Volume 7: Surah An-Nisaa, Verse 1
سورة النساء
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءًۚ
وَاتَّقُوا اللَّـهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَۚ
إِنَّ اللَّـهَ كَانَ عَلَيْكُمْ رَقِيبًا ﴿١﴾
In the Name of Allah, the Beneficent, the Merciful.
O people! fear your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and fear Allah, by Whom you demand one of another (your rights), and (be mindful of) relationship; surely Allah is vigilant over you (1)
COMMENTARY
The chapter aims - as may be seen from this opening verse - describing matrimonial laws, like the number of wives allowed, the women with whom marriage is forbidden and things like that; together with the laws of inheritance. It also touches some other matters, e.g., some rules of prayer, jihad, evidence, commerce, etc., and some comments on the People of the Book.
The subject matters indicate that it is a Medinite chapter revealed after hijrah. Apparently it was revealed piecemeal, not all at one time, although we find in most of the verses some sort of connection with one another.
This verse (as well as a few following ones which touch the subject of orphans and women) are a sort of prologue to prepare the minds for the rules of inheritance and marriage. The permissible number of wives that comes in the third verse - although an important subject - has been mentioned here just as a side-line, taking advantage of the talk preceding it, as we shall describe in its Commentary.
QUR'AN:
O people! fear your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women:
The verse calls them to the fear of their Lord, to the piety, concerning their selves, as they all are human beings, identical in their humanity; there is no difference among them in this reality; man and woman, big and small, old and young, weak and strong, all are the same in their humanity. Therefore, man should not oppress woman, nor should a big and strong person trample on his smaller or weaker fellow, neither in their society to which Allah has guided them for completion of their happiness, nor in the laws or rules adopted by them which Allah has inspired them to. They have been given the laws in order that they may live easy life, their existence may be protected and they may continue in this world, as individuals and as members of society;
This explains why the verse is addressed to the “the people”, and not only to the believers. It also shows why they have been admonished to fear their “Lord”, instead of saying “fear Allah” or using some other divine name, because the condition attributed to them, “Who created you from a single being. . many men and women”, encompasses the whole mankind and is not confined to the believers; and these are the attributes more relevant to Lordship (i.e., concerned with the affairs of managing and perfecting) and not with the attributes of worship or divinity.
The words, “Who created you from a single being and created its mate of the same (kind) “: “an-Nafs (translated here as “being”) according to the dictionary and language denotes the thing itself. They say: “He came to me (nafsuhu - himself); or “He came to me ('aynuhu; - the self same); although the basis for use of these two words, “an-nafs” and “al-'ayn” in this meaning (self; same; quiddity of a thing) is etymologically different. an-Nafs of a man is that because of which man is man; and it is the combination of soul and body in this life and only the soul in the life of al-Barzakh, as we have explained in the Commentary of the verse: 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 context obviously shows that the words, “a single being”, refer to Adam (a.s.) and “its mate” to Adam's wife. These two were the progenitors of this species to which we all belong; and all the human beings return to the same root, to those two parents, as Allah says in other verses too: He has created you from a single being, then made its mate of the same (kind) (39:6); O children of Adam! let not the Satan cause you to fall into affliction as he expelled your parents from the Garden 17:27); and the Satan is quoted as saying: If Thou shouldst respite me to the Day of Resurrection, I will most certainly cause his progeny to perish except a few (17:62).
Some exegete has opined: The words, “a single being” and “its mate”, in this verse refer to human couple of male and female in general, on which human progeny depends. The verse in effect means: 'Allah has created everyone of you from a human father and mother, there is no difference among you in this respect.' Thus it goes parallel to the words of Allah:
O you people! surely We have created you of a male and a female, and made you nations and tribes that you may recognize each other; surely the most honorable of you with Allah is the one among you who guards himself most (against evil) (49:13). Apparently, it shows that there is no distinction among individuals inasmuch as each has been born of a couple of the same species - from a male and a female.
But this interpretation is patently false. The said exegete has missed the clear difference between this verse of the Chapter of the “The Women” and that of the Chapter 49 (The Chambers). The latter intends to show that all human beings are one inasmuch as all are human beings, and there is no difference among them in this respect because everyone is born of a human father and a human mother; therefore no one should think himself as superior to the others, as there is no distinction or superiority except through piety. On the other hand, the verse under discussion intends to show their unity in their reality, that all human beings, in spite of their great number and their division between males and females, are the branches of the same root; and although they are now numerous, all of them have sprung from the same source, as the apparent meaning of the phrase, “and spread from these two, many men and women”, shows. This idea is lost if we take the words, “a single being”, and “its mate”, to mean human males and females in general who are the means of producing children. Moreover, this interpretation is not in keeping with the Chapter's main aim, as explained above.
