Alhassanain(p) Network for Heritage and Islamic Thought

Section 3: Polytheists shall themselves confess their guilt

The greatness of the guilt of being polytheist - The polytheist shall themselves deny polytheism which they had themselves held as their conviction - They shall desire to be returned to this life,

Surah Al-‘An’am, Verse 21

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ

21. "And who is more unjust than him who forges a lie against Allah or denies His Signs; Verily the unjust will not succeed. "

The Qur'anic expression /wa man azlamu/ (and who is more unjust) has occurred in the Qur'an about fifteen times. This phrase has been used with the senses of calumny against Allah , barring people from going into the mosques, and concealing the testimony of the Truth.

This denotes that cultural injustice and barring people from rectitude and comprehension, is the worst injustice upon the society.

Setting a stone and a piece of wood equal to the Lord is an injustice toward Him, and worshipping them is an injustice toward humanity. Therefore, the unjust people will never meet the true salvation. The above-mentioned verse says:

"And who is more unjust than him who forges a lie against Allah or denies His Signs; verily the unjust will not succeed."

The more, an oppressed person is dear and holy, the more intense is the danger of transgression against him. That is why being unjust toward the Lord and the Sacred House, and belying against Divine Holy Essence, are the worst injustice:

"And who is more unjust ..."

Transgression upon the thought and culture of nations is one of the worst transgressions. Polytheism, forging a lie against Allah, a false claim of being the divine prophet, innovation, interpretation of the Qur'an by personal opinion, concealing the Truth, and the like, are all kinds of this sort of injustice.

The following couple of traditions are recorded in Qurar-ul-Hikam, vol. 1, p. 149.

Imam Amir-ul-Mu'mineen Ali (as) said:

"Avoid transgression. It is the greatest sin. Verily every transgressor will be punished for his transgression."

Again, he (as) said:

"Avoid cruelty. Whoever commits it, his life will become dark."

Surah Al-‘An’am, Verse 22

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ أَيْنَ شُرَكَآؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ

22. "And on the Day We will muster them all together, then We will say to those who associated partners (to Allah): 'Where are your associate-gods whom you were asserting?'"

In the previous verse, it was said that the oppressors, who apparently gain some social ranks by calumny, rejection and concealing the Truth, will not meet salvation. A prosperous person is one who has some positive matters for answering the questions in the Hereafter, because all the polytheistic imaginations will be effaced therein.

"And on the Day We will muster them all together, then We will say to those who associated partners (to Allah): 'Where are your associate-gods whom you were asserting?'"

The objective meaning of the Arabic word /jami'an/ mentioned in the verse, is either 'all human beings', or the polytheists and the idols. The evidence for this idea is the content of another verse that targets men end their wives, and what they were worshipping. That verse says:

"Gather together those who were unjust and their mates, and what they used to worship."1

It is true that the verse under discussion refers to polytheists, but those who accept the leadership of other than Allah’s saints, and oppose the friends of Allah, are rather a kind of polytheists.

In Jami'ah Supplication, we recite: "And he who opposes you is a disbeliever."

An Islamic tradition, narrated from the immaculate ones, says: "The person who refuses us (our way) is similar to the person who refuses (the word of) Allah and such a person is as a disbeliever."

Surah Al-‘An’am, Verses 23 - 24

ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

انظُرْ كَيْفَ كَذَبُواْ عَلَى أَنفُسِهِمْ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ

23. "Then their excuse would be nothing but that they would say: 'By Allah, our Lord! we were not polytheists'. "

24. "See how they (the polytheists) lie against their own selves, and that which they were forging has passed away from them."

The Arabic term /fitnah/, here, has been rendered into 'intimidated to idols and paganism'; or, it means 'excuse'.

"Then their excuse would be nothing but that they would say: 'By Allah, our Lord! We were not polytheists'. "

As their quality requires, liars tell lies on the Day of Judgment, too. In this regard the Qur'an says:

"On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars."2

Regarding this holy verse, Imam Amir-ul-Mu'mineen Ali (as) in a tradition has said that after this lie, their lips will be sealed and their other limbs will tell the truth.

