'. They shall be with them, but not of them. It is further strengthened by the last sentence,
"and excellent are these as Companions." Companions are other than the self.
There is another, somewhat similar, verse in fifty-seventh chapter:
And (as for) those who believe in Allah and His apostles, these it is that are the truthful and the
martyrs with their Lord; they shall have their reward and their light… (57:19)
The believers, thus, shall be included in the ranks of the martyrs and the truthful - in the life
hereafter. The fact that it will happen in the next world is inferred from the-words, "with their Lord",
and "they shall have their reward ."
Those bestowed with divine favors who are the people of the straight path - with whose
relationship the straight path is identified - have greater prestige and higher rank than these believers
who have cleansed their beliefs and actions from straying, polytheism and injustice. Pondering on
these verses together, one feels sure that this group of the believers (with this quality) still continues;
it has not come to its end. Had this group completed its term, it would have been counted among (and
not, "with") those bestowed with favors; these believers would have gone up and instead of being
with those bestowed with favors, would have become part of them. They probably are among those
who have been given knowledge from Allah, as He says:
Allah will exalt those of you who believe, and those who are given knowledge, in high degrees.
(58:11)
The people of the straight path are bestowed with excellent bounties that are more precious than
that of the complete faith and perfect belief. This is the second feature of the straight path.
Allah repeatedly mentions as-sirat (path) and as-sabil(way) in the Qur'an; but He has never
attributed to Himself except one straight path; although He attributes several ways to Himself:
And (as for) those who starve hard for Us, We will most certainly guide them onto Our ways.
(29:69)
Likewise, He has never ascribed "the straight path" to any of his servants, the only exception being
this verse under discussion which ascribes it to those who are bestowed with divine favors; but He
frequently attributes "the way" to one or the other of His chosen servants:
Say: "This is my way; I invite you unto Allah; with clear sight (are) I and he who follows me"
(12:108)
… and follow the way of him who turns to Me. (31:15)
… the way of the believers… (4:115)
It is an indication that "the way" is other than "the straight path." There may be various and
different ways taken by various chosen servants proceeding on the way of worship and submission;
but "the straight path" is only one, as Allah points to it in these words:
Indeed, there has come to you a light and a clear Book from Allah; with it Allah guides him who
follows His pleasure into the ways of safety and brings them out of utter darkness into light by
His permission and guides them to the straight path. (5:15 -16)
See, how the verse refers to "the ways" (in plural), and to "the straight path" (in singular). Now,
there may be two explanations for it. Either "the straight path" is the same thing as "the ways", or "the
ways" on going further join together and then merge into the straight path.
There is another difference between the straight path and the way. Allah says:
And most of them do not believe in Allah without associating others (with Him). (12:106)
Note how the believers are said to associate others with Allah. It shows that some sort of
polytheism (that is, straying) may co-exist with belief (and the belief is a "way"); in other words the
way may co-exist with polytheism. But the straight path cannot do so because it is not the path of
those who have gone astray.
Each of these ways has some excellence or some deficiency - but not so the straight path. Each way
is a part of the straight path, but is distinguished from the other ways. It may be inferred from the
above-mentioned verses as well as from others. For example, Allah says:
And that you worship Me; this is the straight path. (36:61)
Say: "Surely, (as for) me, my Lord has guided me to the straight path; (to) a most right religion,
the faith of Ibrahim the upright one". (6:161)
The worship and the religion are common to all the ways, and they are also "the straight path." The
relation of the straight path to the ways of Allah is that of the soul to the body. The body, during the
life, undergoes countless changes, varies from day to day - from infancy to childhood; from
adolescence to youth, from middle to old age and to senility. But the soul remains the same, and is
always one with body at every stage. Sometimes, the body is inflicted with undesirable effects, which
the soul would never accept, if left to itself. But the soul - the creation of Allah, upon which He
created the man - never deteriorates. Yet, in all these states, the body remains one with the soul.
Likewise, the ways of Allah are one with the straight path; but sometimes a way - the way of the
believers, of the followers of the Prophet of those who turn towards Allah or any other way - suffers
from some kind of deterioration, although the straight path is immune from all defects and
imperfections. You have seen how one of the ways, the belief sometimes combines with polytheism
and straying, but the straight path does not do so. In short, the ways are of various grades near or
distant; safe or unsafe; clean or unclean - but all are in the straight path, or, let us say, are one with the
straight path.
Allah has mentioned this fact, in a parable of truth and falsehood, in these words:
He sends down water from the heaven, then the valleys flow according to their measure, and the
torrent bears along the swelling foam; and from what they melt in the fire for the sake of
(making) ornaments or apparatus arises a scum like it; thus does Allah compare truth and
falsehood, - then as for the scum, it passes away as a worthless thing; and as for that which
profits the people, it remains in the earth; thus does Allah set forth parables. (13:17)
It clearly shows that the hearts and mind differ in their abilities and capacities to receive the divine
knowledge and spiritual perfection, although all partake of the same divine sustenance. (Its full
explanation will be written in the chapter 13).
This was, however, the third feature of the straight path.
From the above analysis it may be seen that the straight path is a sort of controller of all the ways
leading to Allah. We may say that a way leading to Allah leads a man to Him as long as it remains one
with the straight path; but the straight path leads to Allah unconditionally, without any if or but. That is
why Allah has named it "as-siratul-mustaqim" (the straight path). as-Siratmeans a clear path, and is
derived from "saratttu sartan" (I swallowed it completely); in other words, this clear path swallows
its walkers; without letting them go out. "al-Mustaqim" (straight)
literally means the one who stands on his legs, and has full control of himself as well as of the
things attached to him. In other words, it is a thing, which is not subjected to change or variation.
Thus "as-siratu'l-mustaqim" (the straight path) is the path which never fails to guide and to lead the
walker to his destination. Allah says:
Then as for those who believe in Allah and hold fast unto Him, soon will He admit them to
Mercy from Him and (His) Grace, and guide them unto Himself (by) the straight path. (4:175)
Obviously this guidance does not fail; it always succeeds. Also He has said:
Therefore (for) whomsoever Allah intends that He would guide him aught, He expands his breast
for Islam, and (for) whomsoever He intends that He should leave him to err, He makes his breast
strait and narrow as though he were ascending into the sky; thus does Allah lay uncleanliness on
those who do not believe. And this is the path of your Lord, (a) straight (path). (6:125-126)
That is, this is Allah's path that never changes, nor does it fail to reach its destination. Again He
says:
He said: "7his is a straight path with Me; surely as regards My servants, thou hast no authority
over them except those who follow thee of the deviators". (15:41-42)
The verse declares that this is His settled course which never varies. In this way, it conveys the
same idea which is contained in the verse:
For you shall not find any alteration in the course of Allah; and you shall not find any change in
the course of Allah. (35:43)
The above-mentioned discourse has made the following points clear:
First: There are various ways to Allah each differing with others in perfection, easiness and
smoothness. It all depends on its nearness or remoteness from the basic reality, from the straight path,
like the way of submission, of faith, of worship, of purity of intention or of humility before Allah.
Some of the ways leading to the opposite direction are disbelief, polytheism, infidelity, exceeding the
bounds, committing sins etc. Allah has said:
And for all are grades according to what they did, and so that He may pay them back fully their
deeds and they shall not be dealt with unjustly. (46:19)
The same is the case with the spiritual knowledge which the human mind receives from Allah.
They vary according to mental and spiritual capacity of the receivers, and are tinted by colors of
visions of the beholders. This fact is shown in the Qur'anic parable mentioned earlier:
He sends down water from the heaven, then the valleys flow according to their measure. (13:17)
Second: The straight path controls all the ways. Likewise, the people of the straight path (who have
been firmly established in it by Allah) do enjoy complete authority to guide the other servants of
Allah. Allah says:
… and excellent are these as companions. (4:69)
Verily, your only Master is Allah and His Apostle and those who believe, those who keep up
prayer and pay zakat while they are bowing down. (5:55)
The last mentioned verse was revealed about 'All, the Leader of the faithful (a.s.), as almutawatirtraditions say; and he (peace be on him) was the first to open this door in Islam. More
details of it will be given in the fifth chapter. Third: The import of the guidance to the way depends on
the meaning of the way itself. al-Hidayameans to guide, to lead; it accepts two objects, either without
any preposition (as in the language of Hijaz) or with ila (to) before the second object (as in the
language of other tribes). This detail has been given in as-Sihahof al-Jawhari, and obviously it is
correct. Before going further, a mistaken notion should ' be removed. Some people think that the
meaning of guidance changes, depending on whether its second object is preceded by the
preposition ilaor not. If there is no such preposition, then according to them, guidance means "to
convey to the destination"; if it is preceded by ila, then it denotes "to show the path." In evidence,
they offer the following verses:
Surely you cannot guide whom you love, but Allah guides whom He pleases. (28:56)
This verse, in which the verbs, "cannot guide" and "guides", have been used without preposition,
says that the Prophet could not guide whom he pleased. But it is known that he, throughout his life,
guided the people, that is, showed them the path of Allah. Therefore, what has been negated must be
the other meaning. What the verse, then, says is this: you cannot convey to the spiritual goal whom you
please; but it is Allah who conveys to that destination whom He pleases. This difference in meaning
is more clearly seen in the verses:
And We would certainly have guided them in the right path. (4:68)
The verb (in the Arabic text) has been used without any preposition and it refers to the divine
guidance - that is, conveyance to destination. And Allah addresses the Prophet in these words:
and most surely you guide to the right path. (42:52)
Here the verb is followed by ilaand the sentence attributes to the Prophet the task of guidance, in
the meaning of showing the way. According to their reasoning the three verses put together show that
when guidance is used in the meaning of "conveying to destination", its second object accepts no
preposition; when it is used for "showing the path", the said object is preceded by ila.
But this notion is not supported by the Qur'an. Allah quotes the believer of the people of Pharaoh as
saying:
"O my people! follow me, I will guide you to the right course". (40:38)
Here the Arabic text has no preposition and yet it does not mean conveying to destination, it only
denotes showing the way.
What has been mentioned in the verse 28:56 (Surely you cannot guide whom you love, but Allah
guides whom He pleases)is the reality or perfection of guidance. The verse shows that the Prophet
could not bestow on his people the perfect guidance, the reality of guidance, as it was a task that
Allah has reserved for Himself.
In short, the meaning of guidance does not depend on preposition ilacoming or not coming before
the second object. In both cases the meaning is the same.
al-Hidayahmeans to guide, to show the destination by showing the way, or, let us say, to convey to
the destination. Guidance, in reality, is reserved for Allah, and He guides His servants by creating
such causes that point the destination to them and lead them to their spiritual goal. Allah says:
Therefore (for) whomsoever Allah intends that He would guide him alight, He expands his
breast for Islam. (6:125)
… then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's
guidance, He guides with it whom He pleases. (39:23)
The verb "become pliant" is followed by the preposition "to", giving the verb a shade of meaning
of inclination and repose. Guidance, thus, means that Allah creates in the heart an aptitude by which it
initiates, accepts, inclines towards and becomes serene in the remembrance of Allah. It has been
mentioned earlier that there are many ways leading to Allah. Consequently, guidance for one way
would differ from those of the others. Each way has a special guidance of its own. This variation has
been hinted at in the verse:
And (as for) those who strive hard for Us, We will most certainly guide them unto Our ways; and
Allah is most surely with the doers of good. (29:69)
A man strives "in the way of Allah"; and another strives "for Allah." There is a great difference
between the two. The first tries to keep the way safe and free from all dangers and blockades; the
second's attention is fixed on Allah only. It is this man who is praised in this verse - he strives hard
for Allah; thereupon Allah helps him and guides him on the way most suited to his ability and power;
and thereafter keeps guiding him from one way to another until He exclusively attaches him to
Himself.
Fourth: The straight path is preserved in the ways of Allah - the ways that are of various grades
and levels. Allah guides man to it; and the man is thus guided aright. As mentioned above, Allah may
keep guiding a man from one way to the other which is of a higher grade, and then to a third one still
higher. The prayer in this verse, "Guide us to the straight path" (revealed on behalf of those whom
Allah has already guided to His worship) points to this very fact. If we keep this point in view, there
would be no room for an objection like the following: The one who utters this prayer is already
guided aright - how can he pray afresh for guidance? It would be an attempt to re-obtain a thing which
is already in hand, and it is just impossible. Also, the worshipper is already on the straight path - how
can he pray to be guided again to the same path? Isn't it an impossibility? But the explanation given by
us clears away the mist of such objections.
Another objection: Our Law is the most perfect and most comprehensive of all the laws sent by
Allah since the dawn of humanity. Why should we ask from Allah to guide us to the path of those of
the previous people upon whom He had bestowed favors?
Reply: Admittedly, the Law brought by Muhammad (s.a.w.) is more perfect than any other one. But
it does not necessarily mean that all those who follow this Law are more perfect than all those who
followed the previous laws. An average follower of the Law of Muhammad (s.a.w.) cannot surpass
Nuh or lbrahim (a.s.), although their laws were sent long before the Islamic Law. It is one thing to
accept and follow a law; it is quite another to get spiritual perfection by total submission - by
perfectly molding oneself in that law's pattern. A believer of previous nations who attained a high
spiritual level, who became a mirror of divine attributes, -is most certainly better than, and superior
to, a follower of this law who did not reach that state - even though the latter would be following the
most perfect and comprehensive law, that is, the Law of Muhammad (s.a.w.). Therefore, it is quite in
order for a believer of lower grade (although he may follow a perfect law) to pray to Allah to help
him reach the level of a believer of higher grade (although he might have followed a less perfect
law).
An exegete has replied to the above-mentioned objection in a way that is not free from defects. He
has said: The religion of Allah is one, and that is Islam. The fundamental truths - the belief in One
God, the Prophethood and the Day of Judgment and all that results from this belief - are the same in
all the laws and revelations sent by Allah. The Law of Islam has an added distinction, in that it covers
all aspects of human life and is, thus, the most comprehensive one. It looks more properly after public
welfare. Moreover, its foundation is laid on reasoning - in all its forms: The logic, the admonition and
the goodly argumentation.
All divine religions are, thus, the same and the fundamental truths are common to all. The previous
people have preceded us in this path. Therefore, Allah has ordered us to look into their affairs, to take
lessons from them and to follow them to spiritual perfection.
The author says: The principle upon which this reply is based is against the principles that guide us
in exegesis of the Qur'an. The reply assumes that the realities of fundamental truths are on the same
level in all the religions; that there is no difference in their grades; that the spiritual perfection and
religious virtues are of the same quality everywhere. According to this view, the highest ranking
prophet is equal to the lowest type of believer in his existence and natural perfection - so far as his
creation is concerned. The difference, if any, is based on the subjective outlook of shari'ah, not on
any matter of creation. In their opinion, this case is similar to that of a king vis-a-vishis subjects - they
are not different in their human existence, the difference is in their subjective and assumed positions
only which are laid down by people and which do not have any independent existence.
This thinking, in its turn, is based on the theory of materialism, which teaches that nothing exists but
matter; metaphysical "things" have no existence at all (or, at least, we are not in a position to know
that they exist). The only exception is God, and we believe in His existence because of logical
evidence.
Those who accepted this view did so because, coming under the influence of natural sciences, they
put all their confidence in their five senses. Or because they thought that "commonsense" was enough
for explaining the divine words, and therefore, neglected to meditate on the Qur'an. God willing, we
shall throw more light on this subject at some other place.
Fifth: The people of the straight path are higher in rank than others, and their path is superior to the
others' ways. It is because of their knowledge, and not because of their virtuous deeds. They have that
knowledge of divine attributes which is hidden from others. (We have explained earlier that
perfection of virtuous deeds is found in some of the inferior ways also. Therefore, deeds cannot be
the criterion by which the people of the straight Path are given excellence over the rest.) The question
arises as to what is that knowledge and how it is acquired. We shall deal with these questions when
we shall explain the verse 13:17 (He sends down water from the heaven, then the valleys flow
according to their measure). The following verses too point to this fact:
Allah will exalt those of You who believe, and those who are given knowledge in higher
degrees. (58:11)
To Him do ascend the good words; and the good deed lifts them up. (35:10)
What ascends to Allah is the good words, that is, true belief and knowledge; good deeds lift up the
good words and help them in their ascension, without themselves going up. We shall fully discuss this
verse when we shall reach it.
Traditions
As-Sadiq (a.s.) said about the meaning of worship: "Worship is of three kinds: some people
worship Allah, because they fear Him - so it is the worship of slaves; and a group worships Allah,
Blessed and High is He, to seek reward - so it is the worship of hirelings; and a group worships
Allah, Mighty and Great is He, because of (His) love - and this is the worship of noble persons, and
it is the most excellent worship." (al-Kafi)
Verily, some people worshipped Allah being desirous (Of His reward) - so this is the worship of
traders; and some people worshipped Allah fearing (His punishment) - so it is the worship of slaves,
and a group worshipped Allah in gratitude (to Him) so this is the worship of noble men. (Nahjulbalaghah)
as-Sadiq (as.) said: 'Verily people worship Allah in three ways: One group worships Him in
desire of His reward, and it is the worship of covetous ones, and it is greed; and others Worship Him
in dread of the Fire, and it is the worship of slaves, and it is fear; but I worship Him in His love Mighty and Great is He and this is the worship of noble ones. (It is) because Allah has said:
And they shall be secure from terror on that days. (27:89)
and He has said,
Say: If You love Allah, then follow me, Allah will love you… (3:31)
Therefore, whosoever is loved by Allah, he shall be among the secure ones; and it is a hidden
position, cannot touch it save the purified ones." (al-Ilal, al-Majalis and al-Khisal)
The author says: The meaning of these traditions may be understood from the preceding
commentary. The Imams (of Ahlul-bayt)have variously attributed the worship of the noble ones
sometimes to gratitude and sometimes to love, because in final analysis both are one and the same.
Gratitude and thank means putting the received bounty in its proper place. It is the thank of worship
that it should be addressed to Allah, as only He, Himself, deserves to be worshipped. A115h is
worshipped because He is Allah, that is, because He alone holds all attributes of beauty and glory.
He, of all things, is Beautiful; He alone is loved for Himself. What is love? It is inclination and
attraction towards beauty. We say: He is worshipped because He is He; We may express the same
idea if we say: He is worshipped because He is beautiful and beloved. Again, the same theme may be
explained by saying that He is worshipped because He is the Bestower of favors and is thanked
through worship. All three expressions carry the same import. It has been narrated through Sunni
chains that as-Sadiq (a.s.) explained the verse, "Thee do we worship… " in these words: "We do not
ask from Thee other than Thee, and we do not worship Thee by substitute and replacement, as do
those who are ignorant of Thee, removed from Thee."
The author says: This tradition points to what has been explained in the commentary that worship
demands presence (of heart) and purity (of intention) which does not allow diversion to any
substitute, to anything else. as-Sadiq (a.s.) said inter aliain a tradition: "And whosoever thinks that he
worships (Allah) by (His) attributes without being conscious of Him, he refers (his worship) to an
absent one; and whosoever thinks that he worships the attribute and the person (having that attribute)
he nullifies monotheism, because the attribute is other than the person; and whosoever thinks that he
ascribes the person to the attribute, he belittles the Great One, 'and the do not assign to Allah His
proper prestige… "(Tuhaful-'uqul)
as-Sadiq (a.s.) explained the verse: Guide us to the straight path, in these words: "Guide us to
adhere to the path that leads to Thy love, and conveys to Thy Garden, (the path that) prevents us from
following our desires (lest we be ruined) and from adhering to our opinions (lest we be
destroyed). (Ma'ani 'I-akhbar)
The same book quotes 'Ali (a.s.) as saying about this verse: "Continue for us Thy help with which
we obeyed Thee in our past days, so that we continue to obey Thee in our coming days also.
The author says: The two traditions point to two aspects of the reply of the previously mentioned
objection - that the prayer for guidance, addressed by a person already guided aright, is trying to
obtain a thing in hand, and that it was asking for impossible. The first tradition looks at the difference
in the grades of guidance, and the second looks at oneness of guidance in its reality. Again Ma'ani 'Iakhbarquotes 'Ali (a.s.) as saying: "The straight path, in this world, is that which stops short of
excesses and rises above shortcomings, and remains straight; and, in the next world, it is the path of
the believers (leading them) to the Garden. "
The same book quotes the same Imam, explaining the verse: The path of those… , as follows:
"Say: Guide us to the path of those upon whom Thou hast bestowed favors by strengthening them for
Thy religion and Thy obedience - not (of those whom Thou favored) with wealth and health because
such things are sometimes given even to the disbeliever or to the sinful." (Then he said:) "And those
(bestowed with divine favor) are those about whom Allah says:
And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs and the righteous ones, and
excellent are these as companion. (4:69)
ar-Rida (a.s.) narrates through his forefathers from Amiral al-mu'minin (a.s.) that he said: "I heard
the Apostle of Allah saying: 'Allah, Mighty and Great is He, has said: "I have divide the Opening of
the Book between Myself and My servant; so, half is for Me and the (other) half is for My servant.
And My servant shall get what he asks for." When the servant says: In the name of Allah, the
Beneficent, the Merciful, Allah, Great is His Glory, says: "My servant has started with My name, an
it is incumbent upon Me that I should complete his works him and bless him in his affairs." And when
he says: All praise is due to Allah, the Lord of the worlds, Allah, Great is His Glory says: "My
servant has Praised Me, and he knows that the bounties that are with him are from Me, and that the
misfortunate that have been averted from him were so averted by My grace; (O My angels!) I appoint
You as My witnesses that I shall add for him the favors of the next world to those of this world, and
will avert from him the calamities of the next world as I have averted from him the calamities of this
world." And when he says, The Beneficent, the Merciful, Allah, Great is His Glory, says: "My
servant bore witness for Me that I am the Beneficent, the MercifuI; I make you My witness that I will
most surely augment his share in My mercy, and I will most certainly increase his portion My
bounties." And when he says, The Master of the Day of Judgment, Allah, the High, says: "I make you
My witness that, as he has acknowledged that I am the Master of the Day of Judgment I will most
certainly make his reckoning easier (for him) on the Day of Reckoning, and I will most certainly
accept his good deed and look over his sins." And when he says:Thee do we worship, Allah, Mighty
and Great is He, says: "My servant is telling truth, He worships Me only. Be My witness that I will
most surely give him for his worship a reward that will be the (object of) envy to all who opposed
him when he worshipped Me." And when he says, and Thee do we beseech for help, Allah, the High,
says: "From Me has My servant sought help, and in Me has he taken refuge. Be My witness that I will
most certainly help him in his affairs, and will aid him in his difficulties, and will take his hand in his
calamities." And when he says, Guide us to the eight path… , Allah, Mighty and Great is He, says:
"This (part) is for My servant, and My servant shall have what he asks for; and I have answered (the
prayer of) My servant, and have given him what he hopes for and have protected him from what he is
afraid of." '"('Uyunul-akhbar).
The author says: as-Saduq has narrated in 'Ilalu 'sh-shara'i', an almost similar tradition from arRida (a.s.). The tradition explains the chapter of The Opening in the frame of the daily prayer. It
further confirms the previously mentioned fact that this divine revelation has been sent, as though on
behalf of the servants of Allah, to teach them the manners of servitude; to show them how to praise
their Lord and how to declare their allegiance to Him. It is a chapter made especially for the purpose
of worship; and no other chapter comes near to it in this respect. For example:
1. The entire chapter is a divine speech, revealed on behalf of His servant, so that he may recite it
when he stands to worship his Lord.
2. It is divided in two parts: one for Allah and the other for the servant.
3. It contains, in spite of its brevity, all the Qur'anic wisdom. The Qur'an is a vast treasure of
fundamental truths, moral values and the most comprehensiveshari'ahwhich consists of the rules of
worship and mutual dealings, as well as the penal and civil codes. Further it is a valuable mine of
divine promises and threats, stories of previous peoples as well as parables and moral lessons. But,
in spite of this wide scope, all its teachings may be returned to four fundamental truths: the Oneness of
God, the prophethood, the resurrection (with all its details) and the guidance of mankind to its bliss in
this world as well as in the next. Needless to reiterate that this chapter contains all these basic
realities in these very short, and at the same time very eloquent, sentence.
It will not be out of place to compare the beauty, glory and spirituality of this chapter, used in the
Muslims' prayers, with the Lord's prayer, used by the Christians in their prayer:
Our Father which art in heaven Hallowed be thy name.
Thy kingdom come. Thy will be done in earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts as we forgive our debtors.
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the
power, and the glory, for ever.
Amen.
(Matthews 6:9-13)
Ponder deeply on the teachings contained in these sentences, supposed to be of divine revelation,
and see what manners of servitude does this prayer teach. First it tells them that their Father (i.e. God,
in their terminology) is in heaven. Then it prays about the Father that His name be hallowed, His
kingdom come and His will be done in earth as it is in heaven. The question is: Who will fulfill these
wishes which look more like political slogans than spiritual invocation. Then it makes them ask for
their daily bread, and for His forgiveness in lieu of their forgiveness - that He should waive His
rights as they have waived theirs. But what right do they possess except that which they have been
given by God Himself? Then they beseech Him not to lead them into temptation but to deliver them
from evil. This is asking for impossible, because this world is the place appointed for our test and
trial, so that we may acquire spiritual perfection. Would not salvation lose its meaning, if there was
no test and trial?
And yet some orientalists have temerity to write: "Islam does not have any superiority over other
religions, so far as spiritual knowledge is concerned, because all divine religions invite the men to
the belief in one God, and ask them to purify themselves by good character and virtuous deeds. The
religions excel one another only in deep-rootedness of their social fruits."
Other Traditions
It is narrated in Man la yahduruhu'l-faqih and at-Tafsirof al-'Ayyashi that as-Sadiq (a.s.) said:
"The straight path is Amiru'l-mu'minin (a.s.)."
as-Sadiq (a.s.) said: "(The Straight path) is the path to the knowledge of Allah. And there are two
paths, one in this world and the other in the next. As for the path in this world, it is the Imam whose
obedience is obligatory; whosoever knows him in this world and follows his guidance, he shall
proceed on the path which is the bridge over the hell in the next world; and whosoever does not know
him in this world, his foot shall slip (over that bridge) in the next world, and he shall fall down into
the fire of the hell." (Ma'ani 'l-akhbar)
The same book quotes as-Sajad (a.s-) as saying: "There no curtain between Allah and His proof,
nor is there any screen for Allah against His proof. We are the gates of Allah, and we are the straight
path, and we are the (treasure) chest of His Knowledge, and we are, the interpreters of His
revelation, and we are the pillars of His Oneness, and we are the place of His secret."
Ibn Shahrashub has quoted from at-Tafsir of Waki' Ibn al-Jarrah from ath-Thawri from as-Suddi
from Asbat and Mujahid from ibn 'Abbas that he said about the verse: Guide us to the straight
path:"Say O group of the servants (of Allah): Lead us to the love of Muhammad (s.a.w.) and his
family members."
The author says: There are other traditions of the same meaning. Such traditions are based on the
"flow" of the Qur'an, that is, application of the Qur'an wherever it is applicable. It should be noted
that the term, "flow" - and it will often be used in this book - has been taken from the traditions of the
Imams ofAhlul-bayt (a.s.):
al-Fudayl ibn Yasar said: "I asked Abu Ja'far (a.s.) about the tradition, 'There is no verse in the
Qur'an but it has an exterior and an interior, and there is no word in it but it has a boundary, and every
boundary has a watching place.' (I asked him) what was the meaning of exterior and interior. The
Imam said: 'Its exterior is its revelation and its interior is its interpretation; some of it has already
passed (i.e. happened) and some of it has not come about yet; it runs along (or flows) as run the sun
and the moon; when a thing of it comes (to its appointed place and time) it happens… (at-Tafsir, of
al-'Ayyashi)
This theme is found in other traditions too. It is the convention of the Imams of Ahlul-bayt (a.s.) that
they apply a Qur'anic verse to all things it may be applied to. And this convention was correct and
reasonable, because the Qur'an was revealed as a "guidance to the worlds"; it guides the mankind to
correct belief, correct ethics and correct action. The matter of belief that it has explained is eternal
truth; it is not limited to a certain time or certain place. The virtue or vice and the rules laid down for
them are not confined to one person or one period - they are general and applicable to all relevant
persons and times. The traditions explaining the background of revelation of a certain verse - when,
why and about whom or what was it revealed - do not affect its general import. The rule is not
restricted to that particular person or event; otherwise, it would cease to be valid in other similar
conditions, and would die with the death of that person. The Qur'anic declaration is general. If it
praises some persons, or condemns some others, it is because of the presence of good or evil
characteristics in them. And wherever those good or evil characteristics are found, even in later
generations, the verse will in all truth be applied to them. The Qur'an itself proves it, as Allah says:
With it (i.e., the Qur'an) Allah guides him who follows His pleasure into the ways of safety…
(5:16)
… and most surely it is a Mighty Book, falsehood shall not come to it from before it nor from
behind it. (41:41-42) Surely We have revealed the Reminder and We will most surely be its
guardian. (15:9)
There are numerous traditions, perhaps reaching to hundreds, which apply various verses of the
Qur'an to the lmams or to their enemies. They are called the traditions of "flow." But now that the
general principle has been explained, we shall not include those traditions in this Book - except
where it becomes necessary for the explanation of a verse or for some reasoning or discussion.
Chapter
4
SURAH AL-BAQARAH, VERSES 1-5
‫ِﺑْﺴِﻢ ﷲِ اﻟﱠﺮْﺣﻤِﻦ اﻟﱠﺮِﺣﯿِﻢ‬
2:1‫اﻟﻢ‬
2:2‫ﺐ ِﻓﯿِﮫ ُھﺪًى ِﻟّْﻠُﻤﺘ ﱠِﻘﯿَﻦ‬
ُ ‫ذَِﻟَﻚ اْﻟِﻜﺘ َﺎ‬
َ ‫ب ﻻَ َرْﯾ‬
2:3‫ﺼﻼة َ َوِﻣﱠﻤﺎ َرَزْﻗﻨَﺎُھْﻢ ﯾُﻨِﻔﻘُﻮَن‬
‫ﺐ َوﯾُِﻘﯿُﻤﻮَن اﻟ ﱠ‬
ِ ‫اﻟﱠِﺬﯾَﻦ ﯾُْﺆِﻣﻨُﻮَن ِﺑﺎْﻟﻐَْﯿ‬
2:4‫َواﻟﱠِﺬﯾَﻦ ﯾُْﺆِﻣﻨُﻮَن ِﺑَﻤﺎ أ ُﻧِﺰَل ِإﻟَْﯿَﻚ َوَﻣﺎ أ ُﻧِﺰَل ِﻣﻦ ﻗَْﺒِﻠَﻚ َوِﺑﺎﻵِﺧَﺮِة ُھْﻢ ﯾُﻮِﻗﻨُﻮَن‬
2:5‫ﻋﻠَﻰ ُھﺪًى ِّﻣﻦ ﱠر ِﺑِّﮭْﻢ َوأ ُوﻟَِﺌَﻚ ُھُﻢ اْﻟُﻤْﻔِﻠُﺤﻮَن‬
َ ‫أ ُْوﻟَِﺌَﻚ‬
In the name of Allah, the Beneficent, the Merciful.
2:1Alif lam mim.
2:2This Book, there is no doubt in it, (is) a guidance to those who guard (against evil).
2:3Those who believe in the unseen and keep up prayer and spend (benevolently) out of what We
have given them.
2:4And who believe in that which has been sent down to thee and that which was sent down before
thee and they are sure of the hereafter.
2:5These are on a guidance from their Lord and these it is that shall be the successful ones.
General Comment
This chapter was revealed piecemeal; therefore, it does not have a single theme. However a major
part of it shows a general objective: It emphasizes that a man cannot be a true servant of Allah unless
he believes in all that was revealed to the apostles of Allah without making any difference between
revelation and revelation, or between apostle and apostle; accordingly, it admonishes and condemns
the disbelievers, the hypocrites and the people of the book because they differed about the religion of
Allah and differentiated between His apostles; thereafter it ordains various important laws, like
change of the direction to which the Muslims were to turn for prayers, regulations of hajj, inheritance
and fasting and so on.
Commentary
QUR'AN: Alif lam mim:
God willing, we shall describe in the 42nd chapter some things related to the "letter-symbols" that
come in the beginning of some chapters. Also, the meaning of the guidance of the Qur'an and of its
being a book will be explained later on.
QUR'AN: This Book, there is no doubt in it, (is) a guidance to those who guard (against
evil), those who believe in the unseen:
Those who guard against evil, or in other words, the pious ones, are the very people who believe.
Piety or guarding oneself against evil, is not a special virtue of any particular group of the believers.
It is not like doing good, being humble before God or purity of intention, which are counted as
various grades of the faith. Piety, on the other hand, is a comprehensive virtue that runs through all the
ranks of the true faith. It is for this reason that Allah has not reserved this adjective for any particular
group of the believers.
The characteristics of piety, enumerated in these four verses, are five: Believing in the unseen,
keeping up prayers, spending benevolently out of what Allah has given, believing in what Allah has
revealed to His apostles, and being sure of the hereafter. The pious ones acquire these spiritual
qualities by a guidance from Allah, as Allah tells us in the next verse: "These are on a guidance from
their Lord." They became pious and guarded themselves against evil because Allah had guided them
to it. When they got that quality, the Qur'an became a guidance for them: "This Book … (is) a
guidance to those who guard against evil."
It clearly shows that there are two guidance, one before they became pious, the other after it. The
first guidance made them pious; and thereupon Allah raised their status by the guidance of His Book.
The contrast is thus made clear between the pious ones on one hand and the disbeliever and the
hypocrites (who are admonished in the next fifteen verses) on the other. The later two groups are
surrounded by two straying and two blindness. Their first straying causes their unbelief and
hypocrisy, and the second one (which comes after their unbelief and hypocrisy) confirms their first
error and strengthens it. Look at what Allah says about the disbeliever: Allah has set a seal upon
their hearts and upon their hearing; and there is a covering over their eyes (2:7). Sealing their
hearts has been ascribed to Allah, but the covering over their eyes was put by the disbeliever
themselves. Likewise, Allah says about the hypocrites: There is a disease in their hearts, so Allah
added to their disease (2:10). The first disease is attributed to the hypocrites themselves, and the
second one to Allah. The same reality has been explained in many verses. For example: He causes
many to err by it and many He leads aright by it! But He does not cause to err by it (any) except
the transgressors 2:;26); … but when they turned aside, Allah made their hearts turn aside (61:5).
In short, the pious ones are surrounded by two guidance, as the disbeliever and hypocrites fall
between two errors.
The second guidance is by the Qur'an; therefore, the first one must have been before the Qur'an.
They must have been guided by a healthy and unimpaired psychology. If a man's nature is faultless and
flawless, it cannot fail to see that it is dependent on some thing above it. Also, it realizes that every
other thing, which it may perceive, imagine or understand, depends likewise on a thing outside the
chain of dependent and needy things. Thus, it comes to believe that there must be a Being, unseen and
un-perceptible through the senses, who is the beginning and end of every other thing. It also sees that
the said Essential Being does not neglect even the smallest detail when it comes to creative perfection
of His creatures. This makes him realize that the said Creator cannot leave the man to wander
aimlessly hither and thither in his life; that He must have provided for him a guidance to lead him
aright in his actions and morals. By this healthy reasoning, the man acquires the belief in One God, in
the institution of prophethood and in the Day of Resurrection. In this way, his faith in the fundamentals
of religion becomes complete. That faith leads him to show his servitude before his Lord, and to use
all that is in his power - wealth, prestige, knowledge, power, and any other excellence - to keep this
faith alive and to convey it to others. Thus we come to the prayer and benevolent spending. The five
virtues enumerated in these verses are such that a healthy nature unfailingly leads the man to them.
Once a man reaches this stage, Allah bestows on him His another grace, that is, the guidance by the
Qur'an.
The above-mentioned five qualities - correct belief and correct deeds - fall between two guidance,
a preceding one and a following one.
This second guidance is based on the first one. This fact has been described in the following
verses:
Allah confirms those who believe with the sure word in this world's life and in the
hereafter (14:27). 0 you who believe! fear Allah and believe in His apostle. He will give you two
portions of His mercy, and make for you a light with which you will walk… (57:28).
0 you who believe! if you help Allah, He will help you and make firm your feet (47:7).
And Allah does not guide the unjust people (61:7)… .and Allah does not guide the transgressing
people(61:5).
The same is the case with error and straying of the disbeliever and hypocrites, as will be seen later
on.
The above verses give an indication that man has another life, hidden behind this one. It is by that
life that he lives in this world as well as after death and at resurrection. Allah says: Is he who was
dead then We raised him to life and made for him a light by which he walks among the people, like
him whose likeness that of one in utter darkness whence he cannot come forth… (6:122). We shall
explain it, God willing, later on.
"Those who believe in the unseen": "al-Iman" (faith, to believe) is consolidation of belief in heart.
It is derived from al-amn (safety, to feel safe). The believer, by his belief and faith, gains safety from
doubts. (Needless to say that doubt is like a poison to the faith.)
It has already been explained that faith has many grades. Sometimes one is certain of the object of
faith; and this certainty has its effects; at other times the certainty increases and includes some
concomitants of the said object; and at times it increases to include all the related matters of the
object of faith. Naturally, the belief thus is of various grades, and so are the believers. "alGhayb" (the unseen) is opposite of "the perceived." It is used for Allah, and His great signs,
including the revelation, which is referred to in the clause, "And who believe in that which has been
sent down to thee and that which was sent down before thee." Also, it includes the hereafter. But in
these verses, the beliefs in the revelation and in the hereafter have been separately mentioned.
Therefore, "the unseen" must have been used for Allah only. In this way the belief in the three
fundamentals of religion becomes complete.
The Qur'an, emphasizes that man should not confine his knowledge and belief to only the
perception; it exhorts him to follow healthy reasoning and rational understanding.
QUR'AN: and they are sure of the hereafter: Instead of only believing in the hereafter, they are
sure of it. There is an indication here that one cannot be pious, cannot guard himself against evil, until
he is really certain of the hereafter - a certainty that does not let him forget it even for a short time. A
man believes in a matter, yet sometimes forgets some of its demands and then commits something
contrary. But if he believes in, and is sure of, the day when he shall have to give account of all that he
has done big or small - he will not do anything against the divine law, will not commit any sin. Allah
says: … and do not follow desire, lest it should lead you astray from the path of Allah; (as
for) those who go astray from the path of Allah, for them surely is a severe punishment because
they forgot the day of reckoning (38:26). Clearly it is because of forgetting the day of Reckoning that
man goes astray. It follows that if one remembers it and is sure of it, he will surely guard himself
against evil, will become pious.
QUR'AN: These are on guidance from their Lord and these it is that shall be the successful
ones: Guidance is always from Allah, it is not ascribed to anyone else except in a metaphorical way.
Allah describes His guidance in these words: Therefore (for) whomsoever Allah intends that He
would guide him aright, He expands his breast for Islam… (6:125). If one's breast is expanded, he
will be free from every tightness and niggardliness. And Allah says that:… whoever is preserved
from the niggardliness of his soul, these it is that are the successful ones (59:9). Therefore, He says
in this verse about those who are on His guidance that "they shall be the successful ones."
Traditions
As-Sadiq (a.s.) said about the words of Allah: Those who believe in the unseen: "Those who
believe in the rising of al-Qa'im (one who stands, i.e., al-Mahdi, the twelfth lmam - a.s.) that it is
truth." (Ma'ani 'I-akhbar)
The author says: This explanation is given in other traditions also; and it is based on the "flow" of
the Qur'an. According to at-Tafsir of al-'Ayyashi, as-Sadiq (a.s.) said about the words of Allah: and
spend(benevolently) out of what We have given them, that it means: the knowledge We have given
them.
In Ma'ani 'I-akhbar, the same lmam has explained it in these words: "And they spread the
knowledge We have given them and they recite what We have taught them of the Qur'an.
The author says: Both traditions explain the "spending" m a wider sense that includes spending the
wealth as well as using other bounties of Allah in His cause; the explanation given by us earlier is
based on this exegesis.
A Philosophical Discussion
Should we rely on rational concepts, in addition to the things perceptible through the senses? It is a
subject of great controversy among the western scholars of the later days. All Muslim philosophers as
well as most of the western ones of ancient times believed that we could rely on the rational as well
as the sensual perceptions. They were rather of the opinion that an academic premise does not look at
a tangible and sensual factor as such. But most of the modern scholars, especially the scientists, hold
that nothing can be relied upon except what one perceives through the five senses. Their proof is as
follows:
Pure rational proofs often go wrong. There is no test or experiment, perceptible through the senses,
to verify those rational proofs or their premises. Sensual perceptions are free from this defect; when
we perceive a thing through a sense, we verify it through repeated tests and experiments; this testing
continues till we are sure of the characteristics or properties of the object of test.
Therefore, sensual perception is free from doubt, while rational proof is not.
But this argument has many flaws:
First: All the above-mentioned premises are rational; they cannot be perceived by any of the five
senses. In other words, these scholars are using rational premises, to prove that rational premises
cannot be relied upon! What a paradox! If they succeed in proving their viewpoint through these
premises, their very success would prove them wrong.
Second: Sensual perception is not less prone to error and mistake than rational proof. A cursory
glance at the books dealing with the optics and other such subjects is enough to show how many
errors are made by sight, hearing and other senses. If rational proof is unreliable because of its
possible mistakes, sensual perception also should be discarded for the same reason.
Third: No doubt, there should be a way to distinguish the right perception from the wrong. But it is
not the "repeated testing", per se, that creates that distinction in our mind. Rather, it becomes one of
the premises of a rational proof, which in turn provides that distinction. When we discover a property
of an object, and the property remains the same through repeated tests, a rational proof, on the
following lines, is offered by our thinking power. If this property were not this thing's own property, it
would not be found in it so unfailingly; But it is always found in it without fail; Therefore, it is its
own property. It is now obvious that sensual perception too depends on rational premises to finalize
its findings.
Fourth: Let us admit that practically every sensual perception is supported by test. But is that test
verified by another test? If yes, then the same question will arise about this later one. Obviously, it
cannot go on ad infinitum; there must come at the end a test whose verification depends not on a
visible test but on the above-mentioned rational proof It means that one cannot rely on sensual
perception without relying on rational concepts.
Fifth: The five senses cannot perceive absolute and major issues; they know only the particular and
minor things. Knowledge depends on absolute issues, which cannot be tested in a laboratory nor can
they be grasped by the fivesenses. A professor of anatomy operates upon, or dissects, a number of
living or dead human bodies - it does not matter how large or small that number is. He finds that each
of the bodies - which he has opened - has a heart, a liver and the like. And after looking at those
particular cases, he feels bold enough to teach an absolute proposition that all men have a heart and a
liver. The question is: Has he seen inside "all" the human beings? If only that much can be relied upon
which is perceived by the five senses, how can any absolute proposition of any branch of science be
accepted as true?
The fact is that sensual perception and rational concept both have their place in the field of
knowledge; both are complementary to each other. By rationality and understanding, we mean that
faculty which is the source of the above examples of absolute principles. Everyone knows that man
has such a faculty. How can a faculty created by Allah (or as they say, by nature) be always in wrong?
How can it always fail in the function entrusted to it by the Creator? The Creator never entrusts any
work to an agent until He creates a connecting link between them.
So far as mistakes in rational and sensual faculties are concerned, the reader should look for it in
related subjects like logic etc.
Another Philosophical Discussion
Man in his early childhood perceives the objects around him; he knows them without knowing that
he knows, that is, without being aware that he has, or is using, a faculty called knowledge or
cognition. This continues until a time comes when he finds himself doubting or presuming a thing.
Then he realizes that before that he was using "knowledge" in his life affairs. He also gradually
comes to understand that his perception or concepts are sometimes wrong, that error cannot be in the
materials that he perceives - because those material things are facts and facts cannot be non-facts, that
is, cannot be wrong. Therefore, the error must be in his perception. When there is no error in
perception, it is knowledge - a perception that leaves no room for opposite ideas.
By these stages, he becomes aware of the basic principle that positive and negative are mutually
exclusive and totally exhaustive; they are contradictories, they cannot both be present nor can both be
absent. This fundamental truth is the foundation -stone of every self-evident or theoretical
proposition. (Even if one doubts this statement, he intuitively knows that this "doubt" cannot be
present with its negative, with its "non doubt.")
Man relies on knowledge in every academic theory and practical function. Even when he feels
doubtful about a matter, he identifies that doubt by knowing that it is a doubt. The same applies when
he does not know, or only presumes, or merely imagines a thing, he identifies it by the knowledge that
it is ignorance, presumption or imagination.
But in ancient Greece, there arose a group, the Sophists, who denied existence of knowledge. They
showed doubt in every thing, even in their own selves, even in that doubt. The Skeptics of later days
are almost their successors. They deny knowledge of every thing outside their own selves and their
own minds. Their "arguments" run as follows:
First: The most potent knowledge (that comes through the five senses) is often wrong and in error.
Then how can one be sure of the knowledge obtained through other sources? How can we rely, in this
background, on any knowledge or proposition outside our own selves? Second: When we wish to
comprehend any outside object, what we get is merely its knowledge; we do not grasp the object
itself. Then, how can it be possible to grasp any object?
Reply to the First Argument:
First: This argument negates and annihilates itself. If no proposition can be relied upon, how can
one rely on the propositions and premises used in this argument?
Second: To say that a source of knowledge is "often" wrong, is to admit that it is also correct many
times. Then how can it be rejected totally?
Third: We have never said that our knowledge is always correct. The Sophists and the Skeptics
affirm that no knowledge is correct. To refute this universal negative proposition, a particular
affirmative proposition is sufficient. That is, we have only to prove that some knowledge is correct;
and we have done so in the second reply.
Reply to the Second Argument: The issue in dispute is knowledge, which means to unveil an
object. The Skeptics admit that when they try to comprehend an object, they get its knowledge. Their
only complaint is that they do not grasp the object itself. But nobody has ever claimed that knowledge
means grasping the object itself; our only claim is that knowledge unveils some of the realities of its
object, that is, of the thing so known. Moreover, the Skeptic refutes his own views practically in
every movement and at every moment. He claims that he does not know anything outside his own self,
outside his own mind. But when he is hungry or thirsty, he moves to the food or water; when he sees a
wall falling down, he runs away from it. But he does not try to get food when he just thinks about
hunger, and does not run away when he just thinks about a falling wall. It means that he does not act
on the pictures in his mind - which he claims are the real things, and acts on that feeling or perception
which comes to him from outside which, according to him, does not have any reality and should not
be relied upon!
There is another objection against existence of knowledge. They deny existence of established
knowledge; and have laid the foundation of today's natural sciences on this rejection. Their reasoning
is as follows:
Every single atom in this world is in constant movement; every single thing is continuously moving
towards perfection or deterioration. inother words, what a thing was at a given instant, is not the same
in the next. Understanding and perception is a function of brain. Therefore, it is a material property of
a material compound. Naturally, this process too is governed by the laws of change and development.
It means that all functions of brain, including knowledge, are constantly changing and developing. It
is, therefore, wrong to say that there is any such thing as established knowledge. Whatever knowledge
there is has only relative permanence - some propositions last longer than others. And it is this unpermanent conception that is called knowledge.
Reply: This argument is based on the presumption that knowledge is not non-material and abstract;
that it is a physical thing. But this supposition is neither self -evident nor proved. Knowledge is
certainly non-material and abstract. It is not a physical and material thing, because the attributes and
properties of matter are not found in it:
1. All material things are divisible; knowledge, per se, is not divisible.
2. Material things depend on space and time; knowledge, per se, is independent of space and time.
An event happens in a certain place and time, but we may comprehend it in any place and at any time
without any adverse effect on its comprehension.
3. Material things are I 'admittedly governed by the law of general movement and constant change.
But knowledge, per se, does not change. Knowledge, as knowledge, is incompatible with change, as
one may understand after a little meditation.
4. Suppose that knowledge, per se, is subject to constant change like matter and material things.
Then one thing or event could not be comprehended with the same details, in exactly the same way, at
two different times. Nor could a past event be remembered correctly later on. Because, as the
materialists have said, "what a (material) thing was at a given instant is not the same in the next ."
These comparisons show that knowledge, as knowledge, is not a material or physical thing. It must
be told here that we are not talking about the physical actions and reactions, which an organ of a
sense or the brain has to undergo in the process of acquiring knowledge. That action and reaction is a
process, or a tool, of knowledge, it is not the knowledge itself.
For more detailed discussion of this subject one should study the philosophical works.
Chapter
5
SURAH AL-BAQARAH, VERSES 6-7
2:6‫ﻋﻠَْﯿِﮭْﻢ أ َأ َﻧﺬَْرﺗ َُﮭْﻢ أ َْم ﻟَْﻢ ﺗ ُﻨِﺬْرُھْﻢ ﻻَ ﯾُْﺆِﻣﻨُﻮَن‬
َ ‫ﺳَﻮاٌء‬
َ ْ‫ِإﱠن اﻟﱠِﺬﯾَﻦ َﻛﻔَُﺮوا‬
2:7‫ﻋِﻈﯿٌﻢ‬
َ ‫ﺼﺎِرِھْﻢ ِﻏ‬
ٌ ‫ﻋﺬَا‬
َ ‫ب‬
َ ‫ﺸﺎَوة ٌ َوﻟَُﮭْﻢ‬
َ ‫ﺳْﻤِﻌِﮭْﻢ َو‬
َ ‫ﻋﻠَﻰ ﻗُﻠُﻮِﺑِﮭْﻢ َو‬
َ ُ ‫َﺧﺘ ََﻢ ا ﱠ‬
َ ‫ﻋﻠَﻰ‬
َ ‫ﻋﻠَﻰ أ َْﺑ‬
2:6Surely those who disbelieve, alike is it to them whether you warn them or do not warn them,
they will not believe.
2:7Allah has set a seal upon their hearts and upon their hearing; and there is a covering over
their eyes; and for them is a great punishment.
Commentary
QUR'AN: Surely those who disbelieve… will not believe:
They were the people who obstinately clung to rejection of faith and in whose hearts disbelief had
established deep roots. This may be inferred from the fact that warning them and not warning them
was all alike to them; they would not move from their obduracy. Probably it refers to the disbeliever
of Quraysh, who were the bitterest enemies of Islam and who did try their utmost to extinguish the
light of faith; they persisted stubbornly in their enmity until Allah destroyed them in Badr and other
battles. The sentence, "alike is it to them whether you warn them or do not warn them, they will not
believe", strengthens this interpretation; because it could not be applied to all the disbeliever of the
world - otherwise the door of guidance would be closed. Also, this same sentence has come in
Chapter of Ya Sin (36:10) which is a Meccan chapter. Then it appears in this chapter that is the first
chapter revealed at Medina. (It was revealed before the battle of Badr.) Therefore, more probably
this verse also refers to the same Meccan group. In other places too the same explanation may be
given to the word, "those who disbelieve", unless there is a reason to the contrary.
Likewise, wherever the word, "those who believe", has been used in the Qur'an it refers to the first
and early Muslims - unless there is any reason to believe otherwise. This style of address was
reserved for them as a protocol of honor.
QUR'AN: Allah has set a seal… great punishment:
Allah has ascribed the sealing to His own action, but the covering over their eyes is attributed to
their own selves. It shows that they had put a curtain on their souls against the light of truth - it was
their own choice. Then, after their sins and disbelief, Allah put another curtain or seal over their
souls. Their disbelief and misdeeds thus fall between two curtains - the first from themselves, the
second from Allah.
Its further explanation will be given under 2:26;SurelyAllah is not ashamed to set forth any
parable - that of a gnator any thing above that …
Disbelief, like belief, has various degrees and ranks; and its effects also vary, like those of belief.
Traditions
Az-Zubayri says that he said to as-Sadiq (a.s.): "Tell me how many ways of al-kufr (disbelief,
infidelity, to cover) are there according to the Book of Allah? Mighty and Great is He! He (the lmam)
said: 'Disbelief, according to the Book of Allah, is of five types. There is the disbelief of denial (and
denial is of two kinds), and the disbelief by neglecting what Allah has ordered, and the disbelief of
disavowal, and the ingratitude. As for the disbelief of denial, it is denial of the Lordship; it is the talk
of those who say: "there is no Lord (i.e. Creator), nor any Garden nor Fire ." It is the word of two
groups of disbeliever who are called atheists. And they are those who say: "nothing destroys us but
time" (45: 24). It is a religion invented by them as it seemed good to them, but they have no proof to
support their view. That is why Allah has said (about them): And they have no knowledge of that;
they only conjecture (ibid.), that it is in reality as they say. And He also said: Surely those who
disbelieve, alike is it to them whether you warnthem or do not warn them, they will not
believe.'" (al-Kafi)
And as for the second kind, it is the denial after knowing; it means that the denier denies (the
existence of God), but he knows (very well) that He is the truth, and he is convinced of it (in his
heart). And Allah has said (about such people): And theydenied them unjustly and proudly while
their soul had been convinced of them (27:14); … and aforetime they used to prayfor victory
against those who disbelieved, but when there came tothem that which they did recognize (i.e. the
Prophet) they disbelieved in him; so Allah's curse is on the unbelievers (2: 89).
So this is the explanation of the two kinds of denial.
And the third way of disbelief is ingratitude to the bounties (of Allah); and it is as Allah says
quoting (the Prophet) Sulayman: "This is of the grace of my Lord that He may try me whether I am
grateful or ungrateful; and whoever is grateful, he is grateful only for his own self and whoever is
ungrateful, then surely my Lord is Self-sufficient, Honored" (27:40); If you are grateful, I would
certainly give you more, and if you are ungrateful, My chastisement is truly
severe(14:7). Therefore remember Me, I will remember you, and be thankful to Me, and do not be
ungrateful to Me(2:152). (In all these verses Allah has used the wordal-kufr disbelief, to denote
ungratefulness, and ingratitude.)
And the fourth way of disbelief is leaving out or neglecting what Allah has ordered to do. It is as
Allah says: And when We made a covenant with you: You shall not shed your blood and you shall
not turn your people out of your cities; then you gave a promise while you witnessed. Yet you it is
who slay your people and turn a party from among you out of their homes, backing each other up
against them unlawfully and exceeding the limits; and if they should come to you as captives, you
would ransom them - while their very turning out was unlawful for you. Do you then believe in a
part of the book and disbelieve in the other? (2:84-85). In this verse Allah has charged them with
disbelief because they did not follow the commandment of Allah; (it should be noted that) Allah has
(in this very verse) linked them to belief, yet He did not accept it from them and it did not benefit
them before Allah. So Allah (further) said:What thenis the reward of such among you as do this but
disgrace in thelife of this world, and on the day of resurrection they shall besent back to the most
grievous chastisement, and Allah is not atall heedless of what you do (ibid.)
And the fifth way of disbelief is disavowal. It is as Allah says, quoting lbrahim (a.s.) ..".we
renounce you, and enmity and hatred have appeared between us and you for ever until you believe
in Allah alone" (60:4), that is, we disavow and repudiate you. And He says, describing Iblis and his
disowning his friends from mankind on the Day of Resurrection: ..".surely I disbelieved in your
associating me (with Allah)before" (14:22). And also He says: And he said: "You have only taken
for yourselvesidols besides Allah by way of friendship between you in theworld's life, then on the
resurrection day some of you shall denyothers, and some of you shall curse others… (29: 25), that
is, some of you shall dissociate from others.
The author says: This tradition confirms what we have previously mentioned that disbelief has
many grades and ranks.
Chapter
6
SURAH AL-BAQARAH, VERSES 8-20
2:8‫َوِﻣَﻦ اﻟﻨﱠﺎِس َﻣﻦ ﯾَﻘُﻮُل آَﻣﻨﱠﺎ ِﺑﺎ ﱠ ِ َوِﺑﺎْﻟﯿَْﻮِم اﻵِﺧِﺮ َوَﻣﺎ ُھﻢ ِﺑُﻤْﺆِﻣِﻨﯿَﻦ‬
2:9‫ﺴُﮭﻢ َوَﻣﺎ ﯾَْﺸﻌُُﺮوَن‬
ُ َ‫ﻋﻮَن ا ﱠ َ َواﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮا َوَﻣﺎ ﯾَْﺨﺪ‬
ُ ‫ﯾَُﺨﺎِد‬
َ ُ‫ﻋﻮَن ِإﻻﱠ أ َﻧﻔ‬
2:10‫ب أ َِﻟﯿٌﻢ ِﺑَﻤﺎ َﻛﺎﻧُﻮا ﯾَْﻜِﺬﺑُﻮَن‬
ٌ ‫ﻋﺬَا‬
ٌ ‫ِﻓﻲ ﻗُﻠُﻮِﺑِﮭﻢ ﱠﻣَﺮ‬
َ ‫ض ﻓََﺰادَُھُﻢ ا ﱠ ُ َﻣَﺮﺿﺎ ً َوﻟَُﮭﻢ‬
2:11‫ﺼِﻠُﺤﻮَن‬
ْ ‫ض ﻗَﺎﻟُﻮاْ ِإﻧﱠَﻤﺎ ﻧَْﺤُﻦ ُﻣ‬
ِ ‫َوِإذَا ِﻗﯿَﻞ ﻟَُﮭْﻢ ﻻَ ﺗ ُْﻔِﺴﺪُواْ ِﻓﻲ اﻷ َْر‬
2:12‫أ َﻻ ِإﻧﱠُﮭْﻢ ُھُﻢ اْﻟُﻤْﻔِﺴﺪُوَن َوﻟَِﻜﻦ ﻻﱠ ﯾَْﺸﻌُُﺮوَن‬
2:13‫ﺴﻔََﮭﺎء َوﻟَِﻜﻦ ﻻﱠ ﯾَْﻌﻠَُﻤﻮَن‬
‫ﺴﻔََﮭﺎء أ َﻻ ِإﻧﱠُﮭْﻢ ُھُﻢ اﻟ ﱡ‬
‫س ﻗَﺎﻟُﻮاْ أ َﻧُْﺆِﻣُﻦ َﻛَﻤﺎ آَﻣَﻦ اﻟ ﱡ‬
ُ ‫َوِإذَا ِﻗﯿَﻞ ﻟَُﮭْﻢ آِﻣﻨُﻮاْ َﻛَﻤﺎ آَﻣَﻦ اﻟﻨﱠﺎ‬
2:14‫ﺷﯿَﺎِطﯿِﻨِﮭْﻢ ﻗَﺎﻟُﻮاْ ِإﻧﱠﺎ َﻣﻌَُﻜْﻢ ِإﻧﱠَﻤﺎ ﻧَْﺤُﻦ ُﻣْﺴﺘ َْﮭِﺰُؤوَن‬
َ ‫َوِإذَا ﻟَﻘُﻮاْ اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ ﻗَﺎﻟُﻮاْ آَﻣﻨﱠﺎ َوِإذَا َﺧﻠَْﻮا ِإﻟَﻰ‬
ُ ‫ئ ِﺑِﮭْﻢ َوﯾَُﻤﺪﱡُھْﻢ ِﻓﻲ‬
ُ ‫ا ﱠ ُ ﯾَْﺴﺘ َْﮭِﺰ‬
2:15‫طْﻐﯿَﺎِﻧِﮭْﻢ ﯾَْﻌَﻤُﮭﻮَن‬
2:16‫ﻀﻼﻟَﺔَ ِﺑﺎْﻟُﮭﺪَى ﻓََﻤﺎ َرِﺑَﺤﺖ ﺗِ َّﺠﺎَرﺗ ُُﮭْﻢ َوَﻣﺎ َﻛﺎﻧُﻮاْ ُﻣْﮭﺘ َِﺪﯾَﻦ‬
‫أ ُْوﻟَِﺌَﻚ اﻟﱠِﺬﯾَﻦ اْﺷﺘ َُﺮُواْ اﻟ ﱠ‬
ُ ‫ﺐ ا ﱠ ُ ِﺑﻨُﻮِرِھْﻢ َوﺗ ََﺮَﻛُﮭْﻢ ِﻓﻲ‬
ْ ‫ﺿﺎَء‬
ٍ ‫ظﻠَُﻤﺎ‬
2:17‫ﺼُﺮوَن‬
َ َ ‫َﻣﺜ َﻠُُﮭْﻢ َﻛَﻤﺜ َِﻞ اﻟﱠِﺬي اْﺳﺘ َْﻮﻗَﺪَ ﻧَﺎًرا ﻓَﻠَﱠﻤﺎ أ‬
َ ‫ت َﻣﺎ َﺣْﻮﻟَﮫُ ذََھ‬
ِ ‫ت ﻻﱠ ﯾُْﺒ‬
2:18‫ﻲ ﻓَُﮭْﻢ ﻻَ ﯾَْﺮِﺟﻌُﻮَن‬
ُ ‫ﺻﱞﻢ ﺑُْﻜٌﻢ‬
ُ
ٌ ‫ﻋْﻤ‬
ْ
ْ
ٌ
ُ ‫ﺴَﻤﺎء ِﻓﯿِﮫ‬
ٌ ‫ظﻠَُﻤﺎ‬
2:19‫ت َوا ﱠ ُ ُﻣِﺤﯿﻂ ِﺑﺎﻟَﻜﺎِﻓِﺮﯾَﻦ‬
ِ ‫ﻖ َﺣﺬََر اﻟَﻤْﻮ‬
‫ﺐ ِّﻣَﻦ اﻟ ﱠ‬
ٍ ّ‫ﺼ ِﯿ‬
‫ﺻﺎِﺑﻌَُﮭْﻢ ِﻓﻲ آذَاِﻧِﮭﻢ ِّﻣَﻦ اﻟ ﱠ‬
َ َ ‫ت َوَرْﻋﺪٌ َوﺑَْﺮٌق ﯾَْﺠﻌَﻠُﻮَن أ‬
َ ‫أ َْو َﻛ‬
ِ ‫ﺼَﻮاِﻋ‬
ْ َ ‫ﺸْﻮا ِﻓﯿِﮫ َوِإذَا أ‬
َ ‫ﯾََﻜﺎدُ اْﻟﺒَْﺮُق ﯾَْﺨ‬
‫ﻋﻠَﻰ ُﻛِّﻞ‬
َ ‫ﻋﻠَْﯿِﮭْﻢ ﻗَﺎُﻣﻮاْ َوﻟَْﻮ‬
َ ‫ﺿﺎء ﻟَُﮭﻢ ﱠﻣ‬
ُ ‫ﻄ‬
َ َ ‫ﺼﺎَرُھْﻢ ُﻛﻠﱠَﻤﺎ أ‬
َ ‫ﺼﺎِرِھْﻢ ِإﱠن ا ﱠ‬
َ ‫ظﻠََﻢ‬
َ ‫ﺷﺎء ا ﱠ ُ ﻟَﺬََھ‬
َ ‫ﺐ ِﺑ‬
َ ‫ﺴْﻤِﻌِﮭْﻢ َوأ َْﺑ‬
َ ‫ﻒ أ َْﺑ‬
2:20‫ﺷْﻲٍء ﻗَِﺪﯾٌﺮ‬
َ
2:8And there are some people who say: "We believe in Allah and in the last day"; while they are
not at all believers.
2:9They desire to deceive Allah and those who believe and they do not deceive except themselves
and they do not perceive.
2:10There is a disease in their hearts, so Allah added to their disease and for them is a painful
chastisement because of the lie they were saying.
2:11And when it is said to them, "Do not make mischief in the land", they say: "We are but peacemakers."
2:12Now surely they themselves are the mischief-makers, but they do not perceive.
2:13And when it is said to them: "Believe as the people have believed", they say: "Shall we believe
as the fools have believed?" Now surely they themselves are the fools, but they do not know.
2:14And when they meet those who believe, they say: "We believe"; and when they are alone with
their Satans, they say: "Surely we are with you, we were only mocking."
2:15Allah pays them back their mockery, and leaves them alone in their rebellion blindly
wandering on.
2:16These are they who buy error for the guidance, so their bargain brings (them) no gain, nor are
they guided aright.
2:17Their parable is like the parable of one who kindled afire, but when it had illumined all
around him, Allah took away their light, and left them in utter darkness - they do not see.
2:18Deaf, dumb (and) blind, so they will not turn back.
2:19Or like an abundant rain from the heaven in which is utter darkness and thunder and
lightning; they put their fingers into their ears because of the thunder peals, for fear of death, and
Allah encompasses the unbelievers.
2:20The lightning almost takes away their sight; whenever it shines on them they walk in it, and
when it becomes dark to them they stand still; and if Allah had pleased He would certainly have
taken away their hearing and their sight; surely Allah has power over all things.
Commentary
These thirteen verses are about the hypocrites. We shall discuss this subject in detail in Chapter 63
(The Hypocrites) and in some other places.
QUR'AN: They desire to deceive: "al-Khad'ah" is deceit, duplicity.
QUR'AN: When they arealone with their Satans: "ash-Shaytan" means evil, wicked; that is why
the lblis is called the Satan.
QUR'AN: Their parable is like the parable of one who kindled a fire… they will not return:
The hypocrites are like a man who is surrounded by a blinding darkness in which he cannot
distinguish good from bad, beneficial from harmful; to remove it he kindles a fire, and in its light is
able to see to some distance around it; then as soon as it has illumined all around, Allah, extinguishes
it by wind, rain or some other thing like it and he is left as he was before - in utter darkness. And now
he is pressed between two darkness - that of the night and that of bewilderment and nullity of his
endeavor. This parable fits exactly on hypocrites. A hypocrite declares himself to be a Muslim, and
through it gains some benefits, as he is treated as a Muslim in matters of marriage and inheritance etc.
But as soon as death approaches - the time when the real and complete benefits of Islam should have
appeared - Allah takes away the light, nullifies his deeds and leaves him in utter darkness in which he
cannot see at all. Thus he falls between two darkness - his original one and the one he added with his
dark deeds.
QUR'AN: Or like an abundant rain… Allah has power over all things: "as-Sayyib" (abundant
rain); "al-barq"(lightning; flesh of lightning); "al-ra'd" (thunder that is heard after lightning); "assa'iqah" (thunderbolt, to strike with lightning).
This is another example for the hypocrites. A man is caught in a rain pour; darkness surrounds him,
he is unable to see around and loses his bearings. The rain tells him to run away; to find shelter
somewhere, but darkness prevents him from it; frightening thunder and lightning-bolts have
overwhelmed him, yet when lightning appears he tries to take its advantage by walking ahead in its
light - but it appears only for a fleeting moment and then disappears; whenever it shines he walks
ahead and when darkness engulfs him again he stops.
A hypocrite is exactly in the same position. He does not like Islam, but has to profess to be a
Muslim. His words do no reach his heart what he says is different from what he believes in his heart.
Because of this discrepancy his path is not illuminated as it should have been. The result is that he
gropes about aimlessly and stumbles every now and then; he walks a little and then stops Thus Allah
punishes him with disgrace; and had He wished so, He would have taken away his sight and hearing,
thereby disgracing him on the very first day.
Chapter
7
SURAH AL-BAQARAH, VERSES 21-25
2:21‫س اْﻋﺒُﺪُواْ َرﺑﱠُﻜُﻢ اﻟﱠِﺬي َﺧﻠَﻘَُﻜْﻢ َواﻟﱠِﺬﯾَﻦ ِﻣﻦ ﻗَْﺒِﻠُﻜْﻢ ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َﺘ ﱠﻘُﻮَن‬
ُ ‫ﯾَﺎ أ َﯾﱡَﮭﺎ اﻟﻨﱠﺎ‬
‫ت ِرْزﻗًﺎ ﻟﱠُﻜْﻢ ﻓَﻼَ ﺗ َْﺠﻌَﻠُﻮاْ ِ ﱠ ِ أ َﻧﺪَادًا َوأ َﻧﺘ ُْﻢ‬
ِ ‫ﺴَﻤﺎء َﻣﺎء ﻓَﺄ َْﺧَﺮَج ِﺑِﮫ ِﻣَﻦ اﻟﺜ ﱠَﻤَﺮا‬
‫ﺴَﻤﺎء ِﺑﻨَﺎء َوأ َﻧَﺰَل ِﻣَﻦ اﻟ ﱠ‬
‫ض ِﻓَﺮاﺷﺎ ً َواﻟ ﱠ‬
َ ‫اﻟﱠِﺬي َﺟﻌََﻞ ﻟَُﻜُﻢ اﻷ َْر‬
2:22‫ﺗ َْﻌﻠَُﻤﻮَن‬
ُ ْ‫ﻋﻮا‬
2:23‫ﺻﺎِدِﻗﯿَﻦ‬
ُ ‫ﺴﻮَرٍة ِّﻣﻦ ِّﻣﺜِْﻠِﮫ َواْد‬
ُ ‫ﻋْﺒِﺪﻧَﺎ ﻓَﺄ ْﺗ ُﻮاْ ِﺑ‬
ٍ ‫َوِإن ُﻛﻨﺘ ُْﻢ ِﻓﻲ َرْﯾ‬
َ ‫ﻋﻠَﻰ‬
َ ‫ﺐ ِّﻣﱠﻤﺎ ﻧَﱠﺰْﻟﻨَﺎ‬
َ ‫ﺷَﮭﺪَاَءُﻛﻢ ِّﻣﻦ دُوِن ا ﱠ ِ ِإْن ُﻛﻨﺘ ُْﻢ‬
ْ ‫س َواْﻟِﺤَﺠﺎَرة ُ أ ُِﻋﺪﱠ‬
2:24‫ت ِﻟْﻠَﻜﺎِﻓِﺮﯾَﻦ‬
ُ ‫ﻓَﺈِن ﻟﱠْﻢ ﺗ َْﻔﻌَﻠُﻮاْ َوﻟَﻦ ﺗ َْﻔﻌَﻠُﻮاْ ﻓَﺎﺗ ﱠﻘُﻮاْ اﻟﻨﱠﺎَر اﻟﱠِﺘﻲ َوﻗُﻮدَُھﺎ اﻟﻨﱠﺎ‬
ّ ِ َ‫َوﺑ‬
ٍ ‫ت أ َﱠن ﻟَُﮭْﻢ َﺟﻨﱠﺎ‬
‫ت ﺗ َْﺠِﺮي ِﻣﻦ ﺗ َْﺤِﺘَﮭﺎ اﻷ َْﻧَﮭﺎُر ُﻛﻠﱠَﻤﺎ ُرِزﻗُﻮاْ ِﻣْﻨَﮭﺎ ِﻣﻦ ﺛ ََﻤَﺮٍة ِّرْزﻗًﺎ ﻗَﺎﻟُﻮاْ َھﺬَا اﻟﱠِﺬي ُرِزْﻗﻨَﺎ‬
ِ ‫ﺼﺎِﻟَﺤﺎ‬
‫ﻋِﻤﻠُﻮاْ اﻟ ﱠ‬
َ ‫ﺸِﺮ اﻟﱠِﺬﯾﻦ آَﻣﻨُﻮاْ َو‬
َ ‫ﺸﺎِﺑًﮭﺎ َوﻟَُﮭْﻢ ِﻓﯿَﮭﺎ أ َْزَواٌج ﱡﻣ‬
2:25‫ﻄﱠﮭَﺮة ٌ َوُھْﻢ ِﻓﯿَﮭﺎ َﺧﺎِﻟﺪُوَن‬
َ َ ‫ِﻣﻦ ﻗَْﺒُﻞ َوأ ُﺗ ُﻮاْ ِﺑِﮫ ُﻣﺘ‬
2:21O men! worship your Lord Who created you and those before you so that you may guard
(against evil).
2:22Who made the earth a bed (resting place) and the sky a structure; and (Who) sends down rain
from the heaven, thereby brings forth with it subsistence for you of the fruits; therefore do not set
up equals to Allah while you know.
2:23And if you are in doubt as to that which We have revealed to Our servant, then produce a
chapter like it and call on your witnesses besides Allah if you are truthful.
2:24But if you do (it) not - and never shall you do (it) - then be on guard against the fire of which
men and stones are the fuel; it is prepared for the unbelievers.
2:25And convey good news to those who believe and do good deeds that for them are gardens in
which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: "This
is what was given to us before;" and they shall be given the like of it, and they shall have pure
mates in them; and in them they shall abide.
Commentary
QUR'AN: O men! worship your Lord… may guard(against evil):
The preceding nineteen verses have described the positions of the three groups category-wise: The
pious ones who are on the guidance from their Lord; the disbelievers whose hearts and ears have
been sealed and who have their eyes covered; and the hypocrites in whose hearts there is disease so
Allah added to their disease and they are deaf, dumb and blind.
In this background, Allah calls the men to be His good servants, to worship Him and to join, not the
disbelievers and the hypocrites, but the pious ones, those who guard themselves against evil. This
context shows that the clause, "so that you may guard (against evil)", is governed by the verb
"worship" - you should worship Allah to join those who guard against evil, who are pious. It may
also be governed by the verb, "created" - Allah created you in order that you may guard yourselves
against evil.
QUR'AN: Who made the earth a bed… do not set up equals to Allah while you know: "alAndad" is plural of an-nidd (alike, equal, peer). The phrase, "while you know", is unconditional, and
grammatically it is circumstantial phrase of "do not set up"; these two factors lend extra-ordinary
force to the prohibition of setting up equals to Allah. The sentence shows that a man who bas even a
little knowledge should not ascribe any equal or partner to Allah; he should know that it is Allah Who
has created him and those before him and arranged and managed this system in the creation for their
sustenance and survival.
QUR'AN: And if you are in doubt… then produce a chapter like it… : It is a challenge which
human beings and jinn can never meet. This challenge has been offered to demonstrate the miracle of
the Qur'an, to show that it is a Book sent down by Allah, there is no doubt in it; that it bas been
revealed as an everlasting miracle that will remain alive till the end of the world. This challenge has
repeatedly been given in the QUR'AN: Say: "If men and jinn should combine together to bring the like of this Qur'an, they could not
bring the like of it, even though some of them were aiders of the others" (17:88). Or, do they say:
"He has forged it?" Say: "Then bring ten chapters like it forged and call upon whom you can
besides Allah, if you are truthful" (11:13).
This context shows that the pronoun "it" in "like it" refers to "that which We have revealed to Our
servant", that is, the Qur'an. It is a challenge to them to bring a like of the Qur'an in its inimitable style
and meaning.
The word "min mithlihi"(translated here as "like it") may also be rendered as "from like him." In
that case it will be a challenge to bring a like of the Qur'an written by someone like the Holy Prophet.
This Qur'an has been brought by a person who was never taught by any teacher, who had not learnt
these valuable and marvellous truths from any human being, nor had he taken this most eloquent style
from any mortal. If the disbelievers thought that such a man can write such a Book, then let them bring
its like from some such illiterate man. In this light, the verse would have the same import as the
following one:
Say: "If Allah had desired (otherwise) I would not have recited it to you, nor would He have
taught it to you; indeed I have lived a lifetime among you before it; do you not then
understand?" (10:16) Both explanations have been given in some traditions.
Obviously, this and the other challenging verses dare the antagonists to bring, if they can, like of
even the shortest chapter of the Qur'an - say, the Chapter of al-Kawthar or al-'Asr.
A strange exegesis has been written by someone that "like it" means like this Chapter, The Cow, in
which this verse occurs. This explanation is totally devoid of good literary taste. Those who
disbelieved in the Qur'an, rejected the whole Book as being forged against Allah. What purpose
could be served by challenging them to bring a Chapter like that of The Cow? Such a challenge
would, in final analysis, mean this: If you are in doubt the short Chapter of al-Kawthar or al-Ikhlas,
then bring a like of the largest Chapter of The Cow. Absurd, isn't it!
QUR'AN: And if you are in doubt… then produce a chapter like it.: It is a challenge which human
beings and jinn can never meet. This challenge has been offered to demonstrate the miracle of the
Qur'an, to show that it is a book sent down by Allah, there is no doubt in it; that it has been revealed
as an everlasting miracle that will remain alive till the end of the world. This challenge has
repeatedly been given in the QUR'AN:
Say: "If men and jinn should combine together to bring the like of this Qur'an, they could not
bring the like of it, even then some of them were aiders of the others" (17:88) . Or do they say he
has forged it? Say: Then bring ten chapters like it forged and call upon whom you can besides
Allah, if you are truthful"(11:13). This context shows that the pronoun "it" in "like it" refers to that
which we have receive We have revealed to Our servant", that is the Qur'an. It is a challenge to them
to bring a like of the Qur'an in its imitable style and meaning.
The word "min mithlihi" (translated here as "like it") may also be rendered as "from like him." In
that case it will be a challenge to bring a like of the Qur'an as written by someone like the Holy
Prophet. This Qur'an has been by a person who was never taught by any teacher, who had not learned
these valuable and marvelous truths from any human being, nor had he taken this most eloquent style
from any mortal. If the disbeliever thought that such a man can write such a book then let them bring
its like from such illiterate man. In this light the verse would have the same import as the following
one:
Say: "If Allah had desired (otherwise) I would not have recited it to you, nor would He have
taught it to you; indeed I have lived a lifetime among you before it; do you not then
understand?" (10:16)
Both explanations have been given in some traditions.
Obviously, this and the other challenging verses dare the antagonists to bring, if they can, like of
even the shortest chapter of the Qur'an - say, the chapter of al-Kawthar or al-'Asr.
A strange exegesis has been written by someone that "like it" means like this Chapter, The Cow, in
which this verse occurs. The explanation is totally devoid of good literary taste. Those who
disbelieved in the Qur'an, rejected the whole Book as being forged against Allah. What purpose
could be served by challenging them to bring a Chapter like that of The Cow? Such a challenge
would, in final analysis, mean this: If you are in doubt the short Chapter of al-Kawthar or al-Ikhlas,
then bring a like of the largest chapter of The Cow. Absurd, isn't it!
Miracle and its Quiddity
The claim of the Qur'an that it is a miraculous sign, and the challenge to the doubters offered by this
verse, contains in reality two claims: First, the miracles, super-natural events, do occur; second, the
Qur'an is one of such miracles. If the second claim is proved, the first will automatically be proved.
That is why the Qur'an has challenged the men to bring its like, as it would prove both aspects of the
claim.
How does a miracle happen? After all, it is a against the deep rooted system of the cause-andeffect which is never negated. The Qur'an explains this subject in the following two stages:
First: The miracle is a reality; the Qur'an is one of the miracles, which in itself proved the
existence of miracles in general; it offers a challenge to its adversaries, and in this way proves its
truth.
Second: What is the reality of miracle? How can a thing happen in this world of nature against the
universal law of the cause-and-effect?
The Miracle of the Qur'an
Undoubtedly, the Qur'an has offered a continuing challenge, by which it proves itself to be a
miracle. This challenge has been given in many verses of Meccan as well as Medinite period. All of
them show that this Book is a divine miracle, a super-natural sign. The verse under discussion, "And
if you are in doubt as to that which we have revealed to Our servant, then produce a chapter like it…
", is one of those challenges: Produce a chapter like one of the Qur'an from someone like the Prophet.
It should be noted it does not purport to prove the prophethood of Muhammad (s.a.w.) directly; it
does not say, 'If you are in doubt as the prophethood of Our servant'; instead it says, 'if you are in
doubt as to that which We have revealed to Our servant'. Likewise, all the challenges given in the
Quran aim to prove that this Book is a super-natural sign from Allah. And when this fact is
established, the prophethood of the Prophet will automatically be proved.
The verses of challenge vary in their scope and generality. The most general is the verse: Say: "If
men and jinn should combine together to bring the like of this Qur'an, they could not bring the like
of it, even though some of them were aiders of the others"(17:88) The verse is a Meccan period,
and it is easy to see that it contains an all-encompassing challenge.
This challenge is not confined to its unsurpassed eloquence and purest style. Otherwise, the
challenge would not cover non-Arabs; it could be addressed to only those who spoke pure Arabic
before it was debased by foreign influence - in other words, only to the Arabs of the days of paganism
or to those whose life-span bridged the time of paganism and that of Islam. But the verse challenges
not only the whole mankind but confronts the jinn also.
As for other special qualities of the Qur'an (like the exposition of spiritual realities, the high
morals, the most comprehensive and the fairest legal code, the information of the things unseen as
well as other subjects which the man had not even thought of when the Qur'an was revealed), they are
of such a nature that only a selected group - and not the whole mankind - may appreciate them. But the
challenge is general and covers elites and common men and jinn. It is clear in this light that it is not
confined to any one quality; it defies them to bring a like of this Book in all its qualities together.
The Qur'an is a miracle: For a man of eloquence, in its spellbinding sublimity and style; for a sage,
in its sagacity; for a scholar, in its knowledge; for a sociologist, in its social system; for a legislator,
in its legislation; for a politician, in its politics; for a ruler in its rule of justice; and for the whole
world, in such things which none of them can grasp like the information of the unseen, prophesies of
future events, freedom from discrepancy in in its laws, knowledge and expression.
The Qur'an claims to be a comprehensive miracle, covering all its aspects. It is a miracle of every
individual man and jinn - an average person or a select one, learned or ignorant, man or woman, of a
very high rank of excellence or of a lower level - in short, anyone who has enough intelligence to
understand the Qur'anic speech. Man, by nature, comprehends a virtue and understands its various
grades. Every person should look into an excellence which he or someone else has got; then he should
compare that excellence or virtue with what the Qur'an contains of the same; and then he should
decide - in all honesty and justice - whether it is in human power to bring a like of the Qur'an. Is it
possible for a man to bring such divine knowledge, so well reasoned, as the Qur'an has done? Is it
within human power to build such character, based on foundation of reality, which may honestly be
compared with the Qur'anic teaching in purity and excellence? Can human beings legislate perfect
laws covering all human activities without blundering into discrepancies, with the spirit of
monotheism and the word of piety permeating every order and its every implication, with purity and
cleanliness and all-inclusiveness come from an untaught man? A man who was born and brought up
among a people whose only share in human virtues was a life sustained with raids, plunders and
wars; they buried their daughters alive, and killed their children for fear of poverty; they boasted of
their fathers and married their mothers; debauchery was their pride; they condemned knowledge and
showed off their ignorance; in spite of their haughtiness and chauvinism, they were preyed upon by
every hunter and were easy targets for anyone who wished to conquer them - one day they were under
the Yemenite rule, the next day were ruled over by the Ethiopians; someday Byzantine emperors
lorded over them, the other day it was Persia's turn to humiliate them. This is the picture, in miniature,
of the Arabs before Islam. And in such environment, the Qur'an was brought by the Prophet of Islam.
Again, suppose a man brings a book, claiming that it is a guidance for the worlds. Will he dare to
include in it the news and information of the unseen - both past and future- not in one or two places
but spread over a lot of topics - in stories, in prophecies, and about the events that are to happen in
future? And what will be your judgment if not a single detail proves wrong?
Once again, man is a part of this natural world; this world is constantly changing and developing
from perfection to perfection. Is it possible for a man to talk about each and every affair of human
life; to give the world knowledge, laws, wisdom, admonition, parables, stories - concerning every
matter, big or small - without committing any discrepancy, without showing any trace of gradual
development? And specially so, if his talks are not delivered all at one time, are delivered piecemeal
in a long period of twenty three years? And even more so when some topics are repeated again and
again, when there are shoots sprouting from a previously planted root? Undoubtedly it is not possible,
because no man can remain unchanged in his knowledge and outlook throughout his life.
When a man ponders over these facts about the Qur'an - containing the above mentioned
distinctions besides many more - he can entertain no doubt whatsoever about its divine origin; he will
feel sure that it beyond human power, over and above the natural and material causes. If someone is
not in a position to understand this clear fact, he should follow the dictate of his nature - in other
words, he should ask those who are knowledgeable about this subject.
Question: Why did not the Qur'an confine its challenge to the elite only? What is the use of
including general public in this call? After all, a common man is easily influenced by such claims and
it takes him no time to accept pretensions of every pretender. Don't you see that it was this group that
surrendered to al-Bab, al-Baha, Mirza Ghulam Ahmad Qadiyani and al-Musaylamah, even though
what those deceivers brought as their proof was more like a senseless jabber and raving delirium
than a sensible talk?
Reply: It is the only way to keep the miracle all-inclusive; the only possible method for discerning
the perfection and excellence in a quality that has various ranks and grades. People have different
grades of understanding; likewise, the virtues differ in their perfection. Those who have high level of
understanding and correct perception will easily appreciate the high quality of an excellent work.
Those who have a lower understanding should refer to the former for their judgment. It is the dictate
of nature and demand of human psyche.
A miracle that can be universal and comprehensive, that can be addressed to every individual, in
every place and at all times, that can be conveyed to all and can remain alive to the last day of the
world, must necessarily be a set of divine knowledge and spiritual realities. All other miracles were
either material objects or a tangible even that were governed by the laws of nature in as much as they
were confined to a certain time and space. They were seen by only a limited number of people; even
supposing for the sake of argument, that it was observed by all people of that particular place, it
could not be witnessed by people of other localities; and suppose that an impossible happened, that
is, it was seen by the whole world, it could not continue eternally for the future generations to
observe.
It is for this reason that Allah chose the academic and spiritual miracle, that is, the Qur'an, for the
Prophet of Islam, so that it may continue its challenge to the whole mankind - in all places and in all
generations. And thus the miracle continues in its generality, defying every person, in every area and
every era.
The First Specific Challenge: The Knowledge it Contains
Now we come to its specific challenges. It has offered particular challenge concerning the
knowledge it imparts and cognition it contains. Allah says: … and we have revealed the Book to you
explaining clearly everything (16:89); … nor anything greener dry but (it is all) in a clear
book (6:59). There are many other verses of the same theme. Look at the fundamental teachings given
in the text of the Qur'an; then see its details for which it has referred the people to the Prophet - as
Allah says: … and whatever the Apostle gives you, take it, and from whatever he forbids you, keep
back… (59:7); that you may judge between people by means of that which Allah has taught
you(4:105). Then you will know that Islam has put its attention to all big and small topics relevant to
divine knowledge, moral virtues and religious laws - covering worship, mutual worship, mutual
dealings, social regulations, penal code, and, in short, everything that affects life and character. All
this is based on the foundation of human nature and monotheism. Analyze the details and you will find
monotheism as their basis; combine the basis with relevant principles and you will get the details.
Then it has declared that all the knowledge will remain valid to the end of the world; will continue
to guide mankind and will always be relevant to human needs and environment. Allah says: … and
most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a
revelation from the Wise, the Praised One (41:41-42). Surely We have revealed the Reminder and
We will most surely be its guardian (15:9). In other words, it is a book which is beyond the reach of
the law of change and development; it will never by disturbed by abrogation.
A question may be asked here: The sociologists are of the opinion that the laws and regulations
controlling the society must change according to the changes occurring in the structure of society. As
the time passes and civilization marches ahead, it becomes necessary to change the laws to cope with
the changed situation. Then how can the shari'ah of Islam continue without any change or abrogation
all these centuries? We shall explain this matter, God willing, under the verse: Mankind was but one
people… (2:213). Here it is enough to point out that the Qur'an has built its laws on the foundation of
monotheism and excellent ethics that spring from healthy human nature; it declares that legislation
must grow up from the seed of creation and existence. The scholars of sociology, on the other hand,
have fixed their eyes on changes of society, totally ignoring the spiritual side of monotheism and
morality. As a result, their word concentrates on material development of the society - and society is
not a living organism, it does not have a soul, and the word of Allah is the highest.
The Second Specific Challenge: The Recipient of the Revelation
Another aspect of this challenge is the personality of the untaught Prophet who brought this Qur'an
as a miracle in its words and in its meanings. He had not learned from any teacher, was not trained by
any instructor. This challenge is contained in the following words of Allah: Say:" If Allah had
desired (otherwise) I would not have recited it to you, nor would he have taught it to you; Indeed I
have lived a lifetime among you before it; do you not then understand?" (10:16). The Prophet lived
among them as one of them. In all those years he had not risen above them in scholarship, nor was he
renowned for any knowledge. He did not deliver any lecture, nor did he compose a single line of
poetry, up to his fortieth year - that is to say, for about two thirds of his total lifespan; he did not get
any distinction in literature or scholarship all these years. Then all of a sudden, he brought what he
said was the revelation from God, before which giants of literature felt like pigmies, and eloquent
speakers became tongue-tied. He published that revelation to the furthest limits of the world, but no
one dared to bring its like in all these centuries.
The outmost that his adversaries could say was that he must have learned those stories from
Christian monks during his trade-journeys to Syria. But he had gone to Syria only twice: First, in his
early childhood with his uncle, Abu Talib and then, at the age of twenty five, with Maysarah, the slave
of Khadijah. In both these journeys he was never alone day or night, and nobody ever reported any
such meeting with any supposed teacher. Even if we accept for the sake of argument that such training
session did not take place, many questions will arise from it: Who taught him this divine knowledge
of monotheism? Where did he get these wise rules and these realities? And lastly, who gave him this
unsurpassed elocution which has kept the silver-tongued elocutionists dumbfounded all these years?
Another suggestion was that he learned these sublime truths from a blacksmith, of Roman origin,
who made and sold swords. Allah replied to this allegation in this verse: And certainly we know that
they say: "Only a mortal teaches him." The tongue of him whom they are inclined to blame for it is
barbarous, and this is clear Arabic language (16:103).
A third accusation was that he gained this knowledge from Salman, the Persian, who allegedly
knew all about various religions and sects. But Salman met the Prophet in Medina and thereafter
accepted Islam, while the major portion of the Qur'an was revealed at Mecca, and that part contained
all the principles, knowledge and stories that were later repeated at Medina - we may say that the
Meccan revelation had more of these things, than the verses revealed at Medina. The question is:
What knowledge did Salman add after his conversion to Islam? Nothing.
Moreover, read the Old and the New Testaments, and compare the stories of the previous prophets
and their people written in them with those revealed in the Qur'an. You will the see that the latter's
history and stories are different from the former's. The Bible attributes such sins and evils to the
prophets of Allah which one would be loth to ascribe to an average man of good character. But the
Qur'an absolves them from such blames. Then you will find in the bible many topics that have no
bearing on, and relevance to, the spiritual knowledge or moral excellence. The Qur'an never talks
except about that which is truly beneficial to people in their spiritual upliftment and characterbuilding.
The Third Specific Challenge: Its Prophecies and Knowledge of Unseen
The Qur'an's third specific challenge is concerning its prophecies and the information it gives of
the unseen. Such verses may be divided in four categories:
1. The information about previous prophets and their nations: Allah says about some of these
stories: These are of the tidings of the unseen which We revealed to you; you did not know them neither you nor your people - before this… (11:49) and he says after the story of Yusuf: This is one
of the tidings of the unseen (which) We revealed to you, and you were not with them when they
resolved upon their affair, and they were devising plans (12:102); also, about the story of
Maryam: This is one of the tidings of the unseen which We revealed to you; and you were not with
them when they cast their pens (to decide) which of them should have Maryam in his charge, and
you were not with them when they contended one with another(3:44); and about 'Isa: Such is 'Isa,
son of Maryam; (this is) the saying of truth about which they dispute(19:34). There are many
verses of the same import.
2. Prophecies of the future events: For example: The Romans would avenge their defeat: The
Romans are vanquished, in a near land; and they, after being vanquished, shall overcome within a
few years (30:2-4); the Prophet would return to Mecca after his hijrah: Most surely He who has
made the Qur'an binding on you will bring you back to the destination (28:85); the vision of the
Prophet would certainly come true:Certainly Allah had shown to His Apostle the vision with truth:
You shall most certainly enter the Sacred Mosque, if Allah pleases, in security, (some) having their
heads shaves and (others) having their hair cut, you shall not fear (48:27); the behavior, in future,
of a group of Muslims: Those who are left behind will say when you set forth for the gaining of
acquisition: Allow us (that) we may follow you. They desire to change the words of
Allah (48:15); nobody would be able to harm the Prophet: … and Allah will protect you from the
men (5:70); the Qur'an will remain under the protection of Allah: Surely We have revealed the
reminder and we will most surely be its guardian(5:19). We may include in this category other
numerous verses giving good tidings to the believers and threatening the disbelievers and pagans of
Mecca of various retributions.
In this category come the prophecies of the signs and disturbances appearing before the Day of
Judgment. For example: And it is forbidden to a town which We destroyed that they shall not return,
until when Gog and Magog are let loose and they shall hasten forth from every elevated place. And
the true promise shall draw nigh, then lo! the eyes of those who disbelieved shall be fixedly open:
O woe to us! Surely we were in heedlessness as to this; nay, we were unjust ones(21:95 - 7). Allah
has promised to those of you who believe and do good that He will most certainly make them
successors in the earth as He made successors those before them… (24:55). Say: "He has the
power that He should send on you a chastisement from above you or from beneath your feet, or
that He should throw you into confusion, (making you) of different parties; and make some of you
taste the fighting of to others… (6:65).
3. The verses based on such scientific realities which were unknown, and even unthought of, when
the Qur'an was revealed, and which have just now been discovered after long researches: And We
send the winds fertilizing (15:22) ; And the earth - We have spread it forth and put in it anchors (ie
mountains)and caused to grow in it of everything, weighed(15:19) ; Have we not made the earth a
resting place, and the mountains as pegs (therein)? (78:6-7).
4. The verses that allude to many great events and disorders that were to happen in the Islamic
community, or the world in general, after the lifetime of the Prophet. For example: O you who
believe! whoever of you turns back from his religion then soon Allah will bring a people that He
shall love them and they shall love Him, humbled before the believers, mighty against the
unbelievers, they shall strive hard in Allah's way and shall not fear the censure of any censurer: this is
Allah's grace, He gives it to whom He pleases (5:54); And every nation had an apostle; so when their
apostle came the matter was decided between them with justice and they shall not be dealt with
unjustly. And they say: "When will this threat come about, if you are truthful?" Say; I do not control
for myself any harm, or nay benefit, except what Allah pleases; every nation has a term; when their
term comes, they shall not then remain behind for an hour, nor can they go before (their time). Say:
"Tell me if their punishment overtakes you by night or by day! what then if there of it that the guilty
would hasten on?" (10:47-50); Then set your face uprightly for the (right) religion in natural devotion
(to the truth), the nature made by Allah in which he has made men; … and be not of the polytheists, of
those who divided their religion and became sects; every set rejoicing in what they had with them
(30:30-32). There are many verses that come into this category, and we shall describe some of them
when explaining the seventeenth chapter (The Night-journey). It should be noted here that this
category is one of the specialists of this book of ours.
The Fourth Specific Challenge: No Discrepancies in the Qur'an
It is one of the challenges of the Qur'an that there is no discrepancy in it. Allah says: Do they not
then meditate on the Qur'an? And if were from any other than Allah, they would have found in it
many a discrepancy (4:82).
This is a material world, governed by the law of change and development. Every item in this world
changes day after day from weakness to strength, from deficiency to perfection - in its own self as
well as in all its concomitants and attachments. Man is no exception to this rule. He also undergoes
constant change and development in his existence as well as in effects of his actions and reactions.
And this law applies also to what he gets through his perception and intellect. Every man finds that
his today is a bit more perfect than his yesterday. Every passing hour makes him realize what mistakes
he had committed in the past hour, what erroneous views he had held a few hours back. It is a fact that
no sane person can deny.
In this background, look at the Qur'an. Muhammad (s.a.w.) brought this book piece by piece, one
small chapter or a few verses at a time. It continued for twenty three years in different places, various
conditions and divergent situations: In Mecca and Medina, by day and by night, during journeys and at
home, in thick of battle and in time of peace, during hard up days and in easy times, when Muslims
suffered defeat and when they were victorious, in safety and in danger. It contained all types of
subjects - it unveiled spiritual knowledge, taught excellent ethics and ordained laws for every
conceivable aspect of life. In spite of all these factors, there is not a whiff of discrepancy in its matter
or meaning - it is oft-repeated book whose parts resemble one with the other. There is not a least
difference, contradiction or contrariety in the realities it has explained, in the principles it has laid
down. One verse explains the rest, one sentence clarifies the other, as 'Ali (a.s.) said: "It's one part
speaks with the other, and one portion testifies about the others."
No doubt, if such a book would have been from other than Allah, there would have been a lot of
ups and downs in its style: the speech would have bounced between elegance and clumsiness; the
themes would have ranged from correct to erroneous. In short, the book would have been uneven,
unbalanced and full of discrepancies.
Question: This is a claim without any proof. Non-Muslim scholars have written many books
showing that the Qur'an suffers from many discrepancies and mistakes - in construction of sentences
(which fall short of the standard of eloquence) as well as in themes and meanings (which contain
errors in its views and teachings). The replies given by the Muslims are just piteous attempts to
explain away those contradictions and shortcomings. Those are defects that a correct and good speech
should not have had in the first place.
Reply: The so-called discrepancies and defects have not been discovered by our adversaries; they
have been mentioned (together with their replies) by Muslims in their books of exegesis and other
subjects related to the Qur'an (not excepting this book of ours); the Muslim authors have used this
method to show that what looks at the first glance an unusual style or expression is in fact a gem of
highest eloquence. The non-Muslim writers have just picked out those supposed defects and
discrepancies and collected them in their books, ignoring the replies that showed the real beauty of
those expressions. If eye of love is blind, the eye of enmity is not any brighter.
Question: Well, how can you explain away the difficulty that arises out of abrogation? Many
Qur'anic verses have been abrogated, as the Qur'an itself says:Whatever signs We abrogate or cause
to be forgotten, We bring one better than it or like it (2:106) ; and when We change (one)
communication for (another) communication, and Allah knows best what He reveals… (16:101).
Abrogation is at least a change of opinion, an inconsistency of thought, if not an outright contradiction
in speech.
Reply: Abrogation is neither a contradiction in speech nor a change of opinion or thought. A rule is
abrogated when the society, the environment, changes in such a way that the underlying wisdom of that
rule remains no longer valid. The difference, if any, is not in the opinion; it is rather in the subject
matter. A clear evidence of it may by seen in the abrogated verses themselves - they invariably
always contained some phrases or clauses to show that the given order was a temporary one, that it
would soon be abrogated. For example: and as for those who are guilty of lewdness from among
your women, call to witness against them four (witnesses) from among you; then if they bear
witness confine them to the houses until death takes them away or Allah makes some way for
them (4:15). Note the last sentence and the hint it gives. Another example: Many of the people of the
Book wish that they could turn you back into unbelievers after your faith… But pardon and
forgive(them) until Allah should bring about His command(2:109). Here too the concluding phrase
shows that the rule ordained was not for ever.
The Fifth Specific Challenge: Its Eloquence
The Qur'an has also challenged its adversaries to bring its like in its eloquence. Allah says: Or, do
they say: "He has forged it?" Say: "Then bring ten chapters like it forged and call upon whom you
can besides Allah, if you are truthful." But if they do not answer you, then know that it is revealed
by Allah's knowledge and that there is no god but He; will you then submit? (11:13-14) These
verses were revealed in Mecca. Again Allah says: Or, do they say: "He has forged it?" Say: "Then
bring a chapter like this and call whom you can besides Allah, if you are truthful." Nay, they have
rejected that of which they have no comprehensive knowledge, and its final interpretation has not
come to them (10:38-39). These are Meccan verses too. All these verses challenge the doubters and
disbelievers to bring the like of ten or even one chapter of the Qur'an in its style and eloquence, as
eloquence was the most accomplished art of the Arabs of those days. Undoubtedly, they had reached
the highest peak of eloquence. No preceding, contemporary or following nation ever reached even
near them in their mastery of literature. Their expression was elegant, their style enchanting; their
words perfectly fitted their themes and meanings; their talks were always in harmony with the
occasions; their words were plain and their sentences beautiful; and their speech had an easy flow
and inimitable grace. It was a way of which they were the pioneers and the only walkers. The Qur'an
challenged such a nation in every possible way, so as to excite their rage, rouse their fury and fire
them with determination to meet the challenge. It should not be forgotten that they were extremely
proud of their art of eloquence and -never acknowledged the least elocutionary skill to anyone else. In
spite of that arrogance of theirs, the Prophet dared them to bring just one chapter like the Qur'an. It is
a challenge that even now is ringing in the ears of disbeliever, defying them to forge, if they can, just
one chapter like it. But the Arabs' only answer was to avoid it; the more forcefully they were
challenged, the more evident their helplessness was. Ultimately, they used to hide themselves to avoid
hearing its sound. Allah says: Now surely they fold up their breasts that they mayconceal from Him;
now surely, when they put their garments asa covering, He knows what they conceal and what they
makeknown(11:5).
Even after fourteen centuries, no one has been able to bring its like. Those who tried it put
themselves to shame and made themselves targets of ridicule. History has preserved some samples of
those pathetic attempts. Musaylamah (who posed as a prophet) wrote these words in reply to the
Qur'an ch. 105 (The Elephant): "The elephant, what is the elephant! And what will make you
understand what the elephant is? It has an unwholesome tail, and a long trunk." In another "verse",
which he recited before al-Sajah (who also claimed to be a prophetess), he said: ..". then we
penetrate it into you women a hard penetration, and take it out from you forcefully… " Look at this
rigmarole and decide its worth. A Christian in latter days wrote this "chapter" in reply to the Chapter
of The Opening: "All praise is due to the Beneficent, the Lord of the beings, the King, the Subduer.
For Thee is the worship, and from Thee is the help. Guide us to the path of faith."
All attempts to meet this challenge suffered the same fate.
Two Questions:
First: It is unreasonable to say that a speech can reach a level where it would become a miracle, a
super-natural work. Language has been made by human ingenuity. How can a product of nature be
above the reach of nature? A maker is more powerful than the thing he makes; a cause always
encompasses its effect. It is the man who invented the words to meet his social needs, to convey to
others' minds what one thinks or feels. Man creates the relationship of a word with its meaning. It is a
subjective quality given to the word by man. This quality cannot reach beyond the ability of the maker
himself. In other words, it is impossible for a speech to rise above the human ability.
Second: Let us accept for the time being that a particular composition of a speech may reach supernatural level, may become a miracle. Every intended theme may be clothed in various sentences, each
differing from the others in grades of perfection; and out of those numerous sentences one would
reach a standard which would be beyond human ability and power - and that composition would be a
miracle. It means that for every intended meaning there would be one miraculous sentence; and other
structures would be below that standard. But we see that the Qur'an, more often than not, repeats many
themes - and especially the stories - using different compositions and dissimilar styles. Whichever
sentence-structure and style is accepted as a miracle, the other ones would fall short of that standard.
Reply: Before replying to these objections one matter should be clarified here.
It were such questions which led some Muslim scholars to believe in the theory of as-sarf (to turn
away) They believed like other Muslims that it was impossible for men to bring a like of the whole
Qur'an, or its ten chapters, or even one chapter. But, according to them, this inability of men was not
based on the fact that the Qur'anic speech in itself was beyond the human power. The real reason was
that Allah, by His predominant will and decree, has turned away and dissuaded would-be adversaries
from bringing its like. Allah has done so to preserve and protect the sanctity of the prophethood.
This theory was totally wrong. This explanation is not in conformity with the clear import of the
challenging verses. Allah says for example: Or, do they say: "He has forged it?" Say:"Then bring
ten chapters like it forged and call upon whom youcan besides Allah, if you are truthful. "But if
they do not answeryou, then know that it is revealed by Allah's knowledge and thatthere is no god
but He; will you then submit?(11:13 - 14). Ponder on the sentences, "then know that it is revealed by
Allah's knowledge." The challenge was meant to prove that the Qur'an was a revelation; that it was
not a speech forged by the Apostle; and that it was revealed by Allah's knowledge and not by the
Satans. The same theme is found in the following verses:
Or, do they say: "He has forged it." Nay! they do notbelieve. Then let them bring a talk like it if
they are truthful. (52:33 - 34). And the Satans have not come down with it; andit behooves them
not, and they have not the power to do (it). Most surely they are far removed from the hearing (of
it) (26:210-212). On the other hand, this theory of "turning away" implies that the reality of the
Qur'an's miracle was not in its being a revelation from Allah; the miracle was that Allah prevented
the people from bringing a like of it. Again look at the verse: Or, do they say: "He has forged it?"
Say: "Then bring achapter like this and call whom you can besides Allah, if you aretruthful." Nay,
they have rejected that of which they have nocomprehensive knowledge, and its final interpretation
has notyet come to them… (10:38-39). This verse clearly says that what made them helpless before
the Qur'an, what made it impossible for them to bring a like of even one of its chapters, was the fact
that it has a final interpretation whose knowledge is reserved for Allah - a knowledge which they
lacked. It is this inherent quality of the Qur'an which vanquished the adversaries. It was not that they
had ability to bring its like but Allah prevented them from doing so. Then, there is the verse: Do
theynot then meditate on the Qur'an? And if it were from any otherthan Allah, they would have
found in it many a discrepancy (4: 82). It shows that the miracle is in the inherent quality of the
Qur'an that it was free from discrepancy in its words and meanings - because it is a quality which is
not within the power of any creature - not that there was some discrepancy in this Book, but Allah
prevented people from finding it out.
All these Qur'anic declarations prove that the theory of as-sarf has no leg to stand, and one should
not take it seriously.
Now we come to the objections mentioned earlier:
It is a fallacious argument that as the language is a product of human ingenuity, it can never reach a
level which would be beyond the grasp or ability of human beings; language, being a product, cannot
be more powerful than its producer. The fallacy lies in the fact that what man has invented are simple
words for particular meanings. But this congruity of the words with their meanings does not teach the
man how to arrange those words, how to plan, draft and deliver a talk in the best possible way - in a
way that the talk reflects the beauty of the meaning as it is in the mind, and the meaning in its turn
becomes a mirror of the reality, remains in complete agreement with the fact. It requires dexterity in
the art of eloquence, adroitness in elocution; also it depends on -sharp intelligence and
comprehensive knowledge so that the speaker may be fully cognizant of all aspects of the subject
matter. It is this skill and knowledge that differs from man to man, and creates difference between talk
and talk in their respective perfection and beauty.
So, there are three aspects of a human talk; Knowledge of language - a man may be having the most
comprehensive knowledge of the words of a language, without being able to speak it; elocutionary
skill - a man may be the most accomplished orator, without being cognizant of material and spiritual
realities; Knowledge of realities - a man may be the most learned scientist or theologian without
having the ability to express his views and meanings intelligibly. These three factors may be found
separately (as mentioned above) and may also combine together in some people. And on them depend
the beauty and the eloquence of a speech.
The first factor - single words for their meanings - has been invented by social instinct of man. But
the remaining two depend on intellectual refinement and delicate discernment.
Human perception, intelligence and discernment is limited and restricted. We cannot comprehend
all the details of an event, all concomitants of a fact. As a result, we cannot be sure of being right at
any time. Furthermore, we are gradually moving from deficiency to perfection, and so is our
perception and discernment. Look at any spellbinding orator or enchanting poet; compare his earlier
work with his latest and you will see the difference.
In this background, let us look at human speech - any human speech. First, we cannot be sure that it
is free from errors of fact and judgment, because, as mentioned above, no speaker can have
comprehensive knowledge of all the details and concomitants of an event. Second, it will not be on
the same level with speaker's former or later speech. Not only that: Even in the same speech the
beginning will surely be on a level different from that of the end, although we, probably, will not be
able to discern it because of the minuteness of difference.
Now, when we find a decisive speech, based on comprehensive knowledge, and free from all
types of discrepancy, we will have to admit that it is not the work of a mortal man. This reality has
been described in the following verses: Do they not thenmeditate on the Qur'an? And if it were from
any other thanAllah, they would have found in it many a discrepancy(4:82); (I swear) by the
heaven endued with rotation, and by the earthsplitting (with plants etc.), most surely it is a decisive
word, andit is not a jest (86:11 -14). Note the adjectives used for the heaven and the earth - they
point to the constant changes occurring therein, because the oath is about a Book which is free from
change and difference, inasmuch as it is based on an unchangeable and lasting reality, that is, its
"interpretation." (It is a Qur'anic terminology that will be explained in ch. 3.) Also, Allah says: Nay!
it is a glorious Qur'an, in a guarded tablet (85:21-22); (I swear) by the Book that makes
manifest (the truth);surely We have made it an Arabic Qur'an so that you may understand. And
surely it is in the original of the Book with Us, trulyelevated, full of wisdom (43:2 -4);But nay! (I
swear) by thefalling of stars; and most certainly it is a great oath if you onlyknew; most surely it is
an honored Qur'an, in a book that ishidden; none do touch it save the purified ones. A revelationby
the Lord of the worlds (56:75-80).These and other similar verses show that the Qur'an is based on
established realities that do not change, that are never altered. And, therefore, the Qur'an itself is safe
from change, alteration and discrepancy.
To come back to the main objection: Accepted that language has been made by men. But it does not
mean that there cannot be found a piece of literature that is beyond the reach of the very men who
made the language. Otherwise, we would have to say that a sword-maker must be the bravest of all
the swordsman, the inventor of chess or lute must be the most accomplished chess-master or lutanist!
The perfect eloquence demands that, first, the word should be in complete harmony with the
intended meaning, and, second, the conveyed meaning must be in accordance with the established
fact. How the words fit the meanings? The structural sequence of the words and their parts should
perfectly agree with the natural order of the intended meaning and its parts - bringing the man-made
language and sentences in total agreement with the nature. (See for details Dala'ilu'l- i'jaz of ashShaykh 'Abdu'l-Qahir al-Jurjani.) As for the meaning, it must be correct and true, based on a real fact
existing outside our imagination - and that fact should be of permanent value, unchangeable and
unalterable. The first quality (the agreement of the word with meaning) depends on this basic quality
of the meaning. A very eloquent sweet sounding jocular speech cannot stand before a serious talk; nor
can an eloquent, serious speech - if it is based on wrong premises - be equal to a talk that reflects true
facts and comprehensive wisdom.
A speech attains the highest standard of eloquence when its words are sweet, its style free flowing,
its meaning fitting the occasion and its conveyed proposition based on true facts.
Such a talk, based as it is on reality, can never differ with other realities, can never disagree with
other truths. Truth and reality is a non-divisible entity. Truth cannot refute another truth; reality cannot
oppose another reality. Lie, on the other hand, may be in opposition to another lie as it surely is
against the truth. Ponder on the verse: … and what is there after thetruth but error (10: 32). Note
that truth is singular, there is no division in it. Again Allah says:… and follow not (other) ways, for
they will scatter you away from His ways… (6:153). Lie has many ways, it is not only disunited but
also disuniting.
Obviously, there can be no difference whatsoever between one truth and the other; instead, there
shall be total union and unison between them - one truth will lead to the other, one reality will guide
to the other; thus, one part of the Qur'an confirms the others, one sentence testifies for the others.
