Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: The Qur’an Ever Protected by Allah

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, The Merciful

Surah Al-Hijr - Verses 1-2

الر تِلْكَ ءَايَاتُ الْكِتَابِ وَقُرْءَانٍ مُّبِينٍ

رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ

1. “Alif ‘A’, Lam ‘L’, Ra ‘R’. These are the verses of the Book and (of) a clear Qur’an (that makes things manifest).”

2. “Often will those who disbelieved wish that they were Muslims.”

We notice once again that this noble Surah begins with the abbreviated letters of Alif, Lam, Ra, which exhibit the combination of these great celestial words, that lead all men towards happiness, are made up of simple alphabetical letters, the same raw material which are at the disposal of all human beings even children aged 2 or 3 years.

This is the utmost kind of miraculous performance that such a unique feat should be produced out of such ordinary kinds of material.

Therefore, immediately next to them, it has been added:

“Alif ‘A’, Lam ‘L’, Ra ‘R’. These are the verses of the Book and (of) a clear Qur’an (that makes things manifest).”

That is: these are the verses of the celestial Book, revealed in the Qur’an, which express facts and which reveal the truth as distinguished from the untruth!

In Tafsir-i-Tabari and Majma‘ul-Bayan, there has been cited a tradition implying that in Hereafter the pagans tell those Muslims who are entangled in the inferno

“Did you also become hellish people like us, and, you were not saved by Islam?”

While the sinful Muslims will be saved after sometime being punished, but the pagans will be remaining in the Fire of Hell for ever, saying:

“We wish we were Muslims, too.”

It says:

“Often will those who disbelieved wish that they were Muslims.”

Although the holy Qur’an has got a very highly esteemed position, yet it is always available for all and everybody can have access to it. At the same time, it is written in a book format and is readable by all, ‘the Qur’an’.

It is for this reason that its discussions are explicit and they draw a line between right and wrong. It will be a source of credit for Islam in the future and, at the same time, it will be a source of regret for disbelievers.

Thus, those who are ridiculing Islam today, will regret tomorrow. Many a time, pagans aspire to embrace Islam, but they are involved in the affairs to the despots or entangled in their corrupt environment. Therefore, we have it in history that the Caesar of Rome decided to embrace Islam when he saw the letter of the holy Prophet of Islam (S), but he said:

“My life is in danger and my kingdom will be lost.”

Surah Al-Hijr - Verse 3

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الاَمَلُ فَسَوْفَ يَعْلَمُونَ

3. “Leave them (alone) so that they may eat and enjoy themselves, and that they may be bemused by hope for they will soon know.”

One can conclude from the Qur’anic phrase /ŏarhum/ which means leaving the pagans alone because of their own disobedience, while Allah has never left anyone alone since the beginning of creation and has sent them prophets to guide them, and this matter has been repeatedly dealt with in the Qur’an.

Therefore, Allah, the Magnificent, with a pounding tone in this holy verse, advises the Prophet implying that he (S) leaves these pagans alone so as they feed-themselves like four-footed animals and enjoy themselves out of the pleasures of this fleeting world, and their aspirations make them ignorant of this grave reality though they will soon find out.

The verse says:

“Leave them (alone) so that they may eat and enjoy themselves, and that they may be bemused by hope for they will soon know.”

They are like animals which do not understand anything except the stable and grass and the material life, and they do not move unless they are on the look out for such things.

They are so blindfolded because of their arrogance and negligence that they are distanced from reality and engaged in their daily routine affairs which all make them unable to comprehend the real truth.

They will only understand to what extent they have been at a loss and negligence, and they will be disillusioned once they are about to see their doom in the bed of death or they are about to rise in the resurrection plain.

Surah Al-Hijr - Verse 4

وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلاَّ وَلَهَا كِتَابٌ مَّعْلُومٌ

4. “And never did We destroy a township, but it had a known decree.”

There will be an end to the joys and enjoyment of those who customarily rejoice themselves in this world, and once Allah wills, He is able to put an end to the pagans, perishing them at once.

However, it is Allah’s way of treatment to provide all with as many respites as requires and postponement of the punishment. Therefore, we must not feel rest assured of the Divine respites thus provided for us.

“And never did We destroy a township, but it had a known decree.”

Surah Al-Hijr - Verse 5

مَا تَسْبِقُ مِنْ اُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ

5. “No nation outstrips its term, nor can they postpone (it).