The phrase, “and created its mate of the same (kind)”: ar-Raghib has said: “Each member of a pair of opposite sexes in living creatures is called az-zawj (pair, couple, mate); so is a pair in animate and inanimate things, e.g., a pair of socks or shoes; also it is used for anything taken together with another, whether they are similar or opposite to each other use of az-zawjah (wife) (to denote female or the above-mentioned pairs) is bad language.”
The clause, “and created its mate of the same”, apparently is meant to show that its mate was of the same species - similar in humanity to the (original) “single soul”; and that all these human beings are the offspring of the original couple - the two similar human beings. The preposition min (from, of) therefore signifies origin. The verse has the same import as the others given below:
And Allah has made wives for you from among yourselves, and has given you sons and grandchildren from your wives (16:72);
And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion (30:21);
The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby (42 :11);
Of similar connotation is the verse: And of every thing We have created pairs that you may be mindful (51:49).
In spite of this clear meaning, some exegetes have written that the verse tends to show that the mate was derived from that single being and created from one of its parts. These explanation aims at making the verse conform with some traditions, which say that Allah had created Adam's wife from one of his ribs. But the fact remains that the verse does not support this view.
The clause, “and spread from these two, many men and women: “al-Bathth” (to spread, to propagate through dissemination or scattering, etc.); Allah says: So that they shall be as scattered dust (56:6). On this connotation is based the idiom, to spread the sorrow; and that is why sometimes they use the word al-bathth to denote grief and sorrow itself, because it is something which man by nature spreads (to his friends and relatives); Allah says: He said: “I only complain of (baththi) my grief and sorrow to Allah” (12:86).
The verse apparently shows that the present human race originates from Adam and his wife without anyone else having any share in it; Allah says: “and spread from these two, many men and women;” He has not said: 'and spread from these two and some others'. Proceeding from this interpretation we arrive at the following two conclusions:
First:
The words, “many men and women”, refer to all human beings from their progeny, be they their immediate children or children's children how low so ever. Thus the words mean: and spread you, O people! from these two.
Second:
Marriage of the first generation after Adam and his wife (i.e., of their immediate children), was done between brothers and sisters (i.e., Adam's sons married his daughters), because they were the only human males and females at that time. There was no harm in this; because it is a legislative matter and it depends on the discretion of Allah; He may allow it one day and disallow it another day. Allah says:
Judgment is only Allah's (12:40);
And Allah pronounces an order - there is no repelled of His decree (13:41);
. . and He does not make any one His associate in His judgment (18:26);
And He is Allah, there is no god but He! All praise is due to Him and this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back (28:70).
QUR'AN:
and fear Allah by Whom you demand one of another (your rights), and (be mindful of) relationship: “at-Tasa'ul” (to ask one another); here it refers to people's asking one another in the name of Allah. One says to his companions: I ask you by Allah to do so and so; it is adjuration by Allah. To ask one another by Allah is an allegorical expression alluding to the reverence and love they have for Allah, because man swears by only that which he respects and loves.
As for the word, “and relationship”, the conjunctive apparently joins it to the name “Allah” Thus it would mean fear Allah and (be mindful of) relationship. Another explanation joins it to the pronoun “whom” which is in position of accusative; it gets support from Hamzah's recital (wa'l-arhami) whereby the last letter “m” is recited with the vowel point “ I “ (instead of the “a” which is the more common recital) to make it conform with the joint pronoun “whom” - although the grammarians do not give much credence to such construction. However, in this case the meaning would be as follows: and fear Allah by whom and by the relationship you ask one of another your rights; you say to one another, I ask you by Allah, and I ask you by the relationship. This was the explanation given by some people, but the context and the Qur'anic style in general does not agree with it: If “relationship” is treated as an independent as-silah (synthetic relative clause) of the relative pronoun al-ladhi (he who, that which), then the reconstructed sentence will be as follows: and fear Allah, He who, by relationship you ask one of another; this construction omits the pronoun “by whom”, which is not correct. And if the whole phrase beginning with “Allah” is taken together as one as-silah, (fear Allah by whom and by the relationship) then it would make relationship equal to Allah in majesty and grandeur, and it is totally against the Qur'anic manners.
Of course, there is no harm if one is told to fear Allah and be mindful of relationship in the same breath, because the preceding sentence has clearly shown the relationships as a creation of Allah. Also, at-taqwa (guarding against, piety, fear) has also been attributed in divine speech to others than Allah. For example:
And fear an affliction which may not smite those of you in particular who are unjust (8:25);
And fear the day in which you shall be returned to Allah (2:281);
And guard yourselves against the fire, which has been prepared for the unbelievers (3:131).
