Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: Qur’an Revealed to Lead Mankind to Light

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

Surah ‘Ibrahim - Verse 1

الر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَي النُّورِ بإِذْنِ رَبّـِهِمْ إِلَي صِرَاطِ الْعَزِيزِ الْحَمِيدِ

1. “Alif, ‘A’ Lam, ‘L’ Ra, ‘R’. (This is) a Book which We have sent down to you so that, by their Lord’s permission, you lead out the people from the darkness (of ignorance) into the light (of faith), into the way of the Mighty, the Praised (One).”

Similar to some of other suras of the Qur’an, this Surah begins with the abbreviated letters. What is worth mentioning here is that out of 29 Suras, which begin with abbreviated letters, in 24 of them the words next to them are about the Glorious Qur’an.

This indicates that there is a connection between these two, i.e. the abbreviated letters and the Qur’an the Lord is perhaps seeking to exhibit that this great celestial Book, with such great meaningful content, that tops in the leadership of all human beings, begins with simple letters of the alphabet, which by itself is a sign of the significance of this Divine miracle.

Anyway, after the mention of the letters Alif, Lam, Ra, He says:

“(This is) a Book which We have sent down to you so that, by their Lord’s permission, you lead out the people from the darkness (of ignorance) into the light (of faith)…”

In fact, all the educational objectives, as well as spiritual and material aims of the revelation of the Holy Qur’an are condensed in this single sentence:

‘leading the people from the darkness to the light’,

which means directing them towards enlightenment from the state of utter darkness; or directing the people from the state of darkness of paganism towards the state of illumination of faith; from the state of the darkness of oppression and tyranny towards the state of the enlightenment of justice; from the state of corruption and injustice into the state of righteousness and justice; from sin to piety and virtuosity, and finally from the state of disunity and dispersion into the state of unify.

As the source of all good is the Pure Essence of Allah, and the main pre-condition of understanding of monotheism is focusing on this very reality, the Qur’an adds immediately that all of these are achieved in accordance with the permission of people’s Lord:

“…by their Lord’s permission…”

‏To clarify the issue further for the direction towards enlightenment, the Qur’an implies that this enlightenment of faith is in the path of the Lord, the Dear and the Praised One. The Lord Whose Glory is a sign of His Power; and His Praised state is a sign of His unlimited favours and blessings.

The verse says:

“…into the way of the Mighty, the Praised (One).”

Explanations

To bring people out of darkness into the light has been repeated several times in the Qur’an. At times, this act is attributed to Allah:

“…Allah is the Guardian of those who have faith; He brings them out of the darkness into the light…”1

Sometimes, this is attributed to the prophets:

“…‘Bring forth your people from the darkness into the light…”2

At other times, it is attributed to the Book, like the verse under discussion.

Using metaphors of profanity, disunity, ignorance and skepticism as well as paganism, described as “darkness”, is for the sake that man in these cases is amazed, like the time when he is in darkness.

Light is the means for seeing, awakening, movement, guidance and development, as they are all included in the celestial Book and the way of Allah.

The Qur’an is not adequate in itself; the Divine leader is also necessary for guiding the people as well.

The philosophy underlying the revelation of the celestial Books, and the prophetic mission of the prophets are concerned with the salvation of mankind from the darknesses: from the darkness of ignorance into the light of knowledge; from the darkness of profanity into the light of faith; from the darkness of disparity into the light of unity, and finally from the darkness of sin into the light of virtue.

Surah ‘Ibrahim - Verse 2

اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَوَيْلٌ لّـِلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ

2. “Allah, unto Whom belongs whatever is in the heavens and whatever is in the earth, and woe to the unbelievers for severe chastisement.”

In this verse, a lesson on monotheism is discussed as a way of introducing Allah, where He says:

“Allah, unto Whom belongs whatever is in the heavens and whatever is in the earth…”

At the end of the verse, the Qur’an attracts the attentions, to the issue of Resurrection, after concentration on the original cause of the universe, it implies: woe unto the disbelievers for whom awaits the severe chastisement of the Doomsday.

The verse continues saying:

“…and woe to the unbelievers for severe chastisement.”