It is a wonderful quality of the Qur'an. Take any verse; it is clear in its meaning; add to it another
relevant verse equally clear; and you will find them together pointing to a new reality that was not
shown by either verse separately: then put them side by side with a third relevant verse, and you will
gain fresh insight into new sublime realities. It is a unique quality of the Qur'an, and you will see
many examples of this special characteristic in this book. Unfortunately the exegetes had so far
neglected this method. Had they followed this way since the early days, they would have discovered
by now so much of its hidden treasures.
This lengthy discourse was necessary to show that the two objections laid down against the
Qur'anic miracle of eloquence were baseless. Miraculous eloquence is not based on words alone.
Therefore, it is out of place to say that as it is man who had made the language, how can any speech
be above the reach of the man himself? Also, there is no room for the question that as only one out of
many possible compositions can be the highest, how is it possible to express one idea in different
ways, and then to claim that all were of miraculous standard? Our foregoing explanation has made it
clear that the miracle of eloquence depends on meaning - on its agreement with sublime unchangeable
reality and on its conformity with the words.
Reality of Miracle According to the Qur'an
The Qur'an reasserts the occurrence of miracle an unusual preternatural phenomenon, which shows
the authority of metaphysical forces over the physical and material world. Miracle is not something
against self-evident rational truth. Some people have tried to explain away the verses that describe
various miracles; their aim was to make the Qur'an fitthe principles of modern physical sciences. But
such attempts are unacceptable, as they are a forced burden on the language and the Qur'an. We are
going to explain, under various headings, what the Qur'an teaches us about the meaning and reality of
miracle.
1. The Qur'an Confirms the General Rule of the Cause-and-Effect
The Qur'an says that in this natural world every thing, every effect, has a cause; that there is a
system of cause-and-effect permeating through this world. It is a self-evident reality; and on this truth
depend the scientific and academic researches and discussions. Man by nature believes that there
must be a cause for every natural phenomenon. Likewise, academic researches try to find out relevant
causes for all such happenings. What is a cause? It is such a thing, or a combination of things, that
whenever it occurs, another thing - its effect - unfailingly comes into being. We try to find out by
experiments the causes of various things. For example, experience has taught us that if there is any
burn, it must have been caused by fire, movement, friction or some such cause. A cause must be unfailable, comprehensive and universal. In other words, whenever and wherever the cause is found, its
effect must be found. This matter is clearly confirmed by the Qur'an. It takes this principle for granted
when it talks about life, death, sustenance and other heavenly or earthly phenomena - although it
ultimately ascribes all the effects, and their causes too, to Allah. The Qur'an, therefore, confirms the
general system of the cause-and-effect; whenever a cause is found (with all its necessary conditions)
its effect must come into being, and whenever we see an effect, it surely and unfailingly proves the
existence of its cause.
2. The Qur'an Affirms Miracles (Super-Natural Events)
The Qur'an, nevertheless, narrates many an event that goes against the normal, natural system of the
cause-and-effect. It ascribes many super-natural miracles to various prophets, like Nuh,Hud, Salih,
Ibrahim, Lut, Dawud, Sulayman, Mûsa, 'Isa and Muhammad (peace of Allah be on them all!). It
should not be forgotten here that those events, although abnormal and uncustomary, were not
inherently impossible; they were not like an assertion that 'Apositive proposition and its opposite are
affirmed together and are negated together'; or like a statement that 'Athing can be separated from its
own self'; or that 'One is not a half of two'. We instinctively know that such propositions are
impossible, they cannot be. But the miracles shown by the prophets were not of this category;
otherwise, the minds of untold billions of religionists, since the dawn of humanity, would not have
accepted them and believed in them. No man accepts an inherently impossible statement, nor does any
sane person ascribe such a thing to another.
Moreover, the effects that are called miracle, are not unknown to the nature. The natural world is
continuously engaged in bestowing on the matter one form after the other, turning one event into
another, giving life to the dead, and death to the living, transforming the misfortune into fortune and
the comfort into discomfort. All this is happening daily in the world of nature; the only difference
between a natural event and a miraculous one is in the speed and steps required to reach the goal. A
natural cause brings about its effect, in special conditions, at a particular time and space, step by step
in a long series of changes. The matter present in a walking-stick may one day appear in a running
serpent; a disintegrating skeleton may one day become a living man - but in its natural course it will
take a very long time, under certain conditions of time and space, with numerous consecutive causes
which would constantly change that particular matter from one form to the other, taking it from one
step to the next and then to the third and son, until it appears in the required shape and form. In normal
way, it cannot happen without its proper causes, without its necessary conditions; nor can it be
brought into being by will-power of a human being. But when it comes to a miracle, it happens just by
the will of the prophet, without any rnaterial cause and without any lapse of time.
Of course, it is very difficult for a simple mind - as it is for a scientific brain - to understand such
super-natural events; man is, after all, accustomed to the natural causality. On the other hand, no
scientist can outright reject occurrence of super-natural phenomena even in this atomic age. Every day
someone or the other demonstrates his skill bringing some super-natural events about; people see it,
radios and televisions broadcast it, newspapers and magazines publish it; and nobody says that it
could not have happened as it was against the laws of nature.
Such phenomena have led many modern scholars to the theory that man, like everything else, is
surrounded by unknown magnetic or electric currents; man may, through rigorous training, get control
over the surrounding currents, and use them to affect other material things in abnormal and unusual
ways, bringing those astonishing feats about.
If this theory is proved correct and all-inclusive, it will supercede all present theories that explain
various happenings and effects in terms of motion and power; it will replace all previous causes with
one all-pervasive natural cause: the magnetic currents.
This is their theory. They are right in their belief that every natural phenomenon must have a natural
cause if the causal relationship between them is intact.
The Qur'an has not identified by name any all-pervasive natural cause that would explain all
natural and super-natural events, as it is not within the main purposes of this divine book. But it
affirms that every natural phenomenon has a natural cause by permission of Allah. In other words,
every phenomenon is totally dependent on Allah, Who has appointed for it a certain procedure, a
natural cause through which it gets its existence - the existence that is given by Allah. Allah says: and
whoever fears Allah He will make for him an outlet, and give him sustenance from whence he
thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose;
Allah indeed has made a measure for every thing (65:2-3). Its first sentence unreservedly declares
that whoever fears Allah and has trust in Him, Allah is sufficient for him, and He will surely manage
his affairs and make him succeed, even if in the normal way it may seem impossible, even if the
material causes go against him. It is supported by the following verses: And when My servants ask
you concerning Me, then verily I am very near; I answer the prayer of the suppliant when he calls
on Me (2:186); Call upon Me, I will answer you(40:60); Is not Allah sufficient for His
servant? (39:36).
The next sentence, "surely Allah attains His purpose", explains the reason of the first declaration.
The same theme is found in the verse: … and Allah is predominant over His affair, but most people
do not know (12:21). This sentence too is all-inclusive and without any condition. Allah has His own
way to let a thing happen, if He so wills - even if the normal ways are closed, even if usual paths to it
are cut off. This may possibly happen in two ways: First, Allah may bring that thing into being simply
by His will, without resorting to any material or natural cause. Second, there may be an alternative
natural cause, unknown to us, which Allah may have appointed for that phenomenon; it may be hidden
from our eyes but the Maker and Creator, Who has prescribed it, knows it and uses it to attain His
purpose. This second possibility seems more appropriate in view of the last sentence, "Allah indeed
bas made a measure for every thing." This sentence shows that every effect, whether it is in
accordance with the normal causality or not, has a measure appointed by Allah, is related to other
beings, has a connection with other things; Allah may bring that effect into existence through any other
related thing, even if the normal cause is absent. What should not be forgotten is the basic fact that it
is Allah Who has bestowed causality on a cause; this relation of cause and effect is not independent
of Allah.
Allah has created causal relation between various things. He can attain His purpose through any
way He wishes. No doubt, there is the system of cause-and-effect in the world; but this chain is in the
hands of Allah, He may use it in any way He wills. There is a real causal relation between a thing and
the things that have preceded it but that reality is not as we know it - that is why no academic or
scientific theory is capable of explaining all phenomena of the world; it is really as Allah knows,
makes and manages it.
This basic principle has been referred to in the verses of "decree" or "measure": And there is not a
thing but with Us are the treasures of it, and We do not send it down but in a known
measure (15:21). Surely We have created every thing according to a measure(54:49); … and Who
created every thing, then ordain for it a measure (25:2). Who created then made complete, and
Who made (things) according to a measure then guided (them to their goal) (87:2-3). Look also at
the following verses: No misfortune befalls on the earth nor in your own souls, but it is in a book
before We bring it into existence (57:22). No affliction comes about but by Allah's permission; and
whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things (64:11).
These verses (and especially the first) show that the things take their particular identity in
accordance with a measure appointed for it by Allah; that measure gives it its individuality and
defines it; and that measure and definition precedes the thing and then accompanies it. A thing can be
properly delineated only if it is seen in its perspective, clearly defining its relation to all other things.
The other related things serve as a mould that gives this item its peculiar shape and particular form.
Every material effect is connected with all things which precede or accompany it. All such things
together serve as the cause of this effect, and this one in its turn becomes a part of the cause of other
effects that come later.
Also, it may be proved from the following two verses:That is Allah your Lord, the Creator of
every thing… (40:62); there is no living creature but He holds it by its forelock; surely my Lord is
on the straight path (11: 56). Add to them the fact that the Qur'an confirms the general system of
causality and - you will find the complete picture displayed before your eyes.
The first verse says that every thing is created by Allah and the second one states that creation is on
a single pattern; there is no deviation in it as that would cause chaos and disturbance.
The Qur'an confirms the general system of causality for all material things.
It follows that every material thing and effect is invariably always created by a cause – a cause
that precedes it and brings it into being. It makes no difference whether it is a normal and usual
cause, or a supernatural one. There must always be a cause.
Many usual causes which sometimes fail to bring about the expected effects are not the real causes.
The real causes are those which never fail to create the expected effects. An example may be given of
various diseases and their causes; influenza was Previously thought to be caused by cold; but cold did
not always create it, now it has been discovered that it is caused by a virus. The same is true about
many supernatural feats.
3. Whatever is Caused by Natural Causes is Really Caused by Allah
The Qur'an, while affirming the causal relation between a cause and its effect, ascribes every effect
to Allah. The inference is that these normal and usual causes are not independent in creating their
effects; the real cause, in the true sense of this word, is only Allah. Allah says: surely His is the
creation and the command (7:54); Whais in the heavens and whatever is in the earth is
Allah's (2:284); His is the kingdom of the heavens and the earth (57:5); Say: "A11 is from
Allah" (4:78). There are numerous such verses showing that everything belongs exclusively to Allah;
He may deal with it in any way He likes; no one else can handle it at all except by permission of
Allah; He allows whomsoever He wishes to manage, influence and effect it to a certain extent. But
this divine permission, establishing the relation of causality, does not make that cause independent of
Allah; it is just a permission given by the real owner to use his property. The man having this
permission cannot transgress the limits imposed by the owner. Allah says: Say: "O Allah, Master of
kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from
whomsoever Thou pleasest (3:26); Our Lord is He Who gave to everything its creation, then guided
it (to its goal) (2: 50); … whatever is in the heavens and whatever is in the earth is His; who is he
that can intercede with Him but by His permission? (2:255); … and He is firmly established on
'Arsh, regulating the affair; there is no intercessor except after His permission (10: 3).
The causes do have the causality because Allah has given it to them. They have got it, but are not
independent of Allah. It is this factor that has been described in above verses as "intercession" and
"permission." Permission means that there was an impediment which, but for this permission would
have hindered the now-authorized agent from interfering in this affair.
In short, every cause has been given the power to create the relevant effects; but he real authority is
yet in the hands of Allah.
4. The Souls of the Prophets do have Influence Over the Super-Natural Events
Allah says: … and it was not meet for an apostle that he should bring a sign except with Allah's
permission; but when the command of Allah came, judgment was given with truth, and those who
treated (it) as a lie were lost (40:78).
The verse shows that it was the apostle who brought the sign - by permission of Allah. The souls of
the prophets were given a special power to cause the miracle; and that causal power, like all other
causes, created its effect with permission of Allah.
Again Allah says: And they followed what the Satans chant (of sorcery) against the kingdom of
Sulayman; and not that Sulayman disbelieved, but (it was) the Satans that disbelieved, they taught
men sorcery and what was sent down to the two angels at Babylon, Harut and Marut, Yet these two
taught no one until they had said, "Surely we are only a trials therefore do not be a disbeliever.
Even then men learned from these two that by which they might cause a separation between a man
and his wife; and they cannot hurt with it any one except with Allah 's permission (2:102).
This verse proves two things: magic has some reality; and it, not unlike miracle, is caused by a
psychical factor of the magician, by permission of Allah.
Take a miracle, a magic, a mysterious wonder of a saint, or a spell bringing skill acquired through
rigorous practice - all these extra-ordinary or super-natural deeds emanate from their agents'
psychical factors - or will-power - as the above-mentioned verses have shown. But Allah has made it
clear that the psychical cause found in His apostles, prophets and believers is predominant, has the
mastery, over all other causes, in all imaginable conditions; it can never be overpowered. Allah
says: And certainly Our word has already gone forth in respect of Our servants, the apostles:
Most surely they shall be the assisted ones, and most surely Our host alone shall be the
victorious ones(37:171-173). Allah has written down: I will most certainly prevail, I and My
apostle… (58:21). Most surely We help Our apostles and those who believe, in this world 's life
and on the day when the witnesses shall stand (40:). As you see, these verses do not put any
condition or restriction on the promised victory; the apostles and the believers shall be victorious
over their adversaries in all conditions and situations.
It may be inferred from it that this divine source is something metaphysical, preternatural. Material
things are, in their nature, measured and limited; they get the worst of it if they are faced by another
thing which is superior in power. But this preternatural spiritual source, which is assisted by the will
of Allah, is never defeated by any factor; whenever it is faced by any material adversary, it is given
by Allah a far more superior power to achieve victory with flying colors.
5. Whatever is Caused by Psychical Power Depends on a Command from Allah
Read again the last sentence of the verse 40:78, mentioned at the beginning of the preceding
chapter: "but when the command of Allah came, judgment was given with truth, and those who treated
(it) as a lie were lost." You will see that the supernatural event caused by the psychical power of the
agent depends on a command from Allah - in addition to His permission. That command may coincide
with the said permission, or may be one with it. The command of Allah is His creation, described by
the word 'Be' in the verse: His command, when He intends anything, is only that He says to it, "Be",
and it is (36:82). AlsoAllah says: Surely this is a reminder, so whoever wishes takes to his Lord a
way. And you do not wish except that Allah wishes; surely Allah is Knowing, Wise (76:29-30). It is
naught but a reminder for the worlds, for him among you who wishes to go straight. And you do
not wish except that Allah wishes, the Lord of the worlds (81:27-29). These verses show that the
affairs which are within the sphere of the man's will, and under his control and authority, are still
dependent on the divine will for their existence. What these verses say is this: The intentional actions
of a man are done by his will; but that will itself depends on the will of Allah.
The verses do not say that whatever is wished by man is wished by Allah. Had it been the case, no
human wish would have remained unfulfilled - because it would have become the will of Allah!
Also, many verses refute this idea. And if We had wished We would certainly have given to every
soul its guidance… (32:13). And if your Lord had wished surely all those who are in the earth
would have believed (10:99).
Our will depends on the divine will; our action depends on our will, and also they depend indirectly, through our will on the will of Allah. And both our will and action depend on the command
of Allah - on His word, "Be."
Things, affairs and events may be either natural or supernatural; and the super-natural may be either
on the side of good, like miracle, or on that of evil, like magic and sooth saying. But all of them come
into being through natural causes, and at the same time they depend on the will of Allah. In other
words, they cannot come into being unless the natural cause coincides, or becomes one, with the
permission and command of Allah. All things are equal in this respect; but when a prophet brings
about a miracle, or a good servant of Allah prays to Him for a thing, an additional factor, that is, the
decisive command of Allah, is added thereto; and the desired effect or event unfailingly comes into
being. Allah says: Allah has written down: 1 will most certainly prevail, I and My
apostles (58:21); 1 answer the prayer of the suppliant when he calls on Me… (2:186). See also
other such verses quoted in the preceding chapter.
6. The Qur'an Attributes the Miracle to an Invincible Cause
The preceding chapters have made it clear that miracle, like other natural and super-natural things,
needs a natural cause; and that all causes depend on some metaphysical causes. All these events and
effects may, thus, be divided into four categories:
First: The normal events: They come into being by normal apparent causes which are accompanied
by real causes - in most cases those real causes are material ones; and those causes depend on the
divine will and command.
Second: The extra-ordinary events of evil nature, like sorcery and soothsaying: They are caused by
natural but unusual and abnormal causes, which are accompanied by the real causes; and those causes
depend on the divine permission and will.
Third: The extra-ordinary events of good nature, like a prayer answered by Allah: They are caused
by the natural and real cause, with permission and will of Allah - but such events do not contain any
element of challenge, that is, they do not purport to prove the truth of any call or claim.
Fourth: The miracles: The extra-ordinary, super-natural events of good character, which are
brought about as a challenge, to prove the truth of the call or claim. They too are caused by the natural
and real causes with permission and will of Allah. The third and fourth categories have an extra
quality in them: Their cause is fortified by an invincible factor; it can never be overpowered, as it is
always accompanied by the decisive command of Allah.
Question: It is strange to say that miracle is caused by a natural cause. Suppose, we discover the
real natural cause of a miracle; will it not then be possible for us to create that miracle? If yes, then
miraculous ness would be a relative matter; any action would be a miracle in the eyes of those who
are unaware of its cause, but quite an ordinary thing for those who know. In the same way, an event
that was believed to be a miracle in dark ages would not be so impressive in this age of science and
knowledge. If scientific research round out the real natural causes of the miracles, there would be no
miracle at all - and no miracle could be used to prove the truth of the prophet's claim. What all this
leads to is this: A miracle is not a proof except against him who is ignorant of its natural cause;
therefore, it cannot be put as an evidence of the truth of the prophet's claim.
Reply:Miraculous ness of a miracle does not depend on unknowability of its cause; nor is it a
miracle because it emanates from an extraordinary or mysterious cause. It is a miracle because it is
brought about by such an extraordinary cause which is invincible, which cannot be overcome, cannot
be defeated. Let us look at the case of a seriously sick person, who, all of a sudden, is cured by the
prayers of a believer. It is called a miraculous event, because it emanates from an invincible cause.
We know that patient could be cured by medical treatment, and it would have been a normal process;
but this cause, that is, the medical treatment, could be foiled by other more powerful factors; and that
is why it is not called a miracle.
7. The Qur'an Counts Miracle as a Proof of the Truth of the Claim of Prophethood Question:
What is the connection between miracle and veracity of the claim of prophethood? Reason fails to
see any binding relation between the two. But the Qur'an time and again asserts this concomitance, as
may be seen in the stories of various prophets, for example, Hud, Salih, Musa, 'Isa and Muhammad
(peace of Allah be on all of them!). The Qur'an narrates that no sooner did they announce their claim
than they were asked by their people to bring some miracle to prove the truth of their claim; and they
responded to it by showing the miracle.
Not only that. Some of them were given their miracle even before their nations had asked them for
it. Allah told Mûsa (a. s.) at the start of his mission: Go you and your brother with My signs and be
not remise in remembering Me (20:42). And He says about 'Isa(a.s.):And (will make him) an apostle
to the children of Israel: "That I have come to you with a sign from your Lord, that I create for you
out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah's
permission and I heal the blind and the leper, and bring the dead to life with Allah's permission
and I inform you of what you eat and what you store in your house; most surely there is a sign in
this for you, if you are believers" (3:49).
The same is the position of the Qur'an which was given to the Prophet right at the start of his
mission. reason does not see any connection whatsoever between the truth of the message of an
apostle or a prophet on one hand and his ability to show a super-natural sign on the other.
Moreover, the beauty of the principles expounded by the apostles and the prophets, strengthened as
it is by irrefutable proofs, dispenses with the need of any miracle - for an intelligent and
knowledgeable person. That is why it is said that miracles are needed for convincing the simpleminded people, because they cannot understand a learned discourse; but knowledgeable persons do
not need them.
Reply: The prophets had not brought the miracles to prove any principle of religion, like belief in
Oneness of God and the Day of Resurrection etc. - the truth of which could be realized by intellect
and reason. They always proved such things with reasoning and logical arguments. For example,
Allah says regarding the existence of the Creator: Their apostles said: "Is there doubt about Allah,
the Master of the heavens and the earth? (14:10); and He says about resurrection: And We did not
create the heaven and the earth and what is between them in vain; that is the opinion of those who
disbelieve; then woe to those who disbelieve on account of the fire. Shall We treat those who
believe an and do good like the mischief-makers in the earth? Or shall We make those who
guard (against evil) like the wicked? (38:27-28).
Why were, then, the apostles asked to show miracle, and why did they bring it about? It was to
prove that they were in fact sent by Allah; it was meant to authenticate their claim.
The prophets claimed that they were sent by Allah, that He had revealed His message to them either directly or through an angel. It was an assertion of a super-natural event; a claim of a reality
beyond the physical senses and mental cognition of their people; a fact above the level of man's
perception. If that claim was right, it would be a special metaphysical disposition reserved for the
prophets only. The difficulty was that the prophets were like any other human being in their humanity
and in its characteristics. How could they be favored for this especial relationship with the world
beyond nature?
The disbelievers, therefore, resorted to two methods to disprove the prophets' claim:
First Method: They tried to refute it through such "arguments" as the following:
a) They said: "You are nothing but human being like us; you wish to turn us away from what our
fathers used to worship" (14:10). The apostles were like all other men; and other men do not receive
such divine revelation as was claimed by the apostles. If they could be given revelation from God,
why could not others get it as well? Were not all of them alike in their humanity?
The apostles replied to it in these words: Their apostles said to them: "We are nothing but human
beings like yourselves, but Allah bestows (His) favors on whom He pleases of His servants…
" (14:11). They accepted that they were like all men in their humanity, but showed that apostleship
was a very especial favor of Allah, and He bestows it on whom He pleases. It is not difficult to see
that being alike does not preclude some of them from being reserved for some especial favors. Of
course, if Allah had pleased, He could have bestowed it on anyone among them, but He chose for this
favor whom He pleased. The same was the thrust of their protest against the Prophet: "Has the
reminder been revealed to him from among us?" (38:8)
b) Of the same nature, but with added sarcasm, were the following remarks of the polytheists of
Mecca:And they say: "Why was not this Qur'an revealed to a man of importance in the two
towns?" (43:31 ) And they say: "What sort of apostle is this that he eats food and goes about in the
marts; why has not an angel been sent down to him so that he be a warner with him? Ora treasure
be thrown down to him, or be for him a garden from which he may eat!" (25:7-8)
What they wanted to say was this: If the Apostle (of Islam) really has been chosen by God to
receive divine revelation, then he must be someone above all the mortals. Then why does he require
food to e, and why is he obliged to go about in the markets to earn his livelihood? If he is truly a
representative of God, he should have been accompanied by an angel to assist trim in his work, or he
should have been given a treasure to save him the trouble of earning his livelihood in the markets, or
a garden should have been bestowed on him, so that he would not need a food like ours.
Allah answered them inthese words: See how they coin comparisons for thee! So they have gone
astray, therefore they shall not be able to find a way… And We did not send before thee any
messengers but they most surely ate food and went about in the markets; and We have made some
of you a trial for others; will you bear patiently? And your Lord is Ever-seeing(25:9.20). And in
reply to their demand for sending down an angel, it was said in another chapter: And if We had made
him angel, We would certainly have made him a man, and We would certainly have made confused
to them what they make confused (6:9).
c) Going further, they raised their demands even higher: And those who do not hope for Our
meeting, Say: "Why have not angels been sent down upon us, or (why) do we not see our Lord?"
Now certainly they are too proud of themselves and haverevolted a great revolt (25:21). According
to their thinking, there was no difference between them and the Prophet; all were human beings. Then
why should he be reserved for this officeof apostleship? They too should be visited by angels; or,
even better, they should see the Lord. Allah replied to them: On the day when they shall see the
angels, there shall be no joy on that day for the guilty, and they shall say: "It is aforbidden thing
totally prohibited" (25:22). It means that if they persist in their disbelief, they shall not see the angels
except at the time of death, and then they shall not find any joy in it. The same thing has been
mentioned in another verse: And they say: "O you to whom the Reminder has been revealed! you are
most surely insane. Why do you not bring to us the angels if you are of the truthful ones?" We do
not send the angels but with truth, and then they would not be respited(15:6-8).
d) This last verse shows us one more twist of their "arguments." The Prophet, according to their
thinking, was truthful in his claim of revelation, but he was insane; whatever news he brought was a
product of his unstable mind and was, therefore, not correct. The same "argument" was put against
Nuh (a.s.),as the Qur'an says: … and they called (Nuh) mad, and he was driven away (54:9).
These were the variations of their "arguments" against the claims of the Prophet, the arguments
which were based on similarity of the prophets and their people in their humanity.
Second Method: It was to reject outright the claim of the prophets, and demand from them proof of
their veracity, asking them to bring some signs to show that they were in fact representatives of Allah
and recipients of His revelation.
The apostles and the prophets claimed a distinction which was intangible and unknowable to their
people. They claimed that they were given apostleship and/or prophethood; that they were spoken to
by Allah - either directly or through angels. Now, such a claim could not be verified by any test or
experiment. It could be objected against in two ways: (i) There was no proof that such a claim was
true; (ii) there was proof that it was not true. Revelation, divine speech, (and the resulting shari'ah
andreligions discipline) could not be experienced by anyone other than the claimant; the normal
system of cause and effect was against it. If such a claim were true, it would mean that the Prophet
was in direct contact with the world beyond nature; he was tuned to the divine power - the power that
can change the course of nature, can make the effect appear without their usual causes. In that case, he
should be able to produce some another tangible super-natural effect; after all one super-natural event
is like any other super-natural event so far as the divine authority is concerned. If Allah spoke to the
Prophet - a super-natural effect He should show on his hands some other tangible super-natural
effects in order to prove the truth of his former claim, that is, the claim that he receives revelation
from God. If God wanted to guide the people aright by means of a super-natural thing, that is,
revelation, then let Him prove the truth of His Prophet by means of another super-natural, that is,
miracle.
That was why the people asked for miracles whenever a prophet was sent to them. They wanted
miracles to verify his claim of prophethood, and not to ensure the truth of his teachings. Suppose a
man is sent by a ruler to his subjects with his commands and laws. He reaches his destination and
they ask him for his credentials. Will they be satisfied if, at this juncture, he starts explaining the
wisdom underlying each rule and regulation? Certainly not. They will say: All that you have said, just
shows that these rules are based on wisdom and meant for our good; but it does not prove in any way
that they are from our ruler, nor that you are his deputy authorized to manage our affairs on his behalf.
We shall believe in your claim only when you show us a credential to this effect, for example, an
appointment letter duly signed by the ruler and having his official seal. It is as the polytheists had said
to the Prophet: ..".until you bring down to us a book which we may read" (17:93).
From the above explanation, two things become abundantly clear:
First: Miracle has an inseparable connection with the truth of the claim of prophethood. Learned
and ignorant, elite and common, all men need miracle in order to be able to accept the truth of a
prophet's claim.
Second: What the prophet receives and perceives of the revelation is entirely different from those
things which we feel by senses or comprehend by intellect. In plain words, revelation is not a
function of mind; it is a reality totally separate from "right thinking." This fact is brilliantly clear from
the Book of Allah; and no one, having an iota of common sense, can entertain any doubt about it.
But in recent times some "scholars" have closed their eyes from this reality, and tried to reinterpret
the spiritual facts and divine knowledge in the light of the natural sciences. They have, accordingly,
based their explanations on materialistic theory. They believe that human perception and
comprehension is a characteristic of matter, emanating from the brain. They are of the opinion that all
real merits and perfections – whether of an individual or of a group - are developments of matter
only. Based on these premises, they have explained prophethood and all related spiritual factors on
the following materialistic lines:
Prophethood is a sort of a sharp mental power, an intellectual genius. The genius who is called
prophet, looks at the social conditions of his nation; analyses what they have inherited of the beliefs,
ideas, customs and superstitions; and then changes them to conform with the needs of his time and
place, in the most suitable manner. In that light, he frames for them the basic social principles and
ordains practical rules and regulations - in order to raise their standard of life, to elevate their
morality and ethics, to make them better members of society. Basing on this hypothesis, they have
declared that:
1) Prophet is an intellectual genius, who calls his people to the good of their social life.
2) Revelation is the good thought which comes into his mind.
3) Divine book is the collection of those good thoughts and ideas, inasmuch as they are free from
personal desires and selfish motives.
4) Angels who, the prophet says, come to him, are only the natural material forces which keep the
world going. Or, they are psychological traits which lead the man to his perfection.
The Holy Ghost is a higher development of those material forces, which rains those pure ideas on
the prophet's mind.
Satan is a retrogression of the same material forces, which poisons the minds with evil thoughts
and incites the people to anti-social deeds.
In the same vein they have explained away all the realities which the prophets have told us about like the Tablet, the Pen, the Throne, the Chair, the Book, the Reckoning, the Garden, and the Fire.
5) Religions are products of times; they change with the times.
6) The miracles, attributed to the prophets, are nothing more than myths and fictions; which were
forged in the interest of religion, to strengthen the belief of common people; or to enhance the prestige
of religious leaders in the eyes of their followers.
This in short is their explanation. But prophethood, in this meaning, should rather be called a
political device than a divine reality. It is not possible here to throw light on its various facets. What
the readers, however, should not overlook is that this interpretation has no resemblance whatsoever to
what has been described in the Books of Allah and the traditions of the prophets. What led these
"scholars" to such interpretations was their total submission to materialistic theories; that was why
they rejected every metaphysical reality, and tried to bring it down to the level of lifeless matter.
Such peoples are academic descendants of an earlier group: Many early theologians interpreted
every religious reality the Throne, the Chair, the Tablet, the Pen, the Angels etc. in material terms,
adding, at the same time, that those things existed beyond the grasp of our senses. Needless to say that
that interpretation was not based on any actual experiment or sensual perception. Now that the area of
physical sciences has expanded so much, and every thing is being analyzed, tested and experimented
on, this later generation was obliged to reject the idea of physical existence of those religious
realities, because, as mentioned above, their existence could not be proved by any test or experiment.
Therefore, they had to invent other meanings for those realities, well within the area of sensual
perception. They thought that they were serving the cause of religion in this way - because their
interpretation would bring those realities within the sensual and physical recognition, and thus save
them from being totally rejected by modern scholars.
Both groups have strayed from the right path. The ancient theologians correctly understood the
meanings of these words, without resorting to any allegorical interpretation. But they erred when they
thought that those were material things although beyond the purview of sensual perception, not
subjected to the laws of matter.
The modern scholars took the wrong way from the very start; they gave these words wrong
meanings in their eagerness to make them conform with material realities; in their attempt to pull these
sublime truths down to the level of physical experience.
The correct way is to explain these words according to the dictates of the language and the usage;
then shall come the stage of identifying what, how and where, for example, the Pen is. This should be
done with the help of other relevant verses. After the Pen is identified, it may be compared with
current scientific ideas to check whether it goes against them. If that examination reveals that the
identified entity was beyond the domain of matter, then it should not be proved, or disproved, by the
principles of physical sciences. The science is concerned with material and physical things. What
authority has it got to judge metaphysical or spiritual things? Can we allow a linguist to prove, or
disprove, a proposition of astronomy by the rules of grammar? If not, then why should the rules of
physical sciences be applied to prove, disprove or interpret metaphysical realities?
QUR'AN: But if you do (it) not - and never shall you do(it) - then be on guard against the fire of
which men and stones are the fuel; it is prepared for the unbelievers. And convey good news to
those who believe and do good deeds that for them are gardens in which rivers flow; whenever
they shall be given a portion of the fruit thereof, they shall say: "This is what was given to us
before;" and they shall be given the like of it, and they shall have pure mates in them; and in them
they shall abide.
The chapter began with description of three groups: the pious ones, the disbelievers and the
hypocrites. But then all of them were joined together by the words, "O men!", calling them to worship
Allah. In this context, they could be divided in two groups only: those who answered this call (i.e. the
believers) and those who did not answer it (i.e. the disbelievers). The hypocrites do not come into
this picture, probably because in their appearance they are with the first group, while in reality they
are included in the second. Perhaps that is why the previous designation of the first group (those who
guard against evil) has been changed here for "those who believe."
"al-Waqud" is fuel. The verse says that man himself is the fuel of hell. He is his own fuel, to keep
the fire burning, and to get himself burned in that fire. Allah says: then in the fire shall they be
burned (40:72). It is the fire kindled by Allah, which rises above the hearts(104:6-7). Man shall be
burned in a fire that will be kindled and fueled by his own self.
The next verse, 2:25, runs parallel to it and we find the same principle at work here also:
"whenever they shall be given a portion of the fruit thereof, they shall say: 'This is what was given to
us before;' and they shall be given the like of it." It indicates that man shall get there only what he has
himself prepared here. The Prophet has said: "As you live so you will die, and as you die so you will
be raised." But the people of the paradise have a pleasant distinction vis-a-vis the people of the fire,
because they shall be given ever-increasing rewards by their Lord: They have therein what they wish
and with Us is more yet (50:35).
..".of which men and stones are the fuel": The stones referred to here are the idols which the
disbelievers worshipped. Allah says: Surely you and what you worship besides Allah are the
firewood of hell… (21:98).
..".they shall have pure mates in them": The adjective "pure", inasmuch as it qualifies the "mates",
refers to purity from all such things as may create aversion and unpleasantness - whether in their
bodies or in their behavior. In other words, the mates given to the believers in paradise will be free
from every disagreeable characteristics or trait.
Traditions
As-Saduq narrates that as-Sadiq (a.s.) was asked about this verse and be said: "The pure mates are
the ones who shall be free from menstruation and other excrements."
The author says: Some other traditions have expanded the meaning to include cleanliness from all
defective traits, all characteristics causing aversion.
Chapter
8
SURAH AL-BAQARAH, VERSES 26-27
‫ﺿﺔً ﻓََﻤﺎ ﻓَْﻮﻗََﮭﺎ ﻓَﺄ َﱠﻣﺎ اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ ﻓَﯿَْﻌﻠَُﻤﻮَن أ َﻧﱠﮫُ اْﻟَﺤﱡﻖ ِﻣﻦ ﱠرﺑِِّﮭْﻢ َوأ َﱠﻣﺎ اﻟﱠِﺬﯾَﻦ َﻛﻔَُﺮواْ ﻓَﯿَﻘُﻮﻟُﻮَن َﻣﺎذَا‬
ْ َ‫ِإﱠن ا ﱠ َ ﻻَ ﯾَْﺴﺘ َْﺤِﯿﻲ أ َن ﯾ‬
َ ‫ب َﻣﺜ َﻼً ﱠﻣﺎ ﺑَﻌُﻮ‬
َ ‫ﻀِﺮ‬
2:26‫ﻀﱡﻞ ِﺑِﮫ ِإﻻﱠ اْﻟﻔَﺎِﺳِﻘﯿَﻦ‬
ِ ُ‫ﻀﱡﻞ ِﺑِﮫ َﻛِﺜﯿًﺮا َوﯾَْﮭِﺪي ِﺑِﮫ َﻛِﺜﯿًﺮا َوَﻣﺎ ﯾ‬
ِ ُ‫أ ََرادَ ا ﱠ ُ ِﺑَﮭﺬَا َﻣﺜ َﻼً ﯾ‬
َ ‫ﻋْﮭﺪَ ا ﱠ ِ ِﻣﻦ ﺑَْﻌِﺪ ِﻣﯿﺜ َﺎِﻗِﮫ َوﯾَْﻘ‬
2:27‫ض أ ُْوﻟَِﺌَﻚ ُھُﻢ اْﻟَﺨﺎِﺳُﺮوَن‬
ُ ُ‫اﻟﱠِﺬﯾَﻦ ﯾَﻨﻘ‬
ِ ‫ﺻَﻞ َوﯾُْﻔِﺴﺪُوَن ِﻓﻲ اﻷ َْر‬
َ ‫ﻀﻮَن‬
َ ‫ﻄﻌُﻮَن َﻣﺎ أ ََﻣَﺮ ا ﱠ ُ ِﺑِﮫ أ َن ﯾُﻮ‬
2:26Surely Allah is not ashamed to set forth any parable (that of) a gnat or any thing above that;
then as for those who believe, they know that it is the truth from their Lord, and as for those who
disbelieve, they say: "What is it that Allah means by this parable?" He causes many to err by it
and many He leads aright by it, but He does not cause to err by it (any) except the transgressors.
2:27Who break the covenant of Allah after its confirmation and cut asunder what Allah has
ordered to be joined, and make mischief in the land; these it is that are the losers.
Commentary
QUR'AN: Surely Allah is not ashamed… :
Gnat or mosquito is one of the smallest animals perceptible by naked eyes. These two verses run
parallel to verses 19 - 21 of ch. 13: Is then hewho knows that what has been sent down to you from
your Lord is the truth like unto him who is blind? Only those possessed of understanding shall
bear in mind, those who fulfil the promise of Allah and do not break the covenant, and those who
join that which Allah has bidden to be joined, and fear Allah and fear the evil reckoning.
The verse clearly shows that there is a straying, a blindness, which afflicts the man as a result of
his evil deeds; it is different from that initial straying and blindness which the man opts for by his
own free will. Look at the sentence, "but He does not cause to err by it (any) except the
transgressors." They transgressed first, and it was only then that Allah made them go astray.
Guidance and misguidance are two comprehensive words; they encompass every felicity and
infelicity that comes from Allah to His good and wicked servants respectively. As Allah describes in
the Qur'an, He makes His good servants live a happy life, strengthens them with the spirit of faith,
bring them out of the darkness into the light, and gives them a light by which they walk among the
people; He has taken them under His protection and guardianship, and there is no fear for them, nor
shall they grieve, He is with them, answers them when they call on Him, and remembers them when
they remember Him; and the angels come down to them with good news of eternal peace.
Diametrically opposed to it is the condition of evil-doers. Allah causes them to err, takes them out
of the light into the darkness, sets a seal upon their hearts and hearings, and a covering over their eyes
He alters their faces turning them on their backs; places chains on their necks and these reach up to
their chins, so they have their heads raised aloft, and makes a barrier before them and a barrier
behind them, then He covers them over so that they cannot see; He appoints for them the Satans to
become their associates, and they turn them away from the right path while they think that they are
guided aright; those Satans make their misdeeds to seem good to them and they are their guardians;
Allah leads them on by steps from whence they perceive not; and yet He respites them, but His plan is
firm; He makes a plan for them and leaves them alone in their rebellion, blindly wandering on.
These are some examples of the conditions of the two groups. On deeper consideration, it appears
that man, in this world, lives two lives: there is this life which may be seen and perceived by all, and
there is another life hidden behind this one; that hidden life is either good or bad - depending on his
faith and deeds. Man will become aware of that hidden life when the veil of secrecy will be removed
after death. Then he will see himself in his true form.
Further, it appears from the Qur'anic verses that man has had a spiritual life before the life of this
world; and he shall have another life after this one. In other words, man has been given three lives this life in this world is the second one, there was one preceding it and there will be another
following. The condition of the third life shall be determined by that of this second life - which, in its
turn, is governed by the first one.
Many exegetes have explained away the verses about the first life; they say that it is only a literary
style, which presents imaginary pictures as real facts. And as for the verses concerning the life
hereafter, they too are misrepresented as allegories and metaphors. But both types of verses are too
clear in this meaning to allow such misinterpretations.
We shall explain the verses about the first life under ch. 7. As for the life hereafter, many verses
show that the same good or bad deeds which man commits in this life, shall be returned to him, as
their own reward or punishment, on the day of requital. Allah has mentioned this fact in many
verses: … and do not make excuses today; You shall be recompensed only what you did (66:7); then
every soul shall be paid back in full what it has earned, and they shall not be dealt with
unjustly (2:281); then be on guard against the fire of which men and stones are fuel (2:24); Then
let him summon his council We too would summon the tormentors (of the hell) (96:17-18); On the
day that every soul shall find present what it has done of good and what it has done of evil…
(3:30); they eat nothing but fire intotheir bellies… (2 A74);… surely they only swallow fire into
their bellies… (4:10). There are many verses of the same import.
Then there is the verse 50:22, which by itself is enough to convince one of this
principle: Certainly you were heedless, Of it, but now We have removed from you your veil, so your
sight today is sharp. The words, "you were heedless of it % indicate that there was something
present in this world, to which the guilty one has not paid any attention; "removed from you your veil"
means that, but for that veil, he could have seen that reality even in-this worldly life. What the man
would see on the Day of Resurrection was present even in this earthly life; otherwise, it would not be
logical to say that previously you were inattentive to it, or that it was hidden from your eyes, but now
that the cover has been removed, you may see it clearly.
There is no allegory or metaphor in these verses. Try to explain in plain Arabic the principle which
we have mentioned just now. You will not find a more explicit way than the one used in these verses.
Then, how can they be explained away as allegories ?
The divine talk here points at two realities:First: Recompense: What a man will get in hereafter -reward or punishment, paradise or hell shall be in recompense of the good or evil he would have done in this life.
Second: Embodiment of the deeds: Many verses indicate that the good or evil deeds themselves
turn into their own pleasant or unpleasant recompense. (Or, that the recompense is an inseparable
concomitant of the deeds themselves.) It is hidden from our eyes in this life, but we shall see it clearly
on the day of reckoning.
These realities are not really two. But we had to explain it in this way to bring it nearer to the
minds. The Qur'ân too says that it uses similitude to make people understand.
QUR'AN: but He does not cause to err by it (any)except the transgressors:
"al -Fisq"= transgression, sinfulness). It is the Qur'ân that, first of all, used this word in its now
prevalent
meaning. It is derived from fasaqati 't-tamrah the date broke out of its outer rind). That is why it
has been further explained by the words, "who break the covenant of
Allâh after its confiirrnation" - a thing must be whole before it is broken. Also the transgressors are
described at the end of the verse as the losers - one must be owning a thing before he can
lose it. Allâh further says: Surely the losers are they who have lost themselves and their people
on the resurrection day (42:45). All these expressions show how appropriate the adjective,
"al-fasiqin"(the transgressors) is in this context. You should never think that the adjectives used by
Allâh in His book for His good servants (like "those who are near to Allâh", "the sincere ones", "the
humble ones", "the good ones", "the purified ones" etc.) or for the evil ones (like "the unjust", "the
transgressors", "the losers", "those who go astray", etc.) are cheap epithets, or that they ausas literary
embellishment. Each adjective has its own significance; each points to a particular stage in man's
spiritual journey. Each has its own characteristics, and gives rise- to its especial effects and
consequences. On physical level, every age has its own characteristics and powers, which cannot be
found before or after that age; likewise, on spiritual plane, every attribute has its own special effects.
An Essay on Compulsion and Delegation
The sentence, "but He does not cause to err by it (any) except the transgressors", explains how
Allah manages the actions of His servants. Does He compel them to act in a predetermined way? Or,
has He delegated to them all powers in this respect? It is better to solve this knotty problem here and
now, by the guidance of the Qur'an.
Allah says: Whatever is in the heavens and whatever is in the earth is Allah's (2;284); His is the
kingdom of the heavens and the earth (57:5) ; to Him belongs the kingdom, and to Him is
due (all) praise (64:1). These and other similar verses prove that to Allah belongs the whole
universe; His ownership is unconditional and unlimited. A man owns a thing, let us say, a donkey; he
may use it and take its advantage to a certain extent- only. For example, he may ride it or use it as a
beast of burden; but he can-not starve it to death, nor can he burn it alive. Why? Because his
ownership is not absolute; society would condemn him if he were to commit such atrocities. His
ownership allows him certain advantages only; and not every possible use. But when we say that
Allah is the Owner of the worlds, we mean absolute, real and unrestricted ownership. There is no
owner except Allah; the things own, or control, for themselves neither any harm nor any profit, neither
life, death no resurrection. It is only Allah who owns and controls every affair of every creature; He
may do with them whatever He pleases; no one can ask Him why; He cannot be blamed or questioned
for anything He does, because He is the absolute Owner. He has, of course, allowed some of His
creatures to use some other things to a certain limits; but both the user and the used are His property;
and the user cannot exceed the authorized limit. Allah, as the absolute Owner, cannot be questioned
about His dispositions; but others have to give account of how they exercised their authority. Allah
says: who is he that can intercede with Him but by His permission? (2:255);there is no intercessor
except after His permission(10:3); … that if Allah please He would certainly guide all the
people? (13:31); And if Allah please He would certainly make you a single nation, but He causes to
err whom He pleases and guides whom He pleases… (16:93); And you do not please except that
Allah please (76:30); He cannot be questioned concerning what He does and they shall be
questioned (21:23) . Allah disposes and manages His property in any way He pleases; no one can use
any other thing except with His permission, because He is the real Owner and Sustainer of every
thing.
Now we come to the rules and laws which Allah ordains for His creatures. He uses the same
method which has been adopted by the human society - ordaining what is good and praising and
rewarding its doers; forbidding what is bad and condemning and punishing its doers. For example, He
says: If you give alms openly, it is well (2:271),… evil is a bad name after faith (49:11) .
Obviously, the laws ordained by Allah look at the good of man, and aim at perfecting the human
society. Allah says: … answer (the call of)Allah and His Apostle when he calls you to that which
gives you life (8: 24) ; that is better for you, if you know(61:11); Surely Allah enjoins the doing of
justice and the doing of good (to others) and the giving to kindred, and He forbids indecency and
evil and rebellion (16:90); Surely Allah does not enjoin indecency (7:28). There are many such
verses; and they show that the principles which the laws are based upon are always the same - be it a
divine commandment or a human legislation. What is good in itself and ensures the good of the
society is allowed, enjoined and prescribed; and what is evil in itself and endangers the social
structure is forbidden; man is praised and rewarded for doing the former, and blamed and punished
for doing the later. Some of those principles are as follows:
People do whatever they do because of its underlying wisdom and good. Legislation of laws is no
exception to this rule; the laws too are made because of their underlying good and benefit. They
reward the law-abiding citizens and chastise, if they so wish, the law-breakers. The said recompense
must be correlated to the action done - in its quantity and quality. Also, it is accepted that the
enjoinment and prohibition can be addressed to him only who is not under any duress or compulsion
who has got freedom of will and choice. The above-mentioned recompense too is related to such
actions only which emanate from free will and choice. Of course, if someone, by his own action, puts
himself in a tight corner, in a difficult position where he has to transgress a law, he may be justly
punished for that transgression, and his plea of helplessness will not be heeded at all.
Allah uses these same principles in His dealing with His creatures. He does not compel the man to
obey or to disobey the divine commands. Had there been any compulsion, rewarding the obedient
ones with the paradise and punishing the disobedient ones with the hell would have been absolutely
wrong: the reward would have been an unprincipled venture, and the punishment an unmitigated
oppression and injustice and all of it is evil according to reason. Moreover, it would mean favouring
one against the other without any justification, without any cause - and this too is a demerit according
to reason. Furthermore, it would provide the aggrieved party with a valid argument against Allah; but
Allah says: … so that people should not have an argument against Allah after the (coming
of) apostles (4:165); … that he who would perish might perish by clear proof, and he who
wouldlive might live by clear proof (8:42).
The above discourse makes the following points clear;
First: Divine laws are not based on compulsion. These rules have been made for the good of man
in this life and the hereafter. And they have been prescribed for him because he has freedom of will,
he may obey the rule if he so wishes, and may disobey if he so chooses. He will be fully recompensed
for what-ever good or bad he does by his free will.
Second: There are things and actions which are not in conformity with the divine sanctity, yet the
Qur'an attributes them to Allah, like misleading, deceiving, scheming against some-one, leaving him
wandering on in his rebellion, letting the Satan overpower the man and become his associate. All
these actions are related to various kinds of misleading and misguidance. But Allah is above all
defects and demerits, and, therefore, these words when attributed to Him, should convey a meaning in
keeping with His sacred name. Initial misleading, even in the sense of making inattentive and
forgetful, cannot be ascribed to Allah. What the above-mentioned expressions actually mean is this:
When someone by his own free will, opts to go astray, chooses the wrong path and commits sins, then
Allah leaves him in that straying, and, thus, increases his error - it is done as a punishment of his
wrong choice. Allah says: He causes many to err by it and many He leads aright, by it, but He does
not cause to err by it(any) except the transgressors (2:26)… . when they turned aside, Allah made
their hearts turn aside(61:5). Thus does Allah cause him to err who is extravagant, a
doubter (40:34).
Third: The divine decree does not cover the actions of the man inasmuch as they are attributed to
him - they are done by the doer, although not created by him. We shall further explain it later.
Fourth: Now that it has been seen that the divine law is
not based on compulsion, it should be clearly understood that it is not based on delegation of power
either. How can a "master" issue an authoritative command if he has delegated all his powers to the
servant. In other words, this theory of delegation negates the comprehensive ownership of Allah visa-vis many of His possessions.
A Philosophical Discourse on Compulsion and Delegation
Every species is related to a particular type of action and reaction. In fact it is these special
characteristics which identify the species as such. We looked at various kinds of actions and reactions
emanating from various groups. Our reason told us that there should be an efficient cause, an agent, to
bring each kind of these actions and reactions into being. Therefore, we put every group in a separate
category, identifying it as a species. When we compared human characteristics, for example, with
those of an animal, and delineated them clearly, we decided that they were two different species, with
different characteristics.
When the actions are seen in relation to their subjects, that is, the species, they are primarily
divided into two categories:
First: The actions emanating from the nature - where the knowledge of their emanation has no effect
at all on their existence. For example, the growth and nutrition of the vegetables; the movement of the
bodies; our own health or illness. These things are known to us, present in our own bodies; but our
knowing or not knowing them has no effect whatsoever on their coming into being; they totally depend
upon their doer - that is, nature.
Second: The actions issuing forth from the doer with his knowledge - where the said knowledge
has a bearing on their being, like the intentional actions of the man and even of some animals. The
doer does such an action after knowing and identifying it; and it is the knowledge and perception that
gives him that insight. The knowledge makes him realize what would consti​tute his perfection, and
helps him in deciding whether a particular action would lead to that desired perfection. The
knowledge distinguishes the means of perfection from other things; and this distinction helps the doer
in choosing a particular course of action. And the action comes into being.
The activities based upon ingrained aptitude (like issuing forth of the required voices, when a man
speaks), as well as those emanating from natural disposition, or from the dictates of nature (like
breathing) and, likewise, those springing from overwhelming grief or fear etc., do not require
contemplation or meditation by the doer. Why? Because there is not more than one form of knowledge
here, and the doer does not have to delay his activity awaiting a final decision. Therefore, he does it
immediately. But in other cases, where the doer has before his eyes two or more possible forms of
knowledge to choose from, he has to spend at least a few moments in contemplation and deliberation.
For example, Zayd is hungry, and he gets a bread. Its one aspect is that it may satiate his hunger; but
there may be other aspects too - it may be another man's property, it may be poisoned, it may have
become dirty and so on. Zayd has to reflect whether the bread is legally, morally and hygienically fit
for consump​tion. When he reaches a conclusion, the actions follows without any delay.
The first type of activities is called involuntary, like natural reactions; the second type is called
voluntary, or intentional, like walking or talking.
The intentional actions, emanating from man's knowledge and will, are again divided into two
categories:
First: When the man decides to do - or, not to do - a certain work, he may do so entirely on his
own, without being influenced by any other fellow. In the example given above, Zayd may decide, on
his own, not to eat the bread because it was someone else's property; or he may eat it in spite of that
snag. This is called a deed done by man's free will.
Second: When the man opts for a certain course of action under the influence of someone else. A
tyrant may force a help​less person to act according to that tyrant's instruction under duress. The poor
fellow in this condition commits sins and crimes against his own will. This is called a deed done
under compulsion.
Right? But let us look at this second category more closely. We have said that this kind of deed
results from the compeller's compulsion; he does not allow any freedom to the doer, who has to take
the only way left open by the oppressor. But even then, it is the doer himself who decides to proceed
on that way. It is true that the major factor leading to this decision was the tyrant's compulsion; but it
is equally true that the decision was taken by the doer himself, even though it was taken to save
himself from the tyrant's oppression. In short, even the deeds done under compulsion are done by the
will of the doer. It follows that the division of intentional actions into these two categories is not real,
not based on actual facts. The intentional action is the one which emanates from a knowledge and a
will that tips the bal​ance in its favor. This reality is found in the deed done under compulsion as well
as in the one done by free will. It makes no difference that it was some other man's force or fear that
tipped the balance in one case and the doer's own thinking that did so in the other. A man sitting near a
wall looks up to find that it was about to fall; overcome by fear he sprints away from that place. And
we say that he did so by his own free will. Suppose, a tyrant threatens to bull-doze the wall over him
if he did not move away. Overcome by fear, he sprints away from there. And we say that it was done
under compulsion. But the funda​mentals in both cases are the same. The man is overcome by fear and
decides to move away. So, why should we put them in two different categories.
Objection: There is enough difference between the two actions to warrant their assignment to two
different categories. The deed done by free will is based on its underlying wisdom (in the eyes of the
doer); the doer deserves praise or blame, and gets reward or punishment, for it. All these factors are
simply absent in the case of a deed done under compulsion.
Reply: It is true. But these factors are based on subjective approach of the society. They do not
have any existence outside the imagination. By talking on these subjective approaches we have
crossed the limits of philosophy. Philosophy deals with the things that exist in reality, as well as with
those things' natural characteristics. What all this leads to is the conclusion that the discussion
whether man is free in his actions is beyond the scope of philosophy.
We may yet bring it back on the track of philosophy from another direction:
A transient (possible) thing has equal relation with existence and non-existence. It, therefore, needs
a sufficient cause to tip the balance in favour of existence, so that it may come into being.
The transient thing, when related to its sufficient cause, becomes an essential being - it becomes
impossible for it not to exist. That is why it is said that a transient does not come into being unless it
becomes an essential being.
A transient, by its definition, must have a sufficient cause for its existence. A transient existing
without its sufficient cause is a contradiction in terms. And that cause gives it the essentiality, so long
as it exists.
Now look at the universe at a glance. You will find a chain made up of unnumerable links, all of
which would be essential beings. In other words, not a single existing thing could be called a
transient, so long as it exists.
But this "essential - ness" comes to it only when it is looked at in relation to its sufficient cause.
The sufficient cause may be a single thing or a compound of various causes - the material, the
formal, the efficient and the final causes, plus the necessary conditions of time and space as well as
other preliminaries. An effect when related to its sufficient cause must invariably exist - because the
said cause would make it essential. But when seen with only a part of that cause, or if related to any
outside factor, it would not be essential; it would remain a transient as before.
If a transient, on being related to only a part of its sufficient cause (e.g., to its efficient cause only)
become essential and come into being, its sufficient cause would be superfluous; and it would be a
contradiction in term.
It shows that in this natural world two systems are found simultaneously: one of essentiality and the
other of transience. The system of essentiality covers the sufficient causes and their effects - there is
no transience in any part of this world, neither in any person nor in any action. The system of
transience per​meates the matter and its potentialities when related to only a part of the sufficient
cause. Take any human action; if it is related to its sufficient cause - man (the efficient cause),
knowledge and will (the final), matter (the material) and its shape (the formal) plus all conditions of
time and space including removal of every hindrance - it would become essential. But if it is seen in
relation to only its efficient cause, that is, man, it would remain transient.
Finally, it should be pointed out that the transient things need a cause for their existence because of
their transience. And this need would not end until the chain of cause and effect finally reaches a
cause Who is the Essential Being. This observation leads to the following two conclusions:
First: The need of an effect for its cause does not end on its being related to its transient cause. The
need continues until it reaches the Final Cause, the Essential Being.
Second: This need emanates from its transient nature. It needs a cause to bring it into existence with
all its character​istics and traits, including its relationship with its various causes, fulfilling all the
conditions of its existence.
Now we may ponder upon the question of compulsion and delegation of power, keeping in view
the above-mentioned premises:
First: No delegation of power: Man, like all other things and their actions, depends on the will of
Allah, for his existence. In the same way, man's action depends on the will of Allah in its existence.
Therefore, the Mu'tazilites' view - that human actions have no relation at all to the divine will - is
completely baseless. There was no reason at all for them to deny the decree and measure of Allah in
respect of the man's actions.
Second: No compulsion: This relation to the will of Allah, inasmuch as it is concerned with
existence, keeps all the char​acteristics of the created thing in view. Every effect emanates from its
cause - with all its characteristics which have any bearing on its existence. A man's creation is
attributed to Allah, keeping in view all its intermediary causes and condition - the father, the mother,
the time, the place, the features, the quantity, the quality and a lot of other concomitants. Likewise, the
action of man is attributed to Allah, keeping in view all its characteristics and conditions. When a
man's action is attributed to Allah and His will, it does not cease to be the man's action; it is still
caused by the said man's will. The will of Allah decrees that the action be done by the man emanating
from the man's own free will and choice. Therefore, it would be a contradiction in term to say that the
action was no longer done by man's free will because it was related to the divine will. Allah Himself
has decreed it to be a work of the man by his free will; how can it be said that the divine will lost its
effectiveness and the action happened without the man's free will? It is now clear that the view of al Mujabbirah - that the human action's relation to the divine will nullifies its relation to the human will
- is absolutely devoid of truth.
The above discourse shows that the said action has a relation to the human will and a relation to
the divine will; neither relation nullifies the other, because each is connected with the other vertically,
not horizontally.
Third: The human action, when related to its sufficient cause; becomes essential. But seen in
relation to only a part of the sufficient cause, it remains transient. For example, when the action is
related to only its sufficient cause, that is, man, it does not become essential, but remains transient as
before.
Therefore, what a group of modern materialist philosophers have said - that the whole system of
nature is permeated by compulsion, and there is no free will at all in the universe - is totally wrong.
As we have said, all effects in relation to their sufficient causes are essential, but, when related to
only a part of the said causes, are transient. And it is the foundation on which man's life is based. A
man teaches and trains his child and then hopes that his efforts would bear fruit. If there was no
freedom in the world, if everything was essential and had to happen any​how, then all this teaching and
training would be of no earthly use; there would remain no place for hope in human life.
Traditions
A great number of traditions (narrated from the Imams of Ahlulbayt - a.s.) says: "There is neither
compulsion nor delegation (of power), but (there is) a position between these two (extremes)."
It is reported in 'Uyunu '1-akhbar, through several chains: When the Leader of the faithful, 'Ali ibn
Abi Talib (a.s.) returned from Siffin, an old man (who has participated in that battle) stood up and
said: "O Leader of the faithful! Tell us about this journey of ours, was it by Allah's decree and
measure?" The Leader of the faithful said: "Yes, O Shaykh! By Allah you did not ascend any
elevation, nor did you descend to any valley but by a decree of Allah and by His measure." The old
man, there​upon said: "I leave to Allah all my troubles (of this journey), O Leader of the faithful!"
('Ali - a.s.) replied: "Have patience, O Shaykh! Perhaps you take it to mean a firm decree and a com​pulsory measure! If it were so, then there would be no justifica​tion of reward or punishment, no sense
of command, prohibition or admonition, no meaning of promise or threat; there would not be any
blame on an evil-doer nor any praise for a good-doer. Nay, the good-doer would have been rather
more deserving of blame than the evil-doer, and the evil-doer rather more worthy of grace than the
good-doer. (Beware!) this is the belief of the idol-worshippers and the enemies of the Beneficent God
(who are) the Qadariyyah of this ummah and its Majus. O Shaykh! Verily Allah ordained (the shari'ah)
giving freedom of will (to men) and prohibited (evil) to keep us on guard; and He gave plentiful
(reward) on meagre (deeds); and He was not disobeyed by being overpowered, nor was He obeyed
by compulsion; and He did not create the heavens and the earth and what is between them in vain; that
is the opinion of those who disbelieve on account of the fire."
The author says: The topics of the speech of Allah and His decree and measure were among the
earliest about which the Muslims differed among themselves. This second dispute may be described
as follows:
The eternal divine will govern every thing in the universe. These things are transient in their
quiddity; but when they do exist, they do so because the will of Allah decreed their existence - and in
this way their existence becomes essential - otherwise, the divine decree would be meaningless.
Conversely, when a thing does not exist, it is because Allah did not decree its existence - and in this
way its existence becomes impossible - otherwise, the divine will would be meaningless. In short,
whatever exists, exists because Allah has decreed its existence, - thus turning it into an essential
being. This principle applies everywhere. But the difficulty arises when it comes to such a human
action that issues from our own will and choice. We know that we can do it if we so desire, and can
ignore it if we so wish. Their doing and not doing is equally possible to us. The balance is tipped in
favour of either side by our own will and choice. Our actions are based on our choice, and our will
brings them into existence. The difficulty that arises at this point is this: We have earlier seen that
nothing comes into being without the will and decree of Allah, which turns the thing into an essential
being - if so, then how can any action of ours be termed as "possible" one? It must exist because the
divine will has decreed it! Moreover, how can our will affect it in any way when it is governed by
the will of Allah? Also, in this background, it cannot be said that man had power to do a certain work
before he did it. And, because he did not have that power, Allah could not give him any order or
command for or against that work. Going a step further, if Allah gave him an order and he did not
comply, it would mean that Allah Himself had not wanted that thing to happen; so it was impossible
for it to happen. Then the question would arise: How could Allah order him to perform an impossible
task? Conversely, if someone complied with that order, it was because Allah Himself wanted it to
happen. Then why should the man be rewarded without any valid reason? By the same reasoning, a
sinner should not be punished, as it would be against justice, a naked oppression. One may go on
enumerating the difficulties arising out of this subject. A large number of Muslims felt obliged to
admit, and believe in, all these absurdities. They said that:
Man does not have power to do a work before the time comes to do it. The reason has nothing to do
with the merit or demerit of any action. Whatever Allah does becomes good; and whatever He forbids
becomes evil.
Accordingly, Allah may choose an action without any justification; He may give reward without
any cause; He may ordain laws beyond the capacity of the doer or agent; He may inflict punishment on
a disobedient servant even though the said disobedience and transgression was not of his doing.
It appears that the old man, who had asked the question, thought that the belief in the divine will
and decree meant that there was no merit or demerit in any action and that man had no right of any
reward (or punishment). Naturally he was dis​appointed when he heard that the journey was by the
decree of Allah; that is why he said: "I leave to Allah all my troubles." What he meant was this: My
journey to Siffin and back and my fighting in the way of Allah had no benefit for me as it was
governed and done by the will of Allah; my share in all this venture was only the trouble and the
inconvenience which I underwent. Therefore, I shall leave it to Allah to balance my account, as it was
He Who put me through all these troubles. The Imam ('Ali) replied to him by saying, "If it were so,
there would be no justification of reward or punishment… " The Imam pointed to the rational
principle on which the legislation is based. And at the end he reasoned that Allah did not create the
heavens and the earth and what is between them in vain. If Allah could will the man's actions in a way
as to deprive him of his freedom of will and choice, it would mean that He could do things without
any purpose and aim; then He could create the whole creation aimlessly and in vain. This in its turn
would render the principle of resurrection and reward and punishment invalid too.
It is narrated in at-Tawhid and 'Uyunu'l-akhbar that ar-Rida (a.s.) was asked about compulsion and
delegation, and he said: "Should I not teach you in this regard a principle by which you shall never
differ (among yourselves), and no one will argue with you on this subject but that you shall defeat him
(by it)?" We said: "(Teach it to us) if you so please." Thereupon he said: "Verily Allah is not obeyed
through compulsion, nor is He dis​obeyed by overpowering; and He did not leave the servants remiss
in His kingdom; He (still) owns what He has given into their possession, and has power on what He
has put into their power. Now, if the servants decided to obey Him, He would not prevent them from
it, nor would he put any obstruction to it; and if they decided to disobey Him, then if He pleased to
bar their way to it He would do so, and if He did not hinder it and they com​mitted it, then it was not
He Who led them into that (sin)." Then the Imam said: "Whoever would accurately delineate the
boundaries of this speech would surely overcome his adversary."
The author says: Why did "al-Mujabbirah" (the believers in compulsion) say what they said? It
was because they pondered on the divine decree and measure, and it led them to the conclusion that
when Allah decrees a thing it must happen inescapably. Their deliberation of this subject was correct,
and so was the conclusion arrived at. Where they fell in error was in correlating that conclusion with
reality; they did not under​stand the difference between a reality and an idea based on sub​jective
approach; they forgot the distinction between essentiality and possibility.
It is correct to say, on the basis of the divine decree and measure, that nothing happens in this
world unless it turns an essential being; it is because every thing and every affair comes into being
when it is decreed by Allah, according to the measure prescribed by Him; and then it cannot fail to
happen, otherwise the decree of Allah would fail. At the same time, it should be kept in mind that a
transient or possible thing becomes essential because of its sufficient cause. When looked at in
conjunction with its sufficient cause, it would be called "essential"; but separated from that cause, it
would remain as it was before - a transient or possible thing. Let us look at an action of man which he
does by his free will and choice. When we look at it in relation to all things that are necessary to
bring it into being - knowledge, will, proper tools and organs, the material, formal, efficient and final
causes, and all the conditions of time and space - it will become an essential being; and it is in this
context that it become subject of the eternal divine will. In other words, it becomes an essential being
when all aspects of its sufficient cause are complete. But, looked in relation to each of those aspects
separately, it remains only a transient and possible thing. If it is seen vis-a-vis its efficient cause only,
that is, in relation to the doer only, it will retain its characteristics of transience and possibility - it
will not become an essential being.
It is now clear to see at which point the believers in "com​pulsion" have deviated from the right
path. They thought that, inasmuch as the human action was subject to the divine will and decree, man
had no power on it; he was not a free agent; he was rather a helpless tool in divine hands. But they
did not take into consideration the fact that the divine will takes it into hand only when all aspects of
its sufficient cause are complete, and not before that. The divine will decrees that a certain action be
done by Zayd - not unconditionally, but on the condition that it is done by Zayd's free will, at a certain
time and a certain place. Therefore, its relation to the divine will itself demands that it should be an
action of a free agent, done by his own free will and choice.
Doubtlessly, that action will be called an "essential" one if seen in relation to the divine will; but at
the same time and by virtue of the same divine will, it will be a possible and transient action when
related to the doer, that is, the man. In other words, there are two wills - the human and the divine;
they do not run parallel to each other; the divine will comes after and above the human will - they are
in a vertical, and not a horizontal position to each other. Therefore, there is no competition or
collision between the two wills. It was a short-sightedness on part of the believers in compulsion to
negate the human will in order to establish the divine one.
The Mu'tazilites said that human actions are done by man's free will. But they went to the other
extreme, and fell in an error no less objectionable than that of al-Mujabbirah. They too said that if
human action was subjected to the divine will man would not have any freedom of will and choice.
And then they took a position diametrically opposed to that of al-Mujabbirah, and came to the
conclusion that the divine will had no relation what​soever to the human action. Thus they had to
accept another creator - the man himself - for human actions. In this way, they accepted dualism
without knowing what they were doing. Going further they fell into traps more harmful than the belief
of al-Mujabbirah. As the Imam has said: "The poor al-Qadariyyah, they wanted to emphasize the
justice of Allah, so they removed Him from His power and authority… "
A master, showing kindness to one of his slaves, married him to a slave-girl of his; he bestowed on
him a property, gave him a well-furnished house and provided him with all the necess​ities of life.
Then there came some people there, looked at his property, and began arguing among themselves.
Someone said: "Even though the master has given this property to his slave and has made him its
owner, the slave has no right in, or authority over, this property at all. Does any slave own any thing?
The slave together with all his belongings belongs to the master."
Another said: "No. You are wrong. The master has bestowed on this slave the right of property.
Now the slave is its absolute owner, and the master has lost all his rights, and authority over this
property. We may say that he has abdicated in favor of his slave. "
The former was the opinion of al-Mujabbirah; the later that of the Mu'tazilites. But both were
wrong. The correct view would have been to say: The master has got his status of mastership; the
slave his position of servitude and bondage. The master has made the slave owner of his (i.e.,
master's) property. The property belongs to the master at the same time that it belongs to the slave.
There are two ownerships - one over the other. This is what the Imams of Ahlulbayt (a. s.) have taught
us to believe, and what the reason supports.
'Abayah ibn Rib'i al-Asadi asked 'Ali, the Leader of the faithful, the meaning of "capability." The
Leader of the faithful asked a counter question: "Do you have that capability without God or with
God?" When 'Abayah remained silent, he told him, "Tell me, O 'Abayah!" He said: "What should I
say? O Leader of the faithful!" He said: "You should say that you have got that capability by (grace of)
Allah, to Whom it belongs and not to you. If He made you its owner, it would be of His bounties, and
if He took it away from you, it would be a trial from Him; and He is the Owner of what He gave into
your possession, and has power over what He put under your power… " (al-Ihtijaj)
The author says: Its meaning may be understood from the preceding explanation.
al-Mufid reports in his Sharhu'l-'aqa'id: It has been nar​rated from Abu'l-Hasan, the third, (a.s.) that
he was asked whether the actions of the servants were created by Allah. He (a.s.) said: "If He were
their creator, He would not have dis​owned their liability. And He (Allah) has said: Verily, Allah is
free from liability to the idolators… (9:3). It does not mean that Allah was not responsible for the
creation of the idolators; what Allah has disowned any responsibility of, is their idol​ worship and
their evils."
The author says: There are two aspects of a deed - its actual existence, and its relation to its doer.
It is only when an action is seen in relation to its doer that it is called obedience or disobedience,
good or bad, virtue or sin. So far as actual existence is concerned, there is no difference between
marriage and fornication. What distinguishes one from the other is the command of Allah - marriage
conforms with the divine law, and fornication goes against that law. Someone is killed without any
reason; another is killed by a lawful authority in reprisal of a murder. A teacher punishes an orphan in
order to guide him aright; an oppressor hits at the same orphan unjustly. In all these examples, the
actual movements of the actions are identical. But one group is called sin because it does not conform
with the divine law or goes against the common weal of the society.
Allah says: Allah is the Creator of everything… (39:62). Every action is a "thing" inasmuch as it
exists. And the Imam has said: "Whatsoever may be called a thing is created, except Allah… " Also,
Allah says: Who made good everything that He has created… (32:7). It may be inferred that
everything is good because it is created. Creation and goodness are insepar​able factors. But at the
same time, we see that Allah has named some actions as evil. For example, He says: Whoever brings
a good deed, he shall have ten like it, and whoever brings an evil deed, he shall not be recompensed
but only with the like of it… (6;160). These are obviously the actions done by man; not the factor of
recompense which cannot apply to divine actions. Such a deed is called sin. It is evil because it lacks
some thing; because it is a nullification of a spiritual virtue or social good. In other words, a sin is sin
because it is a negation, a non-being; otherwise it would have been good.
Now, let us look at the following verses of the Qur'an:
No misfortune befalls on the earth nor in your own souls, but it is in a book before We bring it into
existence… (57:22); No affliction comes about but by Allah's permission; and whoever believes in
Allah, He guides aright his heart… (64;11); And whatever affliction befalls you, it is on account of
what your hands have wrought, and (yet) He pardons most (of your faults) (42:30); Whatever benefit
comes to you, it is from Allah, and whatever misfortune befalls you, it is from yourself (4:79); … and
if a benefit comes to them, they say: "This is from Allah;"- and if a misfortune befalls them they say:
"This is from you." Say: "All is from Allah;" but what is the matter with these people that well-nigh
they do not understand what is told (them)? (4:78). On pondering upon these verses, it be​comes clear
that these misfortunes are relative evils. A man is bestowed with the bounties of Allah, like security
and peace; health and wealth, and so on; then he loses one or more of these bounties. This misfortune,
in relation to that man, is evil because it has nullified some existing things, that is, the bounties which
he had previously enjoyed. Thus, every misfortune is created by Allah, and at that stage it is not an
evil. But it is an evil when seen in relation to the man who loses an existing bounty because of it.
Likewise, every sin is a negative factor, and as such, it is not to be attributed to Allah at all; though
it may be attributed to Him from another angle, inasmuch as it happens by permission of Allah.
al-Bazanti said: I told ar-Rida (a.s.) that some of our fellows believe in compulsion and some of
them advocate the (belief of) capability. Thereupon he told me: "Write down (as I say): Allah,
Blessed and High is He, has said: 'O son of Adam! By My will you have become such that you wish
for yourself what you wish; and by My power you discharged the duties imposed by Me (on you); and
by My bounty, you got power to disobey Me; I made you hearing, seeing (and) powerful. Whatever
benefit comes to you, it is from Allah; and whatever misfortune befalls you, it is from yourself. And it
is as it is because I have more right on your good deeds than you have yourself; and you are more
liable to your sins than Me. And it is because I cannot be questioned concerning what I do and they
shall be questioned. Thus, I have arranged for you everything that you want… '" (Qurbu '1-asnad)
This, or nearly the same, tradition is narrated through other chains, of the Sunnis as well as of the
Shi'ahs. In short, the deeds that cannot be attributed to Allah, are the sins per se. It further explains the
sentence of the preceding tradition: "If he were their creator, He would not have disowned their
liability… What Allah has disowned any responsibility of, is their idol-worship and their evils… "
Abu Ja'far and Abu 'Abdillah (a.s.) said: "Certainly, Allah is too Merciful to His creatures to
compel them to sin and then to punish them for it. And Allah is too powerful for anyone to think that
He would will a thing and it would not happen!" (The narrator) said: "Then they (a.s.) were asked: 'Is
there a third position between the (positions of) compulsion and (in​dependent) capability?' They said:
'Yes, broader than (the space) between the heaven and the earth."' (at-Tawhid)
Muhammad ibn 'Ajlan said: "I asked Abu 'Abdillah (a.s.) whether Allah has delegated (the
authority of) the affair to the servants. He said: Allah is too honourable to delegate (the auth​ority) to
them.' I said: 'Then has He compelled the servants in their deeds?' He said: Allah is too just to
compel a servant on a deed and then to punish him for it.'" (ibid.)
In the same book Mihzam is reported as saying: "Abu 'Abdillah (a.s.) said: "Tell me what is that
concerning which our followers (whom you have left behind) have differed among themselves.' I
said: 'About the compulsion and the delegation?' He said: 'Then ask me about it.' I asked: 'Has Allah
compelled the servants to (commit) sins?' He replied: 'Allah is too over​powering to do it to them.' I
asked: 'Then has He delegated (the authority) to them?' He replied: 'Allah has too much power over
them to do so.' I asked: 'Then what is it (i.e., the correct position)? May Allah make your affairs right
for you!'" (The narrator says:) "The Imam turned his hand twice or thrice, then said: 'If I were to
answer you concerning it, you would not believe.'"
The author says: "Allah is too overpowering to do it to them": Compulsion means that a force
majeure subdues the subject in such a way that his power of action is nullified. "Too overpowering"
(or, more overpowering than that) is the predomi​nant will of Allah - He has willed that the action
would emanate from the doer by his free will and choice, and this is what is actually happening in the
world. The divine will has given the man freedom of will; neither the divine will negates the human
will, nor the human will collides with the divine will.
It is reported in at-Tawhid that as-Sadiq (a. s.) said: "The Apostle of Allah said: 'Whoever thinks
that Allah enjoins the evil and indecency, he tells a lie against Allah; and whoever believes that the
good and bad (do happen) without the will of Allah, he removes Allah from His authority.'"
It is reported that al-Hajjaj ibn Yusuf wrote to al-Hasan al-Basri, 'Amr ibn 'Ubayd, Wasil ibn 'Ata'
and 'Amir ash-Sha'bi, asking them to describe what they had got (and what has reached them) in
respect of (divine) decree and measure. al-Hasan al-Basri wrote to him: "The best thing that has
reached me is that which I heard the Leader of the faithful, 'Ali ibn Abi Talib (a.s.) saying: 'Do you
think that He Who has forbidden you has (also) acted cunningly against you? Rather, your lower and
higher (parts) have cunningly deceived you, and Allah is free from its liability.'" And 'Amr ibn 'Ubayd
wrote to him: "The best thing I have heard about the decree and measure is the saying of the Leader of
the faithful, 'Ali ibn Abi Talib (a.s.): 'If perfidy were in reality decreed, the perfidious man, if
punished, would have been op​pressed.'" And Wasil ibn 'Ata' wrote to him: "The best I have heard
about the decree and measure is the saying of the Leader of the faithful, 'Ali ibn Abi Talib (a.s.); 'Do
you think that He would guide you to the path and (then) obstruct you (from moving on)?'" And ashSha'bi wrote to him: "The best thing I have heard concerning the decree and measure is the word of
the Leader of the faithful, 'Ali ibn Abi Talib (a. s.); 'Whatever you have to seek Allah's pardon for it,
it is from you; and what​ever you thank Allah for it, it is from Him.'" When their letters reached alHajjaj and he studied them, he said: "Certainly they have taken it from a clear spring." (at-Tara'if)
It is narrated in the same book that someone asked Ja'far ibn Muhammad as-Sadiq (a. s.) about the
decree and measure, and he replied: "Whatever you may blame the servant (of Allah) for it, it is from
him; and whatever you cannot blame the servant (of Allah) for it, it is the work of Allah. Allah will
say to the servant: 'Why did you disobey? Why did you transgress? Why did you drink liquor? Why
did you fornicate?' This is, therefore, the work of the servant. But He will not say to him: 'Why were
you sick? Why were you of short stature? Why did you become white? Why were you black?(He will
not ask it) because it is the work of Allah."
'Ali (as.) was asked about monotheism and justice (of Allah), and he said: "Monotheism is that you
should not imagine Him; and justice is that you should not accuse Him." (Nahju'l-balaghah)
The author says: There are numerous traditions on this subject; but those quoted above throw light
on all the aspects of the topic.
The above-mentioned traditions show various special methods of argument regarding the subject
matter.
a) Some of them argue on the basis of legislation itself - order and prohibition; punishment and
reward etc. - that man has freedom of will, without any compulsion or delegation of power. See, for
example, the speech of the Leader of the faithful, 'Ali (as.), replying to the old man. It is similar to the
argument we have inferred from the words of Allah.
b) Others bring in evidence the verses of the Qur'an which cannot be reconciled with the theory of
compulsion or delegation of power. For example: And Allah's is the kingdom of the heavens and the
earth (3:189); and your Lord is not in the least unjust to the servants (41:46). Also, there is the verse,
Say: "Surely Allah does not enjoin indecency" (7:28).
Poser: A deed may be described as unjust or indecent if it is seen in relation to us. But when it is
attributed to Allah it is not called unjust or indecent. Therefore, even if all "our" deeds were actually
done by Allah, it would be perfectly right to say that He is not unjust and does not enjoin indecency.
Reply: The sentence seen in the context leaves no room for such misconceptions. The complete
verse is as follows: And when they commit an indecency they say: "We found our fathers doing this
and Allah has enjoined it on us " Say: "Surely Allah does not enjoin indecency. Do you say against
Allah what you do not know?" Look at the sentence, "and Allah has enjoined it on us." The pronoun
"it" clearly refers to the indecency committed by them; and it is the same deed which is referred to in
the sentence, "Surely Allah does not enjoin indecency,." Allah does not enjoin what is termed as
indecency in context of human activities; it does not matter whether in other framework it is called
indecency or not.
c) A third type of reasoning is based on the divine attributes. Allah has given Himself many good
names, and has described Himself with many sublime attributes, which cannot be squared with
compulsion or delegation of power. Allah is the Subduer, the Omnipotent, the Benevolent and the
Merciful. These attributes can only be believed in if one believes that everything depends on Allah in
its existence, and that its defects and shortcomings can​not be attributed to Him at all. (Refer to the
traditions quoted from at-Tawhid.)
d) Yet others refer to seeking the pardon of Allah as well as to the blame which society directs at
the wrong-doer. If sin were not from the man himself, there would have been no mean​ing in asking for
divine pardon. If all our actions were done by Allah why should we be blamed for only some of them
and not for the others?
e) Lastly, there are the traditions which explain the words, like causing to err, sealing the hearts
and misleading, when they are attributed to Allah:
ar-Rida (a.s.) said explaining the words of Allah, and He (Allah) left them in utter darkness - they
do not see: "Allah is not described as leaving something as His creatures do. But when He knew that
they would not return from disbelief and error, He held back His help and grace from them and let
them alone with their choice." ('Uyunu '1-akhbar)
The same book narrates from the same Imam in explanation of the words of Allah, Allah has set a
seal upon their hearts: "It is setting a seal on the hearts of the disbelievers as a punishment of their
disbelief, as Allah has said: … nay! Allah has set a seal upon them owing to their disbelief, so they
shall not believe except a few (4:155)."
as-Sadiq (a.s.) said concerning the words of Allah, Surely Allah is not ashamed to set forth any
parable… : "This divine word answers those who think that Allah makes (His) servants go astray and
then punishes them for that straying… " (Majma'u'l-bayan)
The author says: Its meaning may be understood from previous explanations.
Chapter
9
URAH AL-BAQARAH, VERSES 28-29
2:28‫ﻒ ﺗ َْﻜﻔُُﺮوَن ِﺑﺎ ﱠ ِ َوُﻛﻨﺘ ُْﻢ أ َْﻣَﻮاﺗ ًﺎ ﻓَﺄ َْﺣﯿَﺎُﻛْﻢ ﺛ ُﱠﻢ ﯾُِﻤﯿﺘ ُُﻜْﻢ ﺛ ُﱠﻢ ﯾُْﺤِﯿﯿُﻜْﻢ ﺛ ُﱠﻢ ِإﻟَْﯿِﮫ ﺗ ُْﺮَﺟﻌُﻮَن‬
َ ‫َﻛْﯿ‬
ُ
ٍ ‫ﺳَﻤﺎَوا‬
2:29‫ﻋِﻠﯿٌﻢ‬
َ ‫ت َوُھَﻮ ِﺑُﻜِّﻞ‬
‫ض َﺟِﻤﯿﻌًﺎ ﺛﱠﻢ اْﺳﺘ ََﻮى ِإﻟَﻰ اﻟ ﱠ‬
ِ ‫ُھَﻮ اﻟﱠِﺬي َﺧﻠََﻖ ﻟَُﻜﻢ ﱠﻣﺎ ِﻓﻲ اﻷ َْر‬
َ ‫ﺷْﻲٍء‬
َ ‫ﺳْﺒَﻊ‬
َ ‫ﺴﱠﻮاُھﱠﻦ‬
َ َ‫ﺴَﻤﺎء ﻓ‬
2:28How do you deny Allah and you were dead and He gave you life? Again He will cause you to
die and again bring you to life; then you shall be brought back to Him.
2:29He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so
He made them complete seven heavens; and He knows all things.
General Comment
The talk reverts again to the initial topic. The beginning of the chapter dealt with three categories
of mankind; then all were addressed together (verses 21-27) with the words, "O men", Now these
verses describe the same subject with a greater detail. The twelve verses, starting from here, depict
the reality of man; show the potentialities of perfection which Allah has endowed him with; delineate
the vast scope of his inner being; describe the various stages - death and life, and again death and life;
then the return to Allah - through which he passes in his journey, explaining that the final destination is
Allah. In this context, the verses describe some basic bounties of Allah upon him creative as well as
legislative. He created for him all that is in the earth and made the heaven subservient to him. He
made him His deputy on the earth, ordered the angels to prostrate before him, put the first man into the
Garden, opened for him the door of repentance and enhanced his prestige by guiding him to His
worship. In this background, the opening words, "How do you deny Allah", serve to emphasize the
grace and bounty of Allah on man.
Commentary
QUR'AN: How do you deny Allah… you shall be brought back to Him: The verse is somewhat
(though not exactly) similar to the verse 40:11: They shall say: "Our Lord! twice didst Thou give us
death, and twice hast Thou give us life, so we do confess our faults; is there then a way to get
out? This (later) is one of the verses that prove an al-barzakh (intervening period or life) between
this world and the next. It says that Allah gives death twice. First is the death that transfers us from
this world. But when and where shall we be given the second death? Giving of death presupposes a
preceding life. It means that man shall be given a life in the period intervening between this first death
and the Day of Resurrection. This argument is solid, and it has been offered in some traditions too.
Question: Both verses have exactly the same connotation. Both mention two deaths and two lives.
According to the verse 2:28, the stage before the life of this world has been called the first death.
Then comes the first life in this world, followed by the second death transferring the man to the next
world, and lastly will come the second life on the Day of Resurrection. The second verse (40:11) too
should be interpreted in the same way, because both have the same import. It means that after the
death of this world, there is no life, before the Day of Resurrection.
Reply: It is wrong to say that the two verses have the same connotation. The verse 2:28 mentions
one death, one causing to die and two giving of life; while the verse 40:11 is talking about two giving
of death and two giving of life. There is a world of difference between "death" and "causing to die."
"Causing to die" shows a preceding life; while "death" can be used just for absence of life - even
when there was no life before it. The verse 40:11 refers to the death after this life, then the life of the
intervening period, then the death after that, and finally to the life on the Day of Resurrection. The
verse 2:28 on the other hand, refers first to the lifeless state ("death", and not "causing to die") before
coming to this world, then goes on mentioning this life, then death and then the life of the intervening
period. There will be some delay before man is returned to his Lord. The conjunctive
used "thumma" (then) denotes some delay. Its use here supports this explanation because after the life
of the intervening period there shall come again a death and only then the man shall be returned to
Allah.
QUR'AN: and you were dead and He gave you life: It shows the reality of man and his existence.
He is a being, ever-changing, ever proceeding on his path of perfection, step by step, stage by stage.
Before coming into this world, he was dead, then he was made alive by Allah and came here; again
he will be caused to die and then be made alive again. Allah says: … and He began the creation of
man from dust. Then He made his progeny of an extract of water held in light estimation. Then He
made him complete and breathed into him of His spirit… (32:7-9); … then We did grow it into
another creation; so blessed be Allah, the best of the creators (23:14); And they say: "What! when
we have become lost in the earth, shall we then indeed be in a new generation?- Nay! they are
disbeliveers in the meeting of their Lord. Say: "The angel of death who is given charge of you shall
cause you to die, then to your Lord you shall be brought back" (32:10-11); From it We created you
and into it We shall send you back from it will We raise you a second time (20:55). The verses will
be explained when we shall come to them; they have been quoted here only to show that man is a part
of the earth, he was created from it, gradually developed until he grew into "another creation"; this
"another creation" proceeds on the path of his perfection; then the angel of death completely removes
this "man" from the body; and he returns to Allah. This is the path which the man has to take.
The divine decree has planned the universe in such a way that every thing is related to every thing
else; there is a constant action and reaction between it and the rest of the creation. Man too influences,
and is in turn influenced by, all that exists in the earth and in the heavens - the elements and their
characteristics, the animal world, the vegetable world, the minerals, the water, the air and, in short,
every creation of nature. The fact is that the scope of man's activities is much greater, and his circle
far bigger than anything else's. He has been given thinking and reasoning powers, and, as a result of
this unique gift of Allah, he influences the other creatures, manages them, arranges and rearranges
them, manipulates them, destroys them, amends them and perfects them, on a scale unheard of outside
his circle. Every creature is under his domain. Sometimes he imitates nature by creating synthetic
items for his needs; at other times he sets some forces of nature against the others. In short, he obtains,
by all possible means, whatever he wants from whatever he wants. Passage of time has further
strengthened his hands; now he has deeper insight in the working of nature, and manipulates the
system even more effectively. That is so that Allah may establish the reality by His words, and so that
the truth of His speech may be seen even more clearly:And He has made subservient to you
whatsoever is in the heavens and whatsoever is in the earth, all, from Himself (45:13). The verse
following the, verse under discussion, that is, 2:29, states the same fact: He it is Who created for you
all that is in the earth, and He directed Himself to the heavens, so He made them complete seven
heavens. The context - description of the bounties of Allah bestowed on man - shows that it was for
the benefit of man that Allah directed Himself to the heavens and made them complete seven. (Ponder
on the point!)
This is the path taken by the man in his journey of existence; and this is the imprint of his activities
on the universe; it shows where he began from and what is his final destination.
Man's life in this world originates from nature, as the Qur'an confirms. But the same book declares
also that this very life emanates from Allah: … and indeed I created you before, when you were
nothing (19:9);Surely He it is Who originates and returns (85:13). Man is a creature that is brought
up in the caressing fold of creation, gets his nourishment from the breast of production, and is
connected on this level with lifeless nature. But, on the level of origination, he is related to the
command of Allah, to His authority: His command, when He intends anything, is only that He says
to it, "Be", and it is (36:82); Our word for a thing when We intend it, is only that We say to it, "Be",
and it is (16:40).
This much about genesis. As for the return journey, the path divides in two: the path of happiness,
and that of unhappiness.
The path of happiness is the shortest route, leading the man to the sublime spiritual heights. It keeps
raising his status and enhancing his rank until it takes him, to the divine nearness. The path of
unhappiness, on the other hand, is a long route that keeps demeaning and debasing him rendering him
lowest of the low, until he reaches the divine presence. And Allah encompasses them on every
side (85:20). This subject has been fully explained under the verse,Guide us to the straight
path (1:6).
This was a short description of man's path. Details about his life in this world, and before and after
it, will be given in their proper place. The verse under discussion is not concerned with those details;
it makes only a passing reference to it as it has some bearing on guidance and misguidance, happiness
and unhappiness. He made them complete seven heavens: We shall write about the heavens in
Chapter 32 (as-Sajdah), God willing.
10
Chapter
SURAH AL-BAQARAH, VERSES 30-33
‫س ﻟََﻚ‬
ِ ‫َوِإْذ ﻗَﺎَل َرﺑﱡَﻚ ِﻟْﻠَﻤﻼِﺋَﻜِﺔ ِإﻧِّﻲ َﺟﺎِﻋٌﻞ ِﻓﻲ اﻷ َْر‬
ُ ّ‫ﺴﺒُِّﺢ ِﺑَﺤْﻤِﺪَك َوﻧُﻘَ ِﺪ‬
َ ُ‫ض َﺧِﻠﯿﻔَﺔً ﻗَﺎﻟُﻮاْ أ َﺗ َْﺠﻌَُﻞ ِﻓﯿَﮭﺎ َﻣﻦ ﯾُْﻔِﺴﺪُ ِﻓﯿَﮭﺎ َوﯾَْﺴِﻔُﻚ اﻟ ِﺪَّﻣﺎء َوﻧَْﺤُﻦ ﻧ‬
2:30‫ﻗَﺎَل ِإﻧِّﻲ أ َْﻋﻠَُﻢ َﻣﺎ ﻻَ ﺗ َْﻌﻠَُﻤﻮَن‬
2:31‫ﺻﺎِدِﻗﯿَﻦ‬
َ ‫ﻋَﺮ‬
َ ‫ﺿُﮭْﻢ‬
َ ‫ﻋﻠﱠَﻢ آدََم اﻷ َْﺳَﻤﺎء ُﻛﻠﱠَﮭﺎ ﺛ ُﱠﻢ‬
َ ‫َو‬
َ ‫ﻋﻠَﻰ اْﻟَﻤﻼِﺋَﻜِﺔ ﻓَﻘَﺎَل أ َﻧِﺒﺌ ُﻮِﻧﻲ ِﺑﺄ َْﺳَﻤﺎء َھُﺆﻻء ِإن ُﻛﻨﺘ ُْﻢ‬
2:32‫ﺖ اْﻟﻌَِﻠﯿُﻢ اْﻟَﺤِﻜﯿُﻢ‬
َ ‫ﻋﻠﱠْﻤﺘ َﻨَﺎ ِإﻧﱠَﻚ أ َﻧ‬
ُ ْ‫ﻗَﺎﻟُﻮا‬
َ ‫ﺳْﺒَﺤﺎﻧََﻚ ﻻَ ِﻋْﻠَﻢ ﻟَﻨَﺎ ِإﻻﱠ َﻣﺎ‬
َ ‫ﯾَﺎ آدَُم أ َﻧِﺒﺌُْﮭﻢ ِﺑﺄ َْﺳَﻤﺎِﺋِﮭْﻢ ﻓَﻠَﱠﻤﺎ أ َﻧﺒَﺄ َُھْﻢ ِﺑﺄ َْﺳَﻤﺎِﺋِﮭْﻢ ﻗَﺎَل أ َﻟَْﻢ أ َﻗُﻞ ﻟﱠُﻜْﻢ ِإﻧِّﻲ أ َْﻋﻠَُﻢ‬
2:33‫ض َوأ َْﻋﻠَُﻢ َﻣﺎ ﺗ ُْﺒﺪُوَن َوَﻣﺎ ُﻛﻨﺘ ُْﻢ ﺗ َْﻜﺘ ُُﻤﻮَن‬
ِ ‫ﺴَﻤﺎَوا‬
‫ﺐ اﻟ ﱠ‬
ِ ‫ت َواﻷ َْر‬
َ ‫ﻏْﯿ‬
2:30And when your Lord said to the angels, "Verily I am going to make in the earth a vicegerent";
they said: "wilt thou place in it such as shall make mischief in it and shed blood while we
celebrate Thy praise and extol Thy holiness?" He said: "Surely I know what you do not know."
2:31And He taught Adam the names, all of them, then presented them to the angels and He said:
"Tell Me the names of those if you are right."
2:32They said: "Glory be to Thee! we have no knowledge but that which Thou hast taught us;
surely Thou, Thou (alone), art the knowing, the Wise."
2:33He said: "O Adam! inform them of their names. And when he had informed them of their
names, He said: "Did I not say to you that I surely know the unseen (secrets) of the heavens and
the earth and (that) I know what you manifest and what you were hiding?.
Commentary
The verses tell us why the man has been sent to this world, what is the significance of his
appointment as the vicegerent of Allah in this earth, what are the characteristics and special features
of this vicegerency. Unlike other Qur'anic stories, it has been told in one place only, that is, in these
verses.
QUR'AN: And when your Lord said: We shall explain in vol. IV, what the "speech" or "saying,"
means when it is attributed to Allah, to angels and to the Satan.
QUR'AN: they said: "Wilt thou place in it such as shall make mischief in it… and extol Thy
holiness?"
The angels heard the announcement, "I am going to make in the earth a vicegerent", and at once
arrived at the conclusion that the would-be vicegerent would make mischief in the earth and shed
blood. Apparently they understood the ultimate behavior of the said vicegerent from the words, "in
the earth." A vicegerent appointed in the earth would certainly be created from material components;
he would necessarily be bestowed with two basic traits of desire and anger; the earth is a place of
unceasing struggle and constant confrontation; its resources are limited, its opportunities finite; but the
proposed vicegerent's desire would be unlimited, infinite. The condition of the earth and earthly
things was hardly reassuring. Its creatures were subjected to ever-continuing deterioration and
disintegration; its good was always turning into bad; it was a place where an individual could not
live without a group having similar characteristics and traits. Keeping all this in view, the angels at
once understood that what Allah intended to create was not only an individual, but a species. The
members of that species would have to live together, cooperating with one another; that is to say, they
would have to establish a society, a social order. And with a venture like this, they were bound to
cause mischief and to shed blood.
On the other hand, they knew that vicegerency - setting one thing in place of another - was
unthinkable unless the vicegerent was a true copy of his predecessor in all the characteristics, traits
and intrinsic abilities. The proposed earthly creature was to be made vicegerent of Allah in the earth.
Allah has got for Himself the best names, the sublime attributes; His mercy and power are beyond the
comprehension of His creatures; He, in His person, is untouched by any defect; and, in his actions, is
free from all kinds of evil and disorder. How could an earthly vicegerent, with all his defects and
deficiencies, represent the majesty and splendor of Allah in the earth? Well, could a lowly creature of
earth be a mirror of divine beauty and sublimity?
This was their question - and it was no more than a question. It was not a protest, not an objection;
they actually wanted to know the truth. They later asserted their belief that Allah was the Knowing,
the Wise. They believed that what Allah intended to do was based on knowledge and wisdom; and
their question was put in order to learn the underlying wisdom of the decision of Allah. What their
question - or, pleading - amounted to was as follows:
Allah intends to appoint a vicegerent in the earth in order that the said vicegerent should represent
Allah by celebrating His praise and glorifying His holiness through his worthy presence. But his
earthly nature would not let him do so; it would irresistibly pull him towards mischief and
wickedness. So far as the main purpose of this vicegerency - celebrating Allah's praise and glorifying
His holiness - is concerned, we are already doing it. Therefore, we are Allah's de facto vicegerents;
and if Allah wishes, He may bestow upon us this designation. What is the need, then, of a new
creation to act as vicegerent of Allah in the earth? For the reply, Allah used a sentence, "Surely 1
know what you do not know", and an action, "And He taught Adam the names, all of them." The
context shows that:
First: The vicegerent was to get the vicegerency of Allah; he was not to become a successor of any
earthly creature that had preceded him. If Allah had wanted the man to take the place of that previous
creature, the reply, "And He taught Adam the names, all of them", would be quite irrelevant.
Assuming that man was given vicegerency of Allah, this prestige would not be restricted to the
person of Adam only, his descendants too would be vicegerents of Allah in the earth. Adam was
taught the names; in other words, this knowledge was ingrained in human being in such a manner that,
since that first day, it has been constantly bearing newer, fresher and better fruits; whenever man gets
a chance, he discovers new avenues of knowledge; and thus he always finds himself imbued with
previously unknown potentialities that more often than not turn into real achievements. It is a never
ending process; it is a wonder that will not cease, and ever-fresh insight that will never fail to
astonish.
That this assumption is correct, and the whole mankind is vicegerent of Allah, is evident by the
following verses: And remember (O people of 'Àd!)when He made you successors of Nuh's
people… (7:69); Then We made you successors in the land after them… (10:14); … and He makes
you successors in the earth (27:62). The word translated here as "successor" is the same that has
been translated as "vicegerent" in the verse under discussion.
Second: Allah did not say that the vicegerent-designate would not cause mischief and bloodshed;
nor did He reject the plea of the angels that they celebrated His praise and extolled His glory. By this
silence, He confirmed that the angels were right on both counts. But then He made manifest one thing
which the angels were not aware of. He showed them that there was a matter which they could not
shoulder the responsibility of, white this proposed vicegerent could do so. Man was entrusted with a
divine secret which the angels, in their nature, were unable to know or understand. And that divine
gift would more than compensate the ensuing mischief and bloodshed. Allah told them, first, that
surely He knew what they did not know. Then He referred to the same reply by telling them: "Did I
not say that I surely know the unseen (secrets) of the heavens and the earth?" Looking at the
intervening sentences it may easily be understood that the "unseen (secrets)" refer to "the names." It
does not refer to Adam's knowledge of those names. The angels were unaware of even the existence
of these "names"; it was not that they knew about the names but were not sure whether Adam knew
them or not. Had the angels been doubtful only about Adam's knowledge of the names, it would have
been enough to tell Adam to inform the angels of the names in order that they would have known that
Adam knew. Instead, Allah first asked them to tell Him "the names of those." The angels had claimed
the vicegerency of Allah for themselves, and had hinted that Adam was not fit for it; but the essential
qualification for the vicegerency was the knowledge of the names; therefore, Allah asked both
candidates about the names; the angels did not know them, and Adam knew; it proved that he had the
qualification white they lacked it. The question (about this knowledge) addressed to the angels ends
with the clause, "if you are right"; it means that they had claimed a position, essential qualification of
which was this knowledge.
QUR'AN: And He taught Adam the names, all of them, then presented them to the angels: The
Arabic pronoun, "them", used in "then presented them", is made for rational beings, those who have
life, sense and understanding. Obviously, the names (or, the named ones) were some living and
sensible being who were hidden behind the curtain of the "unseen." It follows that the knowledge
given to Adam of their names was something totally different from what we understand from the
knowledge of names. Merely knowing the names (in the sense known to us) has no distinction;
otherwise, the angels too would have become equal to Adam in this respect as soon as they heard
those names from Adam. Also, there would have been no distinction for Adam in such a knowledge.
The angels could rightly complain to Allah that He taught those names to Adam, but kept them (i.e. the
angels) in dark; had He taught them too, they would have been equal to, if not better than, Adam!
Understandably, such favoritism could not have silenced the angels. Surely, it was something deeper
then merely knowing all the names.
It would not have been a convincing argument for Allah to teach Adam a dictionary and then put it
as an evidence against the angels - the honored servants who do not precede Him in speech and who
act according to His commandment only - telling them to inform Him of the words which they had not
been taught, and which the mankind was to invent in future. Moreover, the only purpose of language is
to convey the feelings and ideas to the hearer; but the angels do not need any language for this
purpose; they convey and receive the ideas directly without the medium of words; their stage is far
higher than that of human beings in this respect.
However, it is clear that the knowledge of the names which the angels got after hearing them from
Adam was not the same as Adam had got by teaching of Allah - the inferior knowledge of the names
they could grasp, but not the superior one which qualified Adam for vicegerency of Allah.
Adam deserved the vicegerency because he was given the knowledge of the names, and not
because he informed the angels of those names. That is why they declared, "Glory be to Thee! we
have no knowledge but that which Thou hast taught us." They accepted that they did not possess that
knowledge.
The above discourse leads us to believe that Adam was taught the names of the named ones in such
a way that he clearly knew their reality and recognized their substantial existence; it was not merely
knowing the semantic value of a noun. The named ones were substantial realities, the actual beings
that were, at the same time, hidden behind the curtain of the unseen (secrets) of the heavens and the
earth. This especial knowledge could be learnt only by an earthly human being, but was quite
incomprehensible by a heavenly angel. And this knowledge had an intrinsic bearing upon
vicegerency.
"Al-Asma'" (the names), in the sentences, "And He taught Adam the names", is a plural with the
definite article "al" (the) prefixed to it. Grammatically, it denotes generality, comprehensiveness; and
it is followed by the emphatic, "all of them." Clearly, Adam was taught all the names of every named
thing, without any restriction or limitation. As described earlier, the pronoun them in the clause, "then
presented them to the angels", shows that every name, that is, the named one, was a living being
having knowledge and intellect; and at the same time, he was in the curtain of the unseen – the unseen
of the heavens and the earth.
"The unseen of the heavens and the earth": It is a genitive case. Somewhere else this phrase may
mean the unseen parts of the heavens and the earth. But in this verse, where Allah intends to
demonstrate His perfect and comprehensive power, and to show the deficiency and incapability of the
angels, it must mean a secret which is unseen to all the worlds, to all the heavens and the earth; an
unseen beyond the sphere of the universe.
If you look at all the particulars of this verse - that "the names" denotes generality, that the named
ones were alive and had knowledge, and that they were unseen to - the heavens and the earth - you
will agree that it perfectly fits on the theme of the verse 15:21,And there is not a thing but with Us
are the treasures of it and We do not send it down but in a known measure. Whatever is called a
thing - whatever is "named" a thing - Allah has its vast treasures, ever-lasting, never-ending,
unmeasured by any measure, unlimited by any limit. Measure and limit come to it when it is created
and sent down. The vastness of these treasures is not of the same kind as the multiplicity of number,
because a number, no matter how large, is by definition measured, limited and quantified. The said
treasure are vast in their ranks and grades. (We shall further explain it in Chapter 15.)
The named ones who were presented before the angels were sublime beings, who were wellprotected by Allah, hidden in curtains of the unseen. He sent them down to the universe with their
blessings and benefactions, and created all that is in the heavens and in the earth from their light and
splendor. Although they had numerous identities, they were not different in their number or in their
persons; whatever difference there was, it was in their ranks and grades.
QUR'AN: and I know what you manifest and what you were hiding: The sentence stands face to
face with the mention of the unseen (secrets) of the heavens and the earth. Probably it refers to those
things which are the parts of the heavens and the earth; and in this way both sentences together cover
all unseen things - those which are beyond the sphere of the heavens and the earth together with those
which are within that sphere. Instead of saying "and what you hide", Allah said, "and what you were
hiding." This changed style shows that there was something hidden especially in respect of Adam and
his appointment as vicegerent. Probably it was the incident described in the next verse: "… (the
angels) prostrated except Iblis. He refused and he showed arrogance, and he was one of the
unbelievers." It shows that Iblis was an unbeliever before then, and that his refusal to prostrate had
sprung from that disbelief, which he had kept hidden upto that moment. Obviously, the prostration of
the angels and the refusal of Iblis had happened after Allah had told them, "Surely 1 know what you
do not know", but before He said to them, "… I know what you manifest and what you were hiding"
(i.e. the unbelief kept secret by Iblis). It also explains the reason why the former sentence was
changed to, "I surely know the unseen (secrets) of the heavens and the earth."
Traditions
As-Sadiq (a.s.) said: "The angels could not know what they said (Wilt Thou place in it such as
shall make mischief in it and shed blood), if they had not (earlier) seen someone who had made
mischief in it and shed blood." (At-Tafsir, al-'Ayyashi)
The author says: This tradition may be pointing to an earlier creature that inhabited the earth before
the mankind, as some other traditions say. It is not against what we have said that they understood it
from the very words of Allah: Verily, I am going to make in the earth a vicegerent; rather the
tradition and our explanation are complementary. The tradition, without putting it in the framework of
our explanation, would show that the angels too, like Iblis, had committed the folly of unauthorized
analogy — a very objectionable practice.
Zurarah said: "I visited Abu Ja'far (a.s.) and he asked (me): 'What do you have of Shi'ah
traditions?' I said: 'I do have a large number of it; and I was thinking of kindling a fire to burn them in
it.' He said: 'Hide it (somewhere), you will (naturally) forget what you are not familiar with.'"
(Zurarah said): "Then, I thought about the mankind (and asked him about them). He said: 'How did the
angels get their knowledge when they said, Wilt Thou place in it such as shall make mischief in it
and shed blood?'" Zurarah further reports that whenever Abu 'Abdillah (a.s.) mentioned this tradition,
he said: "It ia shattering blow against al -Qadariyyah (i.e. those who say that man is completely
independent of Allah in his actions)." Abu 'Abdillah (a.s.) further said: "Adam (a.s.) had, in the
heaven, a friend from among the angels. When Adam got down from the heaven to the earth, the angel
felt lonely; he complained (of it) to Allah and sought His permission. Allah allowed him and he came
down to him (Adam); he found him (Adam) sitting in a desolate region. When Adam saw him, he put
his hand on his head and cried aloud." Abu 'Abdillah (a.s.) said: "They narrate that (it was such a
loud cry that) all the creatures heard it. The angel told him: 'O Adam! I do not see but that you have
disobeyed your Lord and put on yourself a burden beyond your strength. Do you know what Allah had
told us about you, and (what) we had said in His reply?' (Adam) said: 'No.' (The angel) said: 'Allah
told us, "I am going to make in the earth a vicegerent." We said: "Wilt Thou place in it such as shall
make mischief in it and shed blood?" Thus, He created you to place you in the earth. Could it be right
for you to stay in the heaven? Abu 'Abdillah (a.s.) said: "Allah in this way consoled Adam for three
days." (ibid.)
The author says: The tradition shows that the Garden of Adam was in the-heaven. Other traditions
on this subject will be given later.
In the same book, Abu'l-'Abbas is quoted as saying that he asked Abu 'Abdillah (a.s.) about the
words of Allah, And He taught Adam the names, all of them, (and enquired) as to what Allah had
taught him. (The lmam) said: "The earths, the mountains, the canyons and the valleys." Then he looked
at the rug which he sat upon and said: "And this rug is among the things which He taught him." It is
reported in the same book that al-Fudayl ibn al-Abbas asked Abu 'Abddlah (a.s.) what were the
names which Allah taught Adam. He replied: "The names of the valleys and the vegetables and the
trees and the mountains of the earth."
The same book narrates from Dawud ibn Sarhan al -Attar that he said: "I was with Abu 'Abdillah
(a.s.); he called for the table - spread and we took our meals. Then he called for the washbowl and
hand-towel. I said to him: 'May I be your ransom! The words of Allah: And He taught Adam the
names, all of them -was (this) wash-bowl and hand-towel among them?' He (a.s.) said: 'The
mountain-passes and the valleys.' Saying this he pointed by his hand this and that way." As-Sadiq
(a.s.) said: "Verily, Allah taught Adam the names of His proofs, all of them; then He presented them and they were the spirits - to the angels, and said: 'Tell Me the names of these if you are right in your
claims that you have more right, than Adam, to the vicegerency in the earth because of your glorifying
and extolling (Me).' They said: 'Glory be to Thee! we have no knowledge but that which Thou hast
taught us; surely Thou, Thou (alone), art the Knowing, the Wise.' Allah, Blessed and High is He!
said: 'O Adam! inform them of their names.' When he informed them of their names, they knew of
their (i.e. those spirits) high rank before Allah, Great is His name! They realized that they (i.e. those
spirits) were more deserving to be the vicegerents of Allah in His earth, and (to be) His proofs over
His creatures. Then Allah removed them (the spirits) from their sight, and subjugated them with their
(i.e. those spirits) obedience an d love; and told them, 'Did I not say to you that I surely know the
unseen (secrets) of the heavens and the earth and (that) I know what you manifest and what you
were hiding?'" (Ma'ani 'l-akhbar)
The author says: The meaning of this tradition may be understood from the commentary given
earlier; and it may also be realized that there was no contradiction between this tradition and the
preceding ones. It was explained earlier that the verse 15:21 (And there is not a thing but with Us
are the treasure of it… ) that every thing originally exists in the treasures of the unseen; the things that
are with us came into being on descending from there. The name given to a thing in this existence is in
tact the name of that which is hidden in the treasures of the unseen. You may say that Allah taught
Adam every thing that was in His treasures of the unseen - unseen that was hidden from the heavens
and the earth. The same idea may be conveyed in these words: Allah taught Adam the names of all
things - the things that were unseen secrets hidden from the heavens and the earth. The sum total of
both statements is the same.
It is not out of place here to point to the traditions ofat-tinah (the substance, of which a thing is
made).
