Alhassanain(p) Network for Heritage and Islamic Thought

Polarization around the Character of 'Ali ibn Abi Talib

Author: Dr. Murtada Mutahhari

Table of Contents

Introduction 4

The law of attraction and repulsion 4

Attraction and repulsion in the world of man 4

Differences between people as regards attraction and repulsion 6

1. Individuals who do not attract and do not repel: 6

2. People who attract but do not repel: 6

3. People who repel but do not attract: 8

4. People who both attract and repel: 8

'Ali - one man with two powers 9

Notes: 11

Preface 12

Foreword 14

Notes: 16

Chapter 1: Powerful Attractions 17

Note: 18

Chapter 2: Shi'ism, The Creed Of Love 19

Notes: 20

Chapter 3: The Elixir Of Love 21

Notes: 23

Chapter 4: Breaking Down The Barriers 24

Note: 24

Chapter 5: Constructive Or Destructive? 25

Notes: 28

Chapter 6: Love And Devotion To Those Close To God 29

Notes: 30

Chapter 7: The Power Of Love In Society 31

Notes: 32

Chapter 8: The Best Means For Refining The Soul 33

Notes: 36

Chapter 9: Examples From The History Of Islam  38

Notes: 42

Chapter 10: Love For `Ali In The Qur'an And Sunnah 44

Notes: 45

Chapter 11: The Secret Of `Ali's Force Of Attraction 47

Notes: 48

Chapter 12: How `Ali Made Enemies 50

Notes: 52

Chapter 13: How The Khawarij Came Into Existence 53

Notes: 56

Chapter 14: The Basis Of The Opinions Of The Khawarij 58

Chapter 15: What They Believed About The Caliphate 59

Notes: 59

Chapter 16: The Decline Of The Khawarij 60

Note: 60

Chapter 17: Just A Motto? 61

Notes: 64

Chapter 18: 'Ali's Sense Of Democracy 65

Note: 66

Chapter 19: The Distinguishing Features Of The Khawarij 67

Notes: 74

Chapter 20: The Politics Of "Using" The Qur'an 79

Note: 81

Chapter 21 b: The Necessity Of Fighting Hypocrisy 82

Notes: 82

Chapter 22: 'Ali, The True Imam And Leader 84

Note: 84

Introduction

And the believers, the men and the women, are friends to one another; they bid to what is good, and forbid what is wrong; they perform the prayer, and pay zakat, and they obey Allah and His Messenger. Those - upon them Allah will have mercy; Allah is All-mighty, Allwise. (9:71)

The hypocrites, the men and the women, are as one another; they bid to what is wrong, and forbid what is good. (9:67)

The law of attraction and repulsion

The law of "attraction and repulsion" is a law which holds sway throughout the entire order of creation. From the point of view of the scientific school of today, man is quite sure that not a single atom of the world of existence is outside the governance of general attraction, and none can escape it. From the largest of the world's bodies and masses to the smallest of its atoms, all possess this enigmatic force called the force of attraction, and all are, in some way, influenced by it.

Ancient man did not discover the universal general law of attraction, but he did discover attraction in some bodies, and recognised some things as symbolic of this force, such as the magnet and amber. Even so, he did not know of the relationship of attraction between these things and all other things, as he was only acquainted with a particular relationship: that of the magnet to iron, or amber to straw.

Each one of the atoms on atoms which exist between this earth and the heaven Is, for its own kind, like straw and amber.[1]

Apart from this, there was no talk of the force of attraction with other inanimate bodies; only about the earth was it asked why it was fixed in the middle of the havens. It was believed that the earth was suspended in the middle of space and was attracted on every side, and that since this pull was from all sides, it naturally stayed in the middle and did not incline to any one side. Some people believed that the heavens did not attract the earth, but rather that they repelled it, and that, since the force influencing the earth was equal on all sides, the result was that the earth was fixed in a particular spot and never changed its place.

There was also general belief in the faculty for attraction and repulsion in the case of plants and animals, in the sense that it was recognised that these had three basic faculties: the nutritive faculty, the faculty of growth, and the faculty of reproduction. For the nutritive faculty, they believed there were some subsidiary faculties: attractive, repulsive, digestive and retentive. It was said that there was in the stomach a force of attraction which pulled food towards itself, or, occasionally, when it did not accept the food, excreted or repelled it[2] ; and similarly it was said that there was a power of attraction in the liver which drew water towards itself.

The stomach draws in bread to its resting place,The heat of the liver draws in water.[3]

Attraction and repulsion in the world of man

The meaning of attraction and repulsion here is not the attractions and repulsions to do with sex, although these too are a particular kind of attraction and repulsion, for they have nothing to do with our discussion and form an independent object of enquiry. Rather the meaning here is the attractions and repulsions which exist among individual human beings in the arena of social life. In human society there are also some forms of cooperation which are based on the sharing of benefits, but these too, of course, are not within the scope of our discussion. The greatest proportion of friendships and affections, or enmities and hatred are all manifestations of human attraction and repulsion. These attractions and repulsions are based on general resemblance and similarity, or opposition and mutual aversion.[4] In fact, the basic cause of attraction and repulsion must be looked for in general resemblance and contrariety (taddad), just as in the discussions of metaphysics it has been proved that general resemblance is the cause of union Sometimes two human beings attract each other, and their hearts wish for them to be friends and companions one with the other. There is a secret in this, and the secret is nothing other than general resemblance. Unless there is a similarity between these two persons, they cannot attract one another and move towards friendship with each other. In general the nearness of both of them is evidence for a kind of similarity and general resemblance between them. In the second book of Rumi's Mathnavi there is a fine story which illustrates this. A wise man saw a raven who had formed an affection for a stork. They perched together and flew together! Two birds of two different species: the raven had no similarity either in shape or in colour with the stork. The wise man was amazed that they were together. He went close and examined them and discovered that both of them had only one leg. That wise man said: "I saw companionship Between a raven and a stock. Amazed I was, and examined their condition To see what sign of commonality I could find. So up I crept, and, to and behold! I saw that both of them were lame. " This one-leggedness brought fellowship to two species of animal which were alien to each other. Human beings, too, will never become friends and companions with each other without some reason, just as they will never be enemies without a cause. According to some, the root of these attractions and repulsions is need, and the elimination of need. They say that man is a creature who is in need, and that he is created essentially in want. He endeavours by his own relentless activity to fill his emptiness and to supply his necessities, but this is impossible unless he joins with an ally and severs his linking relationship with society, so that he can take advantage from his ally by this means and protect himself from damage from some other group. And we will not find any inclination or aversion in man unless it springs from his instinct for taking advantage. According to this theory, the experiences of life and the structure of his primordial nature have brought man up to be attracted and repelled, so that he is enthusiastic about what he reckons is good in life, and keeps away from himself what does not conform with his aims, but is unresponsive when faced by what is neither of these, is that which neither holds out any benefit for him nor is detrimental. In fact, attraction and repulsion are two fundamental pillars of the life of man, and to whatever degree these are reduced, disorder takes the place of order in his life. In the end the one who has the power to fill up the vacuums attracts others to himself, and the one who not only does not fill up these vacuums but rather adds to the vacuums drives people away from himself, and likewise with those who do neither.

