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Section 19, Surah Al-Baqarah, Chapter 2

Surah Al-Baqarah, Verses 155-157

Note: Part 2 of the Qur'an begins from verse 142 in Surah Al-Baqarah, and the commentary of its beginning verses were added to the previous volume in order to give the exegesis of the verses concerning the theme of Qiblah together. Now, this volume begins from verse no.155 added to those verses of part 2.

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ

155. "And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits; but give glad tidings to the (steadfast) patient."

156. "Who, when a calamity befalls them, (by showing perseverance), say: 'Verily we belong to Allah, and certainly unto Him shall we return'."

157. "Those are they on whom are blessings and Mercy from their Lord, and they are the ones that are guided (aright)."

Trial, an Indisputable Divine Rule

Imam Amir-ul-Mu'mineen Ali (as) said:"Even though Allah, the Glorious, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment." 1

Concerning the sense of trial, in a sermon, he (as) also has remarked:

"...Certainly, Allah tries His servants in respect of evil actions by decreasing fruits, holding back blessings and closing treasures of good, so that he who wishes to repent may repent, he who wishes to recall (forgotten good) may recall, and he who wishes to abstain (from evil) may abstain...." 2

Allah (s.w.t.) tests all human beings, but with varieties. All the different sites of the world are the testing-places, and all the members of humanity, even the prophets, are under trial, and all the pleasant and unpleasant things are the means of trial.

We ought to know that the Divine examinations are not done in order to clear out the ambiguity, but they are to evoke and train the capacities and abilities of humankind.

The means of this trial are all bitter and sweet happenings of Man, including: fear, hunger, loss of property, lives, agricultural products, fear from enemies, economic siege, and taking part in Holy War himself, or by sending children and dear ones to the battle of war.

These trials were experienced in the first war of Islam (battle of Badr), and will also come forth at the time of the reappearance of the Expected Mahdi, the twelfth Imam (May Allah hasten his glad advent), for which Muslims should be prepared.

The inflictions, which human beings encounter with, are usually concerned with wealth, life, children, or the fear of the loss of either of them.

The secret of mentioning 'fear', among the means of trials, first, may be that the purpose is the fear for the lack of either of those three things. It is always before the loss of the very things that one fears of losing them.

Then, next to fear, hunger is pointed out, which comes into being as a result of poverty. Yet, in this respect, fasting is counted one of the examples of hunger.

Loss of property has been situated in the third degree. The loss of wealth, of course, is very bitter, especially for a rich person when he becomes poor. Then there comes the loss of life, which often occurs because of different ailments or after being wounded: in a battle-field and Holy War in the way of Allah, and so on.

And, finally, the loss of fruits comes forth. Some of the commentators have rendered this loss into the death of one's child, which is the heaviest calamity.

"...but give glad tidings to the (steadfast) patient."

It addresses the prophet of Islam (S) that he gives glad tidings to those people who persevere with patience in their calamities and difficulties.

Some commentators have said that this 'glad tidings' points to the reward of Heaven and the merit of Divine forgiveness for them, as Imam al-Sadiq (as) has said: "Allah, Mighty and Glorious, said: '...but give glad tidings to the (steadfast) patient', or, (that is), with Paradise and forgiveness."3

But in another tradition, Imam al-Sadiq (as) has rendered the concept of 'glad tidings' into the reappearance of Imam Al-Mahdi (as), where he says:

"Before the rise of Qa’im (Al-Mahdi) (May Allah hasten his auspicious reappearance) there will appear some signs by which Allah tries the Muslim believers."

Muhammad-ibn-Muslim, (who was one of the special followers of the Imam), said that he required to know what those signs were; and he (as) answered: "Those are the same that Allah, the Glorious, has expressed in the Qur'an, thus:

'And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits;'

So far as he (as) recited: '...but give glad tidings to the (steadfast) patient', and continued to say: 'This means to give glad tidings to the believers who show patience and perseverance in these calamities for the advent of the Qa’im (as), (viz., Hadrat Mahdi May Allah (s.w.t.) hasten his glad advent.)"4

Yes, the world is anxiously awaiting the advent of this great reformer (as). When he comes, he will fill the world full of justice. Then, there will be no inequity, no cruelty, and no transgression. Allah will open the doors of blessings out of the earth and heaven because of his auspicious appearance. At that time, the believing people can continue to live peacefully and easily under his esteemed government, to prove their worship and servitude to Allah.