Surah ‘Ibrahim - Verse 3

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَي الأَخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجاً اُوْلَئِكَ فِي ضَلالٍ بَعِيدٍ

3. “Those who prefer the life of the world to the Hereafter, and hinder (others) from the path of Allah, and seek to make it crooked. They are in far error.”

To enjoy oneself in this world is permissible, but to prefer this world to the next is a dangerous thing, for ones adherence to this world, necessarily obstructs him from his worship, spending out of belongings, participating in the Holy War, obtaining the allowed profits, truthfulness, and the performance of religious duties.

And, eventually, seeking of worldly pleasures paves the way for paganism and is leading a campaign against religion which consequences aberration.

Therefore, the Qur’an tends to introduce the pagans in this verse, and it makes their position quite transparent by mentioning three parts of their characteristics so that everybody can recognize them at first sight.

At first, it says:

“Those who prefer the life of the world to the Hereafter…”

And they sacrifice every thing even their faith and the truth in face of the mean interests, passions, and their low desires.

Then the Qur’an implies that they are not even content with this, but, in addition to their own seduction, they seek to seduce others as well. They stand in the way of the people in order to obstruct them from the path of Allah. Or they even tend to introduce changes in it as well.

In fact, their job is to decorate the low desires and persuade the people to commit sins, frightening them of being honest and pure, while seeking to bring others in line with themselves. Through adding superstitions and all kinds of distortions to it as well as creating dirty and ugly traditions, they try to achieve their objectives.

The verse says:

“…and hinder (others) from the path of Allah, and seek to make it crooked…”

It is obvious that such people distance themselves from the true path in an extensive manner with such qualifications and overt behaviour. Such a state of being misled which makes it an impossibility for them to return to the point of the truth because of its remote distance. However all such conditions and states of mind are the product of their own behaviour.

The verse says:

“…They are in far error.”

Incidentally, one must know that obstruction of Allah’s path is not confined to one or two cases.

On the contrary, inappropriate propaganda, overt committing of sins, spread of the methods of corruption and of ways of negligence, inciting of skepticism, creating and spreading the means of discord, and spreading of seducing films and publications, misrepresenting the religion of the truth, introducing the wrong kind of people as the identification religious figures, are all among tens of examples of the obstruction of Allah’s path.

Surah ‘Ibrahim - Verse 4

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيّـِنَ لَهُمْ فَيُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِي مَن يَشَآءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ

4. “And We never sent a messenger except with the language of his people, so that he might explain (Our Message) to them clearly; then Allah leads astray whom He pleases and guides whom He pleases, and He is the Mighty, the Wise.”

The object in mind as of /lis an-i-qaum/ in this verse is not confined only to the language of the people, for it sometimes happens that a speaker speaks in the language of a people though they might not understand him properly.

As Allah remarks in other verses:

“So We have made it (the Qur’an) easy in your tongue…”3

Hadrat-i-Mūsa also asks Allah to release his tongue in such a manner that the people understand his words:

“And loose a knot from my tongue,”

“(That) they may understand my saying.”4

The verse under discussion says:

“And We never sent a messenger except with the language of his people, so that he might explain (Our Message) to them clearly…”

In the meantime, the purpose of “Allah leads astray” is depriving of obstinate people from His grace. Otherwise if Allah wanted to mislead any one directly, He would neither send any Books, nor would He send any prophet.

In other verses we read that Allah misleads the unjust, transgressors, and the lavish persons. That is, man deprives himself from the divine guidance and paves the way for his own seduction by committing sins and acts of tyranny.

Some commentators have claimed that the subject of /yaš a’/ is the people and not Allah. That is, Allah misleads him who wishes himself to be misled and leads the one whom he wishes to be led. The verse says:

“…then Allah leads astray whom He pleases and guides whom He pleases, and He is the Mighty, the Wise.”

He is Omnipotent under all circumstances and as a result of His Glory and Power though He will not mislead any one for no reason as a consequence of His wisdom. However, the first steps are voluntarily taken with their utmost freedom by the servants on the path of Allah (s.w.t.) and then the enlightening rays of guidance are cast and the grace of Allah covers them in their hearts.

Those who have alienated themselves from eligibility of meriting Allah’s approbation because of their obstinacy and fanaticism, and their hostility against the truth and as a consequence of being immersed in the abyss of their passion or tyranny, are deprived from the favour of guidance and are lost in utter darkness.

