Alhassanain(p) Network for Heritage and Islamic Thought

Section 18: Prayer, sacrifice, life and death to be only for Allah

The Quran was sent down for the guidance of mankind - The law of requital - The object of life of mankind must be only to please Allah - The believers in Allah will be the rulers of the earth,

Surah Al-‘An’am, Verse 155 - 156

وَهَـذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ

أَن تَقُولُواْ إِنَّمَا أُنزِلَ الْكِتَابُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ

155. "And this (Qur'an) is a Book which we have sent down, blessed, so follow it, and keep from evil so that mercy may be shown to you."

156. "Lest you should say: The Book was sent down only to two parties (the Jews and the Christians) before us, and we were truly unaware of their studies."

In order to complete the previous discussion upon the heavenly Book, this holy verse points to the revelation of the Qur'an and it’s teaching. It says:

"And this (Qur'an) is a Book which we have sent down, blessed, so follow it, and keep from evil so that mercy may be shown to you."

In the second verse, mentioned in the above couple of verses, the Qur'an has closed all the ways of flight and seeking excuses to the pagans.

It announces that Allah has sent this heavenly book down, with those advantages, in order that the pagans do not say that the Book was sent down only to the couple of former parties, the Jews and the Christians, and that they were neglectful of studying, reviewing and discussing them.

And, they should not say that they disobeyed the command of Allah because His commandment was under the control of others and it was not available for them.

The verse says:

"Lest you should say: The Book was sent down only to two parties t (the Jews and the Christians) before us, and we were truly unaware of their studies."

Surah Al-‘An’am, Verse 157

أَوْ تَقُولُواْ لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ فَقَدْ جَاءكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللّهِ وَصَدَفَ عَنْهَا سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ

157. "Or (lest) you should say: 'If the Book had been sent down to us, we would certainly have been better guided than them. 'So indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than him who denies the Signs of Allah, and turns away from them? Soon We will recompense those who turn away from Our Signs with a terrible punishment for what they used to turn away."

The same excuse that was referred to in the previous verse is pointed out more vastly and with some more claims and prides of theirs in this verse.

The holy verse implies that if the Qur'an were not sent down upon them, they might claim that they were so prepared and eager to fulfill the commands of Allah that ho other nation could match them in that regard. The verse says:

"Or (lest) you should say : 'If the Book had been sent down to us, we would certainly have been better guided than them.' ..."

Standing before these claims, the Qur'an implies that Allah has shut the gates of all ways of seeking excuses to them, because clear proofs and meaningful verses, accompanied with guidance and mercy of Allah, have come to them from the side of their Lord. It says:

"So indeed there has come to you clear proof from your Lord, and guidance and mercy…."

Yet, is there anyone more unjust than those who belie the Signs of Allah and turn away from them? This circumstance shows that they not only turned away from the Sings of Allah, but also kept themselves terribly far from them. The verse says:

"…Who then is more unjust than him who denies the Signs of Allah, and turns away from them? …"

The painful punishment of such thoughtless and obstinate persons who, without studying them, intensively deny the facts and run away from them is stated in a short arid expressive sentence. These people even ban the way of others, and this chastisement is the fruit of their own proofless denial.

The verse says:

"…Soon We will recompense those who turn away from Our Signs with a terrible punishment for what they used to turn away."

Surah Al-‘An’am, Verse 158

هَلْ يَنظُرُونَ إِلاَّ أَن تَأْتِيهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ

158. "Do they await anything but that the angels should come to them, or your Lord should come, or some of your Lord's Signs should come? On the day when some of the Signs of your Lord come, the faith (and repentance) will not benefit anyone who had not believed beforehand and had not earned goodness through his faith. Say: 'Wait! we too are waiting'."

This fact was pointed out in the former verses that Allah completed the argument to the pagans and He sent the heavenly Book, i.e. the Qur'an, for the guidance of all. Now, this verse indicates that these obstinate persons are so arrogant in their affairs that these clear evidences do not affect them.

