Alhassanain(p) Network for Heritage and Islamic Thought

Section 5: Every People Had the Guidance through an Apostle from Allah

Surah An-Nahl - Verse 35

وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَآءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَحْنُ وَلآ ءَابَآؤُنَا وَلاَ حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ كَذَلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ فَهَلْ عَلَي الرُّسُلِ إِلاَّ الْبَلاَغُ الْمُبِينُ

35. “And those who associate (other gods with Allah) say: ‘If Allah had willed, we would not have worshipped aught besides Him, neither we nor our fathers, nor would we have prohibited anything without (command from) Him.’ Thus did those before them. Is aught for the Messengers, but to deliver the manifest message?”

The issue of determinism and fatalism is one of the unsound justifications of the polytheists who claimed that Allah has predetermined us to worship other than Him. Had He determined otherwise we would not have been pagans.

This issue has been discussed in verse 148 of Surah Al-’An‘am, No. 6 and verse 2 of Surah Az-Zukhruf, No. 43, also quoted from the pagans.

The verse says:

“And those who associate (other gods with Allah) say: ‘If Allah had willed, we would not have worshipped aught besides Him, neither we nor our fathers, nor would we have prohibited anything without (command from) Him.’…”

Question: Does it not reflect Allah’s condescending and consent to and with the matter, as He does not obstruct people from deviation?

Answer: Definitely not, for Allah has simultaneously made adequate means for the guidance of the people. He has sent prophets and Books. Therefore, He has not decided that any one should deviate. At the same time, He has not compelled any one to embrace the faith, for compulsory faith is of no use.

However, what is more dangerous than paganism and disbelief is the justification provided for it and its ascription to Allah.

It is like the case with the deviants who tend to provide justification not only for their deeds but they also seek to justify those wrong acts of their ancestors as well as their collaborators. Such a mode of behavior, that is, providing justification, is the task incumbent upon all those who have been deviants throughout history.

The verse continues saying:

“…Thus did those before them. Is aught for the Messengers, but to deliver the manifest message?”

Surah An-Nahl - Verse 36

وَلَقَدْ بَعَثْنَا فِي كُلّ‌ِ اُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ فَمِنْهُم مَّنْ هَدَي اللَّهُ وَمِنْهُم مَنْ حَقَّتْ عَلَيْهِ الضَّلاَلَةُ فَسِيرُوا فِي الاَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذّ‌ِبِينَ

36. “And verily We have appointed a messenger in every nation (to say): ‘Serve Allah and shun false gods.’ Then, of them were some whom Allah guided, and there were others against whom error was due. Hence, travel in the earth, then see what was the end of the rejecters.”

The Arabic term /’ummah/ is a derivative of the word /’umm/ which signifies something which takes up something else on itself. Every group of people who has got something in common and are unified in a sense is called, /’ummah/.

The Arabic term /taqūt/ (dictator or despot) is employed when someone wants to exaggerate or overstress the act of ‘unruliness’. In the Holy Qur’an, the Satan, the oppressors, the tyrants and the idols, who are unruly and disobedient in face of Allah’s commandments, are called /taqūt/. This word has got no plural form; it is used both as singular, like:

“…whoever rejects false deity (taghūt)…”,1

which is used as singular, and like:

“…their guardians are false deities (taghūt)…”2

which is used in plural meaning.

Allah has provided means of guidance for all the people.

The above verse says:

“And verily We have appointed a messenger in every nation (to say): ‘Serve Allah and shun false gods.’…”

Nevertheless, some groups accept the fact of the matter and will be guided aright, while others deny or reject it and, therefore, are misled. Thus, it is He Who guides us though it is us who are misled.

The verse continues saying:

“…Then, of them were some whom Allah guided, and there were others against whom error was due…”

An interesting example of this case might be the example of the earth which rotates around the sun during the rotation of which part of it faces the sun and is being enlightened while the other part of it, which is in behind, is darkened. Hence, one can say that every light beam which the earth possesses comes from the sun while every dark spot it has is of its own position.