As it can be seen, the origin and the source of guidance and seduction lay in our own hands.

Incidentally, one must keep in mind that the propagation of the truth by the Prophet (S), which has been done in the language of his local people, is not incompatible with the cosmopolitan and universal nature of the religion.

For, the content of the text or message does not have any particular medium of expression, and, on the recommendation of the Qur’an, some groups must learn religious matters, whether by going on exodus or by giving up their special favours so as they can teach others.

Surah ‘Ibrahim - Verse 5

وَلَقَدْ أَرْسَلْنَا مُوسَي بِاَيَاتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَي النُّورِ وَذَكّـِرْهُم بِاَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لاَيَاتٍ لِكُلّ‌ِ صَبَّارٍ شَكُورٍ

5. “And indeed We sent Moses with Our Signs (saying): ‘Bring forth your people from the darkness into the light and remind them of the days of Allah. Verily there are signs in this for every patient, grateful (one)’.”

Allah is alluding in this noble verse to one of the samples of the sending of the prophets as against their contemporary despots for getting them out of the darkness and directing them to light.

He says:

“And indeed We sent Moses with Our Signs (saying): ‘Bring forth your people from the darkness into the light…”

Then, referring to one of the great missions of Moses (as), it remarks:

“... and remind them of the days of Allah. ...”

“The days of Allah”

are all those days which stand prominent in the history of mankind.

Each day which marks the beginning of a new chapter and provides an instructive lesson for man and has witnessed the emergence or the uprising of a prophet or has witnessed the downfall of an unruly despot or pharaoh, is considered as “the day of Allah”.

In short, on every day when one witnesses that justice is being achieved and an injustice or any innovation has been wiped out, all such days are among the days of Allah.

A tradition quoted from Imam Baqir (as) indicates that he remarked:

“The days of Allah refer to: the day on which the uprising of the promised Mahdi (as) takes place, and to the day of Return to life, as well as the Resurrection day.”

At the end of the verse the Qur’an remarks that: in these words and throughout all the days of Allah there are sings for each man and for every persevering, resisting and grateful individual.

The verse says:

“…Verily there are signs in this for every patient, grateful (one)’.”

Therefore, the faithful people will neither lose their way when they are having a hard time so that they submit to the events, nor do they become arrogant and negligent during the days of victory and affluence. All they often do is that they constantly show their gratitude towards Allah.

Explanations

1- Concentration on history leads to and paves the way for one’s patience and gratitude. The remembrance of the catastrophes and of the past bitter events and their removal, makes man grateful and thankful, and once his attention is focused on the resistance of the nations and on their eventual victory, this invites man to patience and perseverance.

“…Verily there are signs in this for every patient, grateful (one).

2- All days are the days of Allah (s.w.t.), though the day of the glorification of Allah’s power is a different matter. (The glorification of His Power is seen through His punishment over the pagans, and the glorification of His favor over the believers is regarded as the days of Allah).

Surah ‘Ibrahim - Verse 6

وإِذْ قَالَ مُوسَي لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنجَاكُم مِنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبّـِحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِي ذَلِكُم بَلآءٌ مِن رَّبّـِكُمْ عَظِيمٌ

6. “And (remember) when Moses said to his people: ‘Remember Allah’s favour to you when He delivered you from Pharaoh’s people. They afflicted you with evil chastisement, slaughtering your sons, and sparing your women; and in this was a great trial from your Lord.”

He alludes to one of those Divine days, in this verse, and to those eventful and illuminated days which existed in the history of the Children of Israel, and the mentioning of which provides an appropriate admonition for the Muslims.

The Qur’an, addressing them, implies that you should remember the time when Mūsa told his own nation that they would remember Allah’s blessings and favor at the time when He liberated you from the hands of the Pharaoh’s people.

Verily they were punishing you and inflicting the worst kind of chastisement on you, used to decapitate your sons before you and used to keep your wives alive for the sake of service to them.

The verse says:

“And (remember) when Moses said to his people: ‘Remember Allah’s favour to you when He delivered you from Pharaoh’s people. They afflicted you with evil chastisement, slaughtering your sons, and sparing your women…”

Such has been the case with every colonizing power throughout history that it has always sought to destroy and perish parts of the aggressive, active and resisting powers, or to render useless other sections of such powers, and finally, to weaken other segments so as to utilize them for the sake of and in line with their own interests.

