Alhassanain(p) Network for Heritage and Islamic Thought

Section 5

How the former disbelievers were seized with distress and affliction - Warning against the approach of the punishment,

Surah Al-‘An’am, Verse 42

وَلَقَدْ أَرْسَلنَا إِلَى أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُمْ بِالْبَأْسَاء وَالضَّرَّاء لَعَلَّهُمْ يَتَضَرَّعُونَ

42. "Indeed We sent (messengers) to nations before you, then We seized them with distress and affliction in order that they might humble themselves."

The Qur'anic word /ba'sa'/ has been applied in the senses of difficulties, fight, poverty, famine, flood, earthquake, and infectious diseases; and the Arabic term /qarra' / has been used in the Arabic language with the meanings of: 'sorrow, grief, disgrace, ignorance, and failure'.

The appointment of Divine prophets, of course, and completing the argument has been a process and a Divine way of treatment in the length of history. So, the history of the past is an example for the coming generations.

Meantime, difficulties are some means for regarding Allah and managing transgressors.

Therefore, neither any welfare is a grace nor any difficulty is a wrath. At the time of calamities, the hands are raised up for supplication and asking help.

The verse says:

"Indeed We sent (messengers) to nations before you, then We seized them with distress and affliction in order that they might humble themselves."

It is cited in Nur-uth-Thaqalayn, vol. 1, p. 717 that Imam Ali-ibn-Abi-Talib (as) said:

"If people invocate truthfully to Allah when calamities fall down upon them, they will be removed from all their difficulties....."

Surah Al-‘An’am, Verse 43

فَلَوْلا إِذْ جَاءهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَـكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُواْ يَعْمَلُونَ

43. "Why then did they not entreat when Our distress came to them? But their hearts were hard, and Satan made all that they used to do seem fair unto them."

To be heedless unto divine warnings and not to be regardful is a sign of hard-heartedness.

It is for this reason that the verse implies why they did not take counsel from these painful and awakening factors, and they did not awaken from the sleep of negligence, and did not return toward Allah. The Qur'an says:

"Why then did they not entreat when Our distress came to them?..."

In fact, the reason of their unawareness was two things. The first was that, as a result of extra amount of sin and persisting in disbelief, their hearts became dark and hardened, and their souls changed to be inflexible.

"... But their hearts were hard....."

The second factor was that (applying their mood of sensuality) Satan made their deeds seem decorous to them. So, they considered right whatever wrong they did, and counted aright and correct every offence they committed. The verse says:

"... and Satan made all that they used to do seem fair unto them."

Surah Al-‘An’am, Verse 44

فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ

44. "Then, when they forgot that which they had been admonished to, We opened for them the doors of all things (of enjoyments), until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter despair."

The Arabic term /'ilas/ means a grief accompanied with despair. It is a status that criminals may have in the court when they cannot find an answer to offer.

It is not such that always the welfare of life to be a sign of mercy. On the contrary, it is sometime the cause of chastisement.

Giving respite to evildoers and preparing welfare and comfortable life for offenders is one of Allah’s way of treatment. The world and its bounties can be both a favor and indignation. It depends to whom they are given. In Surah' A 'raf, No.7, verse 94 faith and piety have been counted as the cause of blessings of Allah. It says:

"And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from heavens and the earth ..."

In the verse under discussion, the world has been counted as a divine blessing.1 The verse says:

"Then, when they forgot that which they had been admonished to, We opened for them the doors of all things (of enjoyments), until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter despair."

This fact should also be noted that the wrath of Allah and death both happen suddenly. So, we should be always prepared. Verily, it happens that the happy shout of men of pleasure usually changes into a despondent groan all of a sudden.

Surah Al-‘An’am, Verse 45

فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُواْ وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

45. "So the people who were unjust were rooted out, and praise belongs to Allah, the Lord of the worlds."