Allah’s way of treatment has been such under all circumstances that He has sought to provide adequate respite for reconsideration by all and for their awakening.

He sends the means to inform all through causing painful disasters to happen, and enabling all to receive blessings one after the other. He does them both: He rewards, threatens, and He warns simultaneously so that each and everyone of the people is provided with the necessary ultimatum.

However, as soon as this duration of respite expires, the unavoidable and decisive doom awaits them all.

The verse says:

“No nation outstrips its term, nor can they postpone (it).”

Notes to Be Considered

One’s fate and the calamities which ensue are of two kinds: those which are certain to happen, and those which are not so.

The deaths which are not certain to occur can be avoided by praying, giving away alms and spending in charity, and making donations as well as charitable acts. They can be altered. However, the deaths which are certain to occur are unchangeable.

Surah Al-Hijr - Verses 6 - 7

وَقَالُوا يَآ أَيُّهَا الَّذِي نُزّ‌ِلَ عَلَيْهِ الذّ‌ِكْرُ إِنَّكَ لَمَـجْنُونٌ

لَوْ مَا تَأْتِينَا بِالْمَلآئِكَةِ إِن كُنتَ مِنَ الصَّادِقِينَ

6. “And they (unbelievers) said: ‘O’ you to whom the (Divine) Reminder has been sent down, you are surely insane;”

7. “If you are of the truthful ones, why do you not bring to us the angels?”

The Arabic term /majnūn/ (insane) here does not signify ‘irrational’. Rather, that means being overtaken by ‘Jinns’, as is the case with the word ‘demoniac’ which means possessed or influenced by demons or by the spirit of the demons.

During the age of Ignorance, there was a widespread common belief that poets could compose poems because of the relationship they had with the ‘jinns’ or ‘fairies’.

In these two noble verses, cases of humiliation, ridicule, accusations, and hesitation or skepticism have been mentioned from the tongue of the pagans with respect to the Prophet (S). Employing the phrase ‘O you to whom’ instead of ‘O Prophet!’ exhibits a kind of humiliation.

The Arabic term /ŏikr/ is some kind of ridicule when applied by the pagans considering the fact that they did not believe in revelations. The Arabic word /majnūn/ meaning ‘lunatic’, applied for the Prophet (S), implies accusation.

And the sentence:

“If you are of the truthful ones”

makes allusions to their skepticism regarding the prophetic mission of the Prophet (S). Moreover, the Arabic signs /’inna/ and ‘Lam’ in the sentence

“…you are surely insane”

as well as the Arabic structure of the ‘nominative clause’, all are kinds of emphasis in various ways of their speech and exhibit their deviant form of thinking.

The verse says:

“And they (unbelievers) said: ‘O’ you to whom the (Divine) Reminder has been sent down you are surely insane;”

“If you are of the truthful ones, why do you not bring to us the angels?”

Incidentally, the pagans regarded the descending of angels as the authenticity of the mission of the Prophet (S) though this was only a pretext, for, Allah elsewhere, in the Qur’an says:

“And even if We sent down the angels to them, and the dead spoke to them, and We mustered all things before them, (even then) they would not believe…”1

Surah Al-Hijr - Verse 8

مَا نُنَزّ‌ِلُ الْملآَئِكَةَ إِلاَّ بِالْحَقّ‌ِ وَمَا كَانُوا إِذاً مُّنظَرِينَ

8. “We do not send angels but with the Truth, and then they would not be respited.”

One can conclude from the verses of the Qur’an that whenever a miracle is performed by one of the prophets and people are heedless about that, the divine outrage may ensue. They may also be given a respite for sometime.

However, in the cases that the kind of miracle and the request for its performance is proposed by the people, such as the coming out of the she camel from inside the mountain which the disbelievers demanded from Hadrat Salih (as), or the descending of heavenly food which was requested from Jesus (as), the Divine outrage is certain to promptly happen when the people offend and they will be given no extra respite.

It says:

“We do not send angels but with the Truth, and then they would not be respited.”

In the previous verse, the pagans demanded that the Prophet (S) should descend angels for them. This noble verse provides the answer that the descending of the angels is with the Truth, which requires that they descend on the qualified people.

The descent of the angels upon the indecent individuals is for no good reasons and Allah does not do anything but with the Truth.