Concerning this meaning, in a tradition, the Holy Prophet (S) has said: "Al-Mahdi is mine. His luminous forehead is high and wide, while over whose nose there is a little projection. He will fill the earth with justice, just as it is filled up with aggression and cruelty."5

"Who, when a calamity befalls them, (by showing perseverance), say: 'Verily we belong to Allah, and certainly unto Him shall we return'."

After recounting different calamities, and giving glad tidings to the patient, it introduces this group of patient who, with this competency, rightfully deserve to be given glad tidings, It is clear that every ordinary person is not fit to be rewarded with all these excellences and dignities.

Hence, that reward, i.e. the glad tidings, is specialized to the ones whose patience originates from a firm foundation. This particular glad tiding is qualified by a special blessing and Mercy from the side of Allah. These kinds of people are those ones whose hearts turn to their Lord at the moment of meeting with a calamity when, they say:

'... Verily we belong to Allah, and certainly unto Him shall we return'."

They treat such because they have realized, through knowledge of certainty or by visual certainty, that whatever exists belongs to Allah and is under His Will. So, whatsoever He has given to human-kind in this world, such as: soul, property, children, and all other similar respects, are fictitious.

They also know that whatever Allah has bestowed upon them has been based upon His Wisdom, and when He takes it from them, it is not taken because of miserliness, but it is for His good that He takes a blessing from a person to mercifully impart a better one. They have found out that their return, their destination, as well as the return of everything, is undoubtedly unto Him.

However, he who, based on these foundations, knows and remembers that his soul, wealth, and whatever he possesses belongs to Allah and is under His Authority, surrenders to His divine decrees. The one, with this awareness, will be patient and thankful properly and reasonably. Such a person, of course, is one of those eligible believers for whom Allah says:

"Those are they on whom are blessings and Mercy from their Lord...", and they are prosperous.

Some of the commentators have said that / salawat / (blessings and peace), which comes from Allah (s.w.t.), is the same as ' forgiveness', while some others believe that it is 'praise'.

The term / salawat / (blessings) is said in the plural form because it refers to the abundant mercy of Allah. It may mean that there are many frequent blessings for these steadfast patient from Allah which do not cease.

It is narrated from the Prophet (S) who said: "The person who receives a calamity and thereafter, whenever the one remembers it, utters the phrase 'Verily we belong to Allah, and certainly unto Him shall we return', Allah gives the believer once again the reward of the day when the one received that calamity". (Even though there has passed a long time after that calamity).6

He (S) has also said in another tradition that, for such a person, Allah will amend that calamity with a better quality than before and his destiny will conclude well.7

"...and they are the ones that are guided (aright)."

This group of the patient, as was mentioned in the above, when they entangle with a calamity, are patiently steadfast, since they have known that they themselves and what they have are all Allah's and in His possession.

They also know that their return is unto Him, and they express this fact, too, by their tongue and with uttering the above holy phrase. Such people have attained the rank and position of nearness to Allah. Their march is gain after gain, i.e. an ever progressive gain. They are, in fact, guided aright.

Surah Al-Baqarah, Verse 158

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ

158. "Behold, Safa and Marwah are among the Symbols (appointed by) Allah; so whoever makes the pilgrimage (Hajj) to the House, or Performs 'Umrah, therefore it is no blame on him to go round them both. And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing."

Occasion of Revelation

Running between Safa and Marwah, is obligatory with the Shi'ah, the followers of Ahlul-Bayt (as), and it is one of the main actions in both greater pilgrimage (Hajj) and lesser pilgrimage ('Umrah).

But, at the beginning of Islam, those Muslims were not willing to perform it because they had imagined that there had been something wrong in it, for, at the Age of ignorance, there had been an idol in Safa called: 'Usaf, and another in Marwah named: Na'ilah, which pagans used to touch both while running therein.