Differences between people as regards attraction and repulsion

In terms of attraction and repulsion in relation to other individuals, not all people are the same; indeed they can be divided up into various classes:

1. Individuals who do not attract and do not repel:

No one likes them, nor is anyone their enemy; they incite no one's love, affection or attachment, nor anyone's hostility, envy, hatred or odium; they go among men indifferently, just as if a slab of rock were to be among them. Such a creature is as nothing, produces no effect, a person in whom no positive thing exists either in terms of goodness or in terms of evil (the meaning of "positive" has to do not only with virtue - it has to do with wickedness too). He is an animal, he eats, he sleeps and walks among men. He is like a sheep which is no-one's friend and no-one's enemy, and if he is looked after, if he is given his water and grass, it is because his meat will be consumed after a while. He neither starts any wave of approval, nor any wave of disapproval. Such people form a group of worthless creatures, hollow and vacuous human beings, for man needs to love and to be loved, and we can also say that he needs to hate and to be hated.

2. People who attract but do not repel:

They get on well with everybody, they establish cordial relations with all people, they make people of all classes their admirers. In life, everyone likes them, and no-one disowns them, and when they die, the Muslims wash them with water from the spring of Zamzam in Mecca and bury them, while the Hindus cremate them. So accustom yourself to good and bad, So that after your death Muslims will wash you in the water of Zamzam, And the Hindus cremate you.[5] According to the advice of this poet, in a society where half are Muslims and respect the corpse of a dead man, giving it ghusl (ablution for the dead), and maybe giving it ghusl in sacred water from Zamzam as a result of greater respect, and half are Hindus who cremate the dead and caste their ashes to the wind, one should live in such a way that Muslims accept you as one of theirs and want to wash you after death in water from Zamzam, and Hindus also accept you as one of theirs and want to cremate you after death. It is often imagined that excellence of character, civility in social intercourse, or, in the language of today "being sociable", consists of just this, making all men one's friends. However, this is not feasible for the man who has an aim, who follows a path, who, among men, persues a particular way of thinking or ideal, and does not consider his own advantage; such a man, like it or not, has only one face, he is decisive and explicit in his behaviour, unless, of course, he is a hypocrite and double-faced. For not all men think in the same way, or feel in the same way, and not everyone's preferences are of one kind; among men there are those who are just and those who are unjust, there is good and there is bad. Society has its equitable members, and its despotic members; there are just people, there are iniquitous people. These people cannot all love one person, one human being, who seriously persues one goal and thus collides with some of their interests. The only person who will succeed in attracting the friendship of all the various classes and the various idealisms is one who dissimulates and lies, and says and shows to each person what conforms to that person's liking. But if the person is sincere and follows a path, one group will automatically be his friend and another will similarly be his enemy. Any group which follows the same way as him will be pulled towards him, and any group which follows some different way will exclude him and will quarrel with him. Some Christians, who present themselves and their religion as messengers of peace, believe that the perfect man possesses nothing but love, thus he has nothing but the power of attraction, and perhaps some Hindus also believe the same thing. One of the things that is very striking in Hindu and Christian philosophy is love. They say that one must cultivate affection for all things and make one's love manifest, and when we come to love everyone what can possible prevent everyone from loving us - the bad will also love us, since they will have seen our love. But these gentlemen should understand that it is not enough merely to be a man of love, one must also be a man with a path, just as Gandhi said: "This is my religion." Love must coincide with reality and, if it coincides with reality it will have some path which it follows, and following a way creates enemies, whether we wish it or not. In fact, it is the power of repulsion which incites one group to struggle and excludes another group. Islam is also the law of love. The Qur'an presents the Holy Prophet as a mercy for all Being: (rahmatan li'l alamin ) We have not sent thee, save as a mercy unto all beings (Anbiya', 21:107) This means that you (i.e., the Prophet) should be a mercy even for the most dangerous enemy, and should love even them.[6]

However the love which the Qur'an commands does not mean that we should act towards everyone in conformity with what he likes and what is pleasing to him, that we should behave towards him in such a way that makes him happy and necessarily attracted towards us. Love does not mean that we leave everyone free to follow their inclinations, or still more that we should approve of their inclinations; this is not love, rather it is hypocrisy and double-dealing. Love is that which coincides with reality, it causes one to reach good, and sometimes those things which bring us to the good take a form that does not attract the love and affection of the other person. How many individuals there are to whom someone is loving in this way and who, when they observe that this love is at odds with their own inclinations, become hostile instead of appreciative. Besides, rational and intelligent love is that in which is the good and interest of the whole of mankind, not the good of one individual or one special group. There are many things which can be done to bring good to individuals and to show love for them which are the very same things which bring evil to society as a whole and may be its enemy. We can find many great reformers in history who endeavoured to ameliorate the situation of society and smooth its sufferings, but who, in exchange, received no acknowledgement but animosity and persecution from people. So it is not the case that everywhere love attracts; indeed love sometimes manifests itself as a great repulsion which brings together whole societies against a man. `Abdu 'r-Rahman ibn Muljam was one of the most adamant enemies of 'Ali, and `Ali understood well that this man was a very dangerous opponent. Sometimes, even, others would say to him that he was a dangerous man, and that he should get rid of him. But `Ali asked in reply, "Should I punish before the crime? If he is my murderer, I cannot kill my own murderer: he is to murder me, not I him." It was about this person that 'Ali said- I want him to live; he wants to kill me.' (i.e., "I have love for him, but he is my enemy and has malevolent designs against me.") Secondly, love is not the only healing drug for mankind; roughness is also necessary for certain tastes and temperaments, and conflict, repelling and driving away are also necessary. Islam is both the religion of attraction and love and the religion of repelling and retribution (niqmah).[8]