Such a tradition, narrated in Biharu'l-anwar, is as follows: Jabir ibn 'Abdillah said: I said to the
Apostle of Allah (s.a.w.): 'What was the first thing which Allah created?' He said: 'The light of your
prophet, O Jabir! Allah created it, then created from it every good; then He caused it to stand before
Him in the station of "nearness", so long as Allah wished. Then He divided it into parts; and He
created the Throne from one part, and the Chair from another part, and the bearers of the Throne and
the occupiers of the Chair from yet another part; and He placed the fourth part in the station of love,
as long as Allah wished. Then He divided it into parts; and He created the Pen from one part, and the
Tablet from another part, and the Garden from yet another part; and He placed the fourth part in the
station of fear, as long as Allah wished. Then He divided it into portions, and He created the angels
from one portion, and the sun from another portion, and the moon from yet another portion, and He
placed the fourth portion in the station of hope, as long as Allah wished. Then He divided it into
portions, and He created the understanding from one portion, and the knowledge and forbearance
from another portion, and the (divine) protection and help from yet other portion, and He placed the
fourth portion in the station of modesty as long as Allah wished. Then He looked at it with aweinspiring eye, and that Light started perspiring, and one hundred and twenty-four thousand drops
dropped from it; and Allah created from each drop the soul of a prophet and apostle. Then the souls
of the prophets began breathing, and Allah created from their breasts the souls of (His) friends and the
martyrs and the good ones.'"
The author says: There are numerous traditions of the same type; and on deep pondering they
support what we have written earlier; some of them will be discussed later on. You should not reject
such traditions outright, thinking that they were forged by the Sufis. The wonders of the creation are
unfathomable; the scientists and the philosophers have spent, and are spending, their lives in
discovering some of its secrets; but every solved enigma brings in its wake a lot of fresh previously
untaught of enigmas. Do not forget that this is the unfathomability of this physical world - the smallest
in range, the narrowest in scope, the lowest in rank. How can we pass judgment about other worlds
beyond this one - the worlds of light, spaciousness and abundance?
11
Chapter
SURAH AL-BAQARAH, VERSE 34
2:34‫ﺲ أ َﺑَﻰ َواْﺳﺘ َْﻜﺒََﺮ َوَﻛﺎَن ِﻣَﻦ اْﻟَﻜﺎِﻓِﺮﯾَﻦ‬
َ َ‫ِإْذ ﻗُْﻠﻨَﺎ ِﻟْﻠَﻤﻼِﺋَﻜِﺔ اْﺳُﺠﺪُواْ ﻵدََم ﻓ‬
َ ‫ﺴَﺠﺪُواْ ِإﻻﱠ ِإْﺑِﻠﯿ‬
2:34And when We said to the angels: "Prostrate before Adam", then all prostrated except Iblis. He
refused and he showed arrogance and he was one of the unbelievers.
General Comment
It has been explained earlier that the preceding words, "and what you were hiding", show that there
was a hidden thing that had, meanwhile, come into open. The last sentence of this verse too leads to
the same conclusion. Instead of saying, "He refused and he showed arrogance, and he disbelieved it
says, "… he was one of the unbelievers." It was not that he became an unbeliever at that moment; he
was an unbeliever long since, but had kept it a secret, and this event brought it into open. Also, it was
mentioned that the event of the prostration of the angels must have happened between the divine
words, "Surely I know what you do not know", and the words, "… I know what you manifest and
what you were hiding." It may be asked: Why then has Allah put this verse after those words?
Probably it has been done just to create a link between the stories of creation of Adam and his being
placed in the Paradise. The twelve verses (28 - 39) were revealed to describe how and when man
was made vicegerent of Allah, how was he sent down to the earth, and what is to happen to him in
this life - the happenings that will have a bearing on his lasting happiness or unhappiness. For this
theme, the event of prostration has not much importance except as a connecting link. That is why it has
been mentioned here only briefly without going into details. Perhaps, it is because of the same reason
that the Qur'an has changed the pronouns referring to Allah from the third person (your Lord said) to
the first (And when We said).
The angels had not hidden anything from Allah; it was Iblis who had done so. Then why did Allah
ascribe this deed to all of them (you were hiding)? Allah in this talk used the same method which
even the human beings have adopted for their own speeches; we ascribe the work of an individual to
the whole group, if the doer is not properly identified or if he tries to remain anonymous. Also, there
may be another explanation for it. Apparently the first announcement, "I am going to make in the earth
a vicegerent", had shown that the said vicegerent would have authority over the angels too. It may be
inferred from the command obliging them to prostrate before Adam. Probably on hearing that first
announcement some disturbing thought had come into their minds, as it had never occurred to them
that any earthly creature could be given authority over everything including themselves. Some
traditions too point to it. In this context the words, "what you were hiding", could easily be addressed
to the angels.
Commentary
QUR'AN: "Prostrate before Adam"… ;
Apparently it shows that prostration per se, may be done before other than Allah, if it is done in
conformity with Allah's command, as a mark of respect to that person. A similar case is found in the
story of Yusuf (a.s.): And he raised his parents upon the throne and they (all) fell down in
prostration before him, and he said: "O my father! this is the interpretation of my vision of old;
and my Lord has indeed made it to be true" (12:100)
This topic needs some clarification:
It was explained in the chapter of The Opening what worship means. The worshipper places
himself in the position of servitude and performs what manifests this status, which clearly shows that
he accepts the mastership of his master. Those acts must be such as to show the master's mastership or
the servant's servitude; for example, prostrating before the master, bowing down to him, standing
before him when he sits, walking behind him when he walks, etc. The more apt an action is to show
this status, the more reserved it becomes to the rites of the divine worship. Prostration is the most
significant symbol of the master's status and the servant's low rank, because the man in this act falls
down and puts his forehead on the ground. For this reason, it has the strongest connection with the
divine worship.
However, prostration is not the same thing as worship. They have two different meanings, and
worship is not a quidditative substance of prostration. A quidditative characteristic can never be
separated from any being. But prostration may be done without any thought of reverence or worship for example, just to make fun of someone. Keeping this in view, it may safely be said that although the
connection of prostration with divine worship is the strongest, that worship is not its quiddity.
Therefore, prostration, per se, cannot be exclusively reserved for Allah. If there is any impediment or
obstruction, it should emanate from the Shari'ah or the reason. What the Shari'ah and reason forbid is
ascribing the prerogatives of the lordship to anyone other than Allah, But they do not forbid honoring
someone or according him respect when it is done without elevating him to godhead.
The discourse given above was from purely academic point of view. But the religious good taste,
conditioned as it is by rituals of worship, has strictly reserved the prostration for divine worship; it
should not be done for anyone other than Allah; in Islam, one is forbidden to prostrate before others
even as a mark of respect.
Apart from prostration, there is no proof - either from the Qur'an and tradition or from reason and
logic - against according respect and showing reverence to others than Allah, especially when it is
done as a part of the love of Allah; examples may be given of revering and loving the good servants
of Allah and paying respect to the graves of the friends of Allah or to the things attributed to them.
There is no reason why such actions should be prohibited. (We shall deal with this subject in a more
appropriate place, God willing.)
Traditions
Abu 'Abdillah (a.s.) said: "When Allah created Adam and ordered the angels to prostrate before
him, it came into the angels' mind: 'We never thought that Allah had created any creature more
honorable than us; we are His neighbors, and we are the nearest of His creation to Him.' Thereupon
Allah said: 'Did I not say to you that I know what you manifest and what you were hiding?' - (it was)
a reference to what they had mentioned concerning the affairs of the jinn, and had concealed what
was in their own minds. So, the angels, who had said what they had said, took refuge with the
Throne." (At-Tafsir, al-'Ayyashi)
Another tradition of the same theme is narrated in the same book from 'Ali ibn al-Husayn (a.s.), the
last part of which runs as follows: "When the angels realized that they had fallen into error, they took
refuge with the Throne; and it was a group of the angels - and they were those who were around the
Throne; it was not all the angels (who had thought so)… So, they have taken refuge with the Throne
till the Day of Resurrection."
The author says: The theme of the two traditions may be inferred from the talk of the angels: "We
celebrate Thy praise and extol Thy holiness'; and "Glory be to Thee! we have no knowledge but that
which Thou hast taught us; surely Thou, Thou (alone), art the Knowing, the Wise."
It will be explained later that the Throne means the divine knowledge, as the traditions narrated
from the Imams of Ahlulbayt (a.s.) say. (Therefore, the angels' taking refuge with the Throne would
refer to their confession that they knew only that which Allah had taught them, and that only Allah was
the Knowing, the Wise.)
According to some traditions, the word "the unbelievers", (in the clause, "and he was one of the
unbelievers") refers to the species, jinn, to which Iblis belonged, and which was created before man.
Allah says: And certainly We created man of clay that gives forth sound, of black mud fashioned
into shape. And the jinn We created before of intensely hot fire (15:26-27).
According to the above-mentioned traditions, the attribution of hiding to the angels (what you were
hiding) needs no explanation; the clause means exactly what it says; the angels had actually hidden in
their hearts the idea of their supremacy.
A third group of traditions says that the said clause refers to Iblis and his hidden thought that he
would not make obeisance to Adam and would not prostrate before him if asked to do so.
There is no contradiction between these various explanations, because all the meanings may be
inferred from the Qur'anic verses. They are all true and based on fact. Various traditions throw light
on various facets of the same fact.
Abu Basir said: "I said to Abu 'Abdillah (a.s.): 'Did the angels prostrate and put their foreheads on
the earth?' He said: 'Yes, as an honour (bestowed on him) by Allah.'" (Qisasu'l-anbiya', ar-Rawandi)
The lmam said: "Verily the prostration of the angels before Adam was in obedience to Allâh and
for their love of Adam." (Tuhafu'l-'uqul)
Musa ibn Ja'far (peace be on them both) narrates through his forefathers that a Jew asked Amiru'lmu'minîn 'Ali (a.s.) about the miracles of the Prophet in comparison with the miracles of (other)
prophets (in course of which) he said: "This is Adam before whom Allah ordered His angels to
prostrate." "Did He do any thing like it for Muhammad?" 'Ali (a.s.) said: "It was so. But Allah
ordered His angels to prostrate before Adam; yet their prostration was not a prostration of worship;
(it was not) that they had worshipped Adam against Allah, Mighty and Great is He! It was rather as an
acknowledgement of Adam's superiority and a mercy of Allah towards him. And Muhammad (s.a.w.)
was given what was better than that. Verily Allah, Great and High is He!, blessed him in His
omnipotence, and the angels, all of them, prayed for him, and the believers were obliged to pray for
him. So this is the increase, O Jew!" (Al-Ihtijaj)
Allah created Adam, and he remained for forty years in (that) shape (i.e. a statue without life). And
Iblis, the cursed, used to pass by him and say: "Why have you been created?" al-'Àlim (i.e. al-Kazim
- a.s.) said: "Then Iblis said: 'If Allah ordered me to prostrate before this, I would certainly disobey
Him.'… Then Allah said to the angels, 'Prostrate before Adam'; all of them prostrated; but Iblis
showed the envy that was in his heart and he refused to prostrate." (At-Tafsir, al-Qummi)
Biharu'l-anwar narrates, quoting from Qisasu'l-anbiya', as-Sadiq (a.s.) that he said: "Iblis was
ordered to prostrate before Adam, and he said: 'O my Lord! By Thy honor! If Thou excusest me from
prostrating before Adam, I would certainly worship Thee a worship no one would ever have
worshipped Thee in a like manner.' Allah, Great is His glory!, said: 'I like to be worshipped
according to My own pleasure.'"
The lmam also said: "Verily Iblis cried aloud four times: First, on the day he was cursed, and the
day he was dropped down to the earth, and the day Muhammad (s.a.w.) was sent (as prophet) after a
(long) interval of the apostles, and when the source of the Book was sent down. And he snorted (in
satisfaction) twice: when Adam ate from the tree and when he (Adam) was sent down from the
Garden." And he said about the words of Allah: so their nakedness appeared unto them (20:121):
"Their nakedness was not seen before, then it was uncovered."
Also he said: "The tree from which Adam was forbidden (to eat) was the spikenard."
The author says: The traditions - and there are many support what we have written about
prostration.
12
Chapter
SURAH AL-BAQARAH, VERSES 35-39
‫ﺸَﺠَﺮة َ ﻓَﺘ َُﻜﻮﻧَﺎ ِﻣَﻦ اﻟ ﱠ‬
ُ ‫ﻏﺪًا َﺣْﯿ‬
‫ﺚ ِﺷﺌْﺘ َُﻤﺎ َوﻻَ ﺗ َْﻘَﺮﺑَﺎ َھِﺬِه اﻟ ﱠ‬
َ ‫ﺖ َوَزْوُﺟَﻚ اْﻟَﺠﻨﱠﺔَ َوُﻛﻼَ ِﻣْﻨَﮭﺎ َر‬
2:35‫ﻈﺎِﻟِﻤﯿَﻦ‬
َ ‫َوﻗُْﻠﻨَﺎ ﯾَﺎ آدَُم اْﺳُﻜْﻦ أ َﻧ‬
ُ ‫ﻋْﻨَﮭﺎ ﻓَﺄ َْﺧَﺮَﺟُﮭَﻤﺎ ِﻣﱠﻤﺎ َﻛﺎﻧَﺎ ِﻓﯿِﮫ َوﻗُْﻠﻨَﺎ اْھِﺒ‬
َ ‫ﺸْﯿ‬
‫ﻓَﺄ ََزﻟﱠُﮭَﻤﺎ اﻟ ﱠ‬
2:36‫ع ِإﻟَﻰ ِﺣﯿٍﻦ‬
ٌ ‫ض ُﻣْﺴﺘ َﻘَﱞﺮ َوَﻣﺘ َﺎ‬
ُ ‫ﻄﻮاْ ﺑَْﻌ‬
ٍ ‫ﻀُﻜْﻢ ِﻟﺒَْﻌ‬
ِ ‫ﻋﺪُﱞو َوﻟَُﻜْﻢ ِﻓﻲ اﻷ َْر‬
َ ‫ﺾ‬
َ ‫ﻄﺎُن‬
ٍ ‫ﻓَﺘ َﻠَﻘﱠﻰ آدَُم ِﻣﻦ ﱠر ِﺑِّﮫ َﻛِﻠَﻤﺎ‬
2:37‫ب اﻟﱠﺮِﺣﯿُﻢ‬
ُ ‫ﻋﻠَْﯿِﮫ ِإﻧﱠﮫُ ُھَﻮ اﻟﺘ ﱠﱠﻮا‬
َ ‫ب‬
َ ‫ت ﻓَﺘ َﺎ‬
ْ
ُ ‫ﻗُْﻠﻨَﺎ اْھِﺒ‬
2:38‫ﻋﻠَْﯿِﮭْﻢ َوﻻَ ُھْﻢ ﯾَْﺤَﺰﻧُﻮَن‬
ٌ ‫ي ﻓَﻼَ َﺧْﻮ‬
َ ‫ف‬
َ ‫ﻄﻮاْ ِﻣْﻨَﮭﺎ َﺟِﻤﯿﻌًﺎ ﻓَﺈِﱠﻣﺎ ﯾَﺄِﺗﯿَﻨﱠُﻜﻢ ِّﻣﻨِّﻲ ُھﺪًى ﻓََﻤﻦ ﺗ َِﺒَﻊ ُھﺪَا‬
2:39‫ب اﻟﻨﱠﺎِر ُھْﻢ ِﻓﯿَﮭﺎ َﺧﺎِﻟﺪُوَن‬
ُ ‫ﺻَﺤﺎ‬
ْ َ ‫َواﻟﱠِﺬﯾَﻦ َﻛﻔَُﺮواْ َوَﻛﺬﱠﺑُﻮاْ ِﺑﺂﯾَﺎِﺗﻨَﺎ أ ُْوﻟَِﺌَﻚ أ‬
2:35And We said: "O Adam! dwell you and your wife in the Garden and eat (you both) from it
(freely) a plenteous (food) wherever you (two) wish and do not approach (you two) this tree, for
then you (two) will be of the unjust."
2:36But the Satan made them both slip from it and drove them out of what they were in; and We
said: "Get down, some of you being the enemies of others; and there is for you in the earth an
abode and a provision for a time."
2:37Then Adam received (some) words from his Lord, so He returned to him mercifully; surely He
is Oft-returning (to mercy), the Merciful.
2:38We said: "Get down you there from all together; and if there comes to you a guidance from
Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
2:39And (as to) those who disbelieve in, and belie, Our signs, they are the inmates of the fire, in it
they shall abide.
Commentary
QUR'AN And We said: -O Adam! dwell you and your wife… ":
Although the story of the angels' prostration before Adam has been repeated several times in the
Qur'an, that of his placement in the Garden has been given in three places only:
First: The verses given above, from Chapter 2 (the Cow).
Second: In Chapter 7 (the Elevated Places): And (We said): "O Adam! dwell you and your wife in
the Garden; so eat from where you desire, but do not go near this tree, for then you will be of the
unjust- (19). But the Satan whispered an evil suggestion to them that he might make manifest to
them what was hidden from them of their nakedness, and he said: —Your Lord has not forbidden
you from this tree except that you may not both become two angels or that you may (not) become of
the immortals" (20). And he swore to them both: "Most surely I am a sincere adviser to you- (21).
Then he caused them to fall by deceit; so when they tasted of the tree, their nakedness became
manifest to them, and they both began to cover themselves with the leaves of the Garden; and their
Lord called out to them: "Did I not forbid you both from that tree and say to you that the Satan is
your open enemy?" (22). They said: "Our Lord! We have been unjust to ourselves, and if Thou
forgive us not, and have (not) mercy on us, we shall certainly be of the losers" (23). He said: Get
down, some of you being the enemies of others, and there is for you in the earth an abode and a
provision for a time (24). He (also) said: —Therein shall you'live, and therein 'shall you die, and
from it shall you be raised" (25).
Third: In Chapter 20 (Ta-Ha): And certainly We had covenanted unto Adam before, but he forgot;
and We did not find in him any determination (115). And when We said to the angels: "Prostrate
before Adam -, they did prostrate, but Iblis (did it not); he refused (116). So we said. -0 Adam!
Surely this is an enemy to you and to your wife; therefore let him not drive you both forth from the
Garden so that you should be put to toil (117); Surely it is (ordained) for you that you shall not be
hungry therein nor bare of clothing (118); and that you shall not be thirsty therein nor shall you
feel the heat of the sun- (119). But the Satan whispered an evil suggestion to him; he said: "0
Adam! Shall I guide you to the tree of immortality and a kingdom which decays not?" (120). Then
they both ate of it, so their nakedness appeared unto them, and they both began to cover
themselves with leaves of the Garden, and Adam disobeyed his Lord, so he got astray (121). Then
his Lord chose him, so He turned to him and guided (him) (122). He said: "Get down you two there
from, all (of you), one of you (is) enemy to another. So if there comes to you guidance from Me,
then whoever follows My guidance, he shall not go astray nor be unhappy (123). And whoever
turns away from My remembrance, his shall surely be a straitened life, and We will raise him, on
the Day of Resurrection, blind- (124). He shall say: "My Lord! why hast Thou raised me blind, and
I was a seeing one indeed?" (125) He will say: "Even so: Our signs came to you, but you forgot
them; even thus shall you be forsaken this day- (126). And thus do We recompense him who is
extravagant and does not believe in the signs of his Lord; and certainly the chastisement of the
hereafter is severer and more lasting" (127).
The context, and particularly the opening words of the story, "Verily 1 am going to make in the earth
a vicegerent", clearly show that it was for the earth that Adam was created; it was the original plan
that he should live and die in the earth. Allah had temporarily placed the couple in the Garden to test
them in order that their nakedness might be uncovered to them. Also the context in all three places
shows that the order to the angels to prostrate before Adam, and then to Adam to stay in the Garden is
a single, continuous, story. It all shows that Adam (a.s.) was created specifically for the earth, and the
way to send him down was through the Garden as mentioned in the Qur'an: It was shown that he was
superior to the angels and, therefore, more qualified for the vicegerency of Allah; then they were told
to prostrate before him, in acknowledgement of his superiority; then he was placed in the Garden but
forbidden to go near a particular tree; so that on eating from it they should become aware of their
nakedness and then be sent down to the earth. It means that the last link in this chain was their
becoming aware of their private parts - it was this factor which irrevocably showed that they were fit
for this earth, ready for this life. "As-Saw'ah", (literally means shame, disgrace, private part of the
body. In this story it has been used in the last meaning, as may be seen from the words, "and they both
began to cover themselves with leaves of the Garden." That is why we have translated it as
"nakedness.") However, their awareness of their pudenda proved that in addition to their spiritual
qualities, they had also animal instincts and desires ingrained in them. It naturally made them
dependent on nutrition and growth. Iblis wanted them to become aware of their nakedness. Adam and
his wife were given earthly, human existence and were at once placed in the Garden without any
delay; they were not given time to perceive and understand their nakedness or its concomitants; they
had not yet comprehended the life of this earth and its necessities. When they were sent to the Garden
their connection with the spiritual world, including the angels, was strong; their link with it was not
weakened. It should be noted that Allah has said, "what was hidden from them"; He has not said,
"what had been hidden from them"; it may be inferred from the expression used that their nakedness
could not remain hidden for ever in this life; it was hidden for only a short period when they were
placed in the Garden. The uncovering of their nakedness with all its concomitants was a
predetermined fact and it depended upon their eating from that tree. That is why Allah had told them:
"therefore let him not drive you both forth from the Garden so that you should be put to toil";
thereafter, the Satan "drove them out of what they were in."
It should not be overlooked that even when Allah pardoned them after their repentance, He did not
return them to the Garden - they were sent down to the earth to live therein. If their eating of the tree,
the uncovering of their private parts and the life of this world- were not a confirmed divine plan, an
irrevocable predetermined decree, they would have been returned to their place in the Garden as
soon as they were forgiven their mistake. In short, it was the divine plan that they should spend
sometime in the Garden to get them prepared for the life in this world; and their removal from the
Garden, according to the causal relation decreed by Allah, depended on their eating from the tree and
becoming aware of their nakedness, and it happened because they listened to the whispering of the
Satan.
Allah says: "And certainly We had covenanted unto Adam before, but he forgot." Which covenant
does this verse allude to? Does it refer to the admonition, "and do not approach (you two) this tree,
for then you (two) will be of the unjust"? Or to the warning, "surely this (i.e., the Satan) is an enemy
to you and to your wife"? Or does it refer to the general covenant made with all human beings in
general and with the prophets in particular?
The first possibility is out of question altogether. Allah says: "But the Satan whispered an evil
suggestion to them… and he said: 'Your Lord has not forbidden you from this tree except that you may
not become two angels or that you may (not) become of the immortals… '" Obviously, when Adam
and his wife committed the error and tasted of the tree they were aware of the prohibition - even the
evil suggestion of the Satan had begun with a reference to it. And Allah says in this verse that "We
had covenanted unto Adam before, but he forgot; and We did not find in him any determination." It,
therefore, could not refer to that prohibition, because Adam had not forgotten it at all.
The second suggestion - that the covenant might refer to the warning against the Satan - is not so
wide of mark; still it is not supported by apparent meaning of the verses. The said warning was given
to both Adam and his wife, while this verse refers to a covenant made especially with Adam.
It leaves us with the last alternative that the covenant means the general covenant which was made
with the whole mankind and more particularly with the prophets. This verse (about the covenant with
Adam and his forgetting it) occurs at the beginning of the story in the chapter of Ta-Ha, and the story
concludes with the words, "So if there comes to you guidance from Me, then whoever follows My
guidance, he shall not go astray nor be unhappy. And whoever turns away from My remembrance, his
shall surely be a straitened life, and We will raise him, on the Day of Resurrection, blind. He shall
say: 'My Lord! why hast Thou raised me blind, and I was a seeing one indeed?' He will say: 'Even so:
Our signs came to you, but you forgot them; even thus shall you be forsaken (literally: forgotten)
today.'"
These concluding verses perfectly fit that opening one. To turn away from the remembrance of
Allah is not different from forgetting the covenant of Allah. Add to it the use of the same verb (you
forgot them) in the next verse. All these references arc perfectly compatible with the covenant made
with the souls of the human beings about the Mastership of Allah and their own servitude. That
covenant obliged the man that lie should never forget that Allah is his Lord, the Ruler and Master of
his affairs; nor should he lose sight of the fact that he is a wholly owned slave of Allah; that he has no
authority whatsoever over his benefit or harm; nor does he has any control over his life, death or
resurrection; in short he owns neither his person, his characteristics nor his actions.
The error that stands opposite to this remembrance is forgetfulness — man forgets his Lord and His
All-encompassing Mastership; he becomes engrossed in his own self, getting bogged down more and
more in the mire of this world's attractions.
Look at this world's life, with all its diversity; and see how it spreads its tentacles in all directions.
Note how it is shared by the believer and the unbeliever both. And then find out how the two groups
respond to its joy and sorrow. How different is their respective attitude towards this life's success
and failure, happiness and unhappiness, content and discontent, relief and suffering. These factors
affect the two groups - the believers and the unbelievers - in entirely different ways. The believer has
the knowledge of Allah and the unbeliever lacks this knowledge. And it causes all the differences in
their respective behavior. Every man looks at this world; a world that is submerged in all types of
misfortunes and disasters: a life followed by death, a health ruined by disease, a prosperity eaten
away by poverty, a comfort destroyed by discomfort, a gain nullified by loss - this is, in a nutshell, the
life of this world. The believer knows that everything and every affair belongs to Allah; nothing is
independent of God, the Lord. Every thing and every affair emanates from Him; and all that originates
from Him is good and beautiful, nothing but beauty and splendor, goodness and excellence, can come
from Him. And because all things and all affairs issue forth from his Lord and Master, he thinks that
all is elegant and fine; he dislikes nothing and fears nothing; everything in his eyes is likeable, except
that which his Master tells him to dislike. He subjugates his likes and dislikes to those of his Master.
In short, all his attention is fixed to the pleasure of his Master. He knows that everything is the sole
property of God; none else has any share in anything. That being the case, why should he worry how
the Master manages His own property? He does not think that he is competent to meddle in the affairs
of his Lord. This submission to Allah creates a perfect tranquility, a truly happy life, untarnished by
unhappiness; a light without darkness, a joy without sorrow, a benefit without harm, and a riches
without want. It all happens because he believes in Allah and in His mastership.
On the other hand is the unbeliever who does not know Allah. By cutting himself off from the one
and only Master, he has to bow his head before every creature. He believes that everything is
independent in its actions - that it has a power of its own to benefit or to harm, to do good or evil.
Consequently, he remains in constant fear of everything; he is ever apprehensive of every real or
imagined danger. He is always grieving for want has befallen him, longing for the opportunities he
has missed. He feels nostalgia for the prestige or wealth that is gone; breaks his heart for the children,
relatives or friends who have left him. He is inextricably trapped by the attractions of the world; he
relies on them and has trust in them; and when any thing goes wrong, he sinks into despair. Then as
soon as he makes a virtue of necessity and is resigned to that misfortunate, a new calamity
overwhelms him. In this way, He always driven from pillar to post, with a heavy heart and a gloomy
countenance; "thus does Allah lay uncleanliness on those who do not believe."
It can be seen, in the light of the above discourse, that forgetting the covenant and unhappiness of
this world's life, both are interrelated - the later springs from the former. This tact becomes clearer if
we compare the wordings of the verse 20:123-124 with those used in the verse under discussion. The
former says: So if there comes to you guidance from Me, then whoever follows My guidance, he
shall not go astray nor be unhappy. And whoever turns away from My remembrance, his shah
surely be a straitened life, and We will raise him, on the Day of Resurrection, blind. And the same
idea has been expressed in this verse in the following words: … then whoever follows My guidance,
no fear shall come upon them, nor shall they grieve.
It may be inferred from these verses that the forbidden tree was of such a nature that if one ate from
it he would certainly be entangled in the troubles and misfortunes of this life he would spend his life
in this world, heedless of his own place, forgetting his Lord. Probably Adam (a.s.) wanted to
combine the fruit of that tree with the covenant that he had entered into with his Lord. But he could not
succeed, the fruit had its effect, he forgot the covenant and fell into the troubles and toils of this
world. Then he was saved when he repented before Allah and Allah turned to him with mercy.
QUR'AN: and eat (you two) from it (freely) a plenteous (food):
"ar-Raghad" literally means happiness, well-being, good life and affluence arghada 'l-qawmu
mawashiyahum means, "the people left their cattle to graze wherever it liked. "Qawmun raghad" and
"nisa'un raghad" means people (or women) having a life of plenty and opulence.
QUR'AN: and do not approach (you two) this tree;
The context shows that actual prohibition was of eating from it; but they were told not even to
approach it; the prohibition was couched in these terms for emphasis. What was really forbidden is
seen from the: so when they tasted of the tree, their nakedness became manifest to them (7:22),
and… they both ate of it, so their nakedness appeared unto them (20:121).
QUR'AN: for then you (two) will be of the unjust:
az-Zalimin is the nomen agentis of az-zulm (injustice, to do wrong). It is not from azzulmah (darkness), as has been suggested by someone. Adam and his wife acknowledged their
wrong-doing, and the Qur'an quotes them as saying: "Our Lord! we have been unjust to ourselves,
and if you forgive us not, and have (not) mercy on us, we shall certainly be of the losers" (7:23).
This clause has been changed in Chapter 20 to "so that you should be put to toil"; and the toil has
further been explained in these words: Surely it is(ordained) for you that you shall not be hungry
therein (i.e. in the Garden) nor bare of clothing; and that you shall not be thirsty therein nor shall
you feel the heat of the sun (20:118-119). Clearly, the injustice and wrong-doing, mentioned in the
verse 2:25, was to bring in its wake the toil of this world - hunger, thirst, nakedness and other
discomforts. The injustice or wrong that they had done was against their own selves; it was neither a
sin (as this term is used in theshari'ah) nor an injustice against Allah. It shows that the prohibition
was in the nature of an advice pointing out to them what was good for their own comfort; it did not
have the force of an ordained law. Adam and his wife did wrong to themselves, because their
disregard to that divine advice caused their removal from the Garden.
When a man commits a sin (i.e. an offence, from theshari'ah point of view), he is given a
punishment. Then if he repents and his repentance is accepted, the punishment is completely waived
off, and he is returned to his previous position as though he had not committed the sin at all. If Adam
and his wife were guilty of such a sin, they should have been returned to their place in the Garden
soon after their repentance was accepted. But it was not done. It clearly shows that the prohibition
did not have the force of an ordained law; it was only an advice. Even so, neglecting it had its natural
effect on both of them and they had to come out of the Garden. But this removal, from the Garden was
not a punishment for any sin or crime; it was the natural consequence of the wrong they had done
against their own selves. (We shall write again on this subject, God willing.)
QUR'AN: But the Satan made them both slip from it:
The Satan could have misled them by creating evil thoughts in their hearts, in the same way as he
misleads other human beings. But many verses, in the three narratives quoted at the beginning of this
commentary, show that the Satan had appeared before Adam and his wife, and had talked to them face
to face:
So We said: "O Adam! surely this is an enemy to you and to your wife" (20:117). Allah had
pointed out the Satan to Adam, not by any verbal description but by showing to him the person of the
said enemy. (Note the demonstrative pronoun, "this is.")
(The Satan) said: "O Adam! shall I guide you to the tree of immortality… " (20:120). The
speaker, that is, the Satan, must have talked to Adam face to face.
And he (i.e. the Satan) swore to them both: "Most surely I am a sincere adviser to you" (7:21).
Obviously, he was visible to Adam and his wife and swore during his talk with them.
… and their Lord called out to them: "Did I not forbid you both from that tree and say to you
that the Satan is your open enemy?" (7:22) It indicates that the Satan was visible to Adam and his
wife. If the Satan had misled them by creating evil thoughts into their minds without appearing before
them, they could have said to Allah that they were not aware that that thought was put into their minds
by the Satan; that they mistook it to be their own thought because the Satan had not appeared before
them.
They used to see and recognize the Satan. Likewise, other prophets - all of them covered by Allah's
protection - used to see and recognize him if and when he came to them. Many traditions mention such
encounters in the stories of Nuh, Ibrahim, Musa, 'Isa, Yahya, Ayyub, Isma'il and Muhammad (may
Allah bless him and his as well as the prophets).
The above-quoted verses as well as the verse 7:20(and he said: "Your Lord has not forbidden
from this tree except that… ") also show that the Satan had visited then near that tree in the Garden.
He entered the Garden, talked to them and put evil suggestion before them. He was able to do so
because the Garden was not the Garden of eternal abode. The Qur'an also says that Adam, his wife
and the Satan all were removed from the Garden together. (Of course, Allah had said to the
Satan: "Then get down from this, for it does not befit you to behave proudly therein"(7:131). But
the pronouns "this" and "therein" may refer to the angels or to the heaven. It may mean: Get down
from the company of the angels; or, get down from the heaven as it is a place of honor.)
QUR'AN: and We said: "Get down, some of you being the enemies of others… ":
The second person pronouns, used in this verse, are plural, which denote at least three persons.
Clearly, it was addressed to Adam, his wife and the Satan. The Satan was turned out of the heaven
and/or the company of the angels before (as described above). This verse combines in itself that
previous order too; and manifests the firm decree of Allah establishing enmity between Iblis on one
side and Adam and his wife and their descendants on the other. It also promulgates another decree
that they shall live in the earth, die therein, and be raised again from it.
It may safely be said that the whole human race (Adam together with his descendants) is covered
by the last mentioned decree: Therein shall you live, and therein shall you die, and from it shall you
be raised(7:25). This verse comes at the end of the story (in Chapter 7) which begins with the
following words:And certainly We created you, then We fashioned you, then We said to the angels:
"Prostrate before Adam..".(7:11). In both verses plural pronouns have been used; and it is an
indication that the creation and the decree to live and die in the earth includes more than two, that is,
other human beings too besides Adam and his wife.
The story of Adam may have been used by Allah to represent the rise, fall and rise again of the
whole mankind. Adam was the first representatives of humanity, and his life was a symbol, a
miniature, of the human beings life-span in this world.
The angels were told to prostrate before Adam, because he was the vicegerent of Allah in the
earth. It has been mentioned earlier that this vicegerency was bestowed on the whole mankind. The
angels prostrated before Adam, as he was the symbol of humanity, the representative of his race.
Adam and his wife were placed in the Garden and then were sent down from there because they
had eaten of the forbidden tree. Every man may see his own face in this mirror. His soul, before
coming to this world, enjoyed the sublime and lofty existence; his abode was spiritually near to his
Lord - a place of joy and happiness, of splendor and light; in the company of purified companions and
spiritual friends, near to Allah, the Lord of the worlds. Then he opted for this transient life, and was
at once entangled in the troubles and toils of this world; leaving that purified existence, he was
attracted to this tedious and odious life.
Adam at once repented and prayed for the mercy of Allah. In the same way, man may return to
Allah and consequently to the eternal abode of honor and bliss. But if he took the wrong turning, did
not try to return to Allah, and, in short, followed his base desires, he would change the, bounty of
Allah into disbelief and ungratefulness, would direct himself to the place of disgrace - to the hell; and
how evil that resting place is!
QUR'AN: Then Adam received (some) words from his Lord so He returned to him mercifully:
"at-Talaqqi" (to receive) signifies "to learn." It was this learning of the words that paved the way
for the repentance of Adam.
"At-Tawbah" literally means to return; generally it is used for repentance, because when a man
repents, he returns to his Lord. This verb is at times ascribed to Allah (as in this verse), and signifies
that Allah returns or restores the servant to His grace and mercy. In other words, He accepts the plea
of the servant and forgives his sins. At other times it is attributed to the servant; then it signifies the
servant's return to Allah, that is, his repentance from his sins.
At-Tawbah (repentance) of man is flanked on both sides by two tawbahs (mercies) of Allah. Man
can never do without the mercy of Allah. He needs mercy and help of Allah to turn away from sins;
only then he may return to Allah, may repent from his sins; then again the mercy of Allah comes
forward, and his repentance is accepted. Therefore, an accepted repentance of man issues forth from
the mercy of Allah, and also ends on His mercy. The verse 9:118 clearly mentions this fact: then He
returned to them (mercifully) so that they might return (i.e. might repent).
What were the words which Adam received from his Lord? Some people think that it refers to their
invocation reported in Chapter 7: They said: "Our Lord! We have been unjust to ourselves, and if
thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers" (7:23). But this
view is not supported by the sequence of the events. Adam and his wife had addressed that invocation
before they were told to get down from the Garden (7:24); and it was after getting that order that he
"received some words" from Allah, as is clear from the verse 2:36-37. Therefore, "some words"
cannot refer to that previously uttered invocation.
There may, however, be another explanation: When Allah announced to the angels that He was
going to make a vicegerent in the earth, they said: "Wilt Thou place in it such as shall make mischief
in it and shed blood, while we celebrate Thy praise and extol Thy holiness?" Allah did not say that
their accusation against the would-be vicegerent was wrong; His only answer was that He taught
Adam all the names. There must have been something deep, meaningful and relevant in this teaching
of the names; otherwise, the angels could not be satisfied, their objection could not be answered. The
names taught to Adam must have contained some such thing that would come to the rescue of man if he
sinned, would save him from disgrace if he erred. Probably, the words received at the time of
repentance were related to the names taught to him in the beginning.
It cannot be denied that Adam (a.s.) did wrong to himself by placing himself in this world - a
crossroads of happiness and unhappiness; had he been ensnared by it he would have perished; but he
chose to return to his original place of spiritual bliss and was saved; he had to undergo, in this
process, untold miseries and unbearable hardships. In any case, he put himself in so much trouble that
he became "unjust" to himself. The question arises as to why Allah selected this hard way to send him
from the Garden to the earth. The fact, however, remains that in this process he attained to such
heights of eternal bliss and spiritual perfection as would have been impossible to reach without
coming down to the earth - and that too with a stigma of mistake.
The events leading to his removal from the Garden and, later, to the acceptance of his repentance
showed to him his true reality - how humble, dependent, deficient and servile he was; and at the same
time he came to realize that every difficulty of this world leads to manifold case in the next life; every
unpleasantness here results in enhanced pleasantness there; every trouble in the obedience to Allah
brings in its wake the pleasure of Allah and His unlimited reward; the process continues until the
servant reaches the sublime presence of his Lord. Adam knew, through his own experience, taste of
many of the beautiful attributes of Allah: His forgiveness, turning mercifully to the servants, covering
their mistakes, bestowing mercy on them, putting them in the shadow of His compassion and grace these are some of the divine attributes which He has especially reserved for the sinners. Adam could
not know and understand them without passing through the stages which Allah had decreed for him.
This, however, was his repentance; it made ordination of a shari'ah essential. It was necessary for
Adam and his descendants to know which path they should take so as to reach their destination, the
abode of bliss and happiness. His repentance brought him to the stage where promulgation of religion
and ordination of the shari'ah was inevitable.
That is why Allah frequently mentions the repentance before the belief: Stand fast then (in the right
path) as you are commanded, as also he who has turned (to Allah) with you… (11:112); And most
surely I am most forgiving to him who repents and believes and does good… (20:82). There are
many such verses in the Qur'an.
QUR'AN: We said: "Get down you therefore all together; and if there comes to you a guidance
from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
And (as to)those who disbelieve in, and belie, Our signs, they are the inmates of the fire, in it they
shall abide ."
This is the essence of religion ordained, for the first time, for Adam (a.s.) and his descendants.
Allah has condensed the whole religion in these two sentences; nothing has been added, nor can be
added to it up to the Day of Resurrection.
Ponder on this story and particularly the narrative of Chapter 20. You will see that Allah had
issued two decrees in respect of Adam and his descendants. When he ate from the tree, it was
decreed that he should get down to the earth and spend his life therein - a life of trouble and toil. And
when he repented, it was ordained that he and his descendants should be honored with divine
guidance. The first decree initiated the earthly life for him; the second, issued after his repentance,
bestowed dignity and grace to that life, by providing it with divine guidance. From then on, man's life
is composed of two lives: A material, earthly life and a spiritual, heavenly one. It may be inferred
from repetition of the order to "get down " in this narrative:"Get down, some of you being the
enemies of others; and there is for you in the earth an abode and a provision for a
time" (2:36). "Get down you therefrom all together- and if there comes to you a guidance from
Me… " (2:38).
Repentance of Adam (2:37) occurred between these two orders. The sequence shows that Adam
had repented before their departing from the Garden, although lie had slipped from his earlier
position of honor. It may also be inferred from the change in the styles of the following verses: Allah
said to Adam, when placing him in the Garden, "do not go near this tree" (7:19); but when they ate
from it, their Lord called out to them: "Did I not forbid you both from that tree… " (7:22). Note the
demonstrative pronoun, "this", (for a nearer object) in the former speech, and "that" (for a farther one)
in the latter. Also contrast the verb, "said", (showing proximity) of the former with "called out"
(showing distance) of the latter. All this together supports the above-given explanation that at the time
of the second order Adam was still in the Garden but not in his earlier honored place.
"Get down, some of you being the enemies of others; and there is for you in the earth an abode
and a provision for a time" (2:36; 7:24). "Therein shall you live, and therein shall you die, and
from it shall you be raised" (7:25). The verses indicate that the life on the earth was very different
from that in the Garden. This life is firmly connected with the earth, full of difficulties and hardships.
Man, in this life, is created from the earth, then after death is returned into it, and will, on the Day of
Resurrection, be raised from it, This life is different from that of the Garden. It follows that Adam had
lived a heavenly - and not earthly life in the Garden.
This observation gives us a certainty that the Garden of Adam was in the heaven, although it was
not the Garden of eternal abode from which one is never turned out.
What is meant by "the heaven"? We shall, God willing explain it somewhere else.
Now, we come to the mistake of Adam. The explanation given under various verses throws
sufficient light on this subject. But the importance of the topic justifies its recapitulation in a
systematic way:
The verses obviously say that he had committed a mistake and disobeyed the divine command: "…
for then you (two) will be of the unjust"; "and Adam disobeyed his Lord, so he got astray", and they
too acknowledged their error: "Our Lord! We have been unjust to ourselves, and if Thou forgive us
not, and have (not) mercy on us, we shall certainly be of the losers." But on meditating on the verses,
and particularly on the admonition not to eat of the tree, we come to a definite conclusion that the said
prohibition was not in the nature of an authoritative command; it was rather like an advice to guide
Adam to his good and comfort. The following proof irresistibly lead us to this conclusion:
First: Allah said in this, as well as in Chapter 7, that eating of the tree would be an injustice, a
wrong-doing (for then you will be of the unjust). The same result has been described two as
"toil" (so that you should be put to toil); and the "toil" has been explained in the terms of worldly
needs and troubles, because it was ordained "for you that you shall not be hungry therein (i.e., as long
as you remained in the Garden) nor bare of clothing; and that you shall not be thirsty therein nor shall
you feel the heat of the sun." It seems clear that it was to protect them from these worldly troubles and
toils that they were told not to go near that tree, The prohibition, therefore, was not more than an
advice; certainly it was not an authoritative command. Going against an advice does not entail a sin,
does not involve rebellion against the adviser. The injustice, mentioned in this story, therefore, means
their doing wrong against their own selves, putting themselves in this world's hardship and toil; but it
cannot mean the sin committed by a servant against his master.
Second: When a servant repents, that is, returns to Allah, his Lord, and the Lord accepts that
repentance, all the effects of the sin are erased, as though he had not committed any sin at all. If the
prohibition against eating from the tree had the force of an authoritative command, an ordained law,
Adam and his wife should have been returned to their place in the Garden as soon as their repentance
was accepted. But they were not. It decisively proves that the prohibition was of advisory nature like
telling someone not to put his hand in a fire; if he does not listen to the advice, his hand would
certainly burn, and the subsequent apology would not unburn it, even if the apology was accepted.
Likewise, Adam and his wife disregarded the advice, and as a result of eating from the tree, had to go
out of the Garden and live in the earth a life of trial and hardship. Their repentance could not take
them back to the Garden as their coming to the earth was the natural and inevitable result of that
action.
The prohibition, in short, was not a law ordained by the Master - like the announcement that
the shari'ahwould be punished. if it were like such a command, the repentance would have rubbed
out the effect of disobedience and they would have been sent back to the Garden straight away.
Third: We said: "Get down you therefrom all together; and if there comes to you a guidance from
Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.
And (as to) those who disbelieve in, and belie, Our signs, they are the inmates of the fire, in it they
shall abide." These verses have put in a nutshell all the detailed laws, rules, and regulations sent by
Allah for the mankind, through His angels, books and apostles. And it was the first shari'ah which
Allah ordained for the world, the world of Adam and his descendants. It was ordained after the
second order to "get down" - and the order to "get down" was not a legislative, but a creative,
command, resulting from his eating of the tree.
It means that at the time when Adam partook of the tree, no shari'ah was ordained yet, and no law
was promulgated. Therefore, whatever Adam did was not a transgression against any law of
the shari'ah, nor was there any sin or crime involved in acting against that advice.
Question: The order to the angels and Iblis to prostrate before Adam was an authoritative
command, and it was given before the order to Adam not to go near that tree. Therefore, it is difficult
to believe that at that time there was no obligatory law.
Reply: We are talking about Adam and his descendants, and not about the angels and Iblis. It is
irrelevant whether the angels and Iblis were given a compulsory order before Adam was placed in
the Garden.
Question: If the prohibition were of an advisory nature, Allah would not have described its
disregard in the terms of "injustice", "disobedience", and "going astray."
Reply: We have already explained that the "injustice" done by Adam and his wife was against their
own selves; it was not a sin against Allah.
"al-Isyan" (disobedience) literally means to resist, or to yield with difficulty. The Arabs say: I
broke it and it was broken; I broke it fa-'asa but it resisted, or yielded to my pressure with difficulty.
Not heeding an order is called al-'isyan, because one does not yield to that enjoinment or prohibition.
This resistance may occur against an advice as much as against a compulsory order. The word in
itself does not imply sinning; it all depends on the nature of the order that was disregarded.
Of course, nowadays we, the Muslims, use this word as synonymous to sinning. And now it has
become a terminology of the shari'ah (or of the Muslims), used for disobedience to an authoritative
command. But this later transformance cannot effect its original or literal meaning for which it was
used in the Qur'an.
"al-Ghawayah" (to go astray) literally means inability of a man to look after his interests; not
managing one's affairs properly. This word by itself does not indicate committing a sin or crime. It is
the context that determines its value. Its emphasis changes depending on whether the neglected order
was an advice or an authoritative command.
Question: Then why did they repent? Why did they say, "and if Thou forgive us not, and have (not)
mercy on us, we shall certainly be of the losers?"
Reply: at-Tawbah (repentance) means to turn to. And the word can be used in various meanings,
depending on context.
A servant rebels against his master, and thereafter returns to him and asks for his forgiveness; the
master, if he so wishes, pardons him, and gives him his previous rank and position.
A doctor tells a patient not to eat certain fruits, lest his illness be prolonged or the disease be
complicated. The patient disregards the prohibition and, as a result, puts his life in danger. Now he
feels embarrassed and repents before the doctor, asking for his forgiveness, begging him to prescribe
for him a medicine to enable him to regain his health and vigor. The doctor may tell him that now it
will be necessary for him to undergo a long and difficult treatment, adding that if he persevered in the
prescribed regimen his health would be much better than before.
The significance of the other words used in the narrative, like forgiveness, mercy and loss, may
likewise change with the context.
Traditions
al-Qummi ('Ali) narrates, in his at-Tafsir, from his father (Ibrahim ibn Hashim) who narrates, from
as-Sadiq (a.s.) (omitting the chain of intervening narrators, although it was fully described by his
Shaykh). He said: "as-Sadiq" (a.s.) was asked about the Garden of Adam whether it was a garden of
this world or one of the hereafter's. He (a.s.) said: 'It was a garden of this world, wherein the sun and
the moon rose. Had it been a Garden of the hereafter, he would not have come out of it.' He (a.s.)
further said: 'Allah placed him in the Garden and allowed him its freedom with the exception of the
tree. (It was done) because here was a creature of Allah who could not survive without (some)
enjoinment and prohibition, nor (could it continue) without food, cloth, shelter and marriage; nor
could he know, without divine help, what was beneficial to him from what was harmful. Then came to
him Iblis and told him: "if you (two) ate from this tree, which Allah bas forbidden You, You (two)
would become two angels and would abide in the Garden for ever, and if you (two) did not eat from
it, Allah would turn you out from the Garden;" and he swore to them that he was a sincere adviser to
them; as Allah quotes his words: Your Lord has not forbidden you from this tree except that you may
not both become two angels or that you may (not) become of' the immortals. And he swore to them
both: "Most surely I am a sincere adviser to you." Adam believed in his words, and they (i.e. Adam
and his wife) ate from the tree; and they became as Allah says: their nakedness became manifest to
them; what Allah had clothed them with of the (attires of the) Garden dropped away from them, and
they both began to cover themselves with the leaves of the Garden; and their Lord called out to
them: Did I not forbid you both from that tree and say to you that the Satan is your open
enemy? They said, as Allah quotes them: "Our Lord! We have been unjust to ourselves; and if Thou
forgive us not, and have (not) mercy on us, we shall certainly be of the losers." Thereupon Allah
said to them: "Get down, some of you being the enemies of others; and there is for you in the earth
an abode and a provision for a time. He (the Imam) said: "that (time) is the Day of Resurrection." He
further said: "Then Adam descended on the (hill of) as-Safa – and it got this name
because Safiyu'llah (the sincere friend of Allah, i.e. Adam) came down on it; and Hawwa' (Eve)
descended on the (hill of) al -Marwah - and it was named al -Marwah because al-mar'ah (the
woman) descended on it. Then Adam remained in prostration for forty days, weeping for the Garden.
So Jibril (Gabriel) came to him and said: 'Did Allah not create you with His hand, and (did He not)
breath into you from His spirit, and (did He not) made His angels prostrate before you?' He said:
'Certainly.' (Then Jibril said:) 'and He ordered you not to eat from the tree and you disobeyed Him?'
Adam said: 'Iblis swore to me falsely.'
The author says: There are other traditions too from Ahlulbayt (a.s.) to the effect that the Garden of
Adam was of this world; although some of them are from the same Ibrahim ibn Hashim.
The phrase, "a garden of this world", bas been used in contrast to the Garden of everlasting abode.
It indicates a state between this world and the hereafter. Adam's garden was not the Garden of
everlasting abode, but neither was it a garden like that of ours al-Barzakh is the state, place and time
between one's death and the Day of Resurrection. The said Garden may be called a Garden of al-
Barzakh, and it may well have been situated in this world. The sentences, "Adam descended on the
(hill of) as-Safa", and "Hawwa' descended on the (hill of) al-Marwah", indicate that, before it, they
were somewhere above this world. The interpretation of "a time" with the "Day of Resurrection" is
also revealing. Man remains in al-Barzakh after his death, and at the same time he remains in the
earth. Many Qur'anic verses use these expressions interchangeably.
For example: He will say: "How many years did you tarry in the earth?" They will say: ""We
tarried a day or part of a day but ask those who keep account. He will say: "You did tarry but a
little - had you but known (it)" (23:112-114). And at the time when the Hour shall come, the guilty
shall swear (that) they did not tarry but an hour; thus they used to utter lies. And those who are
given knowledge and faith will say: "Certainly you tarried according to the decree of Allah till the
Day of Resurrection, but you did not know" (30:55-56).
Apart from that, many traditions of Ahlulbayt (a.s.) show that the Garden of Adam was in the
heaven, and that he and his wife descended from the heaven. For the one who is familiar with the
language of traditions, it is not difficult to believe that the said Garden was in the heaven and that they
had descended from the heaven to the earth, even if they were created in the earth itself and live
therein all along. These expressions are not any different from those which say that the Garden is in
the heaven, and yet say that the grave is an orchard from the orchards of the Garden or a pit from the
pits of the Fire. Many similar expressions are found in the traditions. Any lingering doubt will be
removed when we shall write about the heaven, God willing.
There is no mention in the correct and reliable traditions as to how Iblis found his way to Adam
and his wife, or as to what means he adopted for this purpose. Some traditions mention the serpent
and peacock as the two helpers of Iblis in his endeavor to mislead Adam and his wife; but they are
extremely unreliable. Obviously, such traditions were interpolated under the influence of Judaism.
This story has been taken from the Jews, and to make this point clear, we are quoting it from the Bible
(King James version). The story is given in the book of Genesis:
"And the Lord God formed man of the dust of ground, and breathed into his nostrils the breath of
life; and man became a living soul. And the Lord God planted a garden eastward in Eden; and there
he put the man whom he had formed. And out of the ground made the Lord God to grow every tree that
is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree
of knowledge of good and evil. And went out of Eden to water the garden; and from thence a river it
was parted, and became into four heads. The name of the first is Pison: that is it which compasseth the
whole land of Havilah, where there is gold; And the gold of that land is good: there is bdellium and
the onyx stone. And the name of the second river is Gihon: the same is it that compasseth the whole
land of Ethiopia. And the name of the third river is Hiddekel: that is it which goeth towards the east
of Assyria. And the fourth river is Euphrates. And the Lord God took the man, and put him into the
garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every
tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shall
not eat of it: for in the day that thou eatest thereof thou shalt surely die. And the Lord God said, It is
not good that the man should be alone; I will make him an help meet for him. And out of the ground the
Lord God formed every beast of the field and every fowl of the air, and brought them unto Adam to
see what he would call them: and whatsoever Adam called every living that was the name thereof.
And Adam gave names to creature, tail cattle, and to the fowl of the air, and to every beast of the
field; but for Adam there was not found an help meet for him. And the Lord God caused a deep sleep
to fall upon Adam, and be slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the
man. And Adam said, This is now bone of my bones and flesh of my flesh: she shall be called
Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and
shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his
wife, and were not ashamed. Now the serpent was more subtil than any beast of the field which the
Lord God has made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of
the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it,
neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For
God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods,
knowing good and evil. And when the woman saw that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired to make one wise, she of the fruit, and did eat, and gave
also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew
that they were naked; and they sewed fig leaves together, and made themselves aprons. And they
heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife
hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God
called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden,
and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast
naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the
man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the
Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent
beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou
art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust
shalt thou eat all the days of the life; And I will put enmity between thee and the woman, and between
thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said,
I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and
thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou
hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee,
saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the
days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the
field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out it wast thou
taken: for dust thou art, and unto dust shalt thou return. And Adam called his wife's name Eve;
because she was the mother of all living. Unto Adam also and to his wife did the Lord God make
coats of skins, and clothed them. And the Lord God said, Behold, the man is become as one of us, to
know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and
live for ever: Therefore the Lord God sent him forth from the garden of Eden, to till the ground from
whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden
Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life."
(Genesis, ch. 2: vs. 7 to ch. 3: vs. 24)
Compare the narrative of the Qur'an with that of the Bible, then ponder on various traditions
narrated in the Shi'ah or Sunni books; you will come to know many revealing differences. But we are
not going into it because it is beyond the scope of this book.
Question: How could Iblis enter the Garden and mislead Adam therein? The question arises
because:
i) The Garden is a place of cleanliness and purity,wherein there shall be nothing vain nor any
sin(52:23);
ii) The garden is in the heaven, and Iblis was already turned out therefrom when he refused to
prostrate before Adam. Then get out of it, for surely you are driven away (15:34). Then get down
from this, for it does not befit you to behave proudly therein (7:13).
Reply: (i) The Qur'an disallows vain and sinful acts in the Garden of eternal abode (in which the
believers shall be placed after resurrection) and the Garden of al-Barzakh wherein they are placed
after death. But it is silent about the Garden of Adam, in which he was placed together with his wife
before man was sent to this world and given any authoritative law. Rather, it may be said that it shows
not only possibility of disobedience therein, but also its occurrence. Proof: This very disobedience of
Adam and his wife.
Moreover, vanity and sin are relative terms; and they do not occur until man comes into this world,
and is given some authoritative laws to follow.
ii) The argument may be replied as follows:
a. It cannot be definitely said that the clauses, "get down of it" and "get down from this" were
meant to turn Iblis out of the heaven, because "the heaven" has not been mentioned in preceding
sentences. The order, therefore, could mean, 'get out of the ranks of the angels', or 'get down from the
honor and dignity given to thee'.
b. May be, the order to get down or to get out meant only that he could not live or stay in the heaven
with the angels. If so, then it was not a prohibition against occasionally going or ascending thereto.
This interpretation is supported by the verses which describe the Satans' occasional goings upto the
heaven to eavesdrop the conversations of the angels. For example: And We have guarded it (i.e. the
heaven)against every accursed Satan, but he who steals a hearing; so there follows him a visible
flame (15:17 - 18). Also, it has been narrated that before the time of 'Isa (a.s.), the Satans were going
up to the seventh heaven; when he was born they were barred from the fourth heaven and above; then
after the birth of the Prophet they were barred from all the heavens.
c. There is no mention in the Book of Allah that Iblis had entered the Garden. Therefore, the
question does not arise at all. It has, of course, been narrated in the traditions; but they are not almutawatir; and possibly the narrators have described the story in their own words, and not exactly as
the lmam said.
Utmost that may be put as evidence that Iblis had entered the Garden is the verse: and he (i.e. the
Satan) said: "Your Lord has not forbidden you from this tree except that you may not become two
angels… " (7:19), as he had used the pronoun, "this", ("this tree") which denotes nearness. But if it is
taken. to mean nearness in place, it would give the same meaning in Allah's command, … do not go
near this tree (7:18). Surely it, cannot be said that the pronoun indicates that Allah was in that place
near the tree.'
'Abdu 's-Salam al-Harawi said: "I said to ar-Rida (a.s.): 'O son of the Messenger of Allah! tell me
about the tree from which Adam and Hawwa' ate, what was it? Because people do have different
views about it; some have narrated that it was a wheat-plant, and others have reported that it was the
tree of envy.' He said: 'All this is true.' I said: 'Then what do these explanations, with their
differences, mean?' He said: 'O son of as-Salt! verily the tree of the Garden bears (fruits of) many
kinds; and it was a wheat-plant and (yet) it bore grapes; and it was not like a tree of this world. And
when Allah raised the status of Adam by making the angels prostrate before him and by placing him in
the Garden, he said: "Has Allah created any man superior than me?" And Allah knew what had came
into his mind; so He called out to him: "Raise your head, O Adam! and look at the pillar of the
Throne." So, he looked at the pillar of the Throne and found written on it: "There is no god except
Allah; Muhammad is the Messenger of Allah; 'Ali ibn Abl TaIib is the Leader of the faithful, and his
wife, Fatimah is the Chief of the women of the worlds, and al-Hasan and al-Husayn are the Chiefs of
the youths of the people of the Garden." Adam said: "O my Lord! who are they?" He, Mighty and
Great is He said: "O Adam! they are (from) your off-springs; and they are better than you and all My
creation; and if it were not (for) them, I would have not created you, nor the Garden, nor the fire, nor
the heaven, nor the earth. So be careful not to look at them with envious eyes; otherwise, I will turn
you out of My nearness." But he looked at them with envious eyes and entertained the hope of
(attaining to) their rank. So, the Satan got the better of him, until he ate from the forbidden tree; and
got the better of Hawwa', and she looked at Fatimah with envious eyes until she too, like Adam, ate
from the tree. Thereupon, Allah turned them out of His Garden, and got them down from His nearness
to the earth.'" ('Uyunu'l-akhbar)
The author says: This matter has been described in many traditions, some more detailed than this;
others, more concise. In this tradition, the lmam has confirmed that the tree was the wheat-plant, and
also that it was the tree of envy. The former implies that the tree was not worthy of attention of the
people of the Garden; the later indicates that it was too lofty to come within the grasp of Adam and
his wife (as a tradition says that it was the tree of the knowledge of Muhammad and his progeny).
Apparently, the two interpretations are totally different from each other, and the tradition seems a
problematic one. But if you ponder on the covenant referred to earlier, you will see that both
meanings are complementary, and not mutually exclusive. Adam (a.s.) wanted to combine the
pleasures of the Garden - a place of nearness to Allah, where it was necessary to always keep the
covenant before one's eyes, and not to let one's attention divert to anyone or anything else - with the
forbidden tree - which would bring all the world's troubles in its wake; but he failed in his endeavor,
was sent down to the earth because he had been heedless of the said covenant and of its demands, It
was reserved for the Prophet to combine these two seemingly apposite factors; it was he who, for the
first time, harmonized this world with the next, synchronized the matter with the spirit, and brought
into being a whole man.
However, Allah again guided Adam aright, chose him for His vicegerency, and as a result of his
repentance, raised him above the worldly desires and made him remember again the forgotten
covenant.
"But he looked at them with envious eyes and entertained the hope of (attaining to) their rank": The
second clause explains the first; Adam wanted that he too should attain to that status; it was not that he
was envious (i.e., had any ill will) against them. Envy is a vice, while aspiring to raise one's status is
not.
Now let us look at the following two traditions:
1. Ath-Thumali narrates from Abu Ja'far (a.s.) that he said: "Allah made a covenant with Adam that
he should not go near the tree. But when the time came when, according to the knowledge of Allah, he
was to eat of it, he forgot (the covenant) and ate from it. And that is (the meaning of) the words of
Allah: And certainly We had covenanted unto Adam before, but he forgot; and We did not find in
him any determination." (Kamalu 'd-din)
2. Al-'Ayyashi narrated in his at-Tafsir from one of the two (i.e., the fifth or the sixth) Imams, that
he was asked as to why Allah punished Adam for his forgetfulness. He said: "He had not forgotten;
and how could he forget when he had remembered it (very well) and (even) Iblis had told him: Your
Lord has not forbidden you from this tree except that you May not both become two angels or that
you may (not) become of the immortals."
The way to harmonize these seemingly conflicting traditions is clear if one applies to them the
foregoing explanation.
Abu 's-Salt al-Harawî said: "al-Ma'mun gathered for 'Ali ibn Musa ar-Rida (a.s.) people of
various sects from among the Muslims, the Jews, the Christians, the Magians, the Sabaeans and all
other religions. Nobody stood (for religious discussion with the lmam) but that he was forced to
accept his (Imam's) arguments and was put to silence. Then stood before him 'Ali ibn Muhammad ibn
al-Jahm and said to him: 'Do you believe in the sinlessness of the prophets? O son of the Messenger
of Allah!' He said: 'Yes.' He ('Ali ibn Muhammad ibn al-Jahm) said: 'Then what would you do with
the words of Allah: and Adam disobeyed his Lord, so he got astray? … ' Then said our master, arRida (a.s.): 'Woe unto you! O 'Ali! Have fear of Allah (in your heart) and do not ascribe indecencies
to the prophets of Allah, and do not interpret by your own opinion the Book of Allah (Mighty and
Great is He!) Verily Allah (Mighty and Great is He!) says: … but none knows its interpretation
except Allah and those who are firmly rooted in knowledge (3:7). As for the words of Allah, and
Adam disobeyed his Lord, so he got astray, (the fact is that) Allah (Mighty and Great is He!) had
created Adam (to be) His proof in His earth and (to be) His vicegerent in His towns; He had not
created him for the Garden; and the disobedience was (done) by Adam in the Garden, and not in the
earth; (and it came to pass) so that the measures of the decree of Allah (Mighty and Great is He) might
be fulfilled. So when he was sent down to the earth and was made (Allah's) proof and vicegerent, he
was protected (i.e. became sinless), as Allah says: Surely Allah chose Adam and Nuh and the
descendants of Ibrahim and the descendants of 'Imran above all the worlds. '" (3:33) (al-Amali, asSaduq)
The author says: The sentence, "and the disobedience was… in the Garden", points to what we
have already mentioned that there was no religious law ordained in the Garden; and that Adam (a.s.)
even before his creation, was destined to live in the earth; and, therefore, the disobedience was of an
advice, and not of an ordained law. In this context, there appears no reason why anyone should try (as
someone has done) to explain away this tradition in a round-about way.
'Ali ibn Muhammad ibn al-Jahm said: "I was present in the court of al-Ma'mun; and Ali ibn Musa
was there with him. And al-Ma'mun said to him: 'O son of the Messenger of Allah! Is it not your
belief that the prophets are sinless?' He said: 'Yes.' (al-Ma'mum) said: 'Then what is the meaning of
the words of Allah, the High: and Adam disobeyed his Lord, so he got astray?' (The Imam) said:
'Verily Allah said to Adam:dwell you and your wife in the Garden and eat (youboth) freely wherever
you (two) wish and do not approach (you two) this tree, (pointing to a tree) for then you (two)
will be of the unjust. Allah did not say to him: Do not eat from this tree nor from another tree of its
kind. And they did not eat from it; they ate from another (similar) tree because the Satan whispered
evil suggestion to them and said: "Your Lord has not forbidden you from this (i.e. the other
similar) tree; He has only forbidden you from approaching that one; and He has not forbidden you
from that three except that you may not both become two angels or that you may not become of the
immortals." And he swore to them both: "Most surely I am a sincere adviser to you. "And Adam
and Hawwa' had not seen before that anyone swearing falsely in the name of Allah; thus he caused
them to fall by deceit and they ate from that (tree) because they believed in his oath in the name of
Allah. And it all happened before Adam was made a prophet, and it was not a big sin leading 'one to
the fire; it was only a forgiven minor (sin) that is permissible to the prophets before they begin
receiving revelation. But when Allah chose him and made him prophet he became sinless, not
committing any minor or major sin. Allah (Mighty and Great is He!) has said: Surely Allah chose
Adam and Nuh and the descendants of Ibrahim and the descendants of 'Imran above all the worlds.
('Uyunu'l-akhbar)
The author says: as-Saduq (May Allah have mercy on him!) after narrating the tradition in full, has
commented as follows:
"Strange that 'Ali ibn Muhammad ibn al-Jahm, in spite of his open hostility towards, and enmity
and hatred of, Ahlulbayt (a.s.), should narrate this tradition."
This comment only looks at the belief of the sinlessness of the prophets which this tradition
purportedly proves; but as-Saduq (May Allah have mercy on him!) did not look deep into its
implications. The reported reply is not in accord with the well-known belief of the lmams
of Ahlulbayt, that all the prophets were fully protected from all major and minor sins before as well
as after getting the prophethood.
Moreover, the reply presumes that the verse does not mean what it apparently says. According to
this tradition, the verse, "Your Lord has not forbidden you from this tree except that you may not both
become two angels … ", should be read as follows: "Your Lord has not forbidden you from this (i.e.
the other similar) tree; He has only forbidden you from approaching that one; and He has not
forbidden you from that tree except that you may not both become two angels . Such deletions are
against the norms of eloquence. The quoted speech of the Satan clearly shows that he was instigating
them to eat from the very tree that was forbidden, holding out to them the hope of becoming angels or
immortals: "Your Lord has not forbidden you from this tree except that you may not both become
two angels or that you may (not)become of the immortals." "O Adam! shall I guide you to the tree
of immortality and a kingdom which decays not?" The narrator, that is, 'Ali ibn Muhammad ibn alJahm, had himself been given the correct and complete answer in the court of al-Ma'mun, as the
preceding tradition shows; therefore, there is something wrong in this narration of his, although some
parts may be somehow interpreted correctly.
As-Saduq has narrated (through his chain) from al-Baqir (a.s.), through his forefathers, from 'Ali
(a.s.) that the Messenger of Allah (s.a.w.) said: "Adam and Hawwa' stayed in the Garden, (till they
were sent out of it) for seven hours according to the (counting of the) days of the world, until Allah
sent them down on the same day."
'Abdullah ibn Sinan said: "Abu 'Abdillah (a.s.) was asked and I was present there: 'How long did
Adam and his wife stay in the Garden until their mistake removed them from it?' He said: 'Verily
Allah breathed His spirit into Adam after the midday on Friday; then created his wife from his lowest
rib; then He made His angels prostrate before him and placed him in His Garden the same day. And
by God! he did not stay therein but six hours of the same day until he disobeyed Allah. Thereupon,
Allah removed them both from it after the sunset, and they were put into the courtyard of the Garden
till the morning; then their nakedness became manifest to them; and their Lord called out to them: "Did
I not forbid you both from that tree?" Adam felt ashamed and bowed (his head) and said: "Our
Lord! We have been unjust to ourselves and we confess our sins; therefore, forgive us (our sins)."
Allah said to them: "Get down you bothfrom My heavens to the earth; because no sinner shall
remain in My nearness - neither in My Garden nor in My heavens." '" (At-Tafsir, al-'Ayyashi)
The author says: The tradition gives a new detail, that Adam and Hawwa' were removed first from
the Garden to its courtyard and then from the courtyard to the earth. There are some indications in the
Qur'an to support this information:
First: They were twice told to "get down" (vide vs. 2:36 and 2:38). It was a creative, and not a
legislative, order, and a creative order takes effect the instant it is given.
If the first order told them to get down to the earth, there was no question of their not getting down
to the earth at once; and, therefore, the second order would be superfluous. But in the light of this
tradition the two commands would be perfectly in order.
Second: As mentioned in the commentary, this idea may be inferred from the changed verbs and
pronouns of the verses. Allah describes in these words his talk with Adam when he was being placed
in the Garden: And We said: "O Adam! dwell you and your wife in the Garden… and do not
approach (you two) this tree. But after they had eaten from the tree,their Lord called out to them:
"Did I not forbid you both from that tree?" The verb, "We said" of the former has been changed to
"called out to them" in the latter; as the demonstrative pronoun, "this tree" (showing nearness) was
replaced by "that tree" (showing distance). These changes show that Adam had been removed, by the
time of the second address, from his original place of nearness in the Garden to a distant place which the tradition describes as the courtyard.
But this tradition says that Hawwa' was created from the lowest rib of Adam; it is a Biblical story
which has been totally rejected by the lmams of Ahlulbayt, (as will be seen from the traditions which
will be quoted under the verses of the creation of Adam). This tradition, therefore, is unacceptable
unless this expression is taken to mean that Hawwa' was created from the clay left over from the
creation of Adam and which was lying near his lowest rib.
Whether he stayed in the Garden for six hours (as this tradition says) or seven (as the former says)
is not very important, because such things are mere approximation.
It is reported from the fifth or the sixth Imam (peace be on them both) that he said about the
verse, then Adam received (some) words from his Lord, that (the words were as follows): "There is
no god except Thee; Glory be to Thee, O Allah! and praise! I have committed evil and been unjust to
myself; therefore, forgive me (my sin) and Thou art the best of the forgivers. There is no god except
Thee; Glory be to Thee, O Allah! and praise! I have done wrong and been unjust to myself; therefore,
have mercy on me, and Thou art the best of the forgivers. There is no god except Thee; Glory to Thee,
O Allah! and praise! I have committed evil and been unjust to myself, therefore, have mercy on me,
and Thou art the best of those who have mercy. There is no god except Thee; Glory be to Thee, O
Allah! and praise! I have done wrong and been unjust to myself; therefore, forgive me (my sin) and
turn to me (with mercy) surely Thou. Thou alone, art oft-returning (with mercy), the Merciful." (AlKafi)
The author says: This theme has been narrated also by as-Saduq, al-'Ayyashi, al-Qummi and others;
nearly the same thing has been narrated through the Sunni chains; and it may possibly be inferred from
the apparent meaning, of the verses.
Al-Kulayni has written in al-Kafi: "And another tradition says in respect of this verse: (Adam) had
asked from (Allah) by the right of Muhammad and 'Ali and Fatimah and al-Hasan and al-Husayn."
The author says: This explanation too has been narrated by as-Saduq, al-'Ayyashi, al-Qummi and
others. A nearly similar tradition has been narrated through the Sunni chains. It is reported in adDurru'l-manthur that the Prophet said: "When Adam committed the sin that he committed, he raised
his head towards the heaven and said: 'I beseech Thee, by the right of Muhammad, to forgive me.'
Allah revealed to him (i.e. asked him through revelation): 'And who is Muhammad?' He said:
'Blessed is Thy name! When Thou created Me, I raised my head towards Thy Throne and saw written
therein: There is no god except Allah; Muhammad is the Messenger of Allah. Thus I knew that no one
could be more honored in Thy presence than him whose name Thou hadst placed with Thy name.'
Thereupon, Allah revealed to him: 'O Adam! Verily he is the last of the prophets, from thy
descendants; and if it were not for him, I would have not created thee.'
The author says: Although these traditions seem not to be in accord with the apparent meaning of
the verse, on deeper consideration this explanation does not look so far-fetched. The sentence, "Then
Adam received (some) words from his Lord", shows that he was taught those words by the Lord, and
that he had got that knowledge before his repentance. Also, it is known that Allah had taught him all
the names. Allah told the angels that He was going to make in the earth a vicegerent; they said: "Wilt
Thou place in it such as shall make mischief in it and shed blood, while we celebrate Thy praise
and extol Thy holiness? He said: "Surely I know what you do not know." And He taught Adam the
names, all of them.There must have been something in those names to wipe out every injustice, to
erase every sin and to cure every spiritual and moral disease; otherwise, the objection of the angels
could not be answered - Allah did not say a single word to refute the angels' assertion; all He did was
to teach Adam all the names. It means that those names could cure all the ills of humanity; the angels
understood it and surrendered to the knowledge and wisdom of Allah. We have earlier explained that
those names were sublime creations hidden from the heavens and the earth; they were intermediaries
to convey the grace and bounties of Allah to His creation; and no creature would be able to attain to
its perfection without their assistance. At this stage, we may refer to some traditions which say that
Adam saw the figures of Muhammad and his Ahlulbayt, and also their light at the time he was taught
the names; and the ones which mention that he saw them when Allah took out his offspring from his
back; and the others which describe his seeing them in the Garden. However, Allah has not identified
those words, and has used it as a common noun, "(some) words"; nevertheless, the Qur'an has clearly
used the expression, "word", for an individual being, as for example, in the verse 3:45: Allah gives
you good news of a word from Him whose name is the Messiah, 'Isa son of Maryam…
Some exegetes have written that the "words", mentioned in this verse, refer to the plea of Adam
and his wife reported in Chapter 7: They said: "Our Lord! We have been unjust to ourselves, and if
Thou forgive us not, and have (net) mercy on us, we shall certainly be of the losers."
But the sequence of events does not support this view. The repentance of Adam, according to the
narrative of Chapter 2, had occurred after his coming to the earth. The verse (2:37) describing the
repentance comes after the verse (2:36) that mentions his descent to the earth. But they had uttered that
plea while they were still in the Garden, before coming down to the earth. The plea is given in verse
7:23, and the order to "get down" comes after that in verse 7:24. Apparently, this plea was in
response to their admonition by Allah: "Did I not forbid you both from that tree… ?"; they wanted to
declare their servitude and to surrender themselves to Allah; acknowledging that all the authority was
in the hands of Allah and He might do what He pleased; He was their Lord, and they had put
themselves in danger of loss by being unjust to themselves.
As-Sadiq (a.s.) said: "Verily, Musa asked his Lord to let him meet Adam; and he was joined with
him (i.e., Adam). Musa said to him: 'O father! Did Allah not create you with His hand, and breathe
into you of His spirit; and make the angels prostrate before you, and order you not to eat of the tree?
Then why did you disobey Him?' (Adam) said: 'O Musa! How long before my creation did you find
my mistake (mentioned) in the Torah?' He said: 'Thirty thousand years before.' (Adam) said: 'That is
it.'" As-Sadiq (a.s.) said: "Thus refuted Adam the argument of Musa." (At-Tafsir, al-Qummi)
The author says: as-Suyutî has narrated in ad-Durru'l-manthur approximately similar traditions,
through various chains, from the Prophet.
Al-Baqir (a.s.) said: "By God, Allah had surely created Adam for the world, and He gave him
place in the Garden, in order that he might disobey Him and thus He might return him to that for which
He had created him." (''Ilalu 'sh-shara 'i)
The author says: A tradition of the same theme, narrated by al-'Ayyashi from as-Sadiq (a.s.),
concerning an angel friend of Adam, has been quoted earlier.
A Syrian asked 'Ali (a.s.) as to which valley in the earth was the most honored. He (a.s.) said: "The
valley called Sarandib wherein Adam descended from the heaven." (Al-Ihtijaj)
The author says: In contrast to it, there are numerous traditions showing that he had descended at
Mecca (and some of them have been quoted above). Maybe, he first came down to Sarandib and then
got down to Mecca.
It has been reported by at-Tabarani, Abu 'sh-Shaykh (in his al-'Azamah) and Ibn Marduwayh, from
Abu Dharr, that he said: "I said: 'O Messenger of Allah! What do you say, was Adam a prophet?'' He
said: 'Yes. He was a prophet (and) an apostle; Allah talked to him before; He had told him: "O Adam!
dwell you and your wife in the Garden."
The author says: The Sunnis have narrated almost similar traditions through various chains.
13
Chapter
SURAH AL-BAQARAH, VERSES 40-44
ُ ‫ﻲ اﻟﱠِﺘﻲ أ َْﻧﻌَْﻤ‬
2:40‫ي ﻓَﺎْرَھﺒُﻮِن‬
ِ ‫ﻋﻠَْﯿُﻜْﻢ َوأ َْوﻓُﻮاْ ِﺑﻌَْﮭِﺪي أ ُو‬
َ ‫ﺖ‬
َ ‫ف ِﺑﻌَْﮭِﺪُﻛْﻢ َوِإﯾﱠﺎ‬
َ ‫ﯾَﺎ ﺑَِﻨﻲ ِإْﺳَﺮاِﺋﯿَﻞ اْذُﻛُﺮواْ ِﻧْﻌَﻤِﺘ‬
ُ ‫َوآِﻣﻨُﻮاْ ِﺑَﻤﺎ أ َﻧَﺰْﻟ‬
2:41‫ي ﻓَﺎﺗ ﱠﻘُﻮِن‬
َ ‫ﺖ ُﻣ‬
َ ‫ﺼ ِﺪّﻗًﺎ ِﻟَّﻤﺎ َﻣﻌَُﻜْﻢ َوﻻَ ﺗ َُﻜﻮﻧُﻮاْ أ َﱠوَل َﻛﺎِﻓٍﺮ ِﺑِﮫ َوﻻَ ﺗ َْﺸﺘ َُﺮواْ ِﺑﺂﯾَﺎِﺗﻲ ﺛ ََﻤﻨًﺎ ﻗَِﻠﯿﻼً َوِإﯾﱠﺎ‬
2:42‫ﺴﻮاْ اْﻟَﺤﱠﻖ ِﺑﺎْﻟﺒَﺎِطِﻞ َوﺗ َْﻜﺘ ُُﻤﻮاْ اْﻟَﺤﱠﻖ َوأ َﻧﺘ ُْﻢ ﺗ َْﻌﻠَُﻤﻮَن‬
ُ ‫َوﻻَ ﺗ َْﻠِﺒ‬
2:43‫ﺼﻼة َ َوآﺗ ُﻮاْ اﻟﱠﺰَﻛﺎة َ َواْرَﻛﻌُﻮاْ َﻣَﻊ اﻟﱠﺮاِﻛِﻌﯿَﻦ‬
‫َوأ َِﻗﯿُﻤﻮاْ اﻟ ﱠ‬
2:44‫ب أ َﻓَﻼَ ﺗ َْﻌِﻘﻠُﻮَن‬
َ ‫ﺴُﻜْﻢ َوأ َﻧﺘ ُْﻢ ﺗ َﺘْﻠُﻮَن اْﻟِﻜﺘ َﺎ‬
َ ُ‫ﺴْﻮَن أ َﻧﻔ‬
َ ‫س ِﺑﺎْﻟِﺒِّﺮ َوﺗ َﻨ‬
َ ‫أ َﺗ َﺄ ُْﻣُﺮوَن اﻟﻨﱠﺎ‬
2:40O children of Israel! Remember My bounties which I bestowed on You, and be faithful to
(Your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be
afraid.
2:41And believe in what I have sent down verifying that which is with You, and be not the first to
deny it, neither take a mean price in exchange for My signs; and Me, Me alone, should you fear.
2:42And do not mix up the truth with the falsehood, nor hide the truth while You know (it).
2:43And keep up Prayer and pay the zakat and bow down with those who bow down.
2:44What! do you enjoin men to be good and forget your own selves while you read the Book?
Have you then no sense?
General Comment
Now begins the rebuking of the Jews that continues for more than a hundred verses. Allah reminds
them of the bounties bestowed, of the honors given; contrasting it with their ingratitude and
disobedience; showing how at every juncture they paid the favors of Allah with disregard of their
covenant, open rebellion against divine commands and even with polytheism. The series reminds
them of twelve events of their history - like rescuing them from Pharaoh and his people by parting the
river, drowning of Pharaoh and his army, the appointed rendezvous at the mount Saina'i, the Jews'
starting calf-worship in Musa's absence, and Musa's order to them to kill themselves, their demand
from Musa to show their Lord to them face to face, their death by lightning and then their arising from
dead etc. - all of which shows how they were chosen to receive the special favors of Allah. But their
ingratitude runs parallel to it. They repeatedly broke the covenants made with Allah, committed
capital sins, heinous crimes and shameful deeds; more despicable was their spiritual poverty and
moral bankruptcy - in open defiance to their book and total disregard to the reason. It was all because
their hearts were hardened, their souls lost and their endeavors worthless.
Commentary
Qur'an: … and be faithful to (your) covenant with Me:
"al-'Ahd" (covenant) literally means guarding and maintenance. By association it has become to
mean covenant, oath, testament, will, encounter, house, etc.
Qur'an: … and of Me,… should you be afraid:
"ar-Rahbah" (fear) is opposite of ar-raghbah (desire).
Qur'an: … and be not the first to deny it:
That is, first among the people of the book, or first among your own people. This first-ness is not
all-inclusive, because the disbelievers of Mecca had rejected the Message before the Jews.
14
Chapter
SURAH AL-BAQARAH, VERSES 45-46
2:45‫ﻋﻠَﻰ اْﻟَﺨﺎِﺷِﻌﯿَﻦ‬
‫ﺼْﺒِﺮ َواﻟ ﱠ‬
‫َواْﺳﺘ َِﻌﯿﻨُﻮاْ ِﺑﺎﻟ ﱠ‬
َ ‫ﺼﻼِة َوِإﻧﱠَﮭﺎ ﻟََﻜِﺒﯿَﺮة ٌ ِإﻻﱠ‬
ُ َ‫اﻟﱠِﺬﯾَﻦ ﯾ‬
2:46‫ﻈﻨﱡﻮَن أ َﻧﱠُﮭﻢ ﱡﻣﻼﻗُﻮا َر ِﺑِّﮭْﻢ َوأ َﻧﱠُﮭْﻢ ِإﻟَْﯿِﮫ َراِﺟﻌُﻮَن‬
2:45And seek assistance through patience and prayer; and most surely it is a hard thing, except for
the humble ones,
2:46who know that they shall meet their Lord and that they shall return to Him.
General Comment
Qur'an: … and seek assistance through patience and prayer:
Man seeks assistance in such affairs and tasks as he cannot manage alone, and in hardships and
difficulties which he cannot overcome himself. In reality there is no helper except Allah. Man can,
therefore, manage all his affairs and overcome all his difficulties by courage and steadfastness (i.e.
by patience) and by looking towards Allah (i.e. by prayer). These two factors are the best way to get
assistance: patience makes even the great misfortunes look trivial, and putting all his confidence in
Allah awakens the spirit of faith; and thus man comes to realize that the cause which he is relying
upon can never fail to produce the desired effect.
Qur'an: … and most surely it is a hard thing except for the humble ones:
The pronoun, it, refers to the "prayer." It is difficult to relate it to "seeking the assistance", because
it will then cover patience too, and the word "the humble ones" will not look appropriate humbleness does not fit very much with patience. The word used here for humbleness is "khushu";
"khudu" too has the same meaning but with one difference: while the latter shows itself in the limbs
of the body, the former refers to the inner feeling.
Qur'an: … who know that they shall meet their Lord:
The word used in this verse for "knowing" is"yazunnun"; it literally means "they think." But the
context, that is, the belief in the hereafter, demands a firm conviction that would leave no room for
any doubt or supposition. Allah says: … and they are sure of the hereafter (2:4). Or, may be, Allah,
by using this word, makes us realize that even an elementary idea of the hereafter is sufficient to
create in a man humility and humbleness before his Lord. Many a knowledge comes to man in stages:
(1) first he becomes aware of an idea; (2) then he has some doubts about its correctness; (3) then he
becomes inclined to accept it; (4) then gradually the possibility of his accepting the opposite view
vanishes completely and he becomes firmly convinced of the truth of that idea - and this firm
conviction is called knowledge. If such a knowledge is concerned with some frightening affair, then
his worry and disquiet will begin as soon as he reaches the third stage when he is only inclined to
accept it - is only "thinking" that probably it may be true. This Qur'anic expression, in other words,
says that man, for showing humbleness before Allah, needs only to be aware of the idea that there is a
Lord; Whom he may return to after his death. In this context only a strong supposition should be
enough to make him desist from disobeying his Lord; it would not be necessary, for this purpose, to
reach the stage of firm knowledge. From this point of view, the verse looks almost similar to the
verse: … therefore, whoever hopes to meet his Lord, he should do good deeds, and not join any one
in the worship of his Lord (18:110).
The above discourse is based on the assumption that the words, "they shall meet their Lord.." refer
to the Day of Resurrection. But if they are interpreted in another way (as we shall describe in Chapter
7), there should be no difficulty at all in its explanation.
Traditions
As-Sadiq (a.s.) said: "Whenever 'Ali (a.s.) faced a difficulty, he used to stand up for the prayer and
then recite this verse: and seek assistance through patience and prayer." (al-Kafi)
The same Imam said about this verse: "The patience means fasting." Also he said: "When a man is
confronted by a hard misfortune, he should fast. Surely Allah says: and seek assistance through
patience, that is, fast." (ibid.)
The author says: al-'Ayyashi too has narrated the theme of these two traditions in his at-Tafsir.
Interpretation of "patience" as fast is based on the "flow" of the Qur'an.
Abu'l-Hasan (a.s.) said about this verse: "The patience means fast; when a man is visited by a
hardship or misfortune, he should fast; surely Allah says: And seek assistance through patience and
prayer; and most surely it is a hard thing except for the humble ones. And the humble one is he who
shows humility in his prayer, turning all his attention to it; and it means the Messenger of Allah
(s.a.w.) and the Leader of the faithful (a.s.)." (al-Ayyashi)
The author says: The Imam has inferred from this verse the desirability of fasting and praying when
one is facing any hardship or turmoil; and likewise, the desirability of seeking the divine help through
the medium of the Prophet and 'Ali (a.s.) at that time. In this way, the tradition interprets the fast and
the prayer as the Prophet and 'Ali (a.s.).
'Ali (a.s.) said about the verse, who know that they shall meet their Lord… : Allah says that they
are sure that they would be resurrected. And the suppositionaz-zann here means certainty. (ibid.)
The author says: as-Saduq also has narrated this tradition.
al-Baqir (a.s.) said that this verse was revealed about 'Ali, 'Uthman ibn Maz'un, 'Ammar ibn Yasir
and (some of) their friends. (al-Manaqib, Ibn Shahrashub)
15
Chapter
SURAH AL-BAQARAH, VERSES 47-48
ُ ‫ﻲ اﻟﱠِﺘﻲ أ َْﻧﻌَْﻤ‬
2:47‫ﻋﻠَﻰ اْﻟﻌَﺎﻟَِﻤﯿَﻦ‬
‫ﻋﻠَْﯿُﻜْﻢ َوأ َﻧِّﻲ ﻓَ ﱠ‬
َ ‫ﻀْﻠﺘ ُُﻜْﻢ‬
َ ‫ﺖ‬
َ ‫ﯾَﺎ ﺑَِﻨﻲ ِإْﺳَﺮاِﺋﯿَﻞ اْذُﻛُﺮواْ ِﻧْﻌَﻤِﺘ‬
2:48‫ﺼُﺮوَن‬
َ ‫ﺷْﯿﺌ ًﺎ َوﻻَ ﯾُْﻘﺒَُﻞ ِﻣْﻨَﮭﺎ‬
َ ‫ﻋﻦ ﻧﱠْﻔٍﺲ‬
ٌ ‫َواﺗ ﱠﻘُﻮاْ ﯾَْﻮًﻣﺎ ﻻﱠ ﺗ َْﺠِﺰي ﻧَْﻔ‬
َ ‫ﻋﺔٌ َوﻻَ ﯾُْﺆَﺧﺬُ ِﻣْﻨَﮭﺎ‬
َ ‫ﺷﻔَﺎ‬
َ ‫ﺲ‬
َ ‫ﻋْﺪٌل َوﻻَ ُھْﻢ ﯾُﻨ‬
2:47O Children of Israel! call to mind My favor which I bestowed on you and that I made you
excel the nation.
2:48And be on your guard against the day when one soul shall not avail another in the least;
neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it,
nor shall they be helped.
Commentary
Qur'an: And be on your guard against the day when one soul shall not avail another in the least:
The temporal power and authority, with all its various systems and varying conditions, is based on
a necessity of life - the only justification of this institution is that it fulfils this need in the framework
of the prevailing factors of the society. It some times exchanges a commodity for another, gives up a
benefit for another, substitutes an order with another - without any hard and fast criterion to regulate such dispensations. The same phenomenon is observed in their judiciary. Logically, a crime must be
recompensed with punishment. Yet some times the judge, because of some extraneous reasons,
decides not to punish the criminal. Some times the criminal rouses in the judge an overwhelming
feeling of pity by his passionate appeal for mercy. Or he wins him over by bribe which induces him to
deliver an unjust judgment. Or an influential man intercedes with the judge on behalf of the said
criminal and the judge cannot ignore that intercession. Or, the said criminal becomes a state witness
leading to the conviction of even greater criminals, and is himself, thus, released without any
punishment. Or his tribe or colleagues get him freed from the clutches of the authorities. Whatever the
cause may be, it is a well-established custom in the worldly governments and human societies to let
the wrong-doers go free at times.
The ancient tribes and the idol-worshippers believed that the life hereafter was an extension of this
one; that the customs of this world were valid for that one too, and that the next world was permeated
by the same actions and reactions which prevailed in this one. Thus they offered sacrifices and
offerings to their deities seeking forgiveness for their sins or assistance in their needs; the offerings
were supposed to intercede on their behalf. Some times a sin was expiated or help was sought by
offering even a human sacrifice. They carried this idea of continuation of the life so far as to bury
with a man all types of necessities of life, not forgetting his ornaments and arms, in order that he might
use them on his onward journey; some times even his concubines and soldiers were buried alive with
him to keep him company. You may see a lot of such finds in archaeological museums around the
world. Some such ideas have persisted even among the Muslims - with all their diverse cultures and
languages, albeit in modified forms.
The Qur'an has rejected all such superstitious beliefs and baseless ideas in no uncertain terms:
… and the command on that day shall be entirely Allah's (82:19).
… and they see the chastisement and their ties are cut asunder (2:166).
And certainly you have come to Us alone as We created you at first, and you have left behind
your backs the things which We gave you, and We do not see with you your intercessors about
whom you asserted that they were (Allah's) associates in respect to you; certainly the ties between
you are now cut off and what you asserted is gone from you (6:94).
There shall every soul become acquainted with what is sent before, and they shall be brought
back to Allah, their true Master and what they did fabricate shall escape from them (10:30).
There are many similar verses; and they show that the life hereafter is cut off from the natural
causes which govern this life, and is quite separate from material connections. Once this principle is
understood all the above-mentioned myths would automatically be cleared away. But the Qur'an is not
content with this general declaration; it refutes each and every myth and superstition described above:
And be on your guard against the day when one soul shall not avail another in the least;neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it,
nor shall they be helped (12:48)
… before the day comes in which there is no bargaining, neither any friendship nor
intercession(2:254)
The day on which a friend shall not avail (his) friend aught… (44:41).
… there shall be no savior for you from Allah… (40:33).
What is the matter with you that you do not help each other? Nay! on this day they are
submissive (37:25 - 26).
And they worship beside Allah what can neither harm them nor profit them, and they say: "These
are our intercessors with Allah" Say: "Do you (presume to) inform Allah of what He knows not in
the heavens and the earth?" Glory be to Him, and supremely exalted is He above what they set up
with Him. (10: 18).
… the unjust shall not have any friend nor any intercessors who should be obeyed (40:18).
So we have no intercessors, nor a true-friend (26:100-101).
There are many other verses of the same theme, all rejecting the intercession on the Day of
Resurrection.
On the other hand, the Qur'an does not totally reject the intercession; rather it confirms it to a
certain extent. For example, it says:
Allah is He Who created the heavens and the earth and what is between them in six periods and
He is firmly established on the throne; you have not besides Him any guardian or any intercessors;
will you not then mind? (32:4)
… there is no guardian for them, nor any intercessor besides Him (6:51).
Say: Allah's is the intercession altogether" (39:44).
… whatever is in the heavens and whatever is in the earth is His; who is he that can intercede
with Him but by His permission? He knows what is before them and what is behind them (2:255).
Surely your Lord is Allah, Who created the heavens and the earth in six periods; and He is
firmly established on the throne; regulating the affair; there is no intercessor except after His
permission (10: 3).
And they say,- "The Beneficent God had taken to Himself a son." Glory be to Him! Nay! they are
honored servants; they do not precede Him in speech and (only) according to His commandment do
they act. He knows what is before them and what is behind them, and they do not intercede except
for whom He approves, and for fear of Him they tremble (21:26 - 28).
And those whom they call upon besides Him have no authority for intercession, but he who bears
witness of the truth, and they know (him) (43:86).
They shall have no authority for intercession, save he who has made a covenant with the
Beneficent God(19:87).
On that day shall no intercession avail except of him whom the Beneficent God allows and
whose word He is pleased with. He knows what is before them and what is behind them, while they
do not comprehend Him in knowledge And intercession will not avail aught with Him save of him
whom He permits (34:23).
And how many an angel is there in the heavens whose intercession does not avail at all except
after Allah has given permission to whom He pleases and chooses (53: 26).
Some of these verses (like the first three) say that intercession is reserved for Allah, while the rest
declare that others too may intercede with Allah's permission. In any case, all of them confirm the
intercession per se. How are these verses related to the preceding ones which totally reject
intercession? It is exactly the same relation that exists between the verses that say that the knowledge
of unseen is reserved to Allah and those which declare that others too may have that knowledge with
the permission of Allah. As Allah says:
Say: "No one in the heaven and the earth knows the unseen but Allah" (27:65).
And with Him are the keys of the unseen, does not know it any except He (6:59).
The Knower of the unseen! so He does not reveal His secrets to any, except to him whom He
chooses of an apostle (72:27).
The same is the case with various verses on the subjects of creating, sustaining, giving death,
causality, command, authority and similar things. Some verses reserve them for Allah, while some say
that others too may do these things. It is a well-known style of the Qur'an: first it rejects the idea that
anyone other than Allah has any virtue or perfection; thereafter it confirms the same virtue or
perfection for others depending on the permission and pleasure of Allah. When read together, the
verses show that nobody has any virtue by his own power and right; whatever excellence there may
be, he has got it because Allah has given it to him. Allah puts much emphasis to this fact; He attaches
the proviso of His will even for those things which are firmly decreed by Him. For example:
So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning
in it; abiding therein so long as the heavens and the earth endure, except as your Lord please;
surely your Lord is the (mighty) doer of what He intends. And as to those who are made happy, they
shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your
Lord please; a gift which shall never be cut off (11:106 -108).
Note that abiding for ever is made dependent on the pleasure of Allah, even in case of the garden,
although it is a gift which shall never be cut off. It emphasizes the fact that even when Allah firmly
decrees a thing, it does not pass out of His control or authority; "Surely your Lord is (mighty) doer of
what He intends" (11:107). When Allah gives a thing, it does not go out of His total possession. When
He denies some thing to someone, it is not done to protect Himself against any need or poverty!
In short, the verses that reject intercession - albeit talking about the Day of Resurrection - do so in
the context of intercession independent of Allah's authority; while the ones proving it, prove it
basically for Allah and then, depending on His pleasure, for others.
Thus the intercession is proved for other than Allah with His permission.
Now we should see what is the meaning of intercession? Who may intercede? On behalf of whom?
And when? How is it related to the divine forgiveness?
Qur'anic Discourse About Intercession
1. WHAT IS THE MEANING OF INTERCESSION?
"Ash-Shafa'ah" (intercession) is derived from "ash-shaf'" which means "even" as opposed to odd
- the interceder adds his own recommendation to the plea of the petitioner; in this way the number of
pleaders becomes even, and the weak plea of the petitioner is strengthened by the prestige of the
intercessor. We are accustomed in our social and communal life to seek others' intercession and help
for fulfilling our needs. We resort to it to get an advantage or to ward off a disadvantage. Here we are
riot talking about an advantage or a disadvantage, a benefit or a harm that is caused by natural causes,
like hunger and thirst, heat or cold, illness or health; because in such cases we get what we want
through its natural remedies, like eating and drinking, wearing clothes, getting treatment and so on.
What we are talking here about is the benefit and harm, punishment and reward resulting from the
social laws made by civil authorities. Rising from the very relationship of mastership-and-servitude
and for that matter, between every ruler and ruled - there are some commandments, orders and
prohibitions; one who follows and obeys them is praised and rewarded, and the one who disobeys is
condemned and punished; that reward or punishment may be either material or spiritual. When a
master orders his servant to do or not to do a thing, and the servant obeys him he gets its reward, and
if he disobeys he is punished. Whenever a rule is made, the punishment for its infringement is laid
down too. This is the foundation which all the authorities are built upon.
When a man wants to get a material or spiritual benefit but is not suitably qualified for it; or when
he desires to ward off a harm which is coming to him because of his disobedience, but has no shield
to protect himself, then comes the time for intercession.
In other words, when he wants to get a reward without doing his task, or to save himself from
punishment without performing his duty, then he looks for someone to intercede on his behalf. But
intercession is effective only if the person for whom one intercedes is otherwise qualified to get the
reward and has already established a relationship with the authority. If an ignorant person desires
appointment to a prestigious academic post, no intercession can do him any good; nor can it avail in
case of a rebellions traitor who shows no remorse for his misdeeds and does not submit to the lawful
authorities. It clearly shows that intercession works as a supplement to the cause; it is not an
independent cause.
The effect of an intercessor's words depends on one or the other factor which may have some
influence upon the concerned authority; in other words, intercession must have a solid ground to stand
upon. The intercessor endeavors to find a way to the heart of the authority concerned, in order that the
said authority may give the reward to, or waive the punishment of, the person who is the subject of
intercession. An intercessor does not ask the master to nullify his mastership or to release the servant
from his servitude; nor does lie plead with him to refrain from laying down rules and regulations for
his servants or to abrogate his commandments (either generally or especially in that one case), in
order to save the wrong-doer from the due consequences; nor does he ask him to discard the canon of
reward and punishment, (either generally or in that particular case). In short, intercession can
interfere with neither the institution of mastership and servantship nor the masters authority to lay
down the rules; nor can it effect the system of reward and punishment. These three factors are beyond
the jurisdiction of intercession.
What an intercessor does is this: He accepts the inviolability of the above-mentioned three aspects.
Then he looks at one or more of the following factors and builds his intercession on that basis:
a. He appeals to such attributes of the master as give rise to forgiveness, e.g., his nobility,
magnanimity and generosity.
b. He draws attention to such characteristics of the servant as justify mercy and pardon, e.g., his
wretchedness, poverty, low status and misery.
c. He puts at stake his own prestige and honor in the eyes of the master.
Thus, the import of intercession is like this: I cannot and do not say that you should forget your
mastership over your servant or abrogate your commandment or nullify the system of reward and
punishment. What I ask of you is to forgive this defaulting servant of yours because you are
magnanimous and generous, and because no harm would come to you if you forgive his sins; and/or
because your servant is a wretched creature of low status and steeped in misery; and it is befitting of
a master like you to ignore the faults of a slave like him; and/or because you have bestowed on me a
high prestige, and I implore you to forgive and pardon him in honor of my intercession.
The intercessor, in this way, bestows precedence on the factors of forgiveness and pardon over
those of legislation and recompense. He removes the case from the latter's jurisdiction putting it under
former's influence. As a result of this shift, the consequences of legislation (reward and punishment)
do not remain applicable. The effect of intercession is, therefore, based on shifting the case from the
jurisdiction of reward and punishment to that of pardon and forgiveness; it is not a confrontation
between one cause (divine legislation) and the other (intercession).
By now it should have been clear that intercession too is one of the causes; it is the intermediate
cause that connects a distant cause to its desired effect.
Allah is the ultimate Cause. This causality shows itself in two ways:
First: In creation: Every cause begins from Him and ends up to Him; He is the first and the final
Cause. He is the real Creator and Originator. All other causes are mere channels to carry His
boundless mercy and limitless bounty to His creatures.
Second: In legislation: He, in His mercy, established a contact with His creatures; He laid down
the religion, sent down His commandments, and prescribed suitable reward and appropriate
punishment for His obedient and disobedient servants; He sent prophets and apostles to bring us good
tidings and to warn us of the consequences of transgression. The prophets and apostles conveyed to us
His message in the best possible way. Thus His proof over us was complete:and the word of your
Lord has been accomplished with truth and justice, there is none to change His words… (6: 115).
Both aspects of causality of Allah may be, and in tact are, related to intercession.
1. Intercession in creation: Quite obviously the intermediary causes of creation are the conduits that
bring the divine mercy, life, sustenance and other bounties to the creatures; and as such they are
intercessors between the Creator and the created. Some Qur'anic verses too are based on this very
theme: whatever is in the heavens and what is in the earth is His; who is he that can intercede with
Him but by His permission (2:255); Surely your Lord is Allah, who created the heavens and the
earth in six periods, and He is firmly established on throne, regulating the affair; there is no
intercessor except after His permission (10: 3).
Intercession in the sphere of creation is only the intermediation of causes between the Creator and
the created thing and effect, in bringing it into being and regulating its affairs.
2. Intercession in legislation: Intercession, as analyzed earlier, is effective in this sphere too. It is
in this context that Allah says: On that day shah no intercession avail except of him whom the
Beneficent God allows and whose word He is pleased with (20: 109); And intercession will not
avail aught with Him save of him whom He permits (34:23); And how many an angel is there in the
heavens whose intercession does not avail at all except after Allah has given permission to whom
He pleases and chooses (53:26);and they do not intercede except for him whom He approves…
(21:28); And those whom they call upon besides Him have no authority for intercession, but he
who bears witness of the truth and they know(him) (43:86). These verses clearly affirm intercessory
role for various servants of Allah both men and angels — with divine permission and pleasure. It
means that Allah has given them some power and authority in this matter, and to Him belongs all the
kingdom and all the affairs. Those intercessors may appeal to Allah's mercy, forgiveness and other
relevant attributes to cover and protect a servant who otherwise would have deserved punishment
because of his sins and transgressions. That intercession would transfer his case from the general law
of recompense to the special domain of grace and mercy. (It has already been explained that the effect
of intercession is based on shifting a case from the former's to the latter's jurisdiction-, it is not a
confrontation between one law and the other.) Allah clearly says: … so these are they of whom Allah
changes the evil deeds to good ones (25:70). Allah has the power to change one type of deed into
other, in the same way as He may render an act null and void. He says: And We will proceed to what
they have done of deeds, so We shah render them as scattered floating dust (25:23); … so He
rendered their deeds null (47:9); If you avoid the great sins which you are forbidden, We will
expiate from you your (small) sins(4:31); Surely Allah does not forgive that any thing should be
associated with Him, and forgives what is besides that to whomsoever He pleases (4:48). The last
quoted verse is certainly about the cases other than true belief and repentance, because with belief
and repentance even polytheism is forgiven, like any other sin. Also Allah may nurture a small deed
to make it greater than the original: These shall be granted their reward twice (28:54); Whoever
brings a good deed, he shall have ten like it (6:160). Likewise, He may treat a nonexistent deed as
existing: And (as for) those who believe and their offspring follow them in faith, We will unite with
them their offspring and We will not diminish to them aught of their work; every man Is
responsible for what he has done(52:21).
To make a long story short, Allah does what He please, and decrees as He wills. Of course, He
does so pursuant to His servants' interest, and in accordance with an intermediary cause - and
intercession of the intercessors (e.g., the prophets, the friends of Allah and those who are nearer to
Him) is one of those causes, and certainly no rashness or injustice is entailed therein.
It should have been clear by now that intercession, in its true sense, belongs to Allah only; all His
attributes are intermediaries between Him and His creatures and are the channels through which His
grace, mercy and decrees pass to the creatures; He is the real and all-encompassing intercessor: Say:
"A1lah's is the intercession altogether" (39:44); … you have not besides Him any guardian or any
intercessor (32:4), … there is no guardian for them nor any intercessor besides Him (6:51). The
intercessors, other than Allah, get that right by His permission, by His authority.
In short, intercession with Him is a confirmed reality - in cases where it does not go against the
divine glory and honor.
2. THE OBJECTIONS AGAINST INTERCESSION
Intercession, as explained above, is a confirmed reality not in every case but in approved ones.
The Qur'an and the traditions do not prove more than this. A little meditation on the meaning of
intercession is enough to lead to this conclusion. Intercession is mediation in causality and
effectiveness. Obviously causality cannot be limitless and unconditional. No cause can be a cause of
every effect, nor can an effect be governed by every cause - otherwise it would render the system of
cause and effect null and void. Those who do not believe in intercession have fallen in this very trap -
they thought that we affirm the intercession in its totality without any condition or limit. All their
objections emanates from this very misunderstanding:
First Objection: Allah has threatened to punish the wrongdoer; now supposedly He waives the
punishment on the Day of Judgment. The question is whether this waiver is justice or injustice. If it is
justice, then the original promise of punishment would be injustice, quite unworthy of divine majesty;
and if it is injustice, then the intercession of the prophets, for example, would be a plea for injustice,
and it is a folly that should not be attributed to the prophets.
Reply - First: What will they say about those, orders that are given only to test the royalty of a
servant and are changed at the last moment, like the order to Ibrahim to kill Isma'il? Surely its waiver
too like the original order was based on justice. Such orders are given only to test the hidden quality
of the servant concerned. Likewise, it may be said that salvation is written for all the believers. The
laws of the shari'ahwere ordained with punishments prescribed for transgressors - in order that the
disbelievers should perish because of their disbelief. As for the obedient believers their rank would
be enhanced by their good deeds. And as for the disobedient believers, they would be rescued by
intercession: that intercession might be effective either totally or partially; in later case, they would
have to suffer some of the punishments in al-Barzakh or on the Day of Judgment itself and then they
would get deliverance.
Thus the original law with the prescribed punishment for the defaulters is nothing but justice, and,
the subsequent waiver of that punishment too is nothing but justice.
Second: The waiver of the prescribed punishment as a result of intercession could be compared
with the previous order - in being based on justice or injustice - only if that waiver were a
contradiction of the previous order. But we have explained that it is not so. Intercession is not a
contradiction of, or confrontation between one cause (divine legislation) and the other (intercession);
it is in tact shifting his case from one jurisdiction (reward and punishment) to the other (mercy and
forgiveness).
Second Objection: It is the established practice of Allah, that His actions are safe from
contradiction and conflict. Whatever He decrees and orders, without any exception, runs on an
established pattern. And this is the foundation which the system of cause and effect has been built
upon. Allah says: This is a straight path with Me, Surely, as regards My servants, thou hast no
authority over them except those who follow thee of the deviators. And surely Hell is the promised
place of them all (15:41-43); And (know) that this is My path, the straight one, therefore, follow it,
and follow not (other) ways, for they will scatter you away from His way (6:153); For you shall not
find any alteration in the course of Allah; and you shall not find any change in the course of Allah
(3 5:43). And intercession, if effective, would certainly create conflict and contradiction in the
actions Allah: If intercession caused waiver of punishment from all the sinners, of all their sins, then
it would defeat the very purpose of the shari'ah and would turn the whole system into a joke. And if
only some of the sinners, or only some of their sins were forgiven, then there would occur
contradiction in divine actions and change and alteration in Allah's established course. Certainly, all
the sinners are transgressors and every sin is disobedience of divine command. Therefore, forgiving
only some of them or only some of their sins, because of intercession, would be impossible.
Intercession is used in this life of ours, where people are influenced by their desires or social
connections. It cannot work in the affairs of the shari'ah nor can it influence the divine Judgment in
any way.
Reply: No one doubts that the path of Allah is straight and His course without any change or
conflict. But it should not be forgotten that this one and unchanged course is based on all His relevant
attributes, not on only one or two of them.
Allah is the One Who bestows on every creature diverse things like life death, sustenance, bounty
and so on. These are the decrees that are contradictory or unrelated to each other; they do not have the
same connection with the issuing authority i.e. God. Otherwise the relationship of cause and effect
would become null and void. For example, Allah does not restore a sick man to health by virtue of
His death-giving power; rather He does so because He is Merciful, Benevolent, Giver of health and
Bestower of bounties. Likewise, He does not destroy an arrogant tyrant by His mercy and
beneficence, but because He is the Avenger, the Omnipotent and the Subduer. The Qur'an is the best
witness of this fact: Whenever it ascribes an event or affair to Him, it invariably always mentions the
appropriate attribute by which that affair or event was decreed and managed.
You may say that every affair and every thing is decreed by Allah because of its underlying benefit
and good. And He does whatever He does by His all relevant attributes, and not by only one or some
of them. There is always action and reaction between benefits and good of various courses of a
certain affair; and Allah issues His decree as a result of His knowledge that encompasses ail those
aspects; His vision is not limited to one or two sides only. Had there been one fixed cause or
attribute, there would have been no change or difference between a believer and a non-believer,
between a pious person and a debauchee; but there are numerous causes and attributes, and their sumtotal often has effects quite different from the effect of its individual parts.
Therefore, intercession, and the consequent waiver of punishment - based on sum-total of numerous
causes like mercy, pardon, Judgment, and giving everyone his due right - does not entail any change in
the established course, nor any deviation from the right path.
Third Objection: Intercession, according to common understanding, prevails upon the authority to
do against his original will. In other words, the original will is abrogated and changed because of the
intercessor. A just judge would never accept an intercession unless his knowledge is changed, e.g.,
his original Judgment was wrong, and then he was made to realize that justice demanded a course
opposite to his original plan. An unjust judge would accept intercession of his friends knowing fully
well that the course suggested was wrong; but he values his personal relations more than the demands
of justice and equity. Obviously, both these alternatives are impossible so far as Allah is concerned;
His will is related to His knowledge, and His knowledge is eternal and unchangeable.
