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The Life and the Tales of the Prophet Adam (pbuh)

The Life and the Tales of the Prophet Adam (pbuh)

Author:
Publisher: www.alhassanain.org/english
English

www.alhassanain.org/english

The Life and the Tales of the Prophet Adam (pbuh)

Author: Abdul-Sahib Al-Hasani Al-'Amili

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Translator's Word 5

Introduction 6

Introduction of The Second Edition 12

About Some Conditions of The Father of Human Beings 13

"Adam" (PUH) and The Beginning of This Creation 13

Subjects from different sources with agreement in contents 15

Angels prostration for Adam (PUH) 17

Useful Caution 21

The inhabitation of Adam in paradise 22

How was it correct to prostrate before Adam by angels and he's just a creation 23

Some tales related to our research 24

The reason for getting Adam down from paradise to earth 26

What is the tree that was prohibited for Adam (PUH) 28

The place of falling of Adam and Eve when they got down from paradise 30

Crying of Adam (PUH) for paradise 32

Having a tent for them in the place of the Holy House 36

The marriage of Adam and Eve 40

The marriage of the children of Adam (PUH) 42

Summary of The Story of Adam (PUH) 51

Translator's Word

This is my humble translation for the book of Abdul-Sahib Al-'ameli. Of course, and because of the high flexibility of Arabic and it's numerous words and divisions, my translation won't exactly be in the same line of the book, but I tried my best to give the overall meaning as much as and as clearer as possible.

This book is considered a valuable item in any Shiite library, and I would like to notice out that there is another book and considered older than this one which was written by a scholar and a holy faithful man called "Al-Sayed Al-Jaza'iri" but I really did not get to know this book very well, but in this translation of the book of Abdul-Sahib you will find some reference for the book of Al-Sayed Al-Jazairi.

I faced many troubles analysing and trying to understand the complex philosophical terms in order to proceed with my translation but I couldn't be lucky all the time, so whenever I couldn't continue translating I've put a notice of that between square brackets [..] .

Maybe it is important to show some of the characteristics of the creed of Shiite in order to understand some parts of the book, of course if you are an Arabic learner and could read, then reading this book by its Arabic contents would be far more beneficial to you to understand what is going on.

For Shiite people, they believe that every prophet or a messenger from God, since the time of Adam until the last messenger which is Muhammad, every one of them got a viceroy or a saint that would take care of things after the death of the prophet or the messenger himself.

For example, there is Asaph the son of Berechiah who was a viceroy for king Solomon, and there is Joshua the viceroy of Moses and lot others, and so do the prophet Muhammad got a viceroy, which is his cousin and the husband of his daughter, 'Ali ben Abi Talib, and after 'Ali ben Abi Talib comes his children and his descendants.

Forsunnite muslims, they do not believe in such thing, but believe that the prophet ordered things to be organized in a committee after his death, and such thing is denied by Shiite believers. It is important to note out that Shiite and Sunnite are creeds and not bound to some borders and to some countries as some others think.

Lot of people think that a Shiite would mean Iranian person which is something not true at all, but people got this impression because supposedly that the modern islamic government in Iran is a Shiite government, although it has different aspects than other sub-Shiite creeds, and the speech about this will take long time and maybe it needs a book for its own sake.

Introduction

In the name of God, the Beneficent, the Merciful And prays on the most righteous of His creation, Muhammad and his Household and his mates the honourable and guided (It is) About what concerns a bunch of prophets, and viceroys, in some of their own matters.

(Know) that our believe in prophets, and their viceroys and the Angels (PUT), they are infallible and purified from any impurities and they don't guilt either a big one or a small one, and never refuse the commandments of God and do whatever they are commanded with, and whoever refuse the idea of their infallibility in any situation then he did miss them.

And our believe in them is that they are described with completeness of wisdom and honour and patience and bravery and so on and never described with less aspects in any of their matters.

Then, the prophets and viceroys and the purified Imams and the like before them (PUT), it is doubtless that their times are busy with God and their hearts are full of Him and their minds are connected to the heavens world and always watching for God, for he said (The prophet PUH): worship God as you see Him, so if you don't see Him, He sees you. So, they are always watching, attending toward Him, the Exalted, with their total.

Whatever is apparent in their prays (psalms) and their speeches and their books and the other of their sayings about falling in sin it is just to behave humbly for God and it includes the maximum thankfulness for Him, the Exalted. It is mentioned about our prophet (PUH) that he used to exhaust himself in worshipping, so one of his wives asked him: didn't God forgive you for whatever was made and whatever will be from your sins?

So he said to her: Yes, but shouldn't I be a thankful slave? Until The Holy called him by His call "Ta. Ha. We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed"(Ta Ha:1 -2) meaning not to exhaust yourself and spend the maximum of your power in worshipping.

In it also there is a teaching for people and directing them towards Him, the Exalted, and to take people away from pride and preventing the worshipping and praying, and to be humble for Him, the Exalted. How shall we consider whatever comes from them (the prophets PUT) from deeds and sayings what is apparent to be a sin that is indeed a sin towards God, the Exalted? God forbid! And they are more honourable and faithful than that level to be blamed for a sin.

Aren't they the commanders by God over the creatures and His loyals for His laws and His religion and the callers to obey Him, and God put them for this purpose, so they are the tongue of God that speaks to His slaves andIts translator to His creation. So, how come they do a sin and how come they become like normal people and not destinctive from them, and they are the ones who take care of His commandments to His creation, and is it rightful by logic for them to be loyals for God over His creation and someone would say to them "Enjoin ye righteousness upon mankind while ye yourselves forget"(Al-Baqarah: 44) Are they mentioned with sin?

It is the reason to let people go away from them. Doesn't the sinner get thrown by stones if he tried to forbid people of the sins he did himself, or gets his head in the sand and told to him: discipline yourself and your people before you try to discipline others? So, how come they can be loyals to God and they are polluted with sins and people should have gone away from them and deny their deeds?

Don't people understand the claim of sins to the saints of God (apostles of God, faithful people), don't they stop? Was God unable toMake infallible people and destinctive from others to take care of His laws? No, and God forbid! But He did notSend any messenger and Made a viceroy after him except he was purified and infallible and without any sins and mistakes or impurity.

So, how do we consider anything done by them asa guilt and it is a sin and that their humilating for themselves for God and sanctifying Him is because that they are like all creatures and their Lord did not Make them special or Care much about them. Look with your heart to some of the slaves in this life whenever they refuse the commands of their masters and their masters heard about that, won't they be blamed by people and deserved for punishment as they think.

So what do you think of the Lord of lords and the King of kings that nothing can be hidden from Him from his kingdom on earth or in heavens, and for this he pointed out (PUH) [maybe 'Ali ben Abi Talib is meant here] : the good deeds of the faithful are the sins of the close relative (?).

Some said: it might be said that doing something undesirable and leaving the desirable deed and do some of the allowed things might look like in the eyes of the infallible persons like prophets and saints (viceroys) that they are sins so they sanctify God (asking for forgiveness) and if they did it again they become more sad for it and have great sadness in their holy souls.

Look with the eye of your heart to the psalms (prays) of the Prince of Believers (PUH) and the psalms (prays) of Al-Imam Al-Sajjad Zain Al-'abideen[ i.e. 'Ali ben Al-Husain ben 'Ali ben Abi Talib PUH] in Al-Saheefah Al-Sajjadiyah [it is a name of a book that contains prays and psalms of the Imam]

and his psalm that mentioned by Abi Hamzah Alomaly and to his boredom in his prays and the hard sadness over him and the great sorrow of him for what he did beside his Lord and others than him from his fathers and children and how great is their humilation and their perishableness in the Self of God for they had the deep view into His might and His power and pride and they know very well how great He is and how gracious He is. So, for this, most of their deeds in their worshipping and prayers were for someone that was sure of the torture and punishment. As if he commited every crime and done the great sins.