3. People who repel but do not attract:

They make enemies but they make no friends. These are also deficient people, and it shows that they are deficient in positive human qualities, for if they partook of human qualities they would have groups, even if they were small in number, who were their supporters and who were attached to them. For there are always good people among humanity, however small their number may be. Even if all men were worthless and unjust, their hostility would be a proof of truth and justice, but it is never the case that all men are bad, just as they are never all good. Naturally, the bad in someone who has an enemy in everyone is to be found within himself, for otherwise how could it be possible for there to be good in the human spirit and then for this man to have no friends. There are no positive sides to the personalities of such individuals; even in their villainous aspects their persons are sour throughout, and they are sour for everyone. There is nothing in them which is sweet even if it be only to a few. 'Ali (as) said: The most powerless person is he who is unable to find any friends, and more powerless than these is the one who loses his friends and remains alone.'

4. People who both attract and repel:

they are people travelling a path, who act in the way of their beliefs and principles; they draw groups of people towards themselves, they take a place in people's hearts as someone loved and wanted. But they also repel certain groups from themselves and drive them away. They make friends as well as enemies; they encourage agreement as well as disagreement. Such people are also of several kinds, for sometimes both their power of attraction and their power of repelling are strong, sometimes they are both weak, and sometimes there is a difference between them. There are some people with such a personality that their powers of attracting and repelling are both strong, and this is related to how strong the positive and negative degrees in their spirits are. Of course, strength also has degrees, up to the point where the friends that have been attracted will ransom their souls and give themselves up entirely for the cause; and the enemies will also become so head-strong that they will give their lives in their own cause. And it may become so intense that centuries after the death of that person their attraction and repelling will still be effective in people's minds and will exercise a wide influence. This three-dimensional attraction and repelling are among the particular characteristics of the awliya', (the "friends" of Allah), just as the three-dimensional invitations to the way of Allah are peculiar to the chain of the prophets. In this respect, it must be seen what kinds of people are attracted and what kinds repelled. For example, sometimes those with knowledge are attracted, and those who are ignorant are repelled, and sometimes vice versa. Sometimes noble and civilised people are attracted and the evil and the wicked are repelled, and sometimes vice versa. Thus, friends and enemies, the attracted and the repelled, each one is a clear proof of the essence of such a person. It is not sufficient merely to have the powers of attracting and repelling, or even that they should be strong, in order that a person's character should become lauded, rather the cause of this is the character itself, and no-one's character is a proof of goodness. All the world's leaders, even criminals such as Changiz Khan, Hajjaj and Mu'awiyah, were people who had both the power to attract and the power to repel. Not unless there are positive points in someone's spirit he can never make thousands of soldiers obedient to him, and subdue their wills; not unless someone has the power of leadership can he gather people around himself to such a degree. The Iranian king Nadir Shah (b. 1100/ 1688, reigned 1148/ 1736, d.1160/ 1747) was such a person. He cut off so many heads and had so many eyes gouged out of their sockets, but his personality was extraordinarily strong. From a defeated and plundered Iran at the end of the Safavid period he created an army at great cost, and, just like a magnet that attracts iron-fillings, fighting men collected round him who not only saved Iran from foreign powers, but went to the furthermost parts of India and brought new territories under the rule of Iran. Thus every person attracts his own kind, and drives away those unlike him. A just and noble person attracts towards himself benevolent people who strive for righteousness, and drives away from himself sensual, money-loving, hypocritical people. A criminal person attracts criminals around himself, and repels those who are good. And, as we pointed out, there is another difference in the strength of the power of attraction. Just as is said about Newton's gravity, that the degree of pull and attraction becomes greater in proportion to the size of the mass of the body and in inverse proportion to the size of the intervening distance, so also among men there is variation in the power of attraction and pull which derives from the individual who has that attraction.