The annihilation of unjust people is conclusive and certain. Cruelty cannot resist long. Transgression is also effective in generation. The verse says:

"So the people who were unjust were rooted out....."

Therefore, as it is mentioned in the current holy verse, when the transgressors are destroyed, Allah should be thanked and praised. So, the verse continues saying:

"... and praise belongs to Allah, the Lord of the worlds."

This phrase, mentioned in this verse, hints to this fact that cutting off the roots of mischief and transgression, which ends to the destruction of a people who can continue committing it, is so important that requires to thank Allah and to be gratitude of Him.

A tradition narrated from Imam Sadiq (as) says:

"He who loves the imperishability of the unjust, its meaning is that Allah to be disobeyed (by means of sins), and (the phenomenon of transgression is so important that) Allah (the Blessed and Exalted) has praised His Essence for the destruction of the unjust and He has said:

"So the people who were unjust were rooted out, and praise belongs to Allah, the Lord of the worlds'."2

Surah Al-‘An’am, Verse 46

قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَى قُلُوبِكُم مَّنْ إِلَـهٌ غَيْرُ اللّهِ يَأْتِيكُم بِهِ انظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ

46. "Say: 'Have you considered if Allah takes away your hearing and your eyesight and seals on your hearts, which god other than Allah can give it back to you?' See you, how We repeat the Signs, yet they turn away."

Do know the Bestower of Bounties

In this verse, the Qur'an addresses the pagans and, at first, it implies if Allah takes away His worthy blessings, such as your ears and your eyes, from you and sets a seal on your hearts so that you cannot realize between right and wrong and good and evil, which god, save Allah, is able to return these blessings to you? The verse says:

"Say: ' Have you considered if Allah takes away your hearing and your eyesight and seals on your hearts, which god other than Allah can give it back to you?'..."

In fact, pagans believed this fact that the creator and the giver of sustenance is Allah, but they worshipped idols as the intercessors with Allah.

Then, the Qur'an continues the statement and commands them to see how Allah stated the verses and reasons in different forms for them, but they still turn away from the Truth. It says:

"... See you, how We repeat the Signs, yet they turn away."

Surah Al-‘An’am, Verse 47

قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الظَّالِمُونَ

47. "Say: 'Have you considered if the punishment of Allah comes to you suddenly or openly, will anyone be destroyed but the unjust people '."

Next to mentioning these three great blessings of Allah, (i.e. eyes, ears, and comprehension), which can be the origin of all blessings in this world and the next, this verse hints to the possible removal of all these blessings in general. It says:

"Say: 'Have you considered if the punishment of Allah comes to you suddenly or openly, will anyone be destroyed but the unjust people'."

The purpose of this statement is that the only one who is able to punish through different chastisements and to take up the existing blessings, is Allah. Thus, idols have no function in this process.

Therefore, there is no reason that you refuge to them.

Surah Al-‘An’am, Verses 48 - 49

وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَمُنذِرِينَ فَمَنْ آمَنَ وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

وَالَّذِينَ كَذَّبُواْ بِآيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُواْ يَفْسُقُونَ

48. "And We do not send the messengers but (as) announcers of good news and warners, then whoever believes and amends (himself) -no fear shall be upon them, nor shall they grieve."

49. "And as for those who belie Our Signs, chastisement shall afflict them for what they were transgressing."

In this verse, the Qur'an points to the situation of messengers of Allah and indicates that not only the lifeless idols are not able to do anything, but the great prophets and divine leaders also have not anything, to do except communicating messenger ship, glad tidings, warning, encouragement, and threat.

So, all blessings that exist are from the source of Allah (S.w.T.) and they wholly have come into being merely under His command.

Therefore, whatever even the prophets desire, they may ask Him. The verse says:

"And We do not send the messengers but (as) announcers of good news and warners...."