From this concept was the mistake of our father Adam (PUH) where the fobid of eating from the tree inside paradise was only for honourable purposes and not a strict forbid as for a sin.As it is mentioned and approved in books made for this subject (the infallibility of prophets) by 'Alam Al-Huda Al-Sayid Al-Mortadha and others, check out.

And God forbid that prophets and the messengers and the saints (viceroys) and the Arch-Angels may commit any sin and they are the ones that were assigned by God to take care of His religion and the callers and the ones that take care of His slaves and His rulers over His creations.

Then if we did accept that they do sins and guilt so then we don't mind them to do the great sins for which punishments must be applied without any difference.

So who will do the punishment of them? Only the one that takes care of religion would do the punishment, so would he do it over himself? Or someone else would do it over him by an order from him? (Answer me may God have mercy upon you, isn't that one who claims this shy of God for this?).

Or maybe the one who claims this have some sickness in his soul to let other wear this dress [meaning infallibility] and let others take their places instead (places of prophets), Those who do wrong will come to know by what a (great) reverse they will be overturned! And your Lord is not in the least unjust for the slaves.

Then do not forget that all the prophets and saints (viceroys) had been oppressed and hurt and no one answered their calls except few from their nations (Few of My bondmen are thankful) (Saba': 13)

Then what does it mean God's saying "Lo! We verily do helpOur messengers, and those who believe, in the life of the world and on the day when the witnesses arise"(Al-Mu'min, Ghafir: 51)? Al-Imam Al-Sadiq (PUH) was asked about the meaning of this holy phrase and he answered: this is, and I swear by God, in the day of coming back, didn't you know that lot of the prophets of God did not get a victory in life and the viceroys after them got killed and never helped in life, but they will gain victory in the day of coming back before the doomsday. And the witnesses are the Imams (PUT).

The tidings coming from the Holy Household for this subject are a lot and in brief it points out that the return of the prophets to the life after death and before the doomsday is something essential and no way out of it to get revenge from their enemies that wronged them and hurt them and fought them and didn't believe in them and set wars against them and took their rights from them:

but when that is going to happen? It would be at the day when the witnesses arise and they are the purified Imams from the Household of Muhammad (PUH) and that is when the "awaited" appears, the ruler of the current time that we are in and he is the Imam that his name is the same as the messenger of God (PUH) and his surname is the same as well and he is the son of Al-Hasan ben 'Ali ben Muhammad ben 'Ali ben Musa ben Ja'far ben Muhammad ben 'Ali ben Al-Husain ben 'Ali ben Abi Talib (PUT) (the one born in year 256 Hejira) in Samarra' in Iraq.

Al-Sayid Al-Jaza'iri said in his tales:

The meaning of the messengers in the holy phrase "Lo! We verily do helpOur messengers" is the prophets. The apparent from this Holy Speech and whatever comes in its meaning is a sign that all the prophets will come back to life in the small doomsday and God will give them victory by power and Angels over their enemies and the enemies of the Household of Muhammad (PUH), and God will give life again to their nations that hurt them and the bad ones from Umayyads [Bani Umayya or the Children of Umayya, who had a kingdom in Syria and the surroundings, they were usually marked with aggressive nature and even killed the grandson of the prophet, but still some people deny this although it is a well known fact in history!] and whoever accepted their deeds from their children and others.

Also God will give life to whoever had a pure faith from the nations to let them win the rewards of victory and fights and live in the kingdom of Muhammad's Household (PUH). [here comes a holy phrase but I couldn't locate it in Quran, maybe the writer didn't memorize it so well!]

Then all the prophets since Adam (PUH) until their end and the master of messengers Muhammad the Chosen (PUH), and they count for one hundred thousands and twenty four thousands prophets and one hundred and twenty four thousands viceroys, for every prophet has a viceroy and their masters are five upon which life went around and they are the owners of laws and whoever came with repeated laws they were copied from the previous and they are Noah, Abraham, Moses, Jesus and Muhammad and they are the "prophets of constancy", may peace be upon them all.

This is what was pointed out by tidings and what was said by our scholars and as said by Al-Sayed Al-Jaza'iri and whatever points the opposite of that it would be carried by self trial for interpretation. About the messengers, as mentioned by the prophet (PUH) and the sure paths that they were (three hundreds and thirteen) messengers etc and it is probable also that the books are one hundred and four books, and twenty one books were revealed on Adam (PUH).

It is mentioned also that it was revealed on Seth the gift of God (PUH), by God, fifty books and on Enoch (PUH) thirty books, and on Abraham twenty books, and Revealed (God) Torah, Bible, Psalms and Quran and this speech been repeated many times so no doubt about its contents. And they were called the "ones of constancy", and they are the five masters but because they were sent to the east and west and to people and Djinns and this meaning is mentioned in lot of tidings and mentioned by lot of Muslims scholars, by Ibn 'Abbas and Qotadah.

And they say that they were called "ones of constancy" because they were the first to believe in God in the world of atoms and believed in every prophet that would come before or after them and decided to have patience inspite of calling them liars and being hurt. And said also that they were called like that because they were ones of laws and regulations so that every prophet that came after Noah (PUH) was on his (Noah's) laws and path and a follower to his books until the time of Abraham (PUH) and then until the time of Moses the son of Amram (PUH) then until the time of Jesus the son of Mary (PUH) and then until the time of Muhammad (PUH).

Then the difference between the messenger and the prophet is that the messenger is the one that gets inspiration from God the Exalted by a message or a book or allowances and non-allowances and so on, and so he is a messenger from God to the ones who are sent to from His slaves and creation. The messenger could be non-human but it may be an Angel like Gabriel and Azrael and others (PUT). Or it may be a bird like the hoopoe of Solomon the son of David (PUH) and so on either from God or from the creature as it appears.

And the prophet is the one that God inspires and Guides him and whatever God wants from him flows in his heart without any doubt or imagination and he listens to the sound of Angels in his dreams but he can't see them, and the messenger also can dream about Angels and listens to them and also see them as we see each other.

But the viceroy that is appointed from God to take care of matters after the messenger can hear the Angels but can't see them. It is mentioned in Al-Saheeh [seems a book name] from Al-Ahwal said: I heard Zorarah ben A'yon asking Aba Ja'far Al-Baqir (PUH) so he said to him: tell me about the messenger and the prophet and the speaker.

So he said in his answer: the messenger is the one that Gabriel (PUH) come to him so he can talk to him and see, and the prophet is the one that see in his dreams as it was for Abraham (PUH) and as the prophet of God (Muhammad PUH) did see the reasons of prophecy before getting inspired until Gabriel (PUH) did come to him from God with the message and and when Muhammad (PUH) got the prophecy and the message from God, Gabriel (PUH) used to come to him and talk to him about it, and the speaker is the one that speaks and listens but do not see in his dreams nor in his awakeness.

What is understood from the trusted speeches that one person can have the prophecy and the message and the imamship [imam = viceroy] like our prophet Muhammad (PUH) and Abraham (PUH) and others than them, and Abraham was a prophet and not a viceroy until God said to him "Lo! I have appointed thee a leader for mankind.

(Abraham) said: And of my offspring (will there be leaders) ? He said: My covenant includeth not wrong-doers" (Al-Baqarah: 124) and it is that who ever is wrong and worshipping idols will not get the covenant of God so won't be a leader (imam) taking care of matters and a viceroy for the messenger for his nation and whoever the messenger was sent to, and so he won't be appointed by God for this purpose to save the religion and the laws after the messenger is lost, so he won't be good for imamship (caliphate) after him (the messenger) and doing the things after him except these who are purified from a pure descendants. Because imamship is the general leadership over all the creations from human beings and Djinns and it is not to be except from God, the Exalted, and by His commandments, and He supported the imam with miracles and virtues and he must be the most intellegent among people and the most brave and the most faithful one and the most eloquent the knows the most about everything and about everything that the creation needs from living purposes and have the knowledge of every tongue and language and can speak it better than its natives even. There are other stuff concerning the imamship that the human brain can't take nor bear but only the special of them, so imamship is better than prophecy and more honourable and higher with no doubt.