'Ali - one man with two powers

'Ali is one of those persons who have both the power to attract and the power to repel, and his attraction and repelling are extremely strong. Perhaps no attraction and repelling as strong as `Ali's can be found anywhere in any century or epoch. He has had remarkable friends, truly historical persons, ready to sacrifice themselves, forbearing, burning with love for him like flames from a bonfire, and full of light. They deemed giving up their lives in his way to be their aim and their glory, and they became oblivious of everything in their friendship for him. Years, even centuries, have passed since the death of `Ali, but this attraction still sends out the same rays of light, and people are still dazzled when they turn to it. Throughout his life, noble and civilised individuals, worshippers of God, self-sacrificing, altruistic people, forbearing, merciful and just men, ready to serve the people, rotated round the axis of his existence so that the story of any one of them is instructive; and, after his death, during the times of the caliphate of Mu`awiyah and the Umayyids, great masses of people were arrested for the crime of friendship to him and underwent the most severe tortures, but they did not give way in their friendship and love of 'Ali and stood firm to, the end of their lives. With other individuals, everything dies when they die and become covered up, their corpses under the earth; but although men of truth die themselves, the following and love that they excite become more brilliant with the passing of the centuries. We read in history that years and centuries after the death of `Ali people courageously welcomed the arrows of his enemies. Among all those who were attracted to, and captivated by, `Ali, we can notice Maytham at-Tammar who, twenty years after `Ali's martyrdom, spoke from his crucifixion of `Ali and his virtues and human qualities. In those days, when the entire Islamic people were being suffocated, when all freedoms were quashed and souls became prisoners in their own breasts, when a mortal silence showed like the mist of death on everyone's faces, this man shouted out from the crucifix for people to come and listen to what he would tell them about `Ali. People thronged round from all sides to hear what Maytham had to say. The powerful government of the Umayyids, which saw its own interests in danger, gave the order to put a gag in his mouth, and, after some days, put an end to his life. History bears many traces of this kind of devotion to `Ali. These kinds of powerful attraction are not specific to any particular time; in all ages we see manifestations of them and their strong effectiveness. There was a man called Ibn as-Sikkit who was one of the great scholars and figures in Arabic literature, and his name is quoted among the authorities in the Arabic language like as-Sibawayh and others. He lived in the time of the `Abbasid Caliph al-Mutawakkil, about two hundred years after `Ali's martyrdom. In the administration of al-Mutawakkil he was accused of being Shi`ah, but even then, because he was very learned and distinguished, al-Mutawakkil chose him as a teacher for his own children. One day, when al Mutawakkil's children came to him, and Ibn as-Sikkit was present and had that day apparently given them an examination in which they had acquitted themselves well, al-Mutawakkil showed his pleasure with Ibn as-Sikkit, but perhaps because of misgivings due to having heard that he had learnings towards Shi`ite Islam, asked Ibn as-Sikkit whether the two in front of him (i.e. his two sons) were dearer to him or Hasan and Husayn, the two sons of 'Ali. Ibn Sikkit was greatly disturbed by this question and comparison and became very agitated. He asked himself whether this proud man had reached such a degree that he had begun to compare his own two sons with Hasan and Husayn. He told himself that it was his fault for having been so successful in their education. In reply to al-Mutawakkil he said "By Allah, I swear the 'Ali's slave, Qanbar, is definitely dearer to me than these two and their father." al-Mutawakkil gave the order to the assembled people that Ibn as-Sikkit's tongue should be cut out from his throat. History can tell of many completely overwhelmed people who involuntarily sacrificed their lives in the way of love for `Ali. Where can such attraction be found? One cannot imagine that in all the world there is a parallel. To the same degree, `Ali had stubborn enemies, enemies who set people trembling at the sound of their names. 'Ali is not to be looked at as an individual, but rather as a whole philosophy. And it is for this reason that one group is attracted to him, and one is repelled. Indeed, `Ali was a man of two powers.

Notes:

[1]. Rumi, Mathnawi', bk.6.

[2]. Nowadays, however, the structure of, the body is thought to be more like a machine, and the action of excretion is likened to a pump.

[3]. Rumi, Mathnavi, ibid.

[4]. As opposed to what is said concerning electric currents, where two similar poles repel each other, while two unlike ones attract each other.

[5]. `Urfi was an Iranian poet (963/1555 - 999/1590) who travelled to India and frequented the Court of the Emperor Akbar.

[6]. It shows, what is more, that he loved all things, even animals and in animate things. Thus we can see in the history of his life that all the things he used had special names. His horses, his swords and his turbans all had special names, and the only reason for this was that all existent things were the objects of the expression of his love and affection; it is as if he considered everything to have an individuality. History bears no trace of any human being with this manner apart from him, and this manner in fact shows that he was the paradigm of human love. When he passed by the mountain of Uhud, he looked at it with kindness through his radiant eyes and with a look overflowing with love, and said: jabal yuhibbuna wa nahibbuh - "It is a mountain which loves us and we love it." He was a man in whose love mountains and stones also shared.

[7] Biharu 'l-anwar, vo1.42, pp.193-194 (Tehran, new edition).

[8]. Perhaps we should say that retributions are also a manifestation of affectionate sentiments and love. In du`as (supplication to God) we read: "ya man sabaqat rahmatuh ghadabah" - "Oh You in whom mercy and love have taken precedence over anger", i.e., because You want to be merciful You are angry; otherwise, if that mercy and love did not exist, neither would the anger. It is like a father who becomes angry with his son because he loves him and is concerned for his future. If his son opposes him, he becomes angry, and he may sometimes beat him, but despite however much ruder behaviour he may see from others' sons and children, he never gets worked up by it. In the case of his own son he becomes angry, because he has affection for him; but in the case of others, he does not become angry, for he has no affection. On the other hand, affections sometimes deceive; that is to say, there are sentiments which the intellect cannot truly understand, as the Qur'an says: In the matter of God's religion (i.e., the divine laws) let no tenderness for them (the offenders) seize you (an-Nur, 24:2). The reason for this is that Islam, while it demonstrates concern and affection for individuals, is also concerned about society. The greatest sin is a sin which appears small in the eyes of man and seems to be of no importance. Amir al-mu'minin said: The most serious sin is the sin which the sinner imagines to be slight and insignificant. (Nahju 'l-balaghah, Saying no. 340). The spread of sin is something which hides the seriousness of the sin from people's sights, and makes it seem nothing in the eyes of the individual.

[9] Nahju 'l-balaghah, Saying no. 11

Preface

This book, whose original title is Jadhibah wa dafi`ah-e Ali `alayhi's-salam (lit. "The Attraction and Repulsion of 'Ali [as]", or "The Power of Attraction and the Power of Repulsion of `Ali [as]") is one of the important works of the late, great scholar ash-Shaykh Murtada Mutahhari, the Iranian writer, may Allah have mercy upon him. The writer has himself given his explanation of this title in his introduction and in various places in the book, so there is no need for us to explain it any further.

We should not, however, overlook the fact that some one's power of attraction for those who love and help him, and even those who give themselves for him, and, on the other hand; his power of repulsion which create for that person opponents, enemies and even people who wish to kill him (we use the terms attraction and repulsion just as the author has), are for the primary factors in that person, but are two terms which summarise the multiple factors and effects which manifest themselves in him.

One set of these factors is the "essential" or "inward" ones which are found in that person and which are responsible for bringing people to love and help him, or to oppose and hate him. At the same time, there are essential factors which exist in the helpers or enemies themselves, which act together with the first set of factors to produce that love or enmity. There are also external factors which strengthen the effects of these "essential" ones, or constitute obstacles to their fulfillment.

Now, if we consider the personality under discussion free from the context of his times, but rather as a man of all ages and times, we shall necessarily find some factors in addition to those related to his own time, which will be connected with his historical existence in its fully human sense. Either these additional factors will augment the original ones, or else they will weaken them. The most important of these historical factors is the list of those who have loved, and have given themselves, for him, and their personalities, and the list of his opponents and enemies, and their personalities; and these lists are continually being added to as time proceeds and as centuries and generations succeed one another.