So, this very verse was revealed to make the Muslims free from that false imagination. This very meaning is cited in At-Tibyan fi Tafsir-il-Qur'an, narrated from Imam Muhammad Baqir (as) and Imam Ja'far al-Sadiq (as)8 The idea is also cited with more details in Majma'-ul-Bayan, narrated from Imam al-Sadiq (as). It begins thus:

"Muslims had usually seen some signs of innovation from the pagans of pre Islamic era of Ignorance, (so they disliked to circumambulate them). Then, Allah sent this verse down (to remove that aversion)."9

The expansion of this description is thus that before the advent of Islam and also at the time of revelation some pagans and idol-worshippers used to go to Mecca to make Hajj pilgrimage with a particular form which was common at that time.

Their fulfillment of Hajj pilgrimage was principally originated from Prophet Ebrahim (Abraham) (as) but with a mixture of superstitions and polytheism. Some of their ritual actions were: halt at 'Arafat, sacrifice, circumambulation, and run between Safa and Marwah, which were done in a special state.

Islam, clearing out that noble performance from superstitions, accepted Hajj pilgrimage as a great worship and approved all of its correct and pure ceremonies.

One of the deeds which was to be done then was / Sa'y /, i.e., running between two hillocks called Safa and Marwah, over which the aforementioned idols were kept and pagans touched them when climbing those two hillocks.

Hence, Muslims were averse to going to these hillocks and thought that in that circumstance it was not right for them to perform running between Safa and Marwah.

Then, it was at the time of 'Umrat-ul-Ghada (in seventh AH.) that the above verse was revealed and announced that Safa and Marwah are among the Symbols of Allah and, although some ignorant people have polluted them with idols, it is not right that Muslims abandon the obligatory running between them.

Acts Done Ignorantly

This verse, regarding the particular psychological condition that was mentioned in the occasion of revelation, preliminarily informs Muslims that Safa and Marwah are among the symbols of Allah:

"Behold, Safa and Marwah are among the Symbols (appointed by) Allah..."

After this introductory sentence, it subsequently comes to the meaning that:

"...so, whoever makes the pilgrimage (Hajj) to the House, or Performs 'Umrah, therefore it is no blame on him to go round them both...."

The wrong behaviour of pagans, that had polluted the symbols of Allah with those idols, should never decrease anything of the importance of those two sacred sites.

At the end of the verse, it says:

"... And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing."

Therefore, the Lord, by giving good rewards bountifully, thanks the servants for their obedience and doing right actions; while He is completely aware of their intentions and knows who is interested in the idols and who is averse to them.

Explanation

It may be worthy to say that the terms Safa and Marwah are referred to in the Qur'an only once.

These two hillocks stand nearly 420 meters opposite each other. This distance is now set up as a covered hall under whose ceiling the pilgrims perform the running, / sa'y /. The height of Safa Mount is 15 meters, and that of Marwah is 8 meters.

These two terms, used now as proper names for those two hillocks, are philologically meaningful, too. The term / safa / means a hard smooth stone, while / marwah / means a hard rough stone.

The Qur'anic term / Sa'a'ir / is the plural form of / Sa'irah / which means 'ritual sign'. Therefore, the phrase / Sa'a'irillah / means anything which reminds a person of Allah, and revives a sacred remembrance in one's mind which, itself, would be an act of virtue or devotion to Allah.

The term / 'i'tamara /, derived from / 'umrah /, originally means the additional parts that are added to a building in order to complete it. This word, used in religious terminology, is applied for special deeds added to the performances of Hajj Pilgrimage.

(When 'Umrah is done separate from Hajj pilgrimage, it is called / 'umrah mufradah /, a single 'Umrah). This minor pilgrimage to Mecca is very much similar to Hajj pilgrimage in many aspects, but its difference is not so minute, of course.

Surah Al-Baqarah, Verses 159-160

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

159. "Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)."

160."Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully; and I am the Oft-Returning (to mercy), the Merciful (to people)."