Anyway, Allah does not ascribe misguidance to Himself, unless man personally paves the grounds for it.

In conclusion, at the end of the holy verse, He issues this general command for awakening of those who are misled and for the reinforcement of those who are already guided, where He implies that you may travel through the earth and examine the remains and relics of your predecessors which are on the surface of the earth or are buried under the earth and note for yourselves the ultimate destiny of those who have rejected Allah and their eventual fate.

The verse says:

“…Hence, travel in the earth, then see what was the end of the rejecters.”

This meaning serves as a clear evidence for man’s free will, for in case that the guidance and being misled were compulsory matters, there would certainly be no reasons for His commendation of traveling through the earth and the examination of the circumstances of the predecessors which would all be in vain.

Surah An-Nahl - Verse 37

إِن تَحْرِصْ عَلَي هُدَاهُمْ فَإِنَّ اللَّهَ لاَ يَهْدِي مَن يُضِلُّ وَمَا لَهُم مّـِن نَّاصِرِينَ

37. “(O’ Prophet!) Even if you desire for their guidance, yet verily Allah does not guide those whom He leads astray, nor shall they have any helpers.”

In pursuance of the previous verse which ascertained that the deviation of a certain group is an irrevocable and an unequivocal matter owing to their paganism and rejection, this verse, addressing the Prophet (S), implies that he should not sympathize with them for his sympathy is ineffective as Allah has sealed their hearts because of their deviation and they would be no more having the capacity to be guided.

The verse says:

“(O’ Prophet!) Even if you desire for their guidance, yet verily Allah does not guide those whom He leads astray, nor shall they have any helpers.”

Sometimes, there is difficulty in people’s eligibility for guidance which must not be attributed to the preacher. The Divine prophet is immaculate and he shows no weak-points while he has best quality ethics and is compassionate as well, yet some people do not approve.

Certainly, man sometimes reaches a point where he neither will be eligible to be guided in this world; nor will he have the capacity of being interceded and assisted in the next world.

Surah An-Nahl - Verse 38

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللَّهُ مَن يَمُوتُ بَلَي وَعْداً عَلَيْهِ حَقّاً وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

38. “And they swore by Allah with their most earnest oaths (that) Allah will not raise up him who dies. Yea! It (raising the dead) is a promise binding on Him in truth, but most people do not know.”

It is quoted that a Muslim man, who was indebted to by a pagan, went to him to claim his due. The pagan acted evasively which made the Muslim man infuriated and made this oath in his speech:

“I swear to whatever I expect after death”

He meant the resurrection and Allah’s account, to which the pagan replied: “I swear to God that He will raise no one from the dead.” Upon this, the verse was revealed which embodied an answer to him and to the ones like him.

Allah, the Almighty, deals with another type of their deviation and ill ways of thinking, indicating that they swear to the Lord vehemently, exaggerating with utmost insistence that He does not raise any one from the dead, and meaning that generally no one will be enlivened and revived after death.

The holy verse says:

“And they swore by Allah with their most earnest oaths (that) Allah will not raise up him who dies…”

Here, Allah, rejecting their speech, implies that: of course, Allah will revive them and will reappoint them.

This is the unequivocal promise which Allah has given them, and it is incumbent on Him to fulfill all His promises because of His wisdom, for His promise is truthful and is irrevocable, as were there no Resurrection Day to be held, duties of men would be meaningless.

In other words, once duties are correctly in place that there are punishment and rewards designated for one’s actions.

However, most people do not draw proper conclusions from this fact because of their paganism and rejection of the prophets. Some claim that those who do not follow the philosophy of the resurrection and rebirth of the dead, therefore they reject.

Two Points

One of the capital sins is swearing for false causes especially when the issue in question begins with the terms: /wallah/, /billah/ and /tallah/, which are the three terms for swearing.

