Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: The Existence of Allah Proved by Nature

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

Surah An-Nahl - Verse 1

أَتَي أَمْرُ اللَّهِ فَلاَ تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَي عَمَّا يُشْرِكُونَ

1. “Allah’s commandment has come, hence do not seek to hasten it. Glory be to Him and Exalted is He above every thing with which they associate Him.”

A considerable part of the commencing verses of this Surah have been revealed in Mecca, during which time the Prophet (S) was intensively entangled with the pagans and idol-worshippers who used various pretexts every day for the liberating and life-saving call of Islam.

Among such pretexts one might name the Divine chastisement, which, whenever the Prophet (S) warned them against, some obstinate folks would declare.

“Why would such a chastisement which you claim, if truly said, do not come to be inflicted on us?”

They might sometimes add that if supposedly there was such a case impending, they should take recourse to their idols to serve as mediators with Allah (s.w.t.) to be rescued from punishment.

The first verse of this Surah drew an obliterating line over such imaginary claims by implying that they should stop making haste in that connection for Allah’s commandment had definitely been issued already.

It says:

“Allah’s commandment has come, hence do not seek to hasten it…”

If you think that the idols will be involved as mediators with Him, you are seriously mistaken, as Allah is far more intact and superior to being attached with associates.

The verse continues saying:

“…Glory be to Him and Exalted is He above every thing with which they associate Him.”

Explanation

Notwithstanding the case in question in this verse is the pagans’ impatience in their receiving of the Divine punishment, but the beginning sentence of the verse is not confined to the Divine punishment.

Rather, it includes all the Divine commandments such as that relating to waging of the Holy war, the commandment concerning the reappearance of the contemporary Imam (a.j.), the Return of the Immaculate Imams (as), and the commandment for the stepping up and staging of the resurrection day about which one must not make haste.

Surah An-Nahl - Verse 2

يُنَزّ‌ِلُ الْمَلآئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَي مَن يَشَآءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا اَنَّهُ لآ إلَهَ إِلآَّ أَنَاْ فَاتَّقُونِ

2. “He sends down the angels with the inspiration of His commandment upon whomever of His servants He wills as to warn (people) that there is no God but I, so be in awe of Me.”

The Arabic term /rūh/ refers to one of the Divine near-stationed angels the name of which is mentioned separately in the Qur’an and has come beside the word ‘the angels’:

“The Day (on which) the spirit (Rūh) and the angels shall stand arrayed…”1

However, in the verse under discussion the letter /b/ (with) is employed between the two words used instead of the conjunction /wa/ (and). Perhaps, the meaning intended in this verse is not ‘that angel’ when dealing with /rūh/, but it may mean the literal sense of the word which is the spiritual life.

In this case the verse signifies: Allah sends down the angels along with the means of life to those servants whom He pleases; as is the case in verse 50 from Surah Ash-Shour a, where the word /rūh/ denotes the Qur’an which is the source of spiritual life.2

In any case, as no punishment and retribution will be inflicted on anyone without adequate explanation and without delivering a just ultimatum, the Qur’an implies that Allah sends down angels with the Divine spirit to those of His servants whom He wants, ordering them to awaken the people to the fact that there is no other one to be worshipped except Him.

Therefore, they should avoid any opposition to His commandments and feel responsible when confronting Him.

The verse says:

“He sends down the angels with the inspiration of His commandment upon whomever of His servants He wills as to warn (people) that there is no God but I, so be in awe of Me.”

Surah An-Nahl - Verse 3

خَلَقَ السَّماوَاتِ وَالاَرْضَ بِالْحَقّ‌ِ تَعَالَي عَمَّا يُشْرِكُونَ

3. “He created the skies and the earth with the truth; Exalted is He above everything with which they associate Him.”

Here, the Qur’an selects two ways for dealing with the issue of the eradication of paganism and focusing all people’s attention on the One God.

First, He tackles the issue with rational reasoning regarding the magnificent order of creation and its system. Secondly, He tackles the issue through emotional ways and the explanation of the various blessings towards man and by instigating man’s sense of gratitude.

At first, it says:

“He created the skies and the earth with the truth…”

The rightfulness of creation of the skies and the earth is evident both when one considers the amazing system of well-regulated creation, and the goal and the various interests which exist in it.

Are those idols whom they associate with Him able to bring about such a creation process, or can they create a small mosquito or create a particle of dust?

