Alhassanain(p) Network for Heritage and Islamic Thought

Section 2: Creation of Adam and the Defiance of Satan

Adam's creation -Angels were ordered to prostrate before Adam -The defiance of Satan - The Satan cast out - Adam beguiled by the Satan -Adam's seeking Allah’s pardon.

Surah Al-‘A’raf, Verse 11

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ

11. "And indeed We created you, then We fashioned you, then We said to the angels: "Prostrate yourselves unto Adam.' So they (all) did prostrate themselves except lblees; he was not of the prostrating ones."

The Story of Satan's Disobedience

The creation of man and his being fashioned is referred to in seven Suras of the Qur'an.

In the current verse, Allah says:

"And indeed We created you, then We fashioned you, then We said to the angels: 'Prostrate yourselves unto Adam.' So they (all) did prostrate themselves except lblees; he was not of the prostrating ones."

All angels, including Iblis who was in their row, while he was not from among them, were commanded to prostrate themselves unto Adam, the first ancestor of the whole human beings. They totally accepted and eagerly obeyed the command of Allah, except Iblis.

The prostration of the angels for Adam was not done in the sense of 'prostration of worship', because the act of being worshipped is specific to Allah alone. Then, prostration here is for humility and modesty.

Surah Al-‘A’raf, Verse 12

قَالَ مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

12. "He said: ' What prevented you that you did not prostrate when I commanded you?' He said: 'I am better than him. You created me of fire while You created him of clay '."

This verse indicates that Allah called Iblis to account for the disobedience and rebellion he showed, and He asked him about the reason for which he refused prostration when He commanded him to prostrate. The verse says:

"He said: ' What prevented you that you did not prostrate when I commanded you? ' ..."

In answer to this question, Iblis resorted to an implausible excuse, as the verse points out:

"... He said: ' I am better than him. You created me of fire while You created him of clay'."

Iblis imagined, as if, fire is superior to clay. This was one of the greatest faults of Iblis. Or, perhaps, he did not make a mistake either, but he told a lie because of his arrogance and selfishness.

But the privilege of Adam was not that he was created of clay. The main superiority of Adam was that very spirit of humanity and the rank of vice-regency of Allah that he was given.

There arises a question here, asking how Satan spoke with Allah, and whether revelation was sent down to him.

The answer to this question is that there is no problem that Allah speaks with another person, not by means of revelation and messengership, but through innate inspiration, or by way of some angels, whether this person is one of the righteous and the purified ones, like Mary and mother of Moses, or one of the dishonest ones, like Satan.

Surah Al-‘A’raf, Verse 13

قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ

13. "(Allah) said: 'Get you down from this (state): it does not befit you to behave proudly therein. Therefore, go you out. Verily you are of the abject ones '."

In view of the fact that Satan's refusal from prostrating for Adam (as) was not an ordinary and simple refusal, nor it was counted - habitual sin, but it was a rebellion accompanied with a protest and denial unto the Glory of Allah, then his opposition found a way to infidelity and negating Allah’s knowledge and wisdom.

And, consequently, he had to lose his own positions and personal status in divine portal. So, Allah sent him out from the distinguished situation he had obtained in the standing ranks of angels. The verse says:

"(Allah) said: 'Get you down from this (state)....."

Then, Allah describes the origin of this getting down to him by the following sentence, and explains that he was not right to pave the path of pride in that rank.

"...it does not befit you to behave proudly therein. ..."

Again, as an additional emphasis, Allah’s statement continues to be recited as follows:

"... Therefore, go you out. Verily you are of the abject ones '."

That is, not only Satan did not become magnified by that action, but also, on the contrary, he was entitled as the abject ones.

It is clearly understood from this part of the verse that the entire misfortune and wretchedness of Satan was the effect of his arrogance.

It is also narrated in Usul-i-Kafi from Imam Sadiq (as) who has said:

"The principals of infidelity (and disobedience) are three things: greed, pride, and jealousy. Greed caused Adam to eat from the forbidden tree; pride caused Iblis to disobey the command of Allah when he was ordered to prostrate for Adam; and jealousy caused one of Adam's sons to kill another one."