Thus, in the court of Allah, neither telling a lie is helpful, nor an oath.

"See how they (the polytheists) lie against their own selves, and that which they were forging has passed away from them."

Hence, the polytheists will dislike their own thoughts and creeds on the Hereafter Day, when they will say:

"... we were not polytheists '. "

However, on the Hereafter Day, surely hating polytheism will not be helpful.

Surah Al-‘An’am, Verse 25

وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِن يَرَوْاْ كُلَّ آيَةٍ لاَّ يُؤْمِنُواْ بِهَا حَتَّى إِذَا جَآؤُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُواْ إِنْ هَذَا إِلاَّ أَسَاطِيرُ الأَوَّلِينَ

25. "And of them there are some who hearken to you, and We have laid veils upon their hearts lest they understand it, and in their ears a heaviness; and (even) if they see every sign they will not believe in it, so that when they come to you they dispute with you, those who disbelieve say: 'This is naught but the legends of the ancients'."

In this verse, the psychological conditions of some of the pagans are hinted to. They do not usually show the least inclination from themselves when they are told the facts.

They not only do not show inclination, but also oppose these facts hostilely, and, by means of calumny, they keep themselves and others aloof from them. Concerning these people, the Qur'an says:

"And of them there are some who hearken to you, and We have laid veils upon their hearts lest they understand it, and in their ears a heaviness....."

Indeed, attributing such matters to Allah relates to 'the law of causation' and the property of 'action'. That is, the result of continuation in doing wrong and insisting on obstinacy is that it turns the soul and self of the person into its own nature.

Experience has proved this fact that, at first, evil-doers feel inconvenience with their own evil action. But little by little, they will be accustomed to it, so that there may come some day that they count doing their evil actions obligatory.

So, the verse indicates that their circumstance has changed to a state that if they see all the signs and revelations of Allah they will not believe in them.

The verse says:

"... and (even) if they see every sign they will not believe in it....."

The verse informs the Prophet (S) implying that beyond their disbelief, when they come to you they have no aim but disputing and quarrelling with you. The verse says:

"... So that when they come to you they dispute with you....."

Instead of hearkening to you heartily and, at least, in the form of a seeker of the truth that they should corn template upon it to probably find it; they stand against it with a negative soul and thought.

When they hear your statements, which have originated from the source of revelation, they cannot afford it but using the strike of calumny. The verse continues saying:

"...those who disbelieve say: ' This is naught but the legends of the ancients '."

Surah Al-‘An’am, Verse 26

وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِن يُهْلِكُونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

26. "And they prohibit people from it, and themselves they keep afar from it, and they destroy none save themselves, while they are not aware."

The Arabic term /yan'aun/, mentioned in the verse, is derived from /na'ya/ with the sense of 'to avoid'.

Some of the commentators of the Sunnite schooled have considered this verse about Abu-talib. They have said that he prohibited people from hurting Muhammad while he himself did not believe in Islam and avoided becoming Muslim.

They similarly have considered some other verses of the Qur'an concerning this matter, such as Surah At- Taubah. No.9. verse 115, and Surah Al-Qasas, No. 25. Verse 57

But, from the view Point of Shi'ah School, Abutalib was one of the best Muslims whose belief has been reflected in his poems.

Moreover, a Muslim believing woman like Fatimah Bent-i-Asad lived as a wife with him until the end of his life. This is also another evidence for this idea3 .

However, pagans and polytheists always try to hinder people and keep them afar from the path of benevolence and good deeds.

"And they prohibit people from it, and themselves they keep afar from it, and they destroy none save themselves, while they are not aware."

Keeping afar from the acceptance of truth by a person is paving the way of annihilation upon his own self.