This becomes even more important when we consider a personality of the stature of Amiru ' l-mu'minin (as) , where we find in his pure person the noblest human characteristics combined with the greatest Divine gifts, and in his Shi`ahs and enemies the strongest faith in the Divine Message combined with faith in mankind and its supreme mission, on the one hand and, on the other, hostility to the Divine Message combined with disbelief in mankind and a rising up against them.

If we take note of the above points, we can gain a clear idea of the great amount of energy that needs to be expended, the extent of the research and the depth of study which must be undertaken before it is possible for someone to do justice to the subject, so that a worthy result may be obtained from all the various aspects of his preliminary investigations.

II

This book, as the scholarly author, may Allah have mercy on him, points out himself, developed out of four lectures originally given in connections with the commemoration of the martyrdom of al-Imam Amiru 'l-mu'minin (as) They were collected together and published in the form of this book. The author, may Allah have mercy on him, was only doing justice to himself and to his work when he admitted, in his introduction, that his book is only a sample from his immense subject whose dimensions are broad and multi-faceted. It is our misfortune that the author found himself unable to expound any further on this great subject than these four lectures, which were circumscribed within the framework of the particular limited temporal and circumstantial events in which he found himself, except to the extent that the pressures of his responsibilities allowed him to review the material for publication.

III

Praise be to Allah Who has caused the author, may Allah have mercy on him, to succeed to the extent that he did in proceeding with his discussion, which relates to the powers of attraction and repulsion of Amiru 'l-mu'minin (as). He was fortunately able in this work to reach the same high level which he sustained in his other works. When we saw the great Islamic thinking, the clear historical presentation, the originality and novel exposition which are present in this book and about which the generality of readers are in agreement with us, and which exist despite the limitations imposed upon him, we decided to have the book translated into English. We gave it to an expert translator, whom, we thank Allah, was able to translate it into English with similar originality and skill to that which the scholar Mutahhari manifested in the original text.

We praise Allah that we have succeeded in publishing this book in an English version. We ask Allah, and supplicate Him, that He may cause our work to be only in pure devotion to Him, and that He may cause us to succeed in the best thing in which He causes His virtuous slaves to succeed. For He is the best Guide and the best Artisan.

Section 20: The Holy Prophet Muhammad, the Apostle Unto the Whole Mankind

Surah al-‘Araf - Verse 158

قُلْ يَآ أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعاً الَّذِي لَهُ مُلْكُ السَّماوَاتِ وَالاَرْضِ لآ إِلَهَ إِلاَّ هُوَ يُحيِي وَيُمِيتُ فَاَمِنُوا بِاللّهِ وَرَسُولِهِ النَّبِيِّ الاُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

158. “Say: ‘O mankind! I am the messenger of Allah to you all, of Him to Whom belongs the Sovereignty of the heavens and the earth. There is no god but He. He gives life. And makes to die’. Believe then in Allah and His Messenger, the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Some of orientalists have said that the Prophet of Islam (S) was thinking only for the people of his own region, but when he succeeded he thought to preach other people of the world, too.

In answer to this statement, it should be said that there are some different verses of the Qur’ān containing such words as: ‘you all’,1 ‘the whole of mankind’2 ‘whoever it reaches’3 ‘unto the worlds’.4

These Qur’ānic evidences prove that his prophethood was worldly. He was commissioned to be a prophet over all people of the world when he was in Mecca and before gaining his success. It was not so, as those orientalists say, that later he decided to invite all the people of the world.

Imam Hassan Mujtabā (as), the second Imam, has said:

“Once some of the Jewish people came to the Messenger of Allah and said: ‘Do you suppose that you are a prophet the same as Moses was?’ After a while of keeping silence, he answered:

‘Yes. I am the master of the (whole) children of Adam, but I do not boast of it. I am the seal of prophets, the leader of the pious, and the Messenger of the Lord of the worlds.’

They asked: ‘Whom have you been sent to? To Arabs, or to non-Arabs, or to us?’ Then the above verse was revealed with the meaning that he was sent as a Messenger to the whole mankind.”5

The repetition of the Qur’ānic word /’Ummi/ in this holy verse and in the sixth verse before this, is an indication to its importance.

However, the prophethood of Mohammad (S) is surely worldly, and a worldly Divine religion needs a worldly leader.

Like any project, his Messengership, of course, progressed stage by stage. At first, the invitation of the Prophet (S) was to the family members, then to the people of’Umm-ul-Qur’ā, Mecca, and, finally, to the whole humankind. The verse says:

“Say: ‘O mankind! I am the messenger of Allah to you all, of Him to Whom belongs the Sovereignty of the heavens and the earth. There is no god but He. He gives life. And makes to die’…”

Another matter is that prophethood is something necessary for Theism and Resurrection. Since Allah (s.w.t.) is the only possessor of the world of existence thoroughly, and life and death are under His control, then the leadership and guidance of human beings should be authorized by Him, too. The holy verse says:

“…Believe then in Allah and His Messenger, the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Belief in Allah and His Messenger, together with obedience from the Holy Prophet (S), is the secret of guidance, for which the Qur’ān, the Prophet’s rules and practice (Sunnah) must be followed.

Surah al-‘Araf - Verse 159

وَمِن قَوْمِ مُوسَى اُمَّةٌ يَهْدُونَ بِالحَقِّ وَبِهِ يَعْدِلُونَ

159. “And of the people of Moses there is a group who guide by the truth and establish justice thereby.”

Guiding by the truth is a sign of the absence of bigotry, and also an indication of gratitude and following the truth itself. So, this recent group, whom are referred to in this verse, were separate from the pertinacious ones who used to seek pretexts. The holy verse says:

“And of the people of Moses there is a group who guide by the truth…”

Perhaps, the objective meaning referred to this group is those people among the Jews who accepted the invitation of the Messenger of Allah (S).

Therefore, in confronting the minorities, justice should particularly be observed, and their sincere services and accomplishments must not be neglected.

The verse ends as follows:

“…and establish justice thereby.”