Then our book that is between your hands, is to obtain some of the conditions of prophets and messengers that were mentioned in Quran by names or by some of their characteristics, and Quran may point to someone by his character only and the Muhammedan laws (tales) mention him by name and person. We may mention a lot of them that Quran did not mention but the tales come to mention them where Quran did not mention of prophets except few of them that do not exceed forty almost.

Then the dependance in obtaining their conditions was on the Muhammedan tales that were reached by the trusted persons who interpreted it and by the tidings from the Household of Muhammad (PUT) that were taken from the trusted books and persons, with a notification of what was taken from the Torah and the Bible.

Lot of people wrote about this subject but it is a great sorrow that I did not see any of such writings that would satisfy, but it was the opposite. Lot of them mixed things together and lost the truth and deformed the beauty of such thing and so made others be away from catching some of its seas. And no one of its subjects' matters would be without a collection of the thin and the fat and edited with weird stuff and picked from it several straws or written with ill hand, so it looks with an ill eye and ill heart inclined away from the path of truth.

So there were nosubject that keeps up its own matters or collects its own requirements. But this one between your hands (and thanks be to God, for Him be the pretty praises) we were lucky to get it organized and check all of its contents to its certain limits except few which, for necessity, had to be planted other than its position, and God is the Guider to the path of truth.

Introduction ofThe Second Edition

I did not expect when I started to write my book (The prophet, their lifes and tales) that it would be so famous and hands will try to get it from the press before it becomes available in the markets, although I did not come up with a miracle.

But all what I was able to do is to show a complete summary for the lives of some of the prophets and their tales which was written with lot of mistakes sometimes and fabricated in other times, so my style was easy and simplified to be fit for all levels, and that had the good effects over the readers and this is what I thanked God for, and after a while all the copies were sold out from markets although it was printed in the offset without a previous permission and we had a tale with them, and inspite all of that we got lot of requests to re-print it with some fixes and corrections, so we answered the call of "Al-Tawjeeh Al-Islami" press, for they publish the islamic book away from the benefits. May God help these who runit.

Then I ordered our son, the scholar, Mr. Muhammad 'Ali Al-Hasani to notice out some chapters and check and correct whatever mistakes did occur by coincedence in the first edition to let out this new edition in a satisfactory and proper way compared to the researches of this book, and that it gets the satisfaction from the readers and the Prevention is for God's only.

I won't exaggerate when I say that when I started writing I've feared the situation, because the search is in the lives of prophets died thousands of years ago, and in their lives that was full of action and humanity and dignity and nobility, and to mention the mysteries of these long times of their movements and their lives and spreading out the religion that was assigned to them by God, and for which God did send them and made them prophets and messengers, but this fear did fade away when I started and began although it did take lot of my time in looking at the numerous resources and investigating that needs a time not be considered easy and checking in some stories and tales that opposes each other sometimes in the life of each prophet, not as the books I made before and after this book whatever was printed of them and whatever still written, until God helped me with success so it came out with this relatively good picture to the existence, and thanks to God firstly and lastly, asking Him to Accept it from me with a good acceptance and Give me from His grace, and Make the believers that avoid the stumbles benefit from it, and God is the Helper.

The Author

About Some Conditions ofThe Father of Human Beings

"Adam" (PUH) andThe Beginning of This Creation

Said God in his Holy Book: And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctifyThee ? He said: Surely I know that which ye know not.

Since "Viceroy" by language and tradition points out to what takes the place of what was before in time, then there must have been another Responsible agent before him (Adam), and that is pointed out by the opposition of the Angels, and this opposition is not done except by them for they bear the knowledge of the ex-mischiefers because they said "Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee?" and it was pointed out by news, tidings and traces that the existence of pre-Adam creatures did take place and they are the Djinns and others and earth was full of them.

And also pointed out of the existence of lions, beasts and all of the other animals, and also the existence of rulers and vicegerents for God, command by His commandment and prohibit by His prohibition, so they were ordering for Goodness and prohibiting the Mischiefts, but the Djinn got wicked and rebelled, and they refused the commandments of God and changed lot of His orders and laws.

From 'Ali ben Ibrahim from Albaqir (PUH) from the Prince of Believers, 'Ali ben Abi Talib (PUH) that he said: When God wanted to create a creation by His hand and that was after Djinn and Nesnas spent seven thousands years on earth, He removed the layers of heavens and Said to the Angels: Look to the inhabitants of earth from my creation of Djinn and Nesnas, and when they saw what was done by them (Djinn and Nesnas) of mischiefs and evils, that grew hard upon them (Angels), and said: our Lord you are the Almighty, and this is Your weak worthless creation, live by Your grace and refuse to take your orders and You don't take a revenge of them? And when He heard that from the Angels He said "Lo! I am about to place a viceroy in the earth" and he will be a ruler on earth.

The Angels said: AreYou going to place someone that will make mischiefs and evils as the Djinn did? May you make the viceroy one of us, and we don't refuse Your commandments and "we hymn Thy praise and sanctify Thee", so the God said: I know what you know not, I want to make a creation by my Hand and make out of his descendants prophets and faithful slaves of mine and guiders.

I will make them rulers on my creations in my earth and purify my earth from the Nesnas and move the rebellious Djinns those who refused my commandments away from my creation and make them live in the air and shattered across the lands and make a veil between Djinns and my creation. Angels then said: Our Lord You command and prohibit, praise toYou , no other god than You, and You have the knowledge of everything.

Then they got farthest (Angels) from the Holy Throne a distant of five hundreds years of travelling. Until the Imam ('Ali ben Abi Talib PUH) said in a long speech: then God held the clay of Adam (PUH) and worked on it the four natures of air, mucus, bitterness, and blood.

And connected with the air the love of women, length of hope and caution. And connected with the mucus the love of food, drinks, goodness, gentleness and easiness. And connected with bitterness the anger, stupidity, evil, pride, and haste. And connected with the blood the love of women, pleasure, and doing sins.

And the summary of some of the tidings is that God created Angels from light, and created Djinn from fire, and created Adam from clay, then He ran the light, the fire, the air and water, so with light he saw and understood and by fire he ate and drank, and if it wasn't the fire in the stomache (the heat of the stomache) food won't be cooked (digested), and if it wasn't the air in the body of people to flame the fire, fire wouldn't be existed, and if it wasn't the water existence to cool it down and extinguish it, the stomache would have been burnt and the body would be burnt in return.

And it has been said that it was meant by the black wind of stomache -or soul- that it might be the stomache's movements with breathing that leads to the foundation of cells with the heat of the core (?)

And the most probable that Adam (PUH) was created from all types of clays and if he was created with one type only people wouldn't know each other and all would be with one shape, but instead he was created from the easiness of the earth and its sadness, bitterness, sweetness, and saltness, and from all its shapes and colors, from its whiteness, redness, yellowness, blackness and (blondeness)..etc and that's why you see human beings differ in their colors and types.

From the Prince of Muslim (PUH) that God sent Gabriel and ordered him to bring from the skin of earth (Arabic: Adeem) four clays: white, red, yellowish and black and that would be from its (earth) easiness and sadness. Then He ordered him (Gabriel) to bring four types of waters: sweet, saline, bitter, and stinking. Then He ordered him (Gabriel) to pour all the waters in the clay so He made the sweet in his throat, the saline in his eyes, the bitter in his ears and the stinking in his nose.