The real awareness is finding the path of truth, while losing the path of truth and leader of truth, from whoever it maybe, is foolishness.

Surah Al-‘An’am, Verse 27

وَلَوْ تَرَىَ إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يَا لَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ

27. "And if you could see when they are stationed before the (Hell) Fire, then they say: 'Would that we might be returned, and we would not belie the Signs of our Lord, and we would be of the believers."

According to the verses of the Qur'an, the desire of returning to this world in human beings is found both at the moment of death, and in the grave, and in Hereafter. Surah Al-Muminun. No.23. verses 99 and 100 say:

"Until when death overtakes one of them, he says: 'My Lord! send me back again (into the world)'."

"That I may do good ...".

And, again, the same Surah, verse 107 says:

"O' our Lord! Take us out of it; then if we return (to evil) we shall be unjust."

We must believe in the truth as long as we have been respited in this world, because it will be too late in the Hereafter.

"And if you could see when they are stationed before the (Hell) Fire, then they say: 'Would that we might be returned, and we would not belie the Signs of our Lord, and we would be of the believers'."

As the philosophers and wiser men have said, this world is the place of movement and the coming world is the world of actuality. As far as an apple is with the tree, it has some movement towards development. But, when it separates from the tree, that movement will end and no more growth is expected from it.

Therefore, if a person wishes to be among the dwellers of Paradise, he must prepare the concerning means of development in this life, which is the world of movement.

Otherwise, he will be involved with punishment.

By the way, the consequence of rejecting the Signs of Allah will be remorse in the Hereafter, and being entangled with the Hell-Fire.

Surah Al-‘An’am, Verse 28

بَلْ بَدَا لَهُم مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ

28. "Rather, what they used to hide before has (now) appeared to them; and even if they were returned, they would revert to what they were prohibited, and most certainly they are liars."

The Resurrection Day is the day of manifestation of people's hidden secrets. The Qur'an has frequently pointed out this fact. A few of these Qur'anic occurrences are as follows:

"And the evil (consequences) of what they did shall become manifest to them ..." (Surah Al Jathiyah, No.45. verse 33).

"And the evil (consequences) of what they wrought shall become manifest to them....." (Surah Az-Zumar. No.39. verse 48).

On the Day of Judgment, all the secrets will be uncovered.

"Rather, what they used to hide before has (now) appeared to them....."

It is impossible for the mortals to return from the coming world back to this world. The verse continues saying:

"... and even if they were returned....."

There are some vicious persons that we cannot expect them to become well again. They will not change even with the respite they will ask for.

Sometimes it happens that a person is confronted with difficulties, calamities and bitter circumstances. When such a person is in that condition, the one may make some good decisions, but later, when he reaches to ease and welfare, he forgets all of them.

"... and even if they were returned, they would revert to what they were prohibited....."

So, when telling lies becomes a quality in a person, he will tell a lie in the Hereafter, too, and will bring some false claims there.

"... and most certainly they are liars."

Surah Al-‘An’am, Verse 29 - 30

وَقَالُواْ إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ

وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى رَبِّهِمْ قَالَ أَلَيْسَ هَذَا بِالْحَقِّ قَالُواْ بَلَى وَرَبِّنَا قَالَ فَذُوقُواْ العَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

29. "And they say: ' There is nothing save our life of the world and we shall not be resurrected'."

30. And if you could see when they are stationed before their Lord He will say: 'Is this not the truth? 'They will say: 'Yes, by our Lord I' He will say: 'Taste you then the chastisement for what you used to disbelieve'."

This verse is the continuation of the statements of the arrogant and stubborn pagans who, by seeing the scenes of Resurrection, desire to return back to this world once more in order to compensate.

But the Qur'an implies that if these people return to the world, they not only will not compensate their evils, but also will continue committing their vicious deeds, and, basically, they deny the Resurrection and Hereafter, too. Surprisingly, they will say that the life is only the life of this world and they will not be raised again. The verse says:

"And they say:-'There is nothing save our life of the world and we shall not be resurrected '."