The verse says:

“…Exalted is He above everything with which they associate Him.”

Surah An-Nahl - Verse 4

خَلَقَ الإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ

4. “He created man out of semen, yet behold! He is an open adversary.”

After allusions made to the issue of the creation of the skies and the earth and their endless mysteries, He enters into the discussion of man himself; the man who is closer to Him than any other one.

The Qur’an in regard to man implies that: And eventually when he was a worthless sperm with no soul, he was made into a rational being as well as defendant, expressive of his own interior, and engaging in disputations with foes. (This meaning refers to the different stages of man’s development process!)

The other meaning attributed to this verse is that man eventually turned into Allah’s enemy, rejecting his own Creator. (This alludes to the retrogression and meanness of the sinful ones.)

The verse says:

“He created man out of semen, yet behold! He is an open adversary.”

Surah An-Nahl - Verse 5

وَالاَنْعَامَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ

5. “And He created the cattle for you, therein is warmth and (other) advantages, and of them you eat.”

There are many advantages in animals for man. Their meat and milk serve for his food; their skin and wool serve for making shoes and clothing; their back serves for loading, their feet are utilized for cultivation, and even their feces are used for fertilization. In spite of all the above advantages, they cause the least trouble for man.

The verse says:

“And He created the cattle for you, therein is warmth and (other) advantages, and of them you eat.”

In Islamic quotations, next to agriculture, the best job proposed is breeding live-stock. This has been mentioned on condition that the job is coupled with the payment of one’s religious dues of Zakat and with an eye on the deprived people.

Incidentally, focusing one’s attention on the divine blessings enlivens the love unto the Creator as well as the spirit of His servitude in man.

Surah An-Nahl - Verse 6

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ

6. “And there is beauty in them for you when you drive them (home in the evening), and when you send them forth to pasture (in the morning).”

The Qur’anic term /tasrahūn/ is derived from /saraha/ which signifies sending livestock to the pastureland; and the Arabic term /turihūn/, which is derived from /rauh/, means the time when the cattle return to their stable.

Allah, the Gracious, does not confine Himself to the mentioning of the ordinary advantages provided by the useful animals, but He also insists on the psychological benefits which can be drown out of them.

The verse says:

“And there is beauty in them for you when you drive them (home in the evening), and when you send them forth to pasture (in the morning).”

This, in fact, provides the beauty of the self-sufficiency for the society, as this is a way of the provision for the needs by a society which are to be fulfilled. In other words this provides a picture for the beauty laid out in the process for achieving economic independence as well as the stoppage of all source of dependence.

Explanations

The four-footed animals are (just like other creatures,) created for the sake of man.

Vegetarianism is not a value in itself. Allah recounts the eating of the meat of lawful animals as one of their advantages:

“…of them you eat.”

Certainly, indulgence in consumption of meat is not recommended.

The perfection of the glory of a society resides in its independence, self-sufficiency, production and expanding of its livestock breeding industry.

‘Beauty and decoration’ is one of the natural needs of the individual and society.

The perfection in beauty of a society rests with the struggle, and not with stagnation and impasse; the struggle which is achieved through mass movement, and not through individualistic achievements.

Beauty in perfection requires being of service to the people; it is not attained through only filling up of one’s own stomach.

That kind of beauty makes perfect in case of being under the umbrella of a shepherd which is coupled with one’s own wisdom, and not being left alone and to oneself.

Surah An-Nahl - Verse 7

وَتَحْمِلُ أَثْقَالَكُمْ إِلَي بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلاَّ بِشِقّ‌ِ الاَنفُسِ إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ

7. “And they carry your heavy loads unto a land that you could not reach except with distress of (your) self. Verily your Lord is Compassionate, Merciful.”

The Qur’an points out to another of the advantages of animals in this noble verse. It implies that animals carry your heavy loads on their back, going towards towns and regions which you could not reach without undergoing tremendous troubles.

The verse says:

“And they carry your heavy loads unto a land that you could not reach except with distress of (your) self…”

This is a sign of Mercy and compassion of Allah Who has created these four-footed animals with such tremendous strength, and has made them tamed and submissive to you.

The verse continues saying:

“…Verily your Lord is Compassionate, Merciful.”

As one may note, these four-footed animals, firstly, provide man with means for covering him against cold and heat. In the second place, their milk products are used and, then, their meat. And, finally, they provide those psychological effects which leave an impact on man’s heart, and their use as a means of transportation.