Surah Al-‘A’raf, Verses 14 - 15

قَالَ أَنظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ

قَالَ إِنَّكَ مِنَ المُنظَرِينَ

14. "(Instead of repentance, Iblis) said: 'Respite me until the day when they are raised up."

15. "He (Allah) said: 'Verily you shall be of the respited ones."

But the story of Satan did not conclude to that only happening. When he found that he was banished from the throne of Allah, he increased his rebellion and obstinacy. Instead of repentance, returning toward Allah, and confessing his fault, the only thing Iblis asked for from Allah was that he desired to be respited until the day when all will be raised up. The verse says:

"(Instead of repentance, Iblis) said: 'Respite me until the day when they are raised up."

This demand of Satan was somehow accepted by Allah when He (S.w.T.) said that he would be of the respited ones. Here is the statement of the Qur'an:

"He (Allah) said: 'Verily you shall he of the respited ones."

Surah Al-‘A’raf, Verse 16

قَالَ فَبِمَا أَغْوَيْتَنِي لأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

16. "He (Satan) said: 'Since You have let me wander off, I will certainly lay wait for (deceiving) them in Your Straight Path '."

Satan did not want, of course, to have a long life and to be alive in order to compensate the past, but he expressed his aim of this long life that, the same as he was wandered off, he could lay wait on the Straight Path of Allah and deceive them all, so that, the same that he got astray, they might go astray, too.

The verse says:

"He (Satan) said: 'Since You have let me wander off, I will certainly lay wait for (deceiving) them in Your Straight Path '."

Surah Al-‘A’raf, Verse 17

ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

17. "Then I will certainly come upon them from before them, and from behind them, and from their right and from their left; and You will not find most of them thankful."

In order to confirm and to complete his statement, Satan added that, not only he will lay wait on their way, but also he will come upon them from the sides of four directions to deceive them. The verse says:

"Then I will certainly come upon them from before them, and from behind them, and from their right and from their left; and You will not find most of them thankful."

In a tradition, it is narrated from Imam Baqir (as) who, deeply commenting upon the four directions, said:

"The purpose of coming 'from before' is that Satan shows the coming world, which man has in front of him, simple and hollow to him.

The purpose of 'from behind' is that he (Satan) invites people to gathering properties and massing wealth, and to niggardliness concerning the payment of the compulsory alms to be abandon in favor of children ad inheritors.

The purpose of 'right side' is that he spoils the spiritual affairs in man's view by creating doubts and dubious things.

And, the purpose of 'left side' is to pretend the material pleasures and lusts beautiful in the view of man."1

Some Islamic traditions denote that when Satan made an oath that he will lay in wait of man from four sides in order to lead him astray or to bar him, angels, sympathizing with man, said: "O' Allah! how this man will be delivered?" The Lord answered:

"There are two ways open for him, the upward and the downward. Whenever man stretches his hands for supplication, or puts his head on the ground, I will forgive him of the sins of seventy years."2

As soon as Adam was informed of the domination of Satan, he invoked Allah. Then he was addressed (by Him) not to be worried, because He will count a sin one fold and a good deed ten folds. Besides, the gate of repentance is open to him.3

Surah Al-‘A’raf, Verse 18

قَالَ اخْرُجْ مِنْهَا مَذْؤُومًا مَّدْحُورًا لَّمَن تَبِعَكَ مِنْهُمْ لأَمْلأنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ

18. "Said He: 'Get out from this (state), despised, driven away. Whoever of them will follow you, I will surely fill Hell with you all '."

By this verse, once more the command of dismissing Satan from the position of nearness to Allah and the rank of highness is issued. Here, there is a difference that the command of his dismissal has been issued with a more intensive despise.

Perhaps, this was for the obstinacy that Satan showed later when he insisted on the temptation upon humankind and increased a greater sin to his former sins. Therefore, as the Qur'an points out:

"Said He: 'Get out from this (state), despised, driven away. ..."

And Allah made an oath that whoever of them follows Satan He will fill Hell with him and them all. The verse says:

"... Whoever of them will follow you, I will surely fill Hell with you all '. "

Explanations

A moment of having pride and saying "I am better than ..."4 may bring forth some surprising sequels. For instance:

"Get you down ...go you out. Verily you are of the abject ones."5

All these despises and falls are spread upon the proud Satan, since, instead of apology, he decided to lead astray humankind.