In this holy verse, the Qur'an hints to these people's fate on the Resurrection Day, and says:

"And if you could see when they are stationed before their Lord He will say: 'Is this not the truth?' They will say: 'Yes, by our Lord!' ..."

They are told once more that they should taste the punishment for that they used to reject that punishment, and they disbelieved. The Qur'an says:

"... He will say: 'Taste you then the chastisement for what you used to disbelieve'."

It is sure that the purpose of 'standing before the Lord' is not that Allah (S.w.T.) has a place. It means to stand before the scenes of His punishments. This status is the same as the state of establishing the canonical prayer for which a servant says he is standing before Allah.

Notes

1. Surah As-Safat, No.37, Verse 22

2. Surah Al-Mujadilah, No 58, Verse 18

3. refer to al-Qadir, vols. 7 and 8

Section 4: Those who disbelieve the meeting of Allah are certainly losers

Rejection of Truth is a sure loss. Life of this world is nothing but play and pastime -The abode of the Hereafter is the best for the pious.

Surah Al-‘An’am, Verse 31

قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَاء اللّهِ حَتَّى إِذَا جَاءتْهُمُ السَّاعَةُ بَغْتَةً قَالُواْ يَا حَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ أَلاَ سَاء مَا يَزِرُونَ

31. "They indeed are losers who deny the meeting with Allah until, when the hour comes on them all of a sudden, they will say: 'Alas for us, for what we neglected in it!' And they shall bear their burdens on their backs; now beware, evil is that which they bear! "

The purpose of "meeting of Allah" is the spiritual meeting and inner intuition in the Hereafter. The reason of it is that all of the dependences of man unto wealth, position, and relatives will be ceased from him there, and, by facing with the divine reward and retribution, he will perceive the absolute,

Sovereignty of Allah

Regret is for losing merits and interests, while remorse is for damages coming forth.1 However, in the Hereafter regret is useless. That is why sins will be burdens on the shoulder of the sinners. They feel their evil consequence like a heavy load on their back, especially when they see the scene of the Divine punishment.

Therefore, evil is the burden that will be stored for the evil doers! The verse says:

"They indeed are losers who deny the meeting with Allah until, when the hour comes on them all of a sudden, they will say: 'Alas for us, for what we neglected in it!' And they shall bear their burdens on their back; now beware, evil is that which they bear!"

The Holy Prophet (S) said:

"A loser is the one who is neglectful of improving his Hereafter's affair."2

Imam Amir-ul-Mu'mineen Ali (as) said:

"How much loser the one is who possesses no merit in hereafter."3

Surah Al-‘An’am, Verse 32

وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ لَعِبٌ وَلَهْوٌ وَلَلدَّارُ الآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ

32. "And the life of the world is naught but play and pastime, and certainly the abode of the Hereafter is better for those who keep from evil; have you then no sense?"

If the life of this world does not be considered as a field for the coming world, it becomes a toy, and human beings will be busy, as children, with play things such as property, position and so on. Their status can be resembled to the scene of a theater where a person appears in the guise of a king, another one plays in the function of a servant, and the third one becomes a minister therein.

After some while, all the clothing and functions will be set aside and these persons actually find out that it has been only a play or a film wherein they had a role of playing.

The resemblance of the world to 'play and pastime' is found in the following aspects:

A) The lifetime in this world is short as the length of the time of a game.

B) Similar to a game, which contains of pleasure and tiredness, the world is also a combination of sweetness and bitterness.

C) Some neglectful aimless persons take playing games as their businesses.

Anyhow, when the Creator of the world knows the negligence of man from the coming world and being busy with the present world as 'play and pastime', why do we not believe in it?

This world, without observing the next world, is dangerous; but if this world be used as a pass way, towards the next world, and also a preliminary field of planting the plants of goodness for the coming world, it can be a place of development.