Occasion of Revelation

Jalal-ud-Din Suyuty has narrated in his book, 'Asbab-un-Nuzul, from Ibn-Abbas that several Muslim people, such as Ma'ath-ibn-Jabal, Sa'd-ibn-Ma'ath, and Kharijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (S)). They concealed the reality of the subject and, (in their answers), did not refer to the main idea. The above verse was revealed about them.10

In the occasion of revelation it was mentioned that the addressees in this verse were the scholars of the Jews, but the meaning is general and never limits the concept of the verse to them only. It covers all whosoever that conceal the truth.

This holy verse intensively blames such people, saying:

"Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)."

By this verse, we realize that both Allah and the servants of Allah and angels totally hate this action. In other words, concealing the fact is an action that stimulates the wrath of all adherents of truth from jinn, mankind, and angels.

What a treachery is greater than that the scholars, for the sake of their personal interest, hide the Messages and evidences of Allah, which are His deposits, and cause people to go astray.

The phrase: "after We made it clear for mankind in the Book;" indicates that such persons, in fact, attempt to spoil the struggles of prophets and the devotions of the godly people alongside the path of the propagation of the Messages of Allah. This action is really a great sin so that none can ignore.

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The Qur'an, as a book of guidance, never blocks up the way of return and does not shut the windows of hope to people. It never makes people despair for the Mercy of Allah, however much they are sinful. Hence, in the next verse, it shows the way of repentance of this great sin, thus:

"Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully); and I am the Oft-Returning (to mercy), the Merciful (to people)."

The phrase: "and I am the Oft-Returning (to mercy), the Merciful (to people)," regarding that it has occurred next to the phrase: "These it is unto whom I turn (mercifully)" refers to the particular affection and kindness of Allah unto the repentant ones.

It says if they return, Allah will return, too. If they return to the obedience and servitude, and reveal the fact, Allah will return to Mercy and again shower over them the blessings He had ceased.

Surah Al-Baqarah, Verses 161-163

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِينَ

خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ

وَإِلَـهُكُمْ إِلَهٌ وَاحِدٌ لاَّ إِلَهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ

161. "Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."

162. "Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."

163. "And your God is One God. There is no god but He; He is the Beneficent, the Merciful."

It was described in the former verses that if the people who conceal the fact repent and express the reality, they will be involved in the mercy and grace of Allah. But in this verse they are warned that if they do not repent and remain in the state of infidelity until they die, they will be in the same situation that Allah, angels and all people curse them.

Of course, the repentance that occurs before death is accepted, but the repentance at the moment of death is not helpful.

At first, it says:

"Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."

This group of infidels, similar to the aforementioned group, is involved in the curse of Allah, angels, and people, too. The difference is that this group, because of their continuous insistence on being faithless, can not have a way to return to the right path.

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Then, it adds:

"Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."

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Since the principle of the Faith in theism can put an end to all these misfortunes, in the last verse of this group of verses, it says:

"And your God is One God...."

Again, to emphasize more, it says:

"... There is no god but He..."

Then, at the end of the verse, as the reason for that statement, it adds:

"...He is the Beneficent, the Merciful."

Yes, only the One, Whose general mercy encompasses all creatures, on one side, and on the other side, Whose specific Mercy reaches the true believers, deserves servitude, and no one else.

Notes

1. Nahjul-Balagha, Saying No.93

2. Nahjul-Balagha, Sermon 143

3. Al-Burhan fi Tafsir-il-Qur'an, vol. 1, p. 169

4. Al-Burhan fi Tafsir-il-Qur'an, vol. l, p.197

5. Tara'if, by Sayyid-ibn-Tawus, p. 177; & Sunan Abi-Dawud, vol. 4, p. 152

6. Bihar-al-Anwar, vol. 82, p. 142

7. Makhzan-ul-'Irfan, vol. 2, p. 143

8. Tibyan fi-Tafsir-il-Qur'an, vol. 2, p.44

9. Majma'-ul-Bayan, vol. 1, p. 240

10. Lubab-un-Nuqul fi 'Asbab-in-Nuzul, p. 22

Section 20, Oneness of Allah, Fate of the Polytheists

Surah Al-Baqarah, Verse 164

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

164. "Surely in the creation of the heavens and the earth and the alternation of night and day, and (in) the ships that sail on the sea with what profits mankind, and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal, and in the change of the winds and the clouds controlled (for service) between the sky and the earth; surely there are signs for a people having understanding."