The Arabic term /maŎ'um/ is derived from /Ŏa'ima/ in the sense of 'a severe blemish'; and the Arabic term /madhura/ is derived from /dahr/ which means 'to drive away disgracefully'.

Surah Al-‘A’raf, Verse 19

وَيَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ فَكُلاَ مِنْ حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

19. "And O' Adam! dwell you and your spouse in the Garden, and eat you two from wherever you two desire, but do not approach this tree lest you will be of the unjust."

The statement of the verse is told Adam (as) saying that he and his wife would dwell in the Garden and that it was permissible for them to eat whatever and wherever they desired, but they should not approach that tree in order to eat from it, because they would deprive themselves from a great reward.

A detailed commentary upon this holy verse was offered under the description of Surah Al-Baqarah. No.2. verse 35.6

Surah Al-‘A’raf, Verse 20

فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْءَاتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ إِلاَّ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ

20. "Then Satan whispered (evil suggestions) unto the two (Adam and Eve) that he might manifest unto them that which was hidden from them of their shameful parts, and he said: 'Your Lord has not prohibited you from this tree except that you may not both become two angels or that you may (not) become of the immortals."

Satan tempted Adam and Eve in the feature of a friend and a benevolent one. He knew that whoever's shameful parts be manifest, the one should not remain in Heaven. The only way by which the private parts of Adam and Eve could become manifest was eating from the forbidden tree. So, Satan planned a plot that they might eat from that tree.

Thus, Satan prepared the necessary things of their banishment from heaven. He told them if they had eaten from that tree, they would have turned into the form of angels and they could remain in Heaven forever. He said that the reason of that prohibition was that they would not become angels, or would not dwell in Heaven for ever.

The verse says:

"Then Satan whispered (evil suggestions) unto the two (Adam and Eve) that he might manifest unto them that which was hidden from them of their shameful parts, and he said: 'Your Lord has not prohibited you from this tree except that you may not both become two angels or that you may (not) become of the immortals."

Surah Al-‘A’raf, Verse 21

وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ

21. "And he swore unto them both: ' Verily I am a sincere adviser to you'."

Satan made an oath for Adam and Eve that he was an absolute benevolent in inviting them to eating from that tree. Therefore, their delusion was strengthened thereby, because Adam and his wife imagined that no one would swear by Allah falsely.

The verse says:

"And he swore unto them both: ' Verily I am a sincere adviser to you '."

Surah Al-‘A’raf, Verse 22

فَدَلاَّهُمَا بِغُرُورٍ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَاتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ وَأَقُل لَّكُمَا إِنَّ الشَّيْطَآنَ لَكُمَا عَدُوٌّ مُّبِينٌ

22. "Then he (Satan) caused them both to fall by deceit; so when they tasted the (forbidden) tree, their shameful parts became exposed to them and they both took to stitching upon themselves leaves of the Garden; and their Lord called out to them: 'Did I not forbid you both from that tree and (did I not) say to you that verily Satan is a manifest foe for you?'."

Satan deceived Adam and Eve and caused them to be thrown down into the valley of misfortune so that they were sent away from that exalted rank. As soon as they tasted from the fruit of that tree and ate it, their clothing fell down from their bodies, and they ashamed from each other.

The verse says:

"Then he (Satan) caused them both to fall by deceit; so when they tasted the (forbidden) tree, their shameful parts became exposed to them ..."

The verse continues saying:

"... and they both took to stitching upon themselves leaves of the Garden....."

That is, they took the leaves of the trees and put them over each other in order to cover their private parts therewith. Regarding this matter, it was pointed out in Surah Al-Baqarah that the general interest was so that such a scene would come forth for Adam and Eve, and they should come out from the Garden.

Their banishment from the Garden was not their retribution, because prophets do not commit any sin so that they be deserving of retribution. It was only a 'leaving the better', i.e. if they did not do it, it would be better.

"... and their Lord called out to them: 'Did I not forbid you both from that tree and (did I not) say to you that verily Satan is a manifest foe for you? '."

This was what Allah, addressing Adam and Eve, called out to them both.