Surah An-Nahl - Verse 8

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً وَيَخْلُقُ مَا لاَ تَعْلَمُونَ

8. “And (He created) horses, and mules and donkeys that you may ride upon them, and for ornament, and He creates what you do not know.”

The Qur’anic term /xayl/ means: ‘pride, arrogance’, but here, in this verse, the objective is ‘horse’, as if man feels a kind of pride and arrogance in horse riding.

The Arabic word /biq al/ signifies ‘mule’ which comes to being by a horse and a donkey; and the word /hamir/ is the plural from of /himar/ in the sense of ‘ass’.

In this holy verse, the Qur’an points to some other animals which man uses for riding.

The verse says:

“And (He created) horses, and mules and donkeys that you may ride upon them, and for ornament…”

In conclusion, Allah points out to a more important issue and calls everybody’s attention to the various means of transportation and mounts which will be made available to man in the future, and, which he can make better use of them.

And Allah will create other things that you know nothing about them, like the modern various means of transportation, whether be it cars, trains, or airplanes which are indeed Allah’s creatures, not those of men.

The verse continues saying:

“…and He creates what you do not know.”

Surah An-Nahl - Verse 9

وَعَلَي اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَآئِرٌ وَلَوْ شَآءَ لَهَدَاكُمْ أَجْمَعِينَ

9. “And upon Allah is to show the right way, and of them (the ways) are the deviating ones; and if He had willed He could have guided all of you.”

From among the affairs which Allah regards them as His Own obligations is leading people and providing them with proper guidance, as He remarks:

“Verily We take upon Ourselves to guide,”3

and again in this verse the Holy Qur’an states:

“And upon Allah is to show the right way…”

Here, the Qur’anic term /qasd/ signifies moderation, and the aim in referring to /qasd-us-sabil/ is the in-between way or the ‘straight way’.

Anyway, in pursuing the various blessings, which were discussed in the previous verses, the Qur’an points out here to one of the most important spiritual blessings of them, when it implies that it is up to Allah to show the right and straight path to the people, a path which has no deviation found in it.

The verse says:

“And upon Allah is to show the right way…”

As for this ‘straight path’ which alludes to either the ‘genetic’ or the ‘religious’ dimension, the commentators have offered various interpretations. However, their ideas are not incompatible with each other if they include both cases.

On the other hand, Allah has sent the prophets equipping them with revelations, adequate instructions and regulations required by man, so that, from the religious laws point of view be able to discriminate the good from the evil and, by means of kind of statements, to persuade man to cover the straight way and refrain him from the deviate paths.

Afterwards, as there are many deviating paths, He warns human beings, implying that some of these paths are deviating and have dead ends.

The verse says:

“…and of them (the ways) are the deviating ones…”

And since the blessings of freedom of choice and free will are among the most important factors in man’s perfection, the Qur’an refers to them with a short sentence and remarks in implication that if Allah wanted, He would lead all of you by compulsion to the straight path in such a way as you would not be able to deviate in the least from that path.

The verse continues saying:

“…and if He had willed He could have guided all of you.”

But, He did not do that, for compulsory guidance is neither something which makes one proud; nor is it a development for him.

Anyway, Allah has not deemed it appropriate to make people believers by compulsion; on the contrary, He has left man free to choose his own path.

Notes

1. Surah An-Naba’, No. 78, verse 38

2. “And thus did We reveal to you an inspired book by Our command.”

3. Surah Al-Layl, No. 92, verse 12

Section 2: Allah’s Unity Testified in Nature

Surah An-Nahl - Verse 10

هُوَ الَّذِي أَنزَلَ مِنَ السَّمآءِ مَآءً لَكُم مّـِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ

10. “He it is Who sends down water from the sky for you; from it you drink, and by it (grows) trees on which you pasture your cattle.”

The Arabic term /tasimūn/ is derived from /’as amah/ and means letting animals graze in the pastureland; and the word /šajar/ in Arabic has a broad meaning which includes every type of plant, whether trees or bushes.

As Surah As-Saffat, No. 37, verse 146, concerning pumpkins, says:

“And caused We to grow (to give shade) over him a plant of pumpkin.”,

notwithstanding the fact that pumpkins have bushes and not trees.

At any rate, in this noble verse, the Qur’an again makes allusion to the material blessings so as to provoke men’s sense of gratitude, to light the love of Allah in their hearts, and to call them to attain a wider cognition of the One Who has been granting them the blessings.