The previous verse spoke about the Oneness of the Lord. Then, here in this verse, there is the reason and evidence to prove the existence of the Providence and that there is only One God, the Glorious. He, the Almighty, is the cause of all causes and the source of knowledge, power, order, and regularity.

Primarily, we attract attention to the fact that uniformity and order, in general, are signs for the existence of intelligence and knowledge, where harmony is a reason for the being of unity.

Based on this principle, the explanation of which has been stated in the books of theism, when we deal with the various aspects of 'order' in the world of existence, we come to the harmony and the unity of action in the regular working of the universe, on one side, and on the other side, we encounter with a single source of knowledge and power that all these glorious effects originate from.

So, the native uniformity and the perfect and the never disturbed harmony in the working of the universe, loudly and most eloquently suggests and clearly manifests the Unity of the Creator and the unchallengeable or unquestionable supremacy of its Single Master or Lord.

Man is exhorted to reflect over the creation and realize the divine unity in the midst of the diversity and the manifoldness of the innumerable objects in the heavens and the earth and in the forces of nature and the perfectly harmonious working of the natural phenomena.

The uniformity and the harmony in the objects and the working of the universe is constantly referred to in the Holy Qur'an as a sign of the Unity of the Maker.

Taking this short introductory explanation into consideration, we continue explaining the commentary of the verse again.

In this verse, there are six aspects of the indication of regularity in the world of existence, each of which is a symbol for the unity of that Infinite Essence or an indication to the Eternal One, the pure Essence, the Supreme Being.

1. The first symbol, which refers to the Unity of the Creator, is the creation of the heavens and the earth:

"Surely in the creation of the heavens and the earth..."

Yes, this glorious universe with all its stars and planets, including millions and millions of illuminating suns, some of which meaningfully twinkle at us when we look at the sky at night or show themselves far from behind some great telescopes, all in all are the signs and means of reflection of His Power, Knowledge, and Unity.

It is surprising that the more the knowledge of the human race increases, the clearer the greatness and vastness of this universe is recognized, and it is not evident that how large and up to when this scientific expansion of the recognition of the still secrets of the universe will continue.

Today, scientists and astronomers inform us that there are thousands and thousands of galaxies in the universe where our solar system is only a part of one of them. In our galaxy alone, there are hundreds million suns and bright stars among which, according to the scientists' data, there can be found some millions of inhabitable planets. What a Splendor! What a Power.

In addition to the tradition narrated from the holy Prophet (S)1 and Ahlul-Bayt (as) about some of the verses of the Qur'an confirming the existence of the living creatures in the Heaven and other planets (earths) besides our dwelling earth, there have been written many scientific books on this subject by a lot of Islamic and non-Islamic scholars that the followings are a few examples out of hundreds of similar examples:

a) The Earth, the Sky and the Stars from the View of the Qur'an; by Dr. Muhammad Sadiqi.

b) The Qur'an and the Modern Science; by: 'Abdul-Qani, Al-Khatib; translated by: Dr. Asadullah Mubashshiri.

c) Jahan 'Afarin; by: Husayn Nuri, one of the esteemed scholars in the Religious Teaching Center of Qum.

d) The Earth and the Sky; by: A Welkuf; translated by: Ali Dukhaniyati.

e) Galaxies and Quasars; by: William J. Kaufmann, III (Department of Physics, San Diego, State University).

It should be noted that the life found on other planets may be, of course, rather in a different form from what exists on our globe.

Therefore, in investigations of the matter, we must not consider only the kind of the life on the earth as a standard, because those globes have their own life-conditions for themselves which are certainly different from the circumstances of the life on the earth, so that, in a great deal of cases such as temperature, water, air and light, they are incomparable with that of the earth.

2. The second indication is seen in the constant change of the day and the night, where it says:

"...and the alternation of night and day..."

Yes, the constant change of night and day, the absence of darkness and the presence of light, with that regularity that they have, and, that one ceaselessly becomes shorter and the other one becomes longer, that as a result of which the four seasons come into being, when trees, plants, and animals obtain their evolutions under these gradual changes are totally the signs of His Exalted Essence and Attributes.