It seems that they are waiting for their own annihilation, or losing their last opportunity, or they are expecting some impossible affairs to come forth.

At first, it says:

"Do they await anything but that the angels should come to them, or your Lord should come....."

That is, do they expect that Allah comes to them and when they see Him they believe in Him? In fact, they are waiting for an impossible thing to happen.

Then, it adds that they may expect to see the occurrence of some of the signs of Allah which will occur at the threshold of Resurrection, the end of the world, whereupon the doors of repentance will be closed. The verse says:

"…or some of your Lord's Signs should come?..."

Then, following this meaning, it adds:

"... On the day when some of the Signs of your Lord come, the faith (and repentance) will not benefit anyone who had not believed beforehand and had not earned goodness through his faith. ..."

Since, on that Day repentance and belief will gain a form that will be obligatory, this kind of repentance and belief is not worthy, of course. They are worthy and acceptable when they are arbitrary.

At the end of the verse, the Qur'an addresses these obstinate persons and, with a threatening tone, says that now that they are waiting for such a thing, they may remain in their waiting and We wait, too, for their painful retribution. It says:

"... Say: ' Wait! We too are waiting'."

One of the interesting things that can be understood from this verse is that the Qur'an introduces the way of felicity in Faith. This Faith is the one under whose ray a goodness may be obtained and some good deeds be fulfilled.

Surah Al-‘An’am, Verse 159

إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ

159. "Verily those who divided their religion and became parties, you have no concern with them. Their affair is only with Allah, then He will inform them of what they used to do."

Following the explanation of 'Ten Commandments' that were discussed through previous verses, this verse, indeed, can be counted as an emphasis and a commentary upon the subject mentioned in the tenth commandment.

Its content commands us to follow 'the Straight Path' and to struggle against any hypocrisy and discord.

At first, it says:

"Verily those who divided their religion and became parties, you have no concern with them. ..."

It means that, in no respect you have concern with them, and they have no concern with your school of thought, because your school of thought is the school of theism and Straight Path, and there is only one 'Straight Path' for all, not more than that.

Then, as a threat and reprimand against these dispersive persons, the Qur'an says:

"... Their affair is only with Allah, then He will inform them of what they used to do."

It is noteworthy that the content of this verse is a general and common commandment about all those who cause discord among people. By creating kinds of innovations, they scatter the seeds of hypocrisy and discord amongst the servants of Allah, irrespective of those who were from the former nations, or those who are in this nation.

With a full emphasis, this verse intensifies once more the fact that Islam is a religion of Unity and Oneness. It hates any kind of hypocrisy, discord and dispersion.

Surah Al-‘An’am, Verse 160

مَن جَاء بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَن جَاء بِالسَّيِّئَةِ فَلاَ يُجْزَى إِلاَّ مِثْلَهَا وَهُمْ لاَ يُظْلَمُونَ

160. "Whoever brings a good (deed), he shall have ten times its like, and whoever brings vice, he shall not be recompensed but with its like, and they shall not be dealt with unjustly."

In this holy verse the multifold reward given for good deeds is referred to. Through previous verse, the wrong doers were threatened and reprimanded upon their evil deeds, while here, in this verse, the Qur'an clearly says:

"Whoever brings a good (deed), he shall have ten times its like....."

But as for those who commit a sin, Allah will punish them equally as much as their sin. As a result of the greatness of His grace and generosity, Allah bestows the reward of a good action more than it's due, and forgives the faults of the sinners. And, if he punishes one, He punishes as much as the one deserves, not more than that. The verse continues saying:

"...and whoever brings vice, he shall not be recompensed but with it's like....."

Some of the commentators believe that the purpose of the Qur'anic word /hasanah/ (a good deed) is 'Unity', and the purpose of the word /sayyi'ah/ (a vice) is 'infidelity'. According to this meaning, the essence of good deeds is Unity and the essence of vices is infidelity.