Surah al-‘Araf - Verse 160

وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ اَسْبَاطاً اُمَماً وَأَوْحَيْنَآ إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِب بِعَصَاكَ الْحَجَرَ فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً قَدْ عَلِمَ كُلُّ اُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِن طَيِّبَاتِ مَارَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلكِن كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

160. “And We divided them into twelve tribal communities; and We revealed unto Moses, when his people asked him for water, (saying): ‘Strike the rock with your rod.’ So twelve fountains gushed forth from it. Each tribe, indeed, came to know its drinking-place. And We outspread the cloud to overshadow them, and We sent down manna and quails upon them, (saying): ‘Eat of the good things wherewith We have provided you.’ And they did no harm to Us but they were doing injustice to their own selves.”

Several kinds of Allah’s bounties upon the Children of Israel are referred to in this verse. At first, the Qur’ān says that Allah divided them into twelve groups, each of which were a branch of the progeny of Israel. He assigned a just order among them which was far from harsh conflicts.

The verse says:

“And We divided them into twelve tribal communities...”

The next bounty was at the time when the people of Moses (as) were traveling toward Jerusalem in the hot desert where they entangled with a horrible blazing thirst. They asked him for water and Allah revealed him to strike the rock with his Rod, and he did so. After that twelve springs gushed forth from the rock.

The verse says:

“…and We revealed unto Moses, when his people asked him for water, (saying): ‘Strike the rock with your rod.’ So twelve fountains gushed forth from it…”

The water of these fountains were divided among them so regularly that each group knew their own spring very well. The verse says:

“…Each tribe, indeed, came to know its drinking-place…”

Another bounty came to them in that blazing desert, where there was no shelter nor any shadow. The Lord outspread the cloud to overshadow them with the cloud. The verse continues saying:

“… And We outspread the cloud to overshadow them…”

Finally, the fourth bounty was that Allah sent down manna and quails as some delicious and nutritious food for them to eat. The verse says:

“…(saying): ‘Eat of the good things wherewith We have provided you.’…”

But they ate the food and showed ungratitude. By that manner, they did no harm to Allah (s.w.t.), but they committed injustice to themselves. The verse ends as follows:

“…And they did not harm to Us but they were doing injustice to their own selves.”

Some Explanations

The Arabic term /asbāt/ is the plural form of /sibt/ which is used for the children, grandsons, and sub-branches of a family. Every tribe of the Children of Israel were the progenies of one of the children of Jacob.

The Qur’ānic term /manna/ means a kind of food like honey and some herbal expressed juice such as tamarix mannifera, and ‘salwa’ (a quail) is a bird lawful to be eaten, resembling pigeon and partridge.

During a short moment there, several miracles took place: striking the rock by the Rod, plenty water being gushed forth, the number of fountains as many as the number of the tribes, and so on.

Surah al-‘Araf - Verse 161

وإِذْ قِيلَ لَهُمُ اسْكُنُوا هَذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّداً نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ سَنَزِيدُ الْمُـحْسِنِينَ

161. “And (remember) when it was said to them: ‘Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate. We shall forgive you your faults. Soon We will give more (the portion of) the doers of good’.”

The Qur’ānic term /hittah/ philologically means: ‘the descent of something from upward.’ There are some other derivations from this term, too. It is used in the sense of request for divine mercy and remission (of sins).

The commandment was that the Children of Israel should ask forgiveness from Allah by means of this word, /hittah/, on their arrival into the holy land of Jerusalem. (But with the thought of mockery, they changed the word.) The verse says:

“And (remember) when it was said to them: ‘Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate…”

A meaning similar to the content of this verse, with a little difference, has been stated in Surah Al-Baqarah,No. 2 , throughverses 58 and 59, too.

In Islamic literature, there are some traditions narrated from the Immaculate Imams of Ahlul-Bayt (as) who have clearly said:

“We are the gate of your ‘hittah’ (forgiveness).”

That is, if you enter inside the orb of our government and mastership, mercy will be bestowed upon you.

By the way, there is a good tidings in this verse which indicates Allah may provide all the material and spiritual needs of humankind in this world nad the next world. So, in order that they can be eligible to enjoy some bounties such as: housing, food, forgiveness, and mercy, He commands them to supplicate, to ask forgiveness, and to prostrate.

Also, with a sincere repentance, Allah forgives a great deal of faults. In this verse He says:

“…We shall forgive you your faults…”

To obtain the divine remission, both supplication and practice are necessary. The verse says:

“…and ask forgiveness, and enter prostrating at the gate…”

However, there should be a difference between a good doer and a wrong doer. In the rank where evildoers can be forgiven, the good doers must be given a higher and a better grace. The verse says:

“…Soon We will give more (the portion of) the doers of good.”

Surah al-‘Araf - Verse 162

فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَاَرْسَلْنَا عَلَيْهِمْ رِجْزاً مِنَ السَّمَآءِ بِمَا كَانُوا يَظْلِمُونَ

162. “But those of them who were unjust changed a saying other than that which had been spoken unto them; so We sent upon them a torment from heaven for they had been doing injustice.”

Sometimes perversion and changing the meanings are made manifestly, as the change of an utterance; and sometimes the frame of an utterance is preserved, but the content and spirit of that subject is changed. The example of the latter is the trick of the Children of Israel for catching fish on the Sabbath, (which will be dealt with in the next verse).

The verse says:

“But those of them who were unjust changed a saying other than that which had been spoken unto them…”

The Qur’ān refers to three kinds of perversion which were performed in the Law of Allah:

1 ) A pertinacious perversion, like the manner of the Children of Israel who, instead of saying /hittah/ (seeking for forgiveness and remission), said /hintah/ (wheat).

2 ) A change done deceitfully, like the action accomplished by the Children of Israel when they made some pools in the bank of the sea wherein fish came on the Sabbath,

3 ) and they hunted them on Sunday. They said they had

4 ) not hunted fish on the Sabbath. But regarding this subject, Surah Al-Baqarah,No. 2 ,verse 65 says:

“And certainly you have known those among you who exceeded the limits on the Sabbath…”

5) A change for their own benefit, like postponing the sacred months in the Age of Ignorance in order to carry on their fight. Since they did not like to cease fighting because of adapting with sacred months, they postponed the months. Then, the verse was revealed, saying

“Verily the postponing (of the sacred month) is only an addition unto infidelity…” (Surah Al-Baqarah, No. 2, verse 37)

Thus, the punishment of changing the commandments of Allah is His Wrath and chastisement. The verse says:

“…so We sent upon them a torment from heaven…”

And we should know that the fates of human beings are in their own authority, and that these punishments are the fruit of their own sins and transgressions. The verse continues says:

“…for they had been doing injustice.”