In other words, performing of miracles is not to be regarded as a game or plaything. On the other hand, it is for proving the truth which is adequately demonstrated for those who are seeking the truth, for the Prophet of Islam (S) has demonstrated his prophetic mission with the Qur’an and other miracles.

Surah Al-Hijr - Verse 9

إِنَّا نَحْنُ نَزَّلْنَا الذّ‌ِكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

9. “Verily, We Ourself have sent down the Reminder (the Qur’an) and verily We, (Ourself) will be its Guardian”.

According to verse 6, the unbelievers used to imply that it was not clear as to where the source of the Prophet’s Reminder was.

In this noble verse, Allah says:

Stop hesitating! It is certainly We Who reveal the Qur’an and the Reminder upon him, and as the pagans used to stress the issue of insanity with regard to the Prophet (S), Allah (s.w.t.) attributes to His Own Sacred Essence the revelation of the Qur’an and its preservation.2

The verse says:

“Verily, We Ourself have sent down the Reminder (the Qur’an) and verily We, (Ourself) will be its Guardian”.

According to the Allah’s testimony and His pledge in this verse, no changes or distortions have occurred in the Qur’an.

In its other verses as well this meaning has been referred to, among which one may name Surah Fussilat, No. 41, verse 42:

“Falsehood shall not come to it from before it nor from behind it…”

which signifies that: No untruth has any way into the Holy Qur’an.

In addition to Allah’s pledge to the preservation of the Qur’an, Muslims have protected it from the beginning and have been earnest in its writing and preserving it.

They would even assign the instruction of the Qur’an as a dower for their wives, and designate it for a man’s marriage as a pre-condition.

They used to recite or read it in their prayers, and there were a number of scribes who were the writers of the revelations, one of whom was Hadrat Ali (as).

The Imams, the Ahl-ul-Bayt (as), used to call people to this very Qur’an which exists now. Moreover, the tradition of Thaqalayn, quoted from the Prophet (S), provides another proof for the authenticity of the Qur’an. Sincerely, can one claim that the prophetic mission of the Prophet (S) is constant but his Book is alterable?

Surah Al-Hijr - Verses 10 - 11

وَلَقَد أَرْسَلْنَا مِن قَبْلِكَ فِي شِيَعِ الاَوَّلِينَ

وَمَا يَأْتِيهِم مّـِن رَّسُولٍ إِلاَّ كَانُوا بِهِ يَسْتَهْزِءُونَ

10. “And indeed, We sent (messengers) before you among the nations of the ancients.”

11. “And there came no messenger to them, but they used to mock at him.”

The Arabic term /šiya‘/ signifies ‘a nation’ or ‘a party’ which are somehow bound and related to each other, whether be it a bound which is in the path of the truth, as Surah As-Saffat, No. 37 verse 83 says:

“And verily from his party was Abraham”,

or be it in the path of the deviant, like Surah Al-’An‘am, No. 6, verse 159 which says:

“Verily those who divided their religion and became parties…”

Here, the verse says:

“And indeed, We sent (messengers) before you among the nations of the ancients.”

The aim was the ridiculing or the damaging of the prestige of the prophets so that the truth-seeking people might not assemble around them; or their aim was to compensate for their own weaknesses in face of the logic of the prophets.

The object of their ridicule was either the simple way of life of the prophets, or that of the deprived followers of them, or the breaking up of the superstitious traditions of the people.

The verse says:

“And there came no messenger to them, but they used to mock at him.”

Anyway, ridicule and mockery has constantly been the way of the pagans as against the prophets, and such is the usual case that, whenever the weapon of logic is lacking, mockery will replace one’s weapon.

Therefore, a preacher must never feel desperate when facing the ridicules of some people.

Surah Al-Hijr - Verses 12 - 15

كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْـمُجْرِمِينَ

لاَ يُؤْمِنُونَ بِهِ وَقَدْ خَلَتْ سُنَّةُ الاَوَّلِينَ

وَلَوْ فَتَحْنا عَلَيْهِم بَاباً مّـِنَ السَّمآءِ فَظَلُّوا فِيهِ يَعْرُجُونَ

لَقَالُوا إِنَّمَا سُكّـِرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ

12. “Thus do We make it to enter into the hearts of the guilty.”

13. “(But) they do not believe in it and such has been the way of the ancients.”