"... and they shall not be dealt with unjustly."

There win not be done any unjust against anybody, because none will be punished more than what one deserves.

Therefore, Allah treats with His grace when He gives reward, but He treats with His justice when He punishes. The tenfold rewards that He gives for a good action, only one part is the wage of it and the rest nine parts are 'Allah’s grace'. Surah An-Nisa. No.4. Verse 173 says:

"... He will pay them their rewards fully and will bestow them more out of His Grace."

It is worthy to note that the tenfold reward is for all believers in general, but some deeds which are done in some circumstances by some qualified persons will be bestowed up to seven hundred times rewards, and even without measure rewards either.

Surah Al-‘An’am, Verse 161

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

161. "Say: Verily my Lord has guided me to a Straight Path, the established religion, the creed of Abraham, the upright one, and he was not of the polytheists."

This verse, together with the next verses by which Surah Al-An'am ends, is, in fact, a summary of the subjects discusses about the struggle against paganism and Idolatry stated m this Surah.

At first, in order to stand against the illogical notions and claims of pagans and idol worshippers, Allah orders His Messenger to tell them that his Lord has guided him to the Straight Path, which is the nearest path among all paths.

This 'Straight Path' is the same path of Unity and monotheism, and the path of eradication of the creed of paganism and polytheism. It says:

"Say: Verily my Lord has guided me to a straight path....."

Thus, the Qur'an explains 'the Straight Path' in this verse and the next two verses. First of all, it implies that it is a direct religion with the utmost correctness and veracity, eternal, and subsisting to the affairs of both religion and life, body and soul.

".... the established religion....."

And, since Arabs showed a special affection to Abraham, so that they even introduced their creed as Abraham's creed, the Qur'an adds that he true creed of Abraham is the very one toward which you have been invited, not that which you have forged under his name.

".... the creed of Abraham....."

That very Abraham (as) is the one who turned away from the superstitious creed of his time and environment, arid attached the Truth, i.e. the monotheism.

"... The upright one....."

This meaning seems to be an answer to the expressions of polytheists who blamed the opposition of the Prophet (S) with the creed of idolatry, which was the creed of the ancestors of Arabs.

In answer to them, the Prophet (S) said that his manner of breaking wrong customs and turning away from the superstitious notions of the environment was not only his job, but Abraham (as), whom they wholly respect, also did like that. Then, as an emphasis, it says:

"... and he was not of the polytheists."

Abraham (as) was a hero of breaking idols. He was an active and steadfast challenger against idolatry.

Surah Al-‘An’am, Verses 162 - 163

قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّهِ رَبِّ الْعَالَمِينَ

لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ

162. "Say: ' Verily my prayer and my worship, my life and my death are for Allah, the Lord of the Worlds."

163. "No associate (there is) for Him, and this (submission) I have been commanded to, and I am the first of the Muslims."

In the first verse, mentioned here, it points to the matter that the Prophet (S) should tell the pagans that not only from the point of belief he is a Unitarian and a monotheist, hut also, from the point of action, whatever good deed he does, including his prayer, all his worships, and even his death and life, in all, are for the sake of the Lord of the Worlds. The verse says:

"Say: ' Verily my prayer and my worship, my life and death are for Allah, the Lord of the Worlds."

That is, I am alive for Him, and I die for His sake. I devote whatever I have in His way. All my desires, the whole love of mine, and the entire existence that I have is Allah’s .

In order to nullify all kinds of paganism and idolatry, in this verse, it emphasizes that Allah (S.w.T.) is the One that there is no associate and no compeer for Him. It says:

"No associate (there is) for Him....."

And, finally, the verse continues saying:

"... and this (submission) I have been commanded to, and I am the first of the Muslims."

To be the first of the Muslims for the Prophet of Islam (S) is either from the point of quality and importance of Islam, because the degree of his submission and his Islam was higher than all prophets, or that he was the first person of this community who accepted the religion of the Qur'an and Islam.