The verse continues saying:

“…and in this was a great trial from your Lord.”

Incidentally, such trial and test has not been the case only in connection with the Children of Israel, but it has also been the case with all the nations as well that the day of their liberation and independence from the hands of the despots, has been always remembered as the Divine days.

Notes

1. Surah Al-Baqarah, No. 2, verse 257

2. The current Surah, verse 5

3. Maryam, No. 19, verse 97

4. Surah TaHa, No. 20, verses 27-28

Section 2: Moses’ Exhortation

Surah ‘Ibrahim - Verse 7

وَإِذْ تَاَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

7. “And (remember) when your Lord declared: ‘If you be thankful I will certainly increase you (your blessings) and if you be ungrateful, verily My chastisement is indeed severe’.”

Allah announces that if you are grateful for My favours, I shall augment your favors and if you deny them, My punishment covers all those who are ungrateful and deny them.

It says:

“And (remember) when your Lord declared: ‘If you be thankful I will certainly increase you (your blessings) and if you be ungrateful, verily My chastisement is indeed severe’.”

Imam Sadiq (as) has remarked:

“Whoever was given a favor and by his heart made confessions as to having that and thanked Allah with his speech, praising Him, no later would he have finished uttering his words than Allah would have commanded that his blessings be augmented.”

This verse is the most important and the most explicit verse of the Qur’an in regard to thankfulness due to divine blessings or being ingratitude to them, which has been discussed after the verse concerning the blessings of freedom and the formation of the Divine government under the leadership of Hadrat-i-Mūsa.

This is the secret as to the fact that the Divine government and the godly leaders are the supreme blessings for mankind, and if thanksgiving is not performed for them, Allah will inflict a severe punishment on those who are not grateful.

There are various stages for thanksgiving:

A- Cordial thankfulness, in which case, man regards all the blessings from Allah.

B- Verbal thankfulness consists of uttering the words such as: “(All) praise belongs to Allah.”

C- Practical gratitude, which comes about as a result of performing religious rituals and spending one’s time along side gaining Allah’s satisfaction and in the service of people.

Imam Sadiq (as) says:

“Avoiding sins is (a knid of) being grateful for the favours.”

And he also said:

“Thanking for Allah’s blessing is done once a person regards all blessings as originated from the part of Allah (and not from his own intelligence, wisdom, reasoning and one’s own struggle or that of other people’s), and that he is content with what Allah has given him, and does not use Allah’s blessings as a means of committing sins, he is really thankful to Allah. Real gratitude consists of the utilization Allah’s blessings for Allah’s ends.”1

Thankfulness for the Divine blessings is very tiny and unmentionable.

Some Islamic traditions indicate that Allah revealed to Moses:

“Thank Me as it is My due!”

Moses answered:

“It is an impossible act, for each word of thanks requires another word of thanks.”

The revelation came:

“Your confession as to the fact that you are aware that whatever exists has its origin in Me, is the best way of thanking Me.”2

Incidentally, if we use Allah’s blessings in ways other than the path of Allah, we have practiced the act of ingratitude and paved the ground for disbelief and deserve chastisement.

The verse says:

“…and if you be ungrateful, verily My chastisement is indeed severe’.”

Several Traditions Concerning Gratitude

1- Amir-ul-Mu’mineen Ali (as) once said:

“Continue (the act of) thanksgiving so as your favour becomes continuous.”3

2- Imam Sadiq (as) said:

“There are three things with which provide no harm: praying when one is in difficulty, asking for forgiveness when one is sinning, and showing gratitude when one is affluent.”4

3- Imam Sadiq (as) also said:

“The gratitude for the blessings is avoiding the prohibitions, and the totality of thankfulness is that one says: ‘(All) praise is (only) Allah’s, the Lord of the Worlds’.”5

4- Amir-ul-Mu’mineen Ali (as) said:

“Thanking for the blessing causes it to be preserved from alteration and guarantees its sustenance.”6

5- Amir-ul-Mu’mineen Ali (as) said:

“The result of showing gratitude is the multiplication of the favours.”7

6- Amir-ul-Mu’mineen Ali (as) said:

“Any blessing for which gratitude is expressed does not terminate; and when ingratitude is shown, it will not last long.”8

7- The holy Prophet (S) remarked:

“The quickest punishment for the sins is (that of) ingratitude of a blessing.”9

Surah ‘Ibrahim - Verse 8

وَقَالَ مُوسَي إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الأَرْضِ جَمِيعاً فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ

8. “And Moses said: ‘If you be ungrateful, you and whoso is on the earth, all together, verily Allah is Self-Sufficient, Praiseworthy”

Our faith or disbelief and our gratitude or our ingratitude will have not any impact on His Inherent Essence.