It says:

“He it is Who sends down water from the sky for you…”

It is the enlivening and freshening, pure, and transparent water which is free from all kinds of pollution and which is the source of drinking.

“…from it you drink…”

And there are plants and trees which grow out of it, and which forms pasturelands where you send your domestic animals for grazing. The verse continues saying:

“…and by it (grows) trees on which you pasture your cattle.”

It is certain that the advantages of rainwater are not confined to drinking by man, enabling plants to grow and trees to flourish.

These advantages include the washing of the earth compounds, purification of the air, creating of the required moisture for freshness of man’s skin, facilitating of one’s breathing process, and the like. However, in view of the fact that the abovementioned two parts were of more importance, they have been emphasized far more than the other domains.

Surah An-Nahl - Verse 11

يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالاَعْنَابَ وَمِن كُلّ‌ِ الثَّـمَرَاتِ إِنَّ فِي ذَلِكَ لاَيَةً لِقَوْمٍ يَتَفَكَّرُونَ

11. “Therewith He causes to grow for you herbage, and the olives, and the palm trees, and the grapes, and of all the fruits. Verily there is a sign in this for a people who reflect.”

One must note that to make something grow is the job of Allah and not farming it; and all kinds of fruits are created for man. So we must keep in mind that all products and fruits have a passing effect and they are not to be regarded as ends in themselves; they are proper signs and symbols leading towards the destination and are not to be regarded as destinations themselves.

The verse says:

“Therewith He causes to grow for you herbage, and the olives, and the palm trees, and the grapes, and of all the fruits…”

Certainly, only to see and to know does not suffice; but thinking and taking the appropriate measures are also necessary.

The verse continues saying:

“…Verily there is a sign in this for a people who reflect.”

Why Does He only Name Olives, Palm-trees and Grapes?

Perhaps it seems such that if the Qur’an stresses on fruits as olives, dates and grapes, it is because of the fact that their location in the environment of the revelation of the Holy Qur’an has been conducive to the growth of such fruits.

However, considering the fact that the Holy Qur’an has been a universal and an eternal phenomenon and given note to the depth of its interpretation, it becomes obvious that the issue goes beyond such limits.

Nutrition scientists remark that there are few fruits the excellence of which can match nutritionally these three fruits. They also claim that olive oil can produce excellent fuel for bodily activities. Its quantity of calories is enormous for which it is regarded as energizing, and those who always seek to keep healthy, must become interested in this.

Olive oil is friendly towards one’s liver; while, at the same time, it is effective in removing the ill conditions of kidneys, biliary stones, lithiasis, nephritic colic and hepatic colic, as well as removing of constipation syndromes.

With the progress of medical sciences and nutrition and food sciences, the pharmaceutical effects of dates have also been adequately proved.

There is calcium in dates which is the prime factor for the strengthening of bones, and there is also phosphorus in dates which is the principal source and element which constitutes brain and inhibits weakness of nerves and fatigue syndromes.

It also increases the power of one’s eyesight. Dates also possess potassium, the absence of which in one’s body results in stomach ulcer. It is very useful for one’s muscles, and human body tissues.

The fact that dates prevent cancer is nowadays widely circulated among nutrition scientists.

As for the grapes, according to nutrition scientists, they are so effective in numerous ways that one can regard them as a naturally established pharmacy or pharmaceutical laboratory.1 Grapes produce twice as much heat in one’s body as meat.

Moreover, they counterattack poison and play a host of other roles as purifying ones blood, removing of rheumatism, goat, and the increase in urea in one’s blood stream. Grapes polish one’s stomach and intestines and are activating, and they remove one’s depression. They reinforce one’s nerves and strengthen man because of their various vitamins.

Therefore, the stress which the Qur’an lays on these three fruits is not groundless. Probably, some important parts of it have been unknown to the people at that time.

Surah An-Nahl - Verse 12

وَسَخَّرَ لَكُمُ الَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِاَمْرِهِ إِنَّ فِي ذَلِكَ لاَيَاتٍ لِقَوْمٍ يَعْقِلُونَ

12. “And He (has) made the night and the day, and the sun and the moon subservient for you, and the stars have been made subservient by His command. Verily there are signs in this for a people who understand.”

The objective of the conquest of the sun and the moon is man’s manipulation of them for his own advantage. Otherwise, man who is not able to create even a fly, how would he be able to conquer the sun. By His grace, Allah, the Almighty, has made them subservient for man.