Surah Al-‘An’am, Verse 164

قُلْ أَغَيْرَ اللّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

164. " Say: ' shall I seek a Lord other than Allah while He is the Lord of all things? And no one earns anything but to his own account; and no one bears the burden of another; then to your Lord is your return, so He will inform you of what you used to differ (about)."

In this verse, the Qur'an criticizes the logic of the pagans in another way. It tells the Prophet (S) to ask them whether it is appropriate to take a lord except Allah as their Lord, while He is the owner, the trainer, and the Lord of all things and His ordinance and His command is current in the entire particles of the world. The verse says:

"Say: ' shall I seek a Lord other than Allah while He is the Lord of all things? "

A group of the short-minded pagans came to the Prophet of Islam (S) and said that he should follow their creed. They added that if their creed was false, they might bear the burden of his sin.

This verse answers them by saying:

"... And no one earns anything but to his own account; and no one bears the burden of another....."

Then the verse adds:

"... then to your Lord is your return, so He will inform you of what you used to differ (about)."

Surah Al-‘An’am, Verse 165

وَهُوَ الَّذِي جَعَلَكُمْ خَلاَئِفَ الأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

165. "And He it is Who has made you successors in the earth, and raised some of you above others in grades that He may try you in respect to what He has given you. Verily your Lord is swift in retribution, and indeed He is Forgiving, Merciful."

In this verse, which is the last verse of Surah Al-' An'am, in order to complete the former discussions upon strengthening the foundation of Unity and struggling against paganism, the Qur'an points to the rank of man and his situation in the world of existence. So, firstly it says:

"And He it is Who has made you successors in the earth....."

Man is Allah’s vice-regent on the earth, and all the sources of the world are set at his disposal. Allah has issued Man's command and dominion over all these creatures. Such a man must not let himself fall so low that he becomes more degraded than an inanimate thing and then he prostrates before it.

Then the verse points to the difference of talents and the various bodily and spiritual merits of human beings, and to the aim of this difference and variation among men. The verse says:

"... and raised some of you above others in grades that He may try you in respect to what He has given you. ..."

At the end of the verse, the Qur'an refers to man's freedom in; choosing the path of happiness and wretchedness, stating the conclusion of these trials, as follows:

"…Verily your Lord is swift in retribution, and indeed He is Forgiving, Merciful."

The Difference of Men and the Principal of Justice

No doubt, there are a series of artificial differences among the individuals of humankind which have been emerged as a result of the transgressions and cruelties of some human beings performed upon some other people.

For example: some persons are the owners of abundant wealth, but some others are terribly poor. Or, a great deal of people is unsound and sickly weak as a result of deficiency of nutrition and lack of hygiene, while some other people are in the best condition of health, because all possibilities of life are available for them.

These kinds of differences, such as: richness and poverty, knowledge and ignorance, health and sickness, and so on, are often the consequences of colonialism, exploitation, various forms of slavery, and apparent and concealed transgressions.

Surely, these kinds of differences cannot be considered as the acts of the system of creation. So, there is no reason for us, to defend the existence of such unacceptable differences.

Humankind, all together, form also a society resembled to a great, tall and fruitful tree. Every group, or even an individual, of them is responsible for a particular mission in this huge body, which demands a proportional construction peculiar to it.

That is why the Qur'an says that these differences are as a means of your trial, and the term 'trial', in the divine statements is used in the sense of 'training and education'.

Man's Vicegerency on the Earth!

The Qur'an has repeatedly introduced Man as the 'vicegerent' and 'representative' of Allah on the earth. This introduction, in addition to making clear the position of Man in creation, also explains this fact that properties, wealth, talents, and the whole merits that Allah has bestowed on Man are, in deed, in possession of Allah.

Man is merely His representative who has been given leave by Him. It is evident, of course that no representative is independent in his dominations, but his dominations ought to be limited to the leave and permission of the main owner.