It should be noted, of course, that the cause of development, and reaching the blesses in the Hereafter, is virtue.

The verse says:

"And the life of the world is naught but play and pastime, and certainly the abode of the Hereafter is better for those who keep from evil; have you then no sense?"

Imam Amir-ul-Mu'mineen Ali (as) said:

"Allah, the Glorified, has distributed among people nothing better than wisdom."4

Again, he (as) said:

"The best bounty is the bounty of intellect."5

Also, the Imam (as) said:

"Avoid (vain) pastime and play, chaffy words, too much laugh and joke, and futile statements."6

Surah Al-‘An’am, Verse 33

قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللّهِ يَجْحَدُونَ

33. "Indeed We know that what they say surely grieves you. Yet verily it is not you (that) they belie, but the unjust deny the Signs of Allah."

It is cited in the occasion of revelation of this verse that the enemies of the Prophet (S) knew him as truthful and trustworthy person. But they said if they confirmed him, their tribe and their rank would be despised. Or, they said that Muhammad (S) was truthful, but he imagined that he was revealed to. They rejected the divine verses in such manner.

Rejecting the Prophet (S) is the same as rejecting Allah (S.w.T.). It is similar to the allegiance with the Prophet (S) that is allegiance with Allah.

The opponents of the Prophet (S) are adversaries of Allah. Thus, we should not be sorry.

The fruit of rejecting the Divine verses and the saints of Allah is being unjust both to themselves that they do not believe in the truth, and to the Messenger of Allah that they grieve him (S), and to Islam, and to generations.

The verse says:

"Indeed We know that what they say surely grieves you. Yet verily it is not you (that) they belie, but the unjust deny the Signs of Allah."

Surah Al-‘An’am, Verse 34

وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ حَتَّى أَتَاهُمْ نَصْرُنَا وَلاَ مُبَدِّلَ لِكَلِمَاتِ اللّهِ وَلَقدْ جَاءكَ مِن نَّبَإِ الْمُرْسَلِينَ

34. "Messengers indeed have been denied before you, but they were patient on being denied and hurt, until Our help came unto them; and there is none to change the words of Allah, and certainly there has come to you some information about the messengers."

The former prophets and their patience should be our models. The destruction of old nations such as: the people of Hud, the people of Salih, the people of Lut and some others, who belied the truth, should be taken an example of Allah’s way of treatment is to send messengers, and people are free to accept them or not.

Then, He punishes the disbelievers and assists the messengers in their way of invitation.

"Messengers indeed have been denied before you, but they were patient on being denied and hurt, until Our help came unto them....."

It is certain that the opponents neglect no effort against the Truth. They belie it and hurt, but Truth is always victorious.7 Moreover, Allah’s way of treatment is not changeable.

"... and there is none to change the words of Allah, and certainly there has come to you some information about the messengers."

The Qur'anic term /kalimat/, mentioned in the holy verse, means 'Allah’s way of treatment'. The evidences for this meaning are the following holy verses:

"And certainly Our word has already gone forth in respect of Our servants, the apostles." (Surah As-Saffat No. 37, verse 171),

"Most surely they shall be the assisted ones." (Surah As-Saffat No.37 verse 172).

"And most surely Our host alone shall be the victorious ones." (Surah As-Saffat No.37. verse 173).

Surah Al-‘An’am, Verse 35

وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الأَرْضِ أَوْ سُلَّمًا فِي السَّمَاء فَتَأْتِيَهُم بِآيَةٍ وَلَوْ شَاء اللّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنَ الْجَاهِلِينَ

35. "And if their turning away is hard upon you, then if you can seek a hole into the earth, or a ladder to heaven, so that you bring them a sign (they will not believe); and had Allah willed, He would have gathered them all to the guidance; so be not you of the ignorants."