At any rate, alluding to the blessings offered to man by Allah in man’s conquest of the various beings in the world, the Qur’an remarks:

“And He (has) made the night and the day, and the sun and the moon subservient for you, and the stars have been made subservient by His command…”

Most certainly, there are signs and clues of the grandeur of Allah (s.w.t.) and the magnificence of creation for those who contemplate.

The verse continues saying:

“…Verily there are signs in this for a people who understand.”

In the meantime, the hierarchical order of the system of existence is solely attracting the attention and are the object of development of those individuals who are thinking as well as reasoning, and not for those with naively-thinking, and those who are simple-minded.

Surah An-Nahl - Verse 13

وَمَا ذَرَأَ لَكُمْ فِي الاَرْضِ مُخْتَلِفاً أَلْوَانُهُ إِنَّ فِي ذَلِكَ لاَيَةً لِقَوْمٍ يَذَّكَّرُونَ

13. “And (also) whatever He has produced for you on the earth of different colours; verily there is a sign in this for a people who take advice.”

The varieties of hues in existence are nothing but signs of the Power and Wisdom of Allah. Of course, He has created them for humankind. Hence, Allah declares in this noble verse, implying that the creatures which He has created for you on the earth have also been made subservient to you as well, various creatures and of different coloring.

The verse says:

“And (also) whatever He has produced for you on the earth of different colours…”

They are from different coverings, foods, clean spouses, and well-fare means to different mines and underground useful sources as well as other over-ground ones plus other blessings.

In these, there are also signs which are evident for those who are reminded in these matters as well.

The verse says:

“…verily there is a sign in this for a people who take advice.”

Reflection, Reasoning, Reminding

In the above verses, after calling people to three parts of the Divine blessings, He invites people to the act of reflection.

However, in one case He points out that ‘There are signs in these for those who reflect’. In another case He reiterates that there are signs for those who reason, while in the third case He declares that there are signs for those who remember.

Such a wide range of differences in senses does not certainly reflect some technical maneuvering in expression. Conversely, out of what we grasp from the methodology of the Qur’an, each has got a different point of reference.

Maybe, the note on such difference points out to the case of varieties of the existing blessings in the world are so obvious that the mere fact of mentioning may be sufficient.

However, in case of agriculture, olives, palm trees, grapes and the fruits in general, they require reflection so that one gets more acquainted with their nutritional and therapeutic qualities. Therefore, He makes allusion to reflection and points it out.

As for the conquest of the sun and the moon as well as stars along with the secrets of the day and night, there is need for further thinking. Thus, He refers to ‘reasoning’ which ranks higher in the hierarchy of the ladder of contemplation.

In any case, the Qur’an always addresses the enlightened, meditating, think tank individuals who have got highly sophisticated brains and reasoning despite the fact that the Qur’an has been appeared in an environment where ruled naught but ignorance.

One thus concludes the magnanimity of such meanings. In particular when facing those who negate the truly authentic religions altogether. Crossing them out who, because of some superstitious religions, claim that religions, in general, put one’s meditation channels out of work. They claim that having faith in Allah is the product of ignorance.

Such Qur’anic verses are almost found throughout all of the suras.

The Qur’an explicitly states that the truly authentic religion is the product of meditation, reflection, and reasoning, and Islam addresses the intellectuals, the reflecting people and the men of knowledge everywhere, and not those who are ignorant, superstitious or the seemingly enlightened ones who have got no solid logical framework.

Surah An-Nahl - Verse 14

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيّاً وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَي الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

14. “And He it is Who has made the sea subservient that you may eat fresh meat from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you may seek of His bounty, and that you may be grateful.”

The sea has got an important role to play in man’s life. The seawater is the source of steam, clouds and rain.

The depth of the sea provides man with the most delicious food, fishes, and its surface provides the cheapest, and the most widespread lines of transportation for cargo and passengers. All of the above advantages have been made possible through the policies and powers of the Almighty, and man has got no role to play in bringing them about.

The verse says:

“And He it is Who has made the sea subservient that you may eat fresh meat from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you may seek of His bounty, and that you may be grateful.”

The Arabic term /mawaxir/ is the plural form of /m axirah/ which is derived from /maxr/ and it signifies splitting from all sides, the left side as well as the right side.

Explanations

The sea, with all its magnanimity and despite all its ebbs and flows, is subject and subservient to man and is at his disposal.