According to the quotations which have been mentioned in the books of Roudah-Kafi, Nūr-uth-Thaqalayn, and Tafsir-i-Burhan from Imam Sadiq (as) and Hadrat-i-Imam Baqir (as), it has been quoted that one of the examples of this verse is ‘regression’ or ‘return’ during the course of which, in this world, Allah enlivens some groups during the era of the revolution or uprising of Imam-i-Zaman (as) though the opponents of Shi‘ites refute that.

Surah An-Nahl - Verse 39

لِيُبَيّـِنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ

39. “(They will be raised up) so that He may make clear to them that which they differed about, and that those who disbelieved might know that they (themselves) were liars.”

The pagans were hesitant and disagreed on such issues as monotheism, legitimacy and authenticity of the prophets’ mission, resurrection day, and the accountability of one’s deeds.

This holy verse proclaims that all these issues will be clarified for them in the resurrection day and they will discover as to what untrue and unacceptable beliefs they were holding in the world. But to what effect will it be?

It is for this reason that Allah raises them from the dead so as to enable them to see for them what they rejected and disagreed on, for the doomsday makes them acquire positively decisive knowledge.

Another point is that the pagans become aware that they were lairs in this world and their claim as to the fact that Allah will not make the dead rise up after death was utter nonsense and groundless.

The verse says:

“(They will be raised up) so that He may make clear to them that which they differed about, and that those who disbelieved might know that they (themselves) were liars.”

Surah An-Nahl - Verse 40

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

40. “Verily, only Our word for a thing, when We intend it, is that We say: ‘Be!’, and it is.”

Allah has remarked in this verse

“Verily, only Our word”

and in verse 82 of Surah Yasin No. 36, He has stated:

“Verily only His command”

while we find in verse 59 of ‘Al-i-‘Imran, No. 3, concerning the creation of Hadrat-i-‘Issa, He says:

“…He said to him ‘Be’ and he ‘was’.”,

all of which lead us to the conclusion that His command and His speech are identical with His Will.

The Qur’anic word /kun/ signifies ‘be’ which is used for promoting our understanding of the proximity in our frame of mind. Otherwise, Allah does not require that either.

As man can imagine anything in his own mind whenever he intends to, which he can do without him needing anything. He can create everything. To excuse the similitude expressed here, Allah can also create everything though His creation is real and it is done only if He so wills.

Therefore, He takes up the issue in this verse that if they consider the return of man to life impossible, they must know that Allah’s power is above everything else. Whenever He intends something to exist, He only says ‘Be it’, following which it will immediately exist.

The verse says:

“Verily, only Our word for a thing, when We intend it, is that We say: ‘Be!’, and it is.”

Despite this all-embracing power which Allah possesses in creation every thing by intending it, how could one still be skeptical as to the Allah’s power in matters regarding resurrection of the dead after their death?

The expression of /kun/ (Be) which is the imperative form of ‘to be’ is also due to the scarcity of the words and their lack of capacity for better expression, in which case there is no need even for uttering such a word either. His Will is more than adequate for the actualization of everything.

Therefore, how can one doubt as to the issue of resurrection despite the fact that Allah’s Will is utterly sufficient to bring everything into existence.

Notes

1. Surah Al-Baqarah, No. 2, verse 256

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

Section 6: To Seek Guidance from the People of the Qur’an

Surah An-Nahl - Verse 41

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِن بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُم فِي الدُّنْيَا حَسَنَةً وَلاَجْرُ الاَخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ

41. “And those who migrated in Allah’s cause after they had been oppressed, undoubtedly We will give them a good abode in this world, and certainly the reward in the Hereafter is much greater, if they know (this);”

Occasion of Revelation

As for the occasion of the revelation of this verse and the following one, it is quoted that some groups of Muslims like ‘Bilal’, ‘‘Ammar’, ‘Sahib’ and ‘Khab ab’ fell under great pressure in Mecca after they embraced Islam, and after the migration of the Prophet (S), they went to Medina for the strengthening of Islam and for propagating their religion to others.