Then, The Qur'an adds that the way to felicity is found in two things. Firstly people should believe, and secondly they amend themselves (by doing good deeds). For such people, there will be no fear because of Divine punishments, nor shall they grieve for their former actions. The verse says:

"... then whoever believes and amends (himself) - no fear shall be upon them, nor shall they grieve."

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

"Whoever is in awe of Allah, He, the Purified, will secure him from every thing."3

Imam Zayn-ul-'Abidin (as) said:

"The origin and the commencement of every knowledge is the awe of Allah ".4

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

"Whoever is in awe of his Lord stops transgressing."5

The contrary status is for those who reject the Divine revelations. They will be confronted with the punishment of Allah for the very mischief and disobedience. The verse says:

"And as for those who belie Our Signs, chastisement shall afflict them for what they were transgressing."

Imam Sajjad, the fourth Imam, (as) said:

"Avoid being a companion of sinners, helping transgressors, and neighboring with evil-doers; and beware of their sedition, and go away from their surroundings."6

Surah Al-‘An’am, Verse 50

قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ

50. "Say: (O' Our prophet!) , I do not say to you that the treasures of Allah, are with me, nor do I know the Unseen, nor do I say to you that I am an angel. I do not follow but what is revealed to me.' Say: 'Are the blind and the seeing one equal? Do you not then ponder?'"

Knowing the Unseen!

This verse is a complementary statement to answering the different protests of pagans and polytheists. Here, three divisions of their protests are responded in some short sentences.

The first one is that they suggested the Prophet (S) to bring some surprising and wonderful miracles. Secondly each of them suggested a separate thing as the one wished. Thirdly they were not contented with observing the miracles that some others asked for.

Their desires were sometimes some houses made of gold, sometimes the descent of angels, and another time they wished the dry hot land of Mecca to be changed into; a vast garden full of water and fruits.

By demanding these amazing things from the Prophet (S), as if, they expected the rank of a kind of divinity and ownership of the earth and the heaven for him. That is why, in answer to these people, Allah commands the Prophet (S):

"Say: (O' Our Prophet!), I do not say to you that the treasures of Allah, are with me....."

The Arabic term /xaza'in/ is the plural form of /xazinah/ with the meaning of 'source and treasure of everything '. Thus, the Qur'anic phrase /xaza'inullah/ (the treasures of Allah) encompasses the treasures of the whole things. This originates from His Infinite Essence, Who is the source of all virtues and powers.

Some of those people expected that the Prophet (S) would inform them of the entire secrets concerning the future and the past. They expected him to tell them what happenings would occur in their lives, so that they could try to repel their harms and attract their profits.

Then, in answer to such people, through the continuation of the verse, the Prophet (S) was told to say:

"... nor do I know the Unseen....."

Some of them expected that the Prophet (S) himself to be an angel, or an angel could accompany him. They desired that there would be no quality of human beings in him, such as eating food, walking in the roads and markets, and so on. To answer the rejection of these people, in the third sentence of the verse, the Qur'an says:

"….nor do I say to you that I am an angel....."

Then, in the continuation of this statement, he adds that he follows only the commandments and instructions that are communicated to him through revelation from the Lord.

"... I do not follow but what is revealed to me.'..."

At the end of the verse, the Prophet (S) is ordered to ask them whether the blind and those who can see are equal. Are those whose eyes, minds and intellects are shut equal with those whose eyes see the facts well and recognize them?

"... Say: ' Are the blind and the seeing one equal? Do you not then ponder? ' "

Notes

1. Faith and piety bring the blessing of the heavens and the earth for the bearers of them, while negligence shut the gates of all good things to the ignorant persons.

2. Majma'-ul-Bayan. Vol. 3 P. 302

3. Qurar-ul-Hikam, vol. 5, p. 421

4. Bi har-ul-'Anwar, vol. 74, p. 180

5. Qurar-ul-Hikam, vol. 5, p. 275

6. Bihar-ul- Anwar. vol. 75, p. 151

Section 6: Believers will be rewarded

To offer salutation 'Salam-un-'alaykum' to the believers whom they meet.