In any case, this section of the speech coming after the first part (O people! fear. . and women) is a sort of particularization after generalization, a restriction after liberalization. The first part in effect says: Fear Allah because He is your Lord and because He has created and made you, O people! from one root that is preserved in your being, from one substance that is preserved and propagated through your propagation; and it is the species known as humanity. On the other hand, the second part implies as follows: Fear Allah because you believe in His majesty and Power (and it is an aspect of His Lordship, and one of its concomitants); and remain mindful of the unity of relationship which He has created in you (and relationship is a branch of unity and an aspect of the essence that permeates all the human beings).
It shows why the order to fear Allah has been repeated in the second sentence. The second sentence itself is a repetition of the first with an additional import: It throws full light on the importance of relationship.
“ar-Rihm” means uterus, womb, the internal reproductive organ of a woman, whose function is to develop the sperm into a child. Then they began using it for relationship, because of the association between a receptacle and its content, as the relatives issue forth from the same womb. ar-Rihm therefore is relative, plural “al-arham” (relatives). The Qur'an has given full importance to relationship as it has done to the community and nation. Relationship is a small society, while nation is a big one. The Qur'an has concerned itself with the affairs of society, and has counted it as a reality having its own special characteristics and effects. Likewise, it has concerned itself with the affairs of individual man, and has counted him as a reality having its own characteristics and effects which spring from his existence. Allah says:
And He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its sweetness; and between the two He has made a barrier and inviolable obstruction. And He it is Who has created man from the water, then He has made for him blood-relationship and marriage-relationship, and your Lord is powerful (25:53-54);
. . and made you nations and tribes that you may recognize each other... (49:13);
. . and the possessors of relationship have the better claim in the ordinance of Allah to inheritance . (33:6);
But if you held command, you were sure to make mischief in the land and cut off the ties of kinship (47:22);
And let those fear who, should they leave behind them weakly offspring, would fear on their account . (4:9).
There are many other verses of the same import.
QUR'AN:
surely Allah is vigilant over you:
“ar-Raqib” (guard; preserve); al-muraqabah (to watch; to keep an eye on); may be it is derived from ar-raqabah (neck) because they used to watch the necks of their slaves. Or it may be based on the fact that a watcher or guard usually stretches his neck for looking towards the object he is watching or guarding. However, this word does not imply mere watching or guarding; it means watching over activities of the watched person - all his acts of commission and omission - in order to reform the defects and make up the deficiencies, or just to keep the record; in other words, it implies guarding a thing with special concern towards it in knowledge and observation. That is why it is used for vigilance, observation, supervision, guarding, awaiting and controlling. Allah is called ar-Raqib because He preserves the actions of the people in order to give them their recompense. He says:
. . and your Lord is the Preserver of all things (34:21);
. . Allah watches over them, and you have no charge over them (42:6).
Therefore your Lord let fall upon them the whip of chastisement. Most surely your Lord is on watch (89:13-14).
Look at the command of being mindful of humanity's unity (which pervades each and every human being) and of preserving its characteristics; and note that this order is followed by the reminder that Allah watches everything. Then you will appreciate the great threat it poses, and the ominous warning it gives to the transgressors. Also, if you ponder on this reality, you will realize that all the verses dealing with the topics of transgressing the limit, oppressing the people, doing mischief in the land, exceeding the bounds and things like that (and which generally have prescribed such harsh and painful chastisement for the offenders) have very strong connection with the divine purpose, i.e., protecting the humanity's unity from disorder, decline and fall.
HOW OLD THE HUMAN SPECIES IS; THE FIRST MAN
The Jewish history says that the present human species is not older than seven thousand years
; and contemplation supports this view.
Let us suppose there is a pair of a man and a woman, and that they live an average span of life in average health and average environment so far as peace, food production, comfort and other factors affecting human life are concerned. They are married and produce children in average environment and condition. Then we repeat exactly the same cycle of events for the said children - males and females - all in an average way. We will find that in a hundred years the original population of two will increase to one thousand persons; in other words, one person will beget about five hundred souls in a hundred years.
Then we look at the adverse factors affecting a human life, the general calamities with which he is faced, e.g., heat and cold, flood and earthquake, draught and famine, plague and epidemics, landslide and avalanche, massacres and genocide, and other unusual general catastrophes. Let us suppose that these disasterstake their full toll of the human population until nine hundred and ninety-nine are dead and only one out of the thousand offspring remains. It means that reproduction would increase the population at the rate of 50% in a hundred years - the originaltwo with addition of one (1000-999) becomes three in a century.