Among them Sahib, who was an elderly man, proposed to the pagans of Mecca to confiscate all of his property in exchange for allowing him to go to Medina, to which they agreed.

The above verse was revealed which reiterated the victory for him and for the ones like him in this world and the next.

The Reward of the Emigrants

In pursuance of the previous verses, which dealt with those who rejected the resurrection as well as the obstinate pagans, this verse deals with the true Emigrants, so as to make the situation of the two groups clear as compared to each other.

At first, He proclaims that those who went on exodus after being oppressed for the sake of Allah undoubtedly will be given a decent abode in this world, for they gave up everything they had with utmost sincerity for the propagation of Islam.

The verse says:

“And those who migrated in Allah’s cause after they had been oppressed, undoubtedly We will give them a good abode in this world…”

This reward is given to them for this world; and if they know, they shall have greater rewards for the world to come.

The verse continues saying:

“…and certainly the reward in the Hereafter is much greater, if they know (this);”

At the end, migration, perseverance and trust are the codes of conduct for victory over the enemies, and one must rely on his own resistance, trust, and faith whenever confronting the oppressors and he should not rely on the powers and forces of external foreign sources.

Hence, those who give up their belongings and homeland and go on exodus while preserving their own lives for the propagation of religion, will benefit most.

Surah An-Nahl - Verse 42

الَّذِينَ صَبَرُوا وَعَلَي رَبّـِهِمْ يَتَوَكَّلُونَ

42. “Those who endured patiently and on their Lord did they rely.”

The Qur’an describes these true, steadfast emigrants who are truly faithful with perseverance by two attributes in this noble verse, saying:

“Those who endured patiently and on their Lord did they rely.”

Some Traditions

1. Imam Baqir (as) said:

“Patience is of two categories: Patience upon calamities, which is good and beautiful; and the best of the two is the patience in avoiding of the prohibitions.”1

2. The Prophet said:

“Patience is the best mount. Allah has not provided any servant with sustenance better and wider than patience.”2

3. Ali (as) said:

“Patience is the best repeller of affliction.”3

4. Also, Ali (as) said:

“O’ people! Be patient, because he who has not patience has not religion.”4

5. The Holy Prophet (S) said:

“He who loves to be the most virtuous of the people, then he must rely on Allah.”5

6. The Messenger of Allah (S) said:

“The best of the servants with Allah is the one who mostly relies on Him and obeys Him.”6

7. Imam Rida (as) was asked about the limit of reliance. He said:

“It is that you do not fear any one other than Allah.”

Surah An-Nahl - Verse 43

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُوحِي إِلَيْهِمْ فَسْأَلُوا أَهْلَ الذّ‌ِكْرِ إِن كُنتُم لاَ تَعْلَمُونَ

43. “And We did not send before you except men unto whom We revealed; So ask the people of ‘Thikr’ (the Qur’an) if you do not know,”

At this time, addressing the Prophet (S), the Qur’an asserts that Allah did not send anyone before him except those individuals from mankind whose hearts were illuminated with the light of Divine revelation. That is, they were just like him in divine messengership benefiting from revelation and in the capacity of being His own envoys.

This matter was raised in answer to the pagans of Mecca who rejected the prophetic mission of man. Allah points out that the prophet must be of the people’s own equals so that they can see him and talk to him and, finally, understand his words. Therefore, in such a case, it is not appropriate that instead of a man, an angel be appointed as a messenger to carry out the prophetic mission.

The verse says:

“And We did not send before you except men unto whom We revealed; So ask the people of ‘Thikr’ (the Qur’an) if you do not know,”

In other words, He recounts in this verse: We did not send before you, O’ Mohammad (S), anyone to any nation but the cases confirmed and equipped with Our revelation, to which your people raise objections as to why it is that their prophet is not an angel who is from among the human kind.