14. “And even if We opened to them a gate from the sky, so that they ascended into it all the while,”

15. “They would definitely say: "Indeed our eyes have been blindfolded, rather we are a people bewitched.”

In a few verses before, we had that the pagans requested the blissful Prophet (S) to bring forth angels for them to see.

Here, verse 14 proclaims that even if Allah opens a gateway to them from the sky so that they will ascend it and they will see the angels and other things, they will not yet believe in the Truth, for their request for seeing angels is just a pretext, and an obstinate fellow may also deny his own ascent to the sky, too.

Here are the verses:

“Thus do We make it to enter into the hearts of the guilty.”

“(But) they do not believe in it and such has been the way of the ancients.”

“And even if We opened to them a gate from the sky, so that they ascended into it all the while,”

Another verse of the Qur’an says:

“And had We sent a book down to you, written on a paper, so that they touched it with their own hands, certainly (still) those who disbelieved would have said: ‘This is naught but a manifest sorcery’.”3

Anyway, such disbelievers are so immersed in the abyss of passions, insistence, and obstinacy with respect to the ‘untruth’ that they if any grounds are provided for them through which they can repeatedly ascend to the sky and descend from it, they still go on saying that they have been playing magic works on them and they claim that they are a group which has been under enchantment all over, and whatever they witness is never in anyway identical with reality.

The verse says:

“They would definitely say: "Indeed our eyes have been blindfolded, rather we are a people bewitched.”

It is not surprising that man reaches such heights in proportions as regards hostilities and obstinacy. For man’s inherent nature and his untouched inner self is able to receive the factual realities and observations of the true profiles of what is real.

As a result of committing sin, having ignorance and hostility against the Truth, he will gradually adhere to what is utter ignorance and darkness. Certainly, it is possible to wipe out everything in the first stages, though once it is embedded in one’s nature, thus becoming habitual, it cannot be easily wiped out.

It is in this case that the profile of the Truth alters in man, as far as that the most rational arguments and the most explicit tangible reasons will have no impact on him, thus leading him to the denial of all the rational as well as tangible matters of life.

Notes

1. Surah Al-’An‘ am, No. 6, verse 111

2. In this short verse, there are two kinds of emphasis employed. A series of 5 emphasis are dealt with for the revelation of the Qur’an which appear in words /’in/, /n a/, /nahnu/, /nazzal/ /naŏ-ŏikr/, and a series of 5 emphasis are found in the preservation of the Qur’an in such words as: /’in/, /n a/, /lahū/, /la/ and /h afizūn/, which are obvious in the Arabic literature.

2- As for the lack of distortions of the Qur’an , there are hundreds of books and essays as well as researches written on the absence of any distortions in the Qur’an However, it is most unfortunate that the Shi‘ites are unjustly held responsible for any idea of distortions, which is ascribed to them.

3- The tradition of Thaqalayn has been quoted from the blissful Prophet (S). That form which has been narrated by and among all of Islamic sects on various occasions is as follows:

“I am leaving behind me two weighty (very worthy and important) things among you: The book of Allah (i.e. the Qur’an ) and my progeny, my Ahl-ul-Bayt. Never these two get separated from each other, and once you take recourse to the two, you will never get astray.”

4- The Qur’an is a Reminder: “…We have sent down the Reminder…”, and turning away from the Reminder and the Qur’an will lead man astray, and, hence, causes him misfortunes:

“And whoever turns away from My remembrance verily for him is a life straitened, …” (Surah TaHa, No. 20, verse 124).

The Qur’an is a Remembrance and only by the remembrance of Allah all hearts will be comforted.

The Qur’an says:

“…Behold! By Allah’s remembrance (only) the hearts are set at rest.” (Surah Ar-Ra‘d, No. 13, verse 28)

3. Surah Al-’An‘am, No. 6, verse 7

Section 2: Everything in the Universe Takes Place by Allah’s Command

Surah Al-Hijr - Verse 16

وَلَقَدْ جَعَلْنَا فِي السَّمَآءِ بُرُوجاً وَزَيَّنَّاهَا لِلنَّاظِرِينَ

16. “And indeed, We have established constellations in the sky and We have decorated them for the beholders,”

The Arabic term /burūj/ originally signifies ‘emergence’, and a woman who shows off his ornaments in Arabic is said: /taburrajat-il-mar’ah/. The Arabic term /burj/ also refers to a palace, and those high-raised buildings which present special splendours. In this verse the celestial globes, or their locations, are likened to constellations.