If we compute the original two at this rate of seven thousand years (seventy centuries), we will arrive at a total of more than two and a half billion - and it is the total human population these days - as the world census indicates.
This contemplation supports the above-mentioned age of the human race. But the geologists say that the age of this species exceeds million of years. They have found human fossils, bodies and artifacts which are older than five hundred thousand years, as they have estimated. This is in short their proof. But they have not produced any satisfactory evidence to show that this present generation is unbrokenly descended from those ancient groups and vanished races. Is it not possible that a certain race appeared on this earth, reproduced, increased and inhabited the land for a time and then vanished, became extinct? Then in the same way other races appeared and vanished? This cycle could have been repeated several times until this race of ours appeared after all the previous extinct ones.
As for the Holy Qur’ān, it does not say clearly whether the appearance of this species is confined to this present cycle (which we are passing), or there were various cycles of which this one is the latest. Although it may be inferred from the verse 30 of Chapter 2 (And when your Lord said to the angels, ‘‘Verily lam 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 ...’’) that there had passed on the earth a cycle of humanity before this one of ours; and we had hinted to it in the Commentary of the said verse.
Of course, some traditions narrated from the Imāms of the Ahlu ’lbayt (a.s.) show that there have passed many cycles of humanity before this cycle [which has begun with Adam - a. s.]; and we shall quote them under ‘‘Traditions’’
THE PRESENT HUMAN RACE BEGINS WITH ADAM AND HIS WIFE
It is sometimes said: Human beings are of different colours, the main ones being the white (e.g., the colour of Europeans and Asians living in the Temperate zones), the black (e.g., the colour of the people in the southern Africa), the yellow (like that of the Chinese and the Japanese), and the red (as that of the American Red Indians). This difference shows that the origin of each race is different from that of the others - people of each colour have separate origin - because colour difference emanates from difference in the nature and composition of their respective bloods. Accordingly there must have been at least four different and independent pairs of human beings from which the four colour groups have originated.
It is also urgued that when the Western Hemisphere was discovered, it was already inhabited by human beings. There was such a great distance between them and the people living in the Eastern Hemisphere as to render any contact between the two groups impossible; and thus ruled out the possibility of both groups originating from the same father and the same mother.
But both these arguments are defective:
Let us look at the question of difference in blood because of colour difference. Scientific discussions nowadays are based on the theory of the evolution of species. If so, then how can we be sure that the difference in blood - and consequently in colour - is not caused by evolution or adaptation in a single species. They believe that there had been many changes in various animal species, e.g., horse, goat, sheep, elephant and many others. Research has unearthed many geological remains and fossils which throw light on it. Apart from that, scientists today do not give so much importance to this difference.
Coming to the question of human presence across the oceans, the scientists say that the human life has existed for millions of years; the transmitted history however does not go further back than six thousand years. In this background, could not some events have taken place in prehistoric days which would have separated the Western Hemisphere from other continents? There are many geological findings which show many basic changes that have appeared in the crust of the Earth extending to far distant eras. Oceans have turned into dry lands and vice versa; plains have become mountains and moutains, plains. Even the Poles are said to have turned upside down, and various zones to shift places. All this may be learnt from geology, astronomy and geography. Keeping all this in view, all that remains for these people to fall back upon is their feeling of improbability!
As far as the Qur’ān is concerned, it says in an apparent, nay rather clear-cut, way that this present human race goes back to one male and one female, who were the father and the mother respectively of all the human individuals. The father is named by Allāh in the Qur’ān as Adam, but his wife is not named in His Book, although the traditions call her Hawwā’, as does the present Torah. Allāh says:
... and He began the creation of man from dust. Then He made his progeny of an extract, of water held in light estimation [32:7 - 8];
Surely the likeness of ‘Īsā is with Allāh as the likeness of Adam; He created him from dust, then said to him, ‘‘Be’’, and he was [3:59];
And 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.’’ And He taught Adam the names, all of them [2:30 - 31];
When your Lord said to the angels: ‘‘Surely I am going to create a man from dust: So when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him ...’’ [38:71 - 72].
The verses, as you see, make it clear that the system made by Allāh for continuation of this species is by means of sperm. But when He brought him into being for the first time, he was created from dust; Adam was created from dust and the people are his children. There is no doubt therefore that this species, going back, ends at Adam and his wife - although other interpretations could be advanced for these verses.
Also sometimes it is claimed that the word, Adam - in the verses of creation and prostration - signifies not an individual, but the species.