The occasion of revelation of this verse indicates that pagans told the Messenger of Allah (S) that they would not believe in him unless he could make an opening in the earth so that a spring should gush for them, or he could climb up the sky: And they say:

"We will by no means believe in you until you cause a fountain to gush forth from the earth for us." (Surah Al-Isra, No.17, verse 90).

Haply, the verse points to the kind of their inappropriate requests that even if he seeks a hole in the earth or climbs up a ladder unto the sky, confronting himself with difficulties, it will be useless in this regard.

There is no deficiency in the Prophet's invitation, but these people are arrogant and obstinate. So, he ought not sympathize with them so much for guiding them.

"And if their turning away is hard upon you, then if you can seek a hole into the earth, or a ladder to heaven, so that you bring them a sign (they will not believe)....."

Yet, in order that no one imagines that Allah is not able to make them surrendered, the Qur'an immediately continues saying:

"... and had Allah willed, He would have gathered them all to the guidance....."

But it is clear that such a forceful faith is vain. The creation of humankind is for the purpose of a development that is based on authority and free-will. It is only in the situation of free-will that the value of 'believers' comparing with 'disbelievers', and 'good doers' compared with 'evil-doers' is recognized.

Then, the verse says:

"... so be not you of the ignorants."

This holy concluding phrase means that the Prophet (S) should not be restless so that he might lose patience and perseverance. He ought not to be worried about them more than the required measure because of their infidelity and polytheism, but he ought to know that the right way is the same one that he paves.

No doubt the Prophet (S) was aware of these facts, but the Lord, as a remembrance and in order to comfort His Prophet (S), tells him these matters.

Surah Al-‘An’am, Verse 36

إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ وَالْمَوْتَى يَبْعَثُهُمُ اللّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ

36. "Only those accept who hearken, and (as for) the dead, Allah will raise them up; then unto Him they will be returned."

The Qur'an has repeatedly resembled the rejecters of Truth as the dead and the deaf. For example, Surah An-Naml, No.27, verse 80 as well as Surah Ar-Rum, No.30, verse 52, are cited as this:

"Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating."

Human beings are free to choose their own path, whether it is right or wrong.

Hearing the truth and accepting it, is a sign of the existence of the spiritual life and alertness in a person. The person, who is in lack of spiritual life and does not accept the truth, is dead, because the animal life, which is usually rendered into eating and drinking to survive, is something that all living creatures possess, too.

The verse addresses the Holy Prophet (S) implying that he should take care of the truth-seekers, and dealing with disbelievers is referred to Allah who will call them to account on the Day of Resurrection. It says:

"Only those accept who hearken, and (as for) the dead, Allah will raise them up; then unto Him they will be returned."

Surah Al-‘An’am, Verse 37

وَقَالُواْ لَوْلاَ نُزِّلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ قُلْ إِنَّ اللّهَ قَادِرٌ عَلَى أَن يُنَزِّلٍ آيَةً وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

37. "And they say: While has not a Sign been sent down to him (Muhammad) from his Lord?' Say: 'Verily Allah is able to send down a Sign, but most of them do not know'."

Upon the occasion of revelation of the verse, it has been cited that some of the chiefs of the Quraysh, seeking for excuses, told the Prophet (S) that merely the Qur'an was not enough to work as his miracle.

They wanted him to bring some miracles similar to what Jesus, Moses, Salih and Prophets like them had brought.8

The Prophet (S) who reminds people of the miracles of the former prophets, of course, can surely bring the like of those miracles himself; otherwise he might not remind people of them so that they ask him for something similar to them.

Moreover, as the Islamic literature, that he recorded by Shi'ites and Sunnites scholars denote, the Messenger of Allah had some other miracles besides the Qur'an, too.

The main purpose of bringing miracles is showing the sign of Allah’s infinite Power and the particular relation between Allah and His Messenger, not necessarily responding to the endless wishes of the obstinate people. Of course, sometimes miracles come forth to answer to people's request, too. The verse says:

"And they say: 'Why has not a Sign been sent down to him (Muhammad) from his Lord?' Say: Verily Allah is able to send down a Sign,'..."