As the earth rotates around the sun, an imaginary circle is formed which is called ‘the Zodiac’. This circle is divided into twelve equal zones within either of which certain stars are located, according to the shape of that collection of stars, it has been named to it.

In Persian, they are called as Farvardin, Ordibehesht, khordad, … and in Arabic, they are called Hamal, Sour, Jowza, Sarat an, Asad, Sunbulah, Mizan, Aqrab, Qous, Judi, Dalw and Hūt. All of these phenomena represent the power and splendour of Allah.

Surah Al-Hijr - Verses 17 - 18

وَحَفِظْنَاهَا مِن كُلّ‌ِ شَيْطَانٍ رَّجِيمٍ

إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَاَتْبَعَهُ شِهَابٌ مُّبِينٌ

17. “And We have guarded them against every accursed Satan.”

18. “Save him who steals the hearing, so there pursues him a clear flame.”

The Arabic word /’istir aq/ is derived from /sirqat/, and thus the Arabic phrase means: ‘the stealing of words’.

The commentators have raised some issues with regard to this verse; among them one may name Fakhr-i-Razi and ’Alūsi who have said in their commentaries that the objective meaning, in talking about the sky, is this same apparent sky, and the objective in mind in talking about the meteor is this same celestial stone-like objects, which are thrown down and are set in flame.

However, some other commentators have suggested that here the objective in mind, when referring to the sky, is the ‘invisible world’, and the world of Truth, into which Satans have no way and permission to enter.

Here are the verses:

“And We have guarded them against every accursed Satan.”

“Save him who steals the hearing, so there pursues him a clear flame.”

And, regarding its meaning, perhaps one can say: We have located identification figures and leaders in the spaces of spirituality, thus protecting the truth from the temptations of Satan.

And whenever a person who has the qualities of Satan, is acting temptation, We will launch an attack on him, expelling and perishing all sorts of innovation, and eclecticism, as well as other temptations, by sound reasoning and sound logic of the true believers.

Thus, one can find the relationship between the birth of Hadrat-i-Massiah (as) and further-more, the birth of Hadrat-i-Muhammad (S) and the casting off of such Satans from the skies.

Explanations

The Satan is not only Iblis, but there are Satans.

Eavesdropping and spying are both jobs of the Satan.

A spy must be dealt with quickly and in a revolutionary manner.

“…so there pursues him a clear flame.”

Wherever a Satan-like individual was to be found, the enlightening people must chase and strike him with the torch of knowledge.

The response to the Satanic acts must be provided with utmost explicitness, openness, quickness and with the maximum straight forwardness.

Surah Al-Hijr - Verses 19 - 21

وَالاَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلّ‌ِ شَيْءٍ مَوْزُونٍ

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

وَإِن مّـِن شَيْءٍ إِلاَّ عِنْدَنَا خَزَآئِنُهُ وَمَا نُنَزّ‌ِلُهُ إِلاَّ بِقَدَرٍ مَعْلُومٍ

19. “And We have spread the earth, and We have cast therein firm mountains, and We have grown in it of every thing in due balance.”

20. “And We have provided means of subsistence therein for you and for him whom you are not responsible for his sustenance.”

21. “And there is not a thing but with Us are its treasures, and We do not send it down save in appointed measure.”

To complement the previous discussion, the Qur’an brings here some Divine verses about the whole creation, and the symbols of Allah’s splendour on the earth.

It begins with the earth at first, saying:

“And We have spread the earth…”

The Arabic term /madd/ originally means ‘expansion and spreading’, and most probably, it points to those parts of the land which emerged from under the water. For, as we know, the entire surface of the earth was covered hidden with water because of flood-like rains in the beginning.

Many years passed before those flood-like rains settled down in pitfalls of the earth, and parts of dry lands emerged gradually. This is the same thing which is referred to in Islamic literature as /dahw-ul-’ard/ (expansion of the earth).

And since the creation of mountains, with all the various advantages which carried with them, is considered as one of the signs of monotheism, the Qur’an refers to them, by adding:

“…and We have cast therein firm mountains…”

The Arabic term /’ilqa’/ means ‘throwing or casting’. However, we know that mountains are the same ups and downs of the earth which have emerged because of the gradual freezing of the cruse of the earth or owing to the eruption of the volcanoes.