Notes

1. The verse under discussion

2. Surah Sabā’, No. 34, verse 28

3. Surah Al-’An‘ām, No. 6, verse 19

4. Surah Furqān, No. 25, verse 1

5. Tafsir-us-Sāfi

Section 21: Punishment For Transgressing the Limits

Surah al-‘Araf - Verse 163

وَسْاَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعاً وَيَوْمَ لاَيَسْبِتُونَ لاَتَأْتِيهِمْ كَذَلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ

163. “And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits) of the Sabbath when their fish came to them on the day of their Sabbath,

appearing on the surface of the water; but on the day they did not keep Sabbath, they (the fish) did not come unto them. Thus did We try them for the transgressions they used to commit.”

By the command of Allah, hunting fish on the Sabbath was forbidden for this group of the Children of Israel who were living on the bank of the sea. (Maybe, it was the Red Sea, beside the land of Palestine, which is known’Ilāf Harbour today).

But, on that very day, fish were seen with a more tremendous amount, so that people’s mouths watered. This circumstance was a divine trial for them.

Those people exceeded the law of Allah deceitfully, and, by making pools on the bank of the sea and banning the way of the fish therein, they captured them in those pools on Saturdays, the which were easily hunted on Sundays. Then, they claimed that, according to the commandment, they had not hunted them on the Sabbath.

The verse says:

“And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits) of the Sabbath when their fish came to them on the day of their Sabbath, appearing on the surface of the water; but on the day they did not keep Sabbath, they (the fish) did not come unto them. Thus did We try them for the transgressions they used to commit.”

Therefore, by legal tricks and deceit, the real feature of sins may not be changed, (like making pools on the seaside for hunting fish on the following day).

In one of his sermons, Hadrat Ali (as) has intensively criticized the justification of sins, and the justification of ‘wine’ with ‘date liquor’ (nabith), ‘bribery’ with present, and ‘usury’ with ‘transaction’.1

Surah al-‘Araf - Verse 164

وَإِذْ قَالَتْ اُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْماً اللّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِيداً قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

164. “And (remember) when a group of them said: ‘Why do you admonish a people whom Allah will destroy or punish with a severe punishment?’ They said: ‘In order to have an excuse before your Lord, and that they may keep from evil’.”

It seems that, from the point of behaviour, the Children of Israel were divided into three groups. One group, who formed the majority, were the violators of Divine Law. The second group were the sympathetic admonishers.

The third group were those who were inattentive to the social evil affairs. The latter ones told the sympathetic admonishers not to make themselves tired, for their preach would not affect the mischief makers and, in any case, the corruptors should be the dwellers of Hell.

But those who enjoined right and forbade wrong said that their action was not useless. They said the least thing was that they were excused with Allah.

Yes, the members of societies are usually found in the category of these three groups.

In Surah Al-Mursalāt,No. 77 ,verses 5 and 6, we recite:

“And by those who reveal the (Divine) Reminder,” “to justify or to warn.”

It should be noted that ‘forbidding wrong’ is necessary for completing the statement and having excuse with Allah. The verse says:

“…They said: ‘In order to have an excuse before your Lord…”

We must not justify our faults with ‘Divine will’. The verse says:

“And (remember) when a group of them said: ‘Why do you admonish a people whom Allah will destroy or punish with a severe punishment?’…”

Unfortunately, those who are inattentive to the evil affairs, instead of protesting against the corruptors, protest against those who enjoin the right. But, even if we do not probable a good effect, we must forbid the wrong in order to complete the statement and to have excuse before Allah.

However, godly people are not hopeless of improving the society. The verse concludes:

“…and that they may keep from evil.”

Surah al-‘Araf - Verses 165-166

فَلَمَّا نَسُوا مَاذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ

فَلَمَّا عَتَوْا عَن مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

165. “So when they forgot what they were reminded of, We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

166. “So when they defied what they had been forbidden from, We said to them: ‘Be you apes scouted’.”

In this verse, the Qur’ān implies that finally mammonism overwhelmed them and they forgot the command of Allah (s.w.t.), therefore they confronted the bitter moment of punishment.

The verse says:

“So when they forgot what they were reminded of, We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

Who Were Delivered?

From those three groups of people: (the sinners, the inattentive ones, and the admonishers), only the third group were secured from the punishment of Allah. As the Islamic traditions indicate, when this group, the third group, saw that their admonishments were not effective in the wrong doers, they became worried and said that they would go out of the city.

They left the city at night and went into the desert. Accidentally, by that very night, the retribution of Allah befell upon the couple of the abovementioned groups who were inside the city.

The sort of their retribution is explained in the second verse of the above verses as follows:

“So when they defied what they had been forbidden from, We said to them: ‘Be you apes scouted’.”

It is clear that the commandment saying ‘Be you’, here, is a genetic command, which means they changed immediately in the shape of ‘apes’.

According to some Islamic literature, of course, those who were transformed continued to live only for a few days, and then they died, so that there could appear no generation from them later.

Surah al-‘Araf - Verse 167

وإِذْ تَاَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ وإِنَّهُ لَغَفُورٌ رَحِيمٌ

167. “And (remember) when your Lord proclaimed that He would surely send against them, until the Day of Resurrection, those who would inflict on them a grievous punishment. Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This verse and the verse after it point to a part of the worldly retributions of those Jewish people who stood against the commandments of Allah and trod on the truth, justice, and honesty.

At first, the verse says:

“And (remember) when your Lord proclaimed that He would surely send against them, until the Day of Resurrection, those who would inflict on them a grievous punishment…”

It is understood from this verse that this rebellious group will never meet a complete calmness, although they establish a government for themselves.

Then, at the end of the verse, it adds that Allah is both quick in punishing those who deserve punishment, and forgiving, Merciful unto those wrong doers who repent. The verse says:

“…Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This Qur’ānic phrase indicates that Allah has left the way wide open for them to return in order that no one imagines that a compulsory fate with adversity, retribution, and chastisement has been assigned for them.