According to them, man has been called Adam because his creation originates from the earth and because he is the means of procreation and impregnation. Sometimes support is sought for it from the verse: And certainly We created you, then We fashioned you, then We said to the angels: ‘‘Prostrate before Adam’’ [7:11]. The argument runs as follows:
The verse indicates that the angels were ordered to prostrate before the same whom Allāh had created and fashioned, and the beginning of the verse (And certainly We created you, then We fashioned you) shows that it refers to the whole mankind [as it uses plural pronouns], not to a particular human being. The same idea is inferred from the following verse: He said: ‘‘O Iblīs! what prevented thee that thou shouldst not obeisance to him whom I created with My two hands?...’’ He said: ‘‘I am better than he; Thou hast created me of fire, and him Thou didst create of dust.’’ He said: ‘‘Then by Thy Might, I will surely beguile them, all, except Thy servants among them, the purified one’’ [38:75 - 83]. It is pointed out that the same Adam who in the beginning is mentioned by singular pronouns, is then referred to with plural ones.
But this view is totally untenable, as it goes against the obvious meanings of the verses quoted above. Moreover, Allāh says in the Chapter Seven, after narrating the story of Adam, prostration of the angels and refusal of Iblīs: O children of Adam! let not the Satan cause you to fall into affliction as he got your parents out from the garden, pulling off from them both their clothing that he might expose to them both their shame [7:27]. The verse [by using dual pronouns] clearly establishes the individual identity of Adam, in a way that leaves no room for any doubt.
Then there are the verses 61 - 62 of the Chapter 17: And when We said to the angels: ‘‘Make obeisance to Adam;’’ they made obeisance, but Iblīs (did it not). He said: ‘‘Should I make obeisance to him whom Thou hast created of dust?’’ He said: ‘‘Tell me, is this he whom Thou hast honoured above me? If Thou shouldst respite me to the Day of Resurrection, I will most certainly cause his progeny to perish except a few.’’ Likewise the verse under discussion makes it abundantly clear: ‘‘O people! fear your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women,’’ as we have already explained.
These verses, as you see, refute the idea that man has been called Adam, in one respect, and ‘son of Adam’ in another. Likewise they refuse to ascribe the creation to the dust from one angle and to the sperm from the other. It applies even more particularly to the verse like 3:59: Surely the likeness of ‘Īsā is with Allāh as the likeness of Adam; He created him from dust, then said to him, ‘‘Be’’, and he was. Otherwise, the argument of the verse will not stand that ‘Īsā’s creation was something exceptional, against the normal process.
Thus the view that ‘‘Adam’’ refers to the human species is inordinately extreme. The opposite extreme is the view that it is al-kufr (اَلْكُفْرُ = disbelief) to say that more than one Adam had been created. This extreme was held by the Sunnī scholar, Zaynu ’1-‘Arab.
* * * * *
MANKIND IS AN INDEPENDENT SPECIES, NOT EVOLVED FROM ANY OTHER SPECIES
The earlier quoted verses have already decided this question. They have made it clear that the present species, which is propagated through sperm, ends at Adam and his wife, and that they two were created of earth. The human species begins with them and they two were not connected with any other analogous or resembling species. Theirs was original creation.
The theory prevalent today among the scientists is that the first man evolved [from a lower species] and developed into homo sapiens, that is, human being. Although the particular hypothesis is not definitely and unreservedly agreed upon, and is the target of many objections which may be seen in relevant books, yet the basic theory, that man is an animal that evolved into human being, is accepted by them and constitutes the basis of all research in human nature.
According to their theory, the earth, one of the planets in the solar system, was a part of the sun, which had separated from it; it was then a mass of burning molten liquid which gradually began to cool under the influence of cooling factors. Torrential rains poured on it, heavy floods inundated it, mass of water collected as oceans. Water and earth reacted to each other; algae appeared; aquatic plants continued to develop; its living cells evolved into fish and other aquatic animals; then came flying fish adapted for both water and land; it gradually evolved into land animals, which in their turn developed into homo sapiens. All this happened through evolution: the lower order of life developed into the next higher one, and so on. First there were simple cells, then came aquatic plants, then aquatic animals, then amphibious animals, then land animals and finally man.
This theory is based on obsevation: One finds systematic gradual perfection in creatures placed on evolutionary rungs, graduating from imperfection to perfection in ascending order. Also, they argue on the basis of experiments which have created partial changes.
This theory was invented to explain the new characteristics and faculties which appear more developed and advanced in each succeeding species. But no proof has been given to show that only this theory is correct and others were untenable. After all, these species could possibly have been created separate from each other, without any evolutionary connection between them. Also, the changes occurring in a species might be limited to its conditions and concomitants, not to its person; the experiments done in this field are all confined to the concomitants.