Reply: Intercession has nothing to do with change of will or knowledge. What actually changes is
the thing willed about or known. Allah knows that a certain man will pass through various stages in
his life; for a time his condition will be excellent - and Allah wills about him a certain will, and He
knows that later his condition will change - and He wills about him another will; and every day He is
in a (new) state (of glory). And He has said: Allah effaces what He pleases and establishes
(likewise), and with Him is the bases of the Book (13:39); Nay, both His hands are spread out, He
expends as He pleases (6:64). The same happens with out knowledge and will. We know that soon
night will come and we will not be able to see in darkness, but a few hours later the sun will rise
dispelling the darkness. When night comes out will is directed to light a lamp, and later when the
morning comes the will is directed to extinguish that lamp. In this case, there was no change at all in
out knowledge and will; what changed was the objects of that knowledge and will. And consequently
they ceased to be governed by that knowledge and that will. After all, not every knowledge is related
to every known object, nor every will is connected to every purpose.
What is impossible for Allah is disagreement of His knowledge with the thing known, or of His
will with its object - while that thing or object remains unchanged. In other words, it is impossible
for Him to be mistaken in His knowledge or for His will to be ineffective. We see an apparition far
away and take it to be a man; on coming nearer we find that it was a horse. In this case, out
"knowledge" did not agree with its object; it was a mistake.
Likewise, we intend to do a certain work, then we realize that it would be wrong to do so; here our
"will" was cancelled and became ineffective. But in these cases the objects of our knowledge and
will had not changed. Such "disagreement" is certainly impossible for Allah. But as we have seen,
intercession and the subsequent waiver of punishment does not come into this category.
Fourth Objection: Had Allah promised intercession, or had His prophets brought this message to
their nations, the people would have been emboldened to disobey the commandments of Allah, and to
transgress the limits of the shari'ah. It would have defeated the whole purpose behind the institutions
of prophethood and religion. If we are to avoid this inherent difficulty, we shah have to interpret the
relevant Qur'anic verses and traditions in a way that does not collide with this basic concept.
Reply - First: What will they say about the verses showing that Allah's mercy and forgiveness is
all-encompassing? For example: Surely Allah does not forgive that any thing should be associated
with Him, and forgives what is besides that to whomsoever He pleases (4:48). This verse, as
explained earlier, covers the cases other than repentance, as the exception of polytheism shows because in cases of repentance even polytheism may be forgiven.
Second: The promise or message of intercession could incite people to disregard the rules of
theshari'ah, if it were accompanied by one of the following factors:
1. If it had pin-pointed either the sinner - by name or description - who was to be forgiven through
intercession; or the particular sin that was to be wiped off - unconditionally, definitely and without
any ambiguity.
2. Or, if intercession were effective against all types of punishment and at all times.
Read the following sentences to understand what the above conditions mean:
"All men, or a named group of men, will never be held responsible for any sins they commit; nor
they ever be punished for their transgressions."
"A particularly named sin will never be punished for."
Obviously, such declarations would defeat the basic purpose of the shari'ah.
But Allah has kept both things vague. He has never said what sins or which sinners might benefit
from intercession, nor has He Said whether all or only some of the punishment would be waived; nor
has He made it clear whether or not the intercession would be effective in every condition and at all
times. As all these things have been kept vague, no one could be sure of getting the benefit of
intercession. In view of this uncertainty, he cannot feel bold to trespass the limits of Allah. On the
other hand the possibility of intercession would save him from losing the hope of divine mercy, will
keep him away from despair and despondency, from pessimism and hopelessness. Then there is the
verse: If you avoid great sins which you are forbidden, We will expiate from You your (small)
sins… (4:31). It clearly says that Allah will forgive small sins and waive the punishment, provided
the servant shuns great sins. If Allah can say, "If you avoid great-sins, I shall forgive the small ones",
He can as easily say, "If you keep your belief pure until you come to Me with unpolluted faith, I shall
accept the intercession of intercessors on your behalf." The important thing is to keep the faith
strong; the sins weaken the faith, harden the heart and lead to polytheism. Allah has said: But
none feels secure from Allah's plan except the people who shah perish (7:99); Nay! rather what
they used to do has become like rust upon their hearts (83:14); Then evil was the end of those who
did evil, because they rejected the signs of Allah… (30:10).
The hope of divine mercy (generated by the belief of intercession), in many cases, leads to
repentance, piety and good deeds - and often the servant reaches a stage where intercession is not
needed after all. It is in fact the most important benefit of this belief.
Likewise, if it were mentioned who would benefit from intercession or which sins were likely to
be interceded about, but it was declared that it would nevertheless entail some types of punishment up
to a certain period, the man could not feel bold to commit sins.
And the fact is that the Qur'an has nowhere pin-pointed the sin or the sinner likely to benefit from
intercession. On the contrary, it speaks only of averting the punishment from some people. And no
objection can be leveled against such a vague expression.
Fifth Objection: Utmost that reason may prove is the possibility, and not the actuality, of
intercession - in fact, it does not prove even that much. So far as the Qur'an is concerned, it does not
show that intercession will actually take place. Some verses refute the idea of intercession altogether,
e.g., … the day comes in which there is no bargaining, neither any friendship nor
intercession (2:254). Other verses say that intercession shall be of no avail, e.g., So the intercession
of intercessors shall not avail them(74:48). Still others, after refuting the actuality of intercession,
add the proviso like, but by His permission (2:255), except after His permission (10:3),except for
him whom He approves (21:28). This style (a negative followed by exception of divine permission
or approval) is used in the Qur'an invariably always to emphasize the negative statement; for
example, it says: We will make you recite so you shall not forget, except what Allah pleases (87:67); Abiding therein so long as the heavens and the earth endure, except as your Lord
pleases (11:107). Obviously, there is no definite declaration in the Qur'an proving the actuality of
intercession. As for the traditions, those giving its details are not reliable; and the reliable ones do
not say more than the Qur'an does.
Reply: As for the verses refuting the intercession we have already explained that what they reject
is the intercession without the permission of Allah. The verse 74:48, which says that "the intercession
of intercessors shall not avail them", is not a proof against intercession; on the contrary it proves its
actuality. The verse is in the Chapter, "The Clothed One' and speaks about "them", i.e., a particular
group of wrong-doers mentioned in verses 41 to 47; it is they who shall not benefit from the
intercession of intercessors; it does not speak about all the sinners. Moreover, it uses the phrase, "the
intercession of intercessors." There is a difference between saying, "Intercession shall not avail
them", and saying, "Intercession of intercessors shall not avail them." When an infinitive verb or
verbal noun is used in genitive or possessive case, it proves its actual existence, as ash-Shaykh
'Abdu'l-Qahir has clearly written in Dala'ilu'l- I'jaz. Therefore, the expression, "intercession of
intercessors" proves that some intercession shall definitely take place on that day, although that
particular group shall not be able to benefit from it. Also, the plural, "intercessors" points to the
presence of a group of intercessors. Look for example at the phrases: she was of those who remained
behind (7:83); and he was one of the unbelievers covenant does (2:34); so he is of those who go
astray (7:175); My convenant does not include the unjust ones (2:124). The plurals in all these
phrases would have been irrelevant if they did not mean existence of more than two persons having
the attributes mentioned. Likewise, the verse: So the intercession of intercessors shall not avail
them, instead of refuting the intercession, clearly proves the existence of intercessors and, therefore,
intercession. As for the verses that contain the exceptions, "but by His permission", "except after His
permission", they clearly prove the actuality of intercession, especially as the infinitive verb
"permission" is used in genitive case (His permission). No one having a taste of Arabic literature can
entertain any doubt about it.
It is childish to say that the two phrases, "but by His permission" and "except for him whom He
approves" mean the same thing, i.e., the divine will. Moreover, the Qur'an has used various phrases
of exception in various places, e.g., "but by His permission", "except after His permission", "except
for him whom He approves" and "but he who bears witness of the truth and they know (him)." Even if
we accept that the divine permission and divine approval mean the same thing, i. e., divine will, can
it bc said that the last-mentioned phrase (but he who bears witness of the truth… ) too implies the
same? Such interpretation implies such inexactness and laxity in talk as even an ordinary Arab would
not like attributed to him, let alone an eloquent one. Can we accuse the most eloquent divine speech,
i.e., the Qur'an, of such inarticulateness?
As for the traditions, we shall show later that they too follow the line adopted by the Qur'an.
Sixth Objection: The verses do not say clearly that on the Day of Judgment, the punishment would
be averted from the wrong-doers, after the sin has been proved and the sentence pronounced. The
intercession attributed to the prophets means that they were the intermediaries between the Lord and
His servant, they received revelation from their Lord and conveyed it to the people and guided them
to the right path, leading them to spiritual and ethical perfection. In this sense, they are the
intercessors for the believers in this world as well as in the hereafter.
Reply: No doubt, it is one of the aspects of intercession; but intercession is not limited to this
much. The prophets called their people to the true faith and repentance, and this is the intercession
mentioned by the objector. Now let us look again at the verse: Surely Allah does not forgive that any
thing should be associated with Him, and forgives what is besides - that to whomsoever He
pleases (4:48). As described earlier, this verse covers the cases other than the true faith and
repentance. (True faith and repentance would wipe out the polytheism too.) The exception of
polytheism shows that here the talk is about other things - and intercession, in themeaning explained
by us, is one those cases.
Seventh Objection: Reason does not prove that intercession really exists; and the Qur'anic verses
on this subject are ambiguous - in one place they prove it, at others refute it; sometimes they add some
proviso, at the other they speak unconditionally. Therefore, the ethics of religion demands that we
should believe in all of them and leave their meaning to Allah.
Reply: The ambiguous verses, when referred to the decisive ones, become decisive themselves. It
is an easy process which is not beyond our ability and power. We shall explain this subject when
writing about the verse: of it there are some verses decisive, they are the basis of the Book, and
others are ambiguous… (3:).
3. WHO WILL BENEFIT FROM INTERCESSION?
As explained earlier, it was not in the best interest of religious guidance to pin-point who should
benefit from intercession on the Day of Judgment. But vague hints and ambiguous statements can do no
harm, and the Qur'an has used them to give us a general idea. Allah says: Every soul is held in pledge
for what it has earned, except the people of the right hand, in gardens; they shall ask each other
about the guilty: "What has brought you into hell?" They shall say: "Wewere not of those who
prayed, and we used not to feed the poor; and we used to enter (into vain discourse) with those who
entered (into vain discourse); and we use to call the Day of Judgment a lie, till death overtook us."
So the intercession of intercessors shall not avail them (74:38-48). The verses declare that every
soul shall remain mortgaged on the Day of Judgment for the sins it has earned, held responsible for
the wrongs done in this life. The only exception is of the people of the right hand - they shall be
released from that pledge, and shall settle in the gardens. They shall see the wrongdoers who shall be
held captive of their sins, and herded into hell; they shall ask them for the reason of their entering into
hell, and the guilty shall reply by enumerating four sins as the cause of their disgrace and punishment.
And because of those sins, they shall lose the benefit of the intercession of intercessors.
It implies that the people of the right hand would be free from those sins which deprive a man of
the benefit of intercession. Allah shall release them from the fetters of sins and wrongs; and this
release shall be as a result of the intercession of intercessors.
The verses are a part of the Chapter 74, (The Clothed One); it was revealed at Mecca at the
beginning of the Call, as its contents amply prove. At that time the prayer and zakat as known to us
were not promulgated. In this context the prayer, mentioned in the verse, "We were not of those who
prayed", could only mean turning one's face towards Allah with humility and submission; likewise,
the verse, "and we used not to feed the poor", could only refer to general spending on the poor in the
way of Allah. Al-Khawd (= translated here as entering into vain discourse) literally means to wade
into water, to plung or rush into something. The verse, "we used to enter (into vain discourse)… ",
implies entanglement in the vain things of this life, which distract a man from remembrance of the
hereafter; it may also mean vilification of the verses which remind one of the Day of Reckoning.
Those wrongdoers, therefore, shall be guilty of four sins: (1) Not turning their faces towards Allah
with humility and submission; (2) not spending in the way of Allah; (3) vilification - of divine
revelations; and (4) calling the Day of Judgment a lie. These four evils destroy the foundation of
religion. Religion demands following the purified guides, setting one's face towards Allah, turning
away from the worldly distractions, setting one's eyes on the Day of Judgment. If a man succeeds in it,
he will be free from the third and the fourth sins, i.e., vilification of divine revelation and calling the
Day of Judgment a lie. When, in this way, his fundamental belief is secured, he shall feel the urge to
turn towards Allah and to help fellow human beings. These two factors are represented in these
verses by prayer and spending in the way of Allah. Faith and deed all would thus combine to build
the structure of religion. Other elements, like belief in Oneness of God and the prophethood, would
naturally follow.
The people of the right hand are the ones who shall benefit from the intercession; and they are the
ones whose religion and faith Allah is pleased with. They may come on the Day of Judgment with
perfect deeds - and in that case there will be no need for any intercession; or they may come burdened
with some sins and it is they who shall benefit from the intercession. Therefore, the intercession shall
be for those people of the right hand who may have committed some sins.
Allah says: If you avoid the great sins which you are forbidden, We will expiate from you
your (small) sins(4:31). Therefore, anybody coming on the Day of Judgment with a sin not expiated,
shall certainly be guilty of a great sin; had it been a small one it would have been expiated long ago.
We have to conclude from this verse that the intercession shall be for those people of the right hand
who shall be guilty of great sins. The Prophet has said: "Verily my intercession is for those of
my ummah who shall have committed great sins; as for the good doers, there shall be no difficulty for
them … "
The designation, "the people of the right hand", is the opposite of "the people of the left hand."
These Qur'anic terms are based on the fact that man, on the Day of Judgment, shall be given his book
of deeds either in his right hand or in the left. Allah says: (Remember) the day when We will call
every people with their Imam; then whoever is given his book in his light hand, these shall read
their book; and they shall not be dealt with a whit unjustly. And whoever is blind in this, he
shall (also) be blind in the hereafter; and more erring from the way (17:71-72). We shall describe,
when writing about this verse, that getting the book in the right hand is synonymous with following the
rightful Imam; likewise getting the book in the left hand means following a misguiding leader or
lmam. Allah says about Pharaoh: He shall lead his people on the resurrection day, and bring them
down to the fire (11:98). It means that not only the required four qualities but even the nomenclature,
"the people of the right hand", is based on the fact that they followed an approved religion, that Allah
was pleased with them.
Allah says in another place: and they do not intercede except for him whom He approves (21:28).
This approval is general and without any condition or qualification. It is not like the one mentioned in
verse:… except of him whom the Beneficent God allows and whose word He is pleased
with (20:109), where approval or pleasure is related to the servant's word. In the verse under
discussion the pleasure or approval is related to them, not to their deed; in other words, "whom He
approves" means 'whose religion He approves'. Accordingly this verse too has the same import as the
previous ones.
Again Allah says: The day on which We will gather the pious ones to the Beneficent God as the
guests of honor, and We will drive the guilty to hell like (thirsty) herd (to the watering place). They
shall own not any intercession, save he who has made a covenant with the Beneficent God (19:8587). The one who has made a covenant with Allah shall be given possession of intercession. It should
not be forgotten that not every guilty servant is an unbeliever. Allah says:Whoever comes to his
Lord (being) guilty, for him is surely hell; he shall not die therein nor shall he live; and whoever
comes to Him a believer (and) he has done good deeds indeed, these it is who shall have the high
ranks (20:74-75). According to these verses, anyone who is not a good-doing believer is guilty, no
matter whether he is an unbeliever or a wrong-doing believer. The latter group, i.e., those who have
true belief but have also committed sins, is the one that has made a covenant with God. Allah
says: Did I not enjoin you (make a covenant with you), O children of Adam! that you should not
worship the Satan? Surely he is your open enemy, and that you should worship Me; this is the
straight path (36:60-61). The phrase, " and that you should worship Me", is a covenant in the
meaning of order, enjoinment; and the sentence, "this is the straight path", is also a covenant by
implication because the straight path leads to felicity and safety. However, such believers shall enter
the hell because of the sins they had committed, then they shall be rescued by intercession. It is to this
covenant that the verse 2:80 alludes: (The Jews) Say: "Fire shall not touch us but for a few days.
Say: "Have you received a promise (covenant) from Allah?"These verses too, therefore, lead us to
the same conclusion, namely, the group that shall benefit from intercession on the Day of Judgment is
that of the believers who would have committed great sins; it is they whose religion and belief Allah
is pleased with and has approved.
4. WHO ARE THE INTERCESSORS?
It has been described that intercession takes place in two spheres: in creation and in legislation. So
far as the intercession in creation is concerned, all intermediary causes are intercessors because they
are placed between the Creator and the created.
As for the intercessors in the sphere of legislation and Judgment, they may be divided into two
categories: (1) intercessors in this life, and (2) those in the hereafter.
Intercessors in this life: All the things that bring a man nearer to Allah and make him eligible for
divine forgiveness. The following come into this category:
a. Repentance: Allah says: Say: … O my servants! who have acted extravagantly against their
own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely
He is the Forgiving, the Merciful. And return to your Lord… (39:53 - 54). It covers all the sins,
even polytheism; if one repents from it and believes in One God, one's previous polytheism is wiped
out and forgiven.
b. True faith: Allah says: 0 you who believe! Fear Allah and believe in His Apostle: He will give
you two portions of His mercy, and make for you a light with which you will walk, and forgive
you… (57:28).
c. Good deed: Allah has promised those who believe and do good deeds (that there is) for them
pardon and great recompense (5:9); 0 you who believe! Fear Allah and seek an approach (medium)
to Him… (5:35). There are many verses of this theme.
d. The Qur'an: Indeed has come to you from Allah a light and a manifest Book whereby Allah
guides him who follows His pleasure, into the ways of peace, and takes them out from darkness
towards the light by His will and guides them to the straight path (5:16).
e. * Any thing related to a good deed, like the mosques, holy places and auspicious days.
f. The prophets and the apostles, as they seek forgiveness for their people. Allah says: and had
they, when they were unjust to themselves, come to you and asked forgiveness of Allah, and the
Apostle had (also) asked forgiveness for them, they would have found Allah oft-returning (to
mercy), Merciful (4: 64).
g. The angels, as they too ask forgiveness for the believers. Allah says: Those who bear the throne
and those around it celebrate the praise of their Lord and believe in Him and ask forgiveness for
those who believe (40:7); … and the angels celebrate the praise of their Lord and ask forgiveness
for those on earth… (42:5).
h. The believers themselves, as they seek pardon for their believer brothers and for themselves.
Allah quotes them as saying: and pardon us, and forgive us, and have mercy on us, Thou art our
Guardian… (2:286).
Intercessors in the hereafter: We use the term, intercessor, in the meaning explained in the
beginning. The following come into this category:
a. The prophets and the apostles: Allah says: And they say: "The Beneficent God has taken to
Himself a son." Glory be to Him. Nay! they are honoured servants,- they do not precede Him in
speech and (only) according to His commandment do they act. He knows what is before them and
what is behind them, and they do not intercede except for him whom He approves… (21:26-28).
Those who were called 'son' of God, are in fact His honoured servants and they do intercede for him
whom He approves. Among them is 'Isa, son of Maryam, and he was a prophet. It means that the
prophets do intercede for approved persons.
Again Allah says: And those whom they call upon besides Him have no authority for (or, do not
own)intercession, but he who bears witness of the truth and they know (him) (43:86).
b. The angels: The preceding two verses prove that the angels too may intercede, because they too
were called daughters of Allah. M, Allah says: And how many an angel is there in the heavens
whose intercession does not avail at all except after Allah has given permission to whom He
pleases and chooses (53:26) On that day shall no intercession avail except of him whom the
Beneficent God allows and whose word He is pleased with, He knows what is before them and what
is behind them… (20:109-110).
c. The witnesses: Allah says: And those whom they call upon besides Him have no authority
for (or, do not own) intercession, but he who bears witness of truth and they know (him) (43:86).
This verse shows that those who bear witness of the truth do own (or, have authority for) intercession.
The witness mentioned here does not mean the one killed in the battlefield. It refers to the witness for
the deeds, as was described in the Chapter of the Opening, and will be further explained under the
verse: And thus we have made you a medium (i.e. just) nation that you may be witnesses over the
people and (that) the Apostle may be a witness over you… (2:143).
d. The believers: They shall be joined to the witnesses on the Day of Judgment; it follows that they
too may intercede like the witnesses. Allah says: And (as for)those who believe in Allah and His
apostles, these it is that are the truthful and the witnesses with their Lord… (57:19).
5. INTERCESSION: ABOUT WHAT?
The intercession in creation is related to every cause in this world of the cause and effect.
As for the intercession in matters of legislation and Judgment, some of them wipe out every sin and
its punishment, right from polytheism to the smallest one. For example, repentance done, and true faith
acquired, before the Day of Resurrection. Some wipe out effects of some particular sins, like some
specified good deeds. As for the issue under discussion, i.e., the intercession of the prophets and
other believers on the Day of Judgment, we have already explained that it shall avail those believers
who might have committed big sins, but whose faith Allah is pleased with.
6. WHEN WILL INTERCESSION BE EFFECTED?
We are talking here too about the intercession on the Day of Judgment to waive off the punishment
of sins. We have earlier quoted the verses of the Chapter 42 (The Clothed One): Every soul is held in
pledge for what it has earned, except the people of the right hand, in gardens they shall ask each
other about the guilty (74:38-41). As explained earlier, the verses clearly say who would benefit
from the intercession, and who wont. They also imply that the intercession will get the wrongdoing
believers released from fetters of their sins, and protect them from abiding for ever in the hell.
But there is nothing to show that intercession might avail against the turmoil of the Day of
Resurrection. Rather, the verse proves that it will be effective only for rescuing the guilty believers
from the hell, or preventing them from entering into it.
It may be inferred from the verses that this talk will take place after the people of the garden have
settled in the gardens, and the people of the hell in the hell; and that the intercessors shall then
intercede for a group of the guilty ones and rescue them from the hell. The phrase, "in gardens",
implies it, as does the question, "What has brought you into hell?" Both phrases imply a more or less
permanent abode. Likewise, the comment, "so the intercession… avails them not", denotes something
occurring in present time i.e. after both groups have settled in their abodes.
As for al-Barzakh (the period between death and the Day of Resurrection) and presence of the
Prophet and the lmams of the Ahlulbayt (a.s.) at the time of death and at the questioning in the grave
and the help given by them to the believer to overcome those difficulties (as will be described under
the verse: - And there shall not be any one of the people of the book but he must certainly believe
in him before his death(4:159), these things have nothing to do with intercession. It is rather
exercising the authority given to them by Allah over the creation. Allah says: … and on the most
elevated places there shall be men who know all by their marks, and they shall call out to the
dwellers of the garden: "Peace be on you; they shall not have yet entered it, though they hope"…
And the dwellers of the most elevated places shall call out to men whom they will recognize by
their marks, saying: "Of no avail were to you your amassing and your behaving haughtily.
Are these they about whom you swore that Allah will not bestow mercy on them?""Enter the
garden; you shall have no fear nor shall you grieve" (7:46-49). It gives a glimpse of the authority or
rule vested in them by the permission of Allah. If we look at the verse 17:71 from this angle, it too
throws light on this aspect: (Remember) the day when We will call every people with their Imam;
then whoever is given his book in his right hand. The intermediary position of the lmam in calling
every people and giving them their books is a sort of authority and rule vested in him by Allah.
To make a long story short, intercession shall happen at the very last stage on the Day of Judgment;
it shall bring the divine forgiveness to the guilty believers, prevent them from entering into hell and
take those out who would have entered into it; it shall be by extension of mercy and/or manifestation
of benevolence and magnanimity.
Traditions
Al-Husayn ibn Khalid narrates from ar-Rida (a.s.), who narrated through his forefathers from the
leader of the faithful (a.s.) that he said: "The Messenger of Allah (s.a.w.) said: 'Whoever does not
believe in my reservoir, and whoever does not believe in my intercession, may Allah not extend to
him my intercession.' Then he (s.a.w.) said: 'Verily my intercession is for those of my ummah who
shall have committed great sins; as for those good-doers, there shall be no difficulty for them.'" AlHusayn ibn Khalid said: "I asked ar-Rida (a.s.): 'O son of the Messenger of Allah! What is then the
meaning of the words of Allah, Mighty and Great is He: and they d not intercede except for him
whom He approves?' He (a.s.) said 'They do not intercede except for him whose religion Allah is
pleased with.'" (al-Amali as-Saduq)
The author says: The tradition of the Prophet, "Verily my intercession is… ", has been narrated by
both sects with numerous chains; and we have shown earlier that it is based on the theme of the
Qur'anic verses.
Suma'ah ibn Mihran narrates from Abu Ibrahim (a.s.) that he said about the words of Allah: may be
your Lord will raise you to a praised position: "The people, on the Day of Resurrection, will remain
standing for forty years; and the sun will be ordered so that it will ride over their heads and they will
be bridled by sweat – and the earth will be told not to accept any of their sweat. So they will
approach Adam to intercede for them and he will direct them to Nuh, and Nuh will direct them to
Ibrahim, and Ibrahim will direct them to Musa, and Musa will direct them to 'Isa, and 'Isa will direct
them saying: 'You should seek the help of Muhammad, the last prophet.' Thereupon, Muhammad
(s.a.w.) will say: 'I'll do it;' and will proceed until, arriving at the door of the garden, he will knock at
it. It will be asked, 'Who is it?' (while Allah knows better!), and he will say: 'Muhammad.' Then it
will be said: 'Open for him.' When the door will be opened he will turn to his Lord, falling insajdah.
He will not raise his head until he is told: 'Speak up and ask, you will be given; and intercede, your
intercession shall be granted.' He will raise his head and turning to his Lord will fall (again)
in sajdah. Then he will be promised as before; then he will raise his head. (Thereupon, he shall
intercede) until he will intercede even for him who would have been burnt in the fire. Therefore, on
the Day of Resurrection, no one among all the nations will be more eminent then Muhammad (s.a.w.);
and it is (the meaning of) the words of Allah: May be your Lord will raise you to a praised
position." (al-'Ayyashi)
The author says: This meaning is narrated by both sects in great number, in detail as well as in
short, with numerous chains; and it proves that the "praised position" means the position of
intercession. This tradition is not in conflict with intercession of other prophets, because probably
their intercession will be an offshoot of our Prophet's, and it will begin on his hand.
'Ubayd ibn Zurarah said: "Abu 'Abdillah (a.s.) was asked whether a believer would have the right
of intercession. He said: 'Yes.' Then someone said: 'Will even a believer need the intercession of
Muhammad (s.a.w.) on that day?' He said: 'Yes. The believers too will come with wrongs and sins;
and there will be none but he shall need the intercession of Muhammad on that day.'" ('Ubayd) said:
"And someone asked him about the words of the Messenger of Allah: 'I am the Chief of the children
of Adam, and I say this without boasting.' He said: 'Yes.' (Then) he said: 'He will hold the chain-link
of the door of the garden and open it; then he will fall in sajdah, and Allah will tell him 'Raise your
head, do intercede, your intercession shall be granted, and ask, you shall be given.' Thereupon he will
raise his head and intercede – and his intercession will be accepted; and he will ask and be
given." (ibid)
Muhammad ibn al-Qasim narrates through his chains from Bishr ibn Shurayh al-Basri that he said:
"I said to Muhammad ibn 'Ali (a.s.): 'Which verse in the Book of Allah is the most hope-inspiring?'
He said: 'And what do your people say (about it)?' I said: 'They say, (it is the verse), Say: "O my
servants! Who have acted extravagantly against their own souls, do not despair of the mercy of
Allah."' He said: 'But we, the people of the house, do not say so.' I said: 'Then what do you say about
it?' He said: 'We say (it is the verse), And soon will your Lord give you so that you shall be well
pleased. (It means) the intercession, by Allah the intercession, by Allah the intercession.'" (at-Tafsir,
Furat ibn Ibrahim)
The author says: The words of Allah, may be your Lord will raise you to a praised position,
refers to the Prophet's glorious position of intercession, as the numerous traditions of the prophet
himself prove. Moreover the wording of the verse too supports it: "will raise you" shows that it is a
position which he will attain in future, i.e. on the Day of Judgment; "praised" is general and
unconditional, and implies that he shall be praised by all men, past and present.Al-Hamd means to
praise someone for a good done to you intentionally. This definition shows that the Prophet will do
something by his own will and power which will benefit all of them and in return everyone will
praise him. That is why the Imam said in the tradition of 'Ubayd ibn Zurarah, "and there will no one
but he shall need the intercession of Muhammad that day."
We shall later explain it further.
‫‪16‬‬
‫‪Chapter‬‬
‫‪SURAH AL-BAQARAH, VERSES 49-61‬‬
‫ﻋِﻈﯿٌﻢ‪2:49‬‬
‫ﺴﻮُﻣﻮﻧَُﻜْﻢ ُ‬
‫ﻋْﻮَن ﯾَ ُ‬
‫ﺳﻮَء اْﻟﻌَﺬَا ِ‬
‫ﺴﺎءُﻛْﻢ َوِﻓﻲ ذَِﻟُﻜﻢ ﺑَﻼء ِّﻣﻦ ﱠرﺑُِّﻜْﻢ َ‬
‫َوِإْذ ﻧَﱠﺠْﯿﻨَﺎُﻛﻢ ِّﻣْﻦ آِل ِﻓْﺮ َ‬
‫ب ﯾُﺬَﺑُِّﺤﻮَن أ َْﺑﻨَﺎَءُﻛْﻢ َوﯾَْﺴﺘ َْﺤﯿُﻮَن ِﻧ َ‬
‫ﻋْﻮَن َوأ َﻧﺘ ُْﻢ ﺗ َﻨ ُ‬
‫ﻈُﺮوَن‪2:50‬‬
‫َوِإْذ ﻓََﺮْﻗﻨَﺎ ِﺑُﻜُﻢ اْﻟﺒَْﺤَﺮ ﻓَﺄ َﻧَﺠْﯿﻨَﺎُﻛْﻢ َوأ َْﻏَﺮْﻗﻨَﺎ آَل ِﻓْﺮ َ‬
‫ﺳﻰ أ َْرﺑَِﻌﯿَﻦ ﻟَْﯿﻠَﺔً ﺛ ُﱠﻢ اﺗ ﱠَﺨْﺬﺗ ُُﻢ اْﻟِﻌْﺠَﻞ ِﻣﻦ ﺑَْﻌِﺪِه َوأ َﻧﺘ ُْﻢ َ‬
‫ظﺎِﻟُﻤﻮَن‪2:51‬‬
‫َوِإْذ َوا َ‬
‫ﻋْﺪﻧَﺎ ُﻣﻮ َ‬
‫ﻋﻨُﻜِﻢ ِّﻣﻦ ﺑَْﻌِﺪ ذَِﻟَﻚ ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َْﺸُﻜُﺮوَن‪2:52‬‬
‫ﻋﻔَْﻮﻧَﺎ َ‬
‫ﺛ ُﱠﻢ َ‬
‫ب َواْﻟﻔُْﺮﻗَﺎَن ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َْﮭﺘ َﺪُوَن‪2:53‬‬
‫ﺳﻰ اْﻟِﻜﺘ َﺎ َ‬
‫َوِإْذ آﺗ َْﯿﻨَﺎ ُﻣﻮ َ‬
‫ﺳﻰ ِﻟﻘَْﻮِﻣِﮫ ﯾَﺎ ﻗَْﻮِم ِإﻧﱠُﻜْﻢ َ‬
‫ب‬
‫ﺴُﻜْﻢ ذَِﻟُﻜْﻢ َﺧْﯿٌﺮ ﻟﱠُﻜْﻢ ِﻋﻨﺪَ ﺑَﺎِرِﺋُﻜْﻢ ﻓَﺘ َﺎ َ‬
‫ﺴُﻜْﻢ ِﺑﺎﺗِ َّﺨﺎِذُﻛُﻢ اْﻟِﻌْﺠَﻞ ﻓَﺘ ُﻮﺑُﻮاْ ِإﻟَﻰ ﺑَﺎِرِﺋُﻜْﻢ ﻓَﺎْﻗﺘ ُﻠُﻮاْ أ َﻧﻔُ َ‬
‫ظﻠَْﻤﺘ ُْﻢ أ َﻧﻔُ َ‬
‫َوِإْذ ﻗَﺎَل ُﻣﻮ َ‬
‫ب اﻟﱠﺮِﺣﯿُﻢ‪2:54‬‬
‫ﻋﻠَْﯿُﻜْﻢ ِإﻧﱠﮫُ ُھَﻮ اﻟﺘ ﱠﱠﻮا ُ‬
‫َ‬
‫َ‬
‫ُ‬
‫ُ‬
‫ﺼﺎِﻋﻘَﺔ َوأﻧﺘ ُْﻢ ﺗ َﻨﻈُﺮوَن‪2:55‬‬
‫ﺳﻰ ﻟَﻦ ﻧﱡْﺆِﻣَﻦ ﻟََﻚ َﺣﺘ ﱠﻰ ﻧََﺮى ا ﱠ َ َﺟْﮭَﺮة ً ﻓَﺄ ََﺧﺬَﺗُْﻜُﻢ اﻟ ﱠ‬
‫َوِإْذ ﻗُْﻠﺘ ُْﻢ ﯾَﺎ ُﻣﻮ َ‬
‫ﺛ ُﱠﻢ ﺑَﻌَﺜْﻨَﺎُﻛﻢ ِّﻣﻦ ﺑَْﻌِﺪ َﻣْﻮِﺗُﻜْﻢ ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َْﺸُﻜُﺮوَن‪2:56‬‬
‫ﺴُﮭْﻢ ﯾَ ْ‬
‫ت َﻣﺎ َرَزْﻗﻨَﺎُﻛْﻢ َوَﻣﺎ َ‬
‫ﺴْﻠَﻮى ُﻛﻠُﻮاْ ِﻣﻦ َ‬
‫َو َ‬
‫ﻈِﻠُﻤﻮَن‪2:57‬‬
‫طﯿِّﺒَﺎ ِ‬
‫ﻋﻠَْﯿُﻜُﻢ اْﻟَﻤﱠﻦ َواﻟ ﱠ‬
‫ﻋﻠَْﯿُﻜُﻢ اْﻟﻐََﻤﺎَم َوأ َﻧَﺰْﻟﻨَﺎ َ‬
‫ظﻠﱠْﻠﻨَﺎ َ‬
‫ظﻠَُﻤﻮﻧَﺎ َوﻟَِﻜﻦ َﻛﺎﻧُﻮاْ أ َﻧﻔُ َ‬
‫ﺳﱠﺠﺪًا َوﻗُﻮﻟُﻮاْ ِﺣ ﱠ‬
‫ﻄﺔٌ ﻧﱠْﻐِﻔْﺮ ﻟَُﻜْﻢ َﺧ َ‬
‫َوِإْذ ﻗُْﻠﻨَﺎ اْدُﺧﻠُﻮاْ َھِﺬِه اْﻟﻘَْﺮﯾَﺔَ ﻓَُﻜﻠُﻮاْ ِﻣْﻨَﮭﺎ َﺣْﯿ ُ‬
‫ﺚ ِﺷﺌْﺘ ُْﻢ َر َ‬
‫ﺳﻨَِﺰﯾﺪُ اْﻟُﻤْﺤِﺴِﻨﯿَﻦ‪2:58‬‬
‫ب ُ‬
‫ﻏﺪًا َواْدُﺧﻠُﻮاْ اْﻟﺒَﺎ َ‬
‫ﻄﺎﯾَﺎُﻛْﻢ َو َ‬
‫ﻋﻠَﻰ اﻟﱠِﺬﯾَﻦ َ‬
‫ﻓَﺒَﺪﱠَل اﻟﱠِﺬﯾَﻦ َ‬
‫ظﻠَُﻤﻮاْ ﻗَْﻮﻻً َ‬
‫ﺴﻘُﻮَن‪2:59‬‬
‫ظﻠَُﻤﻮاْ ِرْﺟًﺰا ِّﻣَﻦ اﻟ ﱠ‬
‫ﺴَﻤﺎء ِﺑَﻤﺎ َﻛﺎﻧُﻮاْ ﯾَْﻔ ُ‬
‫ﻏْﯿَﺮ اﻟﱠِﺬي ِﻗﯿَﻞ ﻟَُﮭْﻢ ﻓَﺄ َﻧَﺰْﻟﻨَﺎ َ‬
‫ﺼﺎَك اْﻟَﺤَﺠَﺮ ﻓَﺎﻧﻔََﺠَﺮ ْ‬
‫ﻋِﻠَﻢ ُﻛﱡﻞ أ ُﻧَﺎٍس ﱠﻣْﺸَﺮﺑَُﮭْﻢ ُﻛﻠُﻮاْ َواْﺷَﺮﺑُﻮاْ ِﻣﻦ‬
‫ﺳﻰ ِﻟﻘَْﻮِﻣِﮫ ﻓَﻘُْﻠﻨَﺎ ا ْ‬
‫ﻋْﯿﻨًﺎ ﻗَْﺪ َ‬
‫ﻋْﺸَﺮة َ َ‬
‫ت ِﻣْﻨﮫُ اﺛْﻨَﺘ َﺎ َ‬
‫َوِإِذ اْﺳﺘ َْﺴﻘَﻰ ُﻣﻮ َ‬
‫ﺿِﺮب ِﺑّﻌَ َ‬
‫ض ُﻣْﻔِﺴِﺪﯾَﻦ‪2:60‬‬
‫ق ا ﱠ ِ َوﻻَ ﺗ َْﻌﺜ َْﻮا ِﻓﻲ اﻷ َْر ِ‬
‫ِّرْز ِ‬
‫ﻰ َ‬
‫ع ﻟَﻨَﺎ َرﺑﱠَﻚ ﯾُْﺨِﺮْج ﻟَﻨَﺎ ِﻣﱠﻤﺎ ﺗ ُﻨِﺒ ُ‬
‫ﺼِﻠَﮭﺎ‬
‫طﻌَﺎٍم َواِﺣٍﺪ ﻓَﺎْد ُ‬
‫ﺳ ﻰ ﻟَ ﻦ ﻧ ﱠ ْ‬
‫ﺖ اﻷ َْر ُ‬
‫ض ِﻣﻦ ﺑَْﻘِﻠَﮭﺎ َوِﻗﺜ ﱠﺎِﺋَﮭﺎ َوﻓُﻮِﻣَﮭﺎ َو َ‬
‫ﺼِﺒَﺮ َ‬
‫َوِإْذ ﻗُْﻠﺘ ُْﻢ ﯾَﺎ ُﻣﻮ َ‬
‫ﻋﺪَِﺳَﮭﺎ َوﺑَ َ‬
‫ﻋﻠَ َ‬
‫ﻗَﺎَل أ َﺗ َْﺴﺘ َْﺒِﺪﻟُﻮَن اﻟﱠِﺬي ُھَﻮ أ َْدﻧَﻰ ِﺑﺎﻟﱠِﺬي ُھَﻮ َﺧْﯿٌﺮ اْھِﺒ ُ‬
‫ﺿِﺮﺑَ ْ‬
‫ﺳﺄ َْﻟﺘ ُْﻢ َو ُ‬
‫ﻄﻮاْ ِﻣ ْ‬
‫ﻀ ٍ‬
‫ﺐ ِّﻣَﻦ ا ﱠ ِ‬
‫ﻋﻠَْﯿِﮭُﻢ اﻟ ِﺬّﻟﱠﺔُ َواْﻟَﻤْﺴَﻜﻨَﺔُ َوﺑَﺎُؤواْ ِﺑﻐَ َ‬
‫ﺖ َ‬
‫ﺼﺮا ً ﻓَﺈِﱠن ﻟَُﻜﻢ ﱠﻣﺎ َ‬
‫ﺼﻮاْ ﱠوَﻛﺎﻧُﻮاْ ﯾَْﻌﺘ َﺪُوَن‪2:61‬‬
‫ذَِﻟَﻚ ِﺑﺄ َﻧﱠُﮭْﻢ َﻛﺎﻧُﻮاْ ﯾَْﻜﻔُُﺮوَن ِﺑﺂﯾَﺎ ِ‬
‫ﻖ ذَِﻟَﻚ ِﺑَﻤﺎ َ‬
‫ﻋ َ‬
‫ت ا ﱠ ِ َوﯾَْﻘﺘ ُﻠُﻮَن اﻟﻨﱠِﺒﯿِّﯿَﻦ ِﺑﻐَْﯿِﺮ اْﻟَﺤ ّ ِ‬
‫‪2:49And when We delivered you from Pharaoh's people, who subjected you to severe torment,‬‬
‫‪killing your sons and sparing your women, and in this there was a great trial from your Lord.‬‬
‫‪2:50And when We parted the sea for you, so We saved you and drowned the followers of Pharaoh‬‬
‫‪while you watched by.‬‬
‫)‪2:51And when We appointed (a time of) forty nights with Musa, then you took the calf (for a god‬‬
‫;‪after him and you were unjust‬‬
‫‪2:52then We pardoned you after that so that you might give thanks.‬‬
‫‪2:53And when We gave Musa the book and the distinction that you might walk aright.‬‬
‫‪2:54And when Musa said to his people: "O my people! you have surely been unjust to yourselves‬‬
‫‪by taking the calf (for a god), therefore turn to your Creator (penitently) and kill your people, that‬‬
‫​‪is best for you with your Creator; so He turned to you (mercifully), for surely He is the Oft‬‬‫"‪returning (with mercy), the Merciful.‬‬
‫‪2:55And when you said: "O Musa! we will not believe in you until we see Allah manifestly, " so the‬‬
‫;‪punishment overtook you while you looked on‬‬
‫‪2:56then We raised you up after your death that you may give thanks.‬‬
‫‪2:57And We made the clouds to give shade over you and We sent to you manna and quails: Eat of‬‬
‫‪good things that We have given you; and they did not do Us any harm, but they did harm their own‬‬
‫‪selves.‬‬
‫‪2:58And when We said: "Enter this city, then eat from it a plenteous (food) wherever you wish, and‬‬
enter the gate making obeisance, and say, forgiveness, We will forgive you your wrongs and give
more to those who do good (to others).
2:59But those who were unjust changed it for a saying other than that which had been spoken to
them, so We sent up​on those who were unjust a pestilence from heaven, because they transgressed.
2:60And when Musa prayed for drink for his people, We said: "Strike the rock with your staff." So
there gushed from it twelve springs; each tribe knew its drinking place: "Eat and drink of the
provisions of Allah and do not act corruptly in the land, making mischief."
2:61And when you said: "O Musa! we cannot bear with one food, therefore pray to your Lord on
our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its
garlic and its lentils and its onions. He said: "Will you exchange that which is better for that
which is worse? Enter a city, so you will have what you ask for." And abasement and humiliation
were brought down upon them and they returned with Allah's wrath; this was so because they
disbelieved in the signs of Allah and killed the prophets unjustly; this was so because they
disobeyed and exceeded the limits.
Commentary
QUR'AN: and sparing your women:
They left your women alive in order that they (i.e. the women) might serve them. "alIstihya"' means to wish someone to remain alive. The word may also mean: They behaved indecently
with the women until they (i.e. the women) lost their modesty."Yasumunakum" . translated here as
"they subjected you to", literally means, they imposed upon you.
QUR'AN: And when We parted the sea for you:
al-Farq . is opposite of al-jam' .; the words mean to separate and to gather, respectively. The same
is the case of al-fasl . vis-a-vis "al-wasl" .. To separate the sea means to part its water. "Bikum" .,
translated here as "for you", may also mean, "soon on your entering the sea."
QUR'AN: And when We appointed (a time of) forty days with Musa:
The same event has been described in Chapter 7 in these words: And We appointed with Musa a
time of thirty nights and completed them with ten (more), sothe appointed time of his Lord was
complete, forty nights (7:142) . This verse mentions the total duration of the two promises together,
as a tradition says.
QUR'AN: therefore turn to your Creator (penitently):
al-Bari' . is one of the beautiful names of Allah, as Allah says: He is Allah, the Creator, the
Maker, the Fashioner; His are the most beautiful names… (59:24). This name has been used three
times in the Qur'an: twice in the verse under discussion and once in Chapter 59, quoted just above.
Perhaps Allah used this name here because it was most suitable in the context of the event described.
While it is nearer in meaning to al-Khaliq (the Creator) and al-Mujid (the Inventor), it is derived
from bara'a, yabra'u, bar'an(he separated, he separates, to separate). Allah thus separates His
creation from in​existence, or He separates man from the earth. This name in this context conveys the
following idea: No doubt it is very hard to repent by killing your own people. But Allah, Who now
orders you to destroy yourselves by killing, is the same God who had created you. He was pleased to
create you when it was good for you; and now He has decreed that you should kill your own people,
and this order too is good for you. How can He decide anything for you except that which is good,
and He is your Maker and Creator. The phrase, "your Creator", points to a special relation which they
have with Him, and it emphasizes the fact that the given command is not for revenge; it is based on
divine love, in order to purify them.
QUR'AN: that is best for you with your Creator:
This and the preceding verses (that enumerate their transgressions and sins) are addressed to the
whole Jewish nation, although the sins were committed by only some groups of them and not by all.
Obviously it is because they were very much united as a nation; if one did a thing, others were
pleased with it. It was because of this feeling of their national unity that one group's action is
attributed to the whole nation. Otherwise, not all the Israelites had killed the prophets, nor had all of
them indulged in the calf-worship, or committed other sins mentioned herein. It proves that the order,
"kill your people", actually meant, kill some of your people, i.e., the calf-worshippers. It may also be
inferred from the words, "you have surely been unjust to yourselves by taking the calf for worship",
and the words, "that is best for you with your Creator" (which apparently is the final part of the
speech of Musa).
The words, "so He turned to you (mercifully)", prove that their repentance was accepted. Tradition
says that their repent​ance was accepted and sin forgiven when only a few of them had been killed.
This forgiveness before the order was fully complied with shows that the command was given as a
trial. The case is somewhat similar to the dream of Ibrahim (a.s.) and his being told to sacrifice
Isma'i1; before he could reach the ultimate stage, he was told, OIbrahim! You have indeed made the
vision come true(37;104 -105) . Likewise, Musa (a.s.) told his people "turn to your Creator
(penitently) and kill your people, that is best for you with your Creator", and Allah confirmed the
order, yet He took the killing of some as equal to the execution of all, and informed them that their
repentance was accepted, "so He turned to you (mercifully)."
QUR'AN: a pestilence from heaven:
"ar-Rijz" (punishment).
QUR'AN: do not act corruptly:
"La ta'thaw" . is derived from al-'ayth and al-'athy . it means the biggest chaos and mischief.
QUR'AN: and its cucumbers and its garlic:
"al-Khiyar" . is cucumber; "al-fum" . is garlic or wheat.
QUR'AN: and they returned with Allah's wrath:
"Ba'u" (they returned).
QUR'AN: this was so because they disbelieved:
It gives the reason of preceding statement; and the next sentence, "this was so because they
disobeyed and exceeded the limits" is the reason of that reason. Their disobedience and perennial
excesses caused them to reject the signs of Allah and kill the prophets. Allah says in another
verse: Then evil was the end of those who did evil, because they rejected the signs of Allah and
used to mock them (30:10). How was the disbelief caused by disobedience? One of the coming
traditions explains it.
Traditions
Abu Ja'far (a.s.) said about the words of Allah: and when We appointed (a time of) forty nights
with Musa:"It was thirty nights in the (divine) knowledge and measure, then some​thing else happened
(to show that it was not the final decree) and Allah added ten more; and in this way the appointed
time of his Lord, the first and the last, was completed forty days." (al-'Ayyashi)
The author says: This tradition supports what we have mentioned earlier that the forty was the total
of the two appointed times.
'Ali (a.s.) said about the words of Allah: and when Musa said to his people: "0 my people! you
have surely been unjust to yourselves… ": "They asked Musa: 'How should we repent?' He said:
'Some of you should kill the others.' Thereupon, they took the knives and everyone started killing (the
others), even his brother, father and son, without caring, by God! whom he killed. (It continued) till
seventy thousand of them were killed. Then Allah revealed to Musa:'Tell them to stay their hands;'
and he who was killed was forgiven and he who remained, his repentance was accepted." (adDurru'l-manthur)
The Imam said: "Musa (a.s.) went to the appointed place and time, and then came back to his
people; and they had started worshipping the calf; then he told them: '0 my people! you have surely
been unjust to yourselves by taking the calf (for worship),therefore turn to your
Creator (penitently) and kill your people, that is best for you with your Creator.'They asked him:
'How should we kill our people?' Musa said to them: 'Tomorrow every​one of you should come to
Baytu '1-Maqdis with a knife or a piece of iron or a sword; when I ascend the pulpit of the Children
of Israel you should all keep your faces hidden, so that nobody should recognize the other at his side;
then you should kill each other.' Thus seventy thousand of those who had worshipped the calf
assembled in Baytu '1-Maqdis. When Musa finished praying with them and ascended the pulpit, they
started killing each other. (This continued) until Jibril came down and said: 'Now tell them, O Musa!
to stop killing (each other), because Allah has ac​cepted their repentance.' And (by that time) ten
thousand of them had been killed. And Allah revealed: that is best for you with your Creator; so He
turned to you(mercifully), for surely His is Oft​returning (with mercy), the Merciful. "(at-Tafsir, alQummi)
The author says: According to this tradition, the sentence, "that is best for you with your Creator",
was said by Musa (a.s.) and was also used in the divine speech. In this way, Allah con​firmed the
word of Musa (a.s.), and made it clear that what had actually happened - the execution of ten thousand
calf-worship​pers - was all that was intended from the very beginning; and that the order of Musa was
carried out in full, and not partially. According to what appears from the wording of Musa (a.s.), it
was best for them if all of them were killed; but only some of them got killed, not all. By repeating the
same words, Allah made it clear that what Musa (a.s.) had meant from the words, "the best for you",
was not the execution of all.
The same at-Tafsir says about the words of Allah: and We made the clouds to give shade over
you: "When Musa crossed the sea with the Israelites, they landed at a desert. They said: 'O Musa! you
have really destroyed and killed us, by bringing us from an inhabited land to a desert where there is,
either any shadow or tree nor even water.' At daytime a cloud appeared over them to protect them
from the sun; and at right, manna came down to them, settling on leaves, trees and stones, and they ate
it; and at dinner time roasted birds fell on their dinner​-spread, and when they finished eating and
drinking, the birds (became alive and) flew away. And Musa had a stone which he used to place in
the midst of the station (of the caravan), striking it with his walking-stick and, lo! twelve springs
gushed from it, as Allah described, every spring going to the station of a particular tribe - and they
were twelve tribes." (ibid.)
Abu l-Hasan al-Madi (a.s.) said about the words of Allah: and they did not do Us any harm but
they did harm their own selves: "Surely Allah is too powerful and too unassailable to be harmed or
to ascribe any harm to Himself. But He has joined us to Himself and took any injustice done to us as
an injustice done to Him, and treated our love as His love; then He revealed it in a (verse of the)
Qur'an to His Prophet, and said: and they did not do Us any harm, but they did harm their own
selves. The narrator says: "I said, 'This is the revelation?' He said, 'Yes."' (al-Kafi)
The author says: Nearly the same thing has been narrated from al-Baqir (a.s.).
"… too unassailable to be harmed": It is the explanation of the Qur'anic expression, "they did not
do Us any harm"; the next sentence, "or to ascribe any harm to Himself", rejects also the opposite
proposition. Allah can neither be harmed nor does He do any injustice Himself. Why did the narrator
ask the ques​tion, "This is the revelation?" Obviously, for a negative sentence to be plausible there
should be a real or hypothetic possibility of a positive connection between the subject and its
predicate. We do not say, "This wall does not see." Why? Because wall has no possible connection
with seeing. Now, Allah can have no possible connection at all with injustice or oppression.
Therefore, the sentence, "they did not do Us any harm", would seem a super​fluous and implausible
assertion, because there was no need for saying that Allah could not be harmed nor did He harm
anyone - unless it was meant to convey some fine point to the listeners. And that point is this: Great
persons often speak on behalf of their servants and dependants; likewise, Allah in this verse is speak​ing on behalf of Muhammad and his progeny (peace be on them all), joining them to Himself in this
declaration.
as-Sadiq (a.s.) recited the verse: this was so because they disbelieved in the signs of Allah and
killed the prophets unjustly; this was so because they disobeyed and exceeded the limits, and then
said: "By God, they did not hit them with their hands, nor did they kill them with their swords; but
they heard their talks and announced it (to their enemies); so the prophets were caught on that charge
and killed; this was the killing, the exceeding the limit and the disobedience." (al-'Ayyashi)
The author says: A similar tradition from the same Imam is found in al-Kafi. Apparently, the Imam
inferred it from the words, "this was so because they disobeyed … " Needless to say that murder, and
especially of the prophets, and rejection of the signs of Allah cannot be termed as mere disobedience.
It should be the other way round. But if we take the disobedience to mean disclosing the secrets then
it would be perfectly right to say that they killed the prophets, because they (disobeyed them and) did
not keep their secrets and thus delivered them into the hands of their enemies who killed them.
17
Chapter
SURAH AL-BAQARAH, VERSE 62
‫ف‬
‫ﺼﺎَرى َواﻟ ﱠ‬
ٌ ‫ﺻﺎِﻟًﺤﺎ ﻓَﻠَُﮭْﻢ أ َْﺟُﺮُھْﻢ ِﻋﻨﺪَ َرﺑِِّﮭْﻢ َوﻻَ َﺧْﻮ‬
َ ‫ﺼﺎِﺑِﺌﯿَﻦ َﻣْﻦ آَﻣَﻦ ِﺑﺎ ﱠ ِ َواْﻟﯿَْﻮِم اﻵِﺧِﺮ َو‬
َ ‫ﻋِﻤَﻞ‬
َ ‫ﱠن اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ َواﻟﱠِﺬﯾَﻦ َھﺎدُواْ َواﻟﻨﱠ‬
2:62‫ﻋﻠَْﯿِﮭْﻢ َوﻻَ ُھْﻢ ﯾَْﺤَﺰﻧُﻮَن‬
َ
2:62Surely those who believe, and those who are Jews, and the Christians, and the Sabaeans,
whoever believes in Allah and the Last Day and does good, they shall have their reward from their
Lord, and there is no fear for them, nor shall they grieve.
Commentary
The verse first mentions the believers, and then says, "whoever believes in Allah… " The context
shows that the latter phrase refers to the real belief, the trueiman, and that the word, "those who
believe", (mentioned at first) refers to those who call themselves believers. The verse says that Allah
gives no importance to names, like the believers, the Jews, the Christians or the Sabaeans. One cannot
get a reward from Allah, nor can he be saved from punishment, merely by giving oneself good titles,
as they, for example, claim that: no one will enter the Garden except he who was a Jew or a
Christian(2:111). The only criterion, the only standard, of honour and happiness is the real belief in
Allah and the Day of Resurrection, accompanied by good deeds. It should be noted that Allah did not
say, 'whoever of them believes'; otherwise it would have accorded some recognition to these titles,
and would have implied that there was, after all, some benefit in acquiring these names.
This theme has been repeatedly expounded in the Qur'an. The honour and felicity depend entirely
on true and sincere servitude; no name, no adjective, can do any good unless it is backed by correct
belief and good deeds. This rule is applicable to all human beings, right from the prophets to the
lowest rank. Look how Allah praises His prophets with all beautiful and excellent attributes, and then
says: and if they had set up others (with Him) certainly what they did would have become
ineffectual for them(6:88). Also, He describes the high status and great prestige of the Holy Prophet
and his companions, and then ends it with these words: Allah has promised those among them who
believe and do good, forgiveness and a great reward (48:29). Ponder on the significance of the
phrase "among them."
Then we find that Allah had given a man some of His signs but he went astray: and if We had
pleased, We would certainly have exalted him thereby, but he clung to the earth and followed his
low desire… (7:176).
There are many verses clearly showing that the honour and respect with Allah depends on reality,
not on appearance.
Traditions
Salman al-Farisi said: "I asked the Prophet (s.a.w.) about the people of that religion which I
followed (prior to Islam), and I described their (way of) prayer and worship. Then it was revealed:
Surely those who believe, and those who are Jews… " (ad-Durru'l-manthur)
The author says: Various other traditions with different chains of narrators, say that this verse was
revealed about the people of Salman.
Ibn Faddal said: "I asked ar-Rida (a.s.) why "an-Nasara" (the Christians) were given that name.
He said: 'Because they were from a village called an-Nasirah (Nazarath) in Syria. Maryam and 'Isa
settled there after they returned from Egypt.'" (Ma'ani '1-akhbar)
The author says: We shall comment on this tradition when writing on the stories of 'Isa (a.s.) in
Chapter 3 (The House of 'Imran), God willing.
The same tradition says that "al-Yahud" (the Jews) got this name because they are descended from
Yahuda, son of Ya'qub. (ibid.)
The Imam said: "The Sabaeans are a people, neither Zoroastrian nor Jews, neither Christians nor
Muslims; they worship the stars and planets. (at-Tafsir, al-Qummi)
The author says: It is idol-worship of a special type; they worshipped only the idols of the stars,
while others worshipped whatever idol caught their fancy.
A Historical Discussion
Abu Rayhan at-Biruni writes in his book al-'atharu'l-baqiyah:
"The earliest known among them (i.e., the claimants of prophethood was Yudhasaf. He appeared in
India at the end of the first year of the reign of Tahmurth; and he brought the Persian script. He called
to the Sabaean religion, and a great many people followed him. The Bishdadian kings and some of the
Kayanis who resided in Balkh held the sun, the moon, the stars and the planets together with other
elements in high esteem and believed that these luminaries were very sacred. It continued until
Zoroaster appeared at the end of the thirtieth year of Peshtasav's reign. The remnants of those
Sabaeans are now in Harran, from which they have got their new name, Harraniyyah. Also it is said
that this nomenclature refers to Haran, son of Tarukh (Terah) and brother of Ibrahim (a.s.), as he
allegedly was one of their religious leaders and its staunchest follower.
"Ibn Sancala, the Christian, has written a book against Sabaeans. In that book he has attributed
many ridiculous things to this Haran. For example, he describes the Sabaeans' belief about Ibrahim
(a.s.) in these words: "Ibrahim (a.s.) was removed from their community because a white spot had
appeared on his foreskin, and the Sabaeans believed that a person having a white spot was unclean,
and avoided mixing with such person. To remove that defect, Ibrahim cut his. foreskin, i.e.
circumcised himself. Then he entered one of the temples; and lo! an idol called out to him: "O
Ibrahim! you went away from us with one defect and came back with two; get out and do not ever
come back to us." Ibrahim was enraged; he smashed the idols; and went out. After some time, he felt
remorse for what he had done, and decided to sacrifice his son on the altar of Jupiter, as it was their
custom to kill their children to please the deities. When Jupiter was convinced of the sincerity of his
repentance, it sent a lamb to him to slaughter in place of his son."
" 'Abdu '1-Masih ibn Ishaq al-Kindi wrote a book in reply of a book by 'Abdullah ibn Isma'il alHashimi. In that book 'Abdu '1-Masih writes about the Sabaeans:
"'It is generally believed that they indulge in human sacrifice, although nowadays they cannot do so
openly. But so far as our own information goes, they are monotheists who believe that God is free
from every defect and evil, they describe God in negative, not positive, terms; for example, they say:
Allah cannot be defined or seen, He is not unjust or oppressive. According to them, the beautiful
divine names may be used for God, but only in an allegorical sense, because no divine attribute can
truly describe the reality. They believe that the management of all affairs is done and controlled by the
sky and the heavenly bodies; the sky and those bodies are living things having the characteristics of
speech, hearing and sight. They revere the light and the luminaries. One of their legacies is the dome
above the niche in the Umayyid mosque of Damascus; it was their prayer house, and at that time even
the Greeks and the Romans followed the same religion. Then it came under Jewish control and they
turned it into a synagogue. Later, the Christians took it over and converted it into a church. Then came
the Muslims, and they changed it into a mosque. The Sabaeans had their numerous places of worships,
and their idols were named after various names of the sun, and shaped with fixed patterns, as has
been described by Abu Ma'shar al-Balkhi in his book, The Houses of Worship. For example, there
was the temple of Ba'lbak which housed the idol of the sun; of Qiran, which was related to the moon
and built in the moon's shape, like a shawl worn over head and shoulders. And there is a village
nearby, Salamsin by name; it is a corruption of its original name, (Sanam Sin the idol of the moon).
Likewise, another village is called Tara'uz, that is, the gate of venus. They do also claim that the
Ka'bah and its idols belonged to them, and that the Meccan idol-worshippers were of the Sabaean
religion. According to them the idols, Lat and 'Uzza, represented Saturn and Venus. They have many
prophets in their hierarchy, most of them being the Greek philosophers, for example, Hermes of
Egypt, Agadhimun, Walles, Pythagoras and Babaswar (maternal grandfather of Plato) and many others
like them. Some of them do not eat fish - lest it be spume; nor poultry, because it is always hot. Also,
they do not use garlic, because it creates headache and burns the blood and semen (which is the
source of continuity of the human race); and they avoid beans, because it dulls the intelligence and
also because it had first sprouted in a human skull. They observe three compulsory prayers: at sunrise
(eight rak 'at); at noon (five rak'at); and at the third hour of the night.
"'They prostrate three times in each rak'ah. Also, they observe two optional prayers - at the second
and ninth hours of the day.
" 'They pray with taharah and wudu '; they take bath after janabah; but they do not circumcise their
children because they have not been told to do so. Most of their laws concerning marital and penal
codes are like the shari 'ah of Islam; while the rules about touching a dead body are similar to
Torah's. They offer sacrifices to the stars, their idols and the temples; the sacrificial animals are
killed by the priests and witch-doctors, who read in it the future of the man who offers the sacrifice
and answer to his questions.
" 'Hermes is sometimes called ldris, who is mentioned in Torah as Akhnukh. Some of them say that
Yudhasaf was Hermes.
" 'Some others have said that the present-day Varraniyyah are not the real Sabaeans; rather these
are mentioned in the books as heathens and idolaters. The Sabaeans were those Israelites who stayed
behind at Babylon when their majority returned to Jeruselem in the reigns of Cyrus and Artaxerxes.
They were favorably disposed to Zoroastrian beliefs, as well as to the religion of Nebuchadnezzar.
What resulted from this exercise was a mixture of Judaism and Zoroastrianism - like the Samaritans
of Syria. Most of them are found in Wasit and the rural areas of Iraq around Ja'far and Jamidah; they
trace their genealogy to Enosh, son of Seth. They criticize and oppose the Harraniyyah and their
religion. With exception of a few things, there is no similarity between the two religions: The
Sabaeans face towards the North Pole in their prayers, while the Harraniyyah face towards the South
Pole.
" 'Some people of the book have said that Methuselah had a son (other than Lamech), named Sabi,
whom the Sabaeans have descended from. The people, before the shari'ah spread and before
Yudhasaf appeared on the scene, followed Samanian beliefs; they lived in the eastern part of the
world and worshipped idols. Their remnants are found in India, China and Taghazghaz, and the
people of Khurasan call them Shamnan. Their relics, places of worship and idols are seen in eastern
Khurasan adjoining India. They believe in eternity of the universe and transmigration of soul.
According to them, the sky is falling down in an endless vacuum, and that is why it is moving round
and round.'
"According to some writers, a group of them rejects the theory of eternity of the universe and says
that it came into being one million year ago."
The author says: All the above description has been taken from the book of al-Biruni. The opinion,
attributed to some writers, that Sabaeans' religion was a mixture of Judaism and Zoroastrianism
flavored with some elements of Harraniyyah's beliefs, seems better suited in this context; after all, the
verse obviously enumerates the groups which followed a divinely inspired religion.
18
Chapter
SURAH AL-BAQARAH, VERSES 63-74
‫َوِإْذ أ ََﺧْﺬﻧَﺎ ِﻣﯿﺜ َﺎﻗَُﻜْﻢ َوَرﻓَْﻌﻨَﺎ ﻓَْﻮﻗَُﻜُﻢ اﻟ ﱡ‬
2:63‫ﻄﻮَر ُﺧﺬُواْ َﻣﺎ آﺗ َْﯿﻨَﺎُﻛﻢ ِﺑﻘُﱠﻮٍة َواْذُﻛُﺮواْ َﻣﺎ ِﻓﯿِﮫ ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َﺘ ﱠﻘُﻮَن‬
2:64‫ﻋﻠَْﯿُﻜْﻢ َوَرْﺣَﻤﺘ ُﮫُ ﻟَُﻜﻨﺘ ُﻢ ِّﻣَﻦ اْﻟَﺨﺎِﺳِﺮﯾَﻦ‬
ْ َ‫ﺛ ُﱠﻢ ﺗ ََﻮﻟﱠْﯿﺘ ُﻢ ِّﻣﻦ ﺑَْﻌِﺪ ذَِﻟَﻚ ﻓَﻠَْﻮﻻَ ﻓ‬
َ ِ ‫ﻀُﻞ ا ﱠ‬
2:65‫ﺖ ﻓَﻘُْﻠﻨَﺎ ﻟَُﮭْﻢ ُﻛﻮﻧُﻮاْ ِﻗَﺮدَة ً َﺧﺎِﺳِﺌﯿَﻦ‬
ِ ‫ﺴْﺒ‬
‫ﻋِﻠْﻤﺘ ُُﻢ اﻟﱠِﺬﯾَﻦ اْﻋﺘ َﺪَْوا ِﻣﻨُﻜْﻢ ِﻓﻲ اﻟ ﱠ‬
َ ‫َوﻟَﻘَْﺪ‬
َ ‫ﻓََﺠﻌَْﻠﻨَﺎَھﺎ ﻧََﻜﺎﻻً ِﻟَّﻤﺎ ﺑَْﯿَﻦ ﯾَﺪَْﯾَﮭﺎ َوَﻣﺎ َﺧْﻠﻔََﮭﺎ َوَﻣْﻮِﻋ‬
2:66‫ﻈﺔً ِﻟّْﻠُﻤﺘ ﱠِﻘﯿَﻦ‬
2:67‫ﻋﻮذُ ِﺑﺎ ﱠ ِ أ َْن أ َُﻛﻮَن ِﻣَﻦ اْﻟَﺠﺎِھِﻠﯿَﻦ‬
ُ َ ‫ﺳﻰ ِﻟﻘَْﻮِﻣِﮫ ِإﱠن ا ﱠ َ ﯾَﺄ ُْﻣُﺮُﻛْﻢ أ َْن ﺗ َْﺬﺑَُﺤﻮاْ ﺑَﻘََﺮة ً ﻗَﺎﻟُﻮاْ أ َﺗ َﺘ ﱠِﺨﺬُﻧَﺎ ُھُﺰًوا ﻗَﺎَل أ‬
َ ‫َوِإْذ ﻗَﺎَل ُﻣﻮ‬
2:68‫ﻋَﻮاٌن ﺑَْﯿَﻦ ذَِﻟَﻚ ﻓَﺎْﻓﻌَﻠُﻮاْ َﻣﺎ ﺗ ُْﺆَﻣُﺮوَن‬
ُ ‫ﻗَﺎﻟُﻮاْ اْد‬
ٌ ‫ﻲ ﻗَﺎَل ِإﻧﱠﮫُ ﯾَﻘُﻮُل ِإﻧﱠَﮭﺎ ﺑَﻘََﺮة ٌ ﻻﱠ ﻓَﺎِر‬
َ ‫ض َوﻻَ ِﺑْﻜٌﺮ‬
َ ‫ع ﻟَﻨَﺎ َرﺑﱠَﻚ ﯾُﺒَ ِﯿّﻦ ﻟﱠﻨَﺎ َﻣﺎ ِھ‬
2:69‫ﺴﱡﺮ اﻟﻨﱠﺎِظِﺮﯾَﻦ‬
ُ ‫ﻗَﺎﻟُﻮاْ اْد‬
ُ َ ‫ﺻْﻔَﺮاء ﻓَﺎِﻗٌﻊ ﻟﱠْﻮﻧَُﮭﺎ ﺗ‬
َ ٌ ‫ع ﻟَﻨَﺎ َرﺑﱠَﻚ ﯾُﺒَﯿِّﻦ ﻟﱠﻨَﺎ َﻣﺎ ﻟَْﻮﻧَُﮭﺎ ﻗَﺎَل ِإﻧﱠﮫُ ﯾَﻘُﻮُل ِإﻧﱠَﮭﺎ ﺑَﻘََﺮة‬
2:70‫ﺷﺎء ا ﱠ ُ ﻟَُﻤْﮭﺘ َﺪُوَن‬
َ ‫ﻋﻠَْﯿﻨَﺎ َوِإﻧﱠﺎ ِإن‬
َ َ ‫ﻲ ِإﱠن اْﻟﺒَﻘََﺮ ﺗ‬
ُ ‫ﻗَﺎﻟُﻮاْ اْد‬
َ َ ‫ﺸ ﺎﺑَ ﮫ‬
َ ‫ع ﻟَﻨَﺎ َرﺑﱠَﻚ ﯾُﺒَﯿِّﻦ ﻟﱠﻨَﺎ َﻣﺎ ِھ‬
َ ‫ض َوﻻَ ﺗ َْﺴِﻘﻲ اْﻟَﺤْﺮ‬
2:71‫ﻖ ﻓَﺬَﺑَُﺤﻮَھﺎ َوَﻣﺎ َﻛﺎدُواْ ﯾَْﻔﻌَﻠُﻮَن‬
َ ْ‫ﺴﻠﱠَﻤﺔٌ ﻻﱠ ِﺷﯿَﺔَ ِﻓﯿَﮭﺎ ﻗَﺎﻟُﻮاْ اﻵَن ِﺟﺌ‬
َ ‫ث ُﻣ‬
َ ‫ﻧﱠﮫُ ﯾَﻘُﻮُل ِإﻧﱠَﮭﺎ ﺑَﻘََﺮة ٌ ﻻﱠ ذَﻟُﻮٌل ﺗ ُِﺜﯿُﺮ اﻷ َْر‬
ِ ّ ‫ﺖ ِﺑﺎْﻟَﺤ‬
2:72‫ﺴﺎ ﻓَﺎدﱠاَرأْﺗ ُْﻢ ِﻓﯿَﮭﺎ َوا ﱠ ُ ُﻣْﺨِﺮٌج ﱠﻣﺎ ُﻛﻨﺘ ُْﻢ ﺗ َْﻜﺘ ُُﻤﻮَن‬
ً ‫َوِإْذ ﻗَﺘ َْﻠﺘ ُْﻢ ﻧَْﻔ‬
2:73‫ﻀَﮭﺎ َﻛﺬَِﻟَﻚ ﯾُْﺤِﯿﻲ ا ﱠ ُ اْﻟَﻤْﻮﺗ َﻰ َوﯾُِﺮﯾُﻜْﻢ آﯾَﺎِﺗِﮫ ﻟَﻌَﻠﱠُﻜْﻢ ﺗ َْﻌِﻘﻠُﻮَن‬
ْ ‫ﻓَﻘُْﻠﻨَﺎ ا‬
ِ ‫ﺿِﺮﺑُﻮهُ ِﺑﺒَْﻌ‬
‫ﺷﺪﱡ ﻗَْﺴَﻮة ً َوِإﱠن ِﻣَﻦ اْﻟِﺤَﺠﺎَرِة ﻟََﻤﺎ ﯾَﺘ َﻔَﱠﺠُﺮ ِﻣْﻨﮫُ اﻷ َْﻧَﮭﺎُر َوِإﱠن ِﻣْﻨَﮭﺎ ﻟََﻤﺎ ﯾَ ﱠ‬
ْ ‫ﺴ‬
ُ‫ﺸﻘﱠُﻖ ﻓَﯿَْﺨُﺮُج ِﻣْﻨﮫ‬
َ َ ‫ﻲ َﻛﺎْﻟِﺤَﺠﺎَرِة أ َْو أ‬
َ َ‫ﺛ ُﱠﻢ ﻗ‬
َ ‫ﺖ ﻗُﻠُﻮﺑُُﻜﻢ ِّﻣﻦ ﺑَْﻌِﺪ ذَِﻟَﻚ ﻓَِﮭ‬
ُ ‫اْﻟَﻤﺎء َوِإﱠن ِﻣْﻨَﮭﺎ ﻟََﻤﺎ ﯾَْﮭِﺒ‬
2:74‫ﻋﱠﻤﺎ ﺗ َْﻌَﻤﻠُﻮَن‬
َ ‫ﻂ ِﻣْﻦ َﺧْﺸﯿَِﺔ ا ﱠ ِ َوَﻣﺎ ا ﱠ ُ ِﺑﻐَﺎِﻓٍﻞ‬
2:63And when We took a promise from you and lifted the mountain over you": "Take hold of what
We have given you with firmness and bear in mind what is in it, so that you may guard (against
evil)."
2:64Then you turned back after that; so were it not for the grace of Allah and His mercy on you,
you would certainly have been among the losers.
2:65And certainly you have known those among you who exceeded the limits of the Sabbath, so We
said to them: "Be apes, despised and hated."
2:66So We made them an example to those who witnessed it and those who came after it, and an
admonition to those who guard (against evil).
2:67And when Musa said to his people: "Surely Allah commands you that you should sacrifice a
cow"; they said: "Do you ridicule us?" He said: "I seek the protection of Allah from being one of
the ignorant."
2:68They said: "Call on your Lord for our sake to make it plain to us what she is." Musa said: "He
says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and
this); do there​fore what you are commanded."
2:69They said: "Call on your Lord for our sake to make it plain to us what her color is." Musa
said: "He says, Surely she is a yellow cow; her color is intensely yellow, giving delight to the
beholders."
2:70They said: "Call on your Lord for our sake to make it plain to us what she is, for surely to us
the cows are all alike, and if Allah please we shall surely be guided aright."
2:71Musa said: "He says, Surely she is a cow not made submissive that she should plough the
land, nor does she irrigate the tilth, sound, without a blemish in her." The said: 'Now you have
brought the truth;" so they sacrificed her, though they had not the mind to do (it).
2:72And when you killed a man, then you disagreed with respect to that, and Allah was to bring
forth that which you were going to hide.
2:73So, We said: "Strike the (dead body) with part of the (sacrificed cow)", thus Allah brings the
dead to life, and He shows you His signs so that you may understand.
2:74Then your hearts hardened after that, so that they were like rocks, rather worse in hardness;
and surely there are some rocks from which streams burst forth, and surely there are some of them
which split asunder so water issues out of them, and surely there are some of them which fall down
for fear of Allah, and Allah is not at all heedless of what you do.
Commentary
QUR'AN: And lifted the mountain over you:
"at-Tur" is mountain; that is why has been substituted by "al-jabal" (mountain) in verse: And when
We wrested away the mountain over them as if it were a covering overhead (7:171). "an-Natq" (to
wrest away; to pull out). The verse at first mentions taking of a promise; and ends with the command
to take hold of what they were given and to bear in mind what was in it; in between it refers to the
lifting of the mountain over them, without saying why it was lifted. But the context clearly shows that
it was done to frighten them without putting them under compulsion, in order that they might obey
what they were told - if Allah had wished to compel them, there was no need to take any promise
before.
Objection: If we were to take the sentence, "and lifted the mountain over you", in its literal
meaning, it would be a miraculous sign that would have forced the Israelites to obey the given
command under duress and coercion; but Allah says: There is no compulsion in the religion (2:256);
… will you then force men till they become believers? (10:99).
Reply: The objection is baseless. The sentence shows only that they were threatened and
frightened. Just lifting the mountain over their head was not enough to coerce and force them to
believe and obey. Otherwise, most of the miracles shown by Musa (a.s.) could be termed as
"compulsion"! The said questioner has tried to explain away this sentence in this way: "The Israelites
were at the foot of the mountain; it was shaken violently and during that convulsion its summit loomed
over them, until they thought that it was going to fall over them. It is this natural phenomenon that has
been described as pulling out the mountain and lifting it over them."
Such misinterpretations emanate from rejection of the principle of "miracle" altogether. We have
already written in detail on this subject. If we were to explain away the verses of miracle in this way,
no speech would remain safe from distortion; and no sentence could be taken to mean what it says; as
a result, all the norms of eloquence and literature would lose their value.
QUR'AN: so that you may guard (against evil):"La'alla" is a particle meaning "perhaps", "may
be"; it denotes hope - the speaker may be hoping for something, or the person spoken who gives rise
to the hope, or the situation justifies the hope although the speaker or the listener does not feel
optimistic himself. In any case, it implies some uncertainty about the final outcome. When this particle
is used in a divine speech, it indicates hopefulness either with reference to the listener, or in context
of the situation; but it can never refer to the speaker, that is, Allah, because He can never be uncertain
of any result. It has clearly been explained by ar-Raghib in his al-Mufradat. Therefore, whenever this
word is used in the Qur'an, it is translated as "so that … ", "in order that … "
QUR'AN: Be apes despised: "Khasi'in" (despised, humiliated).
QUR'AN: So We made them an example: "an-Nakal"means exemplary punishment meted out to
one in order that others may desist from such transgression.
QUR'AN: And when Musa said to his people: "Surely Allah commands you that you should
sacrifice a cow… ": This is the story of the cow of the Israelites, and it is these verses which have
given this chapter its name, the Cow.
The Qur'an has used a dramatic style for this story. It opens with the middle of the story (verses 67
to 71), followed by its beginning (verse 72) and ending with its conclusion (verse 73). Another thing
to note is the changes of the pronouns - upto verse 66, the Israelites were directly addressed in
second person; but verses 67 to 71 are addressed to the Prophet mentioning the Israelites in third
person; then it reverts again to the original second person (verses 72 - 73).
However, let us follow the narrative in the light of the Qur'an. Allah addresses the Prophet
referring to the Israelites in third person: "And when Musa said to his people: 'Surely Allah
commands you that you should sacrifice a cow'; they said … " Obviously the order given to sacrifice
a cow with subsequent description of its various characteristics and qualities, contained in these five
verses (67 -71), is like a parenthetic statement which clarifies the meaning of the next two verses (72
-73), addressed to the Israelites: "And when you killed a man, then you disagreed with respect to that,
and Allah was to bring forth that which you were going to hide. So We said: 'Strike the (dead body)
with part of the (sacrificed cow),' thus Allah brings the dead to life, and He shows you His signs that
you may understand. "
The five verses (67 -71) also show how ill-mannered the Israelites were; how offensive their
behavior was towards their prophet. See how off-handedly they accused their prophet of speaking
idle words, how arrogantly they made demand after demand of the Lord to make His command clear
and plain, as though there was any ambiguity in the divine command or the prophetic utterance. Add
to it their insulting mode of referring to God: Musa had told them, "Surely Allah commands you … ";
but they repeatedly used the words, "Call on your Lord for our sake … ", as though He was not their
Lord. Then again they went on repeating the demand to be told "what she is", "what her color is"; and
when all was explained to them, they arrogantly claimed, "surely to us the cows are all alike." It
should be noted that they did not say that that particular cow seemed indistinct to them; they instead
claimed that all the cows were alike in their eyes - implying that the cowsper se were the same, and if
a certain individual cow had some special quality, this much description was not enough for
identification purpose; they did not realize that it was not the cow, but the divine will, which
produced the desired result. They were given a simple command to sacrifice "a cow", that is, any
cow; they should have acted on that general unrestricted command, but they went on asking for more
and more particulars; this was in itself a height of arrogance.
Then, look at their rudeness in asking their prophet, "Do you ridicule us?" It cast an aspersion on
the prophet that he was, God forbid, an ignorant person who talked aimlessly. That is why he
vehemently defended himself saying, "I seek the protection of Allah from being one of the ignorant."
Even then, they had the temerity to say at the end of the story, "Now you have brought the truth",
implying that the previous explanations were not "the truth", that the preceding divine speech and
prophetic messages were, God forbid, untruths!
This story is not mentioned in the current Torah. Therefore, it was better not to address it to the
Israelites. This may be another reason of changing the mode of address - the story was initially
addressed to the Prophet, and after establishing the base, the pronouns were again changed to the
original second person directly addressing the Israelites. Nevertheless, the Torah contains an order
that implies that some such events must have taken place:
"If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field,
and it be not known who hath slain him: Then thy elders and thy judges shall come forth, and they
shall measure unto the cities which are round about him that is slain: And it shall be, that the city
which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been
wrought with, and which hath not drawn the yoke: And the elders of that city shall bring down the
heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there
in the valley: And the priests the sons of Levi shall come near; for them the Lord the God hath chosen
to minister unto him, and to bless in the name of the Lord; and by their word shall every controversy
and every stroke be tried. And all the elders of that city, that are next unto the slain man, shall wash
their hands over the heifer that is beheaded in the valley- And they shall answer and say: Our hands
have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel,
whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the
blood shall be forgiven them." (Deut., 21:1 - 8)
It must now be clear that the story as given here is not intended as a simple narrative. The main
theme is taken up in verse 72 (And when you killed a man… ), but before that, a part of the story is
narrated to the Prophet in some detail in verses 67 - 71 for obvious reasons.
Let us now recapitulate what has been explained above, The verses 67-71 (And when Musa said to
his people: "Surely Allah commands you… ) , addressed to the Prophet, is a prologue to the
forthcoming episode (verses 72 - 73), although the listeners do not know it yet. As the audience does
not know why the Israelites were told to sacrifice a cow, its curiosity is aroused and the suspense
continues until the relation between the sacrifice of the cow and detection of the murderer is revealed.
It was this apparent irrelevance of the former to the latter that prompted the Israelites to accuse Musa
(a.s.) of ridiculing them, of joking with them. This accusation showed that they were completely
devoid of discipline, were very arrogant and disobedient. They were not inclined to obey any
command without knowing its why and wherefore. They were not ready to believe in that which they
could not see - belief in the unseen was against their grain. They were the people who had said to
Musa (a.s.): "0 Musa! we will not believe in you until we see Allah manifestly"(2:55).
Their trouble was that they wanted total independence in every affair, no matter whether it was
within their domain or not. They erroneously thought that the unseen could be brought down to the
level of the seen. Consequently, they wanted to adopt a deity which they could see by their naked
eyes: They said: "0 Musa! make for us a god as they have (their) gods.," He said: "Surely you are a
people acting ignorantly" (7:138).
No wonder that they did not understand the sublime status of their prophet Musa (a.s.) and thought
that he, like themselves, followed his own desires and joked with, and ridiculed, the people. They
accused him of joking and acting like ignorant ones. And Musa (a.s.) had to refute this charge: "I seek
the protection of Allah from being one of the ignorant." Why did Musa (a.s.) seek the protection of
Allah? Why did not he say straight away that he was not an ignorant person? It was because MusA
(a.s.) preferred to rely on the divine protection which cannot fail, rather than on his own virtues.
The Israelites believed that one should not accept anything without proof. This principle is correct,
of course. But they were mistaken in believing that man must know the reason of every order in full
detail; that a command of general nature was not enough. That is why they went on asking for more
and more detail about the cow they were told to slaughter. They thought that the cow, by its nature,
could not bring a dead body to life; if somewhere there was a particular cow possessing this unheard
of quality, it should be pin-pointed with accurate and detailed description. It was this trend of thought
which prompted them to say: "Call on your Lord for our sake to make it plain to us what she is." They
unnecessarily put themselves into a corner; and Allah, on this uncalled for demand, gave them a few
particulars; "Musa said: 'He says, Surely she is a cow neither advanced in age (i.e. not passed the
calf-bearing age) nor too young (i.e. not virgin, nor one that has not given birth to a calf yet) of middle
age between that (and this)." "al- 'Awan " means a female in middle of child-bearing age. Then their
Lord took mercy on them and admonished them not to indulge in too much questioning, and to be
content with that which they were told: "do therefore what you are commanded ." But they did not
listen to the divine advice and said: " 'Call on your Lord for our sake to make it plain to us what her
color is.' Musa said: 'He says, Surely she is a yellow cow, her color is intensely yellow, giving
delight to the beholders.'" This much explanation should have been enough for them, as by then the
cow's age and color had been described to them. But no, it was not enough for the Israelites who
unhesitatingly repeated their first question, shamelessly accusing Musa - and God too - of not giving
them clear description as yet: "They said: 'Call on your Lord for our sake to make it plain to us what
she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright.'"
So, Allah further particularized her nature and characteristics, saying: "Surely she is a cow not made
submissive that she should plough land, nor does she irrigate the tilth"; and then He put a further
restriction about her color, "sound, without a blemish in her." Now that they were given all the details
and could not think of any more questions, they said: "Now you have brought the truth." The sentence
shows that they had to accept the command because they could not think of any more excuses to avoid
it - but even then they put the blame of their previous disobedience on Musa - and by implication on
Allah: that they had not complied with the order before because Musa (a.s.) and Allah had not
explained it correctly. All this is implied in the last clause, "so they sacrificed her, though they had
not the mind to do (it)."
OUR'AN : And when you killed a man… : It is the beginning of the main story. "atTadaru'" (translated here as "disagreed") is derived form ad-dar' (repulse) and literally means to
push one another. A man was killed and every group was disowning its responsibility, putting the
blame on others. But Allah was to disclose what they wanted to hide.
QUR'AN: So We said: "Strike the (dead body) with part of the (sacrificed cow)": The Arabic text
contains two pronouns -the first (masculine) refers to the dead body and the second (feminine) to the
cow. The translation omits the pronouns replacing them with the nouns they stand for.
Someone has denied the actuality of this story, suggesting that the verses simply describe the
promulgation of a law (as given in the Deut., 21:1- 8, quoted above). According to him, raising
someone from the dead (mentioned in these verses) merely means finding out the identity of the killer
- as Allah says: And there is life for you in (the law of) retaliation(2:179). In short, he claims that
there was no miracle involved, nor was there any dead body brought back to life. But the context of
the story leaves no room for such misinterpretation - especially if we look at the words, "So We said:
'Strike the (dead body) with part of the (sacrificed cow)', thus Allah brings the dead to life."
QUR'AN: Then your hearts hardened after that, so that they were like rocks, rather worse in
hardness: "al-Qaswah" (sternness) in heart is like "hardness" in rock. "Aw" (or) is used here in the
meaning of bal(rather). The next sentences show why their hearts were worse than rocks in hardness:
"and surely there are some rocks from which streams burst forth." The sentence offers a contrast
between rocks and water. Rocks are used as examples of hardness, while water is proverbially used
to denote softness. Even then, there are some rocks - with all their hardness - from which streams of
water - with all its softness - burst forth; "and surely there are some of them which split asunder so
water issues out of them": The hard rocks send forth the soft waters; but the Israelites' hearts were so
hard as never to allow any truth to issue out of them.
QUR'AN: and surely there are some of them which fall down for fear of Allah: We see how the
rocks and stones fall down - big rocks on the summits of mountains crack up, and then an ordinary
earthquake is enough to dislodge them causing an avalanche. Also, the cracks fill up with ice and
snow during winter, then the warmth of spring melts the ice sending the streams down the valleys.
This phenomenon is related to its natural causes, yet Allah says that the rocks fall down from fear of
Allah. Why? Because all the natural causes ultimately return to the First Cause, that is, Allah. Rocks,
when they fall down because of the natural causes, are in fact obeying the divine decree which put
them under the influence of those secondary causes. It may, therefore, be said that they understand the
command of their Lord - an understanding that is created nature. They obey the decree of Allah
inasmuch as they are thus molded by Him. Allah says: and there is not a single thing but glorifies
Him with His praise, but you do not understand their glorification (17:44); all are obedient to
Him (2:116) . Fear too is based on perception, as are the glorifying and the obeying. It may therefore
be said that the rocks fall down for fear of Allah. This sentence is of the same genre as the following
ones: And the thunder declares His glory with His praise, and the angels too for awe of
Him(13:13); And whoever is in the heavens and the earth makes obeisance to Allah only, willingly
and unwillingly, and their shadows too at morn and eve(13:15). Here the sound of thunder has been
counted as the declaration of divine glory and the shadow is said to prostrate for Allah. There are
many verses of the same style and all are based on the same analysis as mentioned above.
However, the sentence, "and surely there are some of them which fall down for fear of Allah",
further shows how the Jews' hearts were worse than rocks in hardness: The rocks are afraid of Allah
and do fall down for His fear, but there is no fear of Allah in the Jews' hearts, they are not afraid of
divine wrath.
The verse first mentions the believers, and then says, "whoever believes in Allah… " The context
shows that the latter phrase refers to the real belief, the trueiman, and that the word, "those who
believe", (mentioned at first) refers to those who call themselves believers. The verse says that Allah
gives no importance to names, like the believers, the Jews, the Christians or the Sabaeans. One cannot
get a reward from Allah, nor can he be saved from punishment, merely by giving oneself good titles,
as they, for example, claim that: no one will enter the Garden except he who was a Jew or a
Christian(2:111). The only criterion, the only standard, of honor and happiness is the real belief in
Allah and the Day of Resurrection, accompanied by good deeds. It should be noted that Allah did not
say, 'whoever of them believes'; otherwise it would have accorded some recognition to these titles,
and would have implied that there was, after all, some benefit in acquiring these names.
This theme has been repeatedly expounded in the Qur'an. The honor and felicity depend entirely on
true and sincere servitude; no name, no adjective, can do any good unless it is backed by correct
belief and good deeds. This rule is applicable to all human beings, right from the prophets to the
lowest rank. Look how Allah praises His prophets with all beautiful and excellent attributes, and then
says: and if they had set up others (with Him) certainly what they did would have become
ineffectual for them(6:88). Also, He describes the high status and great prestige of the Holy Prophet
and his companions, and then ends it with these words: Allah has promised those among them who
believe and do good, forgiveness and a great reward (48:29). Ponder on the significance of the
phrase "among them."
Then we find that Allah had given a man some of His signs but he went astray: and if We had
pleased, We would certainly have exalted him thereby, but he clung to the earth and followed his
low desire… (7:176).
There are many verses clearly showing that the honour and respect with Allah depends on reality,
not on appearance.
Traditions
as -Sadiq (a.s.) was asked about the words of Allah:Take hold of what We have given you with
firmness, whether it meant the strength of the bodies or the firm resolution of the heart. He (a. s.) said:
"Both together" (al -Mahdsin).
The author says: This tradition has also been narrated by al-'Ayyashi in his at-Tafsir.
al-Halabi narrates in explanation of the words of Allah; and bear in mind what is in it, that he
said: "Bear in mind what is in it and also bear in mind the chastisement that is laid down for its
negligence." (al-'Ayyashi)
The author says: It has been inferred from the position of this clause - it follows the threat implied
in lifting the mountain over them.
Abu Hurayrah said that the Messenger of Allah (s.a.w.) said: "If the children of Israel had not
said:and if Allah please we shall surely be guided aright, they would have never been given
(respite). And had they (in the beginning) taken any cow and slaughtered her; it would have been
enough for them; but they went on pressing (for more and more particulars), so Allah made it harder
(and harder) for them." (ad-Durru '1-manthur)
Ibn Faddal said: "I heard Abu '1-Hasan (a.s.) saying: 'Surely Allah ordered the children of Israel to
slaughter a cow - and what they needed was its tail. (But they asked for more and more details) so
Allah made it harder (and harder) for them.'" (at-Tafsir, al-Qummi)
al-Bazanti said: "I heard ar-Rida (a.s.) saying: 'A man from the children of Israel killed one of his
relatives, then he took the body and put it in the path (leading) to the best of the Israelities' clans.
Thereafter he came demanding (the revenge of) his blood. Musa (a.s.) was informed that such and
such a clan had killed such and such a man, and he was asked to tell them who the killer was. Musa
said: "Bring me a cow." They said: "Do you ridicule us?" He said: "I seek the protection of Allah
from being one of the ignorant." And had they taken any cow, it would have been enough for them,
but they pressed (for more particulars); therefore Allah made it harder for them.They said:"Call on
your Lord for our sake to make it plain to us what she is": Musa said: "He says, Surely she is a
cow neither advanced in age nor too young, of middle age between that (and this)." Even then, if
they had taken any cow (fitting this description) it would have been enough. But they pressed for
more, so Allah made it harder for them. They said: "Call on your Lord for our sake to make it plain
to us what her colour is" . Musa said: "He says, Surely she is a yellow cow; her colour is intensely
yellow, giving delight to the beholders." Even then if they had taken any such cow, it would have
been enough for them. But they persisted (in asking for more details) and Allah made it even harder
for them. They said: "Call on your Lord for our sake to make it plain to us what she is, for surely to
us the cows are all alike, and if Allah please we shall surely be guided aright." He said: "He says,
Surely she is a cow not made submissive that she should plough the land, nor does she irrigate the
tilth, sound, without a blemish in her." They said: 'Now you have brought the truth." They began
their search and found such a cow with an Israelite youth. He said: "I shall not sell it but for a hide
full of gold." Thereupon they came to Musa and informed him. He told them to buy it. So they bought
and brought it. And Musa ordered it to be slaughtered. Then he ordered them to strike the dead body
with its tail. As soon as they did so, the murdered man rose from the dead, and said: "O messenger of
Allah! Surely it is my cousin who had killed me, and not the man against whom he has lodged his
claim." In this way, they knew who the killer was. Thereafter, a companion of the messenger of Allah,
Musa, said to him: "There is a story behind this cow." He asked: "And what is it?" He said: "(That)
Israelite youth was very devoted to his father. And he purchased some goods, and came to his father
(who was asleep) and keys were under his head. And he did not like to awaken his father, and
cancelled the deal. When his father woke up, he told him about it. The father said to him: 'Well done!
Take this cow; it is a recompense for what you have lost.'" The messenger of Allah, Musa, said to
him: "Look at the faithfulness and good deed, where does it take its people to?"'"
The author says: The traditions perfectly fit the description which we inferred from the verses.
19
Chapter
SURAH AL-BAQARAH, VERSES 75-82
ْ َ ‫أ َﻓَﺘ‬
2:75‫ﻋﻘَﻠُﻮهُ َوُھْﻢ ﯾَْﻌﻠَُﻤﻮَن‬
َ ‫ﻄَﻤﻌُﻮَن أ َن ﯾُْﺆِﻣﻨُﻮاْ ﻟَُﻜْﻢ َوﻗَْﺪ َﻛﺎَن ﻓَِﺮﯾٌﻖ ِّﻣْﻨُﮭْﻢ ﯾَْﺴَﻤﻌُﻮَن َﻛﻼَم ا ﱠ ِ ﺛ ُﱠﻢ ﯾَُﺤِّﺮﻓُﻮﻧَﮫُ ِﻣﻦ ﺑَْﻌِﺪ َﻣﺎ‬
2:76‫ﻋﻠَْﯿُﻜْﻢ ِﻟﯿَُﺤﺎﱡﺟﻮُﻛﻢ ِﺑِﮫ ِﻋﻨﺪَ َر ِﺑُّﻜْﻢ أ َﻓَﻼَ ﺗ َْﻌِﻘﻠُﻮَن‬
ُ ‫وِإذَا ﻟَﻘُﻮاْ اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ ﻗَﺎﻟُﻮاْ آَﻣﻨﱠﺎ َوِإذَا َﺧﻼَ ﺑَْﻌ‬
ٍ ‫ﻰ ﺑَْﻌ‬
َ ُ ‫ﺾ ﻗَﺎﻟُﻮاْ أ َﺗ َُﺤ ِﺪّﺛ ُﻮﻧَُﮭﻢ ِﺑَﻤﺎ ﻓَﺘ ََﺢ ا ﱠ‬
َ َ‫ﻀُﮭْﻢ ِإﻟ‬
2:77‫أ ََوﻻَ ﯾَْﻌﻠَُﻤﻮَن أ َﱠن ا ﱠ َ ﯾَْﻌﻠَُﻢ َﻣﺎ ﯾُِﺴﱡﺮوَن َوَﻣﺎ ﯾُْﻌِﻠﻨُﻮَن‬
ُ َ‫ﻲ َوِإْن ُھْﻢ ِإﻻﱠ ﯾ‬
2:78‫ﻈﻨﱡﻮَن‬
َ ‫َوِﻣْﻨُﮭْﻢ أ ُِّﻣﯿﱡﻮَن ﻻَ ﯾَْﻌﻠَُﻤﻮَن اْﻟِﻜﺘ َﺎ‬
‫ب ِإﻻﱠ أ ََﻣﺎِﻧ ﱠ‬
ْ َ‫ب ِﺑﺄ َْﯾِﺪﯾِﮭْﻢ ﺛ ُﱠﻢ ﯾَﻘُﻮﻟُﻮَن َھﺬَا ِﻣْﻦ ِﻋﻨِﺪ ا ﱠ ِ ِﻟﯿَْﺸﺘ َُﺮواْ ِﺑِﮫ ﺛ ََﻤﻨًﺎ ﻗَِﻠﯿﻼً ﻓََﻮْﯾٌﻞ ﻟﱠُﮭﻢ ِّﻣﱠﻤﺎ َﻛﺘ َﺒ‬
2:79‫ﺖ أ َْﯾِﺪﯾِﮭْﻢ َوَوْﯾٌﻞ ﻟﱠُﮭْﻢ ِّﻣﱠﻤﺎ ﯾَْﻜِﺴﺒُﻮَن‬
َ ‫ﻞ ِﻟّﻠﱠِﺬﯾَﻦ ﯾَْﻜﺘ ُﺒُﻮَن اْﻟِﻜﺘ َﺎ‬
2:80‫ﻋﻠَﻰ ا ﱠ ِ َﻣﺎ ﻻَ ﺗ َْﻌﻠَُﻤﻮَن‬
‫َوﻗَﺎﻟُﻮاْ ﻟَﻦ ﺗ ََﻤ ﱠ‬
َ ‫ﻋْﮭﺪَهُ أ َْم ﺗ َﻘُﻮﻟُﻮَن‬
َ ُ‫ﻒا ﱠ‬
َ ِ ‫ﺴﻨَﺎ اﻟﻨﱠﺎُر ِإﻻﱠ أ َﯾﱠﺎًﻣﺎ ﱠﻣْﻌﺪُودَة ً ﻗُْﻞ أ َﺗ ﱠَﺨْﺬﺗ ُْﻢ ِﻋﻨﺪَ ا ﱠ‬
َ ‫ﻋْﮭﺪًا ﻓَﻠَﻦ ﯾُْﺨِﻠ‬
َ ‫ﺳﯿِّﺌ َﺔً َوأ ََﺣﺎ‬
ْ ‫ط‬
2:81‫ب اﻟﻨﱠﺎِر ُھْﻢ ِﻓﯿَﮭﺎ َﺧﺎِﻟﺪُوَن‬
ُ ‫ﺻَﺤﺎ‬
ْ َ ‫ﺖ ِﺑِﮫ َﺧِﻄﯿﺌ َﺘ ُﮫُ ﻓَﺄ ُوﻟَِﺌَﻚ أ‬
َ ‫ﺴ‬
َ ‫ﺐ‬
َ ‫ﺑَﻠَﻰ َﻣﻦ َﻛ‬
2:82‫ب اْﻟَﺠﻨﱠِﺔ ُھْﻢ ِﻓﯿَﮭﺎ َﺧﺎِﻟﺪُوَن‬
ِ ‫ﺼﺎِﻟَﺤﺎ‬
ُ ‫ﺻَﺤﺎ‬
ْ َ ‫ت أ ُْوﻟَِﺌَﻚ أ‬
‫ﻋِﻤﻠُﻮاْ اﻟ ﱠ‬
َ ‫َواﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ َو‬
2:75Do you then hope that they would believe in you? While a party from among them indeed used
to hear the word of Allah, then altered it after they had understood it, and they know (this).
2:76And when they meet those who believe they say: "We believe"; and when they are alone one
with another they say: "Do you talk to them of what Allah has disclosed to you that they may argue
with you by this before your Lord? Do you not then understand?."
2:77What! Do they not know that Allah knows what they conceal and what they proclaim?.
2:78And there are among them illit​erates who know not the Book but only lies, and they do but
conjecture.
2:79Woe, then, to those who write the book with their hands and then say: "This is from Allah", so
that they may sell it for a small price; therefore woe to them for what their hands have written and
woe to them for what they earn (thereby).
2:80And they say: "Fire shall not touch us but for a few days." Say: "Have you taken a promise
from Allah, then Allah will never fail to keep His promise, or do you speak against Allah what you
do not know?."
2:81Yea! whoever earns evil and his sins beset him on every side, these are the inmates of the Fire;
in it they shall abid.
2:82And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it
they shall abide.
Commentary
The context shows that the unbelievers, and especially those of Medina, thought that the Jews were
the likeliest people to help and support the Apostle of Allah at his advent. The pagan tribes of Aws
and Khazraj lived with the Jews of Medina, and they knew that the latter followed a divine religion
and a revealed book. Thus it was not too much to expect them to believe in the latest in the series of
divine religions and books.
This was the basis of their hope that the Jews would accept the Apostle of Allah as the true
prophet, and would strengthen the cause of religion, and actively participate in the propagation of
truth. But no sooner did the Prophet migrate to Medina than the Jews showed their latent hostility. The
hope was shattered and the expectation turned to disappointment. That is why Allah addresses the
believers, saying: "Do you then hope that they would believe in you?" Concealment of truth and
alteration of divine words was their deep-rooted life-pattern. Why wonder if they go back on what
they used to say before the advent of Islam?
QUR'AN: Do you then hope… and they know this: The speech is now addressed to the Prophet
and the believers, referring to the Jews in third person. This same style was used in the preceding
story of the Cow, because the Jews had omitted the event from the Torah. These verses continue that
mode of address because it exposes their habit of altering and manipulating the divine book.
QUR'AN: And when they meet those who believe… and what they proclaim: The two conditional
clauses, "when they meet those who believe" and "when they are alone one with another" are not in
opposition to each other - as were the clauses in the verse: And when they meet those who believe,
they say: "We believe"; and when they are alone with their Satans, they say: "Surely we are with
you, we were only mocking (2:14). Here the two clauses simply describe two instances of the Jews'
trans​gressions and ignorance:
First: They indulge in hypocrisy, showing that they have accepted Islam, and trying in this way to
protect themselves from trouble, ridicule and even death.
Second: They want to deceive Allah, forgetting that He is the Knower of the seen and the unseen,
Aware of what they conceal and what they proclaim.
We may infer from the verses that the Jewish laity in Medina sometimes talked openly with the
believers, telling them of some of the foretelling about the Prophet or giving them some information
that proved the truth of Islam and its Prophet. But their leaders used to admonish them for it, telling
them that it was a thing revealed to them, it should not be disclosed to the believers, lest they argued
with the Jews before the Lord - as though if the believers did not argue with them before God, He
would not know of it! Such thinking implies that Allah knew only the apparent, not the hidden and
concealed things or thoughts. Allah refuted this foolish idea and said: "What! Do they not know that
Allah knows what they conceal and what they proclaim?" It is our, and not God's, knowledge which is
limited to the seen and does not comprehend the unseen, because our perception depends on the
senses which in their turn depend on body organs - equipped with nervous instruments, surrounded by
space and time, influenced by a hundred other material causes.
This talk also throws light on the materialistic outlook of the Israelites. They were so steeped in
that belief that they applied the human limitations to God too. They thought that God was present and
active inside the matter and prevailed over it. But that presence and that control and management
were based on the same principles as a material cause brings out and controls a material effect. Such
a belief was not a specialty of the Jews; it was and is held even by those followers of Islam who
believe in fundamentality of matter. For these people, God's life, know​ledge, power, choice, will,
decree, order and management have the same meanings as do their own life, knowledge etc. It is a
disease for which there is no cure. And the signs and warnings can avail nothing to a people who do
not understand. Such views have made Islam a laughing-stock in the eyes of those who have no access
to the true faith and correct Islamic knowledge. Those detractors say: The Muslims ascribe to their
Prophet the saying, "Allah created Adam in His likeness"; and these followers of the Prophet have
created a god in the likeness of Adam. One group of the Muslims ascribes to its Lord all the qualities
of the matter. Another group does not understand anything of God's beautiful attributes; consequently it
reduces all divine attributes to negatives. It says that the names and adjectives, which are used for
both God and His creatures, have quite different mean​ings in both cases. When we say, "God is
Existent, Knowing, Powerful and Alive", the words denote some divine qualities totally
incomprehensible to us, completely different from the meanings they have when they are applied to a
human being. Therefore, it is necessary to reduce these words to their negatives. What the above
sentence, for example, means is this: "God is not non-existent, not unaware, not powerless and not
lifeless." Such explanation implies that they believe in that which they do not understand, worship that
which they are uncertain about and invite others to believe in that which neither they nor anyone else
knows anything about.
The word of truth is enough to dispel such falsehoods. The people have been admonished by the
true religion to hold fast to the essence of reality and steer clear between the above-men​tioned two
extremes. They should know that Allah is not like His creatures, nor is He a set of negative
propositions. The true religion directs common people to believe that Allah is a thing, unlike other
things; that He has knowledge, unlike our knowledge; power, unlike our power; and will, not
produced by contempla​tion; that He talks, not with a mouth; and hears, not with ears. As for the
people of higher understanding, they must ponder on His signs and acquire deep knowledge of His
religion. He has said: Say: 'Are those who know and those who do not know alike?" Only those
possessed of understanding shall bear in mind (39:9). The people of higher understanding are not
equal to a common man in their knowledge of truth and religion; likewise, the two are not alike in
their respective responsibilities. This, therefore, is the teaching of religion for both groups
respectively; it is there for them to follow, would they do so?
QUR'AN: And there are among them illiterates who know not the Book but only lies and they do
but conjecture; "al- Ummiyy" (one who does not read or write) is related to "al-umm" (mother). It is
as though the excessive love of the mother prevented her from entrusting her child to a teacher to
teach and train him; consequently he could learn only from his mother. "al-Amainiyy" is plural of "alumniyyah" (lie). The verse says that some of the Jews were literates who did read and write the book
- but making alterations in it; and the rest were illiterates who knew nothing of the book except the
lies of the former group.
QUR'AN: Woe, then, to those who write the book with their hands… : "al-Wayl" (woe, disaster,,
severe punishment, adversity, affliction); "al-ishtira'" (to sell).
QUR'AN: therefore, woe to them for what their hands have written… : The pronouns may refer
either to all Jews or only to the interpolators among them. If the former view is taken then the woe
and condemnation would cover the illiterates too.
QUR'AN: Yea! whoever earns evil and his sins beset him on every side… "alKhati'ah" (translated here as "sins") actually refers to the psychical condition resulting from evildoing. That is why the verse speaks first of his evil-doing and then of the effects of the sins besetting
him on every side. When he is beset by his sins on every side, there should remain no opening for the
guidance to reach him; he, therefore, will go to Hell and abide there forever.
Had there been an iota of faith in his heart, or some good traits like justice in his character, it
would have been possible for the rays of guidance to penetrate to him. The overwhelming besetting of
sins on every side, therefore, is possible in case of polytheism, as Allah says: Surely Allah does not
forgive that any​thing should be associated with Him, and forgives what is besides that to
whomsoever He pleases (4:48); and also in case of dis​belief and denial of the divine signs, Allah
says: And (as to) those who disbelieve in and belie Our signs, they are the inmates of the Fire, in it
they shall abide (2:39). In short, the earning of evil and being beset by sins on all sides is a broad
expression covering all that would make one to abide in the Hell forever.
The two verses under discussion are almost similar to the verse: Surely those who believe, and
those who are Jews, and the Christians, and the Sabaeans, whoever believes in Allah and the Last
Day and does good, they shall have their reward… (2:62).
Both show that the basis of salvation and eternal happiness is the true belief and good deeds. The
only difference between the two sets of the verses is that the verse 2:62 shows that mere taking to
oneself nomenclatures like the Muslim, the Jew etc. is of no use; while the verses under discussion
show that mere claiming of salvation is of no worth at all.
Traditions
Al-Baqir (a.s.) said about the words of Allah, And when they meet those who believe… : " Some
of the Jews (who were not inimical to the Muslims and were not a party to the Jewish con​spiracy
against them), on meeting the Muslims, used to narrate what the Torah contained of the description of
Muhammad (s.a.w.); so their elders forbade them to do so and said: 'Do not in​form them of what the
Torah contains of the attributes of Muham​mad (s.a.w.), lest they argue with you by that before your
Lord.' Thereupon, this verse was revealed." (Majma 'u'l-bayan)
It is narrated from the fifth or the sixth Imam that he said about the words of Allah, Yea! whoever
earns evil… "If they deny the wilayah (friendship, overlordship) of the Leader of the faithful, then
they are the inmates of the Fire, in it they shall abide." (al- Kafi)
The author says: ash-Shaykh at-Tusi has narrated in his al-Amali a tradition of nearly the same
theme. The two traditions are based on the principle of the "flow" of the Qur'an and fit the verse on
one of its best example. Allah has counted the love of, and submission to, the Prophet's familymembers as a good deed, as He says: Say: "I do not ask of you any recompense for it except the
love for (my) near relatives; and whoever earns good, We give him more of good therein (42:23).
Also, the tradition may be taken as another explanation of the verse, as we shall describe in the
Chapter 6 (The Table) that "the good" means complying with the demands of the belief of
monotheism. If so, then the tradition particularly mentions 'Ali (a.s.) because he was the first of
thisummah to open this door.