Declare that they seek the truth out by referring to the Ahl-uth-Thikr, the knowledgeable people and the scientists of each nation, if they are unable to put questions concerning issues to all prophets who belong to the human kind.

According to Ibn Abbas, the object of ‘Ahl-uth-Thikr’ are the Christian and Jewish scholars in this context; that is: were they doubtful as to the truth of the matter, they would better refer to the people of Turat, and the nation of the Bible for the clarification of the issues.

These words are addressed to the pagans, for the news which the Jews and the Christians provided them with, out of their Books, were acceptable to them while rejecting the words of the Prophet (S), owing to their intensive hostility. Some, however, claim that ‘Ahl-uth-Thikr’ signifies the ‘followers of the Qur’an,’ because /thikr/ means ‘the Qur’an’.

Jabir-Ibn-i-Yazid and Muhammad Ibn-i-Muslim, quoting Imam-Mohammad-i-Baqir (as) state that he has proclaimed:

“We are ‘Ahl-uth-Thikr’.7

To sum up, this noble verse deals with a general universal principle which is acceptable by human reason, and it is referring of whatever one is not knowledgeable about to the experts in that field.

That is, for whatever you do not know, you may ask the knowledgeable ones. Certainly, the best example in religious issues is the Ahl-ul-Bayt of the Prophet (S) who can provide the point of reference.

There are numerous quotations as to the validity of this point in the Shi‘ite as well as the Sunni literature which have been dealt with extensively in the third volume of Mulhaqat-i-’Ihq aq-ul-Haqq p.p. 482, onwards.

Tabari, Ibn-i-Kathir, and ’ Allūsi have also pointed out that ‘Ahl-uth-Thikr’ is the same and identical with ‘Ahl-ul-Bayt’ in their commentaries beneath this verse. We also have it that H afiz Muhammad Ibn-i-Mu’min-i-ShiRazi has mentioned the same matter in ‘Mustakhraj’ when discussing the ‘position’ of the ‘Ahl-ul-Bayt’.

Again, in vol. 23 of Bihar, pages 172 onwards, there have been quoted about 60 quotations concerning this issue, through some of which the Immaculate Imams have confirmed that:

“Swearing by Allah, it is we who are the ‘Ahl-uth-Thikr’, the responsible, (to whom the people must put their questions).”

Therefore, one must turn to the specialists in the Qur’anic sciences, namely, the Ahl-ul-Bayt for ones inquiry regarding his religious and ideological questions, who are experts in the field of the Qur’anic knowledge and not at random turn to whoever has got a superficial knowledge of Islam.

Surah An-Nahl - Verse 44

بِالْبَيّـِنَاتِ وَالزُّبُرِ وَأَنزَلْنَآ إِلَيْكَ الذّ‌ِكْرَ لِتُبَيّـِنَ لِلنَّاسِ مَا نُزّ‌ِلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

44. “(We sent the prophets before you) with clear proofs (miracles) and (celestial) Books and We sent down to you the ‘Thikr’ (the Reminder, Qur’an) that you may make clear to mankind what has been sent down to them, that they may reflect.”

The Arabic term /bayyin at/ signifies clear evidences of the prophetic mission and miracles; and the word /zubur/ is the plural form of /zabūr/ which means ‘Celestial Book’. The verse probably refers to two kinds of revelation, one of which is the Qur’an, which belongs to all the people.

The other one is aimed at the interpretation and explanation of the Qur’an, and which is particular and exclusive to the Prophet (S). It signifies that We sent you the ‘Thikr’, so as you explain the interpretation and commentary of the Qur’an which has been descended for the people.

Therefore, the prophets have had both miracles and Divine Book, so that the people do not get mixed up between right and wrong.

The verse says:

“(We sent the prophets before you) with clear proofs (miracles) and (celestial) Books…”

Therefore, Allah implies in the Qur’an that: If you are unaware, ask those who are knowledgeable about the clear evidences and the Books of the previous prophets.