“And He it is Who has made the sea subservient…”

The seas provide the most important source of fresh and healthy meat.

“…that you may eat fresh meat from it…”

Allah provides man not only with the means of primary needs, such as water and food, but also He provides him even with ornamental materials as well; in a manner: So as you would be able to exploit the precious gems of the seas with deep-sea diving for the sake of your dressing as well as the dressing of your wives.

“…and bring forth from it ornaments which you wear…”

The seas provide man with the best of natural ornaments.

The general laws with regard to the sea animals are concerned with their categorization as being religiously ‘lawful meat’ for eating, unless there is a law as not being allowed for a specific reason.

Freshness of meat is a value in itself.

Although man ought to struggle for obtaining food, his sustenance depends on Allah.

“…and that you may seek of His bounty…”

All of one’s success must be targeted in order that sense of gratitude may be awakened.

“…and that you may be grateful.”

Surah An-Nahl - Verse 15

وَأَلْقي فِي الاَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ وَأَنْهَاراً وَسُبُلاً لَعَلَّكُمْ تَهْتَدُونَ

15. “And He has cast firm mountains in the earth that it does not quake with you, and streams and roads that you may be guided aright,”

Mountains provide sources of equilibrium and comfort for man. The Arabic term /mayd/ means ‘movement towards the right and left directions, as well as tension’.

The Qur’anic sentence /’an tamida bikum/ (that it does not quake with you) signifies that mountains are the cause of one’s peace of mind as well as preventing of earth quakes. Hadrat Ali (as), with regard to mountains, says:

“Allah rendered the earth in a sustaining form by fixing in it gigantic stones and firm mountains.”2

The foundations of the mountains have penetrated in all of the ups and downs of the earth and are geared into its holes.

The verse says:

“And He has cast firm mountains in the earth that it does not quake with you, and streams and roads that you may be guided aright,”

As the tension of the earth requires gigantic mountains to keep it sustaining, the tension found among the inhabitants of the earth also requires up-straight and Godly figures so that they can serve as causes of peace of mind in the people of the society.

Some Islamic quotations indicate that Allah (s.w.t.) made the Ahl-ul-Bayt of the Prophet of Islam (as) as the pillars of the earth so as to rescue the inhabitants of the earth from anxiety and tension.3

In the meantime, mountains play an important role in man’s life. They store the winter snow amidst their outskirts which serve as the sources of streams and canals in springtime and with their variety of shapes they can serve as the road signs for guiding the travelers. We can grasp this meaning once we suppose that the entire earth were flat and soft.

Surah An-Nahl - Verse 16

وَعَلاَمَاتٍ وِبِالنَّجْمِ هُمْ يَهْتَدُونَ

16. “And landmarks (too), and by the star they find the right way.”

We need landmarks for moving in the deserts and finding our way. The natural signs guide us during day-time and the stars lead us by night, to both of which Allah makes allusions in this verse.

It says:

“And landmarks (too), and by the star they find the right way.”

We do not only need signs for finding our right way from circumlocution roads which lead us astray, but we also need clear signs for knowing the right from wrong in the midst of our desires, instincts, and of the despotic methods of dictators.

The Prophet (S) has designated and assigned some symbols to know the truth after him when people need it and when they are wandering aimlessly by looking at them.

In many quotations from the immaculate Im ams (as) we have it that /najm/ (star) is interpreted as the Prophet (S) and /‘al am at/ (symbols) is interpreted as the Imams, in which case we have reference made to the spiritual commentary of this verse of the Qur’an.

Imam Sadiq (as) in a tradition has said:

“The ‘star’ reflects the Messenger of Allah, and ‘symbols’ alludes to the Imams (as)”

And Imam Sadiq (as) also states:

“We are the symbols”.

One of the best examples and cases of those so-called ‘symbols’ are Hadrat Zahra, and Imam Husayn (as).4

Surah An-Nahl - Verse 17

أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلاَ تَذَكَّرُونَ

17. “Is He then Who creates as he who does not create? Do you not then consider?”

From the onset of the Surah Nahl as far as here, the Qur’an has recounted the Divine blessings in 15 verses.

It draws a general conclusion in this verse and explains the issue in an interrogative form implying whether He then Who creates is on a par with or equal to those idols and despots who are lacking in power to create. Why is it that you search for them instead of turning to the Almighty?