20
Chapter
SURAH AL-BAQARAH, VERSES 83-88
ْ‫ﺴﺎِﻛﯿِﻦ َوﻗُﻮﻟُﻮاْ ِﻟﻠﻨﱠﺎِس ُﺣْﺴﻨًﺎ َوأ َِﻗﯿُﻤﻮا‬
َ ‫ﺴﺎﻧًﺎ َوِذي اْﻟﻘُْﺮﺑَﻰ َواْﻟﯿَﺘ َﺎَﻣﻰ َواْﻟَﻤ‬
َ ‫َوِإْذ أ ََﺧْﺬﻧَﺎ ِﻣﯿﺜ َﺎَق ﺑَِﻨﻲ ِإْﺳَﺮاِﺋﯿَﻞ ﻻَ ﺗ َْﻌﺒُﺪُوَن ِإﻻﱠ ا ﱠ َ َوِﺑﺎْﻟَﻮاِﻟﺪَْﯾِﻦ ِإْﺣ‬
2:83‫ﺿﻮَن‬
ُ ‫ﺼﻼة َ َوآﺗ ُﻮاْ اﻟﱠﺰَﻛﺎة َ ﺛ ُﱠﻢ ﺗ ََﻮﻟﱠْﯿﺘ ُْﻢ ِإﻻﱠ ﻗَِﻠﯿﻼً ِّﻣﻨُﻜْﻢ َوأ َﻧﺘ ُﻢ ﱡﻣْﻌِﺮ‬
‫اﻟ ﱠ‬
2:84‫ﺴُﻜﻢ ِّﻣﻦ ِدﯾَﺎِرُﻛْﻢ ﺛ ُﱠﻢ أ َْﻗَﺮْرﺗ ُْﻢ َوأ َﻧﺘ ُْﻢ ﺗ َْﺸَﮭﺪُوَن‬
َ ُ‫َوِإْذ أ ََﺧْﺬﻧَﺎ ِﻣﯿﺜ َﺎﻗَُﻜْﻢ ﻻَ ﺗ َْﺴِﻔُﻜﻮَن ِدَﻣﺎَءُﻛْﻢ َوﻻَ ﺗ ُْﺨِﺮُﺟﻮَن أ َﻧﻔ‬
َ َ ‫ﺴُﻜْﻢ َوﺗ ُْﺨِﺮُﺟﻮَن ﻓَِﺮﯾﻘًﺎ ِّﻣﻨُﻜﻢ ِّﻣﻦ ِدﯾَﺎِرِھْﻢ ﺗ‬
‫ﺳﺎَرى ﺗ ُﻔَﺎدُوُھْﻢ َوُھَﻮ‬
َ ‫ﻈﺎَھُﺮوَن‬
َ ُ ‫ﻋﻠَْﯿِﮭﻢ ِﺑﺎِﻹﺛِْﻢ َواْﻟﻌُْﺪَواِن َوِإن ﯾَﺄ ْﺗ ُﻮُﻛْﻢ أ‬
َ ُ‫ﺛ ُﱠﻢ أ َﻧﺘ ُْﻢ َھُﺆﻻء ﺗ َْﻘﺘ ُﻠُﻮَن أ َﻧﻔ‬
‫ي ِﻓﻲ اْﻟَﺤﯿَﺎِة اﻟﺪﱡْﻧﯿَﺎ َوﯾَْﻮَم‬
ٍ ‫ب َوﺗ َْﻜﻔُُﺮوَن ِﺑﺒَْﻌ‬
ِ ‫ﻋﻠَْﯿُﻜْﻢ ِإْﺧَﺮاُﺟُﮭْﻢ أ َﻓَﺘ ُْﺆِﻣﻨُﻮَن ِﺑﺒَْﻌ‬
ِ ‫ﺾ اْﻟِﻜﺘ َﺎ‬
َ ‫ُﻣَﺤﱠﺮٌم‬
ٌ ‫ﺾ ﻓََﻤﺎ َﺟَﺰاء َﻣﻦ ﯾَْﻔﻌَُﻞ ذَِﻟَﻚ ِﻣﻨُﻜْﻢ ِإﻻﱠ ِﺧْﺰ‬
ْ
ْ
َ
2:85‫ﻋﱠﻤﺎ ﺗ َْﻌَﻤﻠُﻮَن‬
َ ‫اﻟِﻘﯿَﺎَﻣِﺔ ﯾَُﺮدﱡوَن ِإﻟَﻰ أ‬
ِ ‫ﺷ ِﺪّ اﻟﻌَﺬَا‬
َ ‫ب َوَﻣﺎ ا ﱠ ُ ِﺑﻐَﺎِﻓٍﻞ‬
2:86‫ﺼُﺮوَن‬
ُ ‫ﻋْﻨُﮭُﻢ اْﻟﻌَﺬَا‬
ُ ‫أ ُْوﻟَِﺌَﻚ اﻟﱠِﺬﯾَﻦ اْﺷﺘ ََﺮُواْ اْﻟَﺤﯿَﺎة َ اﻟﺪﱡْﻧﯿَﺎ ِﺑﺎﻵِﺧَﺮِة ﻓَﻼَ ﯾَُﺨﻔﱠ‬
َ ‫ﻒ‬
َ ‫ب َوﻻَ ُھْﻢ ﯾُﻨ‬
َ‫ﺳﻮٌل ِﺑَﻤﺎ ﻻ‬
ِ ‫ﺴﻰ اْﺑَﻦ َﻣْﺮﯾََﻢ اْﻟﺒَﯿِّﻨَﺎ‬
ُ ‫ت َوأ َﯾﱠْﺪﻧَﺎهُ ِﺑُﺮوحِ اْﻟﻘُﺪُِس أ َﻓَُﻜﻠﱠَﻤﺎ َﺟﺎَءُﻛْﻢ َر‬
ُ ‫ب َوﻗَﻔﱠْﯿﻨَﺎ ِﻣﻦ ﺑَْﻌِﺪِه ِﺑﺎﻟﱡﺮ‬
َ ‫ﺳﻰ اْﻟِﻜﺘ َﺎ‬
َ ‫ﺳِﻞ َوآﺗ َْﯿﻨَﺎ ِﻋﯿ‬
َ ‫َوﻟَﻘَْﺪ آﺗ َْﯿﻨَﺎ ُﻣﻮ‬
2:87‫ﺴُﻜُﻢ اْﺳﺘ َْﻜﺒَْﺮﺗ ُْﻢ ﻓَﻔَِﺮﯾﻘﺎ ً َﻛﺬﱠْﺑﺘ ُْﻢ َوﻓَِﺮﯾﻘًﺎ ﺗ َْﻘﺘ ُﻠُﻮَن‬
ُ ُ‫ﺗ َْﮭَﻮى أ َﻧﻔ‬
ُ ‫َوﻗَﺎﻟُﻮاْ ﻗُﻠُﻮﺑُﻨَﺎ‬
2:88‫ﻒ ﺑَﻞ ﻟﱠﻌَﻨَُﮭُﻢ ا ﱠ ِﺑُﻜْﻔِﺮِھْﻢ ﻓَﻘَِﻠﯿﻼً ﱠﻣﺎ ﯾُْﺆِﻣﻨُﻮَن‬
ٌ ‫ﻏْﻠ‬
2:83And when We made a covenant with the Children of Israel: "You shall not worship (any) but
Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the
needy, and speak to men good (words) and keep up prayer and pay the zakat." Then you turned
back except a few of you and (now too) you turn aside.
2:84And when We made a covenant with you: "You shall not shed your blood and you shall not turn
your people out of your cities;" then you gave a promise while you witnessed.
2:85Yet you it is who slay your people and turn a party from among you out of their homes,
backing each other up against them unlawfully and exceeding the limits; and if they should come
to you as captives, you would ransom them - while their very turning out was unlawful for you. Do
you then believe in a part of the Book and disbelieve in the other? What then is the reward of such
among you as do this but disgrace in the life of this world, and on the Day of Resurrection they
shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you
do.
2:86These are they who have bought the life of this world for the hereafter, so their chastisement
shall not be lightened nor shall they be helped.
2:87And most certainly We gave Musa the Book and We sent apostles after him one after another;
and We gave 'Isa, the son of Maryam, clear evidence and strengthened him with the holy spirit.
What! whenever then an apostle came to you with that which your souls did not desire, you were
insolent, so you called some (of them) liars and some you slew.
2:88And they say: "Our hearts are covered." Nay, Allah has cursed them on account of their
unbelief- so little it is that they believe.
Commentary
QUR'AN: And when We made a covenant with the Children of Israel: "You shall not
worship (any) but Allah… ": To begin with, the verse refers to the Children of Israel in third person,
and then ends by addressing them in second person, "Then you turned back… " The first sentence
mentions making a covenant with them - which must naturally be in words - then describes that
covenant; this in its turn begins with a declarative sentence, "You shall not worship (any) but Allah",
and ends up with some imperative ones, "and speak to men good words … " When the stories of the
Israelites began, they were addressed in second person, because the verses contained a lot of
admonition and reprimand; it continued to the story of the Cow when, because of demands of
eloquence, it was changed to third person. Conse​quently, this verse too began with third person, but
when time came to quote the verbal covenant, the style reverted to the second person.
"You shall not worship (any) but Allah": It is a prohibition in the form of an information. This style
shows the utmost importance attached to the ban by the speaker - it is as though the speaker has no
doubt whatsoever that the order shall be complied with, and that, in this case, the servants will not
dare to go near idolatry.
The same style is continued in the next clause, "and (you shall do) good to (your) parents, and to
the near of kin and to the orphans and the needy."
The change over to second person, although resorted to for the purpose of quoting the covenant, has
put the speech back to the original style and has linked the last clauses of the covenant to the fresh
admonitory ones: "and keep up prayer and pay thezakat. Then you turned back … "
QUR'AN: and (you shall do) good to (your) parents… :As translated here, it is a declarative
sentence with the sense of im​perative. It may also be translated as an imperative sentence: "and (do)
good… " The verse gives in descending order of importance, the list of those whom one should do
good to. The parents are the root of man's existence, and nearest of all to him. Then come the near of
kin. Going outside the circle of relatives, the orphans are most deserving of kindness and beneficence,
because in their small age they are deprived of their father - their guardian, protector and breadearner. Other needy persons come after them.
"and to the orphans": "al-Yatim" (orphan) is he whose father has died. The word is not used for
him who has lost his mother. Also, it is said that a human child is called "orphan" if his father dies,
but in animals, the adjective is used for one whose mother dies.
"and the needy": "al-Masakin" is plural of al-miskin(needy, impoverished, destitue, lowly).
"and speak to men good (words)": "Husnan" (beauty, excellence) is an infinitive verb, used for
adjective (beautiful, excellent, good) to give emphasis. Some reciters have recited
it hasanan (beautiful, excellent, good). However, the sentence enjoins them to speak nicely to the
people; it is an in​direct way of ordering them to maintain good social relations to behave with people
nicely, gently and good-mannered - no matter whether the opposite party is a believer or an
unbeliever. It cannot be said to be abrogated by the verse of fighting, because the two verses are not
contradictory to each other; the place and time of social contact is other than the place and time of
fighting. For example, using hard words when admonishing a child to correct his behavior is not
contrary to maintaining good social relation.
QUR'AN: "You shall not shed your blood… ": This too is a prohibitory order, in the form of an
information - the same style which was used in, "You shall not worship (any) but Allah." "assafk" (to shed blood).
QUR'AN: backing each other up against them: "at-Tazahur" (to help each other). azZahir (helper); it is derived from az-zahr (back) as though the helper strengthens the back of the
helped one.
QUR'AN : while their very turning away was unlawfulfor you: Its literal translation will be,
'while it was unlawful for you their very turning out.' The pronoun"it" is not related here to any
previously mentioned noun etc., it is a pronoun used to begin a sentence. In the verse, Say: "He, Allah
is one" (112:1), the pronoun "He" has the same grammatical significance.
QUR'AN : Do you believe in a part of the Book… : Why should you follow the rule of paying
ransom for them and disobey the prohibition of turning them out? Are not both rules in the same book?
Do you believe in a part of the Book and disbelieve in the other?
QUR'AN: And We sent apostles after him one after another: "at -Taqfiyah" (to send someone
after someone else).
QUR'AN: and We gave Isa son of Maryam, clear evidence: This subject will be dealt with in
Chapter 3, (The Family of 'Imran).
QUR'AN : And they say: "Our hearts are covered": al-Ghulf " is plural of al-aghlaf . It is
derived from ghilaf(cover). They say: Our hearts are protected under various covers and veils - your
call cannot reach our hearts. The sentence has the same import as the verse: And they say: "Our
hearts are under coverings from that to which you call us (41:5).
Traditions
Abu Ja'far (a.s.) said about the words of Allah, and speak to men good (words): "Speak to men the
best of that which you would like to be said about yourself." (al-Kafi)
as-Sadiq (a.s.) said about this verse: "Speak to men, and do not speak but good until you know
what it is.
"al-Baqir (a.s.) said: "Speak to men the best, of that which you would like to be said about
yourself; for certainly Allah, Mighty and Great is He, dislikes an abuser, curler, speaker of evil
against the believers, indecent, shameless (and) begger, and He loves the modest, mild-tempered,
chaste (and) moderate."(Ma'ani 'l-akhbar)
The author says: A tradition, similar to the first one, has been narrated in al-Kafi from as-Sadiq
(a.s.) with another chain of narrators; and similarly in al-'Ayyashi.
Another tradition, like the second one has been written from the same Imam in al-Kafi; and one like
the third is narrated from al-Baqir (a.s.) in al -'Ayyashi. Apparently these meanings of the "good
word" have been inferred from general usage.
as-Sadiq (a.s) said: "Verily Allah sent Muhammad (s.a.w.) with five swords: So (there is) a sword
against a dhimmi (free non-Muslim subject of an Islamic country). Allah said: and speak to men
good (words); it was revealed about the dhimmis, then it was abrogated by another verse, Fight
those who do not believe in Allah… (9:29) (al-'Ayyashi)
The author says: In this tradition the Imam has taken the "speech" to mean behavior. We say: Do not
speak to him but good; what we mean is: Do not deal with him but in a good and decent manner. This
meaning will apply only if we take the word, "abrogated" in its terminological sense. But it may also
be taken in its literal sense (as we shall explain under the verse:Whatever signs We abrogate or
cause to be forgotten… 2:106); and in that case this verse will not be in conflict with that of the
fighting. It should be pointed out that such uses of words in their literal meanings (as against their
terminological ones) are not infrequent in the traditions of the Imams.
21
Chapter
SURAH AL-BAQARAH, VERSES 89-93
ُ‫ﻋَﺮﻓُﻮاْ َﻛﻔَُﺮواْ ِﺑِﮫ ﻓَﻠَْﻌﻨَﺔ‬
ٌ ‫َوﻟَﱠﻤﺎ َﺟﺎَءُھْﻢ ِﻛﺘ َﺎ‬
َ ‫ﻋﻠَﻰ اﻟﱠِﺬﯾَﻦ َﻛﻔَُﺮواْ ﻓَﻠَﱠﻤﺎ َﺟﺎَءُھﻢ ﱠﻣﺎ‬
َ ‫ﺼ ِﺪٌّق ِﻟَّﻤﺎ َﻣﻌَُﮭْﻢ َوَﻛﺎﻧُﻮاْ ِﻣﻦ ﻗَْﺒُﻞ ﯾَْﺴﺘ َْﻔِﺘُﺤﻮَن‬
َ ‫ب ِّﻣْﻦ ِﻋﻨِﺪ ا ﱠ ِ ُﻣ‬
2:89‫ﻋﻠَﻰ اْﻟَﻜﺎِﻓِﺮﯾَﻦ‬
َ ‫اﱠ‬
َ ‫ﻋﻠَﻰ‬
‫ﺐ‬
َ َ‫ﻋﻠَﻰ َﻣﻦ ﯾ‬
ْ َ‫ﺴُﮭْﻢ أ َن ﯾَْﻜﻔُُﺮواْ ِﺑَﻤﺎ أ َﻧَﺰَل ا ﱠ ُ ﺑَْﻐﯿًﺎ أ َن ﯾُﻨَِّﺰَل ا ﱠ ُ ِﻣﻦ ﻓ‬
ٍ ‫ﻀ‬
ٍ ‫ﻀ‬
َ ‫ﻏ‬
َ َ‫ﺸﺎء ِﻣْﻦ ِﻋﺒَﺎِدِه ﻓَﺒَﺎُؤواْ ِﺑﻐ‬
َ ‫ﺐ‬
َ ‫ﻀِﻠِﮫ‬
َ ُ‫ﺴَﻤﺎ اْﺷﺘ ََﺮْوا ِﺑِﮫ أ َﻧﻔ‬
َ ْ‫ِﺑﺌ‬
2:90‫ب ﱡﻣِﮭﯿٌﻦ‬
ٌ ‫ﻋﺬَا‬
َ ‫َوِﻟْﻠَﻜﺎِﻓِﺮﯾَﻦ‬
ِ ‫ﺼ ِﺪّﻗًﺎ ِﻟَّﻤﺎ َﻣﻌَُﮭْﻢ ﻗُْﻞ ﻓَِﻠَﻢ ﺗ َْﻘﺘ ُﻠُﻮَن أ َﻧِﺒﯿَﺎء ا ﱠ‬
َ ‫َوِإذَا ِﻗﯿَﻞ ﻟَُﮭْﻢ آِﻣﻨُﻮاْ ِﺑَﻤﺎ أ َﻧَﺰَل ا ﱠ ُ ﻗَﺎﻟُﻮاْ ﻧُْﺆِﻣُﻦ ِﺑَﻤﺎ أ ُﻧِﺰَل‬
َ ‫ﻋﻠَْﯿﻨَﺎ َوﯾَْﻜﻔُُﺮوَن ِﺑَﻤﺎ َوَراءهُ َوُھَﻮ اْﻟَﺤﱡﻖ ُﻣ‬
2:91‫ِﻣﻦ ﻗَْﺒُﻞ ِإن ُﻛﻨﺘ ُﻢ ﱡﻣْﺆِﻣِﻨﯿَﻦ‬
َ ‫ت ﺛ ُﱠﻢ اﺗ ﱠَﺨْﺬﺗ ُُﻢ اْﻟِﻌْﺠَﻞ ِﻣﻦ ﺑَْﻌِﺪِه َوأ َﻧﺘ ُْﻢ‬
2:92‫ظﺎِﻟُﻤﻮَن‬
ِ ‫ﺳﻰ ِﺑﺎْﻟﺒَﯿِّﻨَﺎ‬
َ ‫َوﻟَﻘَْﺪ َﺟﺎَءُﻛﻢ ﱡﻣﻮ‬
‫َوِإْذ أ ََﺧْﺬﻧَﺎ ِﻣﯿﺜ َﺎﻗَُﻜْﻢ َوَرﻓَْﻌﻨَﺎ ﻓَْﻮﻗَُﻜُﻢ اﻟ ﱡ‬
‫ﺼْﯿﻨَﺎ َوأ ُْﺷِﺮﺑُﻮاْ ِﻓﻲ ﻗُﻠُﻮِﺑِﮭُﻢ اْﻟِﻌْﺠَﻞ ِﺑُﻜْﻔِﺮِھْﻢ ﻗُْﻞ‬
َ ‫ﺳِﻤْﻌﻨَﺎ َو‬
َ ْ‫ﻄﻮَر ُﺧﺬُواْ َﻣﺎ آﺗ َْﯿﻨَﺎُﻛﻢ ِﺑﻘُﱠﻮٍة َواْﺳَﻤﻌُﻮاْ ﻗَﺎﻟُﻮا‬
َ ‫ﻋ‬
2:93‫ﺴَﻤﺎ ﯾَﺄ ُْﻣُﺮُﻛْﻢ ِﺑِﮫ ِإﯾَﻤﺎﻧُُﻜْﻢ ِإن ُﻛﻨﺘ ُْﻢ ﱡﻣْﺆِﻣِﻨﯿَﻦ‬
َ ْ‫ِﺑﺌ‬
2:89And when there came to them a Book from Allah verifying that which they have, and aforetime
they used to pray for victory against those who disbelieved, but when there came to them that
which they did recognize, they disbelieved in him; so Allah's curse is on the unbelievers.
2:90Evil is that for which they sold their souls - that they should deny what Allah has revealed, out
of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so
they returned with wrath upon wrath, and there is a disgraceful punishment for the unbelievers.
2:91And when it is said to them, "Believe in what Allah has revealed, " they say: "We believe in
that which was revealed to us;" and they deny what is besides that, while it is the truth verifying
that which they have. Say: "Why then did you kill Allah's prophets before if you were indeed
believers?."
2:92And most certainly Musa came to you with clear evidence, then you took the calf (for a god) in
his absence and you were unjust.
2:93And (remember) when We made a covenant with you and raised the mountain over you: "Take
hold of what We have given you with firmness and listen (to Our words)." They said: "We hear and
disobey." And they were made to imbibe (the love of) the calf into their hearts on account of their
unbelief. Say: "Evil is that which your belief bids you if you are believers."
Commentary
QUR'AN: And when there came to them a Book: The context shows that "a Book" refers to the
Qur'an.
QUR'AN : and aforetime they used to pray for victory against those who disbelieved: It appears
that whenever the pagans of Arabia clashed with the Jews, the latter prayed for victory by the right of
the Prophet, and by his prophethood and emigration; and that this was their usual custom before the
advent of the Prophet, so much so that even the pagans knew it of them. It all is implied in the word,
"they used to."
QUR'AN: but when there came to them that which they did recognize: They knew that
Muhammad (s.a.w.) was the awaited Prophet, because all the attributes and particulars mentioned in
their books fitted on him perfectly. And yet they denied his truth.
QUR'AN: Evil is that for which they sold their souls… : "Baghyan" (out of envy) is in accusative
case, explaining the reason why they disbelieved in Muhammad (s.a.w.) even after recognizing him.
What they did was "out of envy", "that Allah should send down of His grace on whomsoever of His
servants He pleases" was the object of their envy. "so they re​turned with wrath upon wrath", that is,
they returned doubly enraged. It may also mean that they invited double wrath of Allah upon
themselves - the first because they disbelieved in Torah and the second because they disbelieved in
the Qur'an.
The verse says that they were partisans of the Prophet long before he was born; they prayed to
Allah for victory by his name and his Book. When the Prophet was sent and the Qur'an was revealed,
they very well recognized that he was the Prophet in whose name they used to pray for victory, and
whose coming they awaited. But they were overwhelmed by envy and arrogance. No sooner did the
Prophet begin his call then they denied his truth, and forgot all that they used to tell about the awaited
prophet. It was not surprising as they had earlier disbelieved in Torah too. Thus they committed
disbelief after disbelief, and invited the wrath of Allah upon themselves, not once but twice.
QUR'AN: and they deny what is besides that: That is, they claim that they do not believe in any
book other than Torah; but the fact is that they do not believe even in Torah.
QUR'AN: Say: "Why then did you kill Allah's prophets… ": The conjunctive, "then", serves to
relate this question to their claim, "We believe in that which was revealed to us." If this claim of
yours is correct then why did you kill the prophets of Allah? And why did you disbelieve in Musa by
taking the calf for a god? And why did you say, "We hear and disobey", when We took a promise from
you and lifted the mountain over you?
QUR'AN: and they were made to imbibe (the love of)the calf into their hearts: "al-Ishrab" (to
make to imbibe, to make to drink). Instead of saying 'the love of the calf', the verse says, "to imbibe
the calf", for emphasis, as though they had drunk the calf itself into their hearts. The sentence thus
contains two metaphors - "the calf" for the love of the calf, and imbibing into hearts for loving.
QUR'AN: Say: "Evil is that which your belief bids you… ": It is a derisive expression ridiculing
them for their killings of the prophets, their disbelief in Musa and their arrogance in committing sin
after sin and then claiming that they were the true believers. The verse tauntingly asks them: Is this
what your belief bids you?
Traditions
As-Sadiq (a.s.) explained the verse, and when there came to them a Book from Allah verifying
that which they have… , in this way: "The Jews found in their books that Muhammad (s.a.w.), the
Messenger of Allah, would migrate and settle between 'Ayr and Uhud. So, they went out looking for
that place. They passed by a mountain called Hadad; and they said: 'Hadad -and Uhud are the same'.
So they dispersed nearby; some of them settled at Tayma', and some others at Fadak and yet others at
Khaybar. Those at Tayma' once desired (to see) some of their brethren (at another place). A Bedouin
from (the tribe of) Qays passed by them and they hired (his camels).
He told them: 'I shall take you from between 'Ayr and Uhud.' They told him: 'When you pass
between the two, tell us.' When they reached the land of Medina, he said: 'That is 'Ayr and this is
Uhud.' They descended from his camels and said to him: 'We have now found (the place of) our
desire; now we do not need your camels, you may go wherever you wish.' Then they wrote to their
brethren at Fadak and Khaybar: 'We have found the place, come therefore to us.' They wrote in reply:
'Now we have settled in this place, and have acquired properties; and we are so near to you.
Therefore, when it will happen (i.e., when the Prophet will come to Medina), we shall rush to you.'
Those Jews acquired properties in the land of Medina. When their wealth increased, its news came to
the ears of Tubba' and he attacked them. They fortified themselves and he laid siege to them. (And
they used to take pity on the weekly soldiers of Tubba' and throw dates and barley to them at night.
This came to the notice of Tubba' and he softened towards them. He assured them of their safety and
they came down to him. He told them: 'I do like this place of yours and I am inclined to settle down
here.' They said: 'It is not for you. It is the migration place of a prophet; and no one may settle down
here until that happens.' Thereupon he said: 'Then I am leaving among you some of the members of my
clan, so that when it happens they shall help and assist him.' Thus he left behind the two tribes you see
today, the Aws and the Khazraj. When these two (tribes) increased in number, they used to grab the
properties of the Jews. At that time, the Jews used to warn them: 'Oh! when Muhammad (s.a.w.) is
sent (by Allah) we shall certainly turn you out from our town and prop​erties.' But when Muhammad
(s.a.w.) was sent as Prophet, it was the Helpers (the Aws and the Khazraj) who believed in him and
the very Jews denied him! This is the meaning of the words of Allah, and aforetime they used to pray
for victory against those who disbelieved… " (al-'Ayyashi)
Ibn Ishaq, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim and Abu Na'aym (in his Dala'ilu 'nnubuwwah) have narrated from Ibn 'Abbas that he said: "The Jews used to pray for victory against the
Aws and the Khazraj by the right of the Messenger of Allah, before he was sent as prophet. However,
when Allah raised him from the Arabs, the same Jews disbelieved in him and denied what they used
to say about him. Mu'adh ibn Jabal, Bishr ibn Bara' ibn Ma'rur and Dawud ibn Salamah told them: 'O
Jews! Fear Allah and accept Islam; because it was you who used to pray for victory against us by the
right of Muhammad, while we were polytheists, and you used to tell us that he would (soon) be sent,
describing to us his attributes.' Salam ibn Mushkim, one of the tribe of Banu an Nadir, said to them:
'He has not brought to us anything we know; and he is not the prophet we were telling you about.'
Then Allah sent down (the verse): 'And when there came to them a Book from Allah… '" (ad-Durru
'1-manthur)
Abu Nu'aym has narrated in his Dala'ilu 'n-Nubuwwah from the chains of 'Ata' and ad-Dahhak,
from Ibn 'Abbas that he said: "The Jews of Banu Qurayzah and Banu an-Nadir, before Muhammad
(s.a.w.) was sent as prophet, used to pray to Allah for victory, invoking Him against the disbelievers
and saying: 'O Allah! We seek Thy help, by the right of the untaught prophet, to let us triumph over
them.' And they were given victory. But when there came to them that which they did recognize (i.e.,
Muhammad - s.a.w.), and actually they had no doubt whatsoever about him, they disbelieved in, and
denied him. (ad-Durru'l-manthur)
The author says: Similar traditions have been narrated by various other chains also.
A commentator, after pointing to the last mentioned tradi​tions and others like them, says: "These
traditions - weak as their narrators are and incompatible as they are with the narrated traditions - are
anomalous in their meaning too, because they maintain that the prayer for victory was made 'by the
person of the Prophet' or, as some traditions say, 'by the right of the Prophet'; and such a prayer is
against the shari'ah; and no one has any right on Allah. How could prayer be offered with the help of
such a non-existent right.
Reply: This objection results from not understanding the meaning of "right" and oath. Oath is used
to join and bind a proposition, order, request or exclamation to an honorable and sublime thing - if
that proposition etc. is wrong, the honor and sublimity of the thing bound to it, is tarnished and
damaged. When you say, "By my life, Zayd is standing", you have bound the honor of your life to the
truth of your statement; if that statement be wrong, your life would loose its honor. When you say, "By
my life, I shall do this work", or "I entreat you, by my life, to do this work", you have, in the same
way, put the honor of your life at stake for that work; if you did not do it, or if the second party did not
heed to your entreaty, your life would loose its honor, its dignity. Two things emerge from this
explanation:
First: Oath is the strongest method of emphasizing a talk, as the scholars of literature have
confirmed.
Second: The thing by which one swears, must be more honorable and more important than the
proposition etc. which it is related to; because a proposition cannot be emphasized with the help of a
less important thing. Allah has sworn, in His Book, by His own name and attributes. For example, So,
by your Lord, We would most certainly question them all(15:92). Also, He quotes others swearing
by His name and attributes: By Allah, our Lord… (6:23); Then by Thy Might I will surely make them
live an evil life(38:82) . But He has also sworn by His Prophet, His angels and His books, as well as
by His creatures like the heaven, the earth, the sun, the moon, the stars, the night, the day, the
mountains, the rivers, the towns, the man, the tree, the fig and the olive. It could not be possible unless
these things had a real dignity of their own bestowed on them by Allah; every such thing must have an
attribute reflecting one of the divine attributes, or an activity related to the divine sublimity and every
dignity and honor emanates from Him.
Now, what objection can be raised against a suppliant, if he prays to Allah for something
entreating Him by one of the above-mentioned things - considering the fact that Allah Him​self has
sworn by those things and has given them a sublimity and dignity? Why an exception should be
made in case of the Apostle of Allah only? Is it not an affront to the Prophet to remove him from
this common way of showing respect? By my life, Muhammad, the Apostle of Allah (s.a.w.) is not
less honorable in the eyes of Allah than an Iraqi fig or a Syrian olive! These people forget that
Allah Himself has sworn by His Prophet:By your life! they were blindly wandering on in their
intoxication (15:72).
Now we should have a look at the "right." Right, as opposed to wrong, means a factual thing,
existing outside imagination, like the earth and the man; in short, every real and substantial thing, as
opposed to illusory and imaginary ones. Monitory and other social rights come within this category
because they are firmly established by the society.
The Qur'an has nullified all the rights claimed by man, except that which is laid down and
confirmed by Allah - in creation as well as in legislation. Right in the legislative and social spheres
is that which Allah Himself has established, like the monetary rights, the rights of the brothers and the
rights of the parents etc.
It is necessary to mention here that no one can lay down a right against Allah, no one can make it
incumbent upon Allah to do or give something. But it is possible for Allah to make it incumbent upon
Himself to do something, or to give someone something, all in the sphere of legislation. Then that
"someone" shall have a right on Allah which Allah Himself has established. For example, Allah
says:even so (now) it is a right on Us (that) We deliver the believers (10:103); And certainly Our
word has already gone forth in respect of Our servants, the apostles: Most surely they shall be
assisted ones, and most surely Our host alone shall be the victorious ones (37:171-173)
The assistance, promised here, is general and unconditional, not restricted by any proviso. Getting
deliverance is the right of the believers on Allah, and getting assistance is, in the same way, the right
of the apostles. By establishing this right on Himself for the apostles, Allah has enhanced their dignity
and honor. And there is nothing to prevent a suppliant from entreating Allah to help and deliver him
from his difficulties, by the right of His apostle or apostles. Allah Himself has laid down that right
and He Himself swears by every honorable thing, showing us that such oaths and adjurations are in
fact liked by Him.
In short, there is no hitch in entreating Allah by His Apostle or by the right of His Apostle. The
same applies to entreating Him by His friends, or by the right of His friends. He has estab​lished a
right for them on Himself that He will surely assist them in the path of happiness, with every related
assistance.
The claim that "no one has any right on Allah" is just nonsense. Of course, no one can lay down a
right for himself on Allah; no one can make it incumbent on Allah to do some thing. But a suppliant
does not pray to Allah by a right forced on Allah by someone else; he pleads to Him by a right which
He Himself has established pledging His Own word; and His Promise is never broken.
22
Chapter
SURAH AL-BAQARAH, VERSES 94-99
ْ َ‫ﻗُْﻞ ِإن َﻛﺎﻧ‬
2:94‫ﺻﺎِدِﻗﯿَﻦ‬
َ ‫ﺼﺔً ِّﻣﻦ دُوِن اﻟﻨﱠﺎِس ﻓَﺘ ََﻤﻨﱠُﻮاْ اْﻟَﻤْﻮ‬
َ ‫ت ِإن ُﻛﻨﺘ ُْﻢ‬
َ ‫ﺖ ﻟَُﻜُﻢ اﻟﺪﱠاُر اﻵَِﺧَﺮة ُ ِﻋﻨﺪَ ا ّ ِ َﺧﺎِﻟ‬
‫ﻋِﻠﯿٌﻢ ِﺑﺎﻟ ﱠ‬
ْ ‫َوﻟَﻦ ﯾَﺘ ََﻤﻨﱠْﻮهُ أ َﺑَﺪًا ِﺑَﻤﺎ ﻗَﺪﱠَﻣ‬
2:95‫ﻈﺎِﻟﻤﯿَﻦ‬
َ ُ ّ ‫ﺖ أ َْﯾِﺪﯾِﮭْﻢ َوا‬
ُ ّ ‫ب أ َن ﯾُﻌَﱠﻤَﺮ َوا‬
ِ ‫ﺳﻨٍَﺔ َوَﻣﺎ ُھَﻮ ِﺑُﻤَﺰْﺣِﺰِﺣِﮫ ِﻣَﻦ اْﻟﻌَﺬَا‬
َ ‫ص اﻟﻨﱠﺎِس‬
َ ‫ﻒ‬
َ ‫َوﻟَﺘ َِﺠﺪَﻧﱠُﮭْﻢ أ َْﺣَﺮ‬
َ ‫ﻋﻠَﻰ َﺣﯿَﺎٍة َوِﻣَﻦ اﻟﱠِﺬﯾَﻦ أ َْﺷَﺮُﻛﻮاْ ﯾََﻮدﱡ أ ََﺣﺪُُھْﻢ ﻟَْﻮ ﯾُﻌَﱠﻤُﺮ أ َْﻟ‬
2:96‫ﺼﯿٌﺮ ِﺑَﻤﺎ ﯾَْﻌَﻤﻠُﻮَن‬
ِ َ‫ﺑ‬
ْ
2:97‫ﺼ ِﺪّﻗﺎ ً ِﻟَّﻤﺎ ﺑَْﯿَﻦ ﯾَﺪَْﯾِﮫ َوُھﺪًى َوﺑُْﺸَﺮى ِﻟﻠُﻤْﺆِﻣِﻨﯿَﻦ‬
َ ُ‫ﻋﺪُوا ِﻟِّﺠْﺒِﺮﯾَﻞ ﻓَﺈِﻧﱠﮫُ ﻧَﱠﺰﻟَﮫ‬
َ ‫ﻗُْﻞ َﻣﻦ َﻛﺎَن‬
َ ‫ﻋﻠَﻰ ﻗَْﻠِﺒَﻚ ِﺑﺈِْذِن ا ّ ِ ُﻣ‬
2:98‫ﻋﺪُﱞو ِﻟّْﻠَﻜﺎِﻓِﺮﯾَﻦ‬
ُ ‫ﻋﺪُوا ِ ّ ّ ِ َوَﻣﻶِﺋَﻜِﺘِﮫ َوُر‬
َ َ ّ ‫ﺳِﻠِﮫ َوِﺟْﺒِﺮﯾَﻞ َوِﻣﯿَﻜﺎَل ﻓَﺈِﱠن ا‬
َ ‫َﻣﻦ َﻛﺎَن‬
ٍ ‫ت ﺑَﯿِّﻨَﺎ‬
ٍ ‫َوﻟَﻘَْﺪ أ َﻧَﺰْﻟﻨَﺂ ِإﻟَْﯿَﻚ آﯾَﺎ‬
2:99‫ت َوَﻣﺎ ﯾَْﻜﻔُُﺮ ِﺑَﮭﺎ ِإﻻﱠ اْﻟﻔَﺎِﺳﻘُﻮَن‬
2:94Say: "If the future abode with Allah is purely for you to the exclusion of the people then
invoke death if you are truthful."
2:95And they will never invoke it on account of what their hands have sent before, and Allah
knows the unjust ones.
2:96And you will most certainly find them the greediest of men for life, and (greedier) than even
those who are polytheists; every one of them loves that he should be granted a life of a thousand
years, and his being granted a long life will in no way remove him further off from the
chastisement, and Allah sees what they do.
2:97Say: "Whoever is the enemy of Gabriel for surely he revealed it to your heart by Allah's
Command, verifying that which is before it, and guidance and good news for the believers.
2:98Whoever is the enemy of Allah and His angels and His apostles and Gabriel and Michael - so
surely Allah is the enemy of the unbelievers."
2:99And certainly We have revealed to you clear signs, and none disbelieve in them except the
transgressors.
Commentary
QUR'AN: Say: "If the future abode… ": The Jews claimed, "Fire shall not touch us but for a few
days"(2:80). When they were told to believe in what Allah had revealed, they declared: "We believe
in that which was revealed to us" (2:91). All this implied that only they would be saved on the Day
of Resurrection to the exclusion of all the others; that their deliverance and happiness in the next
world would be unmarred by any unpleasant experience as the Fire shall not touch them but for a few
days equal in number to the day they worshipped the calf. To remove that self-delusion and conceit,
Allah put a challenge to them, to show them their true face, to make them realize that their claims
were without any substance. He (Allah) told His Apostle to say to them: "If the future abode… is for
you… " The "future abode" points to the felicity and happiness of that abode; the owner of a house
arranges and manages it in the best possible way, and decorates it according to his taste and liking.
"with Allah", that is, firmly established with Allah, by His order and His permission; the phrase has
the same import here as in the verse:Surely the religion with Allah is Islam (3:19). "purely", that is,
unmixed with punishment or humiliation - utmost that you think possible is a punishment of just a few
days. "to the exclusion of the people", because you presume that all religions, except your own, are
false. If you really think so, "then invoke death if you are truthful ." This challenge is similar to the
one given in verse: Say: "0 you who are Jews, if you think that you are the friends of Allah to the
exclusion of other people, then invoke death if you are truthful"(62:6). The argument is very clear
about which nobody can have any doubt whatsoever. Any man (nay! even an animal having a limited
perception and sensitivity), if given total freedom to choose between comfort and discomfort, will at
once opt for the comfort, without any hesitation, without any contemplation. Put before him a life
polluted with trouble and turmoil and another clean and pure, and tell him to take hold of any one;
naturally, and without any doubt, he will grab at the pure one. If for any reason he is prevented from
the life of his choice, he will always dream of it, and will remain looking for any opportunity to lay
his hands upon it.
If the Jews are truthful in their claim that the other world's pure happiness belongs to them to the
exclusion of others, then they must yearn for it with their hearts, words and deeds.
"And they will never invoke it on account of what their hands have sent before", for example, the
killings of the prophets, the disbelief in Musa (a.s.) and breaking of the covenants, "and Allah knows
the unjust ones."
QUR'AN: on account of what their hands have sent before: It is a metaphorical reference to the
"deeds." Most of the external deeds are done by hands; then the finished product is sent to the one
who wants it or may benefit from it.
The sentence has two allegorical allusions: it counts every deed as having been done by hands; and
it ascribes the action of "sending" to the hands while in fact it is the man who sends his deeds before.
Actions of a man, and especially those done regularly, are a clear mirror of his unconscious and
sub-conscious personality. Evil deeds expose the evil nature of the doer - and such a nature does not
like meeting its Lord or staying in the abode of His friends.
QUR'AN: And you will most certainly find them the greediest of men for life: It is an explanation
of the divine word, "And they will never invoke it… " They do not yearn for death because they are
greediest of all men for the life of this world. It is this greed and avid craving to remain in this world
which prevents them from looking forward to the next abode. The word, "life", is used in this verse as
a common noun - it is to show how insignificant and trifling this life is; Allah has said: And this life
of the world b nothing but a sport and a play, and as for the next abode, that most surely is life did they but know (29:64).
QUR'AN: and (greedier) that even those who are polytheists: Apparently the conjunctive, "and",
joins this clause to the word, "men", that is, you will find them greedier than even the polytheists for
life.
QUR'AN: and his being granted a long life will in no way remove him further off from the
chastisement:The verse's literal translation: and it is not a remover of him from the chastisement his
being granted a long life. "ma" (not, no, particle of negation); the pronoun "it" is that
of sha'n* and qissah "his being granted along life" is the subject preceded by the predicate, that is,
"is not a remover of him… "
The sentence may also be syntactically analyzed in another way: the pronoun, "it", may refer to the
love each of them had of being granted a life of a thousand years. It would accordingly mean that that
love of theirs would not ward off the Divine Chastisement from them; in this case, the clause, "his
being granted a long life" will be a description of that love.
Anyhow, what the verse says is this: They shall never invoke the death, and I swear that you will
most certainly find them the greediest of men for this base and insignificant life which prevents them
from the happy and good life of the next abode; you will find them greedier than even the polytheists
for this life, although the latter do not believe in the Resurrection and the Day of Judgment, and
consequently their love for this fife should be unparalleled; every one of them loves that he should be
granted the longest life, but even the longest life cannot remove him further off from the Divine
Chastisement, because life, no matter how long it is, is limited and has to come to an end.
QUR'AN: every one of them loves that he should be granted a life of a thousand years: that is,
the longest life. "a thousand" is used to denote numerousness. In Arabic, it is the highest denomination
which is described by a single word. Higher denominations are shown by repetition and combination,
for example, ten thousand, a hundred thousand, a thousand thousand (i.e., a million).
QUR'AN: And Allah sees what you do: "al-Basir" is one of the beautiful names of Allah; it
signifies that although He does not have a body or an eye, He is fully cognizant of all things which we
perceive with our eyes. It shows a facet of the name, al-'Alim (the Knowing).
QUR'AN: Say: "Whoever is the enemy of Gabriel - forsurely he revealed it to your heart by
Allah's Command: Apparently the verse was revealed as a reply to something the Jews had said they arrogantly refused to believe in what was revealed to the Apostle of Allah (s.a.w.), on the
pretext that they were enemies of Gabriel who had the charge of bringing the revelation to Muhammad
(s.a.w.). Allah replied to them in two verses - concerning the Qur'an and Gabriel both. Also the
traditions giving the background of the verses confirm it. The verses contain four replies to their
arrogance in denial of the Qur'an:
First: Gabriel has revealed the Qur'an to your heart by Allah's Command, not by his own wish.
Therefore, even if they feel enmity towards Gabriel, it should not prevent them from believing in a
revelation sent down by Allah's Command.
Second: The Qur'an verifies the Divine Book which was revealed before it and which they have in
their hands. How can they believe in a book and deny another which verifies it?
Third: The Qur'an is a guidance for those who believe in it.
Fourth: It is also a good news for the believers. How can a sane person turn his face away from
guidance and good news, even if it is brought to him by a supposed enemy of his?
So far as their professed enmity towards Gabriel was concerned, they were replied as follows:
Gabriel is one of the angels of Allah; he has no authority except to follow and obey the Divine
Command - just like Michael and other angels. They are honored servants of Allah; they do not
disobey His command, and they do as they are told. Likewise, the apostles of Allah have no authority
except by Allah and from Allah. To have enmity towards them, to harbor hatred for them is enmity and
hatred towards Allah Himself. Therefore, whoever is the enemy of Allah and His angels and His
apostles and Gabriel and Michael, so surely Allah is his enemy.
All these replies are clearly given in these two verses.
QUR'AN: for surely he revealed it to your heart by Allah's Command: Apparently, it should have
been "to my heart"; instead, it says, "to your heart." The pronoun has been changed from the first to the
second person to draw attention to an important factor: So far as the revelation of the Qur'an is
concerned, neither Gabriel has any choice or authority of his own in bringing it down (he is subject to
the Divine command, which he faithfully carries out) nor the Apostle of Allah (s.a.w.) has any choice
or authority of his own in receiving it and conveying it to his ummah; his heart is the receptacle of
revelation, on which he has no control at all and which he is bound to convey to his people.
The Jews have been mentioned in these verses sometimes in the second person, and sometimes in
the third. Their admonition and condemnation has continued for a long time; and the Speaker wants to
show that they do not deserve the honor of being addressed by Him. That is why He frequently
changes the styles, again and again going from the second to the third person pronouns. The audience
gets the impression that the Speaker does not like to speak to them - because of their heedlessness and
depravity, but at the same time does not like to leave them as they are without pronouncing His
judgment against them.
QUR'AN: the enemy of the unbelievers: Instead of saying, "their enemy", the verse uses the word,
"enemy of the unbelievers"; it serves to show also the reason of that enmity. Allah is their enemy,
because they are unbelievers, and Allah is the enemy of the unbelievers.
QUR'AN: and none disbelieve in them except the transgressors: It explains the cause of their
disbelief; they disbelieve because they are transgressors. Or, may be the definite article "the", in "the
transgressors" refers to the group mentioned in the beginning of the chapter: but He does not cause to
err by it (any) except the transgressors, who break the covenant of Allah after its confirmation…
(2:26-27)
As for Gabriel and how he brought the revelation to the heart of the Apostle of Allah (s.a.w.), we
shall explain it, God willing, in another place; the same applies to Michael and other angels.
Traditions
Ibn 'Abbas explained the reason of the revelation of the verse, Say: "Whoever is the enemy of
Gabriel… ", inthese words: "When the Prophet came to Medina, Ibn Suriya and some Jews of Fadak
asked him (some questions). They said: '0 Muhammad! How do you sleep? Because we have been
told about the sleep of the Prophet who would come in the last days?'
He said: 'My eyes sleep while my heart is awake.' They said: 'You are right, 0 Muhammad! Now
tell us about the child whether it is from the man or from the woman?' He said: 'As for the bones, the
nerves and the veins, they are from the man; and as for the flesh, the blood, the nails and the hairs,
they are from the woman.' They said: 'You are right, 0 Muhammad! Then why is it that sometimes the
child resembles his paternal uncles, without having a least likeness of his maternal uncles? And
sometimes he resembles his maternal uncles without having any likeness at all to his paternal uncles?'
He replied: 'He resembles to that parent's (side) whose fluid dominates the others.' They said: 'You
spoke the truth, 0 Muhammad! Now, tell us about your Lord, what is He?' Then Allah revealed (the
Chapter 112): Say: "He, Allah is One… ", Then Ibn Suriya said: 'One (more) thing; if you tell (us)
about it, I shall believe in you and follow you. Which angel is it that brings to you that which Allah
reveals to you?' He said: 'Gabriel.' (Ibn Suriya) said: 'He is our enemy; he brings the (order of)
fighting, hardship and war. And Michael brings comfort and happiness. Had it been Michael who
came to you (with revelation) we would have believed in you.'"
The author says: Very many traditions (nearlymutawatir in number) have been narrated by both
Sunni and Shi'ah narrators, that (when) the Apostle of Allah (s.a.w.) (slept) his eyes used to sleep but
his heart kept awake. Sleep did not make him unaware of himself; when asleep, he was well aware
that he was asleep; when he dreamt he knew that he was dreaming. Not too often, this happens to
some other good persons too when their souls are clean and they keep in touch with the Divine
sublimity. When the soul rises to that level, it can never be oblivious of the various changes occurring
to itself in its worldly life, nor can it forget its relation to its Lord. At this stage, it may look at the
world and its life taking the whole spectrum at one glance, as a man looks at a tree and perceives it
all at once. In this detached manner, it observes that all human beings are asleep - not only those who
are manifestly asleep, but those too who are thought to be awake. Almost all men have taken shelter
under sensual perception; have bound themselves to the fetters of materialism. They are in fact asleep,
even when they think they are awake. 'Ali (a.s.) has said: "The people are asleep; when they die they
will wake up …
This topic will be further explained in other place; other sentences of this tradition too will be
explained later.
23
Chapter
SURAH AL-BAQARAH, VERSES 100-101
2:100‫ﻋْﮭﺪًا ﻧﱠﺒَﺬَهُ ﻓَِﺮﯾٌﻖ ِّﻣْﻨُﮭﻢ ﺑَْﻞ أ َْﻛﺜ َُﺮُھْﻢ ﻻَ ﯾُْﺆِﻣﻨُﻮَن‬
َ ْ‫ﻋﺎَھﺪُوا‬
َ ‫أ ََوُﻛﻠﱠَﻤﺎ‬
ُ ‫ب ا ﱠ ِ َوَراء‬
2:101‫ظُﮭﻮِرِھْﻢ َﻛﺄ َﻧﱠُﮭْﻢ ﻻَ ﯾَْﻌﻠَُﻤﻮَن‬
ُ ‫َوﻟَﱠﻤﺎ َﺟﺎَءُھْﻢ َر‬
َ ‫ب ِﻛﺘ َﺎ‬
َ ‫ﺼ ِﺪٌّق ِﻟَّﻤﺎ َﻣﻌَُﮭْﻢ ﻧَﺒَﺬَ ﻓَِﺮﯾٌﻖ ِّﻣَﻦ اﻟﱠِﺬﯾَﻦ أ ُوﺗ ُﻮاْ اْﻟِﻜﺘ َﺎ‬
َ ‫ﺳﻮٌل ِّﻣْﻦ ِﻋﻨِﺪ ا ﱠ ِ ُﻣ‬
2:100What! Whenever they make a covenant, a party of them cast it aside? Nay, most of them do
not believe.
2:101And when there came to them an Apostle from Allah verifying that which they have, a party of
those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.
Commentary
Qur'an: cast it aside: "an-Nabdh" (to throw away, to renounce).
Qur'an: And when there came to them an Apostle from Allah… ": The word, "an Apostle,
definitely means the Apostle of Allah, Muhammad (s.a.w.); it does not refer to any other apostle who
might have come "verifying that which they have", because "when there came" does not mean
"whenever there came"; in other words, it does not signify a recurring incidence, but an event that
happened once only.
The verse points to the Jews' adverse attitude towards the truth: they were so steeped in falsehood
that they concealed the foretelling of the Torah about the Prophet of Islam, and refused to believe in
the Qur'an which verified that which they had in their hands.
24
Chapter
SURAH AL-BAQARAH, VERSES 102-103
‫ﺳﻠَْﯿَﻤﺎُن َوﻟَِﻜﱠﻦ اﻟ ﱠ‬
‫َواﺗ ﱠﺒَﻌُﻮاْ َﻣﺎ ﺗ َﺘْﻠُﻮاْ اﻟ ﱠ‬
‫ﻋﻠَﻰ اْﻟَﻤﻠََﻜْﯿِﻦ‬
ّ ِ ‫س اﻟ‬
ُ ‫ﺳﻠَْﯿَﻤﺎَن َوَﻣﺎ َﻛﻔََﺮ‬
ُ ‫ﻋﻠَﻰ ُﻣْﻠِﻚ‬
َ ‫ﺴْﺤَﺮ َوَﻣﺎ أ ُﻧِﺰَل‬
َ ‫ﺸﯿَﺎِطﯿُﻦ‬
َ ‫ﺸﯿَﺎِطﯿَﻦ َﻛﻔَُﺮواْ ﯾُﻌَ ِﻠُّﻤﻮَن اﻟﻨﱠﺎ‬
‫ت َوَﻣﺎ ﯾُﻌَ ِﻠَّﻤﺎِن ِﻣْﻦ أ ََﺣٍﺪ َﺣﺘ ﱠﻰ ﯾَﻘُﻮﻻَ ِإﻧﱠَﻤﺎ ﻧَْﺤُﻦ ِﻓﺘْﻨَﺔٌ ﻓَﻼَ ﺗ َْﻜﻔُْﺮ ﻓَﯿَﺘ َﻌَﻠﱠُﻤﻮَن ِﻣْﻨُﮭَﻤﺎ َﻣﺎ ﯾُﻔَِّﺮﻗُﻮَن ِﺑِﮫ ﺑَْﯿَﻦ اْﻟَﻤْﺮِء َوَزْوِﺟِﮫ‬
َ ‫ت َوَﻣﺎُرو‬
َ ‫ِﺑﺒَﺎِﺑَﻞ َھﺎُرو‬
‫ﺲ‬
ُ َ‫ﻀﺎِّرﯾَﻦ ِﺑِﮫ ِﻣْﻦ أ ََﺣٍﺪ ِإﻻﱠ ِﺑﺈِْذِن ا ﱠ ِ َوﯾَﺘ َﻌَﻠﱠُﻤﻮَن َﻣﺎ ﯾ‬
َ ‫َوَﻣﺎ ُھﻢ ِﺑ‬
َ ‫ﻀﱡﺮُھْﻢ َوﻻَ ﯾَﻨﻔَﻌُُﮭْﻢ َوﻟَﻘَْﺪ‬
ٍ ‫ﻋِﻠُﻤﻮاْ ﻟََﻤِﻦ اْﺷﺘ ََﺮاهُ َﻣﺎ ﻟَﮫُ ِﻓﻲ اﻵِﺧَﺮِة ِﻣْﻦ َﺧﻼ‬
َ ْ‫ق َوﻟَِﺒﺌ‬
2:102‫ﺴُﮭْﻢ ﻟَْﻮ َﻛﺎﻧُﻮاْ ﯾَْﻌﻠَُﻤﻮَن‬
َ ‫َﻣﺎ‬
َ ُ‫ﺷَﺮْوا ِﺑِﮫ أ َﻧﻔ‬
‫ﱠ‬
ْ
َ
2:103‫َوﻟَْﻮ أ َﻧﱠُﮭْﻢ آَﻣﻨُﻮاْ َواﺗ ﱠﻘَْﻮا ﻟََﻤﺜ ُﻮﺑَﺔٌ ِّﻣْﻦ ِﻋﻨِﺪ ا ﱠ َﺧْﯿٌﺮ ﻟْﻮ َﻛﺎﻧُﻮا ﯾَْﻌﻠُﻤﻮَن‬
2:102And they followed what the satans chanted (of sorcery) against the kingdom of Sulayman;
and Sulayman was not an unbeliever, but, the satans disbelieved; they taught men sorcery and
what was sent down to the two angels at Babylon, Harut and Marut Yet these two taught no one
until they. had said: "Surely we are only a trial, therefore do not be a disbeliever." Even then men
learned from these two that by which they might cause a separation between a man and his wife;
and they cannot hurt with it any one except with Allah's permission; and they learned what harmed
them and did not profit them; and certainly they knew that he who bought it should have no share
(of good) in the hereafter, and vile was the price for which they sold their souls; had they but
known (this).
2:103And if they had believed and guarded themselves (against evil), reward from Allah would
certainly have been better; had they but known (this).
Commentary
QUR'AN: And they followed what the satans chanted.
The exegetes have disputed among themselves about each and every aspect of this verse; so much
so that the resulting picture of the differences is almost unparalleled in the whole Qur'an. A list of the
differences is given below:
"they followed": Does the pronoun, "they", refer to the Jews of the Sulayman's time, or to those at
the time of the Prophet, or to all?
"chanted": The Arabic word is "tatlu" which may be translated as "chanted", "recited", "told a lie
about",
"faked" or "followed and acted according to." In which sense the word is used here? Every
meaning has some supporters.
"satans": Does it refer to the satans of jinn? Or to those among the human beings? Or to both?
"about": The Arabic participle is 'ala (against, on, about, upon). Does the phrase mean, about the
kingdom of Sulayman? Or, during the reign of Sulayman? Or, against his kingdom? Or, on his reign?
"the satans disbelieved": Some say, they disbelieved because they published the sorcery among the
people. Others say, they disbelieved because they ascribed the sorcery to Sulayman. Still others say,
the disbelief, as mentioned here, actually means sorcery.
"they taught men sorcery": It means they instructed them as a teacher instructs his students. No! it
means that they buried the chants under Sulayman's chair, and then directed the men to it who brought
it out and learnt it.
"and what was sent down": The word translated here as "what" is "ma" which is a relative
pronoun ("what") also, it is a particle of negation ("not"). "And" is mostly used as a conjunctive; but
not infrequently, it is also used to begin a new sentence. A group says that "ma" means "what", and
the conjunctive joins it to "what the satans chanted" (the Jews followed what was sent down).
Another party is of the opinion that the conjunctive joins it to "sorcery" (the satans taught them sorcery
and that which was sent down). A third group thinks that "ma" means "not", and the word "and" begins
a new sentence (And sorcery was not sent down to the two angels, contrary to what the Jews
claimed).
"sent down": Was it sent down from the heavens? Or from the highlands?
"the two angels": They were the angels from the heaven. No! They were two good men, or men
who feigned to be good. No! It is not "al-malakayn (two angels); it is "al-malikayn" (to kings)
"Babylon": It is the famous ancient city of Iraq. No! It is a city in Damawand (Iran); Wrong! It is the
land between Nasibayn (Turkey) and Ra'su'l-'Ayn.
"these two taught no one": Teaching is used in its common meaning of instruction. No! It means,
these two apprised no one.
"do not be a disbeliever": By learning sorcery? Or, by practicing it? Or, by both?
"the men learned from these two": The "two" refers to the two angels. No! It means, they learned
from the two subjects, sorcery and disbelief. Wrong! They learned the practice of sorcery, in place of
the advice given by the angels.
"that by which they might cause a separation between a man and his wife": Some exegetes say that
they caused love or hate between the couple with the help of their sorcery. Others think that they
misled one of the spouses to disbelief and polytheism, and the apostasy caused the separation
mentioned here. A third group say that they created hatred and enmity between the couple with their
calumny and slander.
This, in short, gives a glimpse of the differences of opinions concerning the explanations of the
words and clauses of the verse. There are still more differences about the event referred to whether it
narrates an actual happening or is just a parable; and so on and so forth. Compute the differences
mentioned above and you will get nearly one million and two hundred sixty thousand possible
explanations!!
It seems an astounding quality of the Qur'an that a verse that is subjected to so many divergent
interpretations, still maintains its highest standard of eloquence; that in spite of all these vagaries of
the exegetes, its meaning is not disjointed, nor its beauty marred.
A similar treatment has been meted out to the verse: Is he then who has with him clear proof from
his Lord, and a witness from him recites it and before it (is) the Book of Musa, a guide and a
mercy (11:17).
However, it appears from the context that this verse deals with a hitherto unmentioned affair of the
Jews, that is, their wide-spread use of sorcery. They based this practice on one or two stories, which
were very popular among them.
The Jews were addicted to making alterations and interpolations in, and omissions from, their
Divine books, let alone the historical narrations. They used to change their books and records fitting
them to the prevalent moods of their times. A story narrated by them was not to be relied upon. But
this Qur'anic admonition is based on their own belief, because it was they who used to narrate these
stories.
The verse proves that the practice of sorcery was prevalent among the Jews, and that they ascribed
it to Sulayman (a.s.) They presumed that Sulayman (a.s.) got the kingdom and subjugated the jinn, the
human beings, the animals and the birds all with the help of sorcery; and all the supernatural
miraculous events related to him depended on witchcraft. And they claimed that some of the
enchantments in their hands had come down to them from him. The remaining portion was attributed
to the two angels at Babylon, named Harut and Marut.
The Qur'an refutes the stories, saying that the prophet Sulayman (a.s.) never indulged in witchcraft
and sorcery. How could he, when sorcery was nothing but disbelief in Allah? Sulayman (a.s.) could
not be an unbeliever as he was a sinless, innocent prophet. All this is clearly seen from the words of
Allah: "and Sulayman was not an unbeliever, but the satans disbelieved, they taught men sorcery";
"and certainly they knew that he who bought it should have no share (of good) in the hereafter."
Sulayman's position was too distinguished, his rank too high, and his name too sacred to be
associated with disbelief and sorcery. He was the prophet whose outstanding position has been
eulogized in several places in the chapters of Meccan period, long before this Chapter of the Cow
was revealed. See, for example, the chapters of the Cattle (6th), the Prophets (21st), the Ant (27th)
and Sad (38th). You shall find therein that Sulayman (a.s.) was an excellent servant of Allah, a
prophet and an apostle; Allah gave him the knowledge and the wisdom; and granted him a kingdom
which was not fit for any one after him. Obviously, Sulayman could not indulge in sorcery; it was just
a mythical story invented by the satans, which they dictated to their human friends; and it was the
satans who disbelieved because they misguided the men by teaching them sorcery.
As for the story of the two angels at Babylon, the Qur'anic stand is as follows:
The two angels, Harut and Marut were certainly given some sorcery as a means of test and trial for
the human beings - and no objection could be raised against that; after all, Allah has taught the human
nature the ways of evil too in order that He may test them with it. Likewise, sorcery was sent down to
the two angels; but they did not teach it to anyone until they had said to him: Surely we are only a
trial, therefore do not become a disbeliever by using it for wrongful purposes; you must use it only to
nullify the effect of witchcraft, to expose the viles of the sorcerers and things like that. But the men
learned from them that by which they might destroy the domestic peace and turn the love between
husband and wife - the best of the things ingrained in human nature into hatred, causing a separation
between them. Also they learned what harmed them and did not benefit them.
The verse therefore may be explained as follows:
And they (i.e., the Jews coming after the reign of Sulayman - every generation passing on the legacy
to the later one) followed what the satans from among the jinn faked and lied about the kingdom of
Sulayman. "Tatlu" (translated here as recited or chanted) actually has the connotation of "lied about "
or "faked about", because it is followed by the preposition "ala" - (on) which has changed its
semantic value. Why do we say that the satans were from the jinn? The following two verses read
together provide the answer to this question:
And of the satans there were those who dived for him and did other work beside that, and We
kept guard over them (21:82); and when he fell down, the jinn came to know plainly that if they
had known the unseen, they would not have tarried in abasing torment (34:14). The first verse
shows that the satans were reduced to subjection by Sulayman. (a.s.) who kept them away from
mischief by assigning to them very heavy task; and the second verse refers to the same slavish group
as the jinn
QUR'AN: and Sulayman. was not an unbeliever:"and" is used here in the meaning of "while."
Sulayman. did not indulge in sorcery; therefore, it was not he who disbelieved; rather it was the
satans who disbelieved, because they misled the people by teaching them sorcery.
QUR'AN: and what was sent down: The Jews followed that which was sent down - through
inspiration - to the two angels at Babylon, Harut and Marut Yet these two did not teach any one any
thing of the sorcery, without warning him not to practice it. They admonished every one who wanted
to learn sorcery: Surely we are only a trial for you. What we teach you is but a means of test for you.
Beware! Don't become an unbeliever by practicing sorcery.
QUR'AN: Even then men learned from these two.-that is, from the two angels, Harut and Marut
"that by which they might cause a separation", that is, the sorcery which caused separation "between a
man and his wife."
QUR'AN: and they cannot hurt with it any one except with Allah's permission: It is a parenthetic
sentence, to remove a possible misunderstanding: One could assume, on hearing that the sorcerers
caused separation between a husband and his wife, that the sorcerers were powerful enough to
disturb the divinely ordained arrangement of the world; that they could undo the Divine Decree and
change the system created by Allah. This sentence clears the air and emphasizes the fact that sorcery
draws its strength from the Divine Decree; it cannot affect any thing but with the permission of Allah.
Therefore, the sorcerers act within the framework of the system designed by Allah.
This sentence was placed where it is because only the preceding sentence (that by which they
might cause a separation… ) mentions the effect of sorcery. Therefore, it was explained that
whatever effect it had was based on the permission of Allah The following clause (and they learned
what harmed them and did not profit them) is not concerned with this aspect of sorcery, and the
above -mentioned clarifying parenthetic sentence, if placed after it, would have looked out of place.
QUR'AN: and certainly they knew that he who bought it should have no share (of good) in the
hereafter:They knew it because their reason and intellect told them that the sorcery was the wicked
source of disorder in the society. Also, they were made aware of it by Musa (a.s.) when he had
said: and the magician shall not be successful wheresoever he may come from (20:69).
QUR'AN: and vile was the price for which they sold their souls; had they but known (this): They
knew that sorcery was bad for them and ruinous for their future abode; yet it was as though they did
not know it -because they did not act according to their knowledge. If a knowledge fails to lead the
knower to the straight path, then it is not knowledge; it is ignorance. Allah says: Have you then seen
him who takes his low desire for his god, and Allah has made him err in spite of (his) knowledge…
(45:23). Therefore, it was completely in order to wish for them knowledge and guidance, even if
they had had the knowledge before.
QURAN: And if they had believed and guarded themselves…
If they had followed the dictates of belief and piety, instead of following the satans' yams and
practicing sorcery which is nothing short of disbelief, they would have got its reward from Allah.
This verse indicates that the disbelief emanating from sorcery is disbelief within the sphere of action,
like that which results from withholding zakat it is not disbelief within the sphere of faith. Had the
sorcery been a disbelief within the sphere of faith, Allah would have only said, "And if they
believed", without adding "and guarded themselves (against evil)." The Jews had believed, no doubt;
but they did not guard themselves against evil and did not desist from the things forbidden by Allah
there fore, AIM did not attach any importance, any value, to their belief, and they were called the
disbelievers.
QUR'AN: reward from Allah would certainly have been better; had they but known (this): that is,
better than the rewards and profits they seek through sorcery and amass through disbelief.
Traditions
Al-Baqir (a.s.) said, inter alia, explaining the words of Allah And they followed what the satans
chanted (of sorcery) against the kingdom of Sulayman… : "WhenSulayman died, Iblis invented
sorcery and wrote it in a book; then folding it, wrote on its. back: 'This is the valuable treasure of
knowledge which Asif ibn Barkhiya produced for the king Sulayman ibn Dawud Whoever wanted
such and such thing, should do so and so.' Then he buried it under his throne. Thereafter, he unearthed
it for the Jews and recited it (before them). The disbelievers said: 'Sulayman had not gained
supremacy over us but because of this.' And the believers said: 'Nay! He was a servant of Allah and
His prophet.' Thus Allah, Great is His remembrance! said: And they followed what the satans
chanted (of sorcery) against the kingdom of 'Sulayman" (at-Tafsir, al-'Ayyashi, al-Qummi)
The author says: This tradition says that it was the Satan, that is, Iblis, who invented sorcery and
wrote and recited it. There is no discrepancy between this statement and the verse under discussion
which ascribes these things to the satans from among thejinn Even their deeds are ultimately
attributed to the Iblis, because he is the source of all evil; it is he who instigates his friends to
wickedness and evil. Such usage is common in the traditions.
It appears from this tradition that the verb, "tatlu" in this verse is derived from "at-tilawah (to
recite, to chant). It is not in conflict with the interpretation given by us in the commentary that it gives
the meaning of "lied about" or "faked about"; because, as we said there, this connotation emerges
from the preposition, "'ala" - which has changed its semantic value. The sentence, therefore, may be
interpreted as follows: The satans chanted the sorcery, reciting it, and faking it, lying about the
kingdom of Sulayman.
Etymologically, tala, yatlu, tilawatan returns towaliya, yali, wilayatan which has the semantic
value of being near to, governing and following; one owns a thing gradually, one part following the
other - reciting is called at-tilawah simply because in recitation one word follows the other.
A fuller discourse of this subject will be given under the verse: Verily, your guardian is only Allah
and His Apostle and those who believe, those who establish prayer and pay zakat while they bow
down (5:58).
ar-Rida (a.s.) said, inter alia, in his discussion with al-Ma - "And as for Harut and Marut they
were two angels; they taught sorcery to the people in order that they could protect themselves from the
enchantments of the sorcerers, and could nullify their devices. And they did not teach any one any
(enchantment) until they had said to him: 'Surely we are only a trial, therefore do not be a
disbeliever.' But a group became disbelievers by practicing what they were warned against; and they
caused a separation between a man and his wife with their practice (of sorcery). Allah has said: and
they cannot hurt with it any one except with Allah's permission. "('Uyunu'l-akhbar)
On Some Spurious Traditions
Ibn Jarir has narrated from Ibn ''Abbas that he said: "Whenever Sulayman wanted to enter the toilet
or to attend to some of his affairs, he gave his ring to al-Jaradah, his wife. When Allah decided to test
Sulayman in the way He tested him, one day Sulayman gave his ring (as usual) to al-Jaradah. Then
Satan came to her in the likeness of Sulayman and said: 'Give me my ring.' So he took it and put it on.
As soon as he did so, the satans (from the jinn and the human beings) came under his control. Then
came Sulayman and said to her: 'Give me my ring.' She said: 'You are a liar; you are not Sulayman.'
So Sulayman knew that it was a trial to test him. The satans got a free hand, and wrote, in those very
days, some books containing enchantments and disbelief, and buried them under the chair of
Sulayman. Thereafter they unearthed them and recited them before the people. And they said: 'It was
because of these books that Sulayman dominated over the people.' Thus the people avoided Sulayman
and accused him of disbelief. (I t continued) until Allah sent Muhammad (s.a.w.) and revealed to
him: and Sulayman was not an unbeliever, but the satans disbelieved."(ad-Durru '1-manthur)
The author says: This story is found in other traditions too. It is a long story forming a part of a
multitude purporting to show the supposed sins and mistakes of the prophets.
Said ibn Jarir and al-Khatib (in his at-Tarikh) have quoted Nafi' as saying: " I went on a journey
with Ibn 'Umar. When the
night was coming to its end, he said: 'O Nafi'! Look at the red star, has it risen?' Twice or thrice I
said: 'No.' Then I said: 'It has risen.' He said: 'No welcome to i t ! ' I said: 'Praise the Lord! (It is but)
a star, subjugated, obedient (and) submissive!' He said: 'I have not told you except that which I heard
the Apostle of Allah (s.a.w.) saying. He said: "The angels (once) said: 'O Lord! How doest Thou bear
with the mistakes and sins of the children of Adam?' (Allah) said: 'I have put them to trial and given
them some dispensation.' They said: 'If we were in their place, we would not have disobeyed Thee.'
He said: 'Then select (for trial) two angels from among yourselves.' They spared no effort in the
selection and (finally) selected Harut and Marut. They came down (to the earth); and Allah created in
them the lust." (At this juncture, Nafi' said: 'And what is lust?' He said: 'Sexual urge.') "Then there
came a woman, az-Zuhrah (i.e., Venus) by name, and both felt attracted towards her, each concealing
his feeling from his companion. Then one of them asked the other: 'Do you feel in your heart what I do
in mine?' The other said: 'Yes!' Thereupon, they asked her for themselves. She said: 'I will not give
you power (over myself) until you teach me the name by which you ascend to, and descend from, the
heaven.' They refused to do so. Then they asked her again; and again she refused. At last they did
(teach her the name). When she flew (to the heaven), Allah effaced her into a star and cut her wings.
Then the (two angels) sought pardon from Allah; and He gave them an option, saying: 'If it is your
wish, I shall let you return to the position you held before, and then you shall be punished on the Day
of Resurrection. Or, if you wish, I shall chastise you in this world, and when the Day of Resurrection
comes you shall be reinstated to your previously held position.' So one of them said to the other: 'The
punishment of this world will come to an end and will be short-lived.'
Therefore, they opted for this world's chastisement against the punishment of the next world. And
Allah revealed to them to go to Babylon. They went there and the earth swallowed them up; they are
hanging upside-down between the heaven and the earth, undergoing punishment up to the Day of
Resurrection." '" (ad- Durru'l-manthur)
The author says: Something like this has been narrated in some Shi'ah books too from al-Baqir
(a.s.). as-Suyuti, the Sunni traditionalist, has narrated more than twenty traditions of the same theme
about Harut, Marut and the Venus; some of those traditions have been confirmed as having "correct"
chains of narrators; and the chains end on various companions, like Ibn ''Abbas, Ibn Mas'ud, 'Ali,
Abud-Darda', 'Umar, 'A'ishah and Ibn 'Umar.
These are fictitious stories, which collectively ascribe to the angels of Allah the worst type of
polytheism and the most heinous sins, that is, idol-worship, murder, fornication and liquor-drinking.
Could the angels indulge in such sins, when they are known to be the honoured servants of Allah who
are purified from all sins and mistakes? And they accuse the planet Venus to be a woman of loose
character, who was transformed into a luminary body – have you ever heard of such a punishment!! –
while it is known to be a heavenly body, free from any defect in its creation or any flaw in its system;
a planet by which Allah swears in the Qur'an: But nay! I swear by the stars that run their course
(and) hide themselves(81:15-16).
.. (81:15-16). Moreover, the astronomy has today unveiled its reality, and found out in detail the
elements it is made of, as well as their quantity and combination – in short all matters related to it.
This story, like that given earlier (about Sulayman and his ring), is in complete agreement with the
legends popular among the Jews. They remind one of the Greek mythology related to the stars and the
planets.
A discerning reader will agree that these traditions, like those slandering and defaming the
prophets and apostles, are but a few samples of the intrigues and machinations of the Jews.
Their prevalence in the Muslims' books of traditions is a living proof of the hold they held on the
Muslims' minds in the early days of Islam. The Jews toyed with the Muslim traditions in any way they
liked; and the Muslim traditionalists were their willing partners in these interpolations.
But Allah has kept His Book under His Own protection. The enemies of truth cannot play with it.
Whenever one of their satans tries to steal a hearing he is chased away by a visible flame. Allah has
said:Surely We have revealed the Reminder and We will most certainly be its guardian (15:9); and
most surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; a
revelation from the Wise, the Praised One (41:41- 42); And We reveal of the Qur'an that which is a
healing and mercy to the believers, and it adds only to the perdition of the unjust (17:82). The
promise given in these verses is unconditional. Every interpolation, every alteration is repulsed by
the Qur'an. The Book of Allah unmasks the true face of the interpolators, adding to their perdition.
Also, the Apostle of Allah (s.a.w.) has said: "Whatever is in conformity with the Book of Allah, take
it; and whatever is against it, leave it." Theummah has been given this frame of reference; it is this
yardstick with which all the traditions attributed to the Prophet and his Ahlulbayt are to be measured.
The Qur'an removes every falsehood and exposes every deception. Allah says: Nay! We cast the
truth against falsehood, so that it breaks its head, and lo! it vanishes (21:18); and Allah desired to
manifest the truth of what was true by His words… that He may manifest the truth of what was true
and show the falsehood of what was false, even though the guilty ones disliked (8:7-8). Allah
confirms the truth and erases the falsehood by showing the true faces of both.
Some people, and especially those with materialistic out-look, who are overawed by the western
civilization, have used the above- mentioned historical fact as a pretext to throw away all the
traditions attributed to the Prophet. They looked at some traditionalists and al- Haruriyyah and found
that they accepted every tradition – without any scrutiny whatsoever. They reacted to it by going to the
other extreme and rejecting every tradition – without any scrutiny
whatsoever. It needs not much intelligence to realize that the total acceptance of the traditions is as
bad as its total rejection.
Its unconditional acceptance nullifies the standard laid down for the purpose of differentiating
between the truth and the falsehood; and encourages one to ascribe lies to the Prophet. Likewise, its
indiscriminate rejection casts aside the said standard and leads one to the rejection of the Book of
Allah itself – the Mighty Book that falsehood does not come to it from before it nor from behind it.
Allah has said in this Book: and whatever the Apostle gives you, take it; and from whatever he
forbids you, keep back (59:7);And We did not send any apostle but that he should be obeyed by
Allah's permission (4:64). If the sayings of the Prophet had no authority, or if his words – reported to
his contemporaries who were absent from his gathering or to the generations coming after his time –
had no validity then nothing of the religion could survive at all.
Man by his instinct relies and accepts the reports brought by
others – he cannot survive without it. As for the alterations and interpolations, it is not a disease
peculiar to the traditions of the Prophet. The society depends on the reported news and information;
and the motives to tell lies, to make changes and alterations to suit one's purpose, to twist the words
and to quote them out of context, are much more stronger in the case of the worldly affairs. So, what
do we do? Do we reject all reports and information? No! We scrutinize every report with the help of
some well-established and relevant standard; what passes the test, is accepted as truth; and that which
fails is thrown aside as falsehood; and if no clear result emerges from the test, if we are unable to
decide whether the report was true or not, we reserve our judgment
– as our nature tells us to do in such cases.
The above procedure is applied regarding the subjects we have some expertise about. As for a
subject outside our specialty, the common practice is to refer it to the specialists in that field and
accept their judgment.
This is, in short, the dictate of human nature for the smooth
running of the society. The self same system is adhered to
in religion for distinguishing truth from falsehood. The litmus-paper of this test is the Book of Allah
– if a tradition conforms to it, its truth is confirmed; if it clearly goes against it, its false-hood is
known; and if no definite stand may be taken because of some ambiguities, then the judgment is
reserved. This system has been explained in the mutawatirtraditions of the Prophet and the Imams (of
theAhlulbayt – a.s.). It applies to all the traditions that are not concerned with jurisprudence; as for
those dealing with the law and jurisprudence, they are governed by the Principles of Jurisprudence.
A Philosophical Discourse on Sorcery and Witchcraft
It is a common knowledge that many unusual events do take place which are outside the frame of
the established natural system. It is difficult to find someone who has not seen, or heard about, some
abnormal or seemingly supernatural events. But we find after scrutiny that most of them are not
enigmatic and mysterious at all; rather they arise from normal and natural causes. Often they result
from practice and training, for example, eating poison, lifting heavy load, walking or dancing on tightrope etc. Some are based on natural causes that are not known to the general public, for example, a
man walks into flaming fire without coming to any harm, (he applies some chemicals like talc to his
body); or sends a sheet of blank paper and the addressee understands the message it contains. (He
writes with an invisible ink which becomes visible if heated by fire or treated with some chemicals.)
A third set depends on the sleight of hand like jugglery. All these seemingly abnormal feats actually
emanate from the normal causes, although the causes remain hidden from a common man's eyes; they
may even be beyond his ability.
Yet there are other strange happenings that cannot be attributed to any normal physical cause. For
example, giving information of the unseen, and particularly foretelling the future events; the charms
for love and hate, the spells harmfully or beneficially affecting
man's virility; hypnotism; mesmerism; spiritualism; telekinesis and so on. It is known that such
events do take place from time to time; we have seen some demonstrations ourselves; and similar
reports were brought to us by reliable sources. Today there are many people in India, Iran and the
western countries, who demonstrate such extraordinary feats – and their authenticity is beyond doubt.
It appears from close investigation of their methods and regimen that these feats spring from the
will-power of the doer, and from his unshakable confidence in effectiveness of his work. The willpower emanates from the confidence, which in its turn arises from the knowledge. Sometimes the will
acts independently and sometimes it needs some help: for example, writing a certain charm with a
certain ink in a certain place at a certain time (for the amulets of love or hate); or fixing a mirror
before a certain child (in the seances of spiritualism); or chanting a certain incantation a certain
number of times, and so on and so forth. When the conditions are fulfilled the will is strengthened to
bring the desired effect into being. When the knowledge becomes one with the knower, it influences
his senses to such an extent that he sees the end product, that is, the desired effect, with his eyes. You
may verify this statement yourself. Just tell yourself that a certain person is present before you and
that you are looking at him; then put your imagination to work to bring his form before your eyes; this
should be raised to such a high level of certainty that you become oblivious of all contrary thoughts
and ideas. And then you will actually see him standing before you – as you had imagined. Many is a
doctor who, acting on this principle, restored to health his incurable patients – simply by creating in
them the confidence that they would soon get their health back.
Taking this principle a step further, if someone's will-power is extraordinarily strong, it might
create an impression on other's psyche too – as it had created on his own self in the foregoing
example. That impression might, or might not, depend on fulfillment of some conditions, as indicated
earlier.
From the above discourse, we may deduce the following
three principles:
First: The appearance of such extraordinary events depends on the firm "knowledge" and strong
conviction of the doer. But it is irrelevant whether that "knowledge" is true to the fact or not. That
explains why the conjurations of the priests of the sun-god and the moon-goddess etc. seemed to work
– although they believed that the heavenly bodies had souls, which they claimed to bring under their
control by their magic. Probably the same applies to the angels and satans whose names are
"discovered" and invoked by many practitioners of the magic art. The same is true for spiritualism
and its séance and spirit communication – and the spiritualists' belief that the spirits attend their
sittings. Utmost that may be claimed regarding those sessions, is that the spirit appears in their
imagination or, let us say, before their senses – and this "perception" emanates from their firm belief
in their art. But it can never be said that the spirit actually presents itself at those sittings – otherwise
all the participants in the sitting should have perceived its presence, because everyone of them has the
same senses as the medium has.
By accepting this principle, we may solve many problems related to the séance and spirit
communication. For example:
1 – Sometimes the spirit of a living man is called to present itself at a séance, and supposedly it
comes there. But at that very moment, that man is busy attending to his affairs, and he never feels his
spirit leaving him even for an instant. The question is: As a man has only one spirit, how was it
possible that his spirit presented itself to that séance without his being aware of it?
2 – The spirit is an immaterial essence which has no relation whatsoever with space and time.
How can it present itself at a certain place at a certain time?
3 - Why is it that often a single spirit appears before different mediums in different forms?
4 – Why is it that sometimes when the spirits are called to a séance, they tell lies and give wrong
answers? And why do the various spirits sometimes contradict each other?
All these problems will be solved if the principle is accepted that it is not any spirit that presents
itself to the séance; it is only the firm belief and conviction of the spiritualist and his medium that is at
work, making the medium see, hear and feel the spirit. It is all a play of his imagination and will; and
nothing more.
Second: Some of the people, holding the strong and effective will-power, rely on their own power
and their own being, in bringing about the desired effect, the intended super-natural events. Such
events are bound to be limited in strength, confined in their scope – in their own imagination as well
as in reality.
On the other side, there are some persons, like the prophets and the friends of Allah who, in spite
of their most effective will- power, totally rely on their Lord. They truly worship Him and have full
trust in Him. They do not wish any thing but from their Lord, and by His permission. Theirs is a pure
and clear will, untainted by any personal feeling of their own. It does not depend except on Allah.
This is a Divine Will – not limited in any way, nor restricted in any manner.
The super-natural events that are brought into being by the first group may be of many kinds: If they
are based on enquiry of, or help from, a jinn or a spirit etc., then it is called "al-kihanah" (ُ ‫) ﺔـﻧﺎ ـِﮭ ﻜﻟ‬
divination, sooth-saying, fortune-telling); and if it comes about by means of a charm, amulet, telesm or
other
such
instruments
or
portions,
then
it
is
called
magic.
The super-natural events shown by the prophets and friends of Allah are also of many kinds: If it is
produced as a challenge, in order to prove the truth of the claim of prophethood, then it is called
miracle; and if it is not offered as a challenge, then it is named"al-kara mah (ُ ‫)ﺔﻣاﺮـﻜﻟ‬
which literally means nobility, mark of honour; and in Islamic terminology is used for a miraculous
event shown without a challenge; and if it happens as a result of the prayer to Allah, then it is called,
"answer
to
the
prayer."
Third: As the whole thing depends on the will-power of the doer, its strength varies according to
the strength (or weakness) of the will. That is why some of them may nullify the others, as, for
example, the miracle annihilates the sorcery.
Also, a weak agent fails to impose his will on a stronger psyche, as is often seen at the sessions of
mesmerism, hypnotism and seances.
We shall further explain this subject somewhere else.
An Academic Description of Various Kinds of Magic
There are many fields of study dealing with various awe- striking feats and extraordinary deeds;
and it is very difficult to classify them so as not to leave any thing out. However, we give here a list
of the more commonly used branches of this art:
a) as-Simiya': It deals with the ways of combining the will-power with particular physical and
material forces for manipulating the natural order and, thus, producing extraordinary effects. Under
this head comes the manipulation of thought, also known as the eye-enchantment.
It is the most deserving candidate for the title of magic.
b) al-Limiya': It teaches how one may establish a connec- tion between his psyche and the higher
and stronger spirits, in order that one may bring them under one's control, for example, the spirits of
the stars, or the jinn, etc.
It is also called the knowledge of subjugation of the spirits.
c) al-Himiya': It explains how the powers of the higher spiritual world may be combined with the
base elements of this world to produce awe-inspiring effects. It is also called talisman. The stars and
their configuration have some relation to the material happenings of this world, in the same way as the
elements and compounds and their physical qualities affect those phenomena. Supposedly if the
heavenly forms, pertaining to a certain event, for example, A's life or B's death, could be combined
with the relevant material forms, the desired effect would take place without fail.
d) ar-Rimiya': It trains one how to control and manipulate the qualities of various things, to
produce seemingly super-natural effects. It is also called "ash-Sha'badhah" (ُُ ‫) ةﺬ ْﺒَﻌـﺸﻟ‬
sleight of hand, jugglery, magic).
These four fields of knowledge, together with the fifth, called "al-Kimiya'" (َ ‫)ءﺎﯿﻤ ـِﯿ ﻜﻟا‬
alchemy, the forerunner of chemistry, primarily the attempt to transmute base metals into gold or
silver) formed what the ancients called the five secrets, mysterious branches of
knowledge.
ash-Shaykh al-Baha'i has said: "The best book written on these subjects was the one I saw in
Harat,'Kulah-e sar' (the head's cap) by name. Its name was an acronym, made of the first letters of the
five subjects, that is, al-Kimiya', al Limiya', al-Himiya', as- Simiya' and ar-Rimiya'."
The standard books of these subjects are the epitome of the books of Minds, Rasa'il, al-Khusraw
Shahi, adh-Dhakhirah, al- Iskandariyyah, as-Sirru'l-maktum (by ar-Razi), at-Taskhirat (by asSakkaki) and A'malu'l-kawakib as-Sab'ah (by al-Hakim Tamtam al-Hindi).
Supplementary to the above are the following subjects:
e) The knowledge of numbers (numerology): It shows the relation of numbers and letters with the
desired effect. The relevant letters or numbers are filled in a magic square or triangle etc. in a
particular sequence.
f)
al-Khafiyah:
(ُ‫)ﺔَِﯿـﻓﺎ َﺨﻟَا‬
the hidden knowledge): It breaks down the name of the desired effect or other relevant names, and
finds out the names of the angels or the satans managing the said effect; and then composes the
invocations
made
of
those
names.
The books written by ash-Shaykh Abul-'Abbas al-Buni and as-Sayyid Husayn al-Akhlati are the
standard works of the above two subjects.
Then there are various modern arts covering this field, which have gained wide currency
nowadays; for example, mesmerism, hypnotism and spirit communication. As described earlier, these
are based on the impression created on the imagination by the will-power. There are numerous wellknown books and magazines dealing with these subjects.
We have given all this detail here, so that it may be ascertained which of them could be classified
as magic or sorcery.
25
Chapter
SURAH AL-BAQARAH, VERSES 104-105
ُ ‫ﯾَﺎ أ َﯾﱡَﮭﺎ اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ ﻻَ ﺗ َﻘُﻮﻟُﻮاْ َراِﻋﻨَﺎ َوﻗُﻮﻟُﻮاْ اﻧ‬
2:104‫ب أ َِﻟﯿٌﻢ‬
ٌ ‫ﻋﺬَا‬
َ ‫ﻈْﺮﻧَﺎ َواْﺳَﻤﻌُﻮا َوِﻟْﻠَﻜﺎِﻓِﺮﯾَﻦ‬
‫ﻀِﻞ‬
َ َ‫ﺺ ِﺑَﺮْﺣَﻤِﺘِﮫ َﻣﻦ ﯾ‬
ْ َ‫ﺸﺎء َوا ﱠ ُ ذُو اْﻟﻔ‬
‫ﻋﻠَْﯿُﻜﻢ ِّﻣْﻦ َﺧْﯿٍﺮ ِّﻣﻦ ﱠر ِﺑُّﻜْﻢ َوا ﱠ ُ ﯾَْﺨﺘ َ ﱡ‬
ِ ‫ﱠﻣﺎ ﯾََﻮدﱡ اﻟﱠِﺬﯾَﻦ َﻛﻔَُﺮواْ ِﻣْﻦ أ َْھِﻞ اْﻟِﻜﺘ َﺎ‬
َ ‫ب َوﻻَ اْﻟُﻤْﺸِﺮِﻛﯿَﻦ أ َن ﯾُﻨَﱠﺰَل‬
2:105‫اْﻟﻌَِﻈﯿِﻢ‬
2:1040 you who believe! do not Say, "Have regard for us", and say, "Wait for us"; and listen; and
for the unbelievers there is a painful chastisement.
2:105Those who disbelieve from among the People of the Book do not, like, nor do the polytheists,
that any good should be sent down to you from your Lord; and Allah chooses especially whom He
pleases for His mercy, and Allah is the Lord of mighty grace.
Commentary
QUR'AN: 0 you who believe!: it is the first place in the Qur'an where the believers have been
addressed in this way, "O You who believe!" This mode of address has been used. in some eightyfive places in the Qur'an.*
Addressing the believers as "0 you who believe!", or describing them as "those who believe", is a
special distinction accorded to this ummah. Otherwise, the previous nations are variously described
as "the people" (e.g., "the People of Nuh", and, "the People of Hud", "He said. '0 my people! have
you considered if I have a clear proof from my Lord… '" (11:88)); and"the dwellers" (e. g., "the
dwellers of Madyan", "the dwellers of the Rass"); and "the children" (e.g., "the Children of
Israel." "O Children of Israel!"). The epithet, "those who believe", is, therefore, a mark of honor
awarded to the believers of this ummah.
It appears from deep meditation of the Qur'an that the import of the words, "those who believe", is
somewhat different from that of the words, "the believers." (For an example of the latter, see the
verse: and turn to Allah all of you, 0 believers! (24:31))
Allah says in the Qur'an Those who bear the throne and those around it celebrate the praise of
their Lord and believe in Him and ask forgiveness for those who believe: "Our Lord! Thou
embracest all things in mercy and knowledge, therefore grant forgiveness to those who turn (to
Thee) and follow Thy way, and save them from the punishment of the hell. Our Lord! and make
them enter the gardens of perpetuity which Thou hast promised to them and those who do good of
their fathers and their wives and their offspring, surely Thou are the Mighty, the Wise" (40:7-8).
It shows that the angels and the bearers of the throne ask forgiveness for "those who believe"; then
the same group has been referred to as "those who turn (to Thee) and follow Thy way." ("turn"
actually means, return.) The prayer continues to "make them (i.e., those who believe) enter the
garden" and then joins to them the doers of good from among "their fathers and their wives and their
offspring." If the epithet, "those who believe", were to include all those who believed in the Apostle
of Allah (s.a.w.) irrespective of the quality of their belief, then it would have covered their fathers,
wives and children as well (who do good); and there would have been no need to mention them
separately; all would have equally benefited from the prayer for those who believe.
Also, have a look at the verse: And (as for) those who believe and their offspring follow them in
faith, We will unite with them their offspring and We will not diminish to them aught of their work;
every man is responsible for what he has wrought (52:21): If the offspring who followed them in
faith, were included in the epithet, "those who believe", there would be no sense in saying that the
offspring would be united with them. Even if we were to say that the verse refers to the generation
after generation of the believers, that every succeeding generation will be united to the preceding one
(provided both believed in the Apostle of Allah s.a.w.) the meaning would not seem very proper in
the context. If that were the import of the verse, then why this "uniting"? Also, what purpose would be
served by the sentence, "and We will not diminish to them aught of their work"? Such an interpretation
may prove correct for one generation only, that is, the last one before the Day of Resurrection - that
they would be united with the preceding generation. But nobody has suggested this meaning as it goes
clearly against the context. What such an interpretation would boil down to is as follows:
All the believers are united, one of them being from another; all of them are of one rank; none has
any excellence over the others; nor has an earlier believer any superiority over the later ones; their
main qualification is the true belief, and all of them, are equal in it. Such a meaning would not fit the
wording of the verse which clearly shows that the preceding believers have a sort of superiority over
their offspring, who would be raised to the rank of their progenitor as a token of honor to the latter.
The phrase, "and their offspring follow them in faith", proves that the preceding word, "those who
believe" refers to a particular group of the believers - the foremost and the first of the Emigrants and
the Helpers who followed the Apostle in the hour of straitness. The epithet, those who believe, is a
title of honor bestowed on that distinguished group.
Other two verses too point to this fact:
(It is) for the poor who fled… and those who made their abode in the city and in the faith before
them … and those who came after them say: "Our Lord! forgive us and those of our brethren who
had precedence of us in faith, and do not create any spite in our hearts towards those who believe;
our Lord! surely Thou art Kind, Merciful" (59:8-10). This verse uses two phrases, "who had
precedence of us in faith", and "those who believe." If the import of both were the same, a pronoun
would have looked better in place of the second phrase. By not using a pronoun, Allah has made it
clear that each phrase has its own significance.
Muhammad is the Apostle of Allah; and those with him are severe against the unbelievers,
compassionate among themselves, you will see them bowing down, prostrating themselves, seeking
grace from Allah and pleasure;… Allah has promised those among them who believe and do good,
forgiveness and a great reward (48:29).
All this shows that the phrase, "those who believe", is a title of honor reserved for the first and
foremost of the believers. Most probably, the opposite phrase, "those who disbelieve", has the
contrasting significance, and refers to the polytheists of Mecca and others who were the first and
foremost of those who disbelieved in the Apostle of Allah (s.a.w.). For example, Surely those who
disbelieve alike is to them whether you warn them or do not warn them, they will not believe. (2:6)
Objection: This interpretation means that when the Qur'an says, "0 you who believe!", it addresses
a special group that was present in the Prophet's time, to the exclusion of all other believers. But all
the Muslims agree that such verses are general in their import and that what is said therein applies to
all the believers, whether they were present in the Prophet's days or not; and that this mode of address
includes all the believers in reality, not metaphorically.
Reply: Yes! It is a title of honor reserved for a selected few. But it does not mean that what is said
in those verses is in any way restricted to those few. Whatever order or prohibition is given in such
verses is general and applies to all the believers. The matter of legislation - whether a given order is
general or exclusive - is quite different from that of a speech - whether it is addressed to all the
believers or to a few of them. Also, it makes no difference whether a verse ordaining a law is
addressed to the believers (0 youwho believe!) or to the Prophet in person (0 Prophet!; 0 Apostle!),
or is revealed without any address at all. The ordained law in all these cases is applicable to all the
Muslims, and covers all the believers; although the verse may be addressed to the Prophet or to those
who believe as a mark of respect to him or them.
Nevertheless, - one should not indiscriminately interpret the phrase, "0 you who believe!" and
"those who believe", as referring to the first and foremost believers of the Prophet's time; rather one
should look at the context, before deciding the true connotation of these phrases in a given verse. For
example, look at the verse: Surely (as for) those who believe then disbelieve, again believe and
disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right)
path (4:137); and the verse which quotes Nuh (a.s.) as saying: and I am not going to drive away
those who believe; surely they shall meet their Lord (11:129). Obviously, the phrase, those who
believe, used in the above verses cannot refer to the above-mentioned group.
QUR'AN: do not say, "Have regard for us", and say, "Wait for us"; and listen: That is, use the
phrase, Wait for us, instead of saying, Have regard for us. And if you failed to comply with this
command, it would be tantamount to disbelief, and for the disbelievers there is a painful chastisement.
It is a very strong admonition against saying, "ra'ina" Have regard for us). This phrase has also been
mentioned in another verse, which gives an indication of its connotation: Ofthose who are Jews (there
are those who) alter words from their places and say: "We have heard and we disobey"; and:
"Hear, may you not be made to hear!" and "ra'ina"", distorting (the word) with their tongues and
taunting about religion (4:46). Obviously, the Jews used the phrase, "ra'ina " forsomething similar
to the phrase, "Hear, may you not be made to hear!" And that is why such a mode of addressing the
Prophet was prohibited. This explanation agrees with what the tradition says: When the Prophet
talked with the Muslims, they used to tell him: "Ra'ina (have regard for us) 0 Apostle of Allah " -that
is, wait for us, so that we may properly understand what you are saying.** But this word carried a
connotation of abuse in the Jews' language. The Jews seized upon this opportunity, addressing the
Prophet with this phrase, pretending to show respect to him while their intention was nothing short of
abuse. And in their usage it meant, "Hear, may you not be made to hear." Thereupon, Allah revealed:
Ofthose who are Jews (there are those who) alter words from their places and say: "We have heard
and we disobey"; and: "Hear, may you not be made to hear! " and: "ra'ina", distorting (the
word) with their tongues and taunting about religion; and if they had said (instead): "We have
heard and we obey", and "hearken" and "unzurna" (wait for us), it would have been better for
them and more upright (4:46). The believers too were told not to use this phrase and say
instead, "unzurna the Qur'an guided them: "do not say, 'Have regard for us and say, 'Wait for us' ."
QUR'AN: and for the unbelievers there is a painful chastisement: that is, for those who disobey
this rule. It is one of the occasions when disobedience of a law of religion has been termed as
disbelief.
QUR'AN: Those who disbelieve from among the People of the Book… : Obviously, the phrase,
"the People of the Book", refers here exclusively to the Jews, because the preceding verses too dealt
with them. If so, then the phrase would serve as a pointer to the cause why they did not like that any
good should be sent down to the believers from their Lord. The Jews were given a Book before and
they were not happy when the Qur'an was sent down to the Muslims, as it deprived them of their
distinction as being the People of the Book. They showed avarice about a thing they did not own; they
wanted to stand against Allah when He bestowed His mercy and grace on His servants and Allah
chooses especially whom He pleases for His mercy; and Allah is the Lord of mighty grace."
On the other hand the phrase, as used in this verse, may include all the People of the Book - the
Jews and the Christians both. If so, then the verse would serve to widen the scope of the admonition;
it would be a generalization after exclusiveness. Both groups shared many characteristics - and
especially their enmity to Islam. Some verses coming afterwards strengthen this interpretation. For
example: And they say: "None shall enter the garden except he who is a Jew or a
Christian" (2:111) And the Jews say, "The Christians do not follow anything (good)", and the
Christians say, "The Jews do not follow anything(good)." (2:113)
Traditions
Abu Nu'aym has narrated in Hilyatu'l-awliya' from Ibn 'Abbas that he said: "The Apostle of Allah
(s.a.w.) said: Allah has not revealed any verse (beginning) with, "0 you who believe!" but that 'Ali is
its head and leader.'" (ad-Durru 'l-manthur)
The author says: This tradition supports what we shall be quoting in various places that a certain
verse was revealed about 'Alf (a.s.) or Ahlu l-bayt for example: You are the best of the nations
raised for(the benefit of) men (3:110); … that you may be witnesses over the people… (2:143); …
and be with the true ones (9:119).
Eighty-eight, to be exact. Vide al-Mu'jam al-Mufahras, (by Muhammad Fu'ad 'Abdul 'l-Baqi) (tr.)
It is more or less equivalent to the English idiom "I beg your pardon." But with a slight change of
accent it may come to mean, stupid or cattle tenderer. (tr.)
26
Chapter
SURAH AL-BAQARAH, VERSES 106-107
2:106‫ﺷْﻲٍء ﻗَِﺪﯾٌﺮ‬
َ ‫ﻰ ُﻛِّﻞ‬
ِ ْ ‫ﺴْﺦ ِﻣْﻦ آﯾٍَﺔ أ َْو ﻧُﻨِﺴَﮭﺎ ﻧَﺄ‬
َ َ ‫ت ِﺑَﺨْﯿٍﺮ ِّﻣْﻨَﮭﺎ أ َْو ِﻣﺜِْﻠَﮭﺎ أ َﻟَْﻢ ﺗ َْﻌﻠَْﻢ أ َﱠن ا ﱠ‬
َ ‫َﻣﺎ ﻧَﻨ‬
َ َ‫ﻋﻠ‬
ْ
َ
َ
2:107‫ﺼﯿٍﺮ‬
ِ ‫ﺴَﻤﺎَوا‬
‫أ َﻟَْﻢ ﺗ َْﻌﻠَْﻢ أﱠن ا ﱠ َ ﻟَﮫُ ُﻣﻠُﻚ اﻟ ﱠ‬
ِ ‫ت َواﻷْر‬
ِ َ‫ﻲ ٍ َوﻻَ ﻧ‬
ّ ‫ض َوَﻣﺎ ﻟَُﻜﻢ ِّﻣﻦ دُوِن ا ﱠ ِ ِﻣﻦ َوِﻟ‬
2:106Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it.
Do you not know that Allah has power over all things?.
2:107Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides
Allah you have no guardian or helper?.
Commentary
The verses deal with the subject of abrogation. The word, abrogation, when used as a term of
Islamicfiqh, means as follows: To show that the time of an order has come to its end; that it is no
more valid, is no longer in force. This definition is based on the above verse; and is one of the
manifestations of its connotations.
QUR'AN: Whatever signs We abrogate… : "an-Naskh"is removal, to remove, to annul. The Arabs
say:Nasakhati 'sh​shamsu 'z-zilla (the sun removed the shadow). Allah says: And We did not send
before you any apostle or prophet, but when he desired, the Satan made a suggestion respecting his
desire; but Allah annuls that which the Satan casts, then does Allah establish His signs; and Allah
is Knowing, Wise (22:52). Also, they say: Nasakhtu'l-kitab (I copied the book); it is as though the
writing was removed and its place changed. That is why another verse uses the word "at-tabdil" (to
change) in place of abrogation:And when We change (one) sign for (another) sign, and Allah knows
best what He reveals, they say: "You are a forger." Nay, most of them do not know (16:101).
Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only
effect is the cancellation of the order which the verse had promulgated. It should be noted that the
Qur'anic verse has been described as a "sign", that is, a mark that points to another thing - a verse is a
sign pointing to a Divine Command. The second verse, "Do you not know that Allah's is the kingdom
of the heavens and the earth… " gives the reason as to why Allah abrogates some Qur'anic verses. All
these factors indicate that abrogation removes a verse as far as its quality as a sign, as a symbol, is
concerned. When abrogated, the verse remains in existence as before, but loses its quality as a sign no longer does it point to an order, as the order is now cancelled. The next phrase, "or cause to be
forgotten", clearly supports the foregoing explanation. "al-Insa" is to make one forget, to erase out of
memory, to eradicate from knowledge. By putting the two phrases side by side, the Qur'an makes it
clear that abrogation entails erasure of a verse's effect, while "al-insa'" causeseradication of the
verse itself from the memory.
Symbolism - the quality of being a sign of something varies with various signs having various
aspects and directions. The Qur'anic verses are the signs of Allah because the jinn and the men are
jointly and severally unable to bring its like; the rules ordained by Allah are His signs inasmuch as
they create piety in man and bring him nearer to his Lord; every created thing is His sign, because it,
by its existence, proves the existence of its Creator, and by the qualities of its being, leads to His
attributes and names; the prophets and the friends of Allah are His signs inasmuch as they, with their
words and deeds, call the humanity to Allah, and so on and so forth. Consequently, a sign may be
great or small, strong or weak; that is why Allah says: Certainly he saw of the greatest signs of his
Lord (53:18).
Also, a sign may contain only one aspect of symbolism, and another may comprise of various such
aspects. The former, when abrogated, is obliterated in its entirety, is completely destroyed. But in the
case of the latter, it is possible to abrogate only one aspect of its symbolism, leaving the other ones
intact; for example, a Qur'anic verse could be abrogated as far as its law was concerned, and yet
continue as a Divine Sign because of its eloquence and miraculous qualities.
This generalized meaning of abrogation has been inferred from the reasoning given in the second
verse: "Do you not know that Allah's is the kingdom of the heavens and the earth… " There are only
two objections possible against the factuality of abrogation; or, as the reports say, these were the two
arguments advanced by the Jews against it.
First: A sign given by Allah contains an actual benefit which cannot be obtained from any other
thing. If that sign is abrogated, its inherent benefit would be lost; nothing could take its place to
preserve that benefit. Allah is not like His creatures, nor is His knowledge like theirs. His knowledge
does not change with the changes in external factors. It is not that one day He knew one thing and
issued an order according to that knowledge; then next day the knowledge changed and He became
aware of another factor which He did not know before, and therefore He had to cancel the previous
order, replacing it with a fresh-one. Such inconsistency is not worthy of Divine Sublimity. Of course,
it is all right for us mortals, because we cannot comprehend all the aspects of an affair; and as a result
of this incomplete knowledge, our decisions are frequently changed and amended. But we should not
compare Divine Knowledge without limited and defective perception.
Here it is necessary to point out that such an objection arises from a notion that the power of Allah
is neither comprehensive and all-encompassing nor unrestricted and unconditional.
Second: Accepted that the Divine Power is all-encompassing and limitless. But once a thing is
created it goes beyond the sphere of that power, and cannot be changed. Even in our case, we have
power to do or not to do a certain work - so long as we have not done it; but once we have done it, it
becomes an essential being, and goes beyond the limits of our power.
This argument is based on the rejection of the all-encompassing ownership of Allah; it presupposes
that once Allah has managed a certain affair in a certain way, He cannot change that arrangement in
another way. This Jewish belief is portrayed in the verse: And the Jews say: "The hand of Allah is
tied up"(5:64).
Allah replies to the first objection with the question: "Do you not know that Allah has power over
all things?" He certainly has power over all things. Therefore, He may replace a sign with an equally
good or even a better sign. The second objection is dealt with by the next question: "Do you not know
that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian
or helper?" Allah is the Owner of the heavens and the earth; He can do whatever He likes with His
property. No one besides Him owns any thing; otherwise, that owner could interfere in the
management of Allah or put restriction on His authority and control. None else owns any thing neither
in his own rights nor even when Allah gives to him a partial ownership. When we transfer the
ownership of a property to another person, the transferee gets all the rights which we had in that
property and our rights are rendered null and void. But when Allah gives a property into someone's
possession, Allah's ownership of the property is not disturbed in any way - it does not come to an
end, is not even diminished. He continues to be the real Owner and Controller of the property which
He has given to others. His is the unrestricted ownership and unconditional management.
If we look at what He has put under our ownership - without our having any independent authority
over it - then He is our Guardian. And if we look at the apparent independence enjoyed by us, with
His grace - although it is a poverty in the shape of plenty, a dependence disguised as independence
then too we cannot manage our affairs without His help; and He is our Helper.
The above explanation is based on the sequence and style of the two verses. First, there is the
exclusivity of the declaration: "Allah's is the kingdom… " Then there is the sequence: "Do you not
know that Allah has power over all things? Do you not know that Allah's is the kingdom of the
heavens and the earth… ?" The two sentences have not been joined with any conjunctive, a sure
indication that each is independent of the other, and that the first sentence deals with one objection
and the second with another. The last sentence, "and that besides Allah you have no guardian or
helper", gives a finishing touch to the above replies: Even if you are oblivious of Allah's allencompassing power and ownership, and are looking at this nominal ownership of yours, you will
know that it is not a permanent or independent ownership; you cannot manage it independently; you
need a guardian to look after your interests and Allah is that guardian. He can and does manage your
affairs and your property as He likes.
On the other hand, if your eyes are so fixed on this possession as to make you forget your
dependence; if you think that you are the independent and absolute owner of your property, even then
you will have to admit that you cannot manage your own affairs, cannot obtain the results you want,
without the help and assistance of a super power. And Allah is your real Helper; it is He who
manages your affairs and your property for you. From whatever angle you look at this matter, Allah's
power over all things and His ownership of every thing remain unchallenged and undisputed.
"and that besides Allah you have no guardian or helper": Apparently it should have been 'besides
Him.' Then why did the Qur'an use the noun instead of the pronoun? It was to indicate that the
foregoing sentences contain the complete replies, and this sentence is not their integral part; rather it
is an independent declaration to strengthen those replies.
This discourse leads us to the following conclusions:
First: Abrogation is not a thing confined to only the religious laws; it holds its place in the sphere
of creation too.
Second: Abrogation cannot take place without two sides: (i) The abrogated thing or verse, (ii) the
abrogative, that is, the thing or verse that abrogates.
Third: The abrogative contains all the benefits and the perfection that was found in the abrogated
thing.
Fourth: Although the abrogative differs from the abrogated in its form, both have one thing in
common - the perfection and the benefit. When a prophet dies and another is sent in his place - and
both of them are the signs of Allah, one abrogating the other - it takes place in total conformity with
the natural system. Life, death, sustenance and other such things often replace each other, the
succeeding factors abrogating the preceding ones. It all depends on the varying needs of the society's
welfare, on ever-changing level of the man's perfection. Likewise, when a religious law is replaced
by another, the abrogating one has the same power as the abrogated one had, to lead to the spiritual
and temporal well-being of the individual and the society; each perfectly suitable for the time it was,
or is, in force; each more beneficial in the context of its time. For example, the order to "forgive" in
the beginning of the call when the Muslims had neither the manpower nor the armaments, and the
command to "fight" when Islam had gained some strength, when the Muslims had gathered enough
force and the disbelievers and the polytheists were frightened of them. However, seldom is an
abrogated verse devoid of some phrase showing that it was a transitory order which would be
abrogated in due course. For example: The verse: But pardon and forgive (them) until Allah should
bring about His command (2:109), which was abrogated by the verse of fighting; and: …
confine them until death takes them away or Allah makes some way for them(4:15), which was
abrogated by the verse of flogging. The phrases, "until Allah should bring about His command", and,
"or Allah makes some way for them", give clear indication that the order given therein was temporary
and transitory which would soon be abrogated
Fifth: The relation between the abrogative and the abrogated is quite different from that which is
found between a general statement and a particular, between an unconditional clause and a
conditional, or between an unspecified proposition and a specified.
What removes the apparent contradiction between the abrogative and the abrogated, is the society's
and the individual's good and well -being which is found in both of them. But the apparent
contradiction between a general statement and a particular, between an unconditional clause and a
conditional, or between an unspecified proposition and a specified, emanates from the strong (or
weak) manifestation of the intended meaning. The true intention of the speaker is reflected much more
strongly and clearly in a particularized statement, a conditional clause and a specified proposition;
and that strength and clarity removes the above-mentioned apparent contradiction - by explaining the
general in the light of the particular, the unconditional with the help of the conditional and the
unspecified in the frame of the specified. These things are the subject of the Principles of
Jurisprudence. The same applies to the decisive and the ambiguous verses, as we shall explain under
the verse: … of it there​ are some verses decisive, they are the basis of the Book, and others are
ambiguous… (3:7)
QUR'AN: or cause to be forgotten: "Nunsiha" is derived from "al- insa (to cause to be forgotten;
to erase from memory or knowledge), as we have described earlier. It is a general and unconditional
statement. It is not restricted to the Apostle of Allah (s.a.w.); nay, it does not include him at all. Allah
had said about him: We will make you recite so you shall not forget, except what Allah
pleases (87:6-7) It is a Meccan verse, while the verse of abrogation is of Medina period.
Obviously the Apostle could not forget anything after the promise of Allah "so you shall not
forget."
Question: This clAllah is untenable because the promise has the proviso, "except what Allah
pleases." It means that the Apostle (s.a.w.) could forget what Allah was pleased to make him forget.
Reply: Such exceptional clauses serve only to emphasize the power of Allah; they do not
necessarily mean that the thing mentioned in that clause would actually take place. Look for example
at the verse: … they shall be in the garden, abiding in it as long as the heavens and the earth
endure, except as your Lord pleases… (11:108). It just shows that Allah does have power to change
the arrangement made; but all the Muslims agree that the people of the paradise will never be taken
out of it. The same is the import of the exceptional clause, "except what Allah pleases", in this verse.
Moreover, if the said clause were to prove that the Prophet (s.a.w.) could actually forget the things
taught by Allah, depending on the pleasure of Allah, there would be no sense in putting him under
obligation by promising him, "you shall not forget." My human being who remembers any thing, or
forgets it, does so by the pleasure of Allah. The same is true about the animals who remember and
forget by His pleasure and decree. And the Prophet too, before this promised grace of Allah,
remembered by the pleasure of Allah, and forgot by the pleasure of Allah. What new grace was added
here if the promise meant only a quality which the Prophet had already had? If that promise were to
make any sense, it would have to mean that the Prophet could never forget anything, although Allah
had full power to make him forget.