However, a great deal of pretexts should not be listened to. The Qur'an says:

"And even if We had sent down to them the angels and the dead had spoken to them and We had brought together all things before them, they would not have believed…" (Surah Al-'An'am No.6, verse 111).

By the way, it should be noted that if these sorts of demands, which are produced obstinately, be replied fully and then they do not believe, all of them will be faced with the Divine punishment and will be destroyed. The reason is that this manner is the utmost dishonour unto the Holy Presence of Allah, His Messenger, His revelations, and His miracles. So, at the end of the verse, it says:

"…but most of them do not know'."

Surah Al-‘An’am, Verse 38

وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ

38. "And there is no creature (that walks) on the earth nor a bird that flies with its two wings, but they are communities the like of you, We have not neglected anything in the Book, then unto their Lord shall they (all) be mustered."

This verse speaks about Resurrection and the general assemblage of all living creatures, i.e. all kinds of animals, in Hereafter. At first, the verse says:

"And there is no creature (that walks) on the earth nor a bird that flies with its two wings, but they are communities the like of you.…"

Thus, similar to human beings, each kind of animals and birds are a community by themselves. That is, they also have knowledge, awareness, and perception in their own conditions, and they know the Lord Whom they glorify and sanctify as much as they are able to, although the standard of their perception is lower than that of human beings.

Then, in the next phrase of the verse, the Lord says:

"….We have not neglected anything in the Book...."

And at the end of the verse, the statement is:

".... then unto their Lord shall they (all) be mustered."

Hence, the verse warns the polytheists that the Lord, Who has created all groups of animals and supplies their necessities and who watches whatever they do, has appointed a resurrection for them entirely. How is it possible that He does not appoint a resurrection and a gathering for you? And, as some pagans say, there would not exist anything beyond this life and death?

Is there a Resurrection for Animals?

No doubt that the first condition of reckoning and rewards is the existence of intellect and awareness and, thereafter, duty and responsibility come forth.

The adherents of this idea believe that the life of many animals continues with an interesting and surprising regularity that denotes to their high level of perception and awareness. There are a few persons who have heard no words about ants, bees, their formicaries, their beehives and their wonderful order and their surprising system.

It is certain that we cannot simply count it as a phenomenon resulted from instinct. Natural disposition is usually the source of monotonous and constant activities. But the deeds that are not predictable in some specific conditions, done as reactions, are more similar to perception and awareness than instinct.

For example, when a lamb, which has never seen a wolf in its life, sees that savage animal for the first time, it recognizes well that this enemy is dangerous. So, the lamb tries to defend and to save itself from the danger by any means that it can find.

Apart from all of these, there are recited some meanings in a lot of verses of the Qur'an which can be counted as a considerable reason for the existence of perception and awareness in some animals.

For instance, the story of ants and their escape from the army of Solomon; the story of the hoopoe when it came into the zone of Sheba and brought some exciting news for Solomon, are a few evidences to this claim.

In Islamic literature, there are also many traditions upon the resurrection of animals, including as follows:

It is narrated from Abu thar who says: "We were at the presence of the Prophet (S) where, in front of us, two goats bunted each other.

The Prophet (S) said:

'Do you know why they bunted each other?'

The audience answered:

'No, we do not know'.

The Prophet (S) said:

'But Allah knows why, and He will judge between them soon '."

Surah Al-‘An’am, Verse 39

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ مَن يَشَإِ اللّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُّسْتَقِيمٍ

39. "And those who belied Our Signs are deaf and dumb, in darkness; whomever Allah pleases He leads astray, and whomever He pleases, He sets him on a straight path."

It is true that both guidance and misguidance are in knowledge and power of Allah, but the will of man and the abilities existed in him are effective, too. Besides, the Will of Allah is also based on Wisdom. Holy struggle on the way of Allah is a cause for the Divine guidance, while being unjust toward people is a cause for misguidance.