If these gradual changes were not, or they happened without order, or they were always either day or night alone, there would be no life throughout the world at all.

3. Then, it points to the ships which move on the water of the seas for the benefit of Man-

"... and (in) the ships that sail on the sea with what profits mankind..."

Man travels long voyages over the seas and oceans by small and large ships towards different points of the world to perform his purposes. This kind of transportation over sea-water can be afforded by employing some factors, particularly when it is done by a sailor.

The first factor is the regular winds that blow from the surface of the seas towards the land and vice versa, including the ceaseless winds blowing from the North Pole and South Pole called 'Arctic winds and Antarctic winds', or the regional winds which blows in their own proper times and let the ships utilize this natural force gratuitously setting forth to their destinations,

Another factor is the natural property of wood against the special pressure of water which causes that it floats over water,

Again, there are the two invariable magnetic poles of the earth which fix the hands of a compass,

The arrangement of the stars in the sky, which lead people to their destinations, is also counted a factor.

Yes, it is with the combination of all these arrangements that the application of ships, with their abundant benefits alongside the help of men, can be made possible. Thus, all these processes are indications of His Pure Essence.

Concerning the sailing ships, it is surprising that today, with the invention of the force of powerful engines used in the ships, not only this meaning has not lost its importance but it has also gotten a higher position in this respect, because the great gigantic ships are still among the best means of transportation and communication between people of different spots.

Some kinds of modern ships are as large as a town, having arenas, pleasure centers, playgrounds, and even a market-place for shopping. Or, in some particular ships, there are airports where several airplanes can land on or take off from.

4. Now, the rain, the life-giving water which is sent down from the sky to the earth, is pointed out. It says:

"...and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal..."

Yes, wherever the pure life-giving drops of rain fall down, thereby, life, freshness, blessing, abundancy, and movement may appear therein. This lifeless but splendid water, which falls down with special order, and waters all those plants and living creatures continually, is the harbinger of His Power and Grandeur.

5. Then, for the useful currents and regular and irregular blowing of the winds, it says:

"...and in the change of the winds..."

The winds blow not only over the seas and oceans and cause ships to move about, but also over the surface of lands, mountains, valleys, and plains. They sometimes take the male pollen from stamens and pollinate the pistil and help their pollination in order to yield us fruits.

They also scatter seeds in different spots of the land to grow. They, at a time frequently move the waves of the seas to stir them and make the conditions conducive for the living creatures.

With transferring the hot weather of the warm regions to the cold regions, and transferring the cold weather of the cold regions to the warm regions, the winds are effective in making the climate of the globe moderate.

Sometimes, the winds push the polluted and poisonous air of the cities, which has not enough oxygen, out into the deserts and forests and cause the fresh air, full of oxygen, to come unto the reach of human beings and other living creatures.

Yes, the wind, that blows and gifts man with benefits and blessings is another sign of His Infinite Grace and Wisdom.

6. The last indication, mentioned in this verse, is clouds which, as servants, in spite of the gravity, are suspending between the sky and the earth to be moved here and there, carrying millions of tons of water easily with them without posing the least danger for anybody. Hence, they are counted as a sign of the Greatness of the Creator, where He says:

"...and the clouds controlled (for service) between the sky and the earth..."

However, if there were not the management of the irrigation of the clouds, there would not be any water throughout the world for man to drink, nor any spring or stream for plants to grow and, everywhere, the lands would be dry and dead. Therefore, this is also another trace of the Knowledge and Might of Allah.

"... surely there are signs for a people having understanding."

Yes, all of the above mentioned indications are the evidence of the existence of that Pure Essence, but for the people who understand and contemplate, not for the unaware ones and the people of little wisdom who have eyes but have not eyesight, or have ears but are deaf.

Surah Al-Baqarah, Verse 165

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُواْ إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّهِ جَمِيعاً وَأَنَّ اللّهَ شَدِيدُ الْعَذَابِ

165. "And yet, of men, there are some who take unto themselves (for worship) objects other than Allah, and love them as the love due to Allah; but for those who have faith, their love of Allah is more intensive. And if only those who are unjust could see (what they will realize) when they behold the punishment, that the Power is wholly Allah's, and that Allah is severe in (enforcing) the Penalty."