Surah Al-‘An’am, Verse 51

وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ لَيْسَ لَهُم مِّن دُونِهِ وَلِيٌّ وَلاَ شَفِيعٌ لَّعَلَّهُمْ يَتَّقُونَ

51. "And warn with it (the Qur'an) those who fear that they will be mustered unto their Lord; (for) there is not any guardian nor intercessor for them besides Him, so that they may guard themselves (against evil)."

At the end of the previous verse, the words meant that the blind and the seeing one are not equal. Now, in this verse, the Prophet (S) is, commanded to warn those who are in awe of the Day of Resurrection. It says:

"And warn with it (the Qur'an) those who fear that they will be mustered unto their Lord....."

This phrase means that those whose eyes of understanding is vigilant, as much as they probable there will be a Reckoning Day, have been prepared to accept the Truth under the light of this probability and with the fright of responsibility.

Then, the verse continues saying that such vigilant persons are in awe, of a day when:

"... there is not any guardian nor intercessor for them besides Him....."

Yes, the Prophet (S) is commanded to warn such people and to invite them unto the Truth, because there is a hope that they may become pious and virtuous. The verse says:

"... so that they may guard (themselves against evil)."

Upon the commentary of this verse, Imam Sadiq (as) says:

"The Qur'an warns those who have the hope of reaching their Lord, and encourages them by what is with Him, because the Qur'an, whose intercession is acceptable, will be an intercessor for them."1

The Prophet (S) said:

"Learn the Qur'an, because on the Day of Judgment that Book will intercede its reciters."2

Surah Al-‘An’am, Verse 52

وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا

مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ

52. "And do not repel those who call upon their Lord in the morning and the evening, seeking His countenance, Nothing of their account falls upon you nor anything of your account falls upon them, that you should repel them and thus become of the unjust."

Occasion of Revelation

Upon the occasion of revelation of this verse, it is cited that when a group of rich pagans saw that there had gathered some poor persons such as: 'Ammar, Bilal, Khabbeh and the like of them around the Prophet (S), they suggested to the Prophet (S) that he would leave them in order that they themselves could gather around him.

As Al-Minar, the commentary book, narrates, the second kalif said that they would accept that suggestion to try it, and the above verse was revealed.

There is a similar verse to this one in the Qur'an. It is in Surah Al-Kahf, No.18, verse 28.

Qurtubi cites in his commentary book that from the time this verse was revealed on, the Prophet (S) did not leave the gathering of the poor unless the poor left (the place) first.

The objective meaning of 'call upon their Lord in the morning and the evening' may be the daily prayers.3

Regarding the occasion to revelation, Islam is a school of struggle against unjust discrimination, racialism, demanding privilege, and asking for blackmail.

Thus, protecting the sincere, poor, and striving believers is more important than the probable attraction of some rich pagans. The holy verse says:

"And do not repel those who call upon their Lord in the morning and the evening….."

Then, no privilege can match the Faith. Most of the followers of the divine prophets were the poor persons who believed in the Truth.

"...seeking his countenance ..."

Never should the existing believers be scorned for the attraction of the chiefs of pagans.

If the seekers of pretexts cannot find faults with the leader of the school of thought or the school itself, they try to find faults with the followers of the school of thought and their economical circumstances. (Regarding to the occasion of revelation)

However, repelling the sincere poor and the deprived, is an injustice: and, in the meanwhile, the reckoning of everybody is up to Allah (s.w.t.). In spite of the current manner in Christianity, (where priests forgive the faults), even the Prophet (S) is not responsible for the forgiveness or retribution of sins in Islam:

"... Nothing of their account falls upon you nor anything of your account falls upon them....."

Surah Al-‘An’am, Verse 53

وَكَذَلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاء مَنَّ اللّهُ عَلَيْهِم مِّن بَيْنِنَا أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِينَ

53. "And thus did We try some of them by others so that they (mockingly) say: "Are these they upon whom Allah has favored from among us?' Does not Allah know best the grateful?"