Therefore, infidelity and hostility are some darkness that causes separation from salvation.

Concealing the Truth is counted dumbness and not hearkening it is deafness, and the fruit of people's rejection is misguidance and Allah’s wrath. The verse says:

"And those who belied Our Signs are deaf and dumb, in darkness; whomever Allah pleases He leads astray, and whomever He pleases, He sets him on a straight path."

However, paving the straight path needs a hearing ear, an impartial tongue and a transparent inward.

Surah Al-‘An’am, Verse 40

قُلْ أَرَأَيْتُكُم إِنْ أَتَاكُمْ عَذَابُ اللّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللّهِ تَدْعُونَ إِن كُنتُمْ صَادِقِينَ

40. "Say: "Have you considered if Allah’s torment comes to you (in the world) or the Hour (of Resurrection) comes to you, will you supplicate anyone other than Allah, if you are truthful?"

Once more, the Qur'an addresses the polytheists and, in front of them, reasons Divine Unity and monotheism in another way. It reminds them the extraordinary difficult and grievous moments of life, and seeks assistance from their conscience. It asks them whether they consider any shelter save Allah when they forget everything during these moments.

Concerning such people, the verse commands the Prophet (S) to tell them to answer truly that if the punishment of Allah befalls them, or the Hereafter be set up with all its horrors, excitements and terrible events, do they have anyone except Allah to remove their calamities?

"Say: "Have you considered if Allah’s torment comes to you (in the world) or the Hour (of Resurrection) comes to you, will you supplicate anyone other than Allah, if you are truthful?"

The essence of the meaning of this verse is perceivable not only for pagans but also for every one when calamities and painful events come forth unto them.

In ordinary cases, and in minor events, men may eek protection from others than Allah. But, when the event is extraordinarily violent, men neglect everything. At the very circumstance they feel a kind of hope for rescue in the depth of their heart, which originates from a mysterious unknown source of power. This is the very attention to Allah and the reality of Unity.

Surah Al-‘An’am, Verse 41

بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاء وَتَنسَوْنَ مَا تُشْرِكُونَ

41. "Rather upon Him you will call, and He removes that for which you supplicated Him, if He pleases, and you forget what you have associated (with Him)."

Natural Disposition, an Even Path toward Theology

A sincere supplication is the gateway toward security from dangers in this life. (Pagan's invocation has no answer in Hereafter.)

Thus, why do you refer to Allah only at the times of danger when you neglect your imaginary gods, and in ordinary circumstances you do not refer to Allah?9 The verse says:

"Rather upon Him you will call, and He removes that for which you supplicated Him, if He pleases, and you forget what you have associated (with Him)."

Notes

1. A tradition narrated from the Prophet (S) indicates that those who are in the Hell Fire will see their places in Heaven and say: "Alas for us." (Nur-uth-Thaqalayn, vol. 1, P. 711)

2. Madinat-ul-Balagha , vol. 2, p. 492

3. Qurar-ul-Hikam, vol. 1, p. 746

4. Qurar-ul-Hikam, vol. 6, p. 90

5. Qurar-ul-Hikam, vol. 1, p. 176

6. Nasikh-ut-Tawarikh, vol. 6, p. 4

7. We recite in some other verses of the Qur'an: "…I will most certainly prevail, I and My apostles ;...(Surah Al-Mujadilah, No, 58, verse 21), "…and helping the believers is ever incumbent on Us," (Surah Ar-Rum, No, 30, verse 47), "Most surely We help Our apostles,"… (Surah Al-Mu'min, No, 40, verse 51), "…and surely Allah will help him who helps His cause…" (Surah Al-Hajj, No.22, verse 40).

8. Majma'ul-Bayan, Vol. 3, P. 296 (Arabic version)

9. In the Second World War even Khrushof and Stalin, the leaders of Russia, invoked churches and priests asked for victory.