We must not hold Allah any indebtedness for our faith or acts since Allah is in no need of our deeds.

This holy verse is a confirmation and complementary to the discussion regarding the gratitude and ingratitude, which were referred to in the previous verse.

It is said from the tongue of Mūsa Ibn ‘Imran implying that he reminded the Children of Israel that if they and the entire people of the world become disbelievers, showing ingratitude towards the blessings of Allah there will be no harm to Him for He is in no need and is praise-worthy.

“And Moses said: ‘If you be ungrateful, you and whoso is on the earth, all together, verily Allah is Self-Sufficient, Praiseworthy”

In fact, thanking Allah for His blessings, and accepting the faith are sources of increasing one’s blessings and one’s evolution and pride, otherwise Allah is needless and were all the existing beings to turn ungrateful, His kingdom would remain just intact as ever.

To define the Qur’anic term /qanyy/ many commentators have claimed that it means withdrawal of ones needs.

We have been of the opinion that it means “possession” and it includes the totality of Attributes of perfection of the Essence, qualities consisting of knowledge, power, life, sovereignty, splendour, magnitude, loftiness and so on and so forth.

They require withdrawal of needs and defects. And the term /hamid/ embraces the totality of attributes of action, which include all the Divine acts irrespective of creation, nourishment, death, revival, health, disease, blessings and catastrophe, reward, chastisement, needlessness, poverty, development, restraint, tightness, legislation of ordinances, sending prophets on their mission, substituting successors, allocation of duties, and His other acts are all consonant and in accordance with wisdom and expedience, that are correct, appropriate, and timely, all of which signify ‘Justice’ and are among the principles of the Shi‘ite doctrine.

Surah ‘Ibrahim - Verse 9

أَلَمْ يَأْتِكُمْ نَبَؤُاْ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ لاَ يَعْلَمُهُمْ إِلاَّ اللّهُ جآءَتْهُمْ رُسُلُهُمْ بِالْبَيّـِناتِ فَرَدّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَآ اُرْسِلْتُم بِهِ وإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ

9. “Has not the account of those before you reach you of the people of Noah, and ‘ Ad, and Thamūd and those who (came) after them? None knows them but Allah. Their messengers came to them with clear signs (miracles) while they thrust their hands into their mouths, and they said: ‘Verily we disbelieve in (that) which you have been sent with, and verily we are in doubt about that unto which you invite us’.”

This verse is one of the examples of reminding and calling attention to the Divine days which was dealt with in the fifth verse of the current Surah, where it says:

“…and remind them of the days of Allah…”

According to Shaykh-i-Tūsi, (May his soul be sanctified) cited in Tafsir-i-Tibyan, there are differences between the Arabic words /šakk/ and /rayb/. The former means natural skepticism while the latter signifies that kind of skepticism which is mixed with suspicion and accusations.

A doubt, which may pave the ground for research and acceptance of the truth, is a constructive type and useful type of criticism; while that kind of skepticism which is expressed with regard to the Clear Evidences’, or with regard to miracles is only of the obstinate and destructive kind of doubt which stands in the way of man for accepting the truth.

Incidentally, one can translate the Qur’anic holy sentence /faraddū ’aydiyahum fi afw ahihim/ in several ways:

A- The dissidents shut the mouth of those who were uttering the truth by putting their hands on their mouth.

B- The miracles and the reasons of the prophets were so strong as if they had taken people’s hands and put them on their mouth; alluding metaphorically to the fact that the language of the people was obstructed because of the truth and they had no words to say.

C- The opponents of the prophets were so angry that they bit their fingers.

D- The opponents of the prophets, at the presence of their prophet, would put their hands on their mouth, metaphorically alluding to the fact that they silence themselves and stop preaching.