It is in this way that the question of specialization has been recognized as having a sound basis in the Holy Qur’an. Furthermore, it has been the only way of acceptance or rejection in all fields, on the basis of which, all Muslims are required to have access to knowledgeable and learned people in all fields who are honest at all times and places for their reference.

Turning to the Prophet (S) later, He declares that We thus revealed to you this ‘Thikr’ (the Qur’an) so that you explain to them what is descended to the people, so that they meditate upon these verses and on their duties which are incumbent upon them.

The verse says:

“…and We sent down to you the ‘Thikr’ (the Reminder, Qur’an) that you may make clear to mankind what has been sent down to them, that they may reflect.”

In fact, your call and your mission are not in principle a novelty or an unprecedented matter. It is just in the same manner which We revealed the Books to the previous prophets so as to make the people acquainted with their duties towards Allah, their own selves, and the other people.

Just in the same way We also revealed this Qur’an to you so that you engage in the explanation of its didactic lessons, thus awakening mankind to meditate.

Therefore, it is the duty of the Prophet (S) to explain the Qur’an and it is the duty of the people to accept those explanations on the basis of their sound thinking, for the Qur’an is ‘Thikr’, ‘reminder’ and, at the same time, it is a way of mentioning and calling man’s attention, while distancing him from the core of negligence, oblivion and erroneous behavior.

Surah An-Nahl - Verses 45 - 47

أَفَاَمِنَ الَّذِينَ مَكَرُوا السَّيّـِئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ

أَوْ يَأْخُذَهُمْ عَلَي تَخَوُّفٍ فإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ

45. “Do then those who devise evil (plots) feel secure (of this) that Allah will not cause the earth to swallow them up, or that the wrath will not come upon them from whence they do not perceive?”

46. “Or that He may not seize them during their movement, so that they shall not frustrate (Allah’s wrath).”

47. “Or that He will not seize them in the state of fear, for verily your Lord is certainly Compassionate, Merciful.”

Allah, the Almighty, in these noble verses, has mentioned four kinds of punishment for the conspirators against the religion:

Punishment on the earth:

“Allah will cause the earth to swallow them up.”

Celestial punishment:

“The wrath will come upon them”

Sudden punishment:

“He may seize them during their movement.”

Spiritual punishment:

“He will seize them in the state of fear.”

He, the Mighty, has pointed out the above punishments so as to make the conspirators against religion aware that certainly their tricks become null and void when confronted the Divine power.

Different Kinds of Punishment for Various Sins

The Qur’an deals with the demonstrative materials and emotional questions, intermingling them in such a way that they make the utmost impact on the audience.

The previous verses dealt with a logical discussion regarding the issues of the prophetic mission and resurrection in connection with the pagans. In here, it concerns itself with the threatening of the oppressors and the tyrants as well as the obstinate sinners, and rather scares them with the different types of the Divine punishments.

At first, it raises the question whether those conspirators who tried to put out the light of the truth with their evil plans feel safe and secure from Allah’s making the earth swallow them.

The verse says:

“Do then those who devise evil (plots) feel secure (of this) that Allah will not cause the earth to swallow them up…”

Is it a remote possibility that a terrible earthquake strikes the earth, splitting the crust of the earth, opening it up and swallowing them all with all their belongings, as was the case repeatedly with the previous nations?

Then, it adds: Or when they are in a negligent mood, the Divine punishment overtakes them from whence they never perceive?

The verse continues saying:

“…or that the wrath will not come upon them from whence they do not perceive?”

Or, as they struggle for accumulating more wealth and increasing more income, the Divine punishment strikes them hard, while they are unable to escape the consequences of their punishment?

The verse says:

“Or that He may not seize them during their movement, so that they shall not frustrate (Allah’s wrath).”

Or else, the Divine punishment does not strike them all of a sudden; it strikes them on a gradual basis and along with consecutive warnings.

The verse says:

“Or that He will not seize them in the state of fear, for verily your Lord is certainly compassionate and Merciful.”

Surah An-