Disbelievers have gone astray. Their affection to things other than Allah is like the wish and desire of a sick person unto eating the food which is harmful for his sickness but the patient ignorantly persists on having it. In contrast with them are the believers. So those who have Faith surely love Allah very intensively and more than anything or anybody else.

The pagans, who have done unjustly to themselves, will see their miserable destination on the Day of Reckoning, when they will recognize their wrong thought and their deviation. On that Day they will understand fully that the entire Power belongs to Allah and that they had gone a wrong way when they had referred to other than Him.

The intensive punishment of Allah, on that Day, will be upon those who, thoughtlessly and unreasonably, had left out the attachment to Allah and clung to some vain and chaffy imaginations.

Then, it is so that in Surah 'Anam. No.6. verse 102, to guide them, Allah warns them thus:

"That is Allah, your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things, therefore serve Him, and He has charge of all things."

By the way, it is narrated by Muhammad-ibn-Muslim that Imam Muhammad Baqir (as) and Imam al-Sadiq (as), speaking about the phrase: "...but for those who have faith, their love is more intensive" had said: "They are the progeny of Muhammad (S) ".2

Surah Al-Baqarah, Verse 166

إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ

166. "When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder."

Beware who your leader is and whose love you carry in your heart! Those of you who love these tyrants and pay your affections to other than Allah, should know that they (the tyrants) want you for their own interests in this world.

Therefore, they abuse your abilities and sincerity to obtain their own wishes, power and authority. But, on the Resurrection Day, they will avoid you and, hating you, will leave you alone.

This meaning should also be noted that in Tafsir-ul-Burhan and in the book 'Ikhtisas', by Shaykh Mufid, there are some traditions cited about the meaning of the phrase: "when would those that were followed disown those who followed...".

Among them, there is a tradition from Imam Baqir (as) who said: "By Allah, O' Jabir, these are the leaders of transgressors and their means for injustice."3

Therefore, in contrast with this group, as was referred in the previous verse, are the truly faithful ones, who bear the intensive love in their heart for Allah. They love not only the genuine leaders of the religion but also everything that Allah loves.

The basic reason for this is that everything they love is only for gaining Allah's pleasure. Even when they love their own family and issues, they love because it is their duty to do so as prescribed by Allah.

Surah Al-Baqarah, Verse 167

وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّؤُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

167."And those who followed shall say: 'Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us. Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."

These mislead followers, who see the unfaithfulness of their leaders so evident, console themselves by saying:

"Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us..."

But, what a pity! It is too late, because there is no possibility for them to return to life again.

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

"... Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."

Yes, they can afford nothing but sigh and regret bitterly. A regret for the wealth they gathered but others took the benefit of it. A regret for the extraordinary opportunities that they had had for attaining prosperity and being saved, but they missed them all easily. Regret for adoring some incapable worthless leaders instead of adoring Allah, the Almighty.

But, it is a vain regret, because it is neither the time of action nor the occasion for making up for the past. Nay! it is only the time of punishment and receiving the results of one's own deeds.

According to some traditions, there are some different halts in the Hereafter. In a few of these halts people cannot speak anything and silence dominates lips, where they can merely look at others regretfully and shed tears. In some other of these halts, there are people who ask each other for help, while some others curse and hate each other for their former deeds.

This verse indicates that at this time when the cruel leaders, who were adored, loved, and followed formerly, here, disown their followers and accept no responsibility for them. So, the followers disown them, too, and regret very much why they loved them, supported them, and followed them.

But they gained naught. They regret in heart and express their regret by tongue in this manner that if they could return to life once more, they would never follow them. They say that these people who are so disloyal that they denounce their followers here on this Day (the Reckoning Day), they (the followers), too, would denounce them if they could return to the world again. They regret, but what is the use of this regret? It is of no use, and they cannot come out from the blazing Fire of Hell.

Notes

1. Bihar-al-Anwar, vol. 58, p. 102,106

2. Tafsir-i-Burhan, vol. 1, p. 172

3. Tafsir-al-Burhan. vol. 1. n. 172