Some people have recited the word as "nansa'aha"derived from "an-nas" (to delay). According
to this recitation the meaning would be as follows: Whatever Signs W e abrogate by nullifying it, or
put it off by delaying its appearance, We bring one better than it or like it, and the Divine management
in advancing something or putting it off, does not diminish its perfection or benefit.
The fact that the Divine Management always brings out a thing's perfection and benefit, is inferred
from the clause, "We bring one better than it or like it." The goodness emanates from the perfection of
a thing or benefit of a laid down rule.
The abrogated thing or rule was surely good; and the abrogating thing or rule too is at least as
good, if not better. So, every Divine Management is the ideal of goodness, perfection and benefit.
Traditions
Innumerable traditions have been narrated by both sects, from the Prophet (s.a.w.), his companions,
and the Imams of his Ahlu l-bayt, that there are abrogated and abrogating verses in the Qur'an.
The Commander of the faithful (Ali - a.s.) said, after enumerating various abrogated and abrogating
verses: "And the word of Allah: And I did not create the jinn and the human beings except that they
should worship Me (51:56) was abrogated by His word: and they shall continue to differ, except
those on whom your Lord has mercy; and for this did He create them (11:118-119), that is, for the
mercy did He create them." (at-Tafsir, an-Nu'mani)
The author says: In this tradition the Imam has used the word, abrogation, in a wider sense than its
terminological meaning. The latter verse mentions a reality which restricts the reality described by
the former. The first verse affirms the Divine Worship as the purpose of creation. While doing a
work, Allah keeps a purpose in view; and He cannot be defeated in His purpose. On the other hand,
he has decreed that they should choose their own path, and consequently some of them progress on the
right path, while others go astray. Those who by their own choice choose the path of guidance are
covered by the mercy of Allah and it is for this mercy that He has created them. In this way, the
second verse affirms another purpose for the creation: The mercy which accompanies the worship
and guidance. This goal is reached by only a selected few, while the first verse had affirmed a goal
for all the jinn and the men, and that is the Divine Worship. Some people are created for some others,
and those others for yet others; this chain continues till it reaches the group which sincerely worships
Allah. Looking from this point of view, it is easy to understand why all the jinn and men have been
said to be created for the worship. We plant a garden and nurse the trees for their fruits. The real
purpose is the fruits, but the trees and their branches and leaves are planted, protected and looked
after because they are the means to get the fruits. And it will be quite right to say that the garden's
purpose was its fruits.
In the same way, the second verse "abrogates" the generality of the first verse, focusing its sight on
the true worshippers who are the recipients of the mercy of Allah.
The same book narrates from the same Imam that he said: "And the word of Allah: And there is not
one of you but shall come down to it; this is a decided decree of your Lord (19:71), was abrogated
by His word: Surely (as for) those whom the good has already gone forth from Us, they shall be
kept far off from it; they will not hear its faintest sound, and they shall abide in that which their
souls long for. The great fearful event shall not grieve them (21:101-103)."
The author says: It must be noted that the relation between these two verses is not that found
between a general declaration and a particular one. The first verse says that it is a decided and
unavoidable decree of Allah and such a decree cannot be rendered null and void, it cannot be
cancelled. What the "abrogation" mentioned in this tradition means will be explained, God willing, in
the exegesis of the verse 21:101, mentioned above.
al-Baqir (a.s.) said: "Among the (various types of) abrogation is "al-bada'"* contained in the
word of Allah: Allah effaces what He pleases and establishes(likewise), and with Him is the basis
of the Book (13:39); and (demonstrated in) the saving of the People of Yunus." (al-'Ayyashi)
The author says Its reason is clear.
Some traditions of the Imams of the Ahlulbayt (a.s.) count the death of an Imam and his being
succeeded by another Imam as an example of the abrogation.
The author says: We have already explained this matter. The number of the traditions containing
this theme reaches to nearly mutawatir.
'Abd ibn Hamid, Abu Dawud (in his an-Nasikh wa'l-mansakh) and Ibn Jarir have narrated from
Qatadah that he said: "(During the lifetime of the Prophet) a verse used to abrogate (another) verse;
and the Prophet of Allah used to recite a verse, and a chapter, and as much as Allah wished of a
chapter, then it was raised (i.e. erased) and Allah caused His Prophet to forget it. So, Allah said
narrating it to His Prophet:Whatever signs We abrogate or cause to be forgotten, We bring one
better than it; He says: There is (some) ease in it, some allowance in it, some order in it, (and) some
prohibition in it." (ad-Durru l-manthur)
The author says: The same book quotes numerous traditions on the theme of "causing to be
forgotten"; but all of them have to be discarded because they go against the teaching of the Book of
Allah, as we have explained in the meaning of this word.
27
Chapter
SURAH AL-BAQARAH, VERSES 108-115
2:108‫ﺴِﺒﯿِﻞ‬
‫ﺳَﻮاء اﻟ ﱠ‬
ُ ‫ﺳﻮﻟَُﻜْﻢ َﻛَﻤﺎ‬
ُ ‫أ َْم ﺗ ُِﺮﯾﺪُوَن أ َن ﺗ َْﺴﺄ َﻟُﻮاْ َر‬
َ ‫ﺳﻰ ِﻣﻦ ﻗَْﺒُﻞ َوَﻣﻦ ﯾَﺘ َﺒَﺪﱠِل اْﻟُﻜْﻔَﺮ ِﺑﺎِﻹﯾَﻤﺎِن ﻓَﻘَْﺪ‬
َ ‫ﺿﱠﻞ‬
َ ‫ﺳِﺌَﻞ ُﻣﻮ‬
‫ﺻﻔَُﺤﻮاْ َﺣﺘ ﱠﻰ‬
ْ ‫ﺴﺪًا ِّﻣْﻦ ِﻋﻨِﺪ أ َﻧﻔُِﺴِﮭﻢ ِّﻣﻦ ﺑَْﻌِﺪ َﻣﺎ ﺗ َﺒَﯿﱠَﻦ ﻟَُﮭُﻢ اْﻟَﺤﱡﻖ ﻓَﺎْﻋﻔُﻮاْ َوا‬
ِ ‫َودﱠ َﻛِﺜﯿٌﺮ ِّﻣْﻦ أ َْھِﻞ اْﻟِﻜﺘ َﺎ‬
َ ‫ب ﻟَْﻮ ﯾَُﺮدﱡوﻧَُﻜﻢ ِّﻣﻦ ﺑَْﻌِﺪ ِإﯾَﻤﺎِﻧُﻜْﻢ ُﻛﻔﱠﺎرا ً َﺣ‬
ْ
2:109‫ﺷْﻲٍء ﻗَِﺪﯾٌﺮ‬
َ ‫ﻋﻠَﻰ ُﻛِّﻞ‬
َ َ ‫ﻲ ا ﱠ ُ ِﺑﺄ َْﻣِﺮِه ِإﱠن ا ﱠ‬
َ ‫ﯾَﺄِﺗ‬
2:110‫ﺼﯿٌﺮ‬
‫َوأ َِﻗﯿُﻤﻮاْ اﻟ ﱠ‬
ِ َ‫ﺼﻼة َ َوآﺗ ُﻮاْ اﻟﱠﺰَﻛﺎة َ َوَﻣﺎ ﺗ ُﻘَ ِﺪُّﻣﻮاْ ﻷ َﻧﻔُِﺴُﻜﻢ ِّﻣْﻦ َﺧْﯿٍﺮ ﺗ َِﺠﺪُوهُ ِﻋﻨﺪَ ا ﱠ ِ ِإﱠن ا ﱠ َ ِﺑَﻤﺎ ﺗ َْﻌَﻤﻠُﻮَن ﺑ‬
2:111‫ﺻﺎِدِﻗﯿَﻦ‬
َ ‫ﺼﺎَرى ِﺗْﻠَﻚ أ ََﻣﺎِﻧﯿﱡُﮭْﻢ ﻗُْﻞ َھﺎﺗ ُﻮاْ ﺑُْﺮَھﺎﻧَُﻜْﻢ ِإن ُﻛﻨﺘ ُْﻢ‬
َ َ‫َوﻗَﺎﻟُﻮاْ ﻟَﻦ ﯾَْﺪُﺧَﻞ اْﻟَﺠﻨﱠﺔَ ِإﻻﱠ َﻣﻦ َﻛﺎَن ُھﻮدًا أ َْو ﻧ‬
2:112‫ﻋﻠَْﯿِﮭْﻢ َوﻻَ ُھْﻢ ﯾَْﺤَﺰﻧُﻮَن‬
ٌ ‫ﺑَﻠَﻰ َﻣْﻦ أ َْﺳﻠََﻢ َوْﺟَﮭﮫُ ِ ﱠ ِ َوُھَﻮ ُﻣْﺤِﺴٌﻦ ﻓَﻠَﮫُ أ َْﺟُﺮهُ ِﻋﻨﺪَ َر ِﺑِّﮫ َوﻻَ َﺧْﻮ‬
َ ‫ف‬
‫ب َﻛﺬَِﻟَﻚ ﻗَﺎَل اﻟﱠِﺬﯾَﻦ ﻻَ ﯾَْﻌﻠَُﻤﻮَن‬
َ ‫ﻋﻠَﻰ‬
َ ‫ﻰ‬
ِ ‫ﺴ‬
ِ َ‫ﺷْﻲٍء َوﻗَﺎﻟ‬
ِ ‫ﺴ‬
ِ َ‫َوﻗَﺎﻟ‬
َ ُ‫ﺖ اْﻟﯿَُﮭﻮد‬
َ ‫ﺼﺎَرى‬
َ ‫ﺷْﻲٍء َوُھْﻢ ﯾَﺘْﻠُﻮَن اْﻟِﻜﺘ َﺎ‬
َ ‫ﺼﺎَرى ﻟَْﯿ‬
َ ‫ﺖ اْﻟﯿَُﮭﻮدُ ﻟَْﯿ‬
َ ‫ﺖ اﻟﻨﱠ‬
َ ‫ﺖ اﻟﻨﱠ‬
َ َ‫ﻋﻠ‬
2:113‫ِﻣﺜَْﻞ ﻗَْﻮِﻟِﮭْﻢ ﻓَﺎ ﱠ ُ ﯾَْﺤُﻜُﻢ ﺑَْﯿﻨَُﮭْﻢ ﯾَْﻮَم اْﻟِﻘﯿَﺎَﻣِﺔ ِﻓﯿَﻤﺎ َﻛﺎﻧُﻮاْ ِﻓﯿِﮫ ﯾَْﺨﺘ َِﻠﻔُﻮَن‬
ْ َ ‫َوَﻣْﻦ أ‬
‫ي‬
َ ‫ﺴﺎِﺟﺪَ ا ﱠ ِ أ َن ﯾُْﺬَﻛَﺮ ِﻓﯿَﮭﺎ اْﺳُﻤﮫُ َو‬
َ ‫ظﻠَُﻢ ِﻣﱠﻤﻦ ﱠﻣﻨََﻊ َﻣ‬
ٌ ‫ﺳﻌَﻰ ِﻓﻲ َﺧَﺮاِﺑَﮭﺎ أ ُْوﻟَِﺌَﻚ َﻣﺎ َﻛﺎَن ﻟَُﮭْﻢ أ َن ﯾَْﺪُﺧﻠُﻮَھﺎ ِإﻻﱠ َﺧﺎِﺋِﻔﯿَﻦ ﻟَُﮭْﻢ ِﻓﻲ اﻟﺪﱡْﻧﯿَﺎ ِﺧْﺰ‬
2:114‫ﻋِﻈﯿٌﻢ‬
ٌ ‫ﻋﺬَا‬
َ ‫ب‬
َ ‫َوﻟَُﮭْﻢ ِﻓﻲ اﻵِﺧَﺮِة‬
2:115‫ﻋِﻠﯿٌﻢ‬
ُ ‫َو ِ ﱠ ِ اْﻟَﻤْﺸِﺮُق َواْﻟَﻤْﻐِﺮ‬
َ ‫ب ﻓَﺄ َْﯾﻨََﻤﺎ ﺗ َُﻮﻟﱡﻮاْ ﻓَﺜ َﱠﻢ َوْﺟﮫُ ا ﱠ ِ ِإﱠن ا ﱠ َ َواِﺳٌﻊ‬
2:108Or, do you wish to put questions to your Apostle, as Musa was questioned before? And
whoever adopts unbelief instead of faith, he indeed has lost the right way.
2:109Many of the People of the Book wish that they could turn you back into unbelievers after
your faith, out of envy on their part, (even) after the truth has become manifest to them. But
pardon and forgive (them) until Allah should bring about His command. Surely Allah has power
over all things.
2:110And keep up prayer and pay the zakat and whatever good you send before for yourselves you
shall find it with Allah; surely Allah sees what you do.
2:111And they say: "None shall enter the garden except he who is a Jew or a Christian." These are
their vain desires. Say: "Bring your proof if you are truthful."
2:112Yes! whoever submits his self entirely to Allah and he is the doer of good, he has his reward
with his Lord, and there is no fear for them nor shall they grieve.
2:113And the Jews say: "The Christians do not follow anything (good)", and the Christians say:
"The Jews do not follow anything (good)", while they recite the Book. Even thus say those who
have no knowledge, like to what they say; so Allah shall judge between them on the Day of
Resurrection in what they differ.
2:114And who is more unjust than he who prevents (men from) the mosques of Allah, that His name
shall not be remembered in them, and strives to ruin them? (As for) those, it was not for them that
they should have entered them except in fear; they shall meet with disgrace in this world, and they
shall have great chastisement in the hereafter.
2:115And Allah's is the East and the West; therefore, whither you turn, thither is Allah's face;
surely Allah is Ample‑giving, Knowing.
Commentary
QUR'AN: Or, do you wish to put questions to your Apostle. It appears from this sentence that
some of the Muslims although believing in the Prophet (s.a.w.) had put some questions to him not
unlike the questions put to Musa (a.s.) by the Jews. That is why they have been placed here in line
with the Jews for admonition. The tradition too supports this interpretation.
QUR'AN: the right way: that is, the straight path.
QUR'AN: Many of the People of the Book wish… : Reportedly it refers to Huyayy ibn alAkhtab
and other Jews who were with him.
QUR'AN: But pardon and forgive (them): According to the exegetes this order was abrogated by
the verse of fighting.
QUR'AN: until Allah should bring about His command: As indicated above, this clause alludes to
a command that was to be revealed in not too distant a time about the Jews. The case is similar to the
verse: (As for) those, it was not for them that they should have entered them except in fear (2:115),
when read together with the verse: the idolaters are nothing but unclean, so they shall not approach
the Sacred Mosque after this (very) year… (9:29). The clause, "except in fear", had hinted to the
intended ban that was promulgated later.
We shall explain the meaning of "alamr"(command) under the verse: And they ask you about the
soul. Say: "The soul is from the command of My Lord"(17:85).
QUR'AN: And they say: "None shall enter the garden except he who is a Jew or a
Christian": The verse explicitly joins the Christians with the Jews; from now on the sins and crimes
of both will be enumerated together.
QUR'AN: Yes! whoever submits his self entirely to Allah and he is the doer of good, he has his
reward with his Lord: It reiterates for the third time the basic principle that the spiritual felicity does
not depend on name or nomenclature, that no one can get honor with Allah except by true faith in, and
total surrender to, Him. The first declaration was in the verse: Surely those who believe and those
who are Jews, and the Christians, and the Sabaens, whoever believes in Allah and the Last Day
and does good, they shall have their reward… (2:62); the second one was in the verse:Yea! whoever
earns evil… And (as for) those who believe and do good deeds, these are the dwellers of the
garden… (2:8182); the third is this verse under discussion.
A comparison of this verse with the previous two shows that the true belief entails submitting one's
self entirely to Allah; and "alihsan" (to do good) is synonymous to the good deeds.
QUR'AN: while they recite the Book: that is, while they follow the Book revealed to them. They
should not say such things because they have the Book with them and it clearly shows them where the
truth is.
This explanation is supported by the next sentence, "Even thus say those who have no knowledge,
like to what they say." The word, "those who have no knowledge", refers to the unbelievers (other
than the People of the Book) and the polytheists of Arabia. They used to say, "The Muslims do not
follow anything good", or "The People of the Book do not follow anything good."
QUR'AN: And who is more unjust than he who prevents… Apparently it refers to the unbelievers
and polytheists of Mecca. These two verses were revealed not long after the Apostle of Allah (s.a.w.)
emigrated to Medina.
QUR'AN: it was not for them that they should have entered them except in fear: The verb,
"was", shows that the sentence describes a past event. It perfectly fits the pagans of Mecca and their
misdeeds. The traditions say that "he who prevents" refers to the unbelievers of Mecca, it was they
who prevented the Muslims from praying in the Sacred Mosque (Masjidu lHaram) and in other
mosques within the precinct of the Ka'bah.
QUR'AN: And Allah's is the East and the West: The east and the west - any direction, whatsoever
really belong to Allah. His is the true mastership that cannot be altered or transferred; it is not like the
possession known to us in our society's framework. Allah's ownership permeates the possessed thing
itself as well as its benefits and effects, unlike our ownership that covers only the benefits and effects,
and not the thing itself.
A property, possession, per se, cannot stand except with its owner. Therefore, the east and the
west, nay, all the directions whatsoever, exist because of Allah the Owner. Allah preserves and
manages the directions, and encompasses them. Anyone turning to any of the directions turns in reality
to Allah.
The east and the west are relative terms. They cover almost all the directions, except the two
imaginary points of the true north and the true south. That is why Allah left the clause, "whither you
turn", unconditional, and did not say, 'whither you turn of these two directions'. To whatever direction
one turns one's face, it is bound to be either east or west. The sentence, "And Allah's is the East and
the West", therefore, implies that all the directions belong to Allah
The east and the west were selected for special mention because man fixes the directions with the
help of rising and setting of the sun and other heavenly bodies.
QUR'AN: therefore, whither you turn, thither is Allah's face: It puts the cause in place of the
effect. What the sentence implies is as follows: To whichever direction you turn, it is allowed to you,
because Allah's face is in that direction too.
The concluding clause, "surely Allah is ample-giving, Knowing", supports this interpretation.
"alWasi"translated here as "ample-giving" literally means extensive, abounding, farreaching. It
implies that Allah's ownership is extensive and allpervading and every direction belongs to Him. He
is Allknowing too; therefore, He knows what your aim and intention is, no matter whichever action
you turn your face to. He is not like human beings or other creatures - if we want to see some physical
object, we have turn to a particular direction in order to bring it into focus. But Allah is not, confined
to a particular direction; turn to any direction, you are turning to Allah, and Allah knows it.
The verse gives latitude about the qiblah, as far as its directions is concerned, but not apropos its
location as may be inferred from the clause, "And Allah's is the East and the West", inasmuch as it
mentions the directions only.
Traditions
Muhammad ibn alHusayn said: "It was written to al'Abdu 's-Salih: 'A man prays in a cloudy day in
an open space and he does not know the (direction of)qiblah, he prays; and when he finished his
prayer, the sun appears and (he finds that) he had prayed againstqiblah. Should he regard his prayer
(as valid) or should he repeat it?' He wrote: 'He should repeat it if the time (of prayer) is not over.
Does he not know that Allah says – and His word is true: therefore, whither you turn, thither is
Allah's face?'" (atTahdhib)
alBaqir (a.s.) said about the word of Allah: And Allah's is the East and the West… : Allah has
revealed this verse especially for the voluntary prayer; therefore, whither you turn, thither is Allah's
face; surely Allah is Amplegiving, Knowing. And the Apostle of Allah prayed on his camel by
making gestures (for the actions of the prayer) wherever it turned to, when he proceeded to Khaybar,
and also when he returned from Mecca - and the Ka'bah was behind his back." (al'Ayyashi)
The author says: al'Ayyashi has narrated another tradition of nearly the same meaning through
Zurarah from asSadiq (a.s.); and so have done alQummi and ashShaykh from Abu'l Hasan (a.s.) and
asSaduq from asSadiq (a.s.).
If you study the traditions of the Imams of the Ahlu lbayt, related to the exegesis of the Qur'anic
verses the general and the particular; the unconditional and the conditional you will see that often they
infer one rule from the general verse, and another rule from the same when read together with the
particular one. For example, the general verse implies a voluntary rule; but read with the particular
one it promulgates an obligatory law. The same applies to the cases of disliked and forbidden things.
And so on.
The above is a key factor in understanding the traditions narrated from the Imams and on it depends
the knowledge of a multitude of their traditions.
You may infer from it two important principles of the Qur'anic knowledge:
First: Every Qur'anic clause or sentence, taken alone, describes an established reality or rule;
when it is joined to another revealed qualifying clause, it indicates another reality or rule; add to it
another qualification or condition and you get a third set of confirmed reality or law; and so on. For
example, look at the verse: say: "Allah; then leave them sporting in their vain discourses" (6:91). It
indicates four separate meanings depending on the word we stop at: First, "Say: Allah"; second,
"Say: Allah; then leave them"; third, "Say: Allah; then leave them in their vain discourses"; fourth,
"Say: Allah, then leave them sporting in their vain discourses." Many such examples may be found in
the Qur'an.
Second: If two stories or two themes are joined in one sentence or clause, both of them must be
having a common base.
These two esoteric principles of exegesis open the way to many Qur'anic secrets and Allah is the
true Guide.
28
Chapter
SURAH AL-BAQARAH, VERSES 116-117
2:116‫ض ُﻛﱞﻞ ﻟﱠﮫُ ﻗَﺎِﻧﺘ ُﻮَن‬
ِ ‫ﺴَﻤﺎَوا‬
‫ﺳْﺒَﺤﺎﻧَﮫُ ﺑَﻞ ﻟﱠﮫُ َﻣﺎ ِﻓﻲ اﻟ ﱠ‬
ُ ‫َوﻗَﺎﻟُﻮاْ اﺗ ﱠَﺨﺬَ ا ﱠ ُ َوﻟَﺪًا‬
ِ ‫ت َواﻷ َْر‬
2:117‫ﻀﻰ أ َْﻣًﺮا ﻓَﺈِﻧﱠَﻤﺎ ﯾَﻘُﻮُل ﻟَﮫُ ُﻛﻦ ﻓَﯿَُﻜﻮُن‬
ِ ‫ﺴَﻤﺎَوا‬
‫ﺑَِﺪﯾُﻊ اﻟ ﱠ‬
ِ ‫ت َواﻷ َْر‬
َ َ‫ض َوِإذَا ﻗ‬
2:116And they say: "Allah has taken to himself a son." Glory be to Him; rather, whatever is in the
heavens and the earth is His; all are obedient to Him.
2:117The Originator of the heavens and the earth; and when He decrees an affair, He only says to
it, "Be", and it is.
Commentary
QUR'AN: And they say: 'Allah has taken to himself a son": Obviously the pronoun "they" refers
to the Jews and the Christians; the former said that 'Uzayr was the son of God; the latter claimed the
same thing for Jesus Christ. The verse takes the admonition of the People of the Book a step further.
The People of the Book initially used the phrase, son of God, for their prophets etc. as a mark of
respect for them in the same way as they used the words, sons of God and His chosen people, for
themselves. Gradually, the metaphorical sense gave way to the real one, and 'Uzayr and Jesus Christ
were believed to be the sons of God in the real sense of the word.
Allah refuted their claim in these two verses. They contain two proofs against them.
The first proof is given in the words: "whatever is in the heavens and the earth is His; all are
obedient to Him." How does one beget a son? A physical being removes some of his parts from
himself and develops and nurtures it into another member of the species, similar to himself. Now,
nothing can be similar to Allah He is far above such things; whatever is in the heavens and in the
earth belongs to Him, is His property; every thing is made existent by Him, is managed by Him; it is
by nature obedient to Him, subservient to Him. Things being as they are how can any thing be similar
to Allah? Does God belong to a species? How can He beget someone of the same "species"?
The second proof is given in the second verse: "The Originator of the heavens and the earth; and
when He decrees an affair, He only says to it, 'Be', and it is.""alBadi (trans​lated here as the
Originator) is used for the one who invents and originates a thing without any previous model,
without any existing blueprint. Only Allah is the Originator in the true sense of the word. He
originates every thing; no creature of His resembles any fellow creature. His creation is not like
others' production inasmuch as He does not make any thing by imitation; He does not create gradually,
nor with the help of the secondary causes; when He decides an affair, He only says to it, "Be", and it
is - without any need of any previous model or gradual development. How can such an Originator be
said to take to himself a son?
After all, begetting a son entails gradual development. These are the two incontestable proofs
which expose the fallacy of the belief that God has begotten a son. The verses also prove the
following two facts:
First: The command to obey Allah and to worship Him is all pervading; it is binding to all that is in
the heavens and in the earth.
Second: The actions of Allah are not gradual. It follows that every thing that comes into being
gradually must have another nongradual existence which emanates from the Divine Command. Allah
says: His command, when He intends anything, is only that He says to it, 'Be" and it
is (36:82). And Our command is but one, as the twinkling of an eye (54:50). A detailed discussion
of this Qur'anic reality will be given, God willing, under the verse 36:82, quoted just above.
QUR'AN: Glory be to Him: "subhan" is an infinitive verb, synonymous
to "attasbih" (glorification of God). It is always used as a first member of genitive construction the
second member always being the name, 'Allah' (or a pronoun referring to Him). Grammatically it is in
accusative case pointing to a deleted verb. Orginally it was, sabbahtuhu tasbihan(glorified Him as
He should be glorified); but the verb was deleted and the infinitive verb was joined to the pronoun
'Him' in genitive construction, to stand in place of the verb. By using this phrase here, Allah has taught
the believers the manner of declaring His glory whenever something unworthy of His sacred name is
ascribed to Him.
QUR'AN: all are obedient to Him: "al-Qunut" (to worship; self abasement).
QUR'AN: The Originator of the heavens… : Originatingimplies that the thing so created is not
like any other thing.
QUR'AN: and it is: The sentence branches out from the word, "Be." The preceding clause is not a
conditional one; that is why this verb is not in apocopate form, that is, its last vowel has not been cut
off.
Traditions
Sudayr as-Sayrafi said: "I heard Humran ibn A'yan asking Abu Ja'far (a.s.) about the word of
Allah: The Originator of the heavens and the earth. Abu Ja'far (a. s.) said: 'Verily Allah, Mighty and
Great is He! originated all things by His (Own) Knowledge, without there being any previous model.
So, He originated the heavens and the earth, and there were no heavens or earth before them. Do you
not listen to His word, and His throne was on the water?'" (al-Kafi; Basa'iru 'ddarajat)
The author says: The tradition points to yet another fine point. It shows that "the water", mentioned
in this verse, is something different from the water known to us. The Imam has quoted this verse to
prove that Allah's creation is based on originality. And the Divine authority and power, before the
creation of these heavens and this earth, was firm on the water. Obviously, the water mentioned here
was not the water of this earth, or like this earthly water.
We shall explain it further under the verse: and His throne was on the water (12:7).
A Philosophical Discourse on the Originality of Creation
The experience as well as the philosophical argument proves that any two things are different from
each other in their respective particulars even if they are united in their common and general
characteristics. Even if the two are so alike as to make it difficult for the senses to discern any
dissimilarity between them, when seen or tested with the help of scientific instruments clear
differences come before the eyes. It means that every creation is unique and original; no two things
are made of one model.
Now we should look at this matter from the philosophical point of view. Let us take any two things
and see why they are distinct from each other. If the basis of distinction is not a thing within them, then
it must be an outside factor. In that case, their selves must be absolute and indivisible entities. But an
absolute and indivisible entity cannot be duplicated nor repeated. In other words, the two distinct
entities would become one and the same. And it is a contradiction in terms. Therefore, we have to
admit that every being is different in its own self from all other beings. It follows that every thing is
unique; and does not have any similarity or likeness to any other thing. And it is Allah who has given
every thing its uniqueness, distinction and originality, as He is the Originator of the heavens and of the
earth.
29
Chapter
SURAH AL-BAQARAH, VERSES 118-119
ْ ‫ﺸﺎﺑََﮭ‬
2:118‫ت ِﻟﻘَْﻮٍم ﯾُﻮِﻗﻨُﻮَن‬
َ َ ‫ﻗَﺎَل اﻟﱠِﺬﯾَﻦ ﻻَ ﯾَْﻌﻠَُﻤﻮَن ﻟَْﻮﻻَ ﯾَُﻜ ِﻠُّﻤﻨَﺎ ا ّ ُ أ َْو ﺗ َﺄ ِْﺗﯿﻨَﺎ آﯾَﺔٌ َﻛﺬَِﻟَﻚ ﻗَﺎَل اﻟﱠِﺬﯾَﻦ ِﻣﻦ ﻗَْﺒِﻠِﮭﻢ ِّﻣﺜَْﻞ ﻗَْﻮِﻟِﮭْﻢ ﺗ‬
ِ ‫ﺖ ﻗُﻠُﻮﺑُُﮭْﻢ ﻗَْﺪ ﺑَﯿﱠﻨﱠﺎ اﻵﯾَﺎ‬
2:119‫ب اْﻟَﺠِﺤﯿِﻢ‬
ْ َ ‫ﻋْﻦ أ‬
ِ ‫ﺻَﺤﺎ‬
َ ‫ﻖ ﺑَِﺸﯿًﺮا َوﻧَِﺬﯾًﺮا َوﻻَ ﺗ ُْﺴﺄ َُل‬
َ ‫ِإﻧﱠﺎ أ َْر‬
ِ ّ ‫ﺳْﻠﻨَﺎَك ِﺑﺎْﻟَﺤ‬
2:118And those who have no knowledge say: "Why does not Allah speak to us or a sign come to
us?" Even thus said those before them, the like of what they say; their hearts are all alike. Indeed
We have made the signs clear for a people who are sure.
2:119Surely, We have sent you with truth as a bearer of good news and as a warner, and you shall
not be questioned as to the companions of the flaming fire.
Commentary
QUR'AN: And those who have no knowledge say: It refers to the polytheists and the unbelievers
other than the people of the Book. It is set in contrast with the verse 113: And the Jews say, "The
Christians do not follow anything (good)", and the Christians say, "The Jews do not follow anything
(good), while they recite the Book. Even thus say those who have no knowledge, like to what they
say. In this verse, the People of the Book were joined to the polytheists and unbelievers of Arabia;
and the verse under discussion joins those polytheists and unbelievers to the People of the Book:
"And those who have no knowledge say: 'Why does not Allah speak to us or a sign come to us?' Even
thus said those before them (i.e. the People of the Book, including the Jews) the like of what they
say", because the Jews had disputed with their prophet, Musa (a.s.) and demanded from him the like
of what these pagans say.
The People of the Book and the pagans of Arabia are alike in their way of thinking; the former say
what the like of the latter say, and vice versa: their hearts are all alike.
QUR'AN: Indeed We have made the signs clear for a people who are sure: It is the rebuttal of the
demand of those who have no knowledge. The signs they are demanding have already come to them,
already have been made clear to them. But they cannot benefit from them because only those who are
sure of those signs may get their benefit. As for these people who have no knowledge, their hearts are
submerged into ignorance, sick with the disease of prejudice and envy. That is why they have lost the
ability to benefit from the signs sent by Allah.
The above explanation makes it clear why they have been described as "those who have no
knowledge."
After exposing the falsity of their demand, Allah directs His speech to the Apostle, declaring in
clear terms that he has been sent by Allah "with the truth as the bearer of good news and as a warner."
The verse was meant to bring comfort to the Prophet's heart and to make him realize that these
adversaries were the people of the Fire, and they would not come to the path of guidance.
QUR'AN: and you shall not be questioned as to the companions of the flaming fire: Its import is
similar to that of the verse: Surely those who disbelieve alike is to them whether you warn them or
do not warn them, they will not believe (2:6).
30
Chapter
SURAH AL-BAQARAH, VERSES 120-123
‫ﺖ أ َْھَﻮاءُھﻢ ﺑَْﻌﺪَ اﻟﱠِﺬي َﺟﺎَءَك ِﻣَﻦ اْﻟِﻌْﻠِﻢ َﻣﺎ‬
َ ‫ﺼﺎَرى َﺣﺘ ﱠﻰ ﺗ َﺘ ﱠِﺒَﻊ ِﻣﻠﱠﺘ َُﮭْﻢ ﻗُْﻞ ِإﱠن ُھﺪَى ا ﱠ ِ ُھَﻮ اْﻟُﮭﺪَى َوﻟَِﺌِﻦ اﺗ ﱠﺒَْﻌ‬
َ ‫َوﻟَﻦ ﺗ َْﺮ‬
َ ‫ﺿﻰ‬
َ ‫ﻋﻨَﻚ اْﻟﯿَُﮭﻮدُ َوﻻَ اﻟﻨﱠ‬
2:120‫ﺼﯿٍﺮ‬
ِ َ‫ﻲ ٍ َوﻻَ ﻧ‬
ّ ‫ﻟََﻚ ِﻣَﻦ ا ﱠ ِ ِﻣﻦ َوِﻟ‬
2:121‫ب ﯾَﺘْﻠُﻮﻧَﮫُ َﺣﱠﻖ ِﺗﻼَوِﺗِﮫ أ ُْوﻟَِﺌَﻚ ﯾُْﺆِﻣﻨُﻮَن ِﺑِﮫ َوَﻣﻦ ﯾَْﻜﻔُْﺮ ِﺑِﮫ ﻓَﺄ ُوﻟَِﺌَﻚ ُھُﻢ اْﻟَﺨﺎِﺳُﺮوَن‬
َ ‫اﻟﱠِﺬﯾَﻦ آﺗ َْﯿﻨَﺎُھُﻢ اْﻟِﻜﺘ َﺎ‬
ُ ‫ﻲ اﻟﱠِﺘﻲ أ َْﻧﻌَْﻤ‬
2:122‫ﻋﻠَﻰ اْﻟﻌَﺎﻟَِﻤﯿَﻦ‬
‫ﻋﻠَْﯿُﻜْﻢ َوأ َﻧِّﻲ ﻓَ ﱠ‬
َ ‫ﻀْﻠﺘ ُُﻜْﻢ‬
َ ‫ﺖ‬
َ ‫ﯾَﺎ ﺑَِﻨﻲ ِإْﺳَﺮاِﺋﯿَﻞ اْذُﻛُﺮواْ ِﻧْﻌَﻤِﺘ‬
2:123‫ﺼُﺮوَن‬
َ ‫ﻋْﺪٌل َوﻻَ ﺗ َﻨﻔَﻌَُﮭﺎ‬
َ ‫ﻋﻦ ﻧﱠْﻔٍﺲ‬
ٌ ‫َواﺗ ﱠﻘُﻮاْ ﯾَْﻮًﻣﺎ ﻻﱠ ﺗ َْﺠِﺰي ﻧَْﻔ‬
َ ‫ﺷﻔَﺎ‬
َ ‫ﺷْﯿﺌ ًﺎ َوﻻَ ﯾُْﻘﺒَُﻞ ِﻣْﻨَﮭﺎ‬
َ ‫ﺲ‬
َ ‫ﻋﺔٌ َوﻻَ ُھْﻢ ﯾُﻨ‬
2:120And the Jews will not be pleased with you, nor the Christians until you follow their religion.
Say, "Surely Allah's guidance, that is the (true) guidance." And if you follow their desires after the
knowledge that has come to you, you shall have no guardian from Allah, nor any helper.
2:121Those to whom We have given the Book read it as it. aught to be read. These (it is who)
believe in it; and whoever disbelieves in it, these it is that are the losers.
2:1220 Children of Israel, call to mind My bounty which I bestowed on you and that I made you
excel the nations.
2:123And be on your guard against a day when no soul shall avail another in the least neither
shall any compensation be accepted from it, nor shall intercession profit it nor shall they be
helped.
Commentary
QUR'AN: And the Jews will not be pleased with you, nor the Christians… : The Speaker turns
again to the two groups, after a cursory glance at the others. These two verses give the sum and
substance of the foregoing talk. After all those admonitions and reprimands of the Jews and the
Christians, Allah turns to His Apostle and says: They will never be pleased with you until you follow
their religion which they have invented according to their desires, composed of their own opinions.
Then He orders him to confute their views and tell them: "Surely Allah's guidance, that is the (true)
guidance." Why should a man follow the other for guidance? And the only guidance is the guidance of
Allah; that is the truth which must be followed. There is no guidance in any thing else; and certainly
not in your religion. And what is that religion? Just an amalgam of your desires glorified as
religion.
"Allah's guidance" stands for the Qur'an - revealed by Allah and, therefore, attributed to Him. The
sentence, "Surely Allah's guidance is the (true) guidance", restricts the guidance to that of Allah.
Conversely, it means that their religion is devoid of guidance; in other words, it is just a set of their
desires.
It follows that what the Prophet has got is knowledge, and what they hold in their hands is
ignorance. Therefore, Allah says to the Prophet: "And if you follow their desires after the knowledge
that has come to you, you shall have no guardian from Allah, nor any helper."
One cannot help admiring this verse: How logical, solid -and well-grounded is the argument it
offers; how many fine points of eloquence it holds, in spite of its brevity; how lovely is the language
and how clear is the style!!
QUR'AN: Those to whom We have given the Book. The restriction of the clause, "These (it is who)
believe in it", gives rise to the belief that this verse is a reply to an unspoken question. The preceding
words, "And the Jews will not be pleased with you, nor the Christians … " gave an indication that
there was
no hope of their believing in the Prophet. If so, then how any of them could be expected to believe?
Was it not in vain to invite them to Islam? This verse clears the air, and says: Those to whom We have
given the Book (i.e., the Torah or the Injil) and who read it as it aught to be read, these it is who truly
believe in their Book and as such they shall believe in you.* Or that, they believe in a revealed book;
and therefore shall believe in any other book revealed by Allah. Or that, these it is who shall believe
in the Qur'an
(According to some of the above interpretations, the pronoun, 'it', in the phrase, "believe in it",
would stand for more than one noun by turns.)
The phrase, "Those to whom We have given the Book", refers to a group of the Jews and the
Christians, who did not follow their desires, who wanted to follow the truth. "the Book" refers to the
Torah and the Injil.
Another possible explanation: "the Book" might be referring to the Qur'an, and, "Those to whom
We have given the Book", to the believers. In that case the meaning would be as follows: Those to
whom We have given the Qur'an and who read it as it should be read, these it is who believe in the
Qur'an, and not the Jews and the Christians who follow their desires.
The restriction, in this case, would give a converted proposition.
QUR'AN: 0 Children of Israel!… nor shall they be helped: These two verses are almost similar
to the verses 47 and 48. Here the present talk with the Children of Israel comes to its end. The Qur'an,
by repeating the prologue in the epilogue neatly ties the two ends together.
Traditions
As-Sadiq (a.s.) said, explaining the word of Allah,Those to whom We have given the Book read it
as it aught to be read: "They recite its verses slowly, and understand it, and act according to its
orders, and hope for its promise, and are afraid of its threat, and take lesson from its stories, and obey
its commandments, and desist from what it prohibits. By God, it does not mean memorizing its verses,
and studying its letters, and reciting its chapters, and learning its one-tenths and one-fifths. They
remembered its words and neglected its boundaries. And what it means is meditating on its verses
and acting according to its orders. Allah, the High, has said: (It is) a Book We have sent down to you
abounding in good, so that they may ponder over its verses" (38:29). (Irshadu'l-qulub, adDaylami)
as-Sadiq (a.s.) said about the word of Allah, read it as it aught to be read, that: "(It is) stopping at
(the description of) the Garden and the Fire." (al-Ayyashi)
The author says: What the Imam means is the meditation on the Qur'an
The same Imam said about the verse, Those to whom We have given the Book that: "They are the
Imams"(al-Kafi)
The author says: This explanation is based on the principle of the "flow of the Qur'an', and gives
the best example of those to whom Allah has given the Book.
31
Chapter
SURAH AL-BAQARAH, VERSE 124
‫ﻋْﮭِﺪي اﻟ ﱠ‬
ٍ ‫َوِإِذ اْﺑﺘ َﻠَﻰ ِإْﺑَﺮاِھﯿَﻢ َرﺑﱡﮫُ ِﺑَﻜِﻠَﻤﺎ‬
2:124‫ﻈﺎِﻟِﻤﯿَﻦ‬
َ ‫ت ﻓَﺄ َﺗ َﱠﻤُﮭﱠﻦ ﻗَﺎَل ِإﻧِّﻲ َﺟﺎِﻋﻠَُﻚ ِﻟﻠﻨﱠﺎِس ِإَﻣﺎًﻣﺎ ﻗَﺎَل َوِﻣﻦ ذُِّرﯾﱠِﺘﻲ ﻗَﺎَل ﻻَ ﯾَﻨَﺎُل‬
2:124And (remember) when his Lord tried Ibrahim with certain words, then he fulfilled them. He
said: "Surely I am going to make you an Imam for men" (Ibrahim) said: "And of my offspring?" He
said: "My covenant will not include the unjust"
Commentary
Beginning with this verse, the Qur'an throws light on some aspects of the life of Ibrahim (a.s.);
these verses prepare the minds for the ones promulgating the change of al-qiblah (direction of prayer)
as well as the rules of the hajj These stories also explain the reality of the pure Islamic religion with its different grades and levels - looking at its fundamental beliefs, moral teachings and some
rules of the shari'ah; among other things they show how Allah bestowed on him alimamah (leadership) of the people, how he built the Ka'bah, and how he prayed to Allah to send an
Apostle among them.
QUR'AN: And (remember) when his Lord tried Ibrahim with certain words then he fulfilled
them:
It refers to the occasion when Ibrahim (a.m.) was given the imamah. It had happened during the end
period of his life; it was the time when he had become very old, after Ismail and lshaq both had been
born, and he had brought Ismail and his mother to reside in Mecca, as some other exegetes also have
taken note of this fact. This timing is clearly pointed at by his words, "And of my offspring?", when
Allah told him: "I am going to make you an Imam for men." Obviously he did not know, nor did he
even expect, that he would get any offspring, until the angels brought to him the good tidings of Ismail
and lshaq. Even when the angels told him that he was to get children, he responded to those tidings in
such words as could apparently be construed to have sprung from despair and pessimism. Allah
says: And inform them of the guests of Ibrahim: When they entered upon him, they said: "Peace."
He said: "Surely we are afraid of you." They said: "Be not afraid, surely we give you the good
news of a boy, possessing knowledge. "He said: "Do you give me good news (of a son) when old
age has come upon me? - of what then do you give me good news!" They said: "We give you good
news with truth; therefore, be not of the despairing" (15:51-55). The same was the reaction of his
wife when she was given that good news, as Allah says: And his wife was standing (by), so she
laughed; then We gave her the good news of Ishaq, and after Ishaq, of(a son's son) Ya'qub. She
said: "0 woe to me! Shall I bear a son when I am an (extremely) old (woman) and this my husband
an (extremely) old (man)? Most surely this is an amazing thing." They said: "Do you wonder at the
decree of Allah? The mercy of Allah and His blessings be on you, 0 people of the house, surely He
is Praised, Glorious" (11:71-73).
As you see, the talks of both Ibrahim and his wife show that by that time they had lost all hope of
getting any child. That is why the angels replied to them in those words to give them hope and make
them happy. Clearly neither he nor his wife knew before that time that they would be given any
offspring. But on this occasion, we see that as soon as Allah told him, "I am going to make you an
Imam for men", he pleaded, "And of my offspring?" This prayer brings before our eyes the image of a
man who is sure of having an offspring. How can a man, and particularly one like Ibrahim, the friend
of Allah (who very well knew the nuances of the language), speak before his Lord about a thing he
knew nothing about? If he had uttered these words before getting any children, it would have been
necessary for him to add some proviso, like "if Thou givest me any offspring." This event, therefore,
must have taken place in the end period of lbrahim's life some time after he had been given the good
news.
Moreover, the words, "And (remember) when his Lord tried Ibrahim with certain words, then he
fulfilled them. He said: 'Surely I am going to make you an Imam for men'", show that his imamah was
bestowed to him after Allah had tried him with certain trials. These consisted of various sufferings
and tests, which Ibrahim (a.s.) underwent in his life. And according to the Qur'an, the clearest and
hardest of all was the trial of the sacrifice of Ismail. Allah says:And when he reached (the age
of) working with him, he said: "0 my son! surely I am seeing in dream that I am sacrificing you;
consider then what you see." He said: "0 my father! do what you are commanded; if Allah please,
you will surely find me of the patient ones." So when they both submitted and he threw him down
upon his forehead, and We called out to him (saying): "O Ibrahim! You have indeed proved the
vision true; surely thus We reward the doers of good. Most surely this is a manifest trial" (37:102106). This manifest trial had taken place in the extreme old age of Ibrahim, because even the birth of
Ismail had taken place when Ibrahim had become very old, as Allah quotes him as saying: "Praise be to Allah, Who gave me in old age Isma'il and Ishaq; most surely my Lord is the Hearer
of prayer" (14:39). And the imamah was given to him after these trials.
Now we come back to the verse under discussion:
"And (remember) when his Lord tried lbrahim": "al-Ibtila'" and "al-bala'" both have the same
meaning: to try, to put to test. You give someone an order, or put him in a difficult situation, in order to
find out his inner strength, his spiritual sublimity; thus you bring out his hidden qualities like
obedience, bravery, generosity, chastity, knowledge, faithfulness (or their opposite traits); it is only
then that you may say, " I have tested him", "I have put him to trial." One cannot be tested except
through action; it is the action, which brings out the hidden qualities of a man, and not the word;
words may lie but not the actions. Allah says: Surely We have tried them as We tried the owners of
the garden… (68:17);… SurelyAllah will try you with a stream… (2:249).
Now Allah says that He tried Ibrahim with certain words. This sentence looks at the "words"
inasmuch as they are related to actions - they are the vehicles to carry the commands of the speaker to
the listener. For example, Allah says: … and speak to men good(words). (2:83), that is, behave with
them properly.
"With certain words, then he fulfilled them": "al-Kalimat is plural of al- kalimah (word). Of
course, the word, "word", has sometimes been used in the Qur'an for a substance, a corporeal being
(instead of a talk or speech) as Allah says: … a Word from Him whose name is the Messiah, 'Isa son
of Maryam… (3:45). But this usage is based on the fact that 'Isa, like Adam, was created by a word
from Allah as the Qur'an says: Surely the likeness of 'Isa is with Allah as the likeness of Adam; He
created him from dust, then said to him: "Be", and he was (3:59).
Otherwise, whenever the Qur'an attributes the "word" to Allah, it means speech and saying. For
example:
and there is none to change the words of Allah (6:34).there is no changing the words of
Allah (10:64).
and Allah desired to manifest the truth of what was true by His words (8:7).
Surely those against whom the word of your Lord has proved true will not believe (10:96)
But the word of punishment proved true against the unbelievers (39:71).
And thus did the word of your Lord prove true against those who disbelieved that they are the
inmates of the Fire (40:6).
and had not a word gone forth from your Lord till an appointed time, certainly affair would have
been decided between them (42:14).
and the word of Allah, that is the highest (9:41).
He said: "The truth then (it) is and the truth do I speak" (38: 84).
Our word for a thing when We intend it, is only that We say to it: "Be", and it is (16:40).
These and similar verses use "word" in the meaning of "talk" because the talk conveys to the hearer
the proposition which the speaker intends to communicate, or the command which he wants him to
obey. It is for this reason that sometimes the Qur'an describes the "word" as being complete! It is as
though a "word" emanating from the speaker remains incomplete until it is implemented, and then it
becomes complete, is proved true. Allah says: And the word of your Lord has been accomplished
(completed) truly and justly; there is none to change His words (6:115); and the good word of your
Lord was fulfilled (completed) in the Children of Israel (7:137).
The above explanation does not go against the fact that Allah's word is Allah's action. His word
and His action are not two different things; they are one and the same. Realities and facts have their
own rules, and literary demands and semantic values are governed by other rules. Whatever realities
Allah wishes to disclose to one of His prophets or other servants, and whatever command He wants
to impose on someone, it is His talk and speech, inasmuch as it fulfils the same purpose which a talk
or speech does - it conveys information, and proposition as well as His order and prohibition. Not
frequently, the word, "word", is used for ideas, intentions and actions if they have the same import as
"word" has. We say: "I will surely do this because I have already said so, and have given my word."
In fact, you have never before uttered a single word about it; all that your "given word" actually
means is that you do have a firm intention to do it, without any wavering will, without listening to any
intercessor. The Arab poet, 'Antarah, said:" And (it was) my word (to my soul) whenever it was in
turmoil or excitement: Be at ease; you will either earn the accolade or will go to (final) rest."
Obviously, he had not talked with his soul or spirit; what he means by "word" is that he had made up
his mind to fight bravely, and to face the enemy without retreating from his stand; because if he was
victorious, his people would sing his praise, and if he was killed, he would get the rest and
tranquility.
In this light it is easy to see that the phrase, "when his Lord tried Ibrahim with certain words",
refers to the difficult situations he had to face, and the Divine covenants he had entered into, for
example, his conflict with his people regarding the stars and the idols, his test by fire and emigration,
his supreme trial of sacrificing his son, and other such things. Allah has not specified which tests
those "certain words" refer to, because this information had nothing to do with the theme of the verse.
But one thing is certain: As it was only after the fulfillment of those words that Allah said to him,
"Surely I am going to make you an Imam for men", the words must have been such as to prove his
capability for the status of the imamah.
This much about the "words." Now comes the next phrase: "then he fulfilled them." If the pronoun
"he" refers to Ibrahim (a.s.), then it would mean that he fulfilled the task, which was expected of him;
he obediently did what he was told to do. If on the other hand the pronoun refers to the Lord (as it
obviously does) then it would mean that his Lord helped him to do what was expected of him.
Somebody has said that the phrase, "certain words", refers to the Divine Speech, "Surely I am
going to make you an Imam for men… My covenant will not include the unjust." But it is an
explanation, which does not carry any weight, because nowhere in the Qur'an the word "words" has
been used for "sentences."
The Meaning of Imamah and its Basic Factors
QUR'AN: "Surely I am going to make you an Imam for men": That is, I am going to make you a
leader for men; they will adhere to you and follow in your footsteps, in words and deeds. alImam (leader) is the one whom the people follow. That is why many exegetes have said that alimamah (leadership) in this verse means prophethood, because a prophet is followed and obeyed by
his ummah in their religion; Allah has said: And We did not send any apostle but that he should be
obeyed by Allah's permission(4:64). But this interpretation has no leg to stand upon. Because:
First: The word imamah (Imam, leader) is the second accusative of the
causative ja'iluka (literally, maker of you; translated here as "going to make you"), which is a nomen
agentis; and a nomen agentis is never used in place of a past tense; if used in place of a verb it
always gives the mean​ing of present or future tense. When Allah used these words in His talk with
Ibrahim (a.s.), He in effect gave him a promise to make him an Imam in future - in other words, to
give him a status which he did not have at that time. And Ibrahim (a.s.) was already a prophet:
Remember that this talk itself was a revelation sent to him in his capacity as a prophet. He was a
prophet long before he was given the status of the imamah There​fore, the imamah in this verse cannot
mean prophethood. (This reply is given by another exegete.)
Second: We have described earlier that Ibrahim (a.s.) was given the imamah in his later days after
getting the good news that he would be given offspring, Ishaq and Ismail; and the angels had given
him that news while they were on their way to destroy theummah of Lut; and Ibrahim at that time was
a prophet and an apostle. He was a prophet and apostle before he got the imamah; therefore,
hisimamah was different from his prophethood and apostleship.
Why are such interpretations offered by exegetes from time to time? The reason lies in the banality
- because of repeated use during all these centuries - which has degraded the sublime meanings of the
Qur'anic words in people's minds.
The word, imamah, has been debased in similar way. Some people say that it means prophethood,
precedence, being in authority; others interpret it asal-khilafah (successor​ship), al-wisayah (regency)
or headship in spiritual and temporal affairs. But all this is wrong. "Prophethood" means receiving
news from Allah; "messengership" means conveying that message to people; "authority" implies that
others have to follow one's example and obey one's orders. Now this authority is a concomitant of
prophethood and messengership; khilafah and wisayah both mean successorship to a prophet;
likewise, headship in spiritual and temporal affairs is a sort of the above-mentioned authority; and all
of it is different from the correct meaning of the imamah. The imamah implies that a man has an
intrinsic quality because of which people should follow him faithfully, making their words and deeds
to conform to his words and deeds; but none of the above-mentioned interpretations brings out this
meaning. Ibrahim (a.s.) was already a prophet whose obedience was obligatory for all men. What
would be the sense in telling him that Allah was going to make him a prophet for men? Or, to make his
obedience compulsory in all that he said and did? Or, a head of his ummah to order or forbid in
matters of religion? Or, a successor? Or, a khalifah in the earth to decide between the people by the
order of Allah?
The difference between the imamah and all the above-mentioned words is not only verbal; it is the
realities behind those words that differ from one another. When a man is given prophethood, it
becomes obligatory for the people to obey him. Therefore, it would be wrong to say to that prophet, "I
am going to make your obedience compulsory for men although I have already made it compulsory."
Nor will it be correct to convey the same idea in other words, because the same problem will arise
again. When Allah gives someone some status, he does not get merely a new title or name; bounties of
Allah are not empty words; there are real things behind those words. Therefore, the imamah has its
own reality, different from other words' realities.
We find in the Qur'an that whenever it mentionsimamah it puts guidance side-by-side - it looks as
though Allah was using the latter to explain the former. Allah says in the story of Ibrahim: And We
gave him Ishaq and Ya'qub as a further gift; and We made (them) all righteous ones; and We made
them Imams, to guide (people) by Our command… (21:72 - 73); and He says in another place: And
We made of them Imams to guide by Our command as they were patient, and they were certain of
Our signs (32:24). Here the imamah is explained, or rather defined, in terms of guidance, and then
further qualified with the proviso, "by Our command." Clearly, the imamahdoes not mean any type of
guidance; it is a guidance, which emanates from the command of Allah. And the reality of that
command is described in these words:His command, when He intends anything, is only that He says
to it: "Be", and it is. Therefore glory be to Him in Whose hand is the kingdom of every thing…
(36:82-83); And Our command is but one, as the twinkling of an eye (54:50). We shall explain,
when writing about these verses, that the Divine Command (which the former verse also calls "the
Kingdom") is the sublime side of the creation, with which they face towards Allah; it is pure, free
from fetters of time and space, and un​touched by change and variation. It is also the real meaning of
the word "Be", because the Divine Command "Be", is nothing other than the actual existence of the
thing concerned. This "command" is in contrast to al-khalq (creation) which is the other side of the
things - it is subject to changes and vari​ations; it grows by and by and deteriorates in the same way; it
works within the framework of time and space. (We shall fully explain this theme in its proper place,
Allah willing.)
To sum it up, Imam is a leader who guides by a Divine Command, which is closely associated with
him. Theimamah, in its esoteric sense, is al-wilayah(guardianship, authority) over the people in their
actions and activities; and its guidance entails conveying them to the final destination by the command
of Allah. It is different from that guidance which only shows the way - and which is usually done by
the prophets and messengers of Allah as well as by other believers who guide the people towards
Allah with sincere exhortation and good advice. This second type of guidance is mentioned in the
following verses:
And We did not send any apostle but with the language of his people, so that he might explain to
them clearly; then Allah makes whom He pleases err and He guides whom He pleases… (14: 4).
And he who believed (i.e., the believer from the family of Pharaoh) said: "0 my people! follow me,
I will guide you to the right course" (40:38).
Why should not then a company from every party from among them go forth that they may
acquire(proper) understanding in religion, and that they may warn their people when they come
back to them, so that they may be cautious? (9:122)
(We shall further explain it later on.)
Then Allah describes the reason why He gave them the imamah, in these words, as they were
patient, and they were certain of Our signs. (See 32:24, quoted above.) The criteria, therefore, are
patience and absolute certainty. They were steadfast and patient in the cause of Allah. Patience, in this
verse, is unconditional; therefore it means remaining patient and steadfast in all matters and all
conditions with which Allah may choose to test the submission and servitude of a servant. And they
possessed highest degree of certainty. Going through the stories of Ibrahim (a.s.), we find the
following words of Allah in the Qur'an: And thus did We show Ibrahim the kingdom of the heavens
and the earth and so that he might be of those who are sure (6:75). The verse clearly indicates that
showing of the kingdom to Ibrahim was the prelude to the bestowal of absolute certainty on him. It
proves that certainty is an inseparable concomitant of looking at the kingdom. This is also the theme
of the following verses:
Nay! if you had known with a knowledge of certainty, you should most certainly have seen the
hell (102:5-6).
Nay! rather, what they used to do has become (like)rust upon their hearts. Nay! most surely they
shall on that day be shut out away from their Lord… . Nay! most surely the record of the righteous
shall be in the 'illiyyin. And what will make you know what 'illiyyin is? It is a written book; see it
those who are near (to Allah) (83:14 -15; 18-21).
These verses prove that the "near ones" are those who are not shut out away from their Lord; on
their hearts there are no rust or coverings of sin, ignorance and doubt; they are the ones who have
absolute certainty about Allah, and they see the 'illiyyin as they see the hell.
In short, it is essential for an Imam to be a man of absolute certainty, who sees the world of the
"kingdom" of Allah, which is based on the "words" of Allah. And we have explained earlier that the
kingdom is the command of Allah, which, in its turn, is the esoteric side of the universe.
Now let us have a fresh look at the verse 21:73 (and 32:24) quoted earlier. "And We made them
Imams, to guide (people) by Our command:" it very clearly proves that whatever is the subject of
guidance (i.e., the hearts and the deeds), the Imam has its inner reality; he is constantly in touch with
its another side, the side of the command, which is never hidden from him. It is known that the hearts
and the deeds, like any other thing, have two sides, one of the "command" and the other of the
"creation"; therefore, the reality of the deeds of the men - both good and bad - is always within the
vision of the Imam always under his observation; and he has authority over both ways - the one of
happiness and bliss and the other of unhappiness and distress. Also, Allah has said: (Remember) the
day when We will call every people with their Imam (17:71). (We shall explain when writing about
this verse that the "Imam" here means the true leader, and not the scroll of deeds, as some people
think.) Therefore, the Imam is the one who shall lead the people to Allah on the day when hidden
things shall be tried, as he leads them to Him in the manifest and esoteric lives of this world. The
last quoted verse also shows that there cannot be a single period, a single moment, without an Imam,
because Allah says, "every people." (The detailed proof of this statement will be given under that
verse.)
The imamah is such an exalted and sublime position that it cannot be given except to one who is
extremely virtuous by his own self. If someone's soul is polluted, even in a minute degree, by any
injustice or sin, then he needs someone else to guide him back to the right way. And Allah has said: Is
he then who guides to the truth more worthy to be followed, or he who himself does not go right
unless he is guided?(10:35). Here Allah puts two groups opposite to each other: one is that which
guides to the truth; and the other, that which does not go right unless guided by someone else, in other
words, the one which needs a helping hand to be guided aright. This contrast means that the one who
guides to the truth, is rightly guided by himself; conversely, the one rightly guided by another person
cannot guide to the truth.
It follows from the above discourse that:
First: The Imam must be al-ma'sum (sinless; protected from error and sin). Otherwise, he would
not be rightly guided by himself, as explained above. Also, the following verse proves their al'ismah(sinlessness): And We made them Imams to guide (people) by Our command, and We revealed
to them the doing of good (deeds) and the establishing of prayer and the giving of zakat, and
Us (alone) did they worship (21:73). According to this verse, all the deeds of the Imam are good, he
is guided to them, not by any other person, but on his own by Divine help. The phrase translated
above as "the doing of good (deeds)" is fi'la 'I-khayrat (to do good deeds); it is al-masdar (roughly
translated as infinitive verb), used as the first construct of a genitive construction; and such
a masdar proves that the action has surely taken place. Let us explain it in another way: If Allah
would have said, 'We revealed to them: Do good deeds', it would not have shown that they actually
obeyed the command and did good; but when He says, We revealed to them the doing of good, it
means that whatever they did was good and it was by Divine inspiration and heavenly help.
Second: Conversely, whoever is not ma'sum, can never be an Imam, a guide to the truth.
Now, it is clear that the adjective, "the unjust", (in the Divine declaration, "My covenant will not
include the unjust") covers everyone who might have done any injustice, for example, polytheism,
idol-worship or any other sin, in any period of his life, even if he may have repented and been good
afterwards.
One of our teachers (may Allah have mercy on him!) was asked as to how this verse could prove
that the Imam must be ma'sum. He replied:
Logically, we may divide mankind into four groups: (1) One who remains unjust throughout his life;
(2) One who was never unjust in any period of his life; (3) One who was unjust in the beginning, but
became just later on; and (4) One who was just in the beginning, but became unjust afterwards,
Ibrahim was too sublime in position to ask for the imamah for the first or the fourth group. This
leaves two groups (the second and the third), which could be included in his prayer. And Allah
rejected one of them - the one who was unjust in the beginning but became just later on. Now, there
remains only one group who could be given the imamah - the one who was never unjust in any period
of his life; that is, who wasma'sum.*
To sum it up, the verse shows that:
First: Imamah is a Divinely-made status.
Second: The Imam must be ma'sum, by Divine'ismah; in other words, he must be protected by
Allah from sins and errors.
Third: The earth cannot remain without a rightful Imam, as long as there is a man on it.
Fourth: It is essential for an Imam to be supported by the Divine help.
Fifth: The deeds of the people are not hidden from the Imam.
Sixth: The Imam must have knowledge of all that is needed by the people for their good in this
world and the next.
Seventh: It is impossible for any other person to surpass the Imam in any virtue.
These seven are among the basic factors of theimamah, and this verse, read with other relevant
verses, leads us to them, and Allah is our Guide.
Objection: As the imamah means to guide by the command of Allah, and as that guiding to the truth
is concomitant with the Imam's being rightly guided by Allah (as has been inferred from the verse:
Is he then who guides to truth more worthy to be followed… ), then all the prophets should certainly
be called Imams. Obviously, prophethood of a prophet comes into being only when he is rightly
guided by Allah through revelation; a prophet is not guided by any other person through teaching or
advice etc. Therefore, bestowal of prophethood would be synonymous with that of the imamah. And
the objection you had put against the interpretation of the imamah with prophethood would be
turned in toto against your explanation.
Reply: What we have inferred from the foregoing description is that if one guides to Allah by His
command, he must be guided aright not by any other person but by Allah Himself. But the Qur'anic
verses have not shown that its contrary proposition is also true, that is, it has not been proved that
whoever is rightly guided by Allah should also be a guide to Allah. Therefore, it is not necessary that
every prophet should be called an Imam. In one place, Allah declares about various prophets that they
were rightly guided by Him, and yet does not join it with the statement that they guided their people to
the truth. He says: And We gave to him (i.e., Ibrahim) Ishaq and Ya'qub; each did We guide, and Nuh
did We guide before, and of his descendants, Dawud and Sulayman and Ayyub and Yusuf and
Harun; and thus do We reward those who do good; and Zakariyya and Yahya and 'Isa and Ilyas;
every one was of the righteous(ones) and Isma'il and Ilyasa' and Yunus and Lut; and every one We
did exalt over the worlds; and from among their fathers and their descendants and their brethren;
and We chose them and guided them to the straight path. This is Allah's guidance, He guides
thereby whom He pleases of His servants; and if they had set up others (with Him), certainly what
they did would have become ineffectual for them. These are they to whom We gave the book and the
wisdom and the prophethood; therefore if these disbelieve in it, We have (already) entrusted with it
a people who are not disbelievers in it. These are they whom Allah guided, therefore follow their
guidance. Say: "I do not ask you for any reward for it; it is but a reminder to the worlds" (6:86 90).
The context of the above verses shows that this Divine Guidance is an unalterable firm decree; it
will continue in this ummah even after the Messenger of Allah (s.a.w.), and will remain confined
within the progeny of Ibrahim (a.s.), as the verses 43:26-28 prove: And when Ibrahim said to his
father and his people: "Surely, I am clear of what you worship; (Iworship) but (only) Him Who
created me, for surely He will guide me." And He made it a word to continue in his posterity, so
that they may return (to God). When Ibrahim (a.s.) declared to his people that he was clear of what
they worshipped and that he worshipped only Him Who had created him, he had already achieved that
guidance which contemplation and logical reasoning can produce. Then he told them of his
expectation that Allah would surely guide him. This subsequent guidance was obviously different
from the earlier one; it was guidance by the command of Allah. Thereafter, Allah says that He made
this Divine Guidance "a word to continue" in Ibrahim's posterity. This is one of those verses in which
"word" has been used not for speech but for a substance it refers to the guidance as "a word." The
same is the interpretation of "word of piety" in the verse: and made them keep the word of piety, and
well were they entitled to it and worthy of it (48:26).
The above explanation makes it clear that theimamah after Ibrahim (a.s.), is confined to his
descendants. The sentences, "(Ibrahim) said: 'And of my offspring?' He said: 'My covenant will not
include unjust'", point to this fact. Obviously, Ibrahim (a.s.) had asked for the imamah not for all but
only for some of his descendants, and he was told that it would not be given to the unjust of his
descendants. Needless to say that not all of his descendants were unjust; therefore, this reply
disqualifies only one group and not all. In other words, it grants the request for a selected group of his
offspring and further sanctifies it as a covenant, and on that basis it says that the covenant of Allah
will not include the unjust ones.
QUR'AN: "My covenant will not include the unjust"This expression shows how far removed are
the unjust from the circle of the Divine Covenant;** therefore, it is an example of isti'arah bi 'lkinayah.
Traditions
As-Sadiq (a.s.) said: "Verily Allah (to Whom belong Might and Majesty) accepted Ibrahim as a
servant before making him a prophet; and verily Allah made him a prophet before appointing him as a
messenger; and verily Allah appointed him as a messenger before taking him as a friend; and verily
Allah took him as a friend before making him an Imam. When He combined for him all (the above mentioned) things,He said, 'Surely I am going to make you an Imam for men.'" The Imam further
said: "It was because of the greatness of it (i.e., imamah) in the eyes of Ibrahim (a.s.) that he
said: 'And of my offspring?' He said: 'My covenant will not include the unjust. '" The Imam
explained: "A fool will not be Impugn of a pious." (al-Kafi)
The author says: The same meaning has been narrated from the same Imam through another chain of
narrators, and from al-Baqir (a.s.) through yet other chain; and al-Mufid has narrated it from as-Sadiq
(a.s.).
The Imam has said that Allah accepted Ibrahim as a servant before making him a prophet. This
theme is inferred from the Qur'anic verse: And certainly We gave to Ibrahim his rectitude before,
and We knew him fully well. When he said to his father and his people: "What are these images to
which you (as devotees) cleave?" They said: "We found our fathers worshipping them." He said:
"Certainly you have been (both) you and your fathers, in manifest error." They said: "Have you
brought to us the truth, or are you one of the triflers?" He said: "Nay! your Lord is the Lord of the
heavens and the earth, Who brought them into existence, and I am of those who bear witness to
this" (21:5 1 - 56). This story shows how Allah took Ibrahim (a.s.) as a servant in the beginning of
his spiritual journey.
It is one thing that someone is a slave or servant of Allah, and a quite different thing that he is taken
or accepted by Allah as His slave. Being a slave of Allah is a concomitant of existence and creation;
anyone who is created and has perceiving faculties is inescapably a slave of Allah; this servitude
does not depend on Divine acceptance. Man, for example, owes his existence to his Lord, is created
and made by Him; he may behave in his personal life according to this servitude's dictates by
surrendering himself to his Lord the Almighty, or he may act rebelliously, but his submission or
rebellion does not alter the fact that he is a born slave of Allah. Allah says in the Qur'an: There is no
one in the heavens and the earth but will come to the Beneficent Allah as a servant (19:93).
But if he does not act as a slave should do, if he behaves in the earth with arrogance and rebellion,
then he does not deserve to be called a slave or servant of Allah, because he does not fulfill the
conditions of servitude. A servant surrenders himself to his Lord, and leaves all his affairs in his
Master's hands. Therefore, only he deserves to be called a servant of Allah who is His slave in his
person as well as in his action - only such a man can truly be called a slave of Allah. Allah says: And
the servants of the Beneficent God are they who walk on the earth in humbleness… (25:63).
Accordingly, when Allah accepts a, man as His servant, He takes masterly interest in that servant's
affairs; in other words,
Allah becomes his waliyy and guardian, and takes A his affairs in His Own hands. Such servitude
is the key to al-wilayah (guardianship). The verse 7:196 points to this reality: "Surely my
guardian is Allah, Who revealed the Book, and He takes in hand (the affairs of) the good." The
adjective good refers to those who are worthy of Divine guardianship and friendship. Allah has
referred to the Prophet in several places in the Qur'an as His servant, for example,… Whorevealed
the Book to His servant… (18:1); … Who sends down clear signs upon His servant.. .(57:9);…
when the servant of Allah stood up calling upon Him… (72:19). In short, to say that Allah accepted
someone, as His servant is another way of saying that Allah took him under His wilayah and
guardianship.
The Imam said: "… and verily Allah made him a prophet before appointing him as a messenger."
The difference between a prophet and a messenger, as shown by the traditions narrated from the
Imams of the Ahlu'l-bayt, is as follows:
A prophet sees in his dream what Allah intends to reveal to him; and a messenger sees the angel
and talks to him. The same gradual progress is seen in the history of Ibrahim (a.s.). Allah says: And
mention Ibrahim in the Book; surely he was a truthful (man), a prophet, when he said to his father:
"O my father! why do you worship what neither hears nor sees, nor does it avail you in the
least" (19:41 - 42). The verse shows that he was a prophet when he said this to his father. It was a
confirmation of what he had told his people as soon as he arrived among them: "Surely I am clear of
what you worship; (I worship) but (only)Him Who created me, for surely He will guide me" (43: 26
- 27). Then we read the verse 11:69, which says:And certainly Our messengers (i.e., angels) came to
Ibrahim with good news. They said: "Peace." "Peace," said he. This event, in which Ibrahim saw
the angels and talked to them, had taken place in his old age long after he had left his father and his
nation.
The Imam said: "And verily Allah appointed him as a messenger before taking him as a friend." It
is inferred from the words of Allah: And who is better in religion than he who… follows the faith of
Ibrahim, the upright one? And Allah tookIbrahim as a friend(4:125). Apparently it shows that Allah
took him as a friend because of the same upright faith and religion which he had promulgated by the
command of his Lord; the theme of this verse is to describe the distinction and excellence of that
upright religion which so much raised the status of Ibrahim that he was taken as a friend of Allah.
al-Khalil is more exclusive than as-sadiq although both are generally translated as "friend." When
a friend is sincere and truthful (as-sadiq) in his dealings with the other friend, he is called as-sadiq;
thereafter, if he turns away from all else, confining his needs and requirements to that friend only, he
is called al-khalil, because al-khullah means need and requirement.
The meaning of the Imam's sentence, "and verily Allah took him as a friend before making him an
Imam," may be understood from the foregoing commentary.
The words of the Imam: "A fool will not be Imam of a pious," point to the verse 2:130-131: And
who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose
him in this world, and in the hereafter he is most surely among the righteous. When his Lord said
to him, Submit (yourself), he said: "I submit myself to the Lord of the worlds." In this verse Allah
says that whoever turns away from the religion of Ibrahim - in other words, whoever is unjust - is a
fool; then he contrasts this foolishness with Divine selection - a selection that has been explained in
the next sentences as "Islam" or submission to God. (Ponder on the clause, When his Lord said to
him, Submit yourself) Then we see that al-Islam (submission) andat-taqwa (piety, fear of Allah)
have been made one, or applicable to one meaning, in the verse: O you who believe! fear Allah as is
due to Him, and do not die but as Muslims (3:102). (Think deeply on it.)
al-Mufid has narrated from Durust and Hisham from the Imams (of the Ahlu'l-bayt): "Ibrahim was
a prophet, and he was not an Imam until Allah, Blessed and High is He, said (to him): "Surely I am
going to make you an Imam for men" (Ibrahim) said: "And of my offspring? " Then Allah, Blessed
and High is He, said: "My covenant will not include the unjust"Whoever had (ever) worshipped an
idol or a sculpture or an image, cannot be an Imam''
The author says: Its meaning is clear from the above explanations.
It is narrated in al-Amali of at-Tusi (with complete chain of narrators) and in al-Manaqib of Ibn alMaghazili (as a marfu' tradition) from Ibn Mas'ud from the Prophet that he said (explaining the words
of Allah to Ibrahim in this verse): "Whoever prostrated before an idol, leaving me, I will not make
him an Imam'' Then the Prophet said: "And that prayer was fulfilled in me and my brother 'Ali; neither
of us ever prostrated before any idol."
Waki' and Ibn Marduwayh have narrated from 'All ibn Abi Talib (a.s.) that the Prophet said (in
explanation of the words of Allah My covenant will not include the unjust): "There is no obedience
except in good." (ad-Durrul-manthur)
'Abd ibn Hamid narrated from 'Imran ibn Husayn that he said: "I heard the Prophet saying: 'There is
no obedience of a creature in disobedience of Allah (i.e., a man should not be obeyed if he tells you
to disobey Allah).'" (ibid.)
The author says: The meanings of those traditions are easily understood from the earlier
explanations.
al-'Ayyashi has narrated in his Tafsir through several chains, from Safwan the camel-driver, that he
said: "We were at Mecca; and the talk gradually reached the words of Allah And (remember) when
his Lord tried Ibrahim with certain words, then he fulfilled them." (The Imam) said: "That is, he
completed them with Muhammad and 'Ali and the Imams from the descendants of 'Ali, as Allah
says: Offspring, one from the other" (3:34).
The author says: This tradition takes the "word" in the meaning of the imamah; a similar
explanation is given to "word" in the verses: … for surely He will guide me. And He made it a word
to continue in his posterity… (43:27-28). According to this tradition, the verse would mean as
follows: And remember when his Lord tried Ibrahim with certain words, that is, his own imamah and
that of Ishaq and his progeny; then He completed it with the imamah of Muhammad and of the Imams
from his family members, who were from the progeny of Ismail; then Allah made it known to Ibrahim
telling him: "Surely I am going to make you an Imam for men." Ibrahim said: 'And of my
offspring? Allah said: "My covenant will not include the unjust.
* It is a simplified version of the argument given by al-Qadi Nurullah Tustari (ash-Shahid athThalith in hisIhqaqul-haqq. (Vide the new ed. with footnotes by Ayatollah Sayyid Shahabuddin
Mar'ashi Najafi, Matba'ah Islamiyyah, Tehran, vol. 11, pp. 367 - 369.) (tr.)
** Its literal translation: My covenant will not reach the unjust. Note that Allah did not say: The unjust
will not reach My covenant, because it would have implied that it was within the power of man albeit a just one - to reach the status of the imamah. The present sentences does not leave room for
any such misunderstanding; it clearly shows that getting theimamah is not within human jurisdiction, it
is exclusively in the hand of Allah and He gives to whom He pleases. (tr.)
32
Chapter
SURAH AL-BAQARAH, VERSES 125-129
‫ﻲ ِﻟﻠ ﱠ‬
َ ‫ﻋِﮭْﺪﻧَﺎ ِإﻟَﻰ ِإْﺑَﺮاِھﯿَﻢ َوِإْﺳَﻤﺎِﻋﯿَﻞ أ َن‬
‫ﻄﺎِﺋِﻔﯿَﻦ‬
َ ‫َوِإْذ َﺟﻌَْﻠﻨَﺎ اْﻟﺒَْﯿ‬
َ ‫ﺼﻠﻰ َو‬
َ ‫ﺖ َﻣﺜ َﺎﺑَﺔً ِﻟّﻠﻨﱠﺎِس َوأ َْﻣﻨﺎ ً َواﺗ ﱠِﺨﺬُواْ ِﻣﻦ ﱠﻣﻘَﺎِم ِإْﺑَﺮاِھﯿَﻢ ُﻣ‬
َ ‫طِّﮭَﺮا ﺑَْﯿِﺘ‬
2:125‫ﺴُﺠﻮِد‬
‫َواْﻟﻌَﺎِﻛِﻔﯿَﻦ َواﻟﱡﺮﱠﻛﻊِ اﻟ ﱡ‬
‫ت َﻣْﻦ آَﻣَﻦ ِﻣْﻨُﮭﻢ ِﺑﺎ ﱠ ِ َواْﻟﯿَْﻮِم اﻵِﺧِﺮ ﻗَﺎَل َوَﻣﻦ َﻛﻔََﺮ ﻓَﺄ َُﻣﺘِ ّﻌُﮫُ ﻗَِﻠﯿﻼً ﺛ ُﱠﻢ‬
ِ ‫ب اْﺟﻌَْﻞ َھﺬَا ﺑَﻠَﺪًا آِﻣﻨًﺎ َواْرُزْق أ َْھﻠَﮫُ ِﻣَﻦ اﻟﺜ ﱠَﻤَﺮا‬
ِ ّ ‫َوِإْذ ﻗَﺎَل ِإْﺑَﺮاِھﯿُﻢ َر‬
َ ‫ﺿ‬
2:126‫ﺼﯿُﺮ‬
ْ َ‫أ‬
ِ ‫ﻋﺬَا‬
َ ‫ﻄﱡﺮهُ ِإﻟَﻰ‬
ِ ‫ﺲ اْﻟَﻤ‬
َ ْ‫ب اﻟﻨﱠﺎِر َوِﺑﺌ‬
2:127‫ﺴِﻤﯿُﻊ اْﻟﻌَِﻠﯿُﻢ‬
ِ ‫َوِإْذ ﯾَْﺮﻓَُﻊ ِإْﺑَﺮاِھﯿُﻢ اْﻟﻘََﻮاِﻋﺪَ ِﻣَﻦ اْﻟﺒَْﯿ‬
َ ‫ﺖ َوِإْﺳَﻤﺎِﻋﯿُﻞ َرﺑﱠﻨَﺎ ﺗ َﻘَﺒﱠْﻞ ِﻣﻨﱠﺎ ِإﻧﱠَﻚ أ َﻧ‬
‫ﺖ اﻟ ﱠ‬
2:128‫ب اﻟﱠﺮِﺣﯿُﻢ‬
ْ ُ ‫َرﺑﱠﻨَﺎ َواْﺟﻌَْﻠﻨَﺎ ُﻣْﺴِﻠَﻤْﯿِﻦ ﻟََﻚ َوِﻣﻦ ذُِّرﯾﱠِﺘﻨَﺎ أ ُﱠﻣﺔً ﱡﻣْﺴِﻠَﻤﺔً ﻟﱠَﻚ َوأ َِرﻧَﺎ َﻣﻨَﺎِﺳَﻜﻨَﺎ َوﺗ‬
َ ‫ﻋﻠَْﯿﻨَﺎ ِإﻧﱠَﻚ أ َﻧ‬
ُ ‫ﺖ اﻟﺘ ﱠﱠﻮا‬
َ ‫ﺐ‬
ْ َ‫َرﺑﱠﻨَﺎ َواْﺑﻌ‬
2:129‫ﺖ اْﻟﻌَِﺰﯾُﺰ اْﻟَﺤِﻜﯿُﻢ‬
َ ‫ب َواْﻟِﺤْﻜَﻤﺔَ َوﯾَُﺰِّﻛﯿِﮭْﻢ ِإﻧﱠَﻚ أ َﻧ‬
ُ ‫ﺚ ِﻓﯿِﮭْﻢ َر‬
َ ‫ﺳﻮﻻً ِّﻣْﻨُﮭْﻢ ﯾَﺘْﻠُﻮ‬
َ ‫ﻋﻠَْﯿِﮭْﻢ آﯾَﺎِﺗَﻚ َوﯾُﻌَ ِﻠُّﻤُﮭُﻢ اْﻟِﻜﺘ َﺎ‬
2:125And (remember) when We made the House a rendezvous for men and a (place of) security,
and take (for yourselves) a place of prayer on the standing-place of Ibrahim. And We enjoined
Ibrahim and Isma'il (saying): "Purify (you two) My House for those who make circuit and those
who abide (in it for devotion) and those who bow down (and) those who prostrate themselves."
2:126And (remember) when Ibrahim said: 'My Lord! make it a secure town and provide its people
with fruits, such of them as believe in Allah and the last day" He said: "And whoever disbelieves, I
will grant him enjoyment for a short while, then I will drive him to the chastisement of the Fire;
and it is an evil destination."
2:127And (remember) when Ibrahim and Isma'il were raising the foundations of the House: "Our
Lord! accept from us; surely Thou art the Hearing, the Knowing.
2:128Our Lord! and make us both submissive to Thee and (raise) from our offspring a group
submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art
the Oft-returning (with mercy), the Merciful.
2:129Our Lord! and raise up in them an Apostle from among themselves who shall recite to them
Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art
the Mighty, the Wise."
Commentary
QUR'AN: And (remember) when We made the House a rendezvous for men and a (place
of) security:
It refers to the legislation of the hajj and the sanctuary offered by the House. "al-Mathabah
"rendezvous; a place to which one returns) is derived from thaba, yathubu (he returned, he will
return)
QUR'AN: and take (for yourselves) a place of prayer on the standing-place of Ibrahim:
The conjuctive "and" joins this order with the preceding sentence turning that also into order.
In that case the complete sentence would have the following connotation: And when We told the
people, return to, and do the hajj of the House and take (for yourself) a place of prayer… Other
alternative, suggested by some exegetes, is to imply a deleted word "We said." Accordingly, the
meaning would be: and We said, take (for yourselves) a place of prayer…
al-Musalla is deverbal noun of place, derived from as-salah (to pray, to invoke); the sentence
means: take (for yourselves) a place of prayer and invocation at the place where Ibrahim (a.s.) had
stood.
Apparently, the preceding sentence is a sort of introduction, pointing to the reason why prayer in
that place was prescribed; that is why this sentence does not put emphasis on "prayer" in other words,
it does not say, and pray in the standing-place of Ibrahim; it literally says, and take on the standingplace of Ibrahim (a.s.) a place of prayer.
QUR'AN: And We enjoined Ibrahim and Isma'il(saying): "Purify (you two) My House… ":
al- 'Ahd (to enjoin, to obligate). The order to purify the House may mean to keep it exclusively
reserved for the worship by those who go around it making circuits, those who abide in it for
devotion, and those who pray in it. In this sense, it would be an isti'arah bi 'l-kinaya and would
imply: keep My House exclusively reserved for My worship. Alternatively, the order may be to keep
it clean; to be on guard lest careless people dirty it.
ar-Rukka' and as-sujud are plurals of ar-raki' (one who bows down) and as-sajid (one who
prostrates, one who does sajdah) respectively, the phrase refers to those who pray.
QUR'AN: And (remember) when Ibrahim said: "My Lord! make it a secure town… ":
In this way Ibrahim (a. s.) called on his Lord to bestow security and safety as well as sustenance on
the residents of Mecca; and the prayer was granted. Far be it from Allah to quote in His speech an
unaccepted prayer without hinting at its rejection; if He were to do so, His talk would amount to a
vain ridicule - far beneath the sublime dignity of His truthful speech. He says: … and the truth do I
speak (38:83); Most surely it is a decisive word, and it is no a jest (86:13-14).
The Qur'an has quoted numerous prayers which this great prophet had pleaded before his Lord for;
for example, his prayer for himself in the beginning of his life; his prayer at the time of his emigration
to Syria; his invocation to keep his good name alive; his prayer for himself, for his progeny and
parents, and for the believing men and women; his invocation, after building the House, for the
residents of Mecca; his prayer and pleading for a Prophet to be sent from among his progeny. His
prayers and the favors he asked from Allah are a canvas that graphically shows his hopes and
expectations, creates before our eyes a clear picture of his endeavors and efforts in the way of Allah,
and provides a glimpse of his sublime spiritual virtues. In short, these prayers show his status before
Allah and his nearness to Him. One may write a detailed history of his life, basing it on his stories
and the laudatory phrases used for him in the Qur'an; and we shall write something on these lines in
Chapter 6 (The Cattle).
QUR'AN: such of them as believe:
Ibrahim (a.s.) asked his Lord to give the residents of Mecca security and provide them with fruits.
At the same time he realized that not all of the residents would be believers, that some of them would
be unbelievers; also he understood that his prayer for their sustenance was general - it covered the
believers as well as the unbelievers; and he was aware that he had already declared himself to be
separate from the unbelievers and their idols (as Allah says about him: but when it became clear to
him that he, that is, his father, was an enemy of Allah, he declared himself to be clear of
him [9:114]. Here Allah bears witness that Ibrahim [a.s.] had declared his separation from every
enemy of Allah, not excepting even his father). In this background, as soon as he realized that his
prayer included both the believers and the unbelievers, he added the proviso, "such of them as
believe … " although he was well aware that, according to the social structure of this world,
sustenance could not be given only to the believing group, to the exclusion of the unbelievers; yet he
qualified his prayer. Even so, Allah knows better how He should decide about His creatures and what
He should decree concerning them. Therefore, lbrahim's prayer was granted for the believers, and
was extended to cover the unbelievers also. The reply given to Ibrahim (a.s.) implies that Allah
would give them sustenance according to the system He has created in this world; in other words,
believers and unbelievers both would be given their livelihood, because restricting it to the believers
would entail unnecessarily breaking the usual and established system.
Ibrahim (a.s.) could have said: and provide the believers of this town with fruits; but he did not,
because what he wanted to ask was an attraction, a dignity, for the town, which would be centered
around the Sacred House of Allah. That House was built in a valley devoid of every agricultural
produce; and if it were not provided with fruits and food​stuff, nobody would settle in it, and the place
would remain uninhabited.
QUR'AN: "And whoever disbelieves, I will grant him enjoyment for a short while:
The word translated, "I will grant him enjoyment", has been read umti'uhu and umatti'uhu from the
verbal noun's paradigms al-if'al and at-taf'ilrespectively. Meaning of both readings is the same.
QUR'AN: then I will drive him to the chastisement.
It further shows the great dignity of the House and is meant to give even more pleasure to Ibrahim
(a.s.). The import of the verse is as follows: I have granted your prayer (to increase this House's
honor by giving sustenance to its believing residents) and have decided to include even the
unbelievers in that livelihood; but the unbelievers should not be deluded by that; they should not think
that the sustenance comes to them because they have got any honor in the eyes of Allah; it is actually
in honor of this town, because I have accepted your prayer and given you more than you had asked.
As for the unbeliever, I will surely drive him to the chastisement of the Fire and it is an evil
destination.
QUR'AN: And (remember) when Ibrahim and Isma'il were raising the foundations of the House:
al-Qawa'id is plural of al-qa'idah which literally means 'that part of building which "sits" in the
earth'; hence it has been translated as foundation, upon which the rest of the building is raised.
"Raising the foundations" is an allegorical expression, it counts the walls (which were raised upon
foundations) as a part of the foundation; another allegorical aspect is to ascribe the rise to the
foundations alone without mentioning the walls, although it were the walls which were raised. The
words "of the House", point to the intended allegory.
QUR'AN: "Our Lord! accept from us; surely Thou art the Hearing, the Knowing:
The prayer comes direct from Ibrahim and Ismail, without any introductory clause like "They said"
or "They prayed"; such a clause is not even implied here. When we read the words, "when Ibrahim
and Ismail were raising the foundations of the House", the scene is flashed before our eyes; it is as
though we see them busy building the walls, and then we dramatically hear their voices and their
prayer directly from them - there is no need of any intermediary to report to us what they said or did.
Such dramatic presentation is often used in the Qur'an and it is among its most beautiful styles - and
all its styles are beautiful. It presents the story in the most effective way, bringing it within the
purview of our senses. It is a style, which surpasses all manners of narration and reporting.
Ibrahim and Ismail did not mention the thing or action, which they prayed to Allah to accept, that is,
they did not say, accept from us this construction of Thy House. It shows their humbleness and
humility before their Lord; they thought that it was a very insignificant work on their part and was not
worthy of their Lord. This omission of the object has given the following connotation to their prayer:
Our Lord! accept from us this insignificant deed, although it is not worthy of Thy name; surely Thou
art hearing our prayers, knowing our intentions.
QUR'AN: Our Lord! and make us both submissive to Thee and (raise) from our offspring a group
submitting to Thee.
The words translated here as submissive and submitting are muslim and its
feminine muslimahrespectively. Obviously, the definition of Islam, with which we are familiar, and
which comes to our minds as soon as we hear the word, Islam, is just the elementary grade of
servitude; it distinguishes a professed convert from the one who openly rejects the faith. This
elementary Islam means professing the matters of faith and doing necessary deeds, no matter whether
it is done with true belief or hypocritically. Now, Ibrahim (a.s.) was a prophet, a messenger and one
of the five ulu 'l-'azm apostles, who gave us the upright faith. It is unthinkable that such a great
prophet had not attained, at the time when he was praying, this most elementary grade of Islam.
Likewise, his son, Ismail (a.s.), was a messenger of Allah and had been offered as sacrifice in His
way. Can it be said that they had got that much Islam but were unaware of it? Or that, although they
were aware of having attained to that Islam but wanted to continue on it? Just look at the context of the
prayer: Those who prayed were so near to Alton; they were praying while building His Sacred
House; they knew whom they were praying to, and who He was and how great His splendor is. Could
they, in that position, ask for such a trivial grade from the Lord Almighty? Moreover, this grade of
Islam is among those things which are within the power of man himself; and that is why man can be
ordered to accept it; as Allah says: When his Lord said to him: "Be a Muslim", he said: "I submit
myself to the Lord of the worlds" (2:131). Obviously, such a quality or action cannot be attributed to
Allah; likewise, it is meaningless to ask from Allah to do a work which has been placed within the
power of the man himself. (Of course, it may be done if there is some special condition which makes
Divine interference justifiable.)
Therefore, the Islam they had asked for was not that Islam whose definition we are familiar with.
Islam has many grades, as may be see in the verse quoted above: When his Lord said to him (i.e.,
Ibrahim): "Be a Muslim" ' he said: "I submit myself to the Lord of the worlds" (2:131). Ibrahim (a.
s.) was ordered to be a Muslim at a time when he was already a Muslim. Clearly, the Islam which he
was told to attain was other than the Islam he had already attained. There are many such examples in
the Qur'an
This sublime grade of Islam - which we shall explain in detail later on, means total servitude,
unconditional surrender of all a servant has got to his Master. No doubt it is within a man's power to
prepare the conditions facilitating its attainment. Yet, when we look at an average man and the usual
condition of his heart and mind, such a high standard seems beyond his power to attain. In other
words, it is not possible for him - in the conditions surrounding him - to get to that sublime Islam.
From this point of view that Islam is not different from other positions ofal-wilayah (friendship of
Allah) and its lofty stages, or from other grades of perfection -all of them are beyond the reach of an
average man, because he cannot fulfill their necessary conditions. In this sense, it is possible to count
that Islam as a Divine gift, which is beyond a man's power to attain by himself. Consequently, it is
perfectly right for a man to pray to Allah to bestow on him that sublime quality and make him a
Muslim of that high rank.
Moreover, there is another deeper connotations: It is only actions which are attributed to man and
emanate from his free will and power; as for his attributes and deep-rooted traits (which are etched
on his psyche by repeated actions), they are in fact beyond his power. Therefore, they may be - or let
us say, should be attributed to Allah, especially if they are good and virtuous attributes, which should
better be attributed to Allah rather than to man. This observation is based on the style used in the
Qur'an. For example:
"My Lord! make me keep up prayer, and from myoffspring (too)" (14:40);
" … and join me with the good ones" (26:83);
"My Lord! grant me that I should be grateful for Thy bounty which Thou has bestowed on me
and on my parents, and that I should do good such as Thou art pleased with, and make me enter, by
Thy mercy, into Thy servants, the good ones" (27:19);
"Our Lord! and make us both submissive to Thee and(raise) from our offspring a group
submitting to Thee"(2:128).
It is now clear that the Islam, which Ibrahim and Ismail had asked for, was something different
from the Islam to which the verse 49:14 refers: The dwellers of the desert say: "We believe." Say:
"You do not believe but say: 'We submit (we accept Islam)';and faith has not yet entered into your
hearts."
The Islam they prayed for was of a high rank and sublime grade, which we shall explain later on.
QUR'AN: and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oftreturning(with mercy), the Merciful:
This also points to the sublime meaning of Islam, just referred to al-manasik (translated here as
ways of devotion) is plural of al-mansak which means "worship" or "act of worship", as Allah
says: And to every nation We appointed (acts of) worship… (22:34). It is a masdar used as the first
construct of a genitive case. We have explained earlier that a masdar used in this way proves the
existence of that work or action. Therefore, the phrase, "our ways of devotion", refers to those acts of
worship, which they were doing or had already done; it does not refer to any action, which they
intended to do in future. In this context, the phrase show us" does not mean, "teach us" or "help us to
do"; rather it means "strengthen us by showing us the realities of our acts of worship", as we pointed
out earlier while writing the verse: and We revealed to them the doing of good (deeds) and the
establishing of prayer and the giving of zakat (21:73). And later on we shall explain that the
revelation mentioned in this verse means to strengthen the doer of that deed; it does not mean teaching
them their responsibilities and obligations. Probably, it is to this reality that the verses 38:45-46
refer: And remember Our servants, Ibrahim and Ishaq and Ya'qub, men of strength and insight.
Surely We purified them by a pure quality, the remembering of the (final) abode.
The above explanation makes it clear that this prayer was for an Islam and an insight into worship
completely different from ordinary meanings of these terms. The same is the case with their
prayer, tub 'alayna (usually translated as, forgive us);
Ibrahim and Isma'il both were prophets, protected by Allah from every error and sin; they could not
make any mistake or error; they did not need Allah's forgiveness and pardon as we do when we
commit sins, (that is why we have translated it in literal way: turn to us mercifully).
Question: It is all right to interpret Islam, showing the ways of devotion and forgiveness in the way
you have done maintaining the dignity of Ibrahim and Ismail (peace be on them both). But it is not
necessary to apply the same meanings when these words are used for their offspring. Ibrahim (a.s.)
did not include his offspring with himself and Ismail, except in the prayer for Islam, and that also in a
separate sentence. They did not say: Make us and a group of our offspring submissive to Thee; instead
they prayed for themselves, and after that separately pleaded for their offspring, saying, "and (raise)
from our offspring a group submitting to Thee." There should be no difficulty in believing that what
they had in mind was Islam in its general meaning covering all its ranks and grades - even the most
elementary one. Even this elementary grade of Islam gives good results and is instrumental in creating
good environment in the society. It would not be wrong if Ibrahim (a.s.) asked his Lord for this Islam;
even the Prophet invited people to just that type of Islam - if they testified that there was none to be
worshipped except Allah and Muhammad (s.a.w.) was His Messenger, they were accepted as
Muslims, their lives were protected, marriage with them was allowed and they became entitled to
inherit from their Muslim relatives. Therefore, it should be perfectly right to say that the two
sentences refer to two separate ranks of Islam: "Our Lord! and make us both submissive to Thee",
would mean the highest rank of Islam in conformity with the prestige of Ibrahim and Isma'il "and
(raise) from our offspring a group submitting to Thee", would refer to the elementary grade of Islam
befitting a nation which included hypocrites and people of weak faith as well as those with firm
belief and all are called Muslims.
Reply: Position of legislation for the guidance of people is totally different from the position of
praying to Allah, and each has its own rules; what is valid on one plane is not necessarily good on the
other. The Prophet prescribed a minimum standard for hisummah, that is, to utter the two testimonies
of the Oneness of Allah, and his own prophethood; it was done with a view to widen the circle of
Islam and to protect the healthy religious system - that manifest Islam protected the essence of Islam
as a shell protects the kernel.
But the plane of invocation and prayer to Allah is much higher than that. At this level, appearances
loose their value; it is the reality that matters here; the objective here is actuality and truth, and the
desire is for nearness to Allah. At this level, the prophets are not influenced by appearance. It was not
because of any worldly love of his offspring that Ibrahim (a.s.) prayed for his progeny. Had it been
so, he would have prayed first of all for his father and would not have declared his separation from
him as soon as he came to know that he was an enemy of Allah. Also, if he would have been
concerned with appearances, he would not have prayed in the following words: And disgrace me not
on the day when they are raised, the day on which neither property will avail, nor sons, except him
who comes to Allah with a heart submissive (26:87-89); nor would have he said: And make for me a
truthful tongue among the posterity (26:84), instead he would have said, make for me a
remembering tongue among the posterity.
Keeping all this in view, it is easy to understand that when he asked from his Lord to raise a
Muslim group from among his offspring, he did not mean the elementary rank of Islam; he wanted for
them the reality of Islam. The Qur'anic words, "a group submitting to Thee", support this
interpretation. If he wanted only the appearance of Islam and not its essence, it was enough to say, "a
group submitting", there was no need to add, "to Thee." (Ponder on this point.)
QUR'AN: Our Lord! and raise up in them an Apostle from among themselves… ":
He was praying for the Prophet; and the Prophet used to say: "I am the prayer of Ibrahim."
Traditions
al-Kattani said: "I asked Abu 'Abdillah (a.s.) about a man who forgot to pray two rak'ahs near the
standing-place of Ibrahim in at-tawaf (circuit, circumambulation) of the hajj and 'umrah. He (a.s.)
said: 'If he is still in the town (Mecca),
he should pray the two rak'ahs near the standing-place of Ibrahim because verily Allah says: and
take(for yourselves) a place of
prayer on the standing-place of Ibrahim; and if he has departed (from it) then I will not order
him to return.'" (al-Kafi)
The author says: Almost similar traditions have been narrated by ash-Shaykh in at-Tahdhib and
by al-'Ayyashi in his at-Tafsir with
several asnad (i.e., chains of narrators). Particulars of this rule (i.e., prayer should be offered near
or behind the standing-place - as is narrated in some traditions that: "No-one should pray the
two rak'ahs of at-tawafexcept behind the standing-place… ") are inferred from the word min (from;
here translated as on) used in the order, and take… a place of prayer on (or, from)the standingplace…
as-Sadiq (a.s.) said explaining the words of Allah:Purify (you two) My House… "Keep the
polytheists away from it." (atTafsir, al-Qummi)
as-Sadiq (a.m.) said: " Verily Allah, Mighty and Great is He! says in His Book: 'Purify (you
two) My House for those who make circuit and those who abide (in it for devotion) and those who
bow down (and) those who prostrate themselves. 'Therefore, it is proper for a servant not to enter
Mecca except that he is clean, (and) has washed away his sweat and dirt and has purified himself. "
The author says: This meaning has been narrated in other traditions also. The idea, that if the place
of arrival is clean then the one who arrives should make himself clean, may be inferred from other
verses too. See, for example, the verse: and the good things are for good ones and the good ones
are for good things(24:26).
Ibn 'Abbas said: "When Ibrahim brought Isma'il and Hajar, he settled them at Mecca; and a time
passed; and the people of (the tribe of) Jurhum came to settle there and Isma'il married a woman from
that tribe; and Hajar died; and Ibrahim asked permission of Sarah (to visit Ismail); so she allowed
him but imposed a condition on him that he would not come down (from his riding animal). Thus
Ibrahim arrived (at Mecca) and Hajar had died, so he went to the house of Ismail; and he asked his
wife: 'Where is your husband?' She told him: 'He is not here, he has gone hunting.' And Isma'il used to
go outside al-Haram (the boundary) to hunt and then return. Ibrahim said to her: 'Do you have anything
to entertain a guest?' She said: 'I have nothing and there is nobody with me.' Then Ibrahim said to her:
'When your husband comes, tell him (my) salam and tell him to change the threshold of his door.' And
Ibrahim went away. Then Isma'il came and felt the scent of his father. So he asked his wife: 'Had
anyone come to you?' She said: 'An old man had come to me with such and such features (describing
him scornfully).' (Isma'il) said: 'Then what did he say to you?' She said: 'He said to me to give you
(his) salam and to tell you to change the threshold of your door.' So, Isma'il divorced her and married
another (woman). Thereafter, Ibrahim remained (at his place) as long as Allah wished him to remain
(there). Then he asked permission of Sarah to visit Ismail; and she allowed him, but (again) imposed
the (same) condition that he should not come down (from his riding animal). Then Ibrahim came until
he reached the door of Ismail. And he asked his wife: 'Where is your husband?' She said: 'He has
gone for hunting and, Allah willing, he will come back just now; you come down, may Allah have
mercy upon you!' He asked her: 'Do you have anything to entertain a guest?' She said: 'Yes.' Then she
brought milk and meat. (Ibrahim) thereupon prayed and blessed her. Had she brought on that day
bread, wheat, barley or date, (Mecca) would have become ' the most plentiful of all the world in
wheat, barley or date. Then she said to him: '(Please) come down so that I may wash your head.' But
he did not come down. So she brought (the stone which thereafter was known as) the standing-place
(of Ibrahim) and put it on his (right) side, and he put his foot on it, and his footmark was impressed on
it; (in this way) she washed the right side of his head; then she shifted the stone to his left side and
washed the left side of his head, and (again) his footmark was imprinted on it. Thereupon (Ibrahim)
said to her: 'When your husband comes, give him (my) salam and tell him that the threshold of his
door is now in order.' When Ismail (a.s.) came back, he felt the scent of his father, and asked his wife:
'Had anyone come to you?' She replied: 'Yes, a venerable (old) man, of loveliest features and most
pleasant fragrance; he said to me this and this and I told him this and this; and I washed his head and
this is the imprint of his feet on (his) standing-place.' (Hearing this), Ismail said to her: 'That was
lbrahim.'" (Majma'ul-bayan)
The author says: al-Qummi has narrated in his at-Tafsir a nearly similar tradition.
as-Sadiq (a.s.) said: "Verily, Ibrahim settled in a valley of Syria. When he got his son Ismail
from Hajar, Sarah was extremely grieved because she herself had no child. And she used to hurt
Ibrahim and make him unhappy with respect to Hajar So Ibrahim complained to Allah about it,
and Allah sent a revelation to him: 'The likeness of woman is like the curved rib; if you leave it (as
it is), you will benefit from it, but if you (try to) make it straight, you will break it.' Thereafter,
(Allah) ordered him to remove Isma'il and his mother (from that place). He said: '0 Lord! to which
place?' (Allah) said: 'To My holy place, and My sanctuary, and the part of the earth which I
created first (of all the earth); and it is Mecca.' Then Allah sent Jibril down to him with alBuraq*; and (Jibril) made Hajar, Ismail and Ibrahim ride on it. And whenever Ibrahim passed a
good place with trees, cultivation and date-palms, he used to say: '0 Jibril! here? here?' And Jibril
used to reply: 'No, go on, go on.' (It continued) until they reached Mecca and (Jibril) made them
alight in the place where the House is. And Ibrahim had given Sarah a promise that he would not
come down until he came back to her. When they alighted in that place, there was a tree there;
Hajar spread on that tree a sheet she had with her, and thus they found a shade under it. When
Ibrahim arranged their affairs and settled them there, he wished to leave them to return to Sarah.
Hajar said to him: '0 Ibrahim! Are you leaving us in a place where there is neither human being to
keep company nor water nor cultivation?' Ibrahim said: 'Allah, Who has ordered. me to settle you
in this place, will suffice you.' Then he took leave of them. When he reached Kada' (a mountain in
Dhu Tuwa), Ibrahim turned around and said: "0 our Lord! surely I have settled a part of my
offspring in a valley uncultivable near Thy Sacred House, our Lord!, that they may establish prayer;
therefore make the hearts of some people yearn towards them and provide them with fruits, haply they
may be grateful" (14:37). Then he went away, and Hajar remained (there). When the sun rose high,
Isma'il became thirsty; Hajar stood at the running-place**, and she ascended the Safa, and a mirage
glittered before her in the valley and she thought that it was water; so she descended to the valley and
ran (to it). When she reached Marwah, she could not see Ismail, therefore, she returned until she
reached Safa and again she looked (around, with the same effect); until she did likewise seven times.
When she was on Marwah, in the seventh round, she looked at Isma'il and lo! water had appeared
from under his feet. She returned and gathered sand around the water - the water was flowing and she
"reined" (Arabic: zammat) it with (the sand) which she put around it, and that is why it was
called zamzam. And the (tribe of) Jurhum had come down at Dhul-majaz and 'Arafat. When water
appeared at Mecca, the birds and wild animals gathered around it; the Jurhum saw this gathering of
the birds and animals at that place and followed them until they found a woman and a child settled
there - they were sitting in the shade of the tree and the water had appeared for them. They said to
Hajar: 'Who are you? And what is the matter with you and this child?' She said: 'I am the mother of
the son of Ibrahim, the friend of Allah, and this is his son; Allah has ordered him to settle us here.'
They asked her: 'Would you allow us to remain near you?' She told them: 'Until Ibrahim comes.' When
Ibrahim came to visit them the third day, Hajar said: '0 friend of Allah! there are some people of
Jurhum here; they request you to allow them to settle near us; so will you allow them?' Ibrahim said:
'Yes.' Then Hajar allowed them and they settled near them, and erected their tents. In this way Hajar
and Isma'il got on friendly terms with them. When Ibrahim came to see them the second time, he
looked at the large number of people around them, and he was extremely happy. When Isma'il grew up
- and each one of the Jurhum had presented one or two goats to Isma'il - so Hajar and Isma'il
supported themselves with them. When Isma'il came of age, Allah ordered Ibrahim to build the
House… When Allah ordered Ibrahim to build the House, he did not know where to build it; so Allah
sent Jibril and he drew a line at the site of the House… So, Ibrahim built the House and shifted
Isma'il from Dhu Tuwa And he raised (the House) nine hands in height. Then (Jibril) led him to the
place of the (Black) Stone, and Ibrahim took it out and fixed it in the place where it is at present.
When he built it, he made two doors for it, one in the east and the other in the west; and the door that
was in the west is (now) called al-Mustajar. Then he put on it tree (-trunks) and al-adhkhar (a sweet
smelling grass) (as roof). And Hajar put on the door a sheet she had with her and under which they
used to sit. When he built and completed it, lbrahim and Isma'il performed their hajj. Jibril came to
them on the day of at-tarwiyah, that is, 8th Dhu'l-hijjah, and said: '0 Ibrahim! stand up and quench
your thirst from water' (because there was no water in Mina or 'Arafat); that is why it was named the
day of at-tarwiyah (to quench thirst). Then (Jibril) took him out to Mina and he stayed there in the
night, and Jibril did with Ibrahim what he had done with Adam. Thus, when Ibrahim completed the
construction of the House, he said: 'MyLord! make it a secure town and provide its people with
fruits, such of them as believe in Allah.'" The Imam explained the fruits as the fruits of the hearts,
that is, make people love them, so that they may befriend them and return to them (year after year).(atTafsir, al-Qummi)
The author says: This is the gist of this story, and it covers many of the traditions narrated about
this subject. Some other traditions say that there had happened many miraculous things in the history
of the House. For example, some traditions say that the House in the very beginning was a dome of
light; it had descended on Adam and settled in the place where in later days Ibrahim built the Kabah;
and that dome remained in the place till the deluge of Nuh; when the earth was submerged in water,
Allah took that dome up; and its site was not submerged, that is why the Kabah is called the Ancient
House.
Other traditions say that Allah sent the foundation of the House down from the Garden.
Yet others say that the Black Stone came down from the Garden - and it was whiter than snow then it turned black when it was touched by the unbelievers.
Also it is narrated from al-Baqir or as-Sadiq (a.s.) that he said: "Verily Allah ordered Ibrahim to
build the Ka'bah and to raise its walls and to show the people their ways of devotion (i.e., hajj).
Thereupon, Ibrahim and Isma'il built the House, every day (the height of) a knee until it reached the
place of the Black Stone." And al-Baqir (a.s.) said: "Then the (mountain) Abu Qubays called to him:
'I have something in trust for you;' and it gave him the (Black) Stone, and he put it in its place." (alKafi)
ath-Thawri says: "I asked Abu Ja'far (a.s.) about the Stone. He said: 'Three stones came down
from the Garden: the Black Stone which was put in place by Ibrahim, and the Standing-place of
Ibrahim, and the stone of the Israelites.'" (al-Ayyashi)
And a tradition says that the Black Stone was an angel.
The author says: There are very many such traditions narrated by both the Shi'ah and the Sunni
narrators; and although these traditions are ahad and do not reach, in words or meanings, the
standard required for a mutawatir narration, still they are not unique in the field of religious
descriptions, nor is there any reason to discard them altogether.
As for the narration that the dome was sent down to Adam or that Ibrahim rode al-Buraq for his
journey to Mecca and other such miraculous happenings which have a super-natural character, there is
no reason to say that they were impossible. Moreover, Allah had given His prophets many such
miracles and supernatural signs, and the Qur'an mentions many such events.
So far as the coming down of the foundations of the House, the Black Stone and the Standing Stone
(which is said to be fixed in the structure now known as the Standing-place of Ibrahim) and other such
things are concerned, there are many such examples found in the Qur'an and hadith. Many vegetables
and fruits etc. are said to be from the Garden, or from the Fire and its out-burst. Of the same genre are
the traditions of "substance" saying that the substance of the good people is from the Garden and that
of the evil ones is from the Fire; or that they are from al-'illiyin (lofty place; the Book of the deeds of
the virtuous) and as-sijjin (prison; the Book of the deeds of the evil ones), respectively. Of similar
nature are the traditions to the effect that the Garden of al-barzakh (the period between death and the
Day of Judgment) is in some specified place on this earth, and the Fire of al-barzakh in some other
place in it; and that the grave is either a section of the Garden's or a pit of the Fire's. There are many
such information which one is sure to come upon while studying the traditions. And, as we said
earlier, they are so huge in number that the whole lot cannot be discarded, nor is it possible to
question its authenticity. They are parts of the Divine realities expounded by the Qur'an and followed
by the traditions. The fact is that all the things seen in this material world have been sent down by
Allah; whatsoever is good and lovely, or is a means to or a receptacle of good, has come down from
the Garden and will return to it; and whatsoever is bad and evil, or is a means to or a receptacle of
evil, has come down from the Fire and will return to it. Allah says: And there is not a thing but with
Us are the treasures of it, and We do not send it down but in a known measure (15:21). It shows that
everything exists with Allah, and it is an existence without any limit or measure; when it is sent down
- a gradual descent - then it becomes subject to limits and measures. This verse describes the descent
of all things in general. But there are also in the Qur'an specific examples of this descent. Allah
says: … and He has sent down for you eight of the cattle in pairs… (39:6); … and We have sent
down the iron… (57:25); And in the heaven is your sustenance, and what you are
promised (51:22). We shall further explain the meanings of these verses in their proper places, Allah
willing. They however prove that every thing descends to this world from Allah. Other verses show
that they are also to return to him, as He says: And that to your Lord is the end goal (53:42); Surely
to your Lord is the return (96:8);… to Him is the eventual coming (40:3);… now surely to Allah do
all affairs eventually come (42:53). There are many verses in the Qur'an of the same connotation.