It is possible that the term /’ilqa’/ has been applied to mean as to bring into existence in this context. In our daily life, we also say that we have, for instance, developed plans for such a land and have planned several rooms in it, in which case it means that we have built those rooms.

Anyway, in addition to the fact that such mountains are inter-connected with one another from the foundations and are protecting the earth against the pressures from within which cause earthquakes, and in addition to their function of obstructing the power of the storms and breaking them, thus controlling the blowing of winds and breezes in a very exact manner, they also constitute a good place for reservoirs of water, whether be it in the form of snow or of springs.

The emphasis has especially been laid on the Qur’anic word /rawasi/, the plural of /rasiyah/ which means: ‘constant, and stationary or sustaining’, which is a delicate reference to what we discussed above, indicating that not only they are all constant themselves but also they serve as a pillar for the constancy of the crust of the earth and human life.

Then, alluding to the most important factor in human life, as well as all living creatures, that is, the plants, the holy verse continues saying:

“…and We have grown in it of every thing in due balance.”

What a beautiful and yet explicit interpretation it is to the Arabic term /mauzūn/ which is principally derived from the word /wazn/ (weight) which refers to the recognition of the quantity of everything.

It is cited in Mufrad at Raqib:

“Weight is the knowledge as to the quantity of the thing.”

This Qur’anic word refers to the exact keeping of the wonderful accounts and the measurements which are appropriate to all parts of plants, each of which has its own particles as of stems, branches, leaves, layers, seeds, and fruits.

There are perhaps hundreds of thousands of plants with various qualifications and varieties of effects the knowledge of which provides us with an outlook into the cognition of Allah, and the foliage of each leaf opens up a new chapter and presents a new volume upon the knowledge unto the Creator.

This possibility has also been forwarded that the objective of mentioning growth in this phrase is in case of various mines in mountains, because Arabs also refer to mines as /’inbat/.

In some quotations, there are also allusions made to this very meaning. A tradition narrated from Imam Baqir (as) denotes:

“Someone asked him about the commentary of this verse, and he answered:

‘The objective is that Allah has created the mines of gold, silver, jewels and other metals in mountains.’”1

This possibility also exists that the objective of /’inb at/ (to grow) is its meaning in its comprehensive form which encompasses all of those creatures which Allah has created on the earth.

In Surah Noah, from the tongue of that great prophet the Qur’an says that he told the people:

“And Allah made you grow like a plant from the earth.”2

Anyway, there is no incompatibility found in case that this verse has a vast and comprehensive meaning which includes plants, human beings and mines or the like.

As the means of life and sustenance of human beings is not confined to the plants and mines, the Qur’an refers to all such blessings in the next verse, and implies that Allah has located all means of sustenance for you within the earth.

They are available not only for you but they are there also for all living creatures as well as those which you do not procure anything for their sustenance and which are beyond your reach. Of course, Allah has been providing for all of them their requirements.

The verse says:

“And there is not a thing but with Us are its treasures, and We do not send it down save in appointed measure.”

The Arabic term /ma‘ayiš/ is the plural form of /ma‘išah/ which signifies one’s means of sustenance after which one sometimes seeks and, at other times, they are made accessible to him.

Some commentators have interpreted the word /ma‘ ayiš/ into ‘agriculture, plants, foods or drinks,’ it seems, however, that the meaning of this word is quite comprehensive and it encompasses all means of life.

The commentators have presented two versions for the sentence ‘for him whom you are not responsible for his sustenance’ The first version suggests that, as we said in the above, Allah wants to explain all of His blessings with regard to the human beings as well as with regard to those animals and living beings which man cannot feed.

The other version suggests that Allah wants to make man aware of the fact that He does both, providing the means of sustenance for man, on the earth, and making available some living animals for him (like four-footed animals), which man can not feed.

It is He Who nourishes them though this job of nourishing is accomplished by him. However, we are of the opinion that the first version is more correct.

We can also base our confirmation as to the interpretation of this in a tradition adapted from the commentary book by Ali-Ibn-i-’Ibrahim, where concerning the meaning of the above mentioned sentence: he says:

“It means: ‘We predetermined something for each of the animals’.”3

In the last verse under discussion, the Qur’an deals with the answer to the query which is raised by many people. That is, why is it that Allah does not provide adequate means of sustenance with all the people so as to free them from all kinds of struggling?