Anyway, here the Qur’an refers to the fate of some groups of previous nations in several verses. Those nations who took to the road of ingratitude as against Allah’s blessings and went on opposing and disbelieving in face of the call of the Divine leaders and their logic. Eventually, the Qur’an explains their acts to be an emphasis on what was said in the former verse.

It says:

“Has not the account of those before you reach you of the people of Noah, and ‘ Ad, and Thamūd and those who (came) after them?…”

Then, it adds:

“…None knows them but Allah…”

This means that no one is aware of the news of them, except Him.

Then, as a further explanation about their biographies, it implies that their prophets called on them with clear evidences though they put their hands on their mouths because of their amazement and denial, saying:

We are ungrateful for whatever you are sent for, for we are skeptic as to what you call us for, and how would it be possible for us to accept your call despite such a doubt and skepticism?

The verse says:

“…Their messengers came to them with clear signs (miracles) while they thrust their hands into their mouths, and they said: ‘Verily we disbelieve in (that) which you have been sent with, and verily we are in doubt about that unto which you invite us’.”

Surah ‘Ibrahim - Verse 10

قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِن ذُنُوبِكُمْ وَيُؤَخّـِرَكُمْ إِلَي أَجَلٍ مُسَمّي قَالُوا إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ

10. “Their messenger said: ‘Is there any doubts about Allah, the Originator of the heavens and the earth?’ He calls you to forgive for you of your sins and respite you till an appointed term. They said: ‘You are nothing but mortals like us; you intend that you turn us away from what our ancestors used to worship. Then bring us some clear authority’.”

In the previous verse, the pagans told the prophets:

“You call us to the way of Allah.”

However, in this verse, the prophets told them:

“Allah calls you.”

That is, our call does not initiate from our side and is not directed towards us. On the contrary, it originates in Allah and terminates in Allah as well.

According to, Zamakhshari and Maraghi, the promises of the Qur’an concerning the faithful relate to the forgiveness of all of their sins, while concerning others the case is forgiveness of some of their sins:

“…to forgive for you of your sins…”

Anyway, as was explained in the previous verse with regard to the pagans and disbelievers and their lack of faith owing to their skepticism, immediately in this verse, He negates their skepticism with clear reasoning and in a concise statement, saying:

“Their messenger said: ‘Is there any doubts about Allah, the Originator of the heavens and the earth?’…”

Probably, the Arabic term /fatir/ (the Originator) refers to the splitting of the preliminary matter mass of the world which we are up-dated about in everyday life of the existing science we read that the totality of the world mass matter consisted of an integrated continuum which burst asunder, revealing and causing the emergence of the globes.

Anyway, here, as in other situations and cases, the Qur’an insists on the creation of the system the world of existence as well as the creation of the heavens and the earth for demonstrating Allah’s Existence and His Attributes.

Then, it turns to answer the second criticism raised by the opponents whose criticism relates to the issue of the prophetic mission of the prophets. It implies that it is obvious that the Wise and Omniscient Creator of the world does not abandon His servants without a leader.

On the contrary, by sending you messengers, He calls you so as to remove your faults and pollutions and forgive your sins. And He gives you a limited amount of time in order that you go through your development process and make the most of your life.

The verse says:

“…He calls you to forgive for you of your sins and respite you till an appointed term…”

In fact, the call of the prophets has had two objectives in mind: The forgiveness of sins and the continuation of life till a pre-fixed date, both of which are in fact having a cause-and- effect for each other.

For, a society can continue to live which is on the whole pure from sins and injustice. However, despite all these, the obstinate disbelievers did not accept this enlivening call which was mixed with the evident logic of monotheism. They answered their prophets with the words which were loaded with obstinacy and non-submission of the truth.

The verse says:

“…They said: ‘You are nothing but mortals like us…”

Moreover you want to keep us from worshipping what our ancestors worshipped. In addition to all these, you must provide us with clear evidences.

The verse continues saying:

“…you intend that you turn us away from what our ancestors used to worship. Then bring us some clear authority’.”