Also, Allah has made it clear that every thing - and all things presently are in middle of their
journey - follows a course demanded by its origin, and that origin has some effect on its success and
failure, its good and evil, as the Qur'an says: Say: "Every one acts according to his own manner…
" (17:84); And every one has a direction to which he should turn… (2:148). We shall explain all
these verses in their places; here they have been quoted just to complete the picture, and make the
subject of our discussion clearer. What these verses prove is this: There is reason to believe that the
traditions which say about a material thing that it came down from the Garden or from the Fire (when
that thing has some connection with the next life's happiness or unhappiness) are on the whole correct,
because they are, generally speaking, in conformity with the Qur'anic principles - although it does not
mean that each and every such tradition is correct or trustworthy. Ponder on this point.
Someone has said: "The Divine words: And(remember) when Ibrahim and Isma'il were raising
the foundations of the House… , manifestly show that the two prophets built this House for the
worship of Allah in that country of the idol-worshipers. But the storytellers and those exegetes who
followed them have embroidered what Allah had said. They have added a lot of fanciful details, as,
for example, that the House was from the very beginning and Adam did its hajj; that it was taken to
the heaven during Nuh's flood; that the Black Stone was one of the stones of the Garden. Their main
purpose was to present the religion in an attractive garment, adorning it with fascinating narratives.
Such myths may impress the masses; but the people who have knowledge and wisdom know that
spiritual excellence depends on Divine bestowal - it is Allah Who makes one thing to excel the
others. The Ka'bah has excellence because it is the House of Allah, that is, attributed to Him; the
Black Stone is excellent because people have been ordered to kiss it - in this respect it represents the
hand of Allah. It has no bearing on its excellence whether originally it was a ruby or a pearl or some
other rock; nor do such tales add to its real glory. In reality it makes no difference in the eyes of Allah
whether a stone is black or white. The Ka'bah has got its distinction and honor because Allah has
called it His House, and has appointed it as the centre for various acts of worship which cannot be
performed in any other place - its glory does not lie in the fact that its stones are more valuable than
other stones, or that its site is the most attractive of all, or that it was sent down from the lofty
heavens. Likewise, the excellence of the prophets is not based on any distinctive feature of their
bodies nor on the quality of their apparel. They got excellence because Allah chose them especially,
and selected them for His prophethood which is a spiritual thing; otherwise many people in the world
were far superior to them in their adornments and enjoyed greater worldly bounties."
He continues to say: "These traditions are untrustworthy because they contradict each other and
some are self-contradictory; they are unauthentic because their chains of narrators are not correct;
they are unacceptable because they go against the apparent meaning of the Qur'an."
He further says: "These traditions are Israelite myths, propagated among the Muslims by
unbelieving Jews to make Islam look ridiculous, in order to keep the People of the Book away from
it."
The author says: There is a grain of truth in some things he has said: But he has gone far beyond the
limit in disputation, and consequently has lost his bearings and arrived at a hypothesis much more
atrocious and repugnant, Le us have a critical look at his arguments:
Objection: "These traditions are untrustworthy and unacceptable because they contradict each other
and are against the Qur'an."
Reply: The fact that some of them contradict the others could be a matter of worry if we were to
accept them one by one as separate independent units. But when we accept the whole in their
collective capacity (i.e., when we say that the whole lot should not be discarded because, taken all
together, they do not tell us anything that is against reason or against the Qur'an or accepted
traditions), then it is of no importance if there some minor discrepancies between individual
traditions. But one point must be made clear here: What we have said just now, concerns the
traditions narrated from the infallible sources like the Prophet and his sinless family members. So far
as other exegetes among the Companions and their disciples are concerned, they, in this respect, are
just like any other people; for us it makes no difference whether their talk is free from contradiction
or riddled with it.
In short, there is no justification to discard a tradition, or a group of traditions, unless it goes
against the Qur'an or other authentic traditions, or the marks of forgery and lie are stamped on it.
(However, when it comes to the basic religious knowledge and fundamental beliefs, the only thing
accepted as proof is the Book of Allah and the authentic traditions of the Prophet and his sinless
progeny; nothing else counts in this area.)
It is now clear that there are some things which must be accepted, that is, the Qur'an and the
authentic traditions; and there are others which must be rejected, that is, all that goes against the
Qur'an and the authentic traditions. Then there is a third group: the traditions concerning which there
is neither any proof compelling us to reject it, nor forcing us to accept it. These are the traditions
which are neither impossible in reason nor unacceptable according to the Qur'an and authentic
traditions and there is no reason why they should be discarded altogether.
Objection: These traditions are unauthentic according to their chains of narrators.
Reply: The above given explanation also dispels this doubt, because weakness of the chains of
narrators does not oblige us to reject the whole group, unless it is against the reason, the Qur'an or the
authentic traditions.
Objection: They are against the words of Allah; And(remember) when Ibrahim and Isma'il were
raising the foundation of the House…
Reply: I wish I knew how this verse proves that the Black Stone was not from the Garden! Or, that
the dome did not come down to that place in Adam's time (and there was, therefore, -no question of
its being taken up at the time of the flood)! The only thing the verse says is that this construction, made
of stone and mud, was built by Ibrahim. What has this got to do either for or against - the traditions
mentioned earlier. The only difficulty with those traditions is that the objector does not like them. And
this dislike is based, not on the principles of religion, but on his biased views. He does not believe
that the prophets had any spiritual realities within them; he does not think that the exoteric side of
religion is based on its esoteric aspect; he unconsciously is so much over-awed by today's natural
sciences that he tries to find a material cause not only for material happenings but even for spiritual
things - if they have even a slight connection with matter. For him, the matter rules over all
happenings, not excepting the sociological principles.
This man should have pondered on this point: The natural sciences deal with the matter; its
properties and its various compounds; they look at the relationship of a natural effect with its cause.
Likewise, the various sociological disciplines study the social relationships among various event
taking place in society.
But the natural and sociological sciences have no concern at all with the realities which are beyond
the sphere of matter, outside its field of action; they have no jurisdiction even over immaterial
connections existing between a material thing and an event taking place in the visible world. The
natural sciences and disciplines have no authority or right to confirm or reject these immaterial
realities. It is within the jurisdiction of natural science to say that construction of a house depends on
things like mud, stone and mason; it may explain how black stones may take the shape of a room.
Likewise, sociological disciplines may describe the factors which led to the building of the Ka'bah it may explain a part of lbrahim's biography, Hajar's life, Isma'il's story, history of Tahamah, arrival
of the tribe of Jurhum and things Re that. But these sciences and disciplines have no right to discuss
what was the relation between a certain stone on one hand and the Garden or the Fire on the other; nor
have these branches of knowledge any right to express any affirmative or negative opinion about such
narratives.
And you have seen that the Qur'an clearly says that even material and physical things have been
sent down from the treasure which is with Allah, and that they would ultimately return to Him - either
to the Garden or to the Fire. Also, the Qur'an says that the deeds and actions, which are but physical
movements and positions - ascend to Allah and arrive at His presence: To Him do ascend the good
words, and the good deed lifts them up (35:10); again it says:to Him reaches the piety on your
part (22:37), and piety is but action or a characteristic acquired through repeated actions. It is
essential for a student of religion to meditate on these verses and to understand that the religious
realities do not have any relationship with material or sociological matters per se; they depend on the
facts which are beyond the reach of material disciplines.
Objection: The excellence of the prophets, and of the things attributed to them like the Ka'bah or the
Black Stone, is not based on a material quality; it is a spiritual excellence bestowed by the Divine
Grace.
Reply: What he says is right. But he should understand what is the real meaning of what he says.
What is that spiritual reality which creates excellence? Is it a mentally posited abstract idea created
by social needs, like the designations and offices found in every nation, for example, presidency,
leadership of the party, the high price of gold and silver, respect of the parents, sanctity of the laws of
the land? All these are subjective and imaginative abstract forms which the societies have laid down
to meet their own needs; but they have no existence outside the imagination, beyond subjective
consideration. Such honors and distinctions cannot be found outside the social life which created
them to fulfill its needs; and Allah is too sublime for such needs to reach His presence. Therefore,
such social distinctions have no relevance to an excellence given by Allah to any of His creatures.
If the objector thinks that the excellence of the prophets is just like the above-mentioned imaginary
and unreal honors, then why should a house or a stone be denied a similar excellence? And if he
believes that an excellence given by Allah is the real one, as is found in light vis-à-vis darkness, in
knowledge vis-à-vis ignorance, and in wisdom vis-à-vis idiocy, then of course it would be a real and
actual excellence. In that case, the quiddity of the existence of a prophet would be different from the
quiddity of other human beings - even if our senses are unable to grasp it. And such real excellence
and distinction is in keeping with the sublimity and sanctity of the Divine actions and wisdom. Allah
says: And We did not create the heavens and the earth and what is between them in sport. We did
not create them both but with the truth, but most of them do not know(44:38-39). Such a distinction
is real, spiritual, metaphysical and beyond the reach of physical nature. And if such real excellence
may be given to the prophets, why can it not be bestowed on some other things, like the Ka'bah and
the Black Stone etc.? And, may be, it is this real immaterial excellence which has been described in
such words that the people could easily understand.
Would that I knew what would such people do about those Qur'anic verses which say that the
people of the Garden will be given cups, ornaments and dresses of gold and silver. These two metals
have no inherent excellence except that their price remains high because of their scarcity. If so, then
why should they be used for exalting the people of the Garden? What wealth will they represent in the
Garden? After all, the economics of this world will not be valid there!
These and other such Divine words and exoteric expressions are the curtains which hide the
esoteric realities; they are the veils covering Divine secrets. And if such expressions are acceptable
for the realities of the next world, they can as easily be used for some facts of this one.
az-Zubayri says: "I said to Abu 'Abdillah (a.s.): 'Tell me about the ummah of Muhammad (s.a.w.),
who are they?' He said: 'The ummah of Muhammad (s.a.wa.) are the Children of Hashim in
particular.' I said: 'And what is the proof that the ummah of Muhammad are his family members you
have mentioned, to the exclusion of the others?' He said: '(It is) the words ofAllah:
And (remember) when Ibrahim and Isma'il were raising the foundations of the House: "Our Lord!
accept from us; surely Thou art the Hearing, the Knowing. Our Lord! and make us both submissive
to Thee and (raise) from our offspring a group (ummah)submitting to Thee, and show us our ways
of devotion and turn to us (mercifully), surely Thou art the Oft-returning (with mercy), the
Merciful. " When Allah answered the prayer of Ibrahim and Isma'il and did (promise to) raise from
their offspring a submissive ummah and raised up in them an Apostle from among themselves, that is,
from among thatummah itself, to recite to them His communications, and to teach them the Book and
the wisdom, Ibrahim beseeched Allah for another bounty; and asked for that ummah purity from
polytheism and idol worship in order that the affair of that Apostle might remain firm and strong
among them and they might not need to follow anyone other than themselves. That is why Ibrahim
said: "and save me and my sons from worshipping idols: My Lord! surely they have led many men
astray; then whoever follows me, he is surely Of me, and whoever disobeys me, Thou surely art
Forgiving, Merciful" (14:35-36). It proves that the Imams, and the submissive ummah in which
Muhammad (s.a.w.) was raised, cannot be except from the offspring of Ibrahim (a.s.), because he had
said: "save me and my sons from worshiping idols" '"(al-'Ayyashi)
The author says: The argument of the Imam is absolutely clear. Ibrahim (a.s.) had asked this
submissive ummah to be from his offspring in particular; and the next sentence, "Our Lord! and raise
up in them an Apostle from among themselves… ", show that the same submissive group is
the ummah of Muhammad (s.a.w.) - and the word,ummah, as used here, does not refer to the people
whom Muhammad (s.a.w.) was sent to; nor to those who answered his call and believed in his
prophethood, because that ummah is not confined to the offspring of Ibrahim and Ismail; the word in
the present context refers to a particular submissiveummah from the offspring of Ibrahim (a.s.).
Thereafter, Ibrahim (a.s.) prayed to his Lord to protect him and his sons from idol worship, to keep
them away from polytheism and error - and this Divine protection is 'ismah (infallibility;
sinlessness). Also we know that there were a lot of people among the offspring of Ibrahim and Ismail
- the Arabs of the Mudar, or particularly the Quraysh - who had gone astray and worshiped idols. It
proves that when Ibrahim (a.s.) prayed for his "sons" to be protected from idol-worship, he did not
mean all his sons; he was praying only for his infallible offspring, that is, the Prophet and his purified
progeny. These, then, are the ummah of Muhammad (s.a.w.) in the prayer of Ibrahim (a.s.). Probably,
it was for this fine distinction that Ibrahim (a.s.) changed the word, "offspring", to "sons"; this view is
strengthened by the phrases following this prayer, "then whoever follows me, he is surely of me, and
whoever disobeys me, Thou surely art Forgiving, Merciful" Note the opening word, "then", which
shows that what follows is based on what has preceded; thereafter, he confirms that those who would
follow him would be from him, a part of him; but then he stops and does not say anything about the
opposite group, as though he does not recognize them, they are strangers to him. (Think it over.)
The Imam said that Ibrahim (a.s.) "asked for thatummah Purity from polytheism and idol-worship."
Actually, he had asked protection only from worshipping the idols; but then he mentioned why he had
asked for that protection: surely the idols have led many men astray. In this way, the original prayer
for protection from idol-worship became an allencompassing prayer for protection from all types of
straying and error, ranging from idol-worship to small sins - because every sin is a sort of
polytheism, as we have already explained under the verse: The path of those upon whom Thou hast
bestowed favours.. (1:7).
The Imam said: "It proves that the Imams, and the submissive ummah in which Muhammad (s.a.w.)
was raised, cannot be except from, the offspring of Ibrahim (a.s.)." That is the Imams are the
submissiveummah, and they are from the offspring of Ibrahim (a.s.), as explained above.
Objection: You say that the word, ummah, in this verse refers to a small group of the Muslims, and
not to the whole nation; you use the same interpretation in some other verses, for example, You are
the best nation raised up for (the benefit of) men… (3:110). But this obliges us to interpret the word
in a metaphorical way - without any justifiable reason. Moreover, the Qur'an addresses itself to the
whole ummah who believed in the Prophet; it is a self-evident fact which does not need any proof.
Reply: It was long after the revelation of the Qur'an and the spread of Islam that the
phrase, ummah of Muhammad, was popularly used for "all those who believe in his prophethood." It
is a later usage.
The original meaning of this word is "people", "nation", "group", as Allah says: and
blessing on, you and the people (umam plural of ummah) from among those who are with you; and
there shall be people (umam)… (11:48). This word is sometimes used even for one person;
Surely Ibrahim was a "People" (devoutly) obedient to Allah (16:120). Therefore, it is the context or
the intention of the speaker which decides how big or small a circle this word describes in a
sentence. Now the words, Our Lord! and make us both submissive to Thee and (raise)
from our offspring a group submitting to Thee, were spoken in prayer, and as explained earlier, they
could refer to only a selected group out of the multitude who believe in the Prophet. Likewise, the
verse, You are the best nation raised up for (the benefit of) men, was revealed to show the favor of
Allah on the people thus addressed; its import is to increase their prestige and enhance their dignity.
Surely, these words could be addressed to the wholeummah who call themselves Muslims. How
could it apply to the Pharaohs and Dajjals of this ummah who did not leave any vestige of the religion
without destroying, and who did not come across any religious virtue without crushing it? (We shall
explain it in detail when writing on this verse.) In short, this verse is like the talk of Allah with the
Children of Israel: and that I made you excel the nations (2:47); we should not forget that a man like
Qarun was one of them, and surely this talk does not include him. Likewise, the complaint of the
Prophet, "0 my Lord! surely my people treated this Qur'an as a forsaken thing" (25:30), cannot
cover all his ummah - there are among them the lovers of the Qur'an, the men whom neither
merchandise nor selling diverts from the remembrance of Allah. On the other hand, there is the verse
2:134, which is addressed to the wholeummah, and covers all those who believed in the Prophet and
even those to whom he was sent: This is a people that have passed away; they shall have what they
earned and you shall have what You earn, and you shall not be called upon to answer for what they
did.
An Academic Discourse
Ponder on the story of Ibrahim (a.s.); study his life; see how he took his son and wife to the land
where now Mecca stands, and settled them there; how their lives progressed until finally the
"sacrifice" of Isma'il took place and, in the last moment, he was ransomed by Allah; read how they
together built the Ka'bah. You will find that it is a complete cycle of devotional journey. It shows
how a servant proceeds from his "self " to his Lord, from a far away station to the center of
"Divine Nearness"; how the journey is accomplished avoiding the vanities of this world, shunning
its protection, keeping away from its desires prestige, wealth, women and children -freeing oneself
from the intrigues of satans, not letting them pollute the purity of intention, and turning with total
surrender and progressing with complete devotion to the Lord, the Great, the High.
These apparently unrelated events are in fact of an unbroken series. They are historical
narratives, but they describe the stages of the spiritual journey of a servant from self to the Lord.
They teach us the discipline of that journey, instruct us in the rules and manners of seeking
nearness to Allah, of reaching His presence. The more you meditate on his story, the deeper will be
your spiritual understanding - you will come to know the demands of Divine love and sincere
devotion.
Allah ordered His friend, Ibrahim, to promulgate thehajj for the people, and He says: And
proclaim among men the hay; they will come to you on foot and on every lean camel, coming from
every remote path… (22:27). We do not know the details of the laws of thehajj as promulgated by
Ibrahim (a.s.). But we know that the hajj continued as an event of great religious importance even
among the Arabs of the days of ignorance. Then Allah sent the Prophet and he gave us the rules of
the hajj as we know them. One thing is certain: He did not go against the rules laid down by Ibrahim
(a.s.); what he did was to complete and perfect them. This fact may be inferred from the words of
Allah: Say: "Surely, (as for) me, my Lord has guided me to the straight path; (to) a most right
religion, the faith of Ibrahim, the upright one… "(6:161); He has prescribed for you of the religion
what He enjoined upon Nuh and that which We have revealed unto you, and that which We enjoined
upon Ibrahim and Musa and 'Isa… (42:13).
In any case, all the devotional acts of the hajj - theihram, staying at 'Arafat, staying overnight at
Mash'ar, sacrificing an animal, throwing pebbles at the pillars, running between the Safa and the
Marwah, going around Ka'bah, praying near the Standing place - all these acts commemorate the
events that had happened to Ibrahim, and represent the stands taken by him and his family; and how
admirable stands they were - the pure and sublime Divine stands to which they were led by Divine
mercy and urged on by the humility of servitude.
The prescribed acts of worship - on their promulgator be the best of salams! - are the symbols of
the stands of the perfect ones, the prophets, vis-à-vis their Lord; every act of worship is a photo
which shows to us a stage in their spiritual journey to the station of nearness to Allah, as Allah
says: Certainly (there) is for you in the Messenger of Allah an excellent example… (33: 21). This
is a basic reality. And there is much evidence pointing to this theme in the traditions which have come
down to us regarding the philosophy of various acts of worship and the esoteric aspects of their
legislation and prescription, as any diligent scholar may find out.
* al-Buraq is the name of the animal which was also sent to the Prophet (s.a.w.) to ride during alMi'raj (Ascension). (tr.)
** The place between Safi and Marwah where the hajis (pilgrims to Mecca) run seven times. (tr.)
33
Chapter
SURAH AL-BAQARAH, VERSES 130-134
َ ‫ﺻ‬
َ ‫َوَﻣﻦ ﯾَْﺮ‬
2:130‫ﺼﺎِﻟِﺤﯿَﻦ‬
ُ ‫ﻏ‬
ْ ‫ﺴﮫُ َوﻟَﻘَِﺪ ا‬
‫ﻄﻔَْﯿﻨَﺎهُ ِﻓﻲ اﻟﺪﱡْﻧﯿَﺎ َوِإﻧﱠﮫُ ِﻓﻲ اﻵِﺧَﺮِة ﻟَِﻤَﻦ اﻟ ﱠ‬
َ ‫ﺐ‬
َ ‫ﺳِﻔﮫَ ﻧَْﻔ‬
َ ‫ﻋﻦ ِّﻣﻠﱠِﺔ ِإْﺑَﺮاِھﯿَﻢ ِإﻻﱠ َﻣﻦ‬
ْ
َ
َ
ْ
ُ ‫ِإذ ﻗَﺎَل ﻟَﮫُ َرﺑﱡﮫُ أْﺳِﻠْﻢ ﻗَﺎَل أْﺳﻠَْﻤ‬
2:131‫ب اﻟﻌَﺎﻟَِﻤﯿَﻦ‬
ِ ّ ‫ﺖ ِﻟَﺮ‬
َ ‫ﺻ‬
2:132‫ﻄﻔَﻰ ﻟَُﻜُﻢ اﻟ ِﺪّﯾَﻦ ﻓَﻼَ ﺗ َُﻤﻮﺗ ُﱠﻦ ِإﻻﱠ َوأ َﻧﺘ ُﻢ ﱡﻣْﺴِﻠُﻤﻮَن‬
ُ ‫ﺻﻰ ِﺑَﮭﺎ ِإْﺑَﺮاِھﯿُﻢ ﺑَِﻨﯿِﮫ َوﯾَْﻌﻘُﻮ‬
ْ ‫ﻲ ِإﱠن ا ﱠ َ ا‬
‫َوَو ﱠ‬
‫ب ﯾَﺎ ﺑَِﻨ ﱠ‬
ُ ‫أ َْم ُﻛﻨﺘ ُْﻢ‬
ُ ‫ب اْﻟَﻤْﻮ‬
‫ت ِإْذ ﻗَﺎَل ِﻟﺒَِﻨﯿِﮫ َﻣﺎ ﺗ َْﻌﺒُﺪُوَن ِﻣﻦ ﺑَْﻌِﺪي ﻗَﺎﻟُﻮاْ ﻧَْﻌﺒُﺪُ ِإﻟََﮭَﻚ َوِإﻟَﮫَ آﺑَﺎِﺋَﻚ ِإْﺑَﺮاِھﯿَﻢ َوِإْﺳَﻤﺎِﻋﯿَﻞ َوِإْﺳَﺤﺎَق ِإﻟًَﮭﺎ‬
َ ‫ﺷَﮭﺪَاء ِإْذ َﺣ‬
َ ‫ﻀَﺮ ﯾَْﻌﻘُﻮ‬
2:133‫َواِﺣﺪًا َوﻧَْﺤُﻦ ﻟَﮫُ ُﻣْﺴِﻠُﻤﻮَن‬
ْ َ‫ﺴﺒ‬
ْ َ‫ِﺗْﻠَﻚ أ ُﱠﻣﺔٌ ﻗَْﺪ َﺧﻠ‬
2:134‫ﻋﱠﻤﺎ َﻛﺎﻧُﻮا ﯾَْﻌَﻤﻠُﻮَن‬
َ ‫ﺴْﺒﺘ ُْﻢ َوﻻَ ﺗ ُْﺴﺄ َﻟُﻮَن‬
َ ‫ﺖ َوﻟَُﻜﻢ ﱠﻣﺎ َﻛ‬
َ ‫ﺖ ﻟََﮭﺎ َﻣﺎ َﻛ‬
2:130And who turns away from the religion of Ibrahim but he who makes himself a fool; and most
certainly We chose him in this world, and in the hereafter, he is most surely among the good ones.
2:131When his Lord said to him, Submit (yourself) he said: "I submit myself to the Lord of the
worlds."
2:132And the same did Ibrahim enjoin on his sons and (so did) Ya'qub: "0 my sons! Surely Allah
has chosen for you (this) faith, therefore die not unless you are Muslims."
2:133Or, were you witnesses when death approached Ya'qub, when he said to his sons: "What will
you worship after me?" They said: "We will worship your God and the God of your fathers,
Ibrahim and Isma'il and Ishaq, one God only, and to Him do we submit."
2:134This is a people that have passed away; they shall have what they earned and you shall have
what you earn, and you shall not be called upon to answer for what they did.
Commentary
QUR'AN: And who turns away from the religion of Ibrahim but he who makes himself a fool:
"ar-Raghbah followed by the preposition 'an (away from; off) means "to turn away", "to dislike";
when followed by fi (in), it denotes "to incline towards", "to desire." The verb, safiha (made a fool;
became a fool) is used both as transitive and intransitive. Some exegetes have taken this word here as
a transitive verb - according to them, the word nafsahu (himself; his self) is its object; others have
taken the verb in the intransitive sense and in that case nafsahu will be at-tamyiza (specification), not
an object. In any case, the meaning will remain the same: Whoever turns away from the religion of
Ibrahim is a fool; he does not recognize what is beneficial to him from that which is harmful. From
this verse we may infer what we have been told in the hadith: "Surely wisdom is that by which the
Beneficent (God) is worshipped."
QUR'AN: and most certainly We chose him in this world: "al-Istifa' means to choose, to separate
best parts of a thing from other parts (if they were mixed together). Looking at the positions of alwilayah (love of Allah), this choosing, this selection fits the sincerity of servitude. A person so
chosen behaves in all his affairs as a sincere slave and servant, totally surrendering himself to his
Lord. In other words, religion is embodied in all his affairs. After all, what is religion if not total
servitude to Allah in all matters whether of this world or of the hereafter, accepting gladly whatever
the Lord decides for His servant in any given situation, as He says: Surely the religion with Allah is
Islam (3:19). Clearly it shows that the position of "selection" is not different from that of "Islam", that
is, surrender. As a further proof, look at the next verse: "When his Lord said to him, Submit (yourself)
he said: 'I submit myself to the Lord of the worlds' ." Obviously, the adverb "when" is related to the
preceding verb "We chose him." It means that Ibrahim was chosen when his Lord said to him to
submit and he responded by submitting himself to Allah, the Lord of the worlds. In other words, the
verse 131 (When his Lord said to him, Submit, he said: "I submit myself to the Lord of the
worlds") is like an explanation of the words, "most surely We chose him."
In these verses, the pronouns have been changed from the first person to the third, and again from
the second to the third. After saying, "We chose him", it would have been more usual to say: "When
We said to him"; but Allah says, "When his Lord said to him, Submit (yourself)"; then in reply,
Ibrahim (a.s.) should have said: "I submit myself to Thee"; instead he said: "I submit myself to the
Lord of the worlds." The reason is a follows:
"When his Lord said to him": It points to the fact that the talk was a secret between Ibrahim and his
Lord, at a level where there was no one else to listen to that confidential conversation. Had Allah
said, "When We said to him", it would have implied that the hearers of this verse were present at that
sublime station and could be addressed to by Allah - after all, the audience has a direct relationship
with the speaker. Therefore, Allah referred to Himself in the third person, cutting the connection
between Himself and the hearers of the verse, showing that at the level where He spoke with Ibrahim,
no one else was present; the conversation between Allah and Ibrahim was a confidential matter
veiled in secrecy. In short, it was a talk between two close friends which others were excluded from.
"I submit myself to the Lord of the worlds." As mentioned above, the preceding phrase shows that
Allah bestowed His grace exclusively on Ibrahim and enhanced his rank by this friendly confidential
conversation. But Ibrahim knew how to speak in Divine presence; he was a servant of Allah; he
should not forget the dictates of humility; it was a sign of his excellence ' of his humbleness, that he
did not start talking with Allah in a friendly way, did not consider himself as worthy of that exclusive
proximity, of that sublime friendship. He continued to see in himself a humble and powerless servant
who is sustained by his Master's grace. That is why he submitted to the Lord to Whom all the worlds
surrender, and said: "I submit myself to the Lord of the worlds."
"al-Islam", "at-taslim" and "al​istislam" all are from the same root s-l-m and have the same
meaning, that is, to submit, to surrender. These verbs are used when a man or a thing submits to
another thing, in such a way that the first never disobeys the second, never goes against it. Allah
says: Yes! whoever submits himself entirely to Allah… (2:112); Surely I have turned my face, being
upright, wholly to Him Who originated the heavens and the earth… (6:79). It is with the face that
one turns towards someone. So far as Allah is concerned, the whole being, the whole existence, of the
thing turns to Him. When a man surrenders to Allah, he obeys and accepts whatever comes to him
from Allah - the creative matters like the measure and the decree, as well as the legislative ones like
order and prohibition.
As men differ in degrees of their submission to Divine Decrees or legislations, so does their Islam.
The first stage of Islam is to accept and obey the exoteric commandments, orders and prohibitions,
by reciting ash-shahadatayn (the two testimonies, that is, testifying to the Oneness of God and
Messengership of Muhammad, (s.a.w.)), no matter whether the belief has entered into the heart or not.
Allah says: The dwellers of the desert say: "We believe." Say: "You do not believe but say, 'We
submit'; and faith has not yet entered into your hearts… " (49:14)
This Islam is followed by the first stage of al-iman(faith, belief); and that is the sincere belief in
the above-mentioned shahadatayn,- such a believer faithfully obeys most of the rules of the shari'ah.
This first stage of al-iman is followed by the second stage of Islam. It is the sincere acceptance of
all true beliefs in detail, with its necessary concomitant, that is, good deeds - although occasional
slips are not impossible. Allah says praising the pious ones: Those who believed in Our signs and
were submissive (43: 69). Also, He says: 0 you who believe! enter into submission one and
all (2:208). These verses show that there is an Islam, which comes after al​iman; obviously this Islam
is other than the previously mentioned one.
This Islam is followed by the second stage of al-iman; and it is the believing, with full details and
reasoning, in the realities of the religion. Allah says: The believers are only those who believe in
Allah and His Messenger then they doubt not and struggle hard with their wealth and their lives in
the way of Allah; they are the truthful ones (49:15). Again, He says: 0 you who believe! shall I lead
you to a merchandise which may deliver you from a painful chastisement? You shall believe in
Allah and His Messenger, and struggle hard in Allah's way with your properties and your
lives (61:10-11). This verse directs the believers to believe; obviously the second Nan is other than
the first one.
This second stage of al-iman paves the way for the third stage of Islam. When the soul is
sufficiently imbued with the above-mentioned Nan, and acquires its characteristics, then man's all
animalistic and beastly faculties are subdued to the sublime powers of his intellect and spirituality.
He keeps all his desires - pulling him to the material attractions and transient trinkets of this world under firm control. Thereupon, he reaches a stage where he worships Allah as though he was seeing
Him and if he was not seeing Allah, then Allah was seeing him. There is nothing in his hidden life and
inner-self that is not submissive to Allah's orders and prohibitions; he is never annoyed with any
decree or measure of Allah. Allah says: But no! by your Lord! they do not believe until they make
you a judge of that which has become a matter of disagreement among them, and then do not find
any straitness in their selves as to what you have decided, and submit with total submission (4:65).
This Islam is followed by the third stage of al- iman.Allah says: Successful indeed are the
believers, who are humble in their prayers and who keep aloof from what is vain… (23:1-3). It is
this stage that the words of Allah refer to: "When his Lord said to him, Submit (yourself), he said: 'I
submit myself to the Lord of the worlds.'"
Sometimes the second and the third stages are counted as one. The sublime virtues, for example,
being pleased with Divine Decree, submitting to the commands of Allah, forbearance and patience for
the love of Allah, self-denial, piety, and love and hate for the sake of Allah are concomitants of this
stage of al-iman.
The fourth stage of Islam follows the third stage of al-iman. In the above​mentioned stage of aliman the condition of a man vis-à-vis his Lord is like that of a slave with his master when a slave
faithfully follows the dictates of his bondage - when he totally surrenders to the will of his master and
accepts his likes and dislikes. Obviously there is no comparison between the ownership and authority
a master has over his slave and the ownership and authority the Lord of the worlds has over His
creatures. His is the real possession, the real ownership; nothing else has any independent existence neither in person or characteristics nor in actions.
Sometimes, when a man reaches the third stage of surrender and submission, the Divine Grace
takes him under its wing; he is shown the reality, and sees with his heart's eyes that the Kingdom
belongs to Allah, nothing else owns anything at all - except when Allah bestows it to someone; there
is no Lord other than He.
This realization, this unveiling of reality, is a Divine Gift, a bestowal by Allah, to whom He
pleases; a man cannot reach this sublime stage by his own will or effort. Probably it is to this Islam
that the prayer of Ibrahim and Isma'il refers: Our Lord! and make us both submissive to Thee
and (raise) from ouroffspring a group submissive to Thee, and show us our ways of devotion…
(2:128). Compare this to the verse: "When his Lord said to him, Submit (yourself), he said: 'I submit
myself to the Lord of the worlds' ." Obviously the latter is a legislative, not a creative, order. Ibrahim
was Muslim by his own will and choice, responding to the Divine Invitation, obeying the orders of
Allah. It was an order he received in his early life. Now the former verse shows him, in the twilight
of his life, praying with his son, Isma'il, for Islam and for being shown their ways of devotion.
Undoubtedly, he was asking for something, which was not in his hand; or was praying to be kept firm
on something, which was not in his power. In short, the Islam, which Ibrahim and Isma'il prayed for,
was of this fourth and sublime stage.
This Islam is followed by the fourth stage of al-iman.It happens when the above-mentioned
conditions permeates the believer's whole being, and submerges all his conditions and actions. Allah
says:Now surely the friends of Allah - they have no fear nor do they grieve; those who believed and
were pious(10:62-63). The believers mentioned here must be having the certainty that nothing is
independent of Allah, and no "cause" has any causative power except by His permission. It is this
certainty, which insulates them from grief when a tragedy strikes them, and protects them from fear if
a danger looms ahead. It is only because of this factor that they have been praised in these terms.
This iman comes after the above-mentioned Divine Gift of Islam. Ponder on this point.
QUR'AN: and in the hereafter he is most surely among the good ones: "as-Salah" literally
means: capability, ability. In the Divine Speech, this word and its derivatives, have been used
sometimes for the man himself, and, at other times, for his actions and deeds. Allah says: … he
should do good deeds… (18: 110); also, He says: And marry those among you who are single and
those who are good (i.e., fit) among your male slaves and your female slaves… (24:32)
No clear explanation is found in the Book of Allah as to what constitutes goodness of deeds. But
the Book attributes to it some effects, which may be helpful in understanding its meaning. For
example:
1. A good deed is good for the pleasure of Allah: And those who are patient, seeking the pleasure
of their Lord… (13:22); and you do not spend but to seek Allah's pleasure… (2:272)
2. It is good for the reward of Allah: Allah's reward is betterfor him who believes and does
good… (28:80)
3. It lifts up the good words, which ascend to Allah: To Him do ascend the good words; and the
good deedlifts them up… (35:10)
These descriptions show that, so far as actions are concerned, a "good deed" means an action that
is fit to receive honor from God, is capable of lifting the good words to Allah. Allah says: … but to
Him reaches the piety on your part… (22:37); All do We aid - these as well as those - out of the
bounty of your Lord; and the bounty of your Lord is not confined (17:20).
As for the persons, the following verses show what consti​tutes their goodness: And whoever obeys
Allah and the Messen​ger, these are with those upon whom Allah has bestowed favors from among
the prophets and the truthful and the martyrs and the good ones; and excellent are these as
companions! (4:69);
And We caused them to enter into Our mercy; surely they were of the good ones (21:86). Again
Allah quotes Sulayman (a.s.) as saying: … and make me enter, by Thy mercy, into Thy ser​vants, the
good ones (27:19). Also, He says: And (as for) Lut, We gave him wisdom and knowledge… and We
took him into Our mercy; surely he was of the good ones (21:74-75). The mercy referred to in these
verses is not the general Divine Mercy which encompasses everything; nor does it mean that mercy
which is ordained for the pious believers, as Allah says: … and My mercy encompasses all things; so
I will ordain it (especially) for those who are pious… (7:156). The great personalities men​tioned in
the verses earlier referred to were "the good ones", and they were a selected group from among the
pious believers; they were "fit " for the exclusive mercy mentioned in those verses. We know that
some of the mercies of Allah are reserved for some special groups to the exclusion of others. Allah
says: and Allah chooses especially whom He pleases for His mercy (2:105).
Also, this expression does not refer to the general honor of al-wilayah in other words, it does not
say that Allah managed or manages their affairs for them. Of course, the good ones had that honor too;
certainly they were among the honored al-awliya'(friends of Allah), as we have explained in the
exegesis of the verse 1:5 (Guide us to the straight path); but this wilayah is an attribute which is
also shared by the prophets, the truthful ones and the martyrs. If they had only this honor to their credit
they could not be counted as a separate group distinguished from the other three.
So, what is the distinctive feature of the "goodness"? The answer is that Allah takes a "good one"
into His especial mercy and grants him comprehensive protection from chastisement. These two
effects are mentioned in the Qur'an: Then as to those who believed and did good, their Lord will
make them enter into His mercy (i.e., into the Garden) (45:30);They shall call therein (i.e., in the
Garden) every fruit in security (44:55).
Now ponder on the following verses: And We took him into Our mercy (21:75); and We
made (them) all good ones (21:72). Note how Allah attributes these actions to Himself, not to the
people concerned. Also look at the fact that according to the Divine declarations, reward is always
given in lieu of actions and efforts. Keeping all this in view, you will realize that the "personal
goodness" is a especial honor which cannot be earned as a reward of good deeds or by one's own
will. Probably, it is to this reality that the verse refers: They have therein what they wish and with
Us is more yet (50:35). Possibly, the first clause(They have therein what they wish) refers to the
reward of their deeds; and the second one (and with Us is more yet) concerns what they shall be
given not in lieu of action, but purely by Divine Mercy. We shall elaborate it, Allah willing, in the
exegesis of this verse.
Now look at the life of Ibrahim (a.s.). He was a prophet, a messenger of God, one of the ululazmprophets and an Imam; many of the prophets and messengers coming after him were his followers;
and he was of the good ones, as the words of Allah clearly say: and We made (them) all good
ones (21:72). This verse also shows that he was made, in this very world, one of the good ones.
Consider also the fact that many prophets of lesser rank were made, in this very world, among the
good ones. Then why does he pray to Allah to join him to the good ones?
It is clear from this prayer that there was a group of the "good ones" who had gone ahead of him,
and now he was praying to Allah to join him to them. Allah granted him his prayer "in the hereafter",
as is mentioned in the Qur'an in three places - one of which is the verse under discussion: and most
certainly We chose him in this world, and in the hereafter he is most surely among the good
ones(2:130). Other two verses are: … and We gave him his reward in this world, and in the
hereafter he is most surely among the good ones (29:27). And We gave him good in this world, and
in the hereafter he will most surely be among the good (16:122).
If you ponder on the foregoing details, you will know that the "goodness" has many ranks, one above
the other. Therefore you should not be astonished if you are told that Ibrahim (a.s.) had asked to be
joined to Muhammad (s. a. w. a.) and his purified progeny (a.s.), and that Allah granted him his
prayer in the hereafter, not in this world. Ibrahim (a.s.) had prayed to Allah to join him with the good
ones, while Muhammad (s.a.w.) unambiguously claims this honor for himself:Surely my guardian is
Allah, Who revealed the Book, and He takes in hand (the affairs of) the good ones(7:196). It is
obvious that Muhammad (s.a.w.) claims the wilayah for himself. In other words, the Prophet,
according to his claim mentioned in the verse, had already got the "goodness"; and Ibrahim (a.s.) was
praying to be joined to a group of "good ones" who had already been given that rank, and that group
was Muhammad (s.a.w. a.) and his progeny.
QUR'AN: And the same did Ibrahim enjoin on his sons: that is, the same religion.
QUR'AN: … therefore die not unless you are Muslims:Death is something beyond one's control;
and "at-taklif
(commandments of the shari'ah) covers only those things which are under one's control. Then why
did Ibrahim and Ya'qub (peace be on them!) tell their progeny not to die unless they were Muslims?
The fact is that this admonition concerned a matter, which was fully under their power. The real
meaning is like this: Beware lest the death comes to you and you are not Muslims; always remain
Muslims; keep on Islam, so that whenever death comes to you, you are Muslims.
The verse gives a hint that the religion means Islam, as Allah says: Surely the religion with Allah is
Islam(3:19).
QUR'AN: "We will worship your God and the God of your fathers, Ibrahim and Isma'il and
Ishaq": The verse uses the word "father" for the grandfather, the uncle and the father - and it has been
used without any reason of "at-taghlib" that is, all groups are equal in number; there were not more
"fathers" than the grandfather and the uncle to justify the use of this word for the whole group. It
proves that the word "father" may correctly be used for uncle, as we shall show, Allah willing, that
Ibrahim (a.s.) addressed his uncle Azar, as "father."
QUR'AN: "one God only": This sums up the preceding detailed description, "your God and the
God of your fathers… "; It serves to remove any possible misunderstanding that his God was other
than the God of his fathers as the idol-worshippers thought that there were many gods.
QUR'AN: "and to Him do we submit"; It refers to the subject of their talk, that is, worship. They
made it clear that their worship of Allah would be totally in accordance with the dictates of Islam.
The reply shows that the religion of Ibrahim was Islam. Accordingly, the religion which was inherited
by his offspring, for example, Ishaq, Ya'qub and Isma'il, and which continued in the Children of Israel
and Isma'il, was Islam, and nothing else. It was this religion, which Ibrahim (a.s.) brought from his
Lord; and nobody had any right to turn away from it or to call to any other religion.
Traditions
Sama'ah narrates from as-Sadiq (a.s.) that he said: "The position of iman (faith) vis-a-vis Islam is
like that of the Sacred
Ka'bah vis-a-vis the Sanctuary; sometimes one may be in the Sanctuary without being in the Ka'bah,
but he cannot be in the Ka'bah without being in the Sanctuary." (al-Kafi)
Also he narrates from the same Imam that he said: "Islam is, to bear witness that there is no god
except Allah, and to accept the truth of the Messenger of Allah; it is by this that the bloods are spared
(i.e., lives are protected) and marriages and inheritance are validated; and the multitude of people are
on its apparent (meaning); and the iman (i.e., faith and belief) is the guidance, and (it is) that
characteristic of Islam which is firmly placed in the hearts." (ibid.)
The author says: There are other traditions of the same meaning; and they explain the abovementioned first stage of the Islam and iman.
al-Barqi has narrated from 'Ali (a.s.) that he said: "Islam is submission and submission is
conviction." (ibid.)
Kahil said that as-Sadiq (a.s.) said: "If a people worshipped Allah - the One, there is no partner to
Him - and established prayer, and paid the zakat and did the hajj of the House, and kept the fast of the
month of Ramadan, and then said about something done by Allah or done by the Messenger of Allah,
'Why did he not do it in another way?', or (even if) they felt (like) it in their hearts, they would
become polytheists because of it… " (ibid.)
The author says: The foregoing two traditions refer to the third stages of the Islam and iman.
ad-Daylami narrates in his al-Irshad - and he gives two sanads for this hadith which is one of the
traditions of Ascension - that Allah said: "O Ahmad! Do you know which way of living is happier
and which life more durable?" (The Messenger of Allah) said: "No, O Allah!" (He) said: "As for the
happy way of living, it is that in which the (living) person is not tired of remembering Me, and does
not forget My bounties, and does not ignore My rights (on him); he seeks My pleasure day and night.
And as for the ever-lasting life, it is (realized) when (the person) works for his (spiritual) benefit
until the world looses its significance for him, and looks small in his eyes; and the hereafter becomes
great for him; and he gives preference to My pleasure over his own desire, and seeks My pleasures,
and thinks the right of My bounty (as) great (on him); and keeps in mind what I have done for him
(i.e., for his benefit); and watches Me day and night whenever he is tempted to commit any wrong or
sin; and keeps his heart clean from all that I dislike; and hates Satan and his whisperings, and does not
let Satan establish a hold over, or a passage to, his heart. When he acts (like) this, then I put (My)
love into his heart - until I make his heart, as well as his leisure and engagement, and his thought and
speech, a part of (My) favors which I have bestowed on those of My creatures who love Me; and I
open his heart's eye and ear, so that he hears with his heart, and looks with his heart to My Majesty
and Greatness; and I make the world straitened for him; and make him hate it with all its pleasures;
and I caution him of the world and all that it contains, as a shepherd protects his sheep from
dangerous pasture lands. When it happens, then he flees from people, and transfers from the house of
termination to the abode of eternity, and from the house of Satan to the seat of the Beneficent (God), 0
Ahmad! and I adorn him with dignity and majesty. So, this is the good way of living and the eternal
life; and it is the station of those who are pleased (with Me). So, whoever acts for My pleasure, I
give him three characteristics: I teach him gratitude which is not polluted by ignorance, and
remembrance that is not adulterated with forgetfulness, and love - so that he does not prefer the love
of creatures to My love. Then when he loves Me, I love him, and I open the eye of his heart to My
Majesty, and do not keep My (very) special creatures hidden from him. And I converse with him
secretly in the dark of night and the light of day, until he ceases talking with the creatures and sitting
with them; and I make him hear My talk and the speech of My angels; and I make My secret known to
him - which I have kept hidden from (all) My creation. And I dress him in modesty, until all the
creation is awed of him. And he walks on the earth (and all his sins are) forgiven. And I make his
heart hearing and seeing; and do not hide from him anything of the Garden or the Fire; and I make
known to him what terror and affliction are going to happen to the people on the Day of Resurrection,
and the things I will question the rich and the poor, as well as the learned and the ignorant, about. And
I will make him sleep (in peace) in his grave, and I will send Munkar and Nakir to him for
questioning him; and he will not see the sorrow of death, nor the fright of the prelude (of the next
world). Then I will erect his weighing scale for him, and will unroll his book (of deeds), then I will
put his books in his right hand, and he shall read it unfolded; then I will not keep any interpreter
between Me and him. So these are the attributes of the lovers. 0 Ahmad! make your concern one
concern, and make your tongue one tongue, and make your body (i.e., your person) alive that is never
oblivious (of Me). Whoever is oblivious of Me, I do not care in which valley he perishes." (Biharu'lanwar)
al-Majlisi quotes the following tradition from al-Kafi, Ma'ani 'l-akhbar and an​Nawadir of arRawandi, with various chains of narrators, from as-Sadiq and al​Kazim (a.s.) - and the text given here
is from al-Kafi - that the Imam said: "The Messenger of Allah met Harithah ibn Malik ibn an-Nu'man
al-Ansari, and said to him: 'How are you? O Harithah ibn Malik an-Nu'mani! He said: 'A believer in
reality, 0 Messenger of Allah The Messenger of Allah then said to him: 'There is a reality for
everything; so what is the reality of your word?' He said: '0 Messenger of Allah I turned myself away
from the world, so I kept my night awake (in worship) and my days thirsty (in fast); and (it is) as
though I am looking at the throne of my Lord which has been set up for (taking) the (people's) account;
and as though I see the people of the Garden visiting one another in the Garden, and as if I hear the
howling of the people of the Fire in the Fire.' Thereupon, the Messenger of Allah (s. a. w. a.) said: 'A
servant that Allah has enlightened his heart. You have seen, so be firm.'" (ibid.)
The author says: The two traditions describe the fourth stage of the Islam and iman mentioned
above. There are many
traditions explaining particulars of these two; and, Allah willing, we shall quote some of them in
various places of this book; and they are supported by the Qur'anic verses.
Also it should be kept in mind that for each stage of the Islam and iman, there is an opposite stage
of al-kufr (disbelief) and ash-shirk (polytheism). And it is known that the higher and subtler the
meaning of the Islam and iman, the more difficult it is to protect oneself from its
opposite kufr or shirk.
Obviously, a lower stage of the Islam or iman does not exclude the possibility of a
subtler kufr or shirk.
These two principles should be kept in mind. It follows that the verses of the Qur'an have some
esoteric meanings, which are applied to the situations, which its exoteric meanings cannot be applied
to. Please keep this hint in mind until we explain to you its details.
al-Qummi writes about the words of Allah, and with Us is more, that the Imam said: "Looking
towards the mercy of Allah." (at-Tafsir)
The Prophet said: "Allah says: 'I have prepared for My good servants that which no eye has ever
seen, nor any ear ever heard, nor has it ever passed from the heart of any man.'" (Majma'ul-bayan)
The author says: The meaning of the two traditions may easily be understood from what we have
written about the meaning of "good ones"; and Allah is the Guide.
al-Baqir (a.s.) said about the words of Allah, Or, were you witnesses when death approached
Ya'qub… :" It is applied to al-Qa'im (the one who stands - i.e., with sword to establish the way of
Allah). (al-Ayyashi)
The author says: The author of as-Safi writes: "Perhaps the Imam meant that it was about the Qa'im
from the progeny of Muhammad, because every Qa'im of them asks his children the same question at
the time of his death, and they reply him as the children of Ya'qub had replied."
34
Chapter
SURAH AL-BAQARAH, VERSES 135-141
2:135‫ﺼﺎَرى ﺗ َْﮭﺘ َﺪُواْ ﻗُْﻞ ﺑَْﻞ ِﻣﻠﱠﺔَ ِإْﺑَﺮاِھﯿَﻢ َﺣِﻨﯿﻔًﺎ َوَﻣﺎ َﻛﺎَن ِﻣَﻦ اْﻟُﻤْﺸِﺮِﻛﯿَﻦ‬
َ َ‫َوﻗَﺎﻟُﻮاْ ُﻛﻮﻧُﻮاْ ُھﻮدًا أ َْو ﻧ‬
ُ
ُ
‫ﻲ‬
َ ‫ﻗُﻮﻟُﻮاْ آَﻣﻨﱠﺎ ِﺑﺎ ﱠ ِ َوَﻣﺎ أ ُﻧِﺰَل ِإﻟَْﯿﻨَﺎ َوَﻣﺎ أ ُﻧِﺰَل ِإﻟَﻰ ِإْﺑَﺮاِھﯿَﻢ َوِإْﺳَﻤﺎِﻋﯿَﻞ َوِإْﺳَﺤﺎَق َوﯾَْﻌﻘُﻮ‬
َ ‫ﺳﻰ َوِﻋﯿ‬
َ ‫ﻲ ُﻣﻮ‬
َ ‫ﺴﻰ َوَﻣﺎ أوِﺗ‬
َ ‫ب َواﻷ َْﺳﺒَﺎِط َوَﻣﺎ أوِﺗ‬
2:136‫اﻟﻨﱠِﺒﯿﱡﻮَن ِﻣﻦ ﱠر ِﺑِّﮭْﻢ ﻻَ ﻧُﻔَِّﺮُق ﺑَْﯿَﻦ أ ََﺣٍﺪ ِّﻣْﻨُﮭْﻢ َوﻧَْﺤُﻦ ﻟَﮫُ ُﻣْﺴِﻠُﻤﻮَن‬
2:137‫ﺴِﻤﯿُﻊ اْﻟﻌَِﻠﯿُﻢ‬
‫ﺴﯿَْﻜِﻔﯿَﻜُﮭُﻢ ا ﱠ ُ َوُھَﻮ اﻟ ﱠ‬
َ َ‫ق ﻓ‬
ٍ ‫ﻓَﺈِْن آَﻣﻨُﻮاْ ِﺑِﻤﺜِْﻞ َﻣﺎ آَﻣﻨﺘ ُﻢ ِﺑِﮫ ﻓَﻘَِﺪ اْھﺘ َﺪَْوا ﱠوِإن ﺗ ََﻮﻟﱠْﻮا ﻓَﺈِﻧﱠَﻤﺎ ُھْﻢ ِﻓﻲ ِﺷﻘَﺎ‬
2:138‫ﻋﺎِﺑﺪُوَن‬
َ ُ‫ﺻْﺒﻐَﺔً َوﻧَْﺤُﻦ ﻟَﮫ‬
ِ ِ ‫ﺴُﻦ ِﻣَﻦ ا ﱠ‬
ِ
َ ‫ﺻْﺒﻐَﺔَ ا ﱠ ِ َوَﻣْﻦ أ َْﺣ‬
َ
َ
2:139‫ﺼﻮَن‬
ُ ‫ﻗُْﻞ أ َﺗ َُﺤﺎﱡﺟﻮﻧَﻨَﺎ ِﻓﻲ ا ﱠ ِ َوُھَﻮ َرﺑﱡﻨَﺎ َوَرﺑﱡُﻜْﻢ َوﻟَﻨَﺎ أْﻋَﻤﺎﻟُﻨَﺎ َوﻟَُﻜْﻢ أْﻋَﻤﺎﻟُُﻜْﻢ َوﻧَْﺤُﻦ ﻟَﮫُ ُﻣْﺨِﻠ‬
ْ َ ‫ﺼﺎَرى ﻗُْﻞ أ َأ َﻧﺘ ُْﻢ أ َْﻋﻠَُﻢ أ َِم ا ﱠ ُ َوَﻣْﻦ أ‬
َ ‫ب َواﻷ َْﺳﺒَﺎ‬
ً ‫ﺷَﮭﺎدَة‬
َ ‫ظﻠَُﻢ ِﻣﱠﻤﻦ َﻛﺘ ََﻢ‬
َ ‫أ َْم ﺗ َﻘُﻮﻟُﻮَن ِإﱠن ِإْﺑَﺮاِھﯿَﻢ َوِإْﺳَﻤﺎِﻋﯿَﻞ َوِإْﺳَﺤﺎَق َوﯾَْﻌﻘُﻮ‬
َ َ‫ط َﻛﺎﻧُﻮاْ ُھﻮدًا أ َْو ﻧ‬
2:140‫ﻋﱠﻤﺎ ﺗ َْﻌَﻤﻠُﻮَن‬
َ ‫ِﻋﻨﺪَهُ ِﻣَﻦ ا ﱠ ِ َوَﻣﺎ ا ﱠ ُ ِﺑﻐَﺎِﻓٍﻞ‬
ُ
ْ َ‫ﺴﺒ‬
ْ َ‫ِﺗْﻠَﻚ أ ُﱠﻣﺔٌ ﻗَْﺪ َﺧﻠ‬
2:141‫ﻋﱠﻤﺎ َﻛﺎﻧُﻮاْ ﯾَْﻌَﻤﻠﻮَن‬
َ ‫ﺴْﺒﺘ ُْﻢ َوﻻَ ﺗ ُْﺴﺄ َﻟُﻮَن‬
َ ‫ﺖ َوﻟَُﻜﻢ ﱠﻣﺎ َﻛ‬
َ ‫ﺖ ﻟََﮭﺎ َﻣﺎ َﻛ‬
2:135And they say: "Be Jews or Christians, you will be rightly guided" Say: "Nay! (we follow) the
religion of Ibrahim, the upright one, and he was not of the polytheist."
2:136Say: "We believe in Allah and (in) that which has been revealed to us, and (in) that which
was revealed to Ibrahim and Isma'il and Ishaq and Ya'qub and the tribes, and (in) that which was
given to Musa and 'Isa, and (in) that which was given to the prophets from their Lord, we do not
make any distinction between any of them, and to Him do we submit."
2:137If then they believe in like of what you believe in, they are indeed on the right course, and if
they turn back, then they are only in great dissension; so Allah will suffice you against them, and
He is the Hearing, the Knowing.
2:138(We have received) the dyeing of Allah, and who is better than Allah in dyeing? and Him do
we worship.
2:139Say: "Do you dispute with us about Allah? and He is our Lord and your Lord; and for us our
deeds and for you are your deeds; and we are sincere to Him.
2:140Or, do you say that Ibrahim and Isma'il and Ya'qub and the tribes were Jews or Christians?"
Say: "Are you better knowing or Allah? And who is more unjust than he who conceals a testimony
that he has from Allah? And Allah is not at all heedless of what you do."
2:141This is a people that have passed away; they shall have what they earned and you shall have
what you earn, and you shall not be called upon to answer for what they did.
Commentary
QUR'AN: And they say: "Be Jews and Christians, you will be rightly guided": The preceding
verses made it clear that the true religion followed by the children of Ibrahim - Isma'il and Ishaq as
well as Ya'qub and his descendants - was the same Islam which was -the religion of Ibrahim, the
upright one. It means that the differences and divisions, the schisms and sects, which the proponents
of Judaism and Christianity call to, have actually originated from their own desires; they are just a
few toys manufactured by them. They are in great disputations, schisms and disagreements, they are
divided into numerous sects and religious groups, they have dyed the religion of Allah - the religion
of Unity, the religion of Oneness - with colors of their bias and prejudice, their desires and ambitions.
But the religion is not divided; it is one, in the same way as God, Who is to be worshipped, is One; it
is the religion of Ibrahim; the Muslims should firmly keep hold of this original religion, discarding the
differences and dissensions of the People of the Book aside.
Although the life in this world looks like a constant phenomenon, in reality it is continuously
changing. The same applies to the entire natural world. Even the rites, customs and manners of
various nations and groups are not immune from this propensity to change. More often than not, it
causes changes and deviations even in religious matters. Sometimes extraneous things are inserted in
religion; at other times, an essential part is declared anathema; worldly goals and ideals replace the
Divine and religious goals and aims. What a tragedy is it for religion! When it happens, the religion is
dyed in national or tribal color, and starts calling to a goal other than the original one; it focuses its
sight on innovations, forgetting its original purpose. In a short while, the evil (i.e., the innovation)
becomes virtue. People support and defend it, because it agrees with their desires and cravings. And
the virtue is treated as evil; it has no protector or defender to stand for it. Ultimately, the things
deteriorate to unbelievable extent, as we are seeing with our own eyes today.
However, the sentence: "And they say: 'Be Jews or Christians'", stands for the sentences, "The
Jews say: 'Be Jews, you will be guided aright'; and the Christians say: 'Be Christians, you will be
rightly guided.'" They make such divergent claims because of their divergences and differences.
QUR'AN: Say: "Nay! (we follow) the religion of Ibrahim, the uptight one, and he was not of the
polytheists": It is the reply of their claims. The Prophet should tell them: Nay! we follow the religion
of Ibrahim, the upright one; because it is the one religion which was followed by all your prophets Ibrahim and all those who came after him. Ibrahim, who brought this religion, was not a polytheist.
Had there been so many divisions in his religion - the divisions which were attached to it by the
innovators - he would have become a polytheist: That which is not a part of Allah's religion cannot
invite towards Allah, it will surely call to something other than Allah - and this is what polytheism
means. The religion of Ibrahim is the religion of unity; it does not contain anything that is not from
Allah.
QUR'AN: Say: "We believe in Allah and (in) that which has been revealed to us, and (in) that
which was revealed to Ibrahim… ": After mentioning the claim of the Jews and the Christians, Allah
describes the truth - and He always tells the truth. The truth consists of the testimony of belief in One
God and belief in all that was brought by the prophets - without making any distinction between them.
This is what is called the Islam. Belief in Allah was the fundamental part of that which was revealed
to the prophets; yet it has been mentioned here separately. The reason is that the belief in the Creator
is a natural instinct; it does not depend on prophetic proofs and arguments.
After that fundamental belief, Allah mentions "that which has been revealed to us", that is, the
Qur'an or the knowledge contained in it. Then He mentions "that which was revealed to Ibrahim and
Isma'il and Ishaq and Ya'qub." Thereafter is described "that which was given to Musa and 'Isa'; these
two have been especially mentioned because the speech is addressed to the Jews and the Christians
who call only to these two prophets, respectively. Finally the testimony includes "that which was
given to the prophets." This sentence covers all the prophets and thus paves the way for the next
declaration: "we do not make any distinction between any of them."
Note the variation in style: That which is with us and that which was with Ibrahim, Isma'il, Ishaq
and Ya'qub, is listed as "revealed" to us and them, respectively; while that which was with Musa, 'Isa
and other prophets is referred to as "given" to them.
Probably the reason is this: The basic idea may be conveyed by the word, "giving", as Allah says
after mentioning Ibrahim and other prophets who came before or after him: These are they to whom
We gave the book and the wisdom and the prophethood(6:89). But this word does not clearly and
necessarily mean "revelation"; for example, Allah says: And certainly We gave wisdom to
Luqman (31:12); And certainly We gave the book and the wisdom and the prophecy to the Children
of Israel… (45:16). Now both the Jews and the Christians counted Ibrahim, Isma'il, Ishaq, Ya'qub
and the tribes as following their religions respectively - the Jews claimed that those prophets were
Jews; the Christians claimed that they were Christians. They believed that the true religion was the
Judaism or the Christianity that was given to Musa or 'Isa respectively. In this background, if Allah
had said, 'that which was given to Ibrahim… ', it would not have clearly shown that those prophets
themselves had brought a religion, which was revealed to them by Allah; the Jews or the Christians
could have claimed that what was given to them was the same thing which was given to Musa or 'Isa peace be on them all - and that their names have been mentioned, like that of the Children of Israel,
just because they followed the selfsame religion! It was to remove this possible misunderstanding that
Ibrahim and those named prophets (peace be on them all) were separately mentioned and it was
clearly said that they had got that religion by Divine revelation. As for the prophets who came before
Ibrahim (a.s.), the Jews and the Christians did not lay claim on their religion, and there was no chance
of any misunderstanding; therefore, their religion was referred to as "given" to them.
QUR'AN: and the tribes: "al-Asbat" of the Israelites has the same meaning as "al-qaba'il" of the
Isma'ilites, and that is, the tribes. Sibt, like qabilah, refers to the descend​ants of one forefather. There
were twelve tribes in the Israelites, each one descended from one of the twelve children of
Ya'qub;thus each became a distinct group in itself.
If the word "tribes" refers to the whole groups, then it is used metaphorically, because the prophets
who received the revelation were from those tribes. On the other hand, it may refer to the individuals,
that is, the prophets themselves. In any case, it does not include the brothers of Yusuf (a.s.) because
they were not prophets.
A similar verse is found in the Chapter of 'The Women': and We revealed to Ibrahim and Isma'il
and Ishaq and Ya'qub and the tribes, and 'Isa and Ayyub and Yunus and Harun and Sulayman…
(4:163).
QUR'AN: If then they believe in like of what you believe in, they are indeed on the right
course: What Allah actually means is this: If they believe in what you believe in, then they are on the
right course. But He has added here the word "like" (If then they believe in like of what you believe
in… ), to cut the root of disputation and argumentation. Had they been invited to believe in what the
Muslims believed in, they could have replied - as they used to say - No, we believe in that which has
been revealed to us and we reject what is besides that. Therefore, this verse teaches the Muslims a
different way of expressions: We believe in that which contains nothing but pristine truth; therefore,
you too should believe in that which contains only pristine truth like it. Addressed in this way, they
will not find any loophole, nor will they be able to resort to their obstinate wrangles. And then they
will realize that what they have had is not the unadulterated truth.
QUR'AN: in great dissension: "ash-Shiqaq" means hypocricy, disputation, dissension.
QUR'AN: so Allah will suffice you against them: It was a promise to the Messenger of Allah to
help him against them; and Allah fulfilled this promise. And the same favor shall be completed for the
Muslim nation when Allah wills.
This verse is a parenthetic statement between the preceding and the following verses.
QUR'AN: the dyeing of Allah, and who is better than Allah in dyeing? "as-Sibghah" means a
kind of dyeing. The verse means: The above-mentioned belief is a Divine color in which Allah has
dyed us; and it is the best of the colors - it is not a dye of the Judaism nor of the Christianity, which
emanate from dissensions in religion, when people fail to keep on the right track.
QUR'AN: and Him do we worship: Grammatically the sentence describes the condition; it gives
the reason of the preceding phrase: "the dyeing of Allah… "
QUR'AN: Say: "Do you dispute with us about Allah?":It is a rebuke to the People of the Book
regarding their disputation with the Muslims. The next sentences show how and why their
argumentations were wrong and in vain: "and He is our Lord and your Lord; and for us are our deeds
and for you are your deeds; and we are sincere to Him." When the followers dispute with each other
concerning their leader, the dispute may emanate from one or more of the three causes:
First: They follow different leaders; and each wants to show the superiority of his leader over the
other's, for example, a dispute between an idol - worshipper and a Muslim.
Second: They follow the same leader, but each claims a close relationship with the leader, denying
a like privilege to the other.
Third: One party wants to show that the other party, because of his unbecoming behavior and
immoral character, has lost the right to be counted among the followers of the leader; his claim of
being a follower of the leader is an insult to the latter.
Now, why should the Muslims and the People of the Book dispute with each other? The first reason
does not apply, because both worship the same God. The same goes for the second reason, because
one group's deeds do not clash with those of the other "for us are our deeds and for you are your
deeds." Coming to the third cause, the Muslims are sincere in their devotion to Allah. So why should
the People of the Book dispute with them, when they have got no reason at all.
In this way, Allah first rebuked them for their disputation with the Muslims, and then dismisses all
three causes of disputation one by one.
QUR'AN: "Or, do you say that Ibrahim were Jews or Christians?": Both groups say that Ibrahim
and the other prophets named in the verse were from them; implying that they were Jews or
Christians. Or, they clearly claimed that they were Jews or Christians, as may be understood from the
words of Allah: O People of the Book! why do you dispute about Ibrahim, when the Torah and the
Injil were not revealed till after him? Do you not then understand?(3:65)
QUR'AN: Say: "Are you better knowing or Allah?":Because Allah has informed us and you in the
Book that Musa and 'Isa and their books came after Ibrahim and the prophets mentioned in this verse.
QUR'AN: "And who is more unjust than he who conceals a testimony that he has from
Allah?": That is, he who conceals a testimony, a fact known to him, that Allah has informed in His
Books that the shari'ahof Judaism and Christianity were sent after Ibrahim and the other named
prophets. The "testimony", thus, refers to a fact known to one.
The verse may alternatively refer to him who conceals the testimony of Allah that Ibrahim and
those prophets had passed away long before the Torah and the Injil were revealed. In this case, the
"testimony" would refer to giving evidence, to bearing witness.
But the first meaning is more appropriate in the context of this verse.
QUR'AN: This is a people that have passed away. It will do you no good to dispute about other
people as to which group they belonged to; nor will silence on this matter do you any harm. You must
spend your time in those things, which you will be asked about tomorrow.
This verse has been repeated here because the Jews and the Christians talked (and they still do) too
much on this subject which would be of no avail to them on the Day of Judgment; especially when
they knew very well that Ibrahim had passed away long before Judaism and Christianity came into
being.
In other contexts, discussion about the prophets and messengers is a very beneficial thing; the
Qur'an exhorts us to look into, and learn about, their teachings and their spiritual virtues; and it is with
this aim that it repeatedly narrates their stories and orders us to meditate on them.
Traditions
As-Sadiq (a.s.) said about the verse: Say: Nay! (we follow) the religion of Ibrahim. "Verily, the
upright religion is the Islam." (al-Ayyashi)
al-Baqir (a.s.) said: "The upright religion (of lbrahim, a.s.) did not leave anything (unguided), so
much so that it includes the trimming of the moustache, and cutting of nails, and circumcision." (ibid.)
"Allah revealed the upright (religion) to Ibrahim, and it is cleanliness; and it is (made up of) ten
(things), five (of them) in the head and (the other) five in the (rest of the) body. As for those, which
are in the head, they are: Trimming of the moustache, and letting the beard grow, and dressing the hair,
and brushing the teeth, and (using) the tooth-pick; and as for those which are in the (rest of the) body,
they are: removing the hair from the body, and circumcision, and cutting the nails, and the bath of aljanabah (the ritual uncleanliness resulting from sexual intercourse or ejaculation), and cleansing (the
body) with water. And this is the pure upright (religion) which Ibrahim (a.s.) brought; it was never
abrogated, nor will it ever be abrogated until the Day of Resurrection." (at-Tafsir, al​Qummi)
The author says: Dressing the hair means to trim it and grow it. There are a lot of traditions of the
same or similar meaning, narrated by both sects in their books.
al-Baqir (a.s.) said about the words of Allah: Say: We believe in Allah… : "Allah has meant 'Ali,
and Fatimah and al-Hasan, and al-Husayn, in this verse; and after them it has continued in the
Imams… " (al-Kafi; al​'Ayyashi)
The author says: This theme may be inferred from the words, and (raise) from our offspring a
group submitting to Thee (2:128), which were used in the invocation of Ibrahim (a.s.). There is no
contradiction between this tradition and the fact that the verse is addressed to all the Muslims and
obliges all of them to believe in the things mentioned therein; because the circle of such verses may
be widened or shortened in different contexts, according to various stages of application - as we have
explained with reference to various stages of the Islam and iman.
al-Qummi narrates in his at-Tafsir from al-Baqir or as-Sadiq (a.s.), and as-Saduq narrates
in Ma'ani 'I-akhbar from as-Sadiq (a.s.) that he said explaining the words of Allah, the dyeing of
Allah… : "The dyeing is the Islam."
The author says: It is clear from the context of the verses.
as-Sadiq (a.s.) said: "(Allah) dyed the believers withal-Wilayah (love and obedience of the
Prophet and his Ahlul-bayt) in (i.e., at the time of) al-mithaq (the covenant taken from the
souls)." (al-Kafi; Ma'ani 'I-akhbar)
The author says: It refers to the esoteric meaning of this verse, as we shall explain later on; we
shall then also explain the meaning of al​-wilayah and al-mithaq, Allah willing.
35
Chapter
SURAH AL-BAQARAH, VERSES 142-151
2:142‫ﺻَﺮاٍط ﱡﻣْﺴﺘ َِﻘﯿٍﻢ‬
َ َ‫ب ﯾَْﮭِﺪي َﻣﻦ ﯾ‬
‫ﺳﯿَﻘُﻮُل اﻟ ﱡ‬
ُ ‫ﻋﻠَْﯿَﮭﺎ ﻗُﻞ ِ ّ ﱠ ِ اْﻟَﻤْﺸِﺮُق َواْﻟَﻤْﻐِﺮ‬
َ ْ‫ﻋﻦ ِﻗْﺒﻠَِﺘِﮭُﻢ اﻟﱠِﺘﻲ َﻛﺎﻧُﻮا‬
َ ‫ﺴﻔََﮭﺎء ِﻣَﻦ اﻟﻨﱠﺎِس َﻣﺎ َوﻻﱠُھْﻢ‬
ِ ‫ﺸﺎء ِإﻟَﻰ‬
َ
ُ
ْ
ْ
ْ
‫ﱠ‬
ّ
ً
ً
ْ
‫ﱠ‬
َ
ُ ‫ﺳﻄﺎ ِﻟﺘ َُﻜﻮﻧُﻮا‬
‫ﻋﻠَْﯿَﮭﺎ ِإﻻ ِﻟﻨَْﻌﻠََﻢ َﻣﻦ‬
َ ‫ﻋﻠَْﯿُﻜْﻢ‬
َ ‫ﺷِﮭﯿﺪًا َوَﻣﺎ َﺟﻌَﻠﻨَﺎ اﻟِﻘْﺒﻠَﺔ اﻟِﺘﻲ ُﻛﻨ‬
ُ ‫ﻋﻠَﻰ اﻟﻨﱠﺎِس َوﯾَُﻜﻮَن اﻟﱠﺮ‬
َ ‫ﺖ‬
َ ‫ﺳﻮُل‬
َ ‫ﺷَﮭﺪَاء‬
َ ‫َوَﻛﺬَِﻟَﻚ َﺟﻌَﻠﻨَﺎُﻛْﻢ أﱠﻣﺔ َو‬
ْ َ‫ﻋِﻘﺒَْﯿِﮫ َوِإن َﻛﺎﻧ‬
‫ف‬
ُ ‫ﺳﻮَل ِﻣﱠﻤﻦ ﯾَﻨﻘَِﻠ‬
ُ ‫ﯾَﺘ ﱠِﺒُﻊ اﻟﱠﺮ‬
ٌ ‫ﻀﯿَﻊ ِإﯾَﻤﺎﻧَُﻜْﻢ ِإﱠن ا ﱠ َ ِﺑﺎﻟﻨﱠﺎِس ﻟََﺮُؤو‬
َ ‫ﺖ ﻟََﻜِﺒﯿَﺮة ً ِإﻻﱠ‬
َ ‫ﻋﻠَﻰ‬
َ ‫ﺐ‬
ِ ُ‫ﻋﻠَﻰ اﻟﱠِﺬﯾَﻦ َھﺪَى ا ﱠ ُ َوَﻣﺎ َﻛﺎَن ا ﱠ ُ ِﻟﯿ‬
2:143‫ﱠرِﺣﯿٌﻢ‬
ْ ‫ﺷ‬
ْ ‫ﺷ‬
ُ ‫ﻄَﺮ اْﻟَﻤْﺴِﺠِﺪ اْﻟَﺤَﺮاِم َوَﺣْﯿ‬
‫ﻄَﺮهُ َوِإﱠن‬
َ ‫ﺚ َﻣﺎ ُﻛﻨﺘ ُْﻢ ﻓََﻮﻟﱡﻮاْ ُوُﺟﻮَھُﻜْﻢ‬
َ ‫ﺿﺎَھﺎ ﻓََﻮِّل َوْﺟَﮭَﻚ‬
‫ﺐ َوْﺟِﮭَﻚ ِﻓﻲ اﻟ ﱠ‬
َ ‫ﺴَﻤﺎء ﻓَﻠَﻨَُﻮ ِﻟّﯿَﻨﱠَﻚ ِﻗْﺒﻠَﺔً ﺗ َْﺮ‬
َ ‫ﻗَْﺪ ﻧََﺮى ﺗ َﻘَﻠﱡ‬
2:144‫ﻋﱠﻤﺎ ﯾَْﻌَﻤﻠُﻮَن‬
َ ‫ب ﻟَﯿَْﻌﻠَُﻤﻮَن أ َﻧﱠﮫُ اْﻟَﺤﱡﻖ ِﻣﻦ ﱠر ِﺑِّﮭْﻢ َوَﻣﺎ ا ﱠ ُ ِﺑﻐَﺎِﻓٍﻞ‬
َ ‫اﻟﱠِﺬﯾَﻦ أ ُوﺗ ُﻮاْ اْﻟِﻜﺘ َﺎ‬
‫ﺖ أ َْھَﻮاءُھﻢ ِّﻣﻦ‬
َ ‫ﺾ َوﻟَِﺌِﻦ اﺗ ﱠﺒَْﻌ‬
َ ‫ب ِﺑُﻜِّﻞ آﯾٍَﺔ ﱠﻣﺎ ﺗ َِﺒﻌُﻮاْ ِﻗْﺒﻠَﺘ ََﻚ َوَﻣﺎ أ َﻧ‬
َ ‫َوﻟَِﺌْﻦ أ َﺗ َْﯿ‬
ُ ‫ﺖ ِﺑﺘ َﺎِﺑﻊٍ ِﻗْﺒﻠَﺘ َُﮭْﻢ َوَﻣﺎ ﺑَْﻌ‬
ٍ ‫ﻀُﮭﻢ ِﺑﺘ َﺎِﺑﻊٍ ِﻗْﺒﻠَﺔَ ﺑَْﻌ‬
َ ‫ﺖ اﻟﱠِﺬﯾَﻦ أ ُوﺗ ُﻮاْ اْﻟِﻜﺘ َﺎ‬
‫ﺑَْﻌِﺪ َﻣﺎ َﺟﺎَءَك ِﻣَﻦ اْﻟِﻌْﻠِﻢ ِإﻧﱠَﻚ ِإذَا ً ﻟﱠِﻤَﻦ اﻟ ﱠ‬
2:145‫ﻈﺎِﻟِﻤﯿَﻦ‬
2:146‫ب ﯾَْﻌِﺮﻓُﻮﻧَﮫُ َﻛَﻤﺎ ﯾَْﻌِﺮﻓُﻮَن أ َْﺑﻨَﺎَءُھْﻢ َوِإﱠن ﻓَِﺮﯾﻘًﺎ ِّﻣْﻨُﮭْﻢ ﻟَﯿَْﻜﺘ ُُﻤﻮَن اْﻟَﺤﱠﻖ َوُھْﻢ ﯾَْﻌﻠَُﻤﻮَن‬
َ ‫اﻟﱠِﺬﯾَﻦ آﺗ َْﯿﻨَﺎُھُﻢ اْﻟِﻜﺘ َﺎ‬
2:147‫اْﻟَﺤﱡﻖ ِﻣﻦ ﱠرﺑَِّﻚ ﻓَﻼَ ﺗ َُﻜﻮﻧَﱠﻦ ِﻣَﻦ اْﻟُﻤْﻤﺘ َِﺮﯾَﻦ‬
2:148‫ﺷْﻲٍء ﻗَِﺪﯾٌﺮ‬
َ ‫ﻋﻠَﻰ ُﻛِّﻞ‬
ِ ْ ‫ت أ َْﯾَﻦ َﻣﺎ ﺗ َُﻜﻮﻧُﻮاْ ﯾَﺄ‬
ِ ‫َوِﻟُﻜٍّﻞ ِوْﺟَﮭﺔٌ ُھَﻮ ُﻣَﻮ ِﻟّﯿَﮭﺎ ﻓَﺎْﺳﺘ َِﺒﻘُﻮاْ اْﻟَﺨْﯿَﺮا‬
َ َ ‫ت ِﺑُﻜُﻢ ا ﱠ ُ َﺟِﻤﯿﻌًﺎ ِإﱠن ا ﱠ‬
ْ ‫ﺷ‬
ُ ‫َوِﻣْﻦ َﺣْﯿ‬
2:149‫ﻋﱠﻤﺎ ﺗ َْﻌَﻤﻠُﻮَن‬
َ ‫ﺖ ﻓََﻮِّل َوْﺟَﮭَﻚ‬
َ ‫ﺚ َﺧَﺮْﺟ‬
َ ‫ﻄَﺮ اْﻟَﻤْﺴِﺠِﺪ اْﻟَﺤَﺮاِم َوِإﻧﱠﮫُ ﻟَْﻠَﺤﱡﻖ ِﻣﻦ ﱠر ِﺑَّﻚ َوَﻣﺎ ا ﱠ ُ ِﺑﻐَﺎِﻓٍﻞ‬
ْ ‫ﺷ‬
ْ ‫ﺷ‬
ُ ‫ﻄَﺮ اْﻟَﻤْﺴِﺠِﺪ اْﻟَﺤَﺮاِم َوَﺣْﯿ‬
ُ ‫َوِﻣْﻦ َﺣْﯿ‬
‫ﻋﻠَْﯿُﻜْﻢ ُﺣﱠﺠﺔٌ ِإﻻﱠ اﻟﱠِﺬﯾَﻦ‬
َ ‫ﺚ َﻣﺎ ُﻛﻨﺘ ُْﻢ ﻓََﻮﻟﱡﻮاْ ُوُﺟﻮَھُﻜْﻢ‬
َ ‫ﺖ ﻓََﻮِّل َوْﺟَﮭَﻚ‬
َ ‫ﺚ َﺧَﺮْﺟ‬
َ ‫ﻄَﺮهُ ِﻟﺌ َﻼﱠ ﯾَُﻜﻮَن ِﻟﻠﻨﱠﺎِس‬
َ
2:150‫ﻋﻠَْﯿُﻜْﻢ َوﻟَﻌَﻠﱠُﻜْﻢ ﺗ َْﮭﺘ َﺪُوَن‬
َ ‫ﺸْﻮُھْﻢ َواْﺧ‬
َ ‫ظﻠَُﻤﻮاْ ِﻣْﻨُﮭْﻢ ﻓَﻼَ ﺗ َْﺨ‬
َ ‫ﺸْﻮِﻧﻲ َوﻷ ُِﺗﱠﻢ ِﻧْﻌَﻤِﺘﻲ‬
2:151‫ب َواْﻟِﺤْﻜَﻤﺔَ َوﯾُﻌَ ِﻠُّﻤُﻜﻢ ﱠﻣﺎ ﻟَْﻢ ﺗ َُﻜﻮﻧُﻮاْ ﺗ َْﻌﻠَُﻤﻮَن‬
ُ ‫ﺳْﻠﻨَﺎ ِﻓﯿُﻜْﻢ َر‬
َ ‫ﺳﻮﻻً ِّﻣﻨُﻜْﻢ ﯾَﺘْﻠُﻮ‬
َ ‫ﻋﻠَْﯿُﻜْﻢ آﯾَﺎِﺗﻨَﺎ َوﯾَُﺰِّﻛﯿُﻜْﻢ َوﯾُﻌَ ِﻠُّﻤُﻜُﻢ اْﻟِﻜﺘ َﺎ‬
َ ‫َﻛَﻤﺎ أ َْر‬
2:142The fools among the people will say: "What has turned them from their qiblah which they
had?" Say: "The East and the West belong only to Allah; He guides him whom He likes to a
straight path."
2:143And thus We have made you a medium nation so that you may be witnesses for the people and
the Messenger may be a witness for you. And We had not made the qiblah which you had but that
We might know him who follows the Messenger from him who turns back upon his heels; and
though this was surely hard except for those whom Allah has guided aright; and Allah was not
going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.
2:144Indeed We see the turning of thy face to heaven, so We shall surely turn thee to a qiblah
which thou shalt be pleased with; turn then thy face towards the Sacred Mosque; and wherever you
are, turn your faces towards it; and those who have been given the Book most surely know that it is
the truth from their Lord; and Allah is not at all heedless of what they do.
2:145And even if you bring to those who have been given the Book every sign they would not
follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each
other's qiblah; and if you follow their desires after the knowledge that has come to you, then you
shall most surely be among the unjust.
2:146Those whom We have given the Book recognize him as they recognize their sons; and a party
of them most surely conceal the truth while they know (it).
2:147The truth is from your Lord, therefore you should not be of the doubters.
2:148And every one has a direction to which he would turn; therefore, hasten to (do) good works;
wherever you are, Allah will bring you all together; surely Allah has power over all things.
2:149And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and
surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.
2:150And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and
wherever you are turn your faces towards it, so that people shall have no argument against you,
except such of them as are unjust; so do not fear them, and fear Me; and so that I may complete
My favor on you and that you may walk on the right course.
2:151Even as We have sent among you a Messenger from among you who recites to you Our
communications and purifies you and teaches you the Book and the wisdom and teaches you that
which you did not know.
Commentary
Ponder on these verses and you will find them well-connected with each other, a common context
joining them together like a strand running through the beads. These verses together talk about the
appointment of the Ka'bah as the qiblah (the direction of prayer etc.) for the Muslims. Therefore, no
attention should be paid to those who say that there was a change of sequence in the arrangement of
these verses, or that some of them have abrogated the others. Although then narrate some traditions to
this effect, but then do not deserve any comment because all of them go against the clear meaning of
these verses.
QUR'AN: The fools among the people will say: "What has turned them from their qiblah which
they had?":It is the second introductory sentence for the soon-to-be-promulgated order to make the
Ka'bah as theqiblah of the Muslims. Also, it teaches the reply of the objection which the "fools among
the people", that is, the Jews and the pagans of Mecca, were expected to raise: The Jews because of
their partisanship of their own qiblah, Baytu'l-Maqdis; and the pagan Arabs because then were
always on the look out for any new thing which then could object to.
Allah prepared the minds for change of qiblah, first by revealing the story of Ibrahim (a.s.) and
various honors bestowed on him by Allah, as well as the honor accorded to his son, Isma'il; their
prayers for the Ka'bah and Mecca, as well as for the Prophet and the Muslim group; their construction
of the House and the order then received to cleanse it for the worship of Allah.
It is recognized that the change of qiblah from Baytu'l-Maqdis to the Ka'bah was an event of
greatest religious significance, one of the most important commandments given to the Muslims after
the hijrahof the Prophet to Medina, when the roots of Islam were firmly taking place and its
knowledge and realities were being spread. Understandably, the Jews were not going to remain silent
in face of this legislation: According to their thinking this change negated. one of their greatest
religious prides, that is,qiblah; hitherto the Muslims were following them in their qiblah, and the
Jews could claim a precedence over the Muslims in this religious symbol. Moreover, this new
legislation was a manifest advancement in the Muslims' religion - it made all of them to face a single
point in their worship and other religious rites. It saved them from looking towards divergent
directions - physically; and from difference of opinions - spiritually. Facing towards the Ka'bah had
rather more influence and deeper impression on the souls of the Muslims than the rules of cleanliness
and invocation etc.; and their enemies, and particularly the Jews, understood it, and they resented it.
Their stories, as narrated in the Qur'an, prove that they were a nation which did not give any credence
to anything in this world which was beyond the reach of the five senses. As spiritual things were not
of any importance in their eyes, they used to accept the spiritual rules without any protest - they did
not consider it worth arguing about. But whenever they were given a Divine Commandment which
had any connection with the physical world, which had a material form - like war,
emigration, sajdah, polite speech etc. - they stood up against it, and opposed it very vehemently.
In short, Allah informed His Messenger what the enemies of Islam were going to say against the
change of qiblah, and taught him how they should be replied, how their arguments should be refuted.
Their objection: The first qiblah was prescribed by Allah for the previous prophets. Why was it
changed to another House which had no such distinction? Was this change affected by the order of
Allah? How could Allah contravene His Own previously ordained rule, or abrogate His Own law?
(We have mentioned under the verse of "Abrogation" that the Jews do not believe in abrogation.) Or,
was it done, without any order from Allah? If so, then the Muslims have deviated from the right path
and have left guidance for misguidance. (This objection has not been mentioned in so many words in
the Qur'an, but the suggested reply points to it.)
Reply: When Allah prescribes a house like the Ka'bah as qiblah, it is not based on any specialty of
that house or stone; there is no unalterable and inseparable quality in that building which could
demand that honor as a right. Being chosen as aqiblah is not an inviolable and natural characteristic
of any building. Every article, every building and every direction is equally capable of being selected
for this purpose; and none has any especial claim for it. Everything belongs to Allah, He issues orders
about it, whatever He likes, in any way He likes, and whenever He likes. Whatever He decrees, it is
for the guidance of the people, for their individual and collective good and perfection. He does not
order but for guidance, and He does not guide except to the way which leads directly to their
perfection and well-being.
QUR'AN: The fools among the people will say: It means the Jews and the polytheists of Arabia;
and that is why they have been referred to as "the people." They have been called "fools" because
their mentality was not right, and their ideas about the Divine Law were unsound. And that is what
foolishness is: crookedness of mind and unsoundness of opinion.
QUR'AN: What has turned them… When the verb, "at-tawliyah" is joined to its object (without
preposition), it means, to turn your face towards that thing, to keep it facing you; as Allah says: "so
We shall surely turn thee to a qiblah which thou shalt like." When it is followed by the
preposition 'an, it gives the opposite meaning, that is, to turn away from, to turn one's face from. The
verse means: What has turned them away, or turned their faces, from the qiblah which they were using
hitherto, that is, Baytu'l-Maqdis towards which the Prophet and the Muslims used to pray during his
stay at Mecca and for a few months after his emigration to Medina.
QUR'AN: from their qiblah: The qiblah is attributed to the Muslims, although the Jews were using
it centuries before the Prophet. Obviously, their turning from their own qiblah looks more surprising,
and gives more room for objection. And it was for the same reason that the opening phrase says:
"What has turned them", instead of saying, "What has turned the Prophet and the Muslims." It would
not have looked objectionable in the least if they had said: "What has turned the Prophet and the
Muslims from the qiblah of the Jews?"
QUR'AN: Say: "The East and the West belong only to Allah": Only these two directions were
mentioned, because it is through them that all other cardinal and compound directions are fixed, like
the North, the South and all the intermediate directions between any two cardinal ones. The East and
the West are relative directions which are fixed by the rising and setting of the sun and the stars; they
cover all places of the earth (except two imaginary points of the true North and South Poles).
Perhaps, it was for this reason that only these two were chosen to represent all the directions.
QUR'AN: Heguides him whom He likes to a straight path: The word "sirat"(path) is mentioned
here without a definite article "al" since it is a common noun, and does not specify a definite path,
because nations differ in their paths due to their differences in ability to attain perfection and
happiness.
QUR'AN: And thus We have made you a medium nation that you may be witnesses for the people
and the Messenger may be a witness for you: Apparently it means as follows: As We are going to
change very soon the qiblah for you in order that We may guide you to a right path, in the same way
We have made you an intermediary nation.
Relationship Between Prescription of Qiblah and Ummah Being Wirnesses for the People and
the Messenger Being Witness for the Ummah
Someone has explained it in the following way: And like this wonderful making, We have made
you a medium nation. Such an explanation deserves no comment.
Another explanation given by another exegete is as follows:
They were made a "medium nation" to "be witnesses for the people." What does it mean?
"Medium" is a thing in the centre, neither to this side nor to that. This "ummah" has the same
position vis-a-vis "the people" - that is, the People of the Book and the polytheists. The polytheists
and the dualist emphasize the physical aspects of life. Their whole attention is fixed to this worldly
life; their plans are centered on its trinkets and comforts. They do not believe in the Resurrection or
the hereafter; spiritual perfection and esoteric virtues are not so important to them. On the other
extreme are some groups, like the Christians, who put utmost emphasis on the spiritual aspects to the
detriment of the physical ones. They teach monasticism and rejection of the world. They seem
heedless to the fact that the Creator has made the physical perfection a means by which man may
reach the goal for which he has been created. In short the latter - the "people of spirit " - nullified
their goal by nullifying the means; and the former - the "people of body" - nullified their goal by
focusing their whole attention to the means as though it was the goal in itself. Allah has made
thisummah a "medium", by giving them a religion which leads them to the straight and upright path, in
the middle - inclined neither to this side nor to that. It strengthens both sides - the body as well as the
soul - according to what each of them needs and deserves; it is a religion which encourages and
invites man to combine the virtue of both. Man is, after all, a combination of body and soul; he is
neither body alone nor spirit alone. If his life is to be a happy one, he must unite physical perfection
with the spiritual one.
This ummah then is the medium and well-balanced one; it is a criterion to judge and weigh both
sides of extremes. It is, therefore, the witness for all the people who have deviated from the middle
way going to this side or that. And the Prophet - the most perfect and the ideal example of this ummah
- is the witness for this ummah. The Prophet is the criterion to judge the condition of
this ummah's individuals; and theummah, in its turn, is the criterion to judge the condition of other
people; it is the point to which the two extremes are expected to return.
COMMENT: What this exegete has said is true in itself, but it does not explain the wordings of this
verse. Theummah, by virtue of its position in the middle, may be called a criterion to judge the
extremes, as well as a point to which the people of the two extremes should return. But it does not
make it a "witness" for the two extremes, nor it gives the ummah ability to observe the said extremes.
Apparently, there is no correlation between being a medium (in the above-mentioned sense) and being
a witness. Also, there is no reason why the Messenger of Allah should be made a witness for them;
there is no correlation between the two witnessing. But the verse clearly says that the Messenger of
Allah shall be a witness for the ummah, because the ummah shall be a witness for the people, and it
shall acquire that status because it is a mediumummah.
Moreover, the witnessing, referred to in this verse, is one of the Qur'anic realities, which has been
mentioned repeatedly in the Divine Speech; and looking at various contexts where it has been
referred to, we find that its connotation differs completely from the above-quoted meaning. Allah
says: How will it be, then, when We bring from every people a witness and bring you as a witness
for these? (4:41); And on the day when We will raise up a witness out of every nation, then shall no
permission be given to those who disbelieve, nor shall they be made to solicit favor (16:84);… and
the Book shall be laid down and the prophets and the witnesses shall be brought up… (39:69).
Note that witnessing in these verses is unconditional, and the obvious meaning is that they shall be
witnesses for the deeds of their nations, and will also testify that the messengers of Allah did convey
the Divine Message to those nations, as is made clear in the verse: Most certainly then We will
question those to whom (the messengers) were sent, and most certainly We will question the
messengers (7:6). No doubt they will give the evidence in the hereafter; but they must have seen the
events in this life, as may be inferred by the words of 'Isa (a.s.) quoted in the Qur'an: … and I was a
witness of them so long as I was among them, but when Thou didst take me (away) completely,
Thou were the watcher over them, and Thou art witness of all things (5:117);… and on the Day of
Resurrection he(i.e.,'Isa) shall be a witness against them (4:159).
Obviously, our normal senses, with all their powers, cannot perceive except the exterior forms of
deeds and actions, and that also of a thing which is present, which is within the reach. They cannot
perceive a non-existent or a non-present item. And it is completely beyond their power to know,
comprehend or identify the realities of those actions and deeds; nor can they observe the immaterial
ideas like belief or disbelief, and success or failure. In short, no man can witness a thing which is
hidden from the five senses, nor can he observe the esoteric ideas and characteristics that are locked
into another person's heart. But it is these hidden realities which will be taken account of, and looked
into, on the Day of Resurrection, as Allah says: . . but He will call you to account for what your
hearts have earned (2:225). Obviously, these things cannot be seen even by those who are present,
let alone those who are absent. It can be done only by a man whose affairs are managed directly by
Allah, and whom Allah makes to "see" the hidden realities. This fact may be inferred from the words
of Allah: And those whom they call upon besides Him have no authority for intercession, but he
who bears witness of the truth (i.e., of the reality) and they know (43:86). Surely, 'Isa (a.s.) is
included in this exception, because, Allah has testified that he is one of those who shall bear witness
(as is seen from the above-mentioned two verses). Thus, he is one of those who had "seen" the
realities and known the hidden factors of the deeds of their ummah.
In short, the witnessing mentioned in the verse under discussion does not mean that this ummah
follows a religion which combines physical perfection with spiritual sublimity. Certainly, this
explanation has nothing to do with the meaning of "witness" nor does it fit the apparent meaning of the
above-quoted verses.
Actually, they have been called "witnesses" of the people, because they see and observe in this
world the realities of the people's actions - felicity and infelicity, rejection and acceptance,
submission and arrogance. And they shall give evidence for or against those people on the Day of
Judgment, the day when Allah will make every thing to testify for or against a man, not excepting
his own limbs and organs; the day when the Messenger will say: "O my Lord! surely my people
treated this Qur'an as a forsaken thing (25:30).
Also, it is known that the whole ummah could not attain to this position; it is a special status given
to only the pure friends of Allah. Even those who are only slightly below them in the ranks of felicity,
and other just and pious believers are not included in this verse - let alone the rubble of the nation, or
the Nimrods and Pharaohs of the ummah. You will see in the Commentary of the verse 4:49 (And
whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs and the good ones; and excellent
are these as companions), that the least that can be said about the martyrs - the witnesses of the deeds
- is that they are under the guardianship of Allah, enjoying His favors, and proceeding on the straight
path. Also, it has been described in short in the explanation of the verse: The path of those upon
whom Thou halt bestowed favors… (1:7).
When Allah told this ummah that it was made witness for the people, the meaning was that the
"witnesses" would be from among this ummah. In this respect, it is not different from those verses
which tell the Children of Israel that they were made to excel over the worlds. Such verses show that
there were among the Children of Israel such personalities who were given that distinction; not that
every individual of them was superior to the worlds. A distinction enjoyed by a group is attributed to
the whole nation, because the group is a part of the nation. Likewise, this ummah has been said to be
"witnesses over the people", because there are, in this ummah, people who shall be witnesses of the
people, and the Messenger shall be witness of them.
Objection: Allah says in the Qur'an: And (as for) those who believe in Allah and His messengers,
these it is that are the truthful and the witnesses near their Lord(57:19). It shows that all the
believers, in general, are "the witnesses."
Reply: The phrase "near their Lord " proves that Allah will include them among the witnesses on
the Day of Resurrection, a rank which they had not got in this life. It is like the verse which
says: And (as for) those who believe and their offspring follow them in faith, We will unite with
them their offspring… (52:21). Apart from that, this verse is general and shows that all the believers
from all the nations will be witnesses near Allah; it does not speak about this ummah especially;
therefore, it is of no use to the objector.
Objection: If the ummah has been made a "medium" in this meaning, it does not necessarily follow
that theummah, or a certain group among the ummah, should be witnesses of the people's deeds, nor
that the Messenger of Allah should be witness of those witnesses. Therefore, the problem which had
arisen in the previous explanation, remains unanswered even by your exegesis.
Reply: The verse says that those people were made witnesses because they were made a medium
nation. It means that this "mediumship" is something which brings the "evidence" and "witnesses" in
its wake. And Allah says: 0 you who believe! bow down and prostrate yourselves and worship your
Lord, and do good that you may succeed. And strive hard in (the way of) Allah, (such) a striving as
is due to Him; He has chosen you and has not laid upon you any hardship in religion; the faith of
your father, Ibrahim; he named you Muslims before and in this, so that the Messenger may be a
witness for you, and you may be witnesses for the people; therefore, establish prayer and pay zakat
and hold fast to Allah; He is your Guardian; how excellent the Guardian and how excellent the
Helper!(22:77-78). Note that the distinction that the Messenger should be a witness for them and they
should be witnesses for the people, is based on two things: First, that they were chosen by Allah; and,
second, that Allah had not laid upon them any hardship in religion. Then the religion is defined asthe
faith of your father, Ibrahim, who had named you Muslims before. He had used this name for you
when he prayed to Allah on your behalf, in these words:and (raise) from our offspring a group
submitting (Muslims) to Thee. Allah granted his prayer and made you Muslims, you have
surrendered to His order and command; you neither disobey Him nor behave arrogantly before Him;
that is why you feel no hardship in the religion, no rule looks difficult for you to follow. You have,
therefore, been chosen by Him, and guided on the straight path, submitting to your Lord in all affairs.
We have made you like this, in order that the Messenger may be a witness for you and you may be
witnesses of the people. Accordingly, you shall be a medium between the Messenger and the people;
you shall be connected to the Messenger on one side and to the people on the other. In this way, the
wish of Ibrahim has been fulfilled about you and the Messenger, as he had prayed: Our Lord! and
raise up in them an Apostle from among themselves who shall recite to them Thy communications
and teach them the Book and the wisdom, and purify them(2:129). You are that Muslim ummah; the
Messenger has transmitted the knowledge of the Book and wisdom to your hearts; and you have been
purified by him. Purification has cleansed your hearts from impurities and freed it for My worship
and obedience (and as mentioned earlier, it is what Islam means). Therefore, you are the Muslims,
sincere in your worship. Of course, the Messenger has precedence over you, because it is he who has
guided and trained you. He has precedence over the whole ummah, and you are the medium group joined to the Messenger on one side, and to the people on the other.
There are many associations at the beginning and the end of the verse which point to this meaning;
one may understand them on meditation; and we shall further explain it in a proper place, Allah
willing.
However, the foregoing explanation shows that:
First: The fact that they have been made a mediumummah has a direct bearing on the two
objectives. In other words, the facts that "you may be witnesses for the people", and that "the
Messenger may be a witness for you", both are the direct result of their being "a medium nation."
Second: They have been called a medium ummahbecause they are placed between the Messenger
and the people - not because they are a medium between two extremes, or between the "people of
spirit " and the "people of body."
Third: The verse in its connotation has connection with the verses of the prayer of Ibrahim (a.s.);
and this witnessing is a privilege of the said Muslim ummah.
One thing more: It appears from the Qur'an that witnessing about the deeds is not exclusively
reserved for the human witnesses. Everything which has any connection with a deed - angels, time
and place, religion and Book, limbs and organs, senses and hearts, for example - will testify about
it.
It may be inferred from the above that the same place and limbs etc. which we have in this life
will be present on the Day of Judgment. Also, it appears that all the above-mentioned things have
a sort of a life and perception with which they can perceive the particulars of deeds - those
particulars are imprinted on them. It is not necessary that every life should be like our own; there
is no reason why life should be of only one type. It cannot be said that because time or space does
not have a life like ours, therefore, it has no life.
This topic has been mentioned here just to complete the picture. Details about each point will be
given in more suitable places.
QUR'AN: And We had not made the qiblah which you had but that We might know him who follows
the Messenger from him who turns back upon his heels:The words: "We might know", may be
explained in two ways:
First: It may mean, 'My Messenger might know'. Great people generally use this style to speak on
behalf of themselves and their subordinates. For example, a ruler says: 'We killed him', or, 'We
imprisoned him', although it is his employees, not himself who kill or imprison.
Second: It may refer to that knowledge of Allah which accompanies the creation or existence of a
thing, and not to that knowledge which Allah has of everything before that thing comes into being.
"Turning back upon one's heels" is an allegorical expression, which denotes evasion or dissension.
When a man, who is standing, turns from one direction to another, he turns on his heels. It is like the
words of Allah: And whoever shall turn his back to them on that day… (8:16).
Obviously, this verse aims to remove any possible misgivings which the believers would have had
because of the change of qiblah: Why qiblah was changed? Why the previous qiblah was abrogated?
What will happen to the prayers which they had prayed facing Baytu'l-Maqdis?
Also, it is clear that "the qiblah which you had" refers to Baytu'l-Maqdis, and not to the Ka'bah (as
someone has said). If his explanation is accepted, it would imply that both Baytu'l-Maqdis and Ka'bah
were prescribed as qiblah twice, not once. But there is nothing to support this suggestion.
However, it was but natural that the believers should feel some uneasiness because of this change.
First of all, as Allah had already decided that He would ultimately make the Ka'bah as
the qiblah of the Muslims, then why did He make Baytu'l-Maqdis as their qiblah for so many years in
the beginning?
The verse says that all these rules and legislations are made for the benefit of the people
themselves. The laws of religion aim at training the people and perfecting them; separating the
believers from others; distinguishing the obedient from the disobedient, the submissive from the
arrogant. And it was for the same reason that the previous qiblah was prescribed for you. It was done
in order that "We might know him who follows the Messenger", that is, We might distinguish him who
follows the Messenger "from him who turns back upon his heels." In usual way, the sentence should
have said, "who follows thee", but the Qur'an has used the noun "the Messenger" instead of pronoun,
it is to remind us that his status of Messengership has a direct bearing on this separation between
obedient and disobedient ones.
"We had not made the qiblah which you had": That is, We had not made Baytu'l-Maqdis
as qiblah for you but for the reasons described.
Their second worry could be about the prayers which they had prayed facing Baytu'l-Maqdis. What
would be its legal status, as it was prayed towards a building that was no longer valid?
Allah says that Baytu'l-,Maqdis was a valid qiblah as long as it was not abrogated. When Allah
abrogates a rule, it looses its validity from the time of its abrogation, not from the original legislation;
and it is a result of Allah's affection and mercy to the believers.
The above misgiving and its reply is inferred from the words: "and Allah was not going to make
your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people." "arRa'fah" and "ar-rahmah" both basically denote mercy and compassion; but the former usually has the
connotation of pity for an afflicted one, while the latter is general.
QUR'AN: Indeed We see the turning of thy face to heaven, so We shall surely turn thee to a
qiblah which thou shalt be pleased with: The verse shows that the Messenger of Allah, before the
revelation of the verse of qiblah - that is, this very verse - used to turn his face to heaven, as he
waited - or hoped - that Allah would send some commandment regarding qiblah. He did so because
he wished that Allah would honor him with a qiblah especially prescribed for him. It does not mean
that he was not pleased with Baytu'l-Maqdis as his qiblah - for be it from the Messenger to do so!
Allah says: "We shall surely turn thee to a qiblah which thou shalt be pleased with." To be pleased
with a thing does not necessarily mean to be displeased with its alternative.
The traditions, describing the occasion of revelation of this verse, say that the Jews reviled the
Muslims and boasted against them, all because the Muslims prayed towards Baytu'l-Maqdis - the
Jews' qiblah. It made the Messenger of Allah sad; so he came out in the dark of the night looking
towards heaven waiting for a revelation from Allah, hoping that it would cheer him up. Then this
verse was revealed.
Now, suppose he would have received revelation to continue praying towards the previous qiblah,
that is, Baytu'l-Maqdis, it would have been his proof against the Jews that he followed the qiblah
by the order of Allah and not in imitation of the Jews. The fact is that there never was, nor there ever
is, anything to be ashamed of, if the Prophet and the Muslims prayed facing Baytu'l-Maqdis, because
the servant has no choice but to accept and obey the order of the Master. But the verse promulgated a
new qiblah, It removed the cause of the Jews' revile and boast, in addition to defining the
new qiblah. In this way, it was doubly welcomed - it was a proof against the Jews as well as a
source of pleasure for the Messenger of Allah (s.a.w.).
QUR'AN: turn then thy face towards the Sacred Mosque; and wherever you are, turn your face
towards it. "ash-Shatr" translated here as "towards", literally means "part of." "Part of the Sacred
Mosque" refers to the Ka'bah. Allah used this expression, instead of saying, towards the Ka'bah, or,
towards the Sacred House, to keep the new rule parallel to the previous one. They used to pray to a
part of the Remote Mosque, that is, its well-known Rock; so it was changed to a part of the Sacred
Mosque, that is, the Ka'bah. It is quite apart from the fact that the addition of the word, "part of" to
"the Mosque" and its qualification with the adjective "Sacred" gives many details of this legislation
which would have been lost if this phrase were changed to "the Ka'bah" or "the Sacred House."
Allah begins this verse by giving the order personally to His Messenger (turn then thy face
towards the Sacred Mosque), and ends it by including all the Muslims in it (and wherever you are,
turn your face towards it). It supports the traditions that the qiblahwas changed when the Messenger
of Allah (s.a.w.) was praying and the Muslims were praying behind him. Therefore, he was
personally told to turn towards the Ka'bah during that prayer; then the verse went on describing a
general order which covered him and all the Muslims, for every time and in every place.
QUR'AN: and those who have been given the Book most surely know that it is the truth from
their Lord:Their Book contains the prophecies showing the truth of the prophethood of Muhammad
(s.a.w.), or that this True Prophet would pray facing towards the Sacred Mosque. In any case, the
verse shows that the Jews' Book had some verses which confirmed - explicitly or implicitly - the
truth of this legislation;and Allah is not at all heedless of what they do; He knows how they hide the
truth and conceal the knowledge which they had been given.
QUR'AN: And even if you bring to those who have been given the Book every sign they would
not follow your qiblah: The verse rebukes them for their obstinacy and stubbornness. Their refusal is
not because truth is hidden from them. No, they know very well that it is the truth - they have no doubt
about it. Yet they create mischief and invent objection after objection, because they hate the religion
and reject the truth. No proof would satisfy them; no sign would make them change their attitude. Even
if you bring to them every sign they would not follow yourqiblah, because they are obstinate and
refuse to accept the truth; nor can you be a follower of their qiblah, because you have a clear proof
from your Lord. This Qur'anic sentence may also be interpreted as a prohibition given in the form of a
proposition.Neither are they the followers of each other's qiblah. The Jews face towards Baytu'lMaqdis wherever they may be; and the Christians face towards the East wherever they may be.
Neither the former would follow the qiblah, of the latter, nor the latter would accept the qiblah of the
former - because all of them follow their own desires.
QUR'AN: and if you follow their desires after the knowledge that has come to you, then you
shall most surely be among the unjust: The admonition (in singular pronoun) is addressed to the
Prophet, but it is really meant for his ummah. It also indicates that the Jews, in their recalcitrance,
follow their desire and have become unjust.
QUR'AN: Those whom We have given the Book recognize him as they recognize their sons: The
pronoun "him" refers to the Messenger of Allah, not to "the Book"; the simile, "as they recognize their
sons", fits recognition of a man, not of a book. Nobody says: He recognizes this book as he recognizes
his son. Moreover, the subject of the speech is the Messenger of Allah and the revelation he received
regarding the qiblah, it has nothing to do with the Book which was given to the People of the Book.
The verse says: The People of the Book recognize the Messenger of Allah by the prophecies which
their Book contains, as they recognize their sons, and a party of them most surely conceal the truth
while they know (it).
The previous verses were addressed to the Prophet (in second person singular pronouns); then in
this verse he has been mentioned in third person, and the talk is addressed to the believers; then the
next verse again reverts to the previous style and is addressed to the Prophet. The style was changed
here to show that the truth of the Prophet was clear and well-known to the People of the Book. This
change reminds one of a speaker who is talking before a group, one of whom surpasses all in virtues
and excellence. The speaker, therefore, addresses him especially (in recognition of his excellence),
although the talk is meant for the whole group. Then for some reason, he wants to describe the virtues
and excellence of that person; now he turns towards the audience and treats him as absent, mentioning
him by pronouns of third person. When that topic is finished, he again assumes the previous style of
addressing him directly.
QUR'AN: The truth is from your Lord, therefore you should not be of the doubters: It emphasizes
the preceding statement and strongly interdicts doubting. The talk in singular pronouns is addressed to
the Prophet but is actually intended for theummah.
QUR'AN: And every one has a direction to which he would turn; therefore, hasten to (do) good
work: "al-Wijhah" on paradigm of, as well as synonymous to, al-qiblah, has the same meaning 'that
to which one faces'. The verse sums up the foregoing statements and draws their attention to another
more important reality. Every nation has its own qiblah, prescribed for them according to their own
needs and atmosphere. Being qiblah is not an inherent and inseparable characteristic of any place or
direction; it is not a natural or personal feature of a thing which could not be changed. It is therefore
not good for you to waste your time and energy in disputation and argumentation about it. You should
rather hasten to do good work and try to excel others in virtuous deeds; Allah is surely going to gather
you on a day about which there is no doubt; and wherever you are, Allah will bring you all together;
surely Allah has power over all things.
This verse is applicable to the subject of qiblah, as it comes between the verses dealing with that
subject. Also, it may be applied to the creative affairs as it points to the Divine Measure and Decree
and to the related legislation. We shall explain this topic, Allah willing, in another place.
QUR'AN: And from whatsoever place you come forth, turn your face towards the Sacred
Mosque: According to some exegetes it means: And from any place you come forth and at any place
you come down, turn your face to the Sacred Mosque. Others say that it means: And from whatever
town you come out.
The phrase, "from whatsoever place you come forth", literally means as follows: 'from whatsoever
place thou hast come forth'. Possibly it may refer to Mecca from which the Messenger of Allah
(s.a.w.) had to come out, as Allah says: … the town of thine which has driven thee out… (47:13).
However, the. verse says that the law to face the Ka'bah is a firm order which you have to observe
in Mecca as well as in other towns and places. Then Allah emphasizes it in these words: and surely
it is the very truth from your Lord, and Allah is not at all heedless of what you do.
QUR'AN: And from whatsoever place you come forth, turn your face towards the Sacred Mosque;
and wherever you are turn your faces towards it: The first sentence is repeated here word by word, to
show that this law is to be followed in every condition. For example, one says: Fear Allah when you
stand up; fear Allah when you sit down; fear Allah when you speak; fear Allah when you are silent.