The verse says:

“Is He then Who creates as he who does not create?…”

After the discussion of all those great blessings and the hidden graces of Allah, the Qur’an addresses the conscience of the human beings and states:

“Is He then Who creates as he who does not create? Do you not then consider?”

Should one prostrate before the Creator of all such blessings or should one prostrate before those beings which are only tiny creatures themselves and who have never created anything and are not creating anything at the present?

This is an effective educational method which the Qur’an has employed in various circumstances. It raises the issues in an interrogative form and leaves their answers to the awakened consciences while appealing to the sense of spontaneity of he people.

In conclusion, theology and the worship of the Almighty is embedded in the nature of all human beings; what is needed is reminding them of it.

“…Do you not then consider?”

Surah An-Nahl - Verse 18

وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لاَ تُحْصُوهَآ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ

18. “And if you count Allah’s blessings, you are unable to number them. Verily Allah is Forgiving, Merciful.”

Finally, in order to let no one think that the favors of Allah are confined to those things only, the Qur’an states:

“And if you count Allah’s blessings, you are unable to number them…”

Now, this question arises as to how can we express our gratitude to Him which we owe Him? In this case, are we not among those who are ungrateful?

The Qur’an provides the answer to this question in the last sentence of this verse, saying:

“…Verily Allah is Forgiving, Merciful.”

Certainly, Allah is more compassionate and more lenient than you may think of Him to take actions in questioning or in punishing you for your inability to express your thanks for His blessings.

You would better know this much that you are head over heel intermingled in His Graces and you are unable to express due recognition for His favors, and you should pay Him the apology that you always owe Him for your shortcoming in order to fulfill your duty in thanking Him. It is in this case that you have performed your utmost thankfulness to Him.

Who is he the one who affords to express his gratitude adequately to Him. That servant does best who offers his apology to Him for the sins he has committed. Otherwise, what can best suit Him is utterly impossible to be performed by anyone.

However, all these obstacles cannot obstruct us or stand in our way to keep account of His bounties and graces as far as we can, and thus be grateful to Him.

Surah An-Nahl - Verse 19

وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ

19. “And Allah knows that which you conceal and that which you reveal.”

Allah’s knowledge as to all affairs, whether open or covert, is identical, and if we know that Allah is fully aware of whatever we do, we seek to lead a virtuous life. Definitely, Allah knows as to what our intentions and objectives might be.

The verse says:

“And Allah knows that which you conceal and that which you reveal.”

Surah An-Nahl - Verse 20

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لاَ يَخْلُقُونَ شَيْئاً وَهُمْ يُخْلَقُونَ

20. “And those they call on besides Allah do not create anything and they are themselves created.”

The Holy Qur’an stresses the issue of creativity once again, implying: Those whom they worship other than Allah, not only they do not create anything but also they themselves are created ones.

The verse says:

“And those they call on besides Allah do not create anything and they are themselves created.”

The issue in question has so far been that these are not the creators and for this reason they are not worth worshipping. Now the Qur’an declares that they are themselves created and needy as well.

Surah An-Nahl - Verse 21

أَمْوَاتٌ غَيْرُ أَحْيَآءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

21. “(They are) dead, not alive, and they do not know when they will be raised.”

As the worshippers of the idols used to manufacture idols in the shape of man, and they used to treat them as if they were conscious beings, therefore, Allah in this verse calls the idols as dead ones which are used for the conscious living beings.

All beings except Allah are regarded as dead, whether be it inanimate ones or human beings from the point of being worshipped.

The verse says:

“(They are) dead, not alive, and they do not know when they will be raised.”

This is the fifth characteristic which the worshipped one must possess, and which the idols are lacking.

Idols and idolatry have got a wide range of meanings in the logic of the Qur’an. Whomever and whatever is juxtaposed as against Allah in respect to its leaning and supporting power and we imagine in whose hands our destiny is laid, that will be regarded as an idol for us.

It is for this reason that whatever is mentioned in the above verses are in connection with those who claim apparently seem to be worshippers of Allah, but they have lost the independence of a faithful and truthful believer, leaning on the support of some weak subjects on whom they count for their livelihood, they are the target of them.

Notes

1. The book entitled: ‘The First Court and the Last Prophet’, Chapter: Grapes and Dates.

2. Nahjul-Bal aqah, Sermon 91

3. Nūr-uth-Thaqalayn, vol. 3, p. 44

4. Tafsir-ul-Burhan