And in "Tawheed Al-Mofadhal ben Omar" (??) from Al-Sadiq (PUH): The sweet water was placed in the throat to make him (Adam or the human) able to eat and taste the food, and the saline water was placed in the eyes to protect the flesh of the eyes since the flesh will remain when salt or saline water is placed on it.

And for the bitter water in the ears it is to protect the brain from the attacks of insects and organisms since they die when they reach the bitter water in the ear. Maybe they can get pass over the bitter water and reach the brain for their power and the small quantity of bitter water in the ears and that might be because of the weak body for it might be a sick man, old man, or a child.

And they brought many cases, tidings and witnesses for the truthfulness of such analysis and some of those cases were during the time of Plato and other perfect doctors that found an animal (organism) that grew up in the brain and didn't find any other way than the ears to let it reach there.

Subjects from different sources with agreement in contents

Adam was named as Adam because he was created from the skin of the earth (Arabic: Adeem) and from Al-Sadooq: that the fourth ground (or earth) was called Adeem and from it Adam was created and that's why he was called Adam, and the mother of human beings Eve (Arabic: Hawa') was called like this because she was made from the living (Arabic: living = Hay) and that is Adam (PUH).

And from Al-Sadiq (PUH): that God created Adam from clay and created Eve from Adam, and so the work of men is on land (earth, ground) and the work of women is in men. It was told that when Adam was created and God placed the soul in his body He made him stand between His hands then Adam sneezed and praised the God by saying: Praisebe to the God.

then God said: O Adam, you praised me, and I swear by my Highness, if it was but to make two slaves at the end of time, I wouldn't have created you. Then Adam said: O Lord, by their endearment and their values toYou , what are their names? So God said: O Adam, look to the Throne. So Adam took a look and found two lines made of light. The first line was: No God but Allah, Muhammad the prophet of mercy and 'Ali is the key of paradise. The second line was: I decided to bear mercy for these whobe victorious to them and follow their path, and torture these who oppose them.

The trustworthy 'Ali ben Ibrahim had told from Abi Jafar Al-Baqir (PUH) in telling the meaning of God's saying "And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him" (Taha:115) he said: God made a covenant with him in Muhammad and the Imam's after him (PUT), but he left that out and he never thought they were (Muhammad and the Imam's PUT) in such high place and value, and the "Them of Constancy" (meaning: Noah, Abraham, Moses, Jesus, and Muhammad) are called like that because God made a covenant with them in Muhammad and the viceroys after him and in Al-Qa'im (PUT) and gathered their constancies in admitting their (Muhammad and his viceroys PUT) rights and virtues.

And from Abi 'Abdullah Al-Sadiq (PUH) that he said: the sons of Adam (PUH) gathered in a house and had an argument about who's better, Adam or the close Angels. Some of them said that our father Adam is better and others said the close Angels are, and few others said the carriers of the Throne. While they were like that, "Gift of God" Seth (Also: Sheth PUH) entered and they told him the story, so he got back to his father Adam (PUH) and told him the story of the fighting men and they asked him (asked Seth) but he didn't have an answer for this, then said Adam: O son, I've stood between the hands of God may praise be to him, then I looked into a line on the door of the Throne that was written on it: By the name of Allah, the Beneficent, the Merciful. Muhammad and the descendants of Muhammad are the best of what Allah started.

From Al-'Ayyashi from Amr ben Abi Miqdam from his father that he said: I asked Aba Jafar Al-Baqir (PUH) from what thing did God made Eve (PUH)?he said (Al-Baqir PUH): and what thing do they say about this creation? I said: they say from one of Adam's (PUH) ribs,then he said (PUH): they lied. Is God unable to create her except out of Adam's rib? Then I said: O may I be a ransom to you son of the prophet of God, of what thing did God create her?

He said (PUH): my father told me from his fathers that the prophet of God (PUH) said: God, may praise be to Him, held a clay and mixed it with his right hand, and both of His hands are right, so He created out of it Adam and part of it was left untouched so He created Eve out of it (Al-Sayed Ne'mato-Allah Al-Jaza'eri said: this Hadith or speech is trustworthy and believed in among our comrades and partners.

Meaning what had been told by Al-'Ayyashi.. etc) and this speech has what supports it and there is no doubt among us about its contents and anything oppose it would oppose the rules and laws of what God made what we are in now, and so the claim of creating Eve out of his (Adam) rib is something strange and weird instead of creating her out of the remaining of his (Adam) clay as it was told by them (meaning them the Holy family of Muhammad PUT) many times.

About the story of creating Eve out of the rib, and that is the little left rib, is carried by explaining according to the pictorial match for these who believe it and there are other taken paths and God only knows.And it is probable that God created Adam and Eve without a mother and father and created Jesus (PUH) without a father to let know that He is able to create anything anyhow, and His laws in nature used to be creating any creation out of a father and a mother except these mentioned before.

And it is told that the Angels (PUT) when they felt about their mistake and got sorrowful for their arguing with God about the creation of Adam (PUH) and saying "Wilt thou place therein one who will do harm therein and will shed blood" and they knew that they made a mistake and regretted and got to the Throne praising and asking for pardon for what they did, and this was a reason to put up a house in the fourth heaven at the edge of the Throne and was called Ad-Dhirah, then after that He put up a house in the earth's sky and Called it Al-Bayt Al-Ma'moor (The Great House) at the edge of Ad-Dhirah, and Put up on earth Al-Bayt Al-'Ateeq (The Old House, or Holy House) at the edge of Al-Bayt Al-Ma'moor.

Then after He ordered his slave Adam (PUH) to go around it and so he did, so He had mercy upon him and that spread out among his sons until the doomsday. And it was told that Adam (PUH) visited the Holy House for a thousand times on his feet, for seven hundreds Hijjas (pilgrimages) and three hundreds 'Omras ('Omrah = A visit not in the pilgrimage time)

Man, His Nature

Human Cycle

Surah An - Nahl, 16:70

وَاللّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللّهَ عَلِيمٌ قَدِيرٌ

Wal-laahu khalaqa-kum thumma yatawaf-faakum wa min-kum-may-yurad-du ’ilaaa ’arzalil-‘umuri li-kay laa ya‘lama ba‘-da ‘ilmin shay-aa: ’in-nal-laaha ‘Aliimun-Qadiir.

70. And God has created you, and in time will cause you to die; and many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

Verily, God is all-knowing, infinite in His Power!

Evolution of Man from Dust

Surah Al - Hajj, 22:5-6

يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن

نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّى وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ

Yaa ay-yuhan naa-so in kun-tum fi rai-bim minal Ba’-thi fa-in-naa khalaq-naa-kum min turaabin thum-ma min nut-fatin thom-ma min ‘ala-qatin thum-ma min muz-ghatim mukhal-laqatinw-wa ghairi mukhal-laqa-til li-nubay-yina lakum; wa nuqir-ru fil ar-haa-mi maa nashaa-u ilaa aja-lim musam-ma; thum-ma nukh-rijukum tiflan thum-ma li-tab-lughuu ashud-dakum; wa min-kum may-yutawaf-fa waminkum may-yurad-du ilaa arzalil ‘umuri li-kay-la y‘alama mim b‘adi ‘il-min shay-aa; wa taral ar-za haamidatan faa-izaa anzalnaa alay-hal maa-ah-taz-zat wa rabat wa am-batat min kul-li zau-jim bahiij.

5. O Men! If you are in doubt as to the (truth of) resurrection, (remember that,) We have created (every one of) you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete (in itself) and yet incomplete, so that We might make (your origin) clear unto you.

And whatever We will (to be born) We cause it to rest in the (mother’s) wombs for a term set (by us), and then We bring you forth as infants and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِي

Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.