The speaker wants to emphasize that you should fear Allah in all conditions and in every situation.
This point would be lost if the above sentence were reconstructed in the following way: Fear Allah
when you stand up, when you sit down, when you speak, and when you are silent. The meaning is as
follows: Face towards the Sacred Mosque of Mecca whence you had to come out, and wherever you
happen to be in the world, turn your faces towards it.
QUR'AN: So that people shall have no argument against you, except such of them as are unjust;
so do not fear them, and fear Me; and so that I may complete My favor on you and that you may
walk on the right course: These sentences describe the following three benefits of this
commandment, and at the same time put the utmost emphasis on obeying this law:
First: The Jews knew from their books that the promised Prophet would face towards the Ka'bah,
turning away from Baytu'l-Maqdis, as Allah has pointed to this fact in a foregoing verse, and those
who have been given the Book most surely know that it is the truth from their Lord (2:144). If
the qiblahwere not changed, the Jews could have used it as a proof against the Muslims that the
Prophet was not the one whose advent was foretold in the. previous books. But now the promulgation
of this order has not left them any room for disputation - except those of them who are unjust. This
exception gives the following meaning: Of course, those of them who are unjust - because they follow
their desire - will never be satisfied; they will continue arguing against it; "so do not fear them",
because they are unjust and they follow their desires - and Allah does not guide aright the unjust
people - "and fear Me."
Second: Obedience of this rule will lead the Muslims to the completion of Divine favor on them,
by perfecting their religion. We shall explain the meaning of the "completion of favor", when we
write the verse: This day have I perfected for you your religion and completed My favor on you
and chosen for you Islam as a religion (5:4).
Third: There is the hope that through this rule the Muslims will be guided to the straight path. We
have explained the meaning of guidance under the verse:Guide us to the straight path (1:5).
An exegete has written: "The verse of qiblah contains the words, 'and so that I may complete My
favor on you and that you may walk on the right course'. Similar words have been used in the 'Chapter
of Victory', while mentioning the victory of Mecca:Surely We have given to you a clear victory, so
that Allah may forgive you your (i.e., your ummah their)past faults and those to follow and
complete His favor to you and keep you on a straight path (48:1-2). This almost identical
expression shows that the verse of qiblah too alludes to the victory of Mecca."
According to that exegete, "the Ka'bah in the beginning of Islam was occupied by the idols, which
were put there by the polytheists - the power in those days was in the hands of the pagans. Islam was
weak, it had no authority or power. Therefore, Allah told the Prophet to face towards Baytu'l-Maqdis,
the qiblah ofthe Jews, who were nearer than the polytheists, to Islam. Then the Prophet emigrated to
Medina, and Islam began to gain strength. The time was coming nearer when Mecca would be
conquered and the House of Allah cleansed of the idols' pollution. Allah therefore ordered the
Prophet to change the direction of qiblah. It was a great bounty favor which Allah has reserved for
the Muslims. And Allah gave a promise, included in this verse of qiblah, that He would complete His
favor on them and guide them to the right course. It was implied in these words that the Ka'bah would
soon be cleansed of the idols and images; the Muslims would be exclusively connected to the Ka'bah
as it would remain exclusively under their care. This verse actually gave the good tidings of the
conquest of Mecca. Thereafter, when Mecca was conquered, Allah reminded them of that promise by
using almost similar words in its description: … and complete His favors to you and keep you on a
straight path."
COMMENT: This explanation, although apparently well-founded, is in fact not based on deep
reflection; because the words of the Qur'an do not support it. How do we know that the verse
of qiblah contains a promise to complete the favor? The answer is: Because of li (= a preposition
used here for the final cause; so that, in order that) in li-utimma (= so that I may complete… ). And
the verse in Chapter 48 (Victory), which, according to him, was revealed in fulfillment of that
promise, also begins with the same proposition: so that Allah may forgive you your (i.e.,
your ummah their) past faults and those to follow and complete His favor to you and keep you on a
straight path (48:2). Clearly, both verses contain the same promise to complete the favor in future;
neither gives the good news of its fulfillment yet. Moreover, the verse of qiblah gives this promise to
all the Muslims while that of the Victory uses singular pronouns and is addressed to the Prophet
personally. Clearly they have been revealed in different contexts.
If there is any verse showing the fulfillment of the promise given in both these verses, then it can
only be the verse: This day I perfected for you your religion and completed My favor on you and
chosen for you Islam as a religion (5:3). We shall explain the meaning of an-ni'mah (favor, bounty,
blessing) in the explanation of this verse, and there we shall describe what was the favor and bounty
that was completed on that day, and by which Allah has put the Muslims under His obligation for
ever.
There are two other verses which, like the above-mentioned two, contain the promise of
completion of favor; but He wishes to purify you and that He may complete His favor on you so
that you may be grateful (5:6); even thus does He complete His favor upon you, that haply you may
submit (16:81). We shall write under these verses some things related to this topic.
QUR'AN: Evenas We have sent among you a Messenger from among you who recites to you Our
communications and purifies you and teaches you the Book and the wisdom and teaches you that
which you did not know: The verse begins with the wordkama (like, as, even as), which is obviously
a compound of ka (like, as) and ma which changes the verb into masdar. The connotation, therefore,
is as follows: 'We have bestowed Our favors on you by appointing the Ka'bah as your qiblah. It is the
House that Ibrahim built, and he prayed to Us for its good and blessings. We have done this in the
same way as We have favored you by sending to you a Messenger from among you who recites to you
Our communications and teaches you the Book and the wisdom and purifies you. We did so in answer
to the pleading of Ibrahim, when he and his son, Isma'il, prayed to Us: Our Lord! and raise up in
them a Messenger from among themselves, who shall recite to them Thy communications and teach
them the Book and wisdom and purify them.' This verse, in short, says that it was Allah's favor on
this ummahthat he sent the Prophet among them, as it was a favor to appoint the Ka'bah as
their qiblah.
Who are the people referred to by the second person pronouns in "among you a Messenger from
among you"? The application may be restricted or extended, depending on the level of explanation
whether it is interpreted esoterically, literally or legislatively. Esoterically, it is addressed
especially to the earlier mentioned: Submissive group (2:128), that is, those who were given
authority over religion and followers of religion; literally all the Muslims from the progeny of Isma'il
(i.e., the Arabs of Mudar tribe) are included; legislatively, it covers all the Muslims, Arabs and nonArabs alike.
QUR'AN: recites to you Our communications: "al-Ayat" (verses, signs - translated here as
communications) obviously refers to the verses of the Qur'an, because it is the words (not the
meanings) that are recited; "at-tazkiyah" (to purify) is to remove dirt, filth and blemish. The Prophet
cleansed them thoroughly - from wrong beliefs like polytheism and rejection of true faith, from vile
and base character like pride and avarice, and from evil and immoral actions and things like murder,
fornication and intoxicants.
QUR'AN: and teaches you the Book and the wisdom and teaches you that which you did not
know: It encompasses all primary and secondary aspects of religious knowledge.
These verses have variously changed the pronouns used for Allah, using third and first persons,
singular and plural; and for others, using first, second and third persons. The reason of every such
change may be understood by a little meditation.
Traditions
Al-Qummi narrates in his at-Tafsir that as-Sadiq (a.s.) said about the words of Allah, The fools
among the people will say… "The qiblah was changed to the Ka'bah after the Prophet prayed
towards Baytu'l-Maqdis for thirteen years in Mecca; and (also) after his emigration to Medina he
prayed towards Baytu'l-Maqdis for seven months." (He said:) "Then Allah turned him towards
Mecca. And it was because the Jews used to revile the Messenger of Allah (s.a.w.), saying that he
was their follower (as) he prayed to their qiblah. The Messenger of Allah (s. a. w. a.) became very
sad because of it; and he came out in the middle of the night looking to the horizons of the heaven,
waiting for an order in this regard from Allah. When it was day and the time of the noon prayer
arrived, (the Prophet, s.a.w.) was in the mosque of Banu Salim. And he had (already) prayed
two rak'ahs of zuhr, when Jibril came down; and he held the Prophet's upper arms and turned him
towards the Ka'bah. And he brought down to him (the revelation):Indeed We see the turning of thy
face to heaven, so We shall surely turn thee to a qiblah which thou shalt like; turn then thy face
towards the Sacred Mosque. Thus, the Prophet had prayed two rak'ahs towards Baytu'l-Maqdis,
and (prayed the remaining) tworak'ahs towards the Ka'bah. Then the Jews and the fools
said: 'What has turned them from their qiblah which they had?'" (Majma 'u'l-bayan)
The author says: There are numerous traditions of similar meaning narrated by the Sunni and
Shi 'ah narrators, which are recorded in the books of traditions. The reports differ about the time
when theqiblah was changed. Most of them say that it happened in the month of Rajab in the second
year ofhijrah - the seventeenth month after the emigration; and this timing looks more correct. Allah
willing, we shall describe some other related topics in a separate discourse.
There are traditions from Sunni narrators, which explain the witnessing of this ummah concerning
the people and the witnessing of the Prophet for them, in these terms: "The nations will deny, on the
Day of Judgment, that the prophets had conveyed any message to them. Then Allah will ask the
prophets to bring their proof that they had really conveyed the message - and Allah knows it better.
So, the ummahof Muhammad (s. a. w. a.) will be brought in and they will testify (for the prophets).
Then the (other) nations will say: 'How do you know?' They will say: 'We knew it from the
information which Allah revealed in His Book on the tongue of His truthful Prophet.' Then
Muhammad (s.a.w.) will be brought there and he will be asked about the condition of his ummah.
So he will testify for their purity, justice and probity. And this is the meaning of the words of
Allah: How will it be, then, when We bring from every people a witness and bring you as a witness
for these? (4:41)
The author says: This theme is supported by other traditions narrated by as-Suyuti in ad-Durru'lmanthur and others. But how is it that the Prophet would testify about his ummah that they were pure
and just? It can be accepted only if it is taken to mean that he will testify for a selected group, not for
the whole ummah. Otherwise, such traditions have to be rejected, as is selfevident from the Qur'an
and thesunnah. How can the Prophet sanction or approve all those oppressions, cruelties, tyrannies
and massacres perpetrated by this ummah, and whose like was never seen in any of the previous
nations? How can he testify that all those Pharaohs andtaghuts of this ummah were pure, just and
upright? What is this tradition, if not a calumny against this upright religion? A joke with the realities
of this illustrious faith? Moreover, it is based on the wrong idea that a hearsay testimony is
acceptable!
The correct meaning of the verse may be seen in a tradition narrated from al-Baqir (a.s.) that he
said: "Only the Imams and the Messengers will be witnesses for the people. And as for the
(general)ummah, it is unthinkable that Allah would call them as witnesses - and there are among them
those whose testimony is not accepted for a bundle of vegetable." (al-Manaqib)
as-Sadiq (a.s.) said about the verse, that you may be witnesses… : "(It is) then (wrong) if you
think that Allah in this verse means all the monotheists, the people of qiblah (i.e., the Muslims). Do
you think that a person whose evidence is not acceptable in this world about a as-sa' (a weight about
3 kilogram) of date, Allah will call him as a witness on the Day of Judgment and will accept his
evidence in presence of all the previous nations? Certainly not. Allah does not mean (here) such of
his creatures; He means only that ummah in which the prayer of Ibrahim was granted; you are the
best ummah raised up for the(benefit of) men (3:110); and they are the mediumummah and they are
the best ummah raised up for the men." (al-'Ayyashi)
The author says: We have described it under that verse with the help of the Qur'an itself.
as-Sadiq (a.s.) narrates from his father, from the Prophet, that he said: "It is among the (bounties)
which Allah gave to my ummah and (by which) He made them excel all other nations, that He gave
them three attributes which (previously) were not given but to a prophet… And when He sent a
prophet, made him a witness for his nation; and surely Allah, Blessed and High is He, has made
my ummah a witness for the creatures, as He says: so that the Messenger may be a witness for you,
and you may be witnesses for the people (22:78). (Qurbu'l-asnad)
The author says: This hadith is not in conflict with the above explanation, because the
word ummah refers to that submissive ummah in which the prayer of Ibrahim (a.s.) was accepted.
Amiru l-mu'minin (a.s.) says, inter alia, in a hadithdescribing the Day of Judgment: "They will
gather in a place where every one will be required to speak; (but) no one shall speak: except he
whom the Beneficent Allah permits and who speaks the right thing (78:38). Then the Messenger
shall be asked to stand (and speak); and that is (the meaning of) His word to Muhammad
(s.a.w.): How will it be, then, when We bring from every people a witness and bring you as a
witness for these? (4:41). And he is the witness of the witnesses, and the witnesses are the
Messengers." (al-'Ayyashi)
Abu Basir, narrating from the fifth or the sixth Imam, says: "I said to him: 'Did (Allah) order him (i,
e., the Prophet, s.a.w.) to pray towards Baytu'l-Maqdis?' He said: 'Yes. Don't you see that Allah,
Blessed and High is He!, says: And We had not made the qiblah which you had but that We might
distinguish him who follows the Messenger from him who turns back upon his heels'"(at-Tahdhib)
The author says: This hadith shows that the words:which you had, are related to: the qiblah, and
that the whole phrase refers to Baytu'l-Maqdis; and it was theqiblah which the Messenger of Allah
(s.a.w.) had. As we have mentioned earlier, this explanation is in conformity with the context. Also, it
supports what has been narrated in a hadith from al-'Askari (a.s.)
"The Meccans were attached to the Ka'bah. Therefore Allah wished to distinguish the followers of
Muhammad (s.a. w. a.), from his opponents, by following the qiblah which he disliked. And because
the people of Medina were inclined towards Baytu'l-Maqdis, He ordered them to go against it and to
turn towards the Ka'bah, in order that He may show who follows Muhammad (s.a.w.) (even) in that
which is not to his liking; such a man, then, believes in his truth and agrees with him … "
It also shows the incorrectness of the interpretation, to which we had made a passing reference in
the Commentary, and which runs as follows: The phrase,which you had, is the second object of the
verb, We had not made. Accordingly, the verse means: And We did not make the qiblah, that is, the
Ka'bah, which you had before Baytu'l-Maqdis. In support of this interpretation, they quote the
words, but that We might distinguish him who follows the Messenger from him who turns back
upon his heels. The absurdity of this interpretation and of this argument is self-evident.
az-Zubayri, narrating from as-Sadiq (a.s.) says: "I asked him: 'Will you not tell me about the faith,
whether it is word with deed or (only) word without deed?' He said: 'The faith is deed, all of it; and
(utterance of) the word is one of those deeds; (it is) obligatory from Allah, described in His Book; its
light is clear, its proof well-established; the Book bears witness for it and calls to it. And when Allah
turned his Prophet towards the Ka'bah, away from Baytu'l-Maqdis, the Muslims said to the Prophet:
"What do you see (about) our prayers which we used to pray towards Baytu'l-Maqdis? What shall be
our position about these? And what shall be the position of those of us who have passed away and
they were praying towards Baytu'l-Maqdis? " Then Allah revealed (the verse): and Allah was not
going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.
Thus Allah named the prayer as "faith." Whoever therefore fears Allah, guarding his limbs (from
sins), fulfilling (obligation of) each of these limbs which Allah has laid down for it, he shall meet
Allah with perfect faith, (and he shall be) from the people of the Garden. And whoever acted falsely
about any of these (limbs), or transgressed what Allah had ordered about it, he shall meet Allah (as
one) having an incomplete faith.'" (al-'Ayyashi)
The author says: It has been narrated also by al-Kulayni. Although it says that the verse, and Allah
was not going to make your faith fruitless… , was revealed after the qiblah was changed, yet it does
not go against the explanation given in the Commentary.
"The Prophet prayed towards Baytu'l-Maqdis for thirteen years in Mecca, and nineteen months in
Medina.* Then the Jews reviled him, saying: 'You are a follower of our qiblah.' He was very much
saddened because of it. Then one night he came out turning his face towards the horizons of the
heaven. When it was morning, he prayed the dawn (prayer). Then when he had prayed two rak'ahs of
zuhr, Jibril came and told him (the message of Allah): Indeed We see the turning of thy face to
heaven, so We shall surely turn thee to a qiblah which thou shalt like… ; then he took hold of the
Prophet and turned him towards the Ka'bah, and those who were (praying) behind him turned their
faces (likewise), until the men stood in place of the women, and the women in place of the men. Thus,
the early part of his prayer was towards Baytu'l-Maqdis, and the latter part towards the Ka'bah. Then
the news reached another mosque in Medina, and its people had already prayed two rak'ahs of
asr (to Baytu'l-Maqdis), and they turned towards the (new)qiblah. So the early part of their prayer
was to Baytu'l-Maqdis and the latter part towards the Ka'bah; so that mosque was named the Mosque
of the Two Qiblahs." (al-Faqih)
The author says: al-Qummi has narrated a similarhadith, with one variation that the Prophet was in
the mosque of Banu Salim.
al-Baqir (a.s.) said explaining the words of Allah, turn then thy face towards the Sacred
Mosque: "Face towards the qiblah, and do not turn away from theqiblah; otherwise your prayer will
be void. For, Allah says to His Prophet concerning the obligatory prayer,turn then your face towards
the Sacred Mosque; and wherever you are, turn your face towards it." (al-'Ayyashi)
The author says: There are numerous al-mustafidah** traditions which say that this verse was
revealed about the obligatory prayer.
as-Sadiq (a.s.) said about the verse: Those whom We have given the Book recognize him as they,
recognize their sons: "This verse was revealed about the Jews and the Christians. Allah, Blessed
and High is He! says: Those whom We have given the Book recognize him, that is, recognize the
Messenger of Allah (s.a.w.), as they recognize their sons. For, surely Allah, Mighty and Great is He!,
had revealed to them, in the Torah and the Injil and Zabur, the attributes of Muhammad (s.a.w.), and
the attributes of his companions, as well as (the story of) his emigration. And this is (the meaning of)
the words of Allah: Muhammad is the Messenger of Allah; and those with him are severe against
the unbelievers, compassionate among themselves; you will see them bowing down, prostrating
themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the
effect of prostration; that is their description in the Torah and their description in the Injil… (48:
29). And this was the description of the Messenger of Allah (s.a.w.) and of his companions in the
Torah. Thereafter, when Allah raised him up, the People of the Book recognized him. (But they
rejected him) as Allah, Great is His Majesty!, says: but when there came to them that which they did
recognize, they disbelieved in him (2:89). (al-Qummi)
The author says: A similar hadith has been narrated in al-Kafi from 'Ali (a.s.).
Many Shi'ite traditions say that the words of Allah, wherever you are, Allah will bring you all
together, has been revealed about the companions of al-Qa'im (a.s.). Some of those traditions say that
it is applied to them according to the principle of the "flow of the Qur'an."
A tradition, narrated by the Sunni narrators says that 'Ali (a.s.) said about the words of Allah, so
that I may complete My favor on you: Completion of favor is the death in the state of Islam (i.e., to die
as a Muslim)."
Another Sunni hadith says that the completion of favor is entering into the Garden.
An Academic and Historical Discourse on Ways of Finding the Direction of Qiblah
The Muslims have to face towards the qiblah in prayer - and it is an act of worship which each of
them has to perform several times a day - and at the time of slaughtering an animal as well as at some
other times. It compelled the Muslims to find out the direction of the qiblah wherever they might be.
In the beginning it was based on guess and rough estimates. Then the overwhelming need prompted
the Muslim geographers and mathematicians to devise more accurate methods to find its direction.
They based their reckoning on the longitude and
latitude of a place - they calculated the degree of inclination between its location and that of Mecca
with the help of trigonometry and astronomy. They fixed the direction of qiblah in every town with the
help of the well-known Indian Circle which fixed the meridian of a place and showed the degree of
its inclination from the qiblah.
Then they started using the compass. Its hands pointed to the North and the South; and if the
degree of inclination to Mecca was known beforehand, it was easy to fix the direction of the qiblah.
It gradually replaced the Indian Circle, being a lot quicker and easier to use.
But both these endeavors of theirs - may Allah reward them for these - were not free from defect
and miscalculation.
First: The Indian Circle: The latter geographers found out that the early scholars were not very
accurate in their calculation of the longitude - and this had led to confusion in calculation of the
degree of inclination, and consequently in the fixing of theqiblah's direction. The early scholars were
more accurate in finding the latitude of a place, than its longitude. They used to fix the latitude of a
place by measuring the altitude of the North Pole there. But fixing a longitude depended on measuring
the distance between two places, and it was done by noting the time when a certain celestial event,
like a solar or lunar eclipse, occurred in one place, and then calculating as to how much time had
elapsed before it appeared in the other place. Obviously, neither the old instruments were dependable
enough, nor the means of communications fast enough, to give this calculation the desired accuracy.
With advancement of scientific apparatus and development of new means of communication, the
need was felt to find a more accurate way of fixing theqiblah. The well-known scholar, Shaykh
(Haydar Quli) Sardar Kabuli - Allah's mercy be on him! - looked into this matter, and calculated the
inclination of various places with the help of the modern sciences. He wrote on this subject his
bookTuhfatu'l-ajillah fi ma'rifati'l-qiblah. It is a fine work, in which he explains scientifically, how
to find out the direction of qiblah for a place; also he has given charts fixing the qiblah of various
towns.
Allah helped him in his endeavour - may He reward him for it - in such a fine way that his
calculations showed a clear miracle of the Prophet.
When the early Muslim scholars calculated the position of Medina, they found that it was situated
at 25ºn lat. 75º20' long. The trouble was that al-mihrab(niche) of the Mosque of the Prophet (based
on the original direction) was not exactly to the direction which the newly calculated position was
indicating. The religious scholars were always arguing on this subject, and they invented some
reasons to justify that "deviation", although none was based on reality. But Sardar Kabuli - may Allah
have mercy on him! - showed clearly that Medina is situated on 24º57' lat. 39º59' long; and that the
inclination towards Mecca is 0º45'. And the niche of the Prophet's Mosque has exactly the same
inclination. By this calculation, one more miracle of the Prophet came to light; it was the direction to
which he turned his face while he was praying, and about which he later said that Jibril took hold of
his hand and turned him towards the Ka'bah. Truth was what Allah and His Messenger said.
After him, came the great mathematician, 'Abdu 'r-Razzaq al-Bagha'iri - Allah's mercy be on him and he calculated the direction of the qiblah of most of the towns of the world, and published it in his
book; his charts fix the qiblah of more than 1,500 towns. In this way, the favor of Allah was
completed about the direction of the qiblah.
Second: The Compass: It has been established that the Earth's magnetic Poles are not identical
with its geographical Poles. First of all, the magnetic Poles have been changing from time to time.
Second, the magnetic North Pole is at a distance of about one thousand miles from the
geographical North Pole. Obviously, the compass does not show the exact direction of the qiblah;
in some places the deviation may reach a degree that cannot be allowed.
Now, the leading mathematician, Husayn 'Ali Razm Ara, undertook these days (i.e., the 1332nd
year of the solar hijri calendar) to solve this problem. He calculated the difference between the
magnetic and geographical Poles at various places, and determined the degrees of inclination of
the qiblahfrom the magnetic Pole in respect of about one thousand towns. Then he invented his
compass which fixes the qiblah of those places very accurately.
This compass is now in general use in the Muslim world. May Allah reward him for his endeavors.
A Sociological Essay on the Meaning of Qiblah and its Benefits
Let as look at the social structure of humanity. Ponder on society per se, and you will admit that it
was the human nature which brought it into being and developed it with its many-sided aspects. It did
so because of the inspiration it received from Allah - the divinely-gifted instinct which made a man
realize that he depends on collective efforts of other men for his survival and development. That is
why human beings rely on society and keep their activities within the bounds of the social laws.
Then he acquired knowledge - mental images - related to his surrounding matter, and about his own
needs and activities. What creates a relation - positive or negative - between a man and his activities
is the knowledge of their various properties; like the knowledge that something is good or bad, this
should be done, that should be avoided. In fact, all the fundamental concepts of sociology come under
this category. It covers leadership and subordination, ownership and jurisdiction, collective and
individual affairs, and in short, all the common rules and values as well as the national or tribal
traditions and customs. Even the last mentioned rites which change from nation to nation, from region
to region and from era to era, have been produced by the human nature which worked according to the
divinely bestowed instinct.
All these exoteric aspects of society are symbols of esoteric ideas and ideals; human nature sees in
them fulfillment of its inner craving, and thus moves towards it in appropriate way - by taking it,
discarding it, doing it, leaving it or perfecting it.
Now, Allah is free from matter and its concomitants; He can never be perceived by any physical
sense. How can people turn towards Him, especially if they want their inner devotion manifested in
their actions - because actions are confined within material limits. It can only be done by representing
the esoteric ideas with manifest actions. Various feelings and emotions are represented with various
appropriate physical postures: Man prostrates to show his self-abasement; and bows down to glorify
the Creator. Circumambulation around the Ka'bah represents self-sacrifice. Standing in prayer
portrays the Creator's greatness, and wudu' and ritual bath are intended to make one spiritually clean,
to prepare oneself for Divine Presence.
Undoubtedly, complete attention towards God during the prayer is the soul of the. worship. Without
total undiverted attention worship has no life, no vitality. And the attention depends on such
representations for its existence, continuation and perfection.
The worshippers of idols, celestial bodies or other material things (like trees, animals and/or
human beings) stand face to face with their deities and idols, turning towards them with their bodies
maintaining close proximity with them.*** Islam came to verify the previous religions brought by the
prophets; it is the most comprehensive and complete Divine Religion. It has appointed the Ka'bah as
the qiblah -the direction to which people should turn during prayer (and no one is excused from
prayer in any condition) wherever they may be in the world. They are further obliged (or encouraged)
to turn towards it in certain conditions, and forbidden to face it or keep it behind their backs in some
other conditions. Thus, a Muslim is obliged to keep his attention to the House of Allah. He is not to
forget his Lord in private or in public,' in his working hours or in sleep, while standing up or sitting
down in prayer, or in other actions - not even in his meanest condition.****
The above discourse looked at the benefits which an individual derives from the qiblah. If we
ponder on this rule from sociological point of view, then its effects are even more important and farreaching. It has united all the Muslims - of diverse places and different times - fixing their attention to
one point. The qiblah, therefore, portrays that they are one in their belief, connected to each other in
their social structure, and brothers in in Islam. If such a fine spirit permeates the material and
ideological lives of the individuals and groups, the society shall reach its highest point of perfection;
and the most comprehensive and all-encompassing unity shall manifest itself in the Muslim society.
Allah has especially bestowed this favor on His Muslim servants. By this favor He has protected
their religious unity - even now when they have fallen apart in so many groups, have been divided
into so many sects and are following so many diverse ideologies.
We are thankful to Allah for His favors.
* The Prophet emigrated to Medina in the month ofRabi 'u'l-awwal. The nineteenth month
after hijrahwas Ramadan of the second year. (tr.)
** al-Mustafidah = A tradition narrated by a great many narrators, but to a degree less than
that required for mutawatir. (tr.)
*** But that method, invented by human mind, was rejected by Divine religions brought by the
prophets of God, because instead of fixing the attention to God, it actually diverted the attention
towards those idols etc., making them into partners of God in worship. Yet, the original aim - a
physical manifestation of undiverted attention towards God - was good and in conformity with
demands of the human nature, provided it could be achieved without any risk of falling into
polytheism. (tr.)
****It is unlawful to face towards the qiblah, or to keep the qiblah on backside, while urinating or
relieving the bowels. Therefore, a Muslim has to remember the direction of qiblah even at that time.
(tr.)
36
Chapter
SURAH AL-BAQARAH, VERSE 152
2:152‫ﻓَﺎْذُﻛُﺮوِﻧﻲ أ َْذُﻛْﺮُﻛْﻢ َواْﺷُﻜُﺮواْ ِﻟﻲ َوﻻَ ﺗ َْﻜﻔُُﺮوِن‬
2:152Therefore remember Me, I will remember you, and be thankful to Me, and do not be
ungrateful to Me.
Commentary
Allah first mentioned His favor on the Muslims that He sent to them a Prophet from among them a
favor that cannot be measured in any way. Then he pointed to another great favor in that He guided
them to the straight path and led them to the highest perfection. Then game the third favor of giving
them a qiblah of their own through that rule, their religion began its journey to perfection, their
worship was unified and their religious and social virtues were enhanced. Reminding them of these
threefold favors, He calls them to remember Him and to be thankful to Him. They should remember
Him with their devotion and obedience, so that He remembers them with His favor He will increase
for them His bounty and grace, if they are thankful to Him, and if they are not ungrateful for His
favors. He had already said to them: and remember your Lord when you forget and say: 'May be my
Lord will guide me to a nearer course to the right than this" (18:24); If you are grateful, I would
certainly give you more; and if you are ungrateful, My chastisement is truly severe (14:7). These
two verses were revealed before the verse of the qiblah in this chapter.
"adh Dhikr" (remembrance) is sometimes used as opposite of "al ghaflah" (inattention and
heedlessness). Allah says: and do not follow him whose heart We have made inattentive to Our
remembrance (18:28). Inattention is "not knowing that one knows although the original knowledge is
present in memory." "Remembrance", as its opposite, means "knowing that one knows "
The word "remembrance" at other times is used as opposite to "an nisyan" (forgetfulness).
Forgetfulness is "cessation of knowledge from mind"; and as its opposite, remembrance means
"presence of knowledge in mind." It is to this meaning that the words of Allah refer in the verse: and
remember your Lord when you forget…
(18:24). This remembrance, like its opposite
"forgetfulness", is a concept which has its own special effects and exclusive characteristics.
Sometimes when those effects and characteristics are found, we say that one remembers, although
there is no actual remembrance; or that one has forgotten, although there is no actual forgetfulness. For
example, if you do not come to the aid of your friend when you know that he needs your help then
people say that: "You have forgotten him", although in fact you remember him very well.
The word "remembrance" is also used in the same way. Apparently, the use of this word for
"verbal remembrance" (e.g., reciting or repeating the names of Allah comes in this category, because
you cannot express something in words unless you remember it in mind. Allah says: Say; "I will
recite to you an account (a remembrance) of him" (18:83). There are many other examples like it.
But if verbal remembrance is counted as a real meaning of the word 'remembrance' then it will be one
of its (lower) degrees.
However, remembrance is of many degrees. Allah says: now surely by Allah's remembrance are
the hearts set at rest (13: 28); And remember your Lord within yourself humbly and fearing and in a
voice not loud in the morning and the evening, and be not of the heedless ones (7:205); then remember
Allah as you remember your fathers, rather a more intense remembrance (2:200). Now, it is the
thought or feeling which becomes intense, not the words. Also, we have quoted the above verse.: and
remember your Lord when you forget and say: "May be my Lord will guide me to a nearer course to
the right than this" (18: 24). The last sentence, beginning with Say: "May be… ", tells the servant to
hope for a rank higher than his present one. Its connotation will be as follows: If you slip down to a
lower rank, that is, if you forget what you knew before, then remember your Lord and then you may
hope for a higher rank that is nearer to the right course than the present one. It shows that the
remembrance of the heart, per se, is of many degrees. It also proves the validity of the saying,
"Remembrance is the presence of an idea in the mind"; because even "presence" has various degrees
and ranks.
Remember Me: In this sentence, the object "Me" refers to Allah. As we explained above,
remembrance is the knowledge of knowledge; and knowledge is defined as "attainment of the form
and idea of a thing in the mind of the Knower." Knowledge confines the thing so known and
encompasses it within the knower's mind. Obviously, Allah cannot be known, or remembered (i.e.,
known to be known) in any way like this. He is beyond the description of describers. He Himself
says: Hollowed be Allah from what they describe, except the servants of Allah freed (from sins)
(37:159 160); they do not comprehend Him in knowledge (20:110). (We shall write later on, Allah
willing, somethings related to these two verses.) In view of this established fact, if we were to say
that the words, "Remember Me", have been used here in their real, and not metaphorical sense, then
we will have to say that man has, or can have, a knowledge whose definition would be quite different
from the one known to us.
Traditions
Numerous traditions, on the virtue of remembrance of Allah, have been narrated by the Shi'ah and
Sunni narrators. For example, it has been narrated through various chains of narrators that:
"Remembrance of Allah is good in all conditions."
It has been narrated that the Messenger of Allah (s.a.w.) came up to his companions, and said:
"Feast you in the meadows of the Garden." They said: "O Messenger of Allah! And what are the
meadows of the Garden?" He said: "The gatherings of remembrance; go there in the mornings and in
the evenings and remember (Allah). And whoever likes to know (what is) his position near Allah, he
should see what is the position of Allah near him (i.e., in his heart); because surely Allah gives a
servant the same position which the servant gives to Allah vis-à-vis, his own self. And know that
your best deeds (near your King) and the purest and the highest of them in ranks, and the best of all
that the sun shines on, is the remembrance of (Allah). the High, because Allah the High, has said
concerning His Own Self: 'I am the companion of him who remembers Me'; and He, the High One, has
said:'Therefore remember Me; I will remember you with My bounty; you remember Me with
obedience and worship, I will remember you with bounties, and beneficence, and comfort, and (My)
pleasure.'"('Uddatu 'd da'i)
as Sadiq (a.s.) said: "Surely Allah, the Blessed, the High, says: 'Whoever is too preoccupied with
My remembrance to be able to ask Me (for his needs), I give him the best of what I give to him who
asks Me."'(al Mahasin; ad Da'awat, ar Rawandi)
al Husayn al Bazzaz said: "Abu 'Abdillah (a.s.) told me: 'Should I not tell you the most difficult
(thing) which Allah has made obligatory for His creatures?' I said: 'Yes, certainly.' He said: 'To do
justice to the people (even) against yourself, and your beneficence to your brother, and remembrance
of Allah in every place. Why, (by remembrance) I do not mean (recitation of): "Glory be to Allah and
praise be to Allah and there is no god except Allah and Allah is Great" although this is from that (i.e.,
it is one aspect of remembrance); but remembrance of Allah in every place (means that you should
remember Him) when you rush to His obedience or to His disobedience." (Ma'ani 'l akhbar)
The author says: This theme has been narrated through numerous chains from the Prophet and his
Ahlulbayt (peace be on them all); and there is, in some of them, the following addition: "And it is the
words of Allah: Surely those who fear (Allah), when a visitation from the Satan afflicts them they
become mindful (they remember), then lo! they see." (7:201)
The Prophet said: "Allah says: 'When I know that the predominant trait of My servant is to be
engrossed in Me, I transfer his desire to My invocation and My secret conversation. When My servant
becomes like this (i.e., when he attains this position), then if he wants to (i.e., if he is about to) forget,
I come between him and his forgetfulness (i.e., I protect him from it). They are truly My friends; they
are truly the heroes; it is they that when I want to destroy the people of the earth in chastisement, I
remove it (the chastisement) from them because of those heroes.' (Uddatu 'd da'i)
as Sadiq (a.s.) said: "Allah, the High, has said: '0 son of Adam! Remember Me in your mind, I will
remember you in My Self; 0 Son of Adam! Remember Me in seclusion, I will remember you in
seclusion; remember Me in a gathering, I will remember you in a gathering better than your
gathering.'" And he said: "No servant remembers "Allah in an assembly of the people but "Allah
remembers him in the assembly of the angels." (al Mahasin)
The author says: Both groups, that is, the Shi'ah and the Sunnis, have narrated this theme with
numerousasnad.
as Suyuti writes in ad Durru'l manthur: "at Tabarani, Ibn Marduwayh and al Bayhaqi (in
his Shu'abu'l iman) have narrated from Ibn Mas'ud that he said: 'The Messenger of "Allah said:
"Whoever is given four (things) is (also) given (other) four (things). And its explanation is (found) in
the Book of Allah. Whoever is given remembrance, "Allah remembers him, because "Allah
says, 'Remember Me, I will remember you'; and whoever is given ad-du'a (invocation) is given
response (i.e., its acceptance), because "Allah says; 'Call on Me, I will answer you'; and whoever is
given thankfulness, is given increase, because "Allah says, 'If you are grateful, I will certainly give
you more'; and whoever is given to ask forgiveness, is given pardon, because "Allah says, 'Ask
forgiveness of your Lord, surely He is the most Forgiving.' '' ' ''
It is written in the same book: "Sa'id ibn Mansfir, Ibnul Mundhir and al-Bayhaqi (in his Shu'abu'l
iman)narrate from Khalid ibn Abi 'Imran that he said that the Messenger of Allah said: 'Whoever
obeys Allah he indeed has remembered Allah even if his prayer and his fast and his recitation of the
Qur'an are small in quantity. And whoever disobeys Allah, he indeed has forgotten Allah even if his
prayer and his fast and his recitation of the Qur'an are abundant.'"
The author says: This tradition indicates that man commits sin only when he forgets Allah and
becomes inattentive to Him. Had he remembered what was the reality behind his sin and what effect it
would produce, he would not have gone near it. If some one disobeys Allah and does not care even if
he is reminded of Him and gives no importance to his Lord and Creator, then he is a transgressor
(who) does not know the dignity and the sublime majesty of his Lord, nor does he understand how
Allah encompasses every thing. This theme is also found in another tradition, which has been narrated
in ad Durru'l manthur from Abu Hind ad Dari who said that the Prophet said: Allah says:
'Remember Me by obeying Me, I will remember you with My forgiveness. And whoever remembers
Me and he is obedient then it is My duty to remember him with My forgiveness. And whoever
remembers Me and he is disobedient then it is a right on Me to remember him with hate… '" The last
sentence of this hadith has used the word, remembrance (at the time of disobedience), in its opposite
meaning; the verse under discussion and other traditions used the word 'forgetfulness' to convey that
same idea.
We shall give some more details of this subject in some other place.
37
Chapter
SURAH AL-BAQARAH, VERSES 153-157
2:153‫ﺼﺎِﺑِﺮﯾَﻦ‬
‫ﺼﻼِة ِإﱠن ا ﱠ َ َﻣَﻊ اﻟ ﱠ‬
‫ﺼْﺒِﺮ َواﻟ ﱠ‬
‫ﯾَﺎ أ َﯾﱡَﮭﺎ اﻟﱠِﺬﯾَﻦ آَﻣﻨُﻮاْ اْﺳﺘ َِﻌﯿﻨُﻮاْ ِﺑﺎﻟ ﱠ‬
ٌ ‫ﺳِﺒﯿِﻞ ا ﱠ ِ أ َْﻣَﻮا‬
2:154‫ت ﺑَْﻞ أ َْﺣﯿَﺎء َوﻟَِﻜﻦ ﻻﱠ ﺗ َْﺸﻌُُﺮوَن‬
َ ‫َوﻻَ ﺗ َﻘُﻮﻟُﻮاْ ِﻟَﻤْﻦ ﯾُْﻘﺘ َُﻞ ِﻓﻲ‬
ّ ِ َ‫ت َوﺑ‬
2:155‫ﺼﺎِﺑِﺮﯾَﻦ‬
َ ‫َوﻟَﻨَْﺒﻠَُﻮﻧﱠُﻜْﻢ ِﺑ‬
ِ ‫ﺺ ِّﻣَﻦ اﻷ َْﻣَﻮاِل َواﻷﻧﻔُِﺲ َواﻟﺜ ﱠَﻤَﺮا‬
ٍ ‫ف َواْﻟُﺠﻮعِ َوﻧَْﻘ‬
‫ﺸِﺮ اﻟ ﱠ‬
ْ ‫ﺸْﻲٍء ِّﻣَﻦ اْﻟَﺨْﻮ‬
2:156‫ﺼﯿﺒَﺔٌ ﻗَﺎﻟُﻮاْ ِإﻧﱠﺎ ِ ﱠ ِ َوِإﻧﱠﺎ ِإﻟَْﯿِﮫ َراِﺟﻌُﻮَن‬
ِ ‫ﺻﺎﺑَﺘُْﮭﻢ ﱡﻣ‬
َ َ ‫اﻟﱠِﺬﯾَﻦ ِإذَا أ‬
ٌ ‫ﺻﻠََﻮا‬
2:157‫ت ِّﻣﻦ ﱠر ِﺑِّﮭْﻢ َوَرْﺣَﻤﺔٌ َوأ ُوﻟَِﺌَﻚ ُھُﻢ اْﻟُﻤْﮭﺘ َﺪُوَن‬
َ ‫أ ُْوﻟَِﺌَﻚ‬
َ ‫ﻋﻠَْﯿِﮭْﻢ‬
2:153O you who believe! seek assistance through patience and prayer; surely Allah is with the
patient.
2:154And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you
do not perceive.
2:155And We will most certainly try you with somewhat of fear and hunger and loss of property
and lives and fruits; and give good news to the patient,
2:156Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely
return.
2:157Those are they on whom are blessings and mercy from their Lord, and those are the followers
of the right course.
General Comment
A single theme joins the five verses like a pearl-string; the sentences from a sequence and the topic
is developed harmoniously; the beginning leads to the end, and the end points to the beginning. It
shows that they were revealed together, not separately. The context indicates that they must have been
revealed shortly before the law of al-jihad (war in the way of Allah) was promulgated and the
Muslims were ordered to fight in the cause of religion.
The verses prepare the believers for some trials which they will have to undergo, some
misfortunes which will befall them. Not the usual type of trial and hardship, but some extraordinary
misfortunes which will afflict the whole community and will continue, recurring every now and then.
Man, like any other creature in this world, always faces some hardships and troubles which disturb
and disrupt the pattern of his personal life. Death, sickness, fear, hunger, grief, poverty and
deprivation are but a few examples of such personal misfortunes. It is the course which Allah has laid
down for His servants. This world is a place of struggle and competition; the life is a chain of never
ending changes and transformations. And you shall not find any alteration in the course of Allah and
you shall not find any change in the course of Allah (35:43).
Although personal afflictions and misfortunes are hard to bear for the man so affected, yet they are
not as crushing, bewildering and frightening as those which affect the whole community. When an
individual is afflicted by a misfortune, he seeks help of others, complementing his own wisdom,
determination and steadiness with those of his relatives, friends and compatriots. But when a
misfortune or hardship afflicts the whole community, it stuns them all; it numbs their minds, and
clouds their vision; it looks as if the whole society has lost its collective wisdom. It disrupts not only
the individual, but even the collective life. Fear terrorizes, panic overwhelms, and minds boggle
down; courage deserts and dread reigns supreme. A collective misfortune is, in short, much harder to
bear and much more bitter in taste. And it is these that the verse point to.
But not every collective affliction, like epidemic or famine. What the verses describe is in all
encompassing affliction which shall be brought about as a consequence of the believers' faith itself.
They have accepted the belief of monotheism; they have answered the call of the truth. The whole
world and especially their own kith and kin are united against them. The enemies are trying, with all
the forces at their command, to extinguish the light of Allah, to erase the word of justice, to nullify the
call of truth. The conflict has reached a stage where both parties realize that fighting is the only way
out. Both parties have exhausted all other resources they had. The unbelievers first had tried to
achieve their goal by arguments and mischief mongering, by whispering campaigns and unsettling
rumors. But all was in vain. All their endeavors failed to give them any satisfaction they did not harm
the Muslims in the way they wanted. Now, from their point of view, nothing was left but to wage war
against the Muslims and to annihilate them. Only then, the path of truth could be blocked and the bright
light of Islam extinguished.
As from the believers' point of view, only the fighting could now help them in their endeavor to
propagate the creed of monotheism ' to spread the true religion and just rule, to cut at the root of
falsehood. The past experience has proved that truth gains strength only when falsehood is removed
and now it cannot be removed except by force.
In short, the verses indicate that the great trial is near at hand it mentions martyrdom in the way of
Allah, and praises it laudably, saying that it is not a death, it is life and what a life indeed!
Accordingly death in the way of Allah, is a distinction which is desirable not a thing to dislike or
fear.
The verses encourage the believers to fight for Islam. They are told that there is coming to them a
trial, a hardship. Only if they bear it patiently, they shall reach the high ranks of spiritual perfection,
receiving the blessings and mercy of Allah, and being guided aright by Divine Guidance. Also, it tells
them how they may get help in bearing those burdens they should seek assistance through patience and
prayer. Patience will protect them from fear and anguish, and will save their plans from disruption.
As for prayer, it will turn their attention to their Lord, and All help them in putting all their affairs in
the hands of the Almighty Allah, because all power belongs to Him.
Commentary
QUR'AN: O you who believe! seek assistance through patience and prayer; surely Allah is with
the patient ones:
We have explained briefly about patience and prayer, under the verse: And seek assistance through
patience and prayer; and most surely it is a hard thing except for the humble ones (2:45). Patience
is one of the most important characteristics, which the Qur'an praises very highly. It repeatedly tells
the believers to be patient there are about seventy verses on this theme. It praises it in such laudable
ways as … and bear patiently that which befalls you; surely it is of the acts which require
determination (31:17); And none are made to receive it but those who are patient, and none are
made to receive it but those who have a mighty good fortune (41:35); only the patient will be paid
back their reward in full without measure(39:10).
Likewise, prayer is one of the greatest acts of worship and devotion which the Qur'an always
exhorts the believers to do. It has been praised in these words:surely prayer keeps (one) away from
indecency and evil (29:45). Wherever Allah exhorts the people to some good deeds, prayer is
always placed at the head of the list.
Then Allah praises patience that Allah is with those who have got this virtue: In this respect this
verse differs from the verse 2:45 which had focused attention on prayer; and most surely it is a hard
thing except for the humble ones. But this verse singles out the patience, because here the talk is
about facing the difficulties and fighting against the enemies; and in this context patience acquires a
greater importance. Surely Allah is with the patient ones. It is a special proximity unlike the company
mentioned in the verse: and He is with you wherever you are (13:4). This latter verse says that Allah
controls your affairs and His knowledge encompasses you; while the verse under discussion means
that Allah helps and aids the patient ones. Patience, therefore, is the key to get relief from distress.
QUR'AN: And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive,
but you do not perceive:
Some exegetes have said that when the verse says that the martyrs are alive, it actually means that
their good names will continue for ever and their heroism will always be remembered with gratitude.
Their argument is as follows:
"The verse is addressed to the Muslims, who already believe in Allah, His Messenger and the Day
of Judgment; they are also sure of the life hereafter. They have accepted the call of truth, and have
already heard a lot of verses which speak of the Resurrection. They know that a man's life does not
end with death. How could they speak of the martyrs as dead? Moreover, this verse affirms only
about the martyrs that they are alive; and describes it as their especial excellence vis-à-vis other
believers and the unbelievers. But we know that life after death is not confined to one group, it is a
general phenomenon, which covers the whole mankind. Therefore, the life mentioned here must be
something special, which is reserved for those who are slain in the way of Allah, and that is their
eternal name and everlasting fame."
But this interpretation is unacceptable, because of the following reasons:
First: The life which they have mentioned is not real life; it is an imaginary thing, which has no
relation with reality. Such unreal and imaginary things do not deserve to be included in Divine
Speech. Allah, calls to reality, to truth; and says: and what is there after the truth but error? (10:32).
Of course, Ibrahim (a.s.) had prayed to Allah, And make for me a truthful tongue among the posterity
(26:84). But what he meant by "a truthful tongue" was continuation of his true mission after him; he
did not mean only that his good name be remembered and his praise be sung by coming generations.
Of course, such imaginary exegesis, such false interpretation is more in line with materialists'
thinking. They believe that soul is a material thing, life is a development of matter; once a man dies
the life comes to an end, there is nothing to continue after death; as such, there is no life hereafter. But
applying that idea to sociology, they encountered a great difficulty:
The fact is that man by nature believes in continuation of life after death, his instinct tells him that
there is happiness and unhappiness in the other world where he goes after death; and if he wants to
enjoy happiness there, he will have to sacrifice many comforts of this life. This is specially true about
great affairs and ideals which cannot be established except when their supporters and adherents are
willing to die for them, to sacrifice their lives for the cause. They have to die so that others may live.
Now, the dilemma of the atheists and materialists was this: If death is the end of life, if man, after
his death, is lost for ever, then why should he sacrifice his life so that others may live? Why should he
deprive himself of the comforts and enjoyments which he can easily get through injustice and tyranny?
Just to let others live in peace? What has he got to gain by his sacrifice? Nothing. No sensible man
gives something if he is not getting something in return. Human nature rejects the concept of giving
without receiving, of leaving something without getting something in exchange. It rejects the idea of
dying to enable others to live, the notion of denying oneself the enjoyment of this short life so that
others may enjoy it.
When the materialists realized the trouble they were in, they tried to make up this shortcoming by
inventing these imaginary gains which had no existence except in their own minds. They said: A man,
emancipated from fetters of superstitions and myths, must sacrifice his life for his country and for
other noble goals; this sacrifice will make him immortal because his good name and widespread fame
will remain alive for ever. Likewise, he should deny himself some enjoyments of life so that others
may benefit from those things. In this way, society and civilization will remain on right track and the
social justice will reign supreme. And that man, because of his sacrifice, will get a noble and sublime
life. Would that I knew who will enjoy that noble life when the man himself is dead, when his
physical body has perished, and with it have gone all traces of life including perceptions and
feelings? Who will then feel and enjoy that "noble life"? Isn't it just a delirious raving?
Second: The last phrase of the verse, " but you do not perceive," does not agree with that
explanation. If that was. the meaning of "life", Allah should have said: nay, they are alive because
their good name will remain for ever, and people will always sing their praises generation after
generation. Obviously, such description would have proved much more satisfying and encouraging,
and would have cheered them up to a greater degree than the phrase, "but you do not perceive."
Third: A similar verse which in a way also explains it describes the promised life in such a way as
not to allow that interpretation: And reckon not those who are killed in Allah's way as dead; nay,
they are alive (and) are provided sustenance from their Lord; Rejoicing in what Allah has given
them out of His grace, and they rejoice for the sake of those who, (being left) behind them have not
yet joined them, that they shall have no fear, nor shall they grieve. They rejoice on account of
favor from Allah and (His)grace, and that Allah will not waste the reward of the believers (3:169171). Clearly, it is a description of a real, not imaginary, life.
Fourth: It is not difficult to accept that some Muslims, in the middle of the Prophet's era, were
unaware of the life after death. What was very clearly mentioned in the Qur'an was the Resurrection
on the Day of Judgment. But so far as the life of al-barzakh (the period between death and the Day of
Judgment) is concerned, it has been described in the Qur'an but not so clearly as not to leave any
room for ambiguity. That is why not all the Muslims are agreed on this subject even today some of
them do not accept it. (These are those who believe that soul is not immaterial; that man perishes on
death; and Allah will raise him again for judging him on the Day of Judgment.) This verse, therefore,
could have been revealed to affirm that the martyrs were alive in al-barzakh. May be, there were
some believers who were not aware of it, even if others knew it.
In short, the verse speaks of a real, not imaginary, life. Allah in several places, has counted the life
of an unbeliever after his death as a destruction and perdition. For example: … and (they) made their
people to alight into the abode of perdition (14:28). So, it is the life of bliss that is true life, and it is
only the believers who will live that life, as Allah says: and as for the next abode, that most surely
is the life did they but know (29:64). They did not know it because their senses could perceive only
the material aspects of this world's life. As they did not perceive what was beyond their limited
perception, they could not differentiate between extinction and life after death. They thought that there
was nothing after death but extinction. That delusion, that conjecture was common to believers and
unbelievers alike. That is why Allah said: "nay, (they are) alive, but you do not perceive," that is, by
your senses. The same is the import of the last phrase in the verse: that most surely is the life did
they but know (29:64), that is, with certainty, as He says in the verse: Nay! if you had known with a
knowledge of certainty, you should most certainly have seen the hell (102:5-6).
The meaning of the verse, then, is as follows and Allah knows better! And do not say about those
who are slain in the way of Allah that they are dead. You should not think that they have become
extinct, have perished. Of course, you generally think that death is extinction; in your language death
is used as opposite of life; and this delusion is supported by your senses. But it is not correct. The
martyrs are not dead, in that they are not extinct; they are alive although you do not perceive that life
by your senses, by your perceptions.
This talk was addressed to the believers, although majority of them if not all knew that man's life
continues after his death. It was done to draw their attention to a fact known to them. The aim was to
cheer them up by reminding them of this reality, in order that they should not grieve, should not be
perturbed, should not loose their hearts, when death faces them or their dear ones in the way of Allah.
The only thing that the relatives would be afflicted with, in such cases, is separation from their martyr
for a few days, as long as they themselves are alive in this world. And this temporary separation is
not a big problem especially if compared to the pleasure of Allah. and to the bounties bestowed on
the martyr, like the pleasant life and everlasting grace. And the pleasure of Allah is the greatest
bounty and bliss.
In this respect, the verse is not unlike the previously explained one where Allah tells His
Prophet: The truth is from your Lord, therefore you should not be of the doubters (2:147). We know
that the Prophet was the first and foremost of those who were sure of the Divine signs and
communications. Yet he was told not to be of the doubters. This mode is generally used to show that
the subject is so clear, so well known and so well established that there is no room for any conflicting
thought to come into mind.
The Life of al-Barzakh
This verse clearly proves that man remains alive in al-barzakh (the period between one's death
and the Day of Resurrection). The same is the import of the other verse on this subject: And reckon
not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance
from their Lord (3:169). Many other verses prove this reality and we shall mention some of them at
the end of this essay.
A very strange interpretation has been given to this verse by some people. They say that it was
revealed about the martyrs of Badr, and therefore it is reserved exclusively for those martyrs; it
cannot be applied to others who are slain in the way of Allah.
A scholar has made an interesting comment on this explanation. Writing about the preceding verse,
"seek assistance through patience and prayer," he prays to Allah to give him patience and forbearance
to suffer such interpretations! Would that I knew what do they mean by that explanation. On one hand,
they say that man perishes after death or murder; when his body disintegrates, he becomes extinct. If
so, then how could the martyrs of Badr remain alive after being slain? Was it as a miracle? Was it
because Allah had given them a distinction and excellence, which was denied to all the prophets,
messengers and friends of Allah, not expecting even the Holy Prophet of Islam? If there is no life after
death, then keeping them alive after their martyrdom is not a miracle - it is an impossibility.
And a miracle does not cover an impossible thing. If it is asserted that such a self-evident
preposition was negated for those martyrs, then no confidence can be put in any self-evident truth - let
alone other principles.
Or, do they mean that people's perceptions were mistaken about the condition of those martyrs? The
martyrs were alive, were getting sustenance from their Lord, were eating, drinking and enjoying all
the comforts of life - far away from the range of people's perceptions. And what the people had seen
and perceived with their senses - that the martyrs were killed, their bodies mutilated, their senses
gone, and their physique disintegrated - was just a delusion, and nothing of this sort had happened in
reality. If this is what they mean, if people's senses could be so deluded - perceiving correctly in one
case and wrongly in another, without any differentiating cause
- then no trust can be put in any of the senses at all. Then, may be, we will perceive a non-existent as
existing and an existing thing as non-existent. How can a sensible person speak like that? It is nothing
but sophistry.
However, that explanation somewhat follows the line adopted by a large group of the scholars of
traditions. The latter believe that the things mentioned in the Qur'an and traditions, which are beyond
our perception - like angels and souls of believers and other such things - are material and physical.
They are ethereal bodies which may enter and penetrate dense and solid bodies, appearing thus in the
form of man, for example, doing all that humans do; they possess powers and properties like ours,
except that they are not governed by physical laws: they do not suffer any change or alteration, nor
any composition or disintegration; they are not subject to natural life and death. When Allah wants
them to appear, they manifest themselves to our senses; and when He does not want so, or wants them
not to appear, they do not appear. It depends entirely on a special will of Allah; there is nothing in
their senses, or in their "bodies", to tip the scale on this side or that.
Such an idea is based on rejection of the system of causeand- effect in the world. If such assertions
were true, then all the intellectual realities, all the academic principles, will be null and void
- not to speak of the fundamentals of religion. Even those "sublime ethereal bodies" (which are
supposedly beyond the reach of cause- and-effect) will be negated.
The above description, however, proves that the verse speaks about the life of al-barzakh; it is
also called the world of the grave, the period between one's death and the Day of Resurrection; it is
the world where the dead person is rewarded or punished until the Day of Resurrection.
Some other verses speaking about al-barzakh are as follows:
1. There are the three verses already quoted: And reckon not those who are killed in Allah's way
as dead; nay, they are alive (and) are provided sustenance from their Lord; Rejoicing in what Allah
has given them out of His grace, and they rejoice for the sake of those who, (being left) behind
them, have not yet joined them, that they shall have no fear, nor shall they grieve. They rejoice on
account of favour from Allah and(His)grace, and that Allah will not waste the reward of the
believers (3:169 - 171). We have already shown how these verses, being similar to the one under
discussion, prove the life of al-barzakh. Those who think that these verses were revealed exclusively
for the martyrs of Badr, should ponder on the wordings of these three, because they indicate that not
only the martyrs but also other believers enjoy the life after death, and rejoice by favour and grace of
Allah bestowed on them.
2. Until when death overtakes one of them, he says: "Send me back, my Lord, send me back:
Haply I may do good in that which I have left." By no means! it is a(mere) word that he speaks;
and before them is al-barzakh until the day they are reaised (23:99
- 100). It very clearly shows that there is an intermediate life between this world's and the one which
they will live after the Resurrection. Further explanation will be given when we shall write about this
verse, Allah willing.
3. And those who do not hope for Our meeting, say: "Why have not angels been sent down upon
us, or(why)do we not see our Lord?" Now certainly they are too proud of themselves and have
revolted a great revolt. On the day when they shall see the angels; (clearly it refers to the time when
they will see the angels for the first time, that is, the time of death - as is described in many other
verses;) there shall be no joy on that day for the guilty, and they shall say: " I t is a forbidden
thing totally prohibited; And We shall proceed to what they have done of deeds, so We shall render
them as scattered floating dust. The dwellers of the garden shall on that day be in a better abiding
place and a better resting place. And on the day when the heaven shall burst asunder with the
clouds; (now it speaks about the Day of Resurrection;) and the angels shall be sent down a sending.
The kingdom on that day shall rightly belong to the Beneficent God, and a hard day shall it be for
the unbelievers (25:21-26). It very clearly proves the life of al- barzakh.Further details will be
given in its proper place, Allah willing.
4. They shall say: "Our Lord! twice didst Thou give us death, and twice hast Thou given us life,
so we do confess our faults; is there then a way to get out?"(40:11). They will say it on the Day of
Resurrection. It means that by that time there would be two deaths and two lives. It can be explained
only if we accept the life and death of al-barzakh. Otherwise, there shall be only one death between
this life and that of the Day of Resurrection. We have explained it to some extent under the
verse: How do you deny Allah and you were dead and He gave you life? Again He will cause you to
die and again bring you to life; then you shall be brought back to Him (2:28).
5. … and the most evil punishment overtook Pharaoh's people: The Fire, they are brought before
it(every) morning and evening; and on the day when the hour shall come to pass: Make Pharaoh's
people enter the severest chastisement (40:46). It is known that the Day of Resurrection shall have
no morning or evening. Clearly, the day when the hour shall come to pass, that is, the Day of
Resurrection is other than the day of al-barzakh which has the mornings and evenings.
There are many other verses which indicate, or from which we may infer, this reality. For
example: By Allah, most certainly We sent (messengers) to nations before, but the Satan made their
deeds fair-seeming to them, so he is their guardian today, and they shall have a painful
punishment (16:63).
The Immateriality of the Soul
And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do
not perceive. (2:154)
The above verse, as well as other verses, points to another more comprehensive reality and that is
the immateriality of the soul. The soul is something other than matter and body; it is beyond the
jurisdiction of the rules governing matter and body, or those affecting various material compounds
and mixtures. Yet, it has a special relationship with the body keeping it alive, managing its
multifarious functions and activities and enabling it to perceive and feel. Ponder on the earlier quoted
verses and you will see this reality. The verses imply that man, per se, is not the body; he does not die
when the body dies, he does not perish when the body perishes. The body disintegrates, its parts are
scattered, but the "man" continues. Even after the death of his body, he continues to live, either in
eternal bliss and everlasting felicity and grace, or in never ending misery and painful chastisement.
That bliss or misery is based on his traits, trends, characteristics and actions, which he had acquired
and done in this world's life not in his bodily accomplishments or social achievements.
These themes are understood from the above mentioned verses. Obviously, these traits are totally
different from those of the body, and are diametrically opposed to worldly and material
characteristics. Thus, the human soul is different from his body.
Also, the verse 39:42 points to this fact: Allah takes completely the souls at the time of their
death, and those that die not during their sleep; then He withholds those on whom He has passed
the decree of death and sends the other back till an appointed term. "at Tawaffiyy" and "al istifa'
'' both have the same meaning to take and realize one's right fully and completely. The words used
here in reference to the soul "takes", "withholds" and "sends back" clearly prove that the soul is
something different from the body.
Another verse: And they say: "What! when we have become lost in the earth, shall we then
indeed be in a new creation?" Nay! they are disbelievers in the meeting of their Lord. Say: "The
angel of death who is given charge of you shall take you completely, then to your Lord you shall be
brought back" (32:10-11). In this verse, Allah mentions one of the misgivings of those who do not
believe in the Resurrection; and then tells His Messenger how to clear their doubt. They said: When
we die, our body disintegrates, our limbs and organs are destroyed, nothing remains of our original
form, and all our parts are scattered here and there in the earth. No one can then perceive us nor can
anyone feel us. How is it possible for us, after such a total destruction, to be created a second time?
This doubt is based on a feeling of improbability. Allah shows the Messenger (s.a.w.) how to remove
that misgiving: Say: "The angel of death… be brought back." There is an angel who has been given
charge of you; he shall take you completely; he will not let you be lost, as you shall be under his
protection, his control; what is lost in the earth is your body, not your soul or person (the reality
which is referred to by the word "you"), because the angel of death shall take "you" completely.
One more verse: Allah says, mentioning the creation of man: Then He made him complete and
breathed into him of His spirit… (32:9). Read it in conjunction with the verse: And they ask you
about the soul. Say: "The soul is from the command of my Lord" (17:85). The soul, therefore, is
from the command of Allah and that command has been explained and defined in these words: His
command, when He intends anything is only that He says to it: "Be", and it is. Therefore, glory be
to Him in Whose hand is the kingdom of everything… (36:82- 83). The soul is from the kingdom
and it is the word, "Be." In another place, the command is further explained in these words: And Our
command is but one, as the twinkling of an eye (54:50). The phrase, as the twinkling of an eye,
shows that the command, that is, the word "Be", is an instantaneous, not a gradual, being. It comes
into being at once, and is not bound with the chain of time and space.
It is thus evident that the command including the soul is different from body, is something
immaterial. We know that the material things come into being gradually and are fettered with time and
space. Obviously, the human soul is not a material thing and is different from the body, although it has
a special relationship with the body.
There are some verses which show the nature of that relationship. Allah says: From it (the
earth) We created you… (20:55); He created man from dry clay like earthen vessels… (55:14); …
and He began the creation of man from dust, then He made his progeny from an extract of water
held in light estimation(32:7-8); And certainly We created man of an extract of clay, then We made
him a small life germ in a firm resting place, then We made the life germ a clot, then We made the
clot a lump of flesh, then We made (in)the lump of flesh bones, then We clothed the bones with
flesh, then We caused it to grow into another creation; so blessed be Allah, the best of
creators(23:12-14).
The verses show that man, in the beginning was but a material body, changing into various forms;
then Allah made that body into another creation a creation that has got perception and feeling; now he
perceives and wills, thinks and acts according to his thoughts and ideas; he manages and manipulates
the things around him as he likes. These activities and authority are beyond the power of body and
matter. Obviously, neither of these activities emanate from body and matter nor does their doer.
We may say that the soul has the same relation to the body from which it emanates as a fruit has to
its tree. or a lamp flame has to its oil. But these similes are a bit far fetched. However, these
illustrations serve to show the nature of the relation between the soul and the body how it is attached
to the body in the beginning and how that connection is severed on death.
In short, the soul, in the beginning, is the body itself, then it grows into another creation, and lastly
it becomes completely independent and separate from the body on death. These facts are understood
from the above mentioned Qur'anic verses; there are many other verses which allude to and imply this
reality, and one may find them on reading the Qur'an with open eyes. And Allah is the Guide.
QUR'AN: And We will most certainly try you with somewhat of fear and hunger and loss of
property and lives and fruits:
Allah told them to seek assistance through patience and prayer and forbade them to say about those
who are slain in His way that they are dead because those martyrs were in fact alive. Now, He
explains why He has informed them of these realities. It is because the believers were soon to be
tried and tested by fighting in the way of Allah. It was by al-jihad that they would reach the pinnacle
of their virtues; their noble lives would not be worth living except with al-jihad. The upright religion
could not gain strength but with fighting. And while engaged in fighting, their efforts would not be
crowned with success unless they were helped by those two helpers, that is, patience and prayer, and
were further strengthened by a third factor, that is, the belief that their martyr is neither dead nor lost,
and that their endeavors with their wealth and souls is neither forfeited nor fruitless. If they kill their
enemy, they will remain alive while their enemy is destroyed; in this way they would be safe from the
rule of injustice and falsehood which the enemy wanted to impose on them. And if they are killed in
this endeavor, again they will remain alive for ever and equally safe from that unjust and wrong rule.
In either case, they shall enjoy one of the two most excellent things.
Generally, the afflictions consist of fear, hunger and loss of properties and lives. As for the loss of
fruits, apparently it means loss of children. When fighting occurs, its most telling result is not the loss
of fruits but that of progeny, as the men and especially the youths are killed.
Some exegetes have said that the word "fruits" refers to the dates, and the "property" to other
possessions, far example, camels, goats and sheep.
QUR'AN: and give good news to the patient ones who, when a misfortunate befalls them, say:
"Surely we are Allah's and to Him we shall surely return." Those are they on whom are blessings
and mercy from their Lord, and those are the followers of the right course:
The patient ones are again mentioned in these verses so that Allah may give them good news to
begin with, and then may teach them the way of good patience, and thirdly, may explain to them why
patience is essential it is because Allah owns the man and fourthly, may declare what is its overall
recompense, that is, blessing, mercy and being guided aright.
Allah first told His Prophet to give them good news; but did not disclose what was that good news
about. This was to show the greatness of the subject matter it is from Allah, therefore, it must be about
something specially good, great and beautiful. Moreover, it is something which Allah, Himself has
guaranteed.
Thereafter, He said that the patient ones are those who say these words when misfortune befalls
them."al-Musibah" (translated here as misfortune) is any happening that occurs to a man; but it is
always used for a distressing happening. "Who… say: 'Surely we are Allah's… '": The word "say" as
used here does not mean mere utterance of the sentence without keeping its meaning in mind. Even
understanding its meaning is not sufficient, unless one penetrates to the depth of its reality. And that is
that man is owned by Allah in real ownership and that he is surely to return to Allah his Master. If this
feeling takes deep root in his heart, the man will observe the highest degree of patience; sorrow, fear
and anguish will be totally eradicated, and the rust of heedlessness will be removed from the heart.
How?
Man and all his faculties, actions and other concomitants of existence, are there because of Allah
He is his Creator and Originator. Man exists because of Allah, and is dependent on Him in all his
affairs and conditions. He does not have any existence, or continuity independent of Allah. The
Master has the right to manage His slave's affairs in any way He likes; the slave has authority
whatsoever in his own affairs, because he has has no authority no independence at all. Allah, owns
him; He is the real Owner of man's existence, faculties and actions.
Then Allah allowed man to ascribe his "self" to himself as a property is ascribed to its owner. That
is why it is said that "man has existence." In the same way, He permitted him to ascribe his faculties
and actions to himself. Accordingly, it is said that "man has faculties like hearing and sight", or "he
does some actions like: walking, speaking, eating and hearing." Without the Divine permission neither
man nor anything else could own any such ascription or attribution, because nothing exists without the
Divine permission, or independent of Allah's will.
Allah has also informed us that ultimately all things will revert to their original status the state
before Allah allowed them to be attributed to one or the other creature and then no ownership will
remain there except that of Allah, as He says: To whom belongs the kingdom this day? To Allah the
One, the Subduer (of all) (40:16). It shows that man together with all that "belongs" to him or is with
him is to return to Allah.
In short, there is a "real" ownership; it is reserved for Allah nobody be he a man or something else
shares it with Him. And there is an "apparent" ownership, for example, man "owns" his own "self "
as well as his children and properties etc. But the real ownership is of Allah, and man owns them in
form and appearance only and that also because Allah has allowed such attribution. Thus, when man
remembers the reality of Divine ownership, and then looks at his own "self", he knows that he is
wholly and totally owned by Allah, Then, he realizes that his "apparent" ownership of his "self" as
well as of his children and properties, etc. will soon cease to exist, will become null and void; it will
return to his Lord. Then, he will understand that ultimately he owns nothing, either in reality or in
appearance. In this background, there is no reason why he should grieve if he is afflicted with some
misfortune. One may be affected only by something which one owns feeling happiness when it is
found or sorrow if it is lost But when he believes that he owns nothing, he shall not be affected by
finding it or losing it. How can he be afflicted by any loss when he believes that Allah is the real
Owner of everything and He may manage His property in any way He likes?
The Ethics
The ethics entail betterment of morals and psychic traits - both in theory and practice. Man
acquires the good morals and removes the evil traits by repeatedly doing good - and relevant - deeds,
and their continuous observance. Repeated and continuous performance of an action etches its
particular knowledge on the psyche. Gradually, a picture is engraved on the mind which becomes
impossible - or extremely difficult - to erase. Habits become second nature. For example, if a man
wants to remove the trait of cowardice and acquire that of bravery, he should repeatedly plunge
himself into difficulties and dangers. When-ever he would rush into a perilous and hazardous
situation and finds himself coming out unscathed, he would acquire the taste of boldness and courage;
and would understand the ignominy of flight, of taking to one's heels. Every such bold step would
leave its mark on his psyche and ultimately bravery and courage would become an integral part of his
character. Man has no power to acquire such traits by his own will; yet it may be counted as within
his power inasmuch as its preliminary steps - those repeatedly performed deeds - emanate from his
will and power.
There are two universally recognized systems to acquire high moral standards and noble manners.
First System: Many people base their moral science on good worldly foundations, that is, the
knowledge, ideas and ideals which are thought praiseworthy and laudable in the society. They
acquire a good trait because it is commendable in the eyes of the people. Chastity, contentedness with
what is in one's hand and not looking at what others have - all these virtues create respect and honour
in the people's eyes, and one's standing is enhanced in public. Avarice results in poverty and
privation. Greed destroys one's prestige. Knowledge attracts people and bestows respect and dignity
in the eyes of elite; it opens the eyes of the knowledgeable person, and protects him from unpleasant
things. Ignorance, on the other hand, is blindness. Knowledge protects you while riches need your
protection. Bravery makes you stead-fast and saves you from fickleness; this in its turn makes people
sing your praise - no matter whether you win or lose. Cowardness and rashness both cause opposite
effect. Justice gives peace of mind, and keep man alive even after his death inasmuch as his good
name continues and his love pulsates in people's hearts generation after generation.
This is the well-known basis on which the moral science is founded. Ancients like Greek
philosophers followed this very system.
The Qur'an does not endorse this system, because it depends
on the like and the dislike of the public. It looks at what is good in the eyes of the people and what is
bad - and accepts the former and rejects the latter. Even in a few verses where the Qur'an appears to
use this method, it really refers to the next world's reward or punishment. Ponder, for example, on the
following verses:… and wherever you are, turn your faces towards it, so that people shall have no argument
against you… (2:150). Here Allah exhorts the Muslims to remain steadfast and firm, and for its
reason, He says: "so that people shall have no argument against you."
… and do not quarrel, for then you will be weak in hearts and your power will depart, and be
patient… (8:46). Allah tells the believers to be patient, as impatience and quarrelling among
themselves would weaken their hearts, dilute their power and embolden their enemy.
And whoever is patient and forgiving, that most surely is an act of great resolution (42:43). Here
Allah invites the believers to patience and forgiveness and explains its reason in terms of
determination and resolution.
Second System: The second system is to keep in sight the other worldly goals. Allah has used it in
many verses of the Qur'an:
Surely Allah has bought of the believers their persons and their properties for this, that they shall
have the garden… (9:111)
… only the patient ones will be paid back their reward in full without measure. (39:10)
… surely it is the unjust that shall have a painful punish- ment. (14:22)
Allah is the Guardian of those who believe; He brings them out of the darkness into the light;
and (as to)those who disbelieve, their guardians are the rebels, they take them out of the light into
the darkness… (2:257)
There are many verses, on different subjects, which imply the
same theme.
We may add here another set of the verses. For example, No misfortune befalls on the earth nor in
your own souls, but it is in a book before We bring it into existence; surely that is easy to
Allah (57:22). This verse exhorts man not to feel any sorrow (or joy) on whatever misfortune (or
good thing) comes to him; what has come to him, could not be averted, and what-ever has been lost
could not be obtained, because all happenings occur by a firm Divine Decree which is unavoidable.
Sorrow and joy both seem, in this background, meaningless - a believer should not indulge in these
vain practices because he believes in Allah and knows that all affairs are in His hands. Allah
says: No affliction comes about but by Allah's permission; and whoever believes in Allah, He
guides aright his heart (64:11). Such verses, like the earlier quoted ones, create high morals by
pointing to the sublime goals of the next world. These other worldly goals are real, not imaginary,
perfections. These verses reform the human character by fixing man's attention to the real already
existing causes like the Divine measure and decree, adoptation of the Divine characteristics and
remembrance of the good names of Allah and His sublime attributes.
Question: Belief in causality of such things as the Divine measure and decree negates the rules
governing this life in which we have been given freedom of will and power. This, in its turn, nullifies
the noble morals and disturbs the system of this physical world. If man may rely, in acquiring such
good traits as patience and steadfastness, and in refraining from sorrow and joy, on the fact that all
things to happen are already firmly decreed and written in the "preserved tablet", then the same
argument may be used if one does not endeavour to earn one's livelihood, to acquire good
characteristics, or to refrain from bad habits. He will sit idle not caring to do any work, and not
striving to defend the truth and right. His only reply to all exhortations will be that whatever was
happening was already written and decreed. In this way he will neglect acquiring noble
characteristics and discarding evil traits. It will be a negation of every perfection.
Reply: What we have written on the subject of "Decree", is sufficient to clear this
misunderstanding. We have explained there that man's actions are integral parts of the causes of the
events and effects. Effects cannot happen without their causes. It would be a manifest error to say:
Satiation of hunger is either decreed to happen or decreed not to happen; and in either case, it is
useless to eat. We know that satiation of hunger cannot occur unless one takes one's food - and eating
is an action with-in one's power, and is a part of the causes of satiation. It is foolishness to expect an
effect to appear when one has neglected or negated all or part of its causes.
It is wrong for a man to neglect and negate the principles of "free will and power", which is the
king-pin of this worldly life, and to which are attributed its felicity and infelicity. It is a part of the
causes of the events which happen to a man through his actions (or through the conditions and traits
resulting from his actions). He cannot say that his will and power are not a part of the causes of
events happening to him, or that they have no effect on those happenings. In the same way, it is wrong
to claim that his power is the complete, or the only, cause of the events and that nothing else has any
influence on those events. One should not forget that there are countless things happening in the world
which have influence on one's circumstances, conditions and the related events, and that the Divine
Will is the foremost among them. If one were to forget this reality, one would be entrapped in many
evil traits, like: conceit, pride, miserliness, joy, sorrow and grief, etc.
The ignorant man says: " I did this; I left that." Thus, he falls victim of conceit, shows arrogance to
others or does not spend his money on necessary things. He is heedless to the fact that there are
thousands and thousands of other causes - apart from his imperfect "power" - absence of any one of
which would nullify the effects of his "power." He says: "Had I done this, I would have avoided this
loss; had I done so, I would have gained that."
He does not realize that prevention of loss or death depends on thousands and thousands of causes,
and even if one of them is absent, the dreaded loss or death is bound to occur, man's own power
notwithstanding. Moreover, man's power itself depends on numerous causes which are beyond his
power. In short, man's power is not by his power.
The above explanation is a Qur'anic reality, and, as mentioned earlier, it is derived from the Divine
teachings. When you know this fact and ponder on the relevant verses, you will see that the Qur'an
attributes only some of the good characteristics to the firm decree and the preserved tablet, while it
does not attribute other traits to the above-mentioned Divine Decree. There are some actions,
conditions and traits which, if attributed to the Divine Decree and Measure, would nullify the
principle of free will; and accordingly the Qur'an never attributes them to the Divine Decree; rather, it
refutes it with full force. For example:
And when they commit an indecency they say: "We found our fathers doing this, and Allah has
enjoined it on us." Say: "Surely, Allah does not enjoin indecency; do you say against Allah what
you do not know?"(7:28)
On the other hand there are some actions, etc. which, if not attributed to the Divine Decree, would
imply that man had com- plete freedom, that his will and power were the sufficient cause of his
actions, etc. and were independent of every outside cause. The Qur'an, therefore, pointedly ascribes
them to the Divine Decree, and thus guides the man to the straight path - a path which does not confuse
the walker. In this way, the Qur'an removes from him the base characteristics which would have
resulted from that wrong ideas. For example, it attributes the happenings to the Divine Decree, in
order that man should not ignorantly feel joy for what he gets or sorrow for what he loses. Allah
says: and give them of the wealth of Allah which He has given you (24:33); note that Allah exhorts
man to be generous, by reminding him that his wealth has come to him from Allah. Also, He says: …
and spend (benevolently) out of what We have given them (2:3); the verse calls him to spend by
attributing the wealth to the sustenance given by Allah. Again, He says: Then may be you kill yourself
with grief, sorrowing after them, if they do not believe in this announcement. Surely, We have made
whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is
best in deed (18:6-7). In these verses Allah tells His Prophet not to grieve because of the
unbelievers' disbelief, reminding him that their disbelief does not mean that they have overpowered
Allah; the fact is that what-ever is on the earth has been made and put there by Allah for the purpose
of test and trial.
This system of ethics is the one used by the prophets, and a lot of its examples may be found in the
Holy Qur'an and other Divine Books.
There is a third system, which is found exclusively in the Qur'an; it is neither seen in the Divine
Books which have been transmitted to us, nor in the teachings of the previous prophets (peace of
Allah be on them!); nor is it seen in the knowledge which has come to us from divine scholars. In this
system, man is trained in character and knowledge, and the knowledge is used in a way that does not
leave room for base and low traits. In other words, this system removes the vile characteristics, not
by repulsing them, but by eliminating all motives other than Allah.
Let us explain it in this way: What is the motive of a work done for other than Allah? It may be
honour and might of the
'other than Allah', which the doer of that work longs for. Or his power which he is afraid of. But
Allah says:Surely might is wholly Allah's (10:65); that the power is wholly Allah's (2:165). And
when one is imbued with this true knowledge, there will remain no question of doing any deed for
letting others see, or hear about it; nor will there be any reason why he should fear, or look forward
to, or rely on anyone other than Allah. Once these two realities are firmly known to a man, his psyche
will be cleansed from evils of theory and practice. It will rather be adorned by the positive traits, that
is, good character and Divine characteristics; for example, fear of and reliance on Allah, strength,
self-respect, self-sufficiency and other such virtues.
The Qur'an has repeatedly said that the kingdom belongs to Allah, that the kingdom of the heavens
and the earth is His, that to Him belongs all that is in the heavens and the earth, as we have explained
several times. Evidently, this kingdom does not leave any independence to anything, nor does it allow
the creatures any freedom from want - except through Allah. Look at anything; you will see that Allah
is the Owner of its person and of all its concomitants. When a man believes in that owner-ship and
this belief becomes firmly-rooted in his heart, he does not admit that anything has got any
independence at all - in its person, characteristics or activities. Such a man cannot look except at the
face of Allah, nor can he bow down before, hope for, or have fear of, anything other than Allah. He
will not enjoy or be pleased with any other thing, nor will he rely on, or surrender to, anyone but
Allah. In short, he will not desire or wish for anything except Allah - the Eternal One Who will
remain when everything will perish; he will surely turn away from all the false-hood, that is, from
everything other than Allah; he will not attach any importance to his own existence nor will he care
for himself in face of the Absolute Truth, that is, the eternal existence of his Creator - Great is His
Glory.
The same is the import of the following verses:
Allah is He besides Whom there is no god; His are the very best names (20:8);
That is Allah, your Lord, there is no god but He; the Creator of all things (6:102);
… Who made good everything that He has created(32:7) ; And the faces shall be humbled before
the Living, the Self- subsistent God (20:111);
… all are obedient to Him (2:116);
And your Lord has commanded that you shall not worship
(any) but Him (17:23);
… i s it not sufficient as regards your Lord that He is a witness over all things? (41:53);
… now surely He encompasses all things (41:54);
And that to your Lord is the end goal (53:42).
And the same is the import of the verses under discussion, that is, "and give good news to the
patient ones, who when a misfortune befalls them, say: 'Surely we are Allah's and to Him we shall
return.' Those are they on whom are blessings and mercy from their Lord, and those are the followers
of the right course."
These and similar other verses contain a unique Divine Know- ledge, and produce some real and
especial results. Their system is not like any other which a moralist might employ, nor even like that
used by previous prophets in their teachings. According to the moralists, virtue and evil are based on
the public's likes and dislikes; and the prophets based their teachings on the general religious beliefs
concerning the rules of the shari'ah and their recompense. But this third system is based on pure and
perfect monotheism and it has been used exclusively by Islam - the best of blessings be on its Prophet
and his progeny !
A western orientalist has expressed a really strange and astonishing idea in his History where he
discusses the Islamic civilization. A gist of his observation is as follows:
"A scholar should concern himself only with various aspects of civilization which were developed by
Islam among its followers, and the excellence and superiority which were its legacy to the Muslims in
the form of a developed society and high culture. As for the religious precepts which Islam teaches,
they are merely the moral teachings which are common to all religions and which were popularized
by all the prophets."
COMMENT: The explanation given by us shows how unfounded his opinion is and how confused
his views are. The result emerges from its premises; the effects of training emanate from the
knowledge acquired by the trainee. As mentioned earlier, there are three types of the teachers of
ethics: one invites to a reality of a low grade, another to an average perfection and the third to the
pristine reality and highest perfection. Can it be said that the results of all three will be the same? In
other words, the scholars of ethics call the people to the sociological truth; the prophets call mankind
to the actual truth and real perfection by which it may get the eternal bliss in the life hereafter; but the
Islam invites the people to the Absolute Reality, that is, Allah Himself, and teaches them ethical
values by reminding them that
Allah is One, and there is no partner in His divinity; this belief produces in man the purest
servitude. Now you see how dissimilar are the systems employed by the three groups, and how
different are the results.
This Islamic system created an admirable social structure, and produced a multitude of good
servants, divine scholars and Allah's friends - men and women alike. And this single factor is
sufficient to ensure the distinguished position of Islam.
Moreover, this stystem sometimes differ from the other two in its result also. It is based on the love
a servant has for his Lord; .it teaches him to give preference to his Lord's wishes over his own. We
know that love and enthralment sometimes lure the lover to do things which are not approved by
social wisdom (which is the basis
of the social ethics), nor are they commended by common sense on which is founded the general
religious commandments. Reason has its own rules and love its own. We shall further explain it in
some other place, Allah willing.
QUR'AN: Those are they on whom are blessings and mercy from their Lord, and those are the
followers of the right course.
It appears from meditation on these words that blessings is to a certain extent different from mercy
- look how "blessings" has been used in plural and "mercy" in singular. Allah says: He it is Who
sends His blessings on you, and(so do) His angels, that He may bring you forth out of utter
darkness into the light; and He is Merciful to the believers (33:43). The context shows that the
sentence, "and He is Merciful to the believers", gives the reason of the preceding phrases, "He it is
Who sends His blessings on you." The meaning therefore, is as follows: Allah sends His blessings on
you; and it is as it should be, because He is Merciful to the believers, and you are believers;
therefore, He sends His blessings on you, to show His mercy to you.
The position of blessing vis-à-vis mercy is like that of a premise in relation to its result, or of a
glance in comparison to seeing, or of throwing into fire vis-à-visburning. It is in conformity with the
explanation, given by some writers of as-salah (= the blessing), that it really means turning towards,
inclination.
Blessing from Allah means that He turns towards the servant with mercy; when attributed to angels
it connotes their turning towards a man and becoming a medium to convey Allah's mercy to him; and
when ascribed to man, it means turning to the Lord calling Him with humility. However, it does not
mean that blessing itself is not mercy or an example of mercy. Pondering on the usage of "mercy" in
the Qur'an, we find that it is the comprehensive gift of Allah, the All-encompassing Divine Bounty.
Allah says: and Mymercy encompasses all things (7:156); also, He says:And your Lord is the selfsufficient one, the Lord of mercy; if He pleases, He may take you off, and make whom He pleases
successors after you, even as He raised you up from the seed of another people(6:133). He may
take you off because He is Self-sufficient, He does not need you; and He may make others succeed
you, as He had raised you up, because He is Merciful. Even then both aspects are attributed to His
mercy, and at the same time they may be attributed to His Self-sufficiency. Every creation - be it from
matter or without matter - is a mercy, and also a gift and bounty emanating from His Self-sufficiency.
Allah says: and the bounty of your Lord is not confined (17:20). And one of His bounties is assalah(the blessing); this too is a mercy, but of a especial type. Probably this is the reason why in the
verse under discussion, "blessings" has been used in plural and "mercy" in singular.
QUR'AN: and they are the followers of the right course. It looks like the result of the preceding
clause, "Those are they on whom are blessings and mercy from their Lord." That is why Allah did not
say, 'on whom are blessing and mercy from their Lord and guidance'; instead He described it in a
separate sentence. Also, He did not say, 'and they are al-mahdiyyun (the rightly guided ones) guided
ones)'; instead their acceptance of guidance has been denoted with the word al-muhtadun (followers
of the right course), because "following" describes the next stage, coming after and resulting from
"guidance." Evidently, the mercy of Allah consisted of guiding them to Himself; the blessings were
like the preliminaries of that guidance, and their following that right course was the result of that
guidance. Thus, the blessings, the mercy and the following of the right course, all are different from
one another, although looking from another angle all three were but Divine Mercy.
Allah gives good news to these believers of His bestowal of honours to them. To clearly
understand the whole sequence, look at the following example: You see in the way a friend of yours
who wants to come to your house to be your guest, and is making enquiries as to how to reach your
home. You meet him with smiling face, take him to the proper path, walking with him, not leaving him
alone lest he loses the way; this continues until you bring him to your house; while on the way, you
tend to his needs and look after his meals and transport, and protect him from every hardship and
trouble. All these things taken together are called "hospitality" accorded to him; and every care taken
of him is a particular care and hospitality; for example, showing him the way is separate from
hospitality and care - and even then it is a hospitality. Each of the above acts is a care, and each is a
guidance and each is a particular hospitality - and all together come under one word, "hospitality."
Applying this example to this verse, the one comprehensive hospitality is like the mercy, and every
attention paid to the friend is like the blessings and his being your
guest in your house is like the "following the right course."
Many syntactical devices of this sentence point to the prestige and rank of those believers: First, it
is a nominal clause; second, it begins with a demonstrative pronoun used for distant objects; third,
that pronoun has been reinforced with a separate personal pronoun; and fourth, the predicate begins
with the definite article.
Traditions
About al-Barzakh and the Soul's Life after Death:
Suwayd ibn Ghaflah narrates from the Commander of the faithfuls ('Ali, a.s.) that he said: "Surely,
when the son of Adam comes to (his) last day of this world and the first of the next, his property, his
children and his actions are portrayed before him. So he turns to his property and says: 'By God! I
was covetous of you (and) avaricious; so what have you (now) got for me?' (The property) says:
'Take your shroud from me'. Then he turns to his children and says: 'By God! Surely I was your loving
(father), and I was your protector; now what have you got for me?' They say:
'We shall convey you to your pit (i.e., grave) and bury you in it.' Then he turns to his deeds and says:
'By God! I was indifferent to you, and you were distasteful to me; (now) what is with you (for me)?'
So it says: 'I am your companion in your grave as well as on the Day of your gathering - until I am
presented with you before your Lord.' Then (after his death), if he is a friend of Allah, there comes to
him (a visitor), the most sweet-scented of all people, of the most beautiful appearance and (wearing)
the most adorned apparel, and says to him: 'Rejoice with refreshment from Allah, and flowers and the
garden of bounties; you arrived a good arrival' (i.e., welcome to you). Thereupon, he says: 'Who are
you?' (The visitor) says: 'I am your good deed. Proceed from the world to the garden.' And he
recognizes the one who washes his body, and earnestly appeals to his carrier (the bier-bearer) to
hasten him (to the grave). Then when he enters his grave, two angels come to him
- and they are the examiners of the grave - with elegantly-dressed hairs, writing on the earth with their
teeth; their voices are like roaring thunder and their eyes like streaking lightening. They ask him: 'Who
is your Lord? And who is your prophet? And what is your religion?' And he says: 'Allah is my Lord;
and Muhammad is my prophet; and Islam is my religion.' So they say: 'May Allah confirm you in what
you like and are pleased with!' And this is (the meaning of) the word of Allah: Allah confirms those
who believe with the sure word in this world's life and in the hereafter.
.. (14:27). Then they make his grave spacious for him as far as his eye can see, and open for him a
gate to the garden, and say to him:
'Sleep happily the sleep of a fine-looking youth.' And it is the word of Allah: The dwellers of the
garden shall on that day be in a better abiding place and a better resting place. (25:24)
"And if he is an enemy of his Lord, then comes to him a (visitor), the ugliest of the creatures of
Allah in attires and the foulest-smelling. And he tells him: 'Welcome to the entertainment of boiling
water and roasting in Hell.' And he (the dead person) recognizes the one who washes his body, and
earnestly appeals to his carrier (the bier-bearer) to hold him back. And when he is buried in his
grave, the examiners of the grave come to him and remove his shroud from him. Then they ask him:
'Who is your Lord? And what is your religion? And who is your prophet? And he says: 'I do not
know.' So they say to him: 'You did not know, nor were you on the right path.' Then they hit him with
an iron-rod, a hitting which frightens every creature of Allah - except the jinn and the men. Thereafter
they open for him a door to the Hell and tell him: 'Sleep in the worst condition.' So he is squeezed in
a narrow space like a shaft in an arrow-head, until his brain comes out from between his nails and
flesh; and Allah sets on him the serpents of the earth and its scorpions and insects which go on biting
him until Allah will raise him from his grave - and he will long for the advent of the Hour, because of
the trouble in which he finds himself." (at-Tafsir, al-Qummi)
Abu Bakr al-Hadrami narrates from Abu Ja'far (a.s.) that he said: "No one shall be questioned in the
grave except he who shall be of pure belief or of total disbelief." I told him: "And (what about) the
rest of the men?" He said: "They will be kept in oblivion."(Muntakhab Basa'iri 'd-darajat)
Ibn Zubyan says: " I was with Abu 'Abdillah (a.s.), and he said: 'What do the people say about the
souls of the believers after they die?' I said: 'They say (that the souls are placed) in the craws of green
birds.' He said: 'Glory be to Allah! The believer is far more honourable near Allah than this! When it
happens (i.e., when the believer dies) there come to him the Messenger of Allah and Ali and Fatimah
and Hasan and Husayn (peace be on them), and with them (come) the angels of the Mighty and
Glorious Allah (who are near to him). So, if Allah lets his tongue speak the witness of His Oneness
and the prophethood of the Prophet and the al-walayah(love, obedience) of the Ahlulbayt, then the
Messenger of Allah (s.a.w.) and 'Ali and Fatimah and Hasan and Husayn (peace be on them) and with
them the near angels become his witnesses for it. And if his tongue is tied, Allah confers on His
Prophet the knowledge of what is in his (i.e., that believer's) heart of that (belief); so he (i.e., the
Prophet) becomes his witness; and then bear testimony of Ali, Fatimah, Hasan and Husayn - because
of the testimony of the Prophet - on their group be the best peace from Allah! and (so do) those angels
who are present with them. When Allah takes him to Himself, He sends that soul to the garden, in a
shape similar to his (worldly) shape. They eat (there) and drink. When a new- corner comes to them,
he recognizes them by that shape which they had in the world." (al-Amali, ash-Shaykh at-Tusi)
Hammad ibn 'Uthman narrates from Abu 'Abdillah (a.s.) that he described the souls of the believers
and said: "They meet each other." I said: "They meet each other?" He said: "Yes! They ask each other
and recognize each other, so that if you see one you will say, '(He is) so-and-so'." (al-Mahasin)
Abu 'Abdillah (a.s.) said: "Verily, the believer visits his family and he sees what he likes; and what
he dislikes is hidden from him. And verily the unbeliever visits his family and he sees what he
dislikes; and what he likes is hidden from him." And he said: "There are some of them who visit
(their families) every Friday; and there are others who visit according to their deeds." (al-Kafi)
as-Sadiq (a.s.) said: "Verily, the souls are, with the char- acteristic features of (their) bodies, in a tree
of the garden; they know each other and enquire about each other. When a (new) soul comes to (those)
souls, they say: 'Let it be, because it is coming from a great terrifying (experience).' Thereafter, they
ask him: 'What has happened to so-and-so? What has so-and-so done?' If the soul tells them, 'I have
left him alive', they hope for his (future arrival); and if it tells them, 'He had died', they say: 'He fell
down (to Hell); he perished.'" (al-Kafi)
The author says: There are numerous traditions on the subject of al-barzakh. We have quoted
above some comprehensive ones. There is a huge lot of nearly mutawatir traditions describing the
above-mentioned meanings. These traditions prove that the life of al-barzakh is an immaterial one.
A Philosophical Discussion on Immateriality of the Soul
Is the soul immaterial? The word "soul" in this discussion means that thing which every man refers
to when he says " I ." Its "immateriality" refers to the fact that it is not a material thing, it is neither
divisible nor governed by time or space.
No doubt, I conceive in myself a concept which I refer to as " I "; and it is equally certain that
every man has similar conception about himself. It is a conception which we are never oblivious of as long As we are alive and conscious. It is not a limb of ours; nor is it a part of our body which we
perceive by one of our senses or even through reason. In short, it is not like our external limbs which
we feel with our senses of sight or touch, etc., nor is it like our internal organs which we know by
senses or experiment. Sometimes we become oblivious of one or another of those limbs or organs or even of the whole body. But we are never oblivious of the " I ." It proves that the " I " is other than
the body and its parts.
One thing more. Body and its limbs and parts as well as the faculties and characteristics found in it,
are all material. One of the characteristics of matter is gradual change, dissolution and divisibility. If
soul were body or a part thereof, it would have been material and subject to change and division - but
it is not so. If a man looks at this vision of his "self " and then compares it with that which he used to
look at since the beginning of his gnosis of the "self", he will find that it is the same vision, the same
notion, without the least change or plurality. It is unlike his body or its parts and characteristics which
all undergo continuous change, in substance and form as well as in their conditions and positions.
Also, he will realize that it is a notion, simple, indivisible and non- compound, unlike the body or its
parts and characteristics. And matter and every material thing is a compound and divisible.
Obviously, the soul is not body, nor is it a part of the body; it is neither a development of the body nor
one of its characteristics. Coming to matter again, it makes no difference whether we perceived it
with a sense of ours or by reasoning, or did not perceive it at all - it is matter and material in any
case. And matter is subject to change and divisibility. But we have seen that the vision which we call
"soul" is not subject to any of the above characteristics of matter. Therefore, soul is neither matter nor
material.
Also, this vision of " I " is a notion, simple and one; there is no plurality of parts therein, nor is
there any extraneous item mixed with it; it is an absolute one. Every man finds it in him-self that he is
he and not someone else. Therefore, this vision is a concept subsistent by itself, and distinct; it is
beyond the definition of matter and is not subject to its characteristics and properties. It is a aljawhar(lit. "jewel"; technically, a thing that exists in reality and which is the bearer of the accidents),
separate from matter; it has a connection with the body which makes it identifiable with the body and it is the connection of management.
The above discourse proves our claims in this respect.
All the materialists and a group of Muslim theologians as well as the Zahiristic traditionalists do
not accept the immateriality of the soul. But what they have written in support of their view stretches
the credulity too far.
Let us have a look at the arguments of the materialists.
They say: 1. The science has nowadays advanced to a pre- viously-undreamt-of extent in its indepth and minute researches of natural phenomena. It has found and pin-pointed a natural and material
cause for every characteristic of the body. It has not found any psychological effect which could not
be explained according to the material laws. This being the case, why should we believe in the
existence of an immaterial soul?
2. The nervous system continuously conveys the perceptions to its centre (i.e., brain) with extreme
rapidity. The vision thus perceived is a unified series, having a single position. The pictures formed
in mind are substituted with such rapidity that one frame is not distinguishable from another; that is,
mind does not realize that the preceding frame has gone and been replaced by another. It is this
composite "one", this illusory "unit", which we see and call our soul, and which we refer to as " I ." It
is true that it is other than all our limbs and organs; but it does not necessarily mean that it is other
than body and its characteristics. The fact is that it is a composite
series which appears to be one, because of continuous and rapid substitutions - and we are never
oblivious of it, because such an oblivion would result in nullity of the nervous system - in other
words, death.
Also, it is true that my vision of my " I " is constant. But it is not because there is a thing which is
constant and unchanged. In fact, it is only an illusion resulting from a series of constantly and rapidly
changing visions. Suppose there is a water-tank with an inlet and an outlet of the same diameter;
water comes in from one side and goes out from the other, with exactly the same speed - and the tank
seems always full. Our sense perceives the water as one, constant and unchanged unit, but in reality it
is neither the same water nor is it constant and unchanged. Even if there is a reflection in the water, of
a man, tree or some other object, it will look as unchanged, steady and constant, but actually it is not
so - it is not one, it is gradually changing with the gradual change of the water. The same is the case of
the apparent oneness, constancy and unchangeability which we see in our soul, self or " I ."
3. The soul, for whose immateriality arguments have been offered, based on the inner vision, is in
fact a composite of natural faculties and characteristics. It is the sum-total of nervous perceptions,
which in their turn emanate from mutual action and reaction between external matter and nervous
system. It is a composite unity, not the real one.
COMMENT:
1. It is true that the science, based on senses and experiments, with all its minute, delicate and indepth researches, has not come across a "soul." Also, it is correct that it has not found any
phenomenon which irresistibly led one to the soul as its cause. But these two premises do not prove
that there is not an immaterial soul - after all, we have written earlier the proofs of its existence. The
natural sciences, which discuss the laws of nature and the properties of matter, are by definition
limited to the researches concerning matter only, which is its subject. The apparatus and chemicals,
etc. which sciences use to conduct and complete their tests and experiments, may throw light on
matter and material affairs only. But by the same token these, sciences and their apparatus, etc. cannot
pass any judgment - for or against - on metaphysical and immaterial concept and beings. Utmost that a
natural science can say is that it did not find a soul. But "not finding" is not "non-existence." The
natural sciences, by their definition, are not expected to find within their subject (i.e., within matter
and its properties and characteristics) something beyond the limit of matter and physical nature. In
fact, their above-mentioned assertion emanates from a gross misunderstanding. They think that those
who believed in the existence of soul, did so because they look at some biological functions of their
limbs which they could not explain within the framework of their incomplete knowledge, and so they
said that there was something immaterial, that is, the soul, that was the source of those functions. But
now the science has developed by leaps and bounds and has pin-pointed the natural causes of all such
functions. Therefore, there is no need now to believe in the putative soul. (It is the same trend of
thought which they have followed while denying the existence of the Creator.) Obviously, it is a
wrong assumption. Those who believe in the existence of soul, do not do so because of that supposed
difficulty; they do not ascribe some bodily function (of known causes) to the body, and some others
(of unknown causes) to the soul. Rather, they ascribe all bodily functions to the body - directly - and
to the soul - indirectly, through the body. They ascribe to the soul only one function which cannot be
ascribed to the body in any way - man's gnosis of self and his vision of his person or " I ."
2. They have said that the reality seen by man as one is, in fact, a series of nervous perceptions
coming to the central nervous system one after another with extreme rapidity but their oneness is only
composite. But this assertion is quite irrelevant, and it has nothing to do with the vision of the self.
We have argued on the strength of the vision of the self; they are talking about arrival of the sensual
visions from the peripheral sense-organs to the central nervous system, and its results. Well, let us
suppose, as they say, that actually there are many things, that is, perceptions which have no real
oneness; and those perceptions are all material, there is nothing behind them except their own reality;
and that the vision which is 'one soul' is in fact the sum-total of these numerous perceptions. If so, then
where did this " one " come from - the one which is our only vision, whose "other" has never been
perceived by us? Where did this perceived oneness come from?
The talk about "composite oneness" is more like a jest than a serious proposition. A "composite one"
is in reality a collection of numerous things without any oneness at all. Its oneness is imaginary, as we
may say one house or one line, which is not one in fact. What they say amounts to this: The
perceptions and sensations which are pluralistic and manifold in themselves are one perceptions in
itself. It means that these perceptions are numerous in reality, having no oneness at all, and at the same
time they are actually only one perception; there is nothing beyond these sensual perceptions to
perceive them as one perception - unlike a sense or imagination which consecutively and collectively
receives manifold sensory or imaginary perceptions, and perceives them as one. They claim that those
manifold perceptions are in themselves one perception - there is no other faculty beyond them which
treats this collective vision as a composite one. Also, it is not possible to say that that perceiving is
done by a part of brain which perceives the pluralistic picture as " one " - because it will not remove
our objection: The perception of that part of brain is itself a part of those consecutively and rapidlyperceived picture, and our objection covers that perception too. That part of brain does not possess a
separate perception-power which would deal with these perceptions - as an external sense deals with
the external matters and acquires through them sensory pictures. (Ponder on this point.)
Exactly the same arguments (as we have offered above against "oneness" of the sensual
perceptions) apply with equal force against firmness and indivisibility of this vision which is always
changing and divisible by its very nature.
Apart from that, the premises - that these manifold, con- sequently (and with extreme rapidity)
perceived pictures are perceived by mental vision as one - is wrong in itself. What is brain or its
faculties? What is perception and the perceived picture? All these things are material - and matter and
material are in their quiddity manifold, changeable and divisible. But the gnosis of "self " is not
subject to these material defects. Is it not strange that even then they claim that there is nothing beyond
matter and material?
3. They have said that the senses or the perceiving faculties
become confused and consequently perceive manifold, divisible and changing things as one
indivisible and unchanging thing. But this assertion is manifestly wrong. Error or confusion is a
relative - and not an absolute - effect which occurs when one thing is compared with another. For
example, we perceive the celestial bodies as small bright dots. Of course, this perception is wrong as
we know from academic proofs and our other perceptions. But this error is found out when we
compare our sensory perception with the reality of these perceived luminous bodies. As far as that
sensory perception itself is concerned, it is a reality - we are actually perceiving small bright dots.
And to that extent there is no question of any error or confusion.
The subject under discussion is not different from the above- given example. When our senses and
faculties look at numerous divisible and changing things and perceive them as one indivisible and
unchanging thing, their confusion and error is found out only when that picture is compared with the
real thing existing outside. But so far as the perceived picture found in that faculty or sense is
concerned, it is undoubtedly one, unchanging and in-divisible - and such a thing cannot be material
because it lacks the properties of matter and material.
In short, the above discourse shows that the argument offered by materialists on the basis of senses
and experiment, only proves that they could not find the soul. The fallacy is that they have proved 'not
finding' and think that it proves 'non- existence'. Also, the picture painted by them to illustrate the
vision of self or soul - the vision that is a single, simple and unchangeable reality - is irrelevant and
wrong; that picture is in accord neither with established principles of materialism nor with the actual
fact.
Now, we should have a look at the definition of soul or psyche as given by the psychologists.
According to them, it is the unified condition resulting from the actions and reactions of various
psychological activities - like perception, will, pleasure, love, etc. - which give rise to that unified
condition. We have nothing to say about this definition, because scholars of every branch of
knowledge have right to postulate a subject for their scholarly pursuit and deliberation. And so have
the psychologists. Our concern is about the existence (or inexistence) of the soul in reality, quite
independent of the assumptions of the thinkers. And it is a question within the domain of philosophy,
not psychology. There are some scholars of theology who believe that the
soul is not immortal. They say: It has been established by the disciplines related to human life, like
anatomy and physiology, that man's spiritual and biological characteristics emanate from live cells;
those cells are the foundations of human and animal lives. Spirit or soul, therefore, is a characteristics
and especial effect of those countless cells - each of which contains a life of its own. What the man
calls his soul - and to which he refers as " I " - is a composite entity made up of countless souls. We
know that these life conditions and spiritual characteristics cease to exist when the life-giving germs
and cells die. In this background, there is no question of a single immaterial soul or spirit which is
supposed to continue even after the body dies. True that the principles of materialism, established
after scientific researches, are yet unable to unravel the mysteries of life. Therefore, we may say that
the physical causes are unable to create the soul, and accordingly, it may have been brought into being
by a metaphysical being. The attempt to prove the immateriality of the soul by purely rationalistic
argument is unacceptable in the world of modern knowledge, which does not rely on anything other
than the senses and experiments.
The author says: On meditation you will see that all the objections written against the materialists'
arguments apply with equal force to this argument too. The following two objections are over and
above that:
First: If the scientific research is uptil now unable to unravel the mysteries of soul and realities of
life, it does not necessarily mean that it cannot do so even in future; nor that these spiritual
characteristics are in fact not based on material causes - although we may not know it. Therefore, the
theologians' argument is nothing but a fallacy by which they have equalized inexistence of knowledge with knowledge of
inexistence.
Second: They seem to ascribe some worldly affairs - that is, the physical phenomena - to matter,
and some others - that is, spiritual affairs - to a metaphysical cause, that is, the Creator. But it implies
that there are two creators in the world. It is a proposition which is neither acceptable to the
materialists nor the theists. And all the arguments of monotheism rebut such assumption.
There are some other objections against immateriality of soul, described in books of philosophy
and theology; all of them show that the writers concerned have not pondered on the proof given by us,
nor have they understood its main theme. That is why we have refrained from quoting and commenting
on them here. Anyone desirous to know them should look into the books concerned. And Allah is the
Guide.
A Discourse on Ethics
Ethics is the science which looks into human traits, related to man's vegetable, animal and human
characteristics, and differ- entiates the good traits from the bad ones, in order that man may complete
his practical happiness by acquiring the good traits; and thus emanate from him such actions as attract
to him general praise
from the human society. Ethics shows that human morality finally belongs to three comprehensive
faculties of man. These faculties lead the psyche to acquire practical knowledge, from which emanate
all actions of the human species. These are the desire, anger and rational faculty. Human actions are
divided into three categories: Either they are intended to gain some benefit, for example: eating,
drinking and wearing clothes, etc. They issue forth from the faculty of desire; or they are aimed at
protecting, or repulsing harmful effects from, one's person, honour or property, etc. These actions
emanate from the faculty of anger. Or they are related to mental conception and proposition, for
example, arranging syllogism, preparation of argument, etc. Such mental activities are caused by
rational faculty. Man's personality is composed of these three faculties, and they, by joining together,
emerge as a composite unit and become the source of all human activities and actions. In this way,
man attains his felicity and happiness, which is the final cause of this composition.
It is therefore necessary for man not to let any of these three faculties deviate from the middle path
to either the right or the left, not to allow any of these to exceed the limit or to be deficient - as it
would disturb the ratio of that particular ingredient, which would result in changing the entire nature
of the composite unit, that is, man himself. This would negate the reason for which the man was
created, that is, the felicity of the whole species.
The middle course for any of the faculties is to use it as it should be - both in quantity and quality.
The middle course for the faculty of desire is called continence, and its two sides of excess and
deficiency are greed and undue quiescence, respectively. The middle course for the faculty of anger is
bravery, and the two sides are rashness and cowardice. The middle course of the faculty of rationality
is called wisdom, and the two sides are deception and dull-mindedness.
When the three good characteristics - continence, bravery and wisdom - combine in a man, a fourth
characteristic is born, just as a new quality emerges when different ingredients of a medicine or
mixture are blended together. And that quality is called justice. Justice gives each faculty its due right
and puts it in its proper place. Its two undesirable sides are inflicting injustice and surrendering to it.
These four - continence, bravery, wisdom and justice - are the roots of all virtuous characteristics,
of good morality. Each of them has numerous branches which issue forth from it and belong to it. They
have the same relationship with the above-mentioned roots as a species has with its genus. Examples
of these branches are generosity and magnanimity, contentedness and gratitude, patience and gallantry,
courage and modesty, sense of honour and sincerity, nobility and humility, and so on. These are the
branches of virtuous characteristics, which are given in detail in the books of the Ethics.
And the Ethics defines each of them and distinguishes the middle course from its two sides of
excess and deficiency; then it explains why a virtue is virtue, then shows how it can be acquired, until
it becomes a firm trait, that is, by firm belief that it is good and virtuous trait and by repeatedly
practising it until it becomes a firmly rooted characteristic of the soul.
For example: We say to a coward: Cowardice is born when the psyche is gripped by fear; and fear
emanates from something which may happen or may not happen - in future; and such a thing, whose
existence and inexistence both are equally possible, cannot be tipped to either side without a cause; a
man of reason should not indulge in such fantasies; therefore, a man should not allow himself to be
gripped by fear. When a man teaches himself this theoretical aspect, and then repeatedly enters into
dangerous situations and resolutely proceeds towards alarming perils, he soon gets rid of the bad trait
of fear. The same is the case with all the virtues and evils.
The above description is based on the first system, as was explained in the commentary. That
system tries to reform the character and to create a balance, a moderation, in moral traits, in order that
the man may be praised and his virtues lauded by the society.
Somewhat similar is the approach of the second system brought by the prophets and the divine
legislators. The only difference is in the aims and objects of the two systems. While the first system
aims at acquiring a perfect trait because it is approved by the society and attracts praise from the
people, the second one aims at achieving by it the genuine happiness for the man, that is, perfection of
belief in Allah and His signs, and the felicity of the next world, which is the real happiness and
perfection. Yet, both systems are similar in that, the ultimate goal of both is the per- fection of man in
his character and morals.
As for the third system (which was explained earlier), it differs from the above two, in that it aims
at seeking the pleasure of Allah, not at achieving human perfection. Consequently, its goals sometimes
differ from that of the earlier two systems. It is quite possible that what appears as the middle way
from this point of view, may not look so from the other two angles. When the faith of a servant
p