Surah Al-‘A’raf, Verse 23

قَالاَ رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

23. "They said: 'Our Lord! We have been unjust to ourselves, and if You do not forgive us and have (not) mercy on us, we shall certainly be of the losers '."

In answer to the reprimand of Allah, they both said that they were unjust to themselves. The verse says:

"They said: 'Our Lord! We have been unjust to ourselves....."

The objective meaning of 'being unjust', here, is that they abandoned performing a recommendable act and, therefore, they were deprived from its recompense.

Their purpose of their statement may be that as a result of coming down on the ground and being deprived from that peaceful and blissful life, they incurred unjust to themselves.

The verse, from the tongue of Adam and Eve, continues saying:

"... and if You do not forgive us and have (not) mercy on us, we shall certainly be of the losers'."

They invocated Allah that if He did not cover their blemish and did not have mercy on them, and did not bestow His grace and His other favors by means of endowing His blessings and some other rewards upon them, they would be from those people who do not enjoy and benefit of their lives.

Whenever a person causes a loss unto himself, or does not ward off a damage from himself, he has been unjust to himself, without being worthy of bearing retribution.

Surah Al-‘A’raf, Verses 24 - 25

قَالَ اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ

قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ

24. "He said: 'Get you down, some of you (being) the enemies of others and for you there is in the earth an abode and a provision for a (fixed) time'."

25. "He said: 'Therein shall you live, and therein shall you die, and from it shall you be raised'."

It was thus that Adam and Eve were banished from the Garden, and, thereafter, humankind began their adventurous lives on the earth. The Qur'an says:

"He said: 'Get you down, some of you (being) the enemies of others and for you there is in the earth an abode and a provision for a (fixed) time'."

Allah says to human beings that both your lives and deaths perform on the earth, and, on the Resurrection Day you will be raised and come out from inside the ground.

He said: ' Therein shall you live, and therein shall you die, and from it shall you be raised'."

It is understood from this verse that, on the Resurrection Day, Allah will raise and bring out human beings from this very ground.

Notes

1. Majma'-ul-Bayan, Vol. 4, P. 403, - Tafsir-ul-Burhan, tradition. No. 5

2. Fakhr-i-Razi, At- Tafsir-ul-Kabir

3. Tafsir-i-Nur-uth- Thaqalayn

4. Current Surah, verse 12

5. Current Surah, verse 13

6. The Light of the Holy Qur'an, Part 1, PP. 150-155.

Section 3: Mankind warned against its enemy, Satan

Mankind was warned against Satan and his Tribe -Sincerity in prayer - Justice in dealings enjoined.

Surah Al-‘A’raf, Verse 26

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

26. "O' children of Adam! We have indeed sent down to you clothing to cover your shameful parts, and (for) adornment, and the raiment of piety; that is the best. This is of the Signs of Allah so that they may take admonition."

A Warning unto All the Children of Adam!

From this holy verse on, Allah states a series of constructive commandments and recommendations for all the children of Adam, which, in fact, are the continuations of Adam's affairs in Heaven.

At first, He points to the subject of clothing and covering the body, which had an important function in the event of Adam. Allah says:

"O' children of Adam! We have indeed sent down to you clothing to cover your shameful parts....."

The usage of the clothing that He has sent for us is not only for covering the body and concealing its shameful parts, but it is also a factor of adornment. Clothing is a splendor and an ornament which makes one's stature seem more beautiful than what it really is.

"... and (for) adornment....."

Following this phrase, which refers to the outward clothing of people, the Qur'an stretches the discussion to the spiritual clothing. As the manner of the Qur'an is in many other instances, it combines these two aspects together, and says that the clothing of piety is better than that clothing. It says:

"and the raiment of piety; that is the best. "

The resemblance of piety and righteousness to 'raiment' is a very explicit and expressive resemblance. Clothing both protects the body from cold and heat, and is a fender against a great deal of dangers.

It both covers the vices of the body and is an ornament for persons. The essence of piety and righteousness, besides covering the ugliness of man's sins and protecting him from a lot of personal and social dangers, is also considered a very great adornment for him. It is a notable ornament which increases his personality.