6. All this (happens) because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything.

Surah Al - Mu’minun, 23:12-14

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;

12. Now, indeed, We create man out of the essence of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ

Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;

13. and then We cause him to remain as a drop of sperm in (the womb’s) firm keeping,

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا

الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!

14. and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!

Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.

These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.

The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.

Men not created without a purpose

Surah Mu’minun, 23:115

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

’Afa-hasib-tum ’an-namaa khalaq-naakum ‘aba-thanw-wa ’an-nakum ’ilaynaa laa tur-ja-‘uun?

115. “What! Did you then think that We had created you in vain and that you shall not be returned to Us?”

Allah (swt) has granted Man free will to choose between good and evil

Surah Al - Muddaththir, 74:31

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا

لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ

Wa maa ja-‘alnaaa ’As-haaban-naari ’il-laa malaaa-’i-ka. Wa maa ja-‘alnaa ‘id-data-hum ’il-laa fitnatal-lil-laziina kafa-ru liyas-taiqinal laziina ’uutul-Kitaaba wa yaz-daadal-laziina aa-manuu iymaa-naw-wa laa yartaa-bal-laziina ’uutul-Kitaaba wal-Mu’minuuna wa li-yaquulal-laziina fii quluubi-him mara-zunw-wal-kaafiruuna maa-zaaa ’araadal-laahu bi-haazaa mathalaa? Kazaalika yuzil-lul-laahu man-yashaaa’u wa yahdii may-yashaaa. Wa maa ya‘-lamu junuuda Rab-bika ’il-laa Huu. Wa maa hiya ’il-laa zikraa lil-bashar.

31. For We have caused none but angelic powers to lord over the fire (of hell): and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”

In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”

Man advised not to be pompous

Surah Al-Hadid, 57:23-24

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

Li-kaylaa ta-saw ‘alaa maa faatakum wa laa tafrahuu bimaa ’aataa-kum. Wal-laahu laa yuhib-bu kul-la mukh-taalin fakhuur,-

23. (Know this,) so that you may not despair over whatever (good) has escaped you nor exult (unduly) over whatever (good) has come to you: for, God does not love any of those who, out of self-conceit, act in a boastful manner -

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.

24. those who are niggardly (with God’s bounty) and bid others to be niggardly!

And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!

Man is himself accountable for his own actions

Surah Al-Isra’, 17:15

مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

Manih-tadaa fa-’in-namaa yah-tadii linafsi: wa man zal-la fa’in-namaa yazil-lu ‘alay-haa: wa laa taziru waazira-tuw-wizra ’ukhraa: wa maa kun-naa mu - ‘az-zibiina hat-taa nab-‘atha rasuulaa.

15. Whoever chooses to follow the right path, for his own soul does he go aright; and whoever goes astray, to it’s detriment only does he go astray; and no bearer of burdens shall be made to bear another’s burden, nor do We chastise (any community) until We send an Apostle to them.

Man’s selfish mentality

Surah Fussilat 41, 49:51

لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاء الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوطٌ

Laa yas-’amul-’insaanu min du-‘aaa-’il-khayri wa ’im-mas-sa-hush-shar-ru fa-ya-’uusun-qanuut.

49. Man never tires of asking for the good (things of life); and if evil fortune touches him, he abandons all hope, giving himself up to despair.

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ هَذَا لِي وَمَا أَظُنُّ السَّاعَةَ

قَائِمَةً وَلَئِن رُّجِعْتُ إِلَى رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَى فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا

عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.

50. yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if (it should come, and) I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!” But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء

عَرِيضٍ

Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!

51. And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof (from remembering Us); but as soon as evil fortune touches him, he is full of wordy prayers!

Man always makes hasty decisions

Surah Al-Isra’, 17:11

وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً

Wa yad-‘ul-’insaanu bish-shar-ri du-‘aaa-’ahuu bil-khayr; wa kaanal-insaanu ‘ajuulaa.

11. As it is, man (often) prays for things that are bad (for him) as if he were praying for something that is good (for him): for man is prone to be hasty (in his judgements).

This verse applies to the following occasions:

1. When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.

2. Praying for immediate gains, neglecting the ultimate consequences.

3. Praying for things not allowed in the same way that he prays for things allowed.

Ungrateful nature of Man

Surah Az - Zumar, 39:8

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

Wa ’izaa mas-sal-’insaana zur-run-da-‘aa Rab-bahuu mu-niiban ’ilayhi thum-ma ’izaa khaw-walahuu ni‘-matam-min-hu nasiya maa kaana yad-‘uuu ’ilayhi min qablu wa ja-‘ala lil-laahi ’andaadal-liyuzil-la ‘an Sabiilih. Qul tamat-ta‘ bikufri-ka qaliilan ’in-naka min ’As-haabin-Naar!

8. Now (thus it is:) when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him (for help); but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads (others) astray from His path. Say (unto him who sins in this way): “Enjoy thyself for a while in this thy denial of the truth: (yet,) verily, thou art those who are destined for the fire!

Surah Az - Zumar, 39:49

فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى

عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.

49. Now (thus it is:) when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says (to himself), “I have been given (all) this by virtue of (my own) wisdom!”

Nay, this (bestowal of grace) is a trial: but most of them understand it not!

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”

Surah Ash - Shura, 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!

48. But if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).

And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.

Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.

Most men are ungrateful, except for a few who have certain distinct qualities

Surah Al - Ma’arij, 70:19-35

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

’In-nal - ’Insaana khuliqa haluu-‘aa;-

19. Verily, man is born with a restless disposition.

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

Wa ’izaa mas-sahush - shar-ru jazuu-‘aa;

20. (As a rule,) whenever misfortune touches him, he is filled with self-pity,

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

Wa ’izaa mas-sahul-khayru manuu-‘aa;-

21. and whenever good fortune comes to him, he selfishly withholds it (from others).

إِلَّا الْمُصَلِّينَ

’Il-lal-Musal-liin;-

22. Not so, however, those who consciously turn towards God in prayer,

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ

’Al-laziina hum ‘alaa Salaati-him daaa-’imuun;

23. (and) who incessantly persevere in their prayer;

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.

24. and in whose possessions there is a due share, acknowledged (by them),

لِّلسَّائِلِ وَالْمَحْرُومِ

Lis-saaa-’ili wal - mah-ruum;

25. for such as ask (for help) and such as are deprived (of what is good in, life);

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

Wal-laziina yusad-diquuna bi-Yawmid-Diin;

26. and who accept as true the (coming of the ) Day of Judgement;

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.

27. and who stand in dread of their Sustainer’s chastisement

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -

28. for, behold, of their Sustainer’s chastisement none may ever feel (wholly) secure;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuuji-him haafizuun.

29. and who are mindful of their chastity,

إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.

30. (not giving way to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) -: for then, behold they are free of all blame,

فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ

Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;

32. and who are faithful to their trusts and to their pledges;

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;

33. and who stand firm whenever they bear witness;

وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ

Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-

34. and who guard their prayers (from all worldly intent).

أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

’Ulaaa-’ika fii Jan-naatim-mukra-muun.

35. These it is who in the gardens (of paradise) shall be honoured!

The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.

None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.

The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.

The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.

World, Materialism

Life span of this world as compared to the span of the Hereafter

Surah Ar - Rum, 30:55

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ

Wa Yawma taquumus-Saa-‘atu yuqsimul-mujrimuuna maa labithuu ghayra saa-‘a: kazaalika kaanuu yu’-fakuun!

He it is who will cause you to die, and in time will resurrect you. And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried (on earth) longer than an hour: thus were they wont to delude themselves (all their lives)!

Surah Al - ‘Ankabut, 29:64

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

Wa maa haazihil-hayaatud-dunyaaa ‘il-laa lahwunw-wa la-‘ib? Wa ’in-nad-Daaral-’Aakhi-rata lahiyal - Hayawaan. Lau kaanuu ya‘-lamuun.