This explanation may make this fact clear that, for example, regarding to the question of ownership, Islam keeps distance from both the camp of communism and the camp of capitalism.

Surah Al-'A'raf Chapter 7, Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

Introduction to the Surah

This Surah is a Meccan Surah. It has been narrated from Qattadah and Dahhak who said this Surah is a Meccan one, except verses 163-165 which were revealed in Medina.

The number of its verses, as kufians and Hejazians have numerated, is 206.

The Virtue of Studying This Surah

'Ubayy-ibn-Ka'b, a leading commentator, has narrated from the Holy Prophet of Islam (S) who said:

"Whoever recites Surah Al-A'raf, Allah will set a curtain between him and the Satan and, on the Day of Judgment Adam (as) will be his intercessor."

Ayyashi, another commentator, by the way of his teacher Abu Basir, has narrated from Imam Sadiq (as) who said:

"Whoever recites Surah Al-'A'raf every month, will be among those that no fear shall be upon them, nor shall they grieve."

Section 1: The Object of the Revelation of the Qur'an

Qur'an's revelation, its object-Every soul shall be judged and every apostle will also be questioned -Deeds will be measured justly.

Surah Al-‘A’raf, Verses 1-3

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

المص

كِتَابٌ أُنزِلَ إِلَيْكَ فَلاَ يَكُن فِي صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِ وَذِكْرَى لِلْمُؤْمِنِينَ

اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء قَلِيلاً مَّا تَذَكَّرُونَ

In The Name of Allah, The Beneficent, The Merciful

1. "'Alif 'A', Lam 'L', Mim 'M', Sad ''S'."

2. "A Book sent down to you -so let there be no strait ness in your breast about it -that you may warn (people) thereby (and it be) a reminder to the believers."

3. " Follow what has been sent down to you from your Lord, and do not follow any guardians other than Him; how seldom do you remember!"

The holy Surah Al-'An'am was concluded with statement about the Grace of Allah. This Surah, Al-A'raf, begins with the name of the Qur'an and also the ordinances of the religion and the wise sayings are stated therein. It says:

"'Alif 'A', Lam 'L', Mim 'M', Sad ''S'."

The abbreviated letters, mentioned at the beginning of some Suras of the Qur'an were discussed before.1 They are some secrets between Allah and His Messenger (S).

"A Book sent down to you… "

The Qur'an is a Book which has been sent down to you by the command of Allah.

"... so let there be no strait ness in your breast about it…"

The verse, addressing the Prophet (S) implies that there should not be any strait ness in his breast because of communicating the Qur'an to people.

The Messenger of Allah (S) was afraid that the members of his tribe would accuse him as a liar, and then turn away from his statements, and hurt him. So, he was displeased from their injuries, and did not feel happy about it.

Hence, Allah the Glorified, made him secured, and commanded him not to consider their ill treatment important.

It should be noted that the aim of sending down this Book is to warn people and frighten them from the evil consequence of their wrong thoughts and deeds. It is also a reminder for the true believers. The verse says:

"... that you may warn (people) thereby (and it be) a reminder to the believers"

"Follow what has been sent down to you from Your Lord....."

This phrase is for the attention of those who are responsible and are also fully capable; it means that they should follow that which Allah has sent down to them. This 'act of following' concerns those affairs which are either obligatory, or recommended, or legitimate.

In these affairs a believer should follow the command of Allah, and the one must believe in them. One of its examples is that which says it is obligatory to avoid from forbidden things.

".... and do not follow any guardians other than Him...."

The verse warns us not to follow anything other than the Qur'an so otherwise we will become sinners. It is evident that whoever is not the follower of the Qur'an is the follower of Satan and the idols. That is why Allah commands us to follow the Qur'an and avoid following other than it. To follow the Qur'an is the same as to follow Allah.

".... how seldom do you remember!"