Surah al-‘Araf - Verse 168

وَقَطَّعْنَاهُمْ فِي الاَرْضِ اُمَماً مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ

168. “And We dispersed them into communities on the earth, some of them being righteous, and some of them otherwise, and We tried them with good things and bad things that they might return.”

It was ordained that for a length of time the Children of Israel visited honour and power, in order that maybe they might become thankful. And, for another length of time, they were involved in calamities that might the sense of repentance and humiliation be renewed in them.

Some of them were virtuous and believed in Islam, while some others pursued corruption, and insisted on their own mammonism and stubbornness.

The verse says:

“And We dispersed them into communities on the earth, some of them being righteous, and some of them otherwise, and We tried them with good things and bad things that they might return.”

Surah al-‘Araf - Verse 169

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَذَا الاَدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ اَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ اَن لاَيَقُولُوا عَلَى اللّهِ إِلاَّ الْحَقَّ وَدَرَسُوا مَا فِيهِ وَالدَّارُ الاَخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَفَلا تَعْقِلُونَ

169. “Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah), taking the transitory goods of this lower world, and saying: ‘It will be forgiven us’. And if similar transitory goods were to come to them (again), they would take them, too. Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth? And they have studied what is in it, while the abode of the Hereafter is better for those who keep from evil. Have you then no sense?”

In former verses, the words were about the ancestors of the Jews, but in this verse, the statement is upon the children and descendants of them.

At first, the Qur’ān remarks that their descendants inherited the Turah, but they used to prefer the material of this low world to the obedience of Allah.2 The verse says:

“Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah), taking the transitory goods of this lower world…”

Then, the verse implies that when they are hesitating between the struggle of conscience, on one side, and their worldly interests, on the other side, they appeal to some false hopes and say that they do obtain this existing interest, which is in cash, whether it is lawful or unlawful, and since the Lord is Merciful, Forgiving, He will forgive them.

“…and saying: ‘It will be forgiven us’…”

This phrase shows that after committing such an action, they assumed a kind of fleeting regret and a state of extrinsic repentance. But, as the Qur’ān says, this regret and remorse of theirs had no root in them. And that was why if they found another material benefit like that, they would take it, too.3 The verse says:

“…And if similar transitory goods were to come to them (again), they would take them, too…”

However, this part of the verse points to the bribery of some of the Jews and perverting the heavenly verses of the Turah thereby, and also forsaking the ordinances of Allah because of the contrast of those laws with their benefits.

Therefore, next to that, the verse says:

“…Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth?…”

If they were not acquainted with the divine verses (of the Turah) and committed such wrong actions, they might have an excuse for themselves. But, the difficulty of the event is in this fact that they had frequently seen the verses of the Turah and had understood them, yet they spoilt them and defied the command of Allah by setting them aside. The verse says:

“…And they have studied what is in it…”

At the end of the verse, the Qur’ān implies that they make mistake, and such actions and these goods will not be useful for them. The fact is that the abode of Hereafter is better for the pious. The verse says:

“…while the abode of the Hereafter is better for those who keep from evil…”

Then the Qur’ān questions them whether they have not any sense to perceive those facts that are so clear. Here is the words of the Qur’ān:

“…Have you then no sense?”

Surah al-‘Araf - Verse 170

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلاَةَ إِنَّا لانُضِيعُ اَجْرَ الْمُصْلِحِينَ

170. “And those who hold fast to the Book and establish the prayer, verily We do not waste the reward of the reformers.”

This verse points to another group, opposite to the above-mentioned perverted group, who not only avoid any perversion and concealing the Divine verses, but also take hold of them and practice them minutely. The Qur’ān has called this group ‘the reformers’ of the world, and maintains an important reward for them. Concerning them, it says that surely Allah does not waste the great reward that they will have with Him. The verse says:

“And those who hold fast to the Book and establish the prayer, verily We do not waste the reward of the reformers.”

The above-mentioned verse clearly indicates that, without taking hold of the Heavenly Books and Divine commandments, the fulfilment of the true reforms in the world is impossible. This meaning emphasizes this fact, once more, that religion is not something only related to the world of super nature or to the next world.

Religion is effective in the spirit of life for all human beings. It protects the interests of all humankind and it is alongside the execution of the principles of justice, peace, tranquility and any concepts which are gathered in the vast meaning of the term ‘reform’.

Surah al-‘Araf - Verse 171

وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

171. “And (remember) when We plucked the mountain (and held it) above them as if it were a canopy, and they supposed it was about to fall on them (when We told them: ) ‘Hold you firmly what We gave you and remember what is in it, that you may keep from evil’.”

This is the last verse in this Surah which is upon the life of the Children of Israel. In this verse, the Qur’ān reminds the community of the Jews another happening. The event is both a lesson of admonition and an evidence of giving a covenant. It says:

“And (remember) when We plucked the mountain (and held it) above them as if it were a canopy…”

It was so that they imagined the mountain was nigh to fall down over them. Therefore, a shaking horror and anxiety encompassed them, thoroughly their entity, and they began weeping with supplication. The verse says:

“…and they supposed it was about to fall on them…”

It was at the same time that they were in that condition and they were told to hold firm what Allah gave them. The verse continues saying:

“…(when we told them: ) ‘Hold you firmly what We gave you…”

They ought to be in awe of Allah’s punishment and fulfil their duty according to the covenants He has taken from them in it. The verse says:

“…and remember what is in it, that you may keep from evil’.”

This means that the entire messengership of Moses (as) and other prophets, and their constant struggles and hard conflicts, as well as the grievous anxieties and laborious hardships that they tolerated, all were for the sake that the command of Allah and the principles of the truth, justice, purity, and piety be executed rather perfectly among all human beings.

Notes

1. Nahjul-Balāghah, Sermon No. 156

2. The Arabic word /xalf/ is applied for an ‘impious child ’, while the Arabic word /xalaf/ is applied for a ‘ pious child ’. (Narrated from Majma‘-ul-Bayān)

3. The Arabic term /‘arad/ means any capital or property, but the term /‘ard/ means only the money which is in cush.