“And this life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.

In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.

The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).

Man’s obsessment and attachment to this life

Surah At - Takathur, 102:1-8

أَلْهَاكُمُ التَّكَاثُرُ

’Al-haa-kumut- Takaathur

1. You are obsessed by greed for more and more

حَتَّى زُرْتُمُ الْمَقَابِرَ

Hat-taa zurtumul-maqaabir.

2. until you go down to your graves.

كَلَّا سَوْفَ تَعْلَمُونَ

Kal-laa sawfa ta‘-lamuun.

3. Nay, in time you will come to understand!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

Thum-ma kal-laa sawfa ta‘la-muun

4. And once again: Nay, in time you will come to understand!

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

Kal-laa lau ta‘-lamuuna ‘ilmal-yaqiin!

5. Nay, if you could but understand (it) with an understanding (born) of certainty,

لَتَرَوُنَّ الْجَحِيمَ

Latara-wun-nal-Jahiim!

6. you would indeed, most surely, behold the blazing fire (of hell)!

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

Thum-ma latara-wun-nahaa ‘aynal-yaqiin!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.

8. and on that Day you will most surely be called to account for (what you did with) the boon of life!

This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.

A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.

The occasion for the revelation of this Surah has been reported to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.

The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:

1. The garment he used to cover his shame.

2. The food he took in hunger.

3. What he spent in the way of the Lord.

Consequences of Man’s attachment to the materialistic world

Surah Al - Humazah, 104:1-9

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Waylul-likul-li humazatil-lumazah

1. Woe unto every slanderer, fault-finder!

الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ

’Al-lazii jama-‘a maalahu wa ‘ad-dadah,

2. (Woe unto him) who amasses wealth and counts it a safeguard,

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

Yahsabu ’an-na maalahuuu ’akhladah!

3. thinking that his wealth will make him live forever!

كَلَّا لَيُنبَذَنَّ فِي الْحُطَمَةِ

Kal-laa la -yumba-zan-na fil-Hutamah.

4. Nay, but (in the life to come such as) he shall indeed be abandoned to crushing torment!

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ

Wa maaa ’adraaka mal-Hu-tamah?

5. And what could make thee conceive what that crushing torment will be?

نَارُ اللَّهِ الْمُوقَدَةُ

Naarul-laahil-muuqadah,

6. A fire kindled by God,

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

’Al-latii tat-tali-‘u ‘alal-’af’idah:

7. which will rise over the (guilty) hearts:

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

’In-nahaa ‘alayhim-mu’-sadah

8. verily, it will close in upon them

فِي عَمَدٍ مُّمَدَّدَةٍ

Fii ‘amadim-mumad-dada.

9. in endless columns!

Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.

Man will always be a loser due to his worldly attachments

Surah Al - ‘Asr, 103:1-3

وَالْعَصْرِ

Wal-‘Asri.

1. Consider the flight of time!

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

’In-nal ’Insaana lafii khus-r,

2. Verily, man is bound to lose himself,

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

’Il-lal-laziina aamanuu wa ‘amilus-saa-lihaati wa tawaasaw bil-Haq-qi wa tawaasaw bis-Sabr.

3. unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping of truth, and enjoin upon one another patience in adversity.

Worldly attachments should not deter Man from remembrance of Allah (swt) and in giving charity

Surah Al - Munafiqun, 63 :9-11

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ

Yaaa-’ay-yuhal-laziina ’aa-manuu laa tul-hikum ’amwaa-lukum wa laaa ’awlaa-dukum ‘an Zikril-laah. Wa may-yaf-‘al zaalika fa-’ulaaa-’ika humul-khaasiruun.

. O you who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.

10. And spend on others out of what We have provided for you as sustenance, ere there come a time when death approaches any of you, and he then says, “O my Sustainer! If only Thou wouldst grant me a delay for a short while, so that I could give in charity and be among the righteous!”

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.

11. But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

Surah At - Taghabun, 64: 15-18

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ وَمَن يُوقَ

’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.

15. Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.

16. Remain, then, conscious of God as best you can, and listen (to Him), and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ

’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu lakum wa yagfirlakum. Wallahu shukuurun haliim.

17. If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ

‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.

18. knowing all that is beyond the reach of a created being’s perception a well as all that can be witnessed by a creature’s senses or mind - the Almighty, the Wise!

Good deeds weigh heavier than worldly adornments (wealth & children)

Surah Al - Kahf, 18:46

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

’Al-maalu wal-banuuna ziinatul-hayaatid-dunyaa: wal-baaqiyaa-tus-saali-haatu khay-run ‘inda Rab-bika thawaa-banw-wa khayrun ’amalaa.

46. Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.

The Holy Prophet (S) said:

“ There will be three kinds of people among my followers i.e. the Muslims :

1. Those who do not at all covet to own any wealth and earn only as much as they need for their livelihood. These are those about whom God has said: “Neither there is any fear for them nor shall they grieve.”

2. Those who like owning wealth and earn it through legal means and spend it in doing good to the others. They shall have to render account of their earnings and their spending. For the good they do, they will be rewarded and for the failures on their part they will be punished or pardoned.

3. Those who covet to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”

Allah (swt), His Apostle & Jihad are more important than all worldly relations, pleasures & possessions

Surah At - Tawbah, 9:24

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Qul ’in-kaana ’aabaaa-’u-kum wa abnaaa-’ukum wa ’ikh-waanukum wa ’azwaa-ju-kum wa ‘ashii-ratukum wa ’amwaalu-niq-taraf-tumuuhaa wa tijaaratun takh-shawna kasaa-dahaa wa masaa-kinu tarzaw-nahaaa ’ahab-ba ’ilay-kum-minal-laahi wa Rasuulhii wa Jihaadin-fii Sabiilihii fatarab-basuu hat-taa ya’-tiyal-laahu bi-’Amrihii. Wal-laahu laa yahdil-qawmal-faasiqiin.

24. Say: If your fathers and your sons and your brethren and your spouses and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah(swt) and his Apostle and striving in His way, then wait till Allah (swt) makes manifest His Will; and Allah (swt) does not grace iniquitous folk with His guidance.

Punishment for hoarding of wealth

Surah At - Tawbah, 9:34-35

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّ كَثِيراً مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-na kathiiram-minal-’ahbaari war-ruh-baani li-ya’-kuluuna ’amwaa-lan-naasi bil-baatili wa yasud-duuna ‘an-Sabii-lil-laah. Wal-laziina yak-nizuu-naz-zahaba wal-fiz-zata wa laa yunfiquu-nahaa fil Sa-biilil-laahi fabash-shirhum-bi-‘azaabin ’aliim -

34. O you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).

يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ

Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.

35. On the day when it (the hoarded wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; (those sinners shall be told) “this is what you hoarded up for yourself, therefore taste what you hoarded.”

The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.

Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.

Man, His Nature

Human Cycle

Surah An - Nahl, 16:70

وَاللّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللّهَ عَلِيمٌ قَدِيرٌ

Wal-laahu khalaqa-kum thumma yatawaf-faakum wa min-kum-may-yurad-du ’ilaaa ’arzalil-‘umuri li-kay laa ya‘lama ba‘-da ‘ilmin shay-aa: ’in-nal-laaha ‘Aliimun-Qadiir.

70. And God has created you, and in time will cause you to die; and many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

Verily, God is all-knowing, infinite in His Power!