This part of the verse addresses the pagans and those disbelieving people who rarely remember the Truth and little they take advice. In fact, the purpose of this phrase is to say that the style of their manner is not agreeable. They ought to gradually adopt the admonishments of the Qur'an and learn the affairs concerning of religion and life for themselves.

The Qur'anic word 'tathakkur', here, means: ' to learn little by little '.

Surah Al-‘A’raf, Verses 4 - 5

وَكَم مِّن قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَآئِلُونَ

فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءهُمْ بَأْسُنَا إِلاَّ أَن قَالُواْ إِنَّا كُنَّا ظَالِمِينَ

4. "And how many a town that We have destroyed, Our punishment came unto them by night or while they slept at midday."

5. "So their cry, when Our punishment came unto them, was not save that they said: 'Verily we were unjust '."

In the previous verse, people were commanded to follow the Qur'an, and to leave out following anything other than the Qur'an. Now, this verse reminds them the fate of the past unjust nations so that they may fear and not to repeat the manner of those nations. It says:

"And how many a town that We have destroyed, Our punishment came unto them by night or while they slept at midday."

Allah says that He has destroyed many people of the towns, and the Divine punishment was sent down over them by night or when they were relaxing at noon. It is obvious that having chastisement in such times is more dangerous for people than in some other times.

"So their cry, when Our punishment came unto them, was not save that they said: 'Verily we were unjust '."

When Allah’s chastisement was sent down, the only matter they stated was that they said that they were unjust. Thus, when they saw the punishment of Allah with their own eyes, or when they were involved in the Divine chastisement and were still rather alive, they began to confess their faults.

This indicates that admission, confession of one's sins, and repentance at the time of befalling calamities and wretchedness are not beneficial for the one.

Surah Al-‘A’raf, Verses 6 - 7

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ

فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ

6. "Then certainly We will question those to whom (Our messengers) were sent, and certainly We will also question the messengers."

7. "Then certainly We will relate to them with knowledge for We were not absent."

The previous verse has referred to the worldly punishment. Here, in this verse, the existence of punishment and reckoning in the Hereafter is stated with several emphases. In these two verses, the certainty of the existence of question on the Day of Judgment and that it is not specialized to the sinners alone, is mentioned, too.

Explanations

1. On the Day of Judgment, surely all people will be questioned, including: both the leaders, the nations and followers, both the good doers and the evildoers, and both the scholars and the imitators of them.

"Then certainly we will question those to whom (Our messengers) were sent, and certainly we will also question the messengers."

In the next verse, in order that no one considers that questioning from communities and their concerning prophets can be an evidence that there is some thing concealed from Allah’s knowledge, clearly and with an emphasis strengthened with an oath, it implies that Allah will explain all their deeds to them with His Knowledge, because He has never been absent from them.

He (S.w.T.) has been with them everywhere and in all circumstances. The verse says:

"Then certainly We will relate to them with knowledge for We were not absent."

2. On that Day, questioning is a kind of calling to witness, making confession and reprimand. But the fact is that there is nothing concealed to Allah to be discovered by question.

Note

There are some points upon this verse which should be noted, as follows:

1. What matter or matters will be questioned?

2. The bounties will be questioned:

"Then on that Day you will surely be questioned about the bounties (you enjoined)." (Surah At- Takathur. No. 102 verse 8).

It is recorded in some Islamic traditions that the objective meaning of 'bounties', here, is the bounty of 'mastership' and 'leadership'.

3. The deeds of people will be questioned:

"... we would most certainly question them all,"

"As to what they used to do." (Surah Al-Hijr No.15. Verses 92-93)

4. The limbs will be questioned of: "... surely the hearing and the sight and the heart, all of these shall be questioned about that." (Surah Al-Isra', No.17. verse 36)

5. As the Islamic traditions indicate, the life-time, the youth, the incomes, and the expenses will be questioned.

Surah Al-‘A’raf, Verse 8

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ

8. "And the measuring that Day will be just. Then whoever's a scale be heavy, those are they who shall be prosperous."