Experiments have not found or produced a single individual in all these species that would have actually changed from one species to another, e.g., from ape into homo sapiens. All these experiments touch only some characteristics or concomitants.
Detailed discussion of this topic should be sought somewhere else.
Our aim is only to show that it is just a hypothesis which was invented to answer some problems concerned, without there being any definite argument or clear-cut proof. The reality that the Qur’ān points to - that man is a species separate from all other species - remains undisputed by an academic argument.
HOW MAN’S SECOND GENERATION PROCREATED
The first ‘‘generation’’ of man - Adam and his wife - procreated by marriage and begot sons and daughters who were brothers and sisters to one another. The question is: How did this second generation procreate? Did the brothers and sisters marry one another? Or was there any other way? As we have explained before, the verse, ‘‘and spread from these two, many men and women’’, with its unreserved apparent meaning, shows that the present generation of man ends on Adam and his wife, and no other male or female had joined them in this process. The Qur’ān has not attributed ‘‘the spreading’’ except to these two; if anyone else would have shared in it, the verse would have said: and spread from these two and from others than them; or would have used some other suitable words. And we know that the restriction of the origin of this race to Adam and his wife means that their sons had married their daughters.
Of course, such marriage is prohibited in Islam, and also reportedly in previous sharī‘ahs. But it is a legislative order based [like all such rules] on benefits or harms, it is not a creative decree which does not admit any change; its rein is the hand of Allāh, He does what He pleases and orders what He intends. It is possible that He should allow it one day because it was then necessary, and prohibit it thereafter because the need was fulfilled, and if that permission were allowed to remain, it would have created indecency in the society.
It is said that it is against the nature, and what Allāh had given to His prophets was the natural religion. Allāh says: Then set your face uprightly for religion in the natural devotion (for the truth), the nature made by Allāh in which He has made men; there is no alteration in the creation of Allāh; that is the right religion [30:30]. But this argument is wrong; when nature rejects it and exhorts against it, it does not do so because it thinks such sexual intercourse (between brother and sister)
loathsome; it does so rather because it would lead to increase in indecency and reprehensible behaviour, which in its turn would nullify the instinct of chastity and erase decency from human society. We know that today this type of relationship and sexual intercourse is considered debauchery and immoral throughout the world. But imagine a time when Allāh’s creation consisted of only brothers and sisters, and divine will intended to increase and spread them; we cannot apply today’s norms on that society.
The evidence, that nature does not eschew such relations because of any instinctive aversian, may be found in Zoroastrian society which, according to history, practised such marriages for a long time; and in Russia where it is reportedly legalized; also in the fact that in Europe incest is widespread.
It is sometimes said that such relation is against natural laws - the laws which guided man before he established a good society to ensure his
happiness; it is because familiarity and constant mingling within family circle negates the sexual inclination and desire between brothers and sisters - as has been said by some experts of law.
This argument too is defective, because:
First, the premises are not correct, as we have explained just now;
Second, its putative undesirability is confined to a- situation where it is not essentially required; and Third, it is restricted to a time when there are no legislated unnatural laws to safeguard the essential well-being of society, to ensure the happiness of its members. Otherwise, most of the laws and principles, that governs the lives and are prevelant today, are unnatural.
TRADITIONS
as-Sādiq (a.s.) said in a hadīth, inter alia; ‘‘Perhaps you think that Allāh had not created any man other than you? Certainly, by God, Allāh had created a million Adams; you are at the end of those human beings.’’ (at-Tawhīd)
The author says:
Ibn Maytham has quoted in his Sharh Nahju ’lbalāghah, a tradition to the same effect from al-Bāqir (a.s.), and as-Sadūq has narrated it in al-Khisāl too.
as-Sādiq (a.s.) has said: ‘‘Surely Allāh has created twelve thousand worlds, each of those worlds is greater than the seven heavens and the seven earths. None of (those) worlds thinks that Allāh has got any other world.’’ (al-Khisāl)
Abū Ja‘far (a.s.) has said: ‘‘Surely Allāh had created in the earth - since He created it - seven worlds; they were not from the children of Adam; He created them from the surface of the earth, then He placed them in it one after another with its world. Then Allāh, the Mighty, the Great, created Adam, the father of mankind, and created his progeny from him ...’’(ibid.)