Evolution of Man from Dust

Surah Al - Hajj, 22:5-6

يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن

نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّى وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ

Yaa ay-yuhan naa-so in kun-tum fi rai-bim minal Ba’-thi fa-in-naa khalaq-naa-kum min turaabin thum-ma min nut-fatin thom-ma min ‘ala-qatin thum-ma min muz-ghatim mukhal-laqatinw-wa ghairi mukhal-laqa-til li-nubay-yina lakum; wa nuqir-ru fil ar-haa-mi maa nashaa-u ilaa aja-lim musam-ma; thum-ma nukh-rijukum tiflan thum-ma li-tab-lughuu ashud-dakum; wa min-kum may-yutawaf-fa waminkum may-yurad-du ilaa arzalil ‘umuri li-kay-la y‘alama mim b‘adi ‘il-min shay-aa; wa taral ar-za haamidatan faa-izaa anzalnaa alay-hal maa-ah-taz-zat wa rabat wa am-batat min kul-li zau-jim bahiij.

5. O Men! If you are in doubt as to the (truth of) resurrection, (remember that,) We have created (every one of) you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete (in itself) and yet incomplete, so that We might make (your origin) clear unto you.

And whatever We will (to be born) We cause it to rest in the (mother’s) wombs for a term set (by us), and then We bring you forth as infants and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِي

Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.

6. All this (happens) because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything.

Surah Al - Mu’minun, 23:12-14

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;

12. Now, indeed, We create man out of the essence of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ

Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;

13. and then We cause him to remain as a drop of sperm in (the womb’s) firm keeping,

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا

الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!

14. and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!

Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.

These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.

The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.

Men not created without a purpose

Surah Mu’minun, 23:115

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

’Afa-hasib-tum ’an-namaa khalaq-naakum ‘aba-thanw-wa ’an-nakum ’ilaynaa laa tur-ja-‘uun?

115. “What! Did you then think that We had created you in vain and that you shall not be returned to Us?”

Allah (swt) has granted Man free will to choose between good and evil

Surah Al - Muddaththir, 74:31

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا

لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ

Wa maa ja-‘alnaaa ’As-haaban-naari ’il-laa malaaa-’i-ka. Wa maa ja-‘alnaa ‘id-data-hum ’il-laa fitnatal-lil-laziina kafa-ru liyas-taiqinal laziina ’uutul-Kitaaba wa yaz-daadal-laziina aa-manuu iymaa-naw-wa laa yartaa-bal-laziina ’uutul-Kitaaba wal-Mu’minuuna wa li-yaquulal-laziina fii quluubi-him mara-zunw-wal-kaafiruuna maa-zaaa ’araadal-laahu bi-haazaa mathalaa? Kazaalika yuzil-lul-laahu man-yashaaa’u wa yahdii may-yashaaa. Wa maa ya‘-lamu junuuda Rab-bika ’il-laa Huu. Wa maa hiya ’il-laa zikraa lil-bashar.

31. For We have caused none but angelic powers to lord over the fire (of hell): and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”

In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”

Man advised not to be pompous

Surah Al-Hadid, 57:23-24

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

Li-kaylaa ta-saw ‘alaa maa faatakum wa laa tafrahuu bimaa ’aataa-kum. Wal-laahu laa yuhib-bu kul-la mukh-taalin fakhuur,-

23. (Know this,) so that you may not despair over whatever (good) has escaped you nor exult (unduly) over whatever (good) has come to you: for, God does not love any of those who, out of self-conceit, act in a boastful manner -

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.

24. those who are niggardly (with God’s bounty) and bid others to be niggardly!

And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!

Man is himself accountable for his own actions

Surah Al-Isra’, 17:15

مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

Manih-tadaa fa-’in-namaa yah-tadii linafsi: wa man zal-la fa’in-namaa yazil-lu ‘alay-haa: wa laa taziru waazira-tuw-wizra ’ukhraa: wa maa kun-naa mu - ‘az-zibiina hat-taa nab-‘atha rasuulaa.

15. Whoever chooses to follow the right path, for his own soul does he go aright; and whoever goes astray, to it’s detriment only does he go astray; and no bearer of burdens shall be made to bear another’s burden, nor do We chastise (any community) until We send an Apostle to them.

Man’s selfish mentality

Surah Fussilat 41, 49:51

لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاء الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوطٌ

Laa yas-’amul-’insaanu min du-‘aaa-’il-khayri wa ’im-mas-sa-hush-shar-ru fa-ya-’uusun-qanuut.

49. Man never tires of asking for the good (things of life); and if evil fortune touches him, he abandons all hope, giving himself up to despair.

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ هَذَا لِي وَمَا أَظُنُّ السَّاعَةَ

قَائِمَةً وَلَئِن رُّجِعْتُ إِلَى رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَى فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا

عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.

50. yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if (it should come, and) I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!” But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء

عَرِيضٍ

Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!

51. And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof (from remembering Us); but as soon as evil fortune touches him, he is full of wordy prayers!

Man always makes hasty decisions

Surah Al-Isra’, 17:11

وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً

Wa yad-‘ul-’insaanu bish-shar-ri du-‘aaa-’ahuu bil-khayr; wa kaanal-insaanu ‘ajuulaa.

11. As it is, man (often) prays for things that are bad (for him) as if he were praying for something that is good (for him): for man is prone to be hasty (in his judgements).

This verse applies to the following occasions:

1. When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.

2. Praying for immediate gains, neglecting the ultimate consequences.

3. Praying for things not allowed in the same way that he prays for things allowed.

Ungrateful nature of Man

Surah Az - Zumar, 39:8

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

Wa ’izaa mas-sal-’insaana zur-run-da-‘aa Rab-bahuu mu-niiban ’ilayhi thum-ma ’izaa khaw-walahuu ni‘-matam-min-hu nasiya maa kaana yad-‘uuu ’ilayhi min qablu wa ja-‘ala lil-laahi ’andaadal-liyuzil-la ‘an Sabiilih. Qul tamat-ta‘ bikufri-ka qaliilan ’in-naka min ’As-haabin-Naar!

8. Now (thus it is:) when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him (for help); but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads (others) astray from His path. Say (unto him who sins in this way): “Enjoy thyself for a while in this thy denial of the truth: (yet,) verily, thou art those who are destined for the fire!

Surah Az - Zumar, 39:49

فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى

عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.

49. Now (thus it is:) when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says (to himself), “I have been given (all) this by virtue of (my own) wisdom!”

Nay, this (bestowal of grace) is a trial: but most of them understand it not!

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”

Surah Ash - Shura, 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!

48. But if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).

And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.

Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.

Most men are ungrateful, except for a few who have certain distinct qualities

Surah Al - Ma’arij, 70:19-35

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

’In-nal - ’Insaana khuliqa haluu-‘aa;-

19. Verily, man is born with a restless disposition.

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

Wa ’izaa mas-sahush - shar-ru jazuu-‘aa;

20. (As a rule,) whenever misfortune touches him, he is filled with self-pity,

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

Wa ’izaa mas-sahul-khayru manuu-‘aa;-

21. and whenever good fortune comes to him, he selfishly withholds it (from others).

إِلَّا الْمُصَلِّينَ

’Il-lal-Musal-liin;-

22. Not so, however, those who consciously turn towards God in prayer,

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ

’Al-laziina hum ‘alaa Salaati-him daaa-’imuun;

23. (and) who incessantly persevere in their prayer;

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.

24. and in whose possessions there is a due share, acknowledged (by them),

لِّلسَّائِلِ وَالْمَحْرُومِ

Lis-saaa-’ili wal - mah-ruum;

25. for such as ask (for help) and such as are deprived (of what is good in, life);

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

Wal-laziina yusad-diquuna bi-Yawmid-Diin;

26. and who accept as true the (coming of the ) Day of Judgement;

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.

27. and who stand in dread of their Sustainer’s chastisement

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -

28. for, behold, of their Sustainer’s chastisement none may ever feel (wholly) secure;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuuji-him haafizuun.

29. and who are mindful of their chastity,

إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.

30. (not giving way to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) -: for then, behold they are free of all blame,

فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ

Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;

32. and who are faithful to their trusts and to their pledges;

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;

33. and who stand firm whenever they bear witness;

وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ

Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-

34. and who guard their prayers (from all worldly intent).

أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

’Ulaaa-’ika fii Jan-naatim-mukra-muun.

35. These it is who in the gardens (of paradise) shall be honoured!

The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.

None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.

The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.

The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.

World, Materialism

Life span of this world as compared to the span of the Hereafter

Surah Ar - Rum, 30:55

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ

Wa Yawma taquumus-Saa-‘atu yuqsimul-mujrimuuna maa labithuu ghayra saa-‘a: kazaalika kaanuu yu’-fakuun!

He it is who will cause you to die, and in time will resurrect you. And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried (on earth) longer than an hour: thus were they wont to delude themselves (all their lives)!

Surah Al - ‘Ankabut, 29:64

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

Wa maa haazihil-hayaatud-dunyaaa ‘il-laa lahwunw-wa la-‘ib? Wa ’in-nad-Daaral-’Aakhi-rata lahiyal - Hayawaan. Lau kaanuu ya‘-lamuun.

“And this life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.

In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.

The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).

Man’s obsessment and attachment to this life

Surah At - Takathur, 102:1-8

أَلْهَاكُمُ التَّكَاثُرُ

’Al-haa-kumut- Takaathur

1. You are obsessed by greed for more and more

حَتَّى زُرْتُمُ الْمَقَابِرَ

Hat-taa zurtumul-maqaabir.

2. until you go down to your graves.

كَلَّا سَوْفَ تَعْلَمُونَ

Kal-laa sawfa ta‘-lamuun.

3. Nay, in time you will come to understand!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

Thum-ma kal-laa sawfa ta‘la-muun

4. And once again: Nay, in time you will come to understand!

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

Kal-laa lau ta‘-lamuuna ‘ilmal-yaqiin!

5. Nay, if you could but understand (it) with an understanding (born) of certainty,

لَتَرَوُنَّ الْجَحِيمَ

Latara-wun-nal-Jahiim!

6. you would indeed, most surely, behold the blazing fire (of hell)!

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

Thum-ma latara-wun-nahaa ‘aynal-yaqiin!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.

8. and on that Day you will most surely be called to account for (what you did with) the boon of life!

This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.

A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.

The occasion for the revelation of this Surah has been reported to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.

The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:

1. The garment he used to cover his shame.

2. The food he took in hunger.

3. What he spent in the way of the Lord.

Consequences of Man’s attachment to the materialistic world

Surah Al - Humazah, 104:1-9

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Waylul-likul-li humazatil-lumazah

1. Woe unto every slanderer, fault-finder!

الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ

’Al-lazii jama-‘a maalahu wa ‘ad-dadah,

2. (Woe unto him) who amasses wealth and counts it a safeguard,

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

Yahsabu ’an-na maalahuuu ’akhladah!

3. thinking that his wealth will make him live forever!

كَلَّا لَيُنبَذَنَّ فِي الْحُطَمَةِ

Kal-laa la -yumba-zan-na fil-Hutamah.

4. Nay, but (in the life to come such as) he shall indeed be abandoned to crushing torment!

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ

Wa maaa ’adraaka mal-Hu-tamah?

5. And what could make thee conceive what that crushing torment will be?

نَارُ اللَّهِ الْمُوقَدَةُ

Naarul-laahil-muuqadah,

6. A fire kindled by God,

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

’Al-latii tat-tali-‘u ‘alal-’af’idah:

7. which will rise over the (guilty) hearts:

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

’In-nahaa ‘alayhim-mu’-sadah

8. verily, it will close in upon them

فِي عَمَدٍ مُّمَدَّدَةٍ

Fii ‘amadim-mumad-dada.

9. in endless columns!

Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.

Man will always be a loser due to his worldly attachments

Surah Al - ‘Asr, 103:1-3

وَالْعَصْرِ

Wal-‘Asri.

1. Consider the flight of time!

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

’In-nal ’Insaana lafii khus-r,

2. Verily, man is bound to lose himself,

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

’Il-lal-laziina aamanuu wa ‘amilus-saa-lihaati wa tawaasaw bil-Haq-qi wa tawaasaw bis-Sabr.

3. unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping of truth, and enjoin upon one another patience in adversity.

Worldly attachments should not deter Man from remembrance of Allah (swt) and in giving charity

Surah Al - Munafiqun, 63 :9-11

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ

Yaaa-’ay-yuhal-laziina ’aa-manuu laa tul-hikum ’amwaa-lukum wa laaa ’awlaa-dukum ‘an Zikril-laah. Wa may-yaf-‘al zaalika fa-’ulaaa-’ika humul-khaasiruun.

. O you who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.

10. And spend on others out of what We have provided for you as sustenance, ere there come a time when death approaches any of you, and he then says, “O my Sustainer! If only Thou wouldst grant me a delay for a short while, so that I could give in charity and be among the righteous!”

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.

11. But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

Surah At - Taghabun, 64: 15-18

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ وَمَن يُوقَ

’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.

15. Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.

16. Remain, then, conscious of God as best you can, and listen (to Him), and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ

’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu lakum wa yagfirlakum. Wallahu shukuurun haliim.

17. If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ

‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.

18. knowing all that is beyond the reach of a created being’s perception a well as all that can be witnessed by a creature’s senses or mind - the Almighty, the Wise!

Good deeds weigh heavier than worldly adornments (wealth & children)

Surah Al - Kahf, 18:46

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

’Al-maalu wal-banuuna ziinatul-hayaatid-dunyaa: wal-baaqiyaa-tus-saali-haatu khay-run ‘inda Rab-bika thawaa-banw-wa khayrun ’amalaa.

46. Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.

The Holy Prophet (S) said:

“ There will be three kinds of people among my followers i.e. the Muslims :

1. Those who do not at all covet to own any wealth and earn only as much as they need for their livelihood. These are those about whom God has said: “Neither there is any fear for them nor shall they grieve.”

2. Those who like owning wealth and earn it through legal means and spend it in doing good to the others. They shall have to render account of their earnings and their spending. For the good they do, they will be rewarded and for the failures on their part they will be punished or pardoned.

3. Those who covet to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”

Allah (swt), His Apostle & Jihad are more important than all worldly relations, pleasures & possessions

Surah At - Tawbah, 9:24

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Qul ’in-kaana ’aabaaa-’u-kum wa abnaaa-’ukum wa ’ikh-waanukum wa ’azwaa-ju-kum wa ‘ashii-ratukum wa ’amwaalu-niq-taraf-tumuuhaa wa tijaaratun takh-shawna kasaa-dahaa wa masaa-kinu tarzaw-nahaaa ’ahab-ba ’ilay-kum-minal-laahi wa Rasuulhii wa Jihaadin-fii Sabiilihii fatarab-basuu hat-taa ya’-tiyal-laahu bi-’Amrihii. Wal-laahu laa yahdil-qawmal-faasiqiin.

24. Say: If your fathers and your sons and your brethren and your spouses and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah(swt) and his Apostle and striving in His way, then wait till Allah (swt) makes manifest His Will; and Allah (swt) does not grace iniquitous folk with His guidance.

Punishment for hoarding of wealth

Surah At - Tawbah, 9:34-35

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّ كَثِيراً مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-na kathiiram-minal-’ahbaari war-ruh-baani li-ya’-kuluuna ’amwaa-lan-naasi bil-baatili wa yasud-duuna ‘an-Sabii-lil-laah. Wal-laziina yak-nizuu-naz-zahaba wal-fiz-zata wa laa yunfiquu-nahaa fil Sa-biilil-laahi fabash-shirhum-bi-‘azaabin ’aliim -

34. O you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).

يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ

Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.

35. On the day when it (the hoarded wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; (those sinners shall be told) “this is what you hoarded up for yourself, therefore taste what you hoarded.”

The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.

Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.


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