The objective meaning of 'the raiment of piety' is that very spirit of piety which protects the soul of man, and, however, the sense of 'shy', 'righteous deed.', and the like of them are assembled in it.

At the end of the verse, the Qur'an implies that these raiment that Allah has assigned for you, irrespective of the material raiment and the spiritual one, bodily raiment and the raiment of piety, are wholly from the signs of Allah, so that the servants of Allah may remember the Divine bounties. It says:

"... This is of the signs of Allah so that they may take admonition."

Raiment in the Past and Present

As far as the history of man indicates, human beings have always worn clothes, but, in our time, the means of producing clothes have so vastly varied and developed that it is not comparable with the past at all.

And, unfortunately, the secondary aspects of clothes, and even its unpleasant and disgraceful instances, have so vastly spread that they are being preceded the philosophy of clothing.

Clothing has been taken a factor of kinds of luxuries, expansion of corruptions, excitation of lusts, gaudiness, haughtiness, prodigality, extravagance and the like of them. Sometime there may be found some surprising clothes among people, and particularly among those young ones who imitate the western customs, that its aspect of madness precedes its aspect of intellect.

The custom of following fashion in clothing, not only wastes a great deal of wealth, but also squanders a great part of time and powers of individuals.

Surah Al-‘A’raf, Verse 27

يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ

27. "O' children of Adam! Let not Satan seduce you as he expelled your parents from the Garden, stripping them both of their clothing that he might expose unto them their shameful parts. Surely he sees you, he and his Tribe, from where you do not see them. We have made the Satans the friends of those who do not believe."

The previous verse referred to raiment as a divine bounty. Here, the Qur'an warns us to be aware that Satan does not take away this raiment and bounty from us.

Satan seduces the believing people either, and causes them to deviate from the straight path. But he has not a full mastership and domination over them, because a believing person can be saved by means of repentance and refuging to Allah. Thus, his domination is over the disbelievers.

"O' children of Adam! Let not Satan seduce you he expelled your parents from the Garden, stripping them both of their clothing that he might expose unto them their shameful parts. Surely he sees you, he and his Tribe, from where you do not see them. We have made the Satans the friends of those who do not believe."

Explanations

1. Any kind of propaganda and preach, which ends to nakedness, is Satanic.

2. Exposing the private parts is a preparation for the lack of belief and domination of Satan.

3. Nakedness is a factor of banishment from the rank of nearness to Allah.

4. Adam (as), who was prostrated unto by the angels, was seduced by Satan; therefore, you should be more careful.

5. Satan is not alone; He has some groups of assistances, too. They watch you in all moments-

Surah Al-‘A’raf, Verse 28

وَإِذَا فَعَلُواْ فَاحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَا آبَاءنَا وَاللّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللّهَ لاَ يَأْمُرُ بِالْفَحْشَاء أَتَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

28. "And whenever they commit an indecency, they say: 'We found our fathers (acting) upon it, and Allah has enjoined it on us.' Say: 'Verily Allah does not enjoin indecencies. Do you say against Allah what you do not know? '."

In this verse, the Qur'an points to one of the important temptations of Satan, usually stated by the tongues of some persons who have satanic qualities.

It is so that when they do a disgraceful action, and they are asked of its reason, they will answer that it is the custom and tradition that they have found with their ancestors upon it in addition that Allah has enjoined them upon it, too. The verse says:

"And whenever they commit an indecency, they say: 'We found our fathers (acting) upon it, and Allah has enjoined it on us.' ..."

It is interesting that, for answering them, the Qur'an does not pay attention to the first reason, i.e. the blindly following their fathers. It suffices to answer their second proof. It says:

"... Say: ' Verily Allah does not enjoin indecencies. ..."

The reason of this statement is that Allah’s commandment is not separate from the command of intellect.

Then the verse ends with the following holy phrase:

"... Do you say against Allah what you do not know? '."

The objective meaning of the Arabic word /fahisah/ (indecency), here, in this verse, is any indecent and disgrace action, including 'naked circumambulation. This action was performed by some ignorant people in order to follow their unjust leaders, which is counted one of its clear denotation expansions.

Surah Al-‘A’raf, Verse 29

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ

29. Say: 'My Lord has enjoined justice, and set your faces upright (toward Him) at every place of worship, and call upon Him being sincere to Him in religion. As He brought you forth in the beginning, so shall you also return."