In this verse, the Qur'an warns the rich disbelievers that these processes are as some trials upon them. When they fail in these tests, they should tolerate the painful results of their deeds. The verse says:

"And thus did We try some of them by others ..."

The Arabic term /fitnah/, here, means 'trial'.

Then the verse continues stating the meaning that these rich people reach a state that they look at the true believers despisingly and, as the verse adds:

"... they (mockingly) say:

'Are these they upon whom Allah has favored from among us?'..."

They ask whether these believers, upon whom Allah has bestowed Islam, are worthy that these words to be spoken about. Then, the Qur'an answers them implying that these believers are some people who have thanked for the blessing of knowledge and recognition when they applied it.

They also have thanked the invitation of the Prophet (S) by accepting him. What blessing and thanksgiving is greater than that Allah has set the Faith firm in their hearts!

"... Does not Allah know best the grateful?"

It is cited in Atyab-ul-Bayan that once; someone came to Imam Kazim (as) and complained about his poverty. Imam (as) asked him whom he thought as the richest person. The man answered that Harun-ur-Rashid was.

Imam (as) asked him whether he agreed to exchange his own Faith for his (Harun's) wealth. The man said: 'No'. Imam (as) said:

'Then, you are richer than him, since you have something that you are not ready to change for his wealth."

Surah Al-‘An’am, Verses 54 - 55

وَإِذَا جَاءكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلاَمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ

وَكَذَلِكَ نفَصِّلُ الآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

54. "And when those who believe in Our Signs come to you, say: Peace be on you. Your Lord has prescribed mercy on Himself that whoever of you does evil in ignorance, and thereafter repents and amends (himself), then verily He is forgiving, Merciful '."

55. "And thus do We explain the Signs so that (the Truth be distinguished) and the way of the sinners be manifest."

It is cited in the occasion of revelation of this verse that a group of the sinners went to the Prophet (S) and said that they had committed many faults. The Holy Prophet (S) kept silence; and this verse was revealed.

"And when those who believe in Our Signs come to you, say: Peace be on you. Your Lord has prescribed mercy on Himself that whoever of you does evil in ignorance, and thereafter repents and amends (himself), then verily He is forgiving, Merciful '."

In this Surah, Allah has repeated twice the phrase:

"He has prescribed for Himself mercy"

. Once in the verse under discussion for the encouragement of people in this world, and the second upon the Resurrection, when the concerning verse says:

"... He has prescribed mercy on Himself. He will surely gather you to the Resurrection Day....." (Verse 12)

The holy verse leads us to this understanding that if sin is not committed arrogantly and pertinaciously, it is forgivable.

"...In ignorance…"

When it is said that the relation of the Islamic leaders is with people, it is a relation of intimacy and affection.

"….say: Peace be on you…"

Allah has prescribed mercy on Himself, but those whom this mercy is bestowed on are the repentant.

"... and thereafter repents and amends (himself)....."

However, in the next verse (No.55), it implies it is thus that Allah explains His Signs and his commandments so clear that both the way of truth, seekers and the obedient believers be distinguished and the way of obstinate sinners and that of the enemies of Truth be made manifest. The verse says:

"And thus do We explain the Signs so that (the Truth be distinguished) and the way of the sinners be manifest."

The purpose of the Arabic term /mujrim/, here, is the very obstinate sinners who, by no means, will surrender to the Truth.

That is, after this general invitation unto the Truth, including even the invitation unto those sinners who are remorseful from their deeds, the way and tradition of the obstinate and inflexible sinners will be recognized fully.

Notes

1. Majma'-ul-Bayan, Vol. 3, p .P .304, 305, (Arabic version)

2. Musnad-i-Hanbal, vol. 5, p. 251

3. Al-Mizan, the commentary