Allah answers:

“And there is not a thing but with Us are its treasures, and We do not send it down save in appointed measure.”

Therefore, such is not the case that Allah’s power is limited and He should be terrified by the case of running short of supplies. However, the stores and reservoirs as well as stocks of this world have got its proper book-keepings, and the means of sustenance are descended from His side in carefully measured and calculated proportions.

Elsewhere in the Qur’an we read:

“And if Allah should amplify the provision for His servants, they would certainly revolt in the earth; but He sends it down according to a measure as He pleases…”4

It is quite clear that struggling for survival not only distances man from laziness, slowness, and despondency, but it also provides for him with the means for engagement in sound ways of thinking and bodily activities. Were it not so, and were there everything placed at man’s disposal without any calculations, it could not be predicted how the world would look like in that situation.

A dozen jobless men, in welfare and with no controls imposed on them, would create a terrible atmosphere. For we know that the people of this world are not of the sort of those in Paradise who are devoid of all passions, egoisms, arrogance, and deviations.

They are rather of the mixed type with good and evil attributes who must be placed in the melting pot of this world so as to be experienced and differentiated.

Therefore, as need and poverty often leads man towards deviation and misfortune, too much affluence also can be a cause of corruption and destruction.

Explanations

1 - What Are Allah’s Treasures?

There are many verses in the Qur’an which denote that Allah has got treasures, the heavenly treasures and the earthly ones are all His. Or the Qur’an indicates that the treasures of everything are with Him.

The Arabic term /xaz a’in/ is the plural form of /xaz anah/ which signifies a place where one stores his wealth to be protected. It is originally derived from /xazan/ which means protecting and preserving something.

Obviously, one seeks to store and preserve something who has got limited power and when one is unable to procure whatever he wants in any time. Therefore, once he is able he stores in his treasury whatever he feels it is necessary for him in the future.

However, can one apply such concepts in case of Allah? Certainly not. That is why some commentators, like Tabarsi in Majma‘-ul-Bayan, Fakhr-i-Razi in Tafsir-i-Kabir and Raqib in Mufrad at, have interpreted the phrase /xaz a’inullah/ (the treasures of Allah) as ‘the possibilities of Allah’.

That is, everything is assembled in Allah’s treasury of power, and He can bring forth whatever of it is deemed necessary in His Wisdom.

However, some other great commentators have claimed that the application of ‘Allah’s treasures’ refers to the entire affairs which exist in the world of existence and the material world, including the elements and the means for creating them.

In this collection, everything exists to an unlimited extent, but every single one of the products and particular beings of this world is created to a limited extent, without considering that the existence is exclusive to it.5

Such interpretation, though principally is an acceptable proposition, is less acceptable than the first one which interprets it ‘with Us’.

Anyway, the application of such a sense like /xaz a’inullah/ which apparently does not hold true with its usual significance due to Allah, but it is such because Allah wants to speak to people through their own language. Once you are supposed to deal with a child, you will have to apply the language of children.

In conclusion, one finds it evident that the comments of some commentators who have considered the word /xaza’in/ as reservoirs of ‘water and rain’, and its confinement within this specified example, not only, is unsubstantiated but also it is not commensurate with the vast concept of the verse.

2 - Kinds of Descent

As it was stated earlier, descent does not always mean coming down from a high place. It also means descending in one’s rank as well as in one’s position. Thus, if some favour from a superior is bestowed on inferiors, it is meant as descent.

It is for this reason that this term has been applied also to Allah’s blessings in the Glorious Qur’an: Whether they may be descended from the skies like rain, or they might be grown up on the earth, like animals, as verse 6 in Surah Az-Zumar, No. 39 says:

“…and He sent down for you eight head of cattle in pairs…” .

We also read concerning iron, in Surah Al-Hadid, No. 57, verse 25 that it says:

“…and We sent down iron…”,

and the like.

Briefly speaking the Arabic words /nuzūl/ and /’inz al/ here signify ‘existence, creation and origination’. Nonetheless, as it is achieved from the side of Allah towards His servants, such an interpretation has been ascribed to it.