Surah ‘Ibrahim - Verse 11

قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلاَّ بَشَرٌ مّـِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَي مَن يَشَآءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلاَّ بإِذْنِ اللَّهِ وَعَلَي اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

11. “Their messengers said (answering) them: ‘We are nothing but mortals like you, but Allah bestows (His) favour on whomever He pleases of His servants; and it is not for us that we bring unto you any authority except by Allah’s permission. And on Allah should the believers rely.”

The Qur’an in this holy verse implies that Allah bestows (His) favours on whomever He pleases and appoints him as His prophet, yet, Allah, the Wise, knows who has the capacity and who is capable of performing such a great responsibility.

“…Allah knows best where to place His apostleship…”10

Incidentally, the disbelievers and the pagans had two claims to make with the prophets:

1- You are a man like all of us.

2- Perform the miracle which we propose for us.

The answer to these two claims has been provided in this verse. We do accept the fact that we are human beings just like you; but Allah granted us this favour and has provided us with revelations. And as for your claim saying that our miracles must be performed according to your request.

This cannot be achieved, for we reserve the right not to perform any miracles without Allah’s permission.

Anyway, performing miracles is not our job, so that we tend to isolate ourselves sitting in a corner and perform extraordinary things with everyone requesting a different miracle as he wishes, thus making perform of extraordinary things into a useless affair, reducing it to a plaything matter. On the contrary, we cannot perform any miracles without the command of Allah.

The verse says:

“Their messengers said (answering) them: ‘We are nothing but mortals like you, but Allah bestows (His) favour on whomever He pleases of His servants; and it is not for us that we bring unto you any authority except by Allah’s permission…”

Moreover, every prophet does perform miraculous works without being requested by the people in order to prove his legitimacy.

Afterwards, in order to provide the pretenders with a decisive answer regarding their various threats, they clarified their position, saying that all faithful individuals must rely on Allah, the same Almighty to Whose Power all powers are insignificant and useless.

The verse says:

“…And on Allah should the believers rely.”

Surah ‘Ibrahim - Verse 12

وَمَا لَنَآ أَلاَّ نَتَوَكَّلَ عَلَي اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَي مَآ ءَاذَيْتُمُونَا وَعَلَي اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكّـِلُونَ

12. “And why should we not rely on Allah while He has guided us to our ways (of happiness)? And certainly we will bear patiently whatever hurt you inflict on us; and on Allah (alone) should the reliant rely.”

The Arabic term /tawakkul/ signifies ‘employing a lawyer or an advocate’. Such a person must have four attributes: perspicacity, honesty in keeping other’s deposits, power, and affection. No one but Allah possesses all these attributes fully. Thus we must trust Him.

Imam Rida (as) said:

“The border of the trust is that, by belief in Allah, you be scared of none.”11

Therefore, that Lord Who leads us will also protect us. Thus, we must solely trust Him.

Therefore, providing transparent justifications for the issue of trust, the prophets said as to why must they not trust Him and ask for His help in all circumstances? Why must they be frightened by the straw powers and threats while He has led them through the ways of happiness?

The verse says:

“And why should we not rely on Allah while He has guided us to our ways (of happiness)?…”

Then, they would continue saying that now that they rely solely on Allah, Who is not vulnerable and is supreme over all things definitely, they should stand against all of disbelievers’ tortures and harms.

The verse says:

“…And certainly we will bear patiently whatever hurt you inflict on us…”

Then, finally, they ended up their speech with these words:

“…and on Allah (alone) should the reliant rely.”

The objective of /tawakkul/ is to enable one not to have feelings of inferiority and weakness when facing with the greatness of difficulties, but by relying on the unending vast power of Allah, he should consider himself as conquering and victorious. Thus, surely such a trust is hope-inspiring and strengthening, and can increase our resistance.

Notes

1. ’Usūl-i-Kafi, section: Thanks giving

2. ’Usūl-i-Kafi, vol. 4, p 8

3. Jami‘-i-’Ahadith-ush-Shi‘ah, vol. 13, p. 545

4. Bihar, vol. 75, p. 365

5. Kafi, vol. 3, p. 95

6. Ghurar-ul-Hikam, vol. 2, p. 159

7. Nasikh-ut-Tawarikh, vol. 6, p. 145

8. Bihar, vol. 74, p. 420

9. Safinat-ul-Bihar, vol. 1, p. 710

10. Surah Al-’An‘am, No. 6, verse 124

11. Nūr-uth-Thaqalayn