The verse begins as follows:

"Say: ' My Lord has enjoined justice....."

The Qur'an commands the Prophet (S) to say that his Lord has enjoined him justice, and to what wisdom testifies that it is proper, right, and good.

It has been said that the purpose of the Qur'anic term /qist/ (justice), here, is 'Unity'.

"... and set your faces upright (toward Him)...."

It addresses the Prophet (S) and tells him to say that the servants should intend to worship Allah while they are rightly stationed toward the direction of the Ka'bah, not toward any other direction.

"… at every place of worship,…"

You should observe this divine ordinance at anytime and place of prostration that you are. The purpose of this holy phrase is in the state of 'prayer'.

"…and call upon Him being sincere to Him in religion…"

In this part of the verse, it commands that servants should worship sincerely. That is, sincerity in worshipping Allah (S.w.T.) has been enjoined. The verse concludes as follows:

"... As He brought you forth in the beginning, so shall you also return."

There are some ideas stated upon the relation of this meaning to the former circumstance, as follows:

The statement means that we should call upon Allah (S.w.T.) sincerely, since, finally, we will be raised up again and we will be given our rewards in Hereafter.

The Qur'an implies that if, from the point of intellect, it is difficult for you to consider this fact in your mind, look upon your creation in the beginning.

Then do know that, as Allah brought you forth from the infinite desert of non-existence into the flower-garden of existence, once more, after death He will give life to your earthly body, too, in the form of a new creation, and He will raise you up again.

Surah Al-‘A’raf, Verse 30

فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلاَلَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاء مِن دُونِ اللّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ

30. "A party He has guided aright while a party error is justly their due (for) verily they took Satans for their guardians other than Allah, and they think that they are the ones guided aright."

There are some groups of people who, as a result of receptivity and accepting the invitation of the Truth, have been involved in the grace of Allah and have gained the reward of guidance.

On the contrary, those who rejected the invitation of the Truth have been deprived from the grace of Allah, and they have been left to themselves. And, consequently, the light of guidance did not brighten wide their breasts, nor it lightened their hearts, and they were deserving of aberration.

"A party He has guided aright while a party error is justly their due....."

In view of the point that this meaning has occurred after the statement of raising up the dead, it makes clear that 'guidance' is in the sense of 'leading', and 'aberration' is applied with the meaning of being deprived from good rewards and Heaven',

".... (for) verily they took Satans for their guardians other than Allah....."

This statement points out to this fact that their retribution is not undue and without any cause. It is for this condition that they have committed sins and have preferred the love of Satan to the love of Allah Instead of obeying Allah, they have obeyed Satan.

".... and they think that they are the ones guided aright."

They disobey Allah, yet they think that they are on the path of right and they are guided aright.

Surah Al-‘A’raf, Verse 31

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ

31. " O' children of Adam! wear your beautiful apparel at every time and place of prayer, and eat and drink but do not act extravagantly; verily He does not like the extravagant (ones)."

The verse addresses all the children of Adam, saying to them that they should take with themselves their clothing with which they ornament themselves when they perform every prayer.

It has been narrated that whenever Imam Hasan Mujtaba (as) stood to keep prayer, he used to wear his best clothes. In answer to the question why he (as) used to do so, he said:

"Allah if beautiful and He likes beauty. Therefore, I decorate myself for Him."

And after that, he recited the verse under discussion.

"O' children of Adam! wear your beautiful apparel at every time and place of prayer....."

Some of the commentators have said that this verse enjoins Muslims to wear their own clothes at the time of performing every prayer and circumambulation. This is opposite the notion of the pagans who used to circumambulate nakedly. They said that they would not worship the Lord with the clothes in which they had committed sins.

Some other commentators have said that the purpose of 'wearing the beautiful apparel' is targeted to combing the hair at the time of establishing every prayer.

The verse continues saying:

"... and eat and drink but do not act extravagantly; verily He does not like the extravagant (ones)."

It is narrated from Ibn-' Abbas who has said: "Eat whatever you desire, and wear whatever you like, but beware that the two qualities of extravagance and pride do not cause you to commit sin."