A 'scale' is the means of weighing. Each thing has a special means of measuring. The scale of a wall is a plummet. The heat of weather is measured by a thermometer. Fruits are measured in kilo. The length of cloth, as well as many other things, is measured by meter.

The means of measuring an ordinary person, from the point of spiritualities, is some particular complete persons who are accepted as the example and symbol of justice.

Upon the commentary of the phrase:

"And we will set up a just balance ..."

mentioned in verse 47 from Surah Al-Anbiya No. 21, Imam, Sadiq (as) said: "Prophets and saints are the scales."2

In the supplication of Imam Amir-ul-Mu'mineen Ali (as), addressing him (as), we recite:

"Peace be upon the Scale of deeds."

These immaculate persons, who are our leaders and our guides, are the scales and the means of measuring others.

In Kifayat-ul-Muwahhideen, it is narrated from Imam Sadiq (as) who said:

"We are the scales."

That is, Imam Amir-ul-Mu'mineen Ali (as) and all other immaculate Imams are the scale of distinguishing between right and wrong.

So, the verse says:

"And the measuring that Day will be just. Then whoever's a scale be heavy, those are they who shall be prosperous."

Explanations

1. On the Day of Resurrection, the possession is with the right3 , and the Day is the day of right4 , and the measuring is also just. (The above verse)

2. On that Day, arrangements of the Hereafter are justly measured and the reckoning, the judgment, the commandments, the rewards and retributions are wholly based on justice.

"And the measuring that Day will be just. ..."

Surah Al-‘A’raf, Verse 9

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُوْلَـئِكَ الَّذِينَ خَسِرُواْ أَنفُسَهُم بِمَا كَانُواْ بِآيَاتِنَا يِظْلِمُونَ

9. "And whoever's a scale be light, those are they who have ruined their selves for they used to be unjust unto Our Signs."

Those persons, whose scales are light, will be involved in an eternal punishment, because they have denied Allah’s Signs and reasoning in their lives.

The Arabic term /xusran/ (loss), mentioned in this verse, means 'to lose the capital'. The greatest capital of man is his self. When the self of a man falls into perdition, he has incurred a loss. On the contrary, those whose scales of good deeds are heavy on the Day of Judgment will be prosperous.

"And whoever's a scale be light, those are they who have ruined their selves for they used to be unjust unto Our Signs."

Surah Al-‘A’raf, Verse 10

وَلَقَدْ مَكَّنَّاكُمْ فِي الأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ قَلِيلاً مَّا تَشْكُرُونَ

10. "And certainly We have given you power in the earth, and We have made the means of livelihood for you in it, (but) little it is that you give thanks."

In the life of this world, everything is under the authority of man. The verse says:

"And certainly We have given you power in the earth....."

The creation of the earth and its conditions, from the point of rotation, heat, light, absorbing and warding off waters, receiving offal, and yielding plants, vegetables, fruits etc. all are in a state that man can take the earth as his own residence.

However, the laws of nature are in a form that man can control them and take them under his authority. If Allah had not tamed it, man, by himself, would not have had ability to bring it under subjugation and to enjoy of it. ,

"... and We have made the means of livelihood for you in it....."

Thus, these bounties should be utilized alongside the path of gratitude of man, not as a means of his negligence and gratifying his desires and his unlawful passions. The Qur'an has frequently referred to the ungratefulness, negligence and faithlessness of the majority of people. The verse says:

"... (but) little it is that you give thanks."

Notes

1. Part one, PP. 71-73. Surah Al-Baqarah, No.2, verse 1

2. Al-Mizan, commentary

3. "Here is protection only Allah's, the True One....." Surah Al-Kahf, No.18, Verse 44.

4. "That is the True (sure) Day ..." Surah An-Naba', No.78, Verse 39.