ash-Sahybānī narrates from ‘Amr ibn Abi ’1-Miqdām, from his father that he said: ‘‘I asked Abū Ja‘far (a.s.): ‘From what did Allāh create Hawwā’?’ He (a.s.) said: ‘What do these people say?’ I said: ‘They say
that Allāh created her from one of the ribs of Adam.’ He said: ‘They have said a lie. Was Allāh incapable of creating her from (something) other than his ribs?’ I said: ‘May I be made your ransom, from what did He create her?’ He said: ‘My father informed me through (the chain of) his fathers that the Messenger of Allāh (s.a.w.a.) said: ‘‘Verily, Allāh, Blessed and High is He, took a handful of dust and mixed it with His right hand - and both His hands are right - and created Adam from it;
and there remained (some) residue from the dust, so He created Hawwā’
from it.’’ ’ ’’ (Nahju ’l-bayān)
The author says:
A similar tradition has been narrated by as-Saduq from ‘Amr. There are some other traditions to the effect that she was created from the shortest left rib of Adam. The same thing is said in Chapter 2, of the Genesis. Although this story is not impossible in itself, but as we have explained earlier, it is not proved by the Qur’ānic verses.
A tradition given in al-Ihtijāj quotes a talk of as-Sajjād (a.s.) with a Qurayshite, in which the Imam is said to describe how Hābīl was married to Lawzā, sister of Qābīl, and Qābīl to Iqlīmā, sister of Hābīl. Then the tradition continues: ‘‘The Qurayshite asked him: ‘Did they beget from them?’ He said: ‘Yes.’ The Qurayshite said: ‘But this is what the Majūs do today?’ He said: ‘Surely the Majūs are doing it after Allāh has prohibited (it).’ Then he explained: ‘Do not deny it. These were but divine laws which were enforced. Was it not that Allāh created Adam’s wife from him, and then made her lawful to him? Thus it was a sharī‘ah from their commandments; then Allāh sent down the prohibition after that ...’ ’’ (al-Ihtijāj)
The author says:
What has been narrated in this tradition agrees with the apparent meaning of the Qur’ān and with contemplation. There are other traditions which oppose this theme. They say that they had married with houri and jinn that had been sent to them. But you have seen what the truth is.
al-Bāqir (a.s.) said about the words of Allāh: and fear Allāh by Whom you demand one of another (your rights), and (be mindful of) relationship: ‘‘And be mindful of relationship lest you severe it.’’ (Majma‘u ’l-bayān)
The author says:
This explanation is based on [the usual] recital, that is, with vowel point ‘‘a’’ on the last letter ‘‘m’’ of al-arhāma.
Another tradition: ‘‘It refers to people’s relationship; verily Allāh, the Mighty, the Great, has ordered to join it and has shown its greateness. Don’t you see that He has placed it with Himself?’’ (al-Kāfī; at-Tafsīr, al-‘Ayyāshī)
The author says:
The Imām’s words (Don’t you see ...?) explain how Allāh has shown its greatness; ‘‘He has placed it with Himself’’:
These words refer to the joint mentioning in the verse; and fear Allāh and relationship.
‘Abd ibn Hamīd has narrated from ‘IKrimah that Ibn ‘Abbās said about the verse, by Whom you demand one of another (your rights) and (be mindful of) relationship: ‘‘The Messenger of Allāh (s.a.w.a.) said:
Allāh, the High, says: ‘‘Join your relationship, because it is more preserving to you in this life and good for you in your hereafter.’’ ’ ’’ (ad-Durru ’l-manthūr)
The author says:
The words, ‘‘it is more preserving to you’’, point to what has been said in nearly-mutawātir traditions that joining the relationship, that is, behaving lovingly towards relatives, increases the life; while its opposite shortens it. Its reason may possibly be understood from the forthcoming Commentary of the verse, And let those fear who, should they leave behind them weakly offspring, would fear on their account [4:9]
Possibly the statement, that joining the relationship is more preserving, means that it is its natural effect to preserve life longer. This good behaviour strengthens the family ties and revitalizes the unity found in the clan; in this way man gets courage and strength to face the adverse conditions of life - the misfortunes, afflictions and enemies - which might otherwise poison the spring of life.
al-Asbagh ibn Nubātah said: ‘‘I heard the Leader of the faithful (‘Alī - a.s.) saying: ‘Surely one of you becomes angry and (then) is not conciliated until he enters the fire. Therefore, whoever of you becomes angry with his relative, should get closer to him, because womb (relationship), when touched by womb (relationship), calms down; and it is suspended from the Throne; it rings (the Throne) as iron is rung [by striking at it ] , and cries out: ‘‘O Allāh! join him who joins me and cut him off who cuts me off’’: And it is the words of Allāh in His Book: and fear Allāh by Whom you demand one of another (your rights) and (be mindful of) relationship, surely Allāh is vigilant over you. And who over becomes angry while he is standing, should at once cling to the earth [i.e., should sit down], as it removes the filth of the Satan.’ ’’ (at-Tafsīr, al-‘Ayyāshī)
The author says:
The ‘‘womb’’, as you have seen, refers to that unity which is found between individuals inasmuch as they share the same life substance originating from the same father and mother (or from one of them). The relationship is a real and factual aspect running through all the relatives; it has real effects - on character and appearance, on psyche and body. These effects are undeniable, although at times some contrary factors may weaken its force, they may even nullify those effects to almost extinction point - but they can never be erased altogether.