Surah Al-Hijr - Verse 22

وَأَرْسَلْنَا الرّ‌ِيَاحَ لَوَاقِحَ فَاَنزَلْنَا مِنَ السَّمَآءِ مَآءً فَاَسْقَيْنَاكُمُوهُ وَمَآ أَنتُمْ لَهُ بِخَازِنِينَ

22. “And We send winds fertilizing, and We send down water from the sky, so We give it to you to drink of, while you are not its treasurers.”

The Arabic term /law aqih/ is derived from /liq ah/ which means: fertilizing of the clouds by joining together of the positive and negative pieces of cloud,6 or it also refers to the fertilization of plants through the act of transferring of plant pollination.

Following the discussion about some of the secrets of creation and other kinds of the blessings of Allah in previous verses, the holy Qur’an alludes to the blow of the winds and their effective role in raining, when it implies that Allah sends down the winds while they are fertilizing. They join pieces of clouds together and fertilize them.

The verse says:

“And We send winds fertilizing…”

Then it continues following that Allah sends down rain, and by that He quenches the thirst of all of men, while they are unable to protect and preserve it.

The verse says:

“…and We send down water from the sky, so We give it to you to drink of, while you are not its treasurers.”

That is, you are unable to collect and preserve rain in great quantities after raining. It is Allah Who by freezing it in the form of snow and ice, or through sending that to the depth of the earth, makes them come out and flow in the form of springs and wells. It is He Who collects and stores them.

Explanations

1- Man is often unable to preserve his most necessary requirements.

2- Man cannot store water within clouds for a long time. Nor can he store it on the surface of the earth. This cannot be done on the earth since it penetrates the earth, and it can not be done on stone and rocky valleys either as it evaporates.

Surah Al-Hijr - Verses 23 - 25

وإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ

وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ

وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ

23. “And certainly We make alive and We cause to die and We are the (only) Heirs.”

24. “And indeed We know those of you who have gone before and We are certainly aware of the succeeding ones.”

25. “And verily, it is your Lord Who will gather them together, verily He is All-Wise, All-Knowing.”

The matters of death and life are solely in His authority. All are transient; therefore, it is appropriate for us to leave a good heritage for the Authentic Inheritor.

The verse says:

“And certainly We make alive and We cause to die and We are the (only) Heirs.”

Thus, time also will leave no impact on the knowledge of Allah. His knowledge is identical as to the past, the present, and the future.

The verse says:

“And indeed We know those of you who have gone before and We are certainly aware of the succeeding ones.”

The commentators have mentioned some examples for the Qur’anic terms: /mustaqdimin/ and /musta’xirin/, among which are the followings:

1- The predecessors and the survivors.

2- Those who overtake and lovers of the Holy War, etc.

3- Those who present themselves for prayers in the front line of congregation prayer, and those who queue up in the last line.

According to this meaning, some went as far as to queue up in the last line of congregation prayer so as to be able to look at women, who presented themselves for congregation prayer, with evil intentions as Allah says:

“We know ”.

Some believers would go as far as to sell their houses to exchange it for buying a house close to the mosque so as to be able to arrive there for standing in the front line of the prayers. These are those whom the verse refers to and implies that Allah knows such people, too.

Anyway, the uprising of the Resurrection Day, and the provision of both punishment and reward are all the affairs concerned to the Ranks of the Sovereignty of Allah.

The verse says:

“And verily, it is your Lord Who will gather them together, verily He is All-Wise, All-Knowing.”

Notes

Those preceding and those succeeding will be mustered altogether in the Resurrection Day:

“…who will gather them together…”

And Allah is well aware of the performances of all as well as of the intentions and impacts of any individual.

The rationale behind the resurrection is His Wisdom. If all of the particles of dust become food, and all foods become sperms and all sperms transform into human beings and they turn into dust again with their death, while there might not be any record and accounts for them, this is not a wise job done.

Notes

1. Nūr-uth-Thaqalayn, vol. 3, p. 6

2. Surah Noah, No. 71, verse 17

3. Nūr-uth-Thaqalayn, vol. 3, p. 9

4. Surah Ash-Shaur a, No. 42, verse 27

5. Al-Mizan, vol. 12, p. 148

6. Surah Az-Zariyat, No. 51, verse 41 implies that the wind is at times of no use and causes no fertilization, while at other times, it is also serving as sources of blessings. Again Surah An-Nūr, No. 24, verse 43 says:

“Do you not see that Allah directs the scattered clouds then He gathers them together and amasses them once again, and then you see the rain coming forth from their midst?...”