In any case, relationship is one of the most potent causes of natural harmony among family members; it has overpowering ability to effect [their psyche and behaviour]. That is why a good done to a relative brings far better and firmer results than the one done to a stranger.
Likewise, ill behaviour of a relative hurts the feelings more grievously than it does in case of strangers.
The reason behind the order, ‘‘whoever of you becomes angry with his relative, should get closer to him ...’’, may be understood from the above explanation. When one would go closer to a relative - in obedience to this order and to strengthen its effect - one would naturally be awakened to its cause [i.e., relationship which binds them together], and its effect would be revived - the anger would change into kindness and love.
Also clear is the import of the last sentence: ‘‘And whoever becomes angry while he is standing, should at once sit down.’’ Anger is a product
of spirit’s rashness and fickleness. It comes to surface and flares up because of passion - as then the Satan makes it oblivious (of reality) and turns its attention to imaginary and trivial matters. If an angry man sits down, he turns his attention to a new position, focusing his mind to a new activity. It would divert him from the anger and rage, because human soul by nature is more inclined to mercy than to anger. That is why some traditions direct a man to change his position if he feels angry.
as-Sādiq (a.s.) narrated from his father (a.s.) that, talking about anger, he said: ‘‘Surely man becomes angry so much so that he is never conciliated, and because of it he enters the fire. Therefore, any man who feels anger while he is standing should sit down, as it would surely remove the Satan’s filth from him; and if he is sitting, he should stand up; and any man who becomes angry on a relative, should go to him, get near him and touch him - because when relationship touches relationship it quites down.’’ (al-Majālis)
The author says:
Its effect is a phenomenon perceived and experienced.
The words of the Imām, ‘‘and it is suspended from the Throne; it rings (the Throne) as iron is rung [by striking at it]’’ mean: it causes it to sound as a bell is rung by striking at it. as-Sihāh says: ‘‘al-Inqād (اَلْاِنْقَاضُ = sounding like banging or striking).’’ We have hinted when speaking about the Chair (and more details will be given in the talk on the Throne) that the Throne is the level of the general [divine] knowledge which is related to the events; it is that stage of existence where various expediencies, different influences and creative causes converge. It alone moves the chains of various causes and influencing factors; it is the motive force that pervades the whole system and keeps it running, as the affairs of a kingdom - with its various aspects, forms and conditions - are attached to the king’s throne, and a single word spoken by him moves the chains of authority and effects the whole bureaucracy throughout the kingdom; its effects appear everywhere in appropriate forms and shapes.
The womb or relationship, as you have seen, is in fact a spirit pervading the personalities of all those who share a common lineage. As such, this too is attached to the Throne. When it is subjected to injustice and oppression, it seeks protection and help from the Throne to which it is attached. It is this reality which the Imām (a.s.) alludes to when he says: ‘‘It rings the Throne as iron is rung’’. It is a very fine and original simile; it describes the effect of its cry for help on the Throne as the ringing of a bell; when a bell is rung, the vibration permeates its whole being and the sound comes out reverberating as it it were trembling.
The reported prayer, ‘‘O Allāh! join him who joins me and cut him off who cuts me off’’, is the interpretation of its mute expression - which it would have said had it had a tongue.
It has been emphasized in numerous traditions that joining the relationship prolongs the life, and severing it decreases it. We have already described in the second volume, when writing on the Relation between actions and natural phenomena
under the heading, ‘‘An essay on the rules governing actions’’, that the Administrator of this universe is driving it to an excellent goal and good destination; He will not ignore or neglect its well being. If one or more parts of it go wrong, he rectifies the situation, either by repairing the parts or removing and discarding them.
The man who cuts his relationship off, actually wages a war against Allāh in His creation. If he refuses to mend his ways, Allāh cuts his life short and destroys him.
The fact that man today does not perceive this or other similar realities, does not diminish its importance. Today, humanity’s body is so much affected by moral depravity and spritival diseases that it has lost its sense, feeling and perception; the sickness has numbed and paralysed the whole system, and man is no more able or free to feel the pain or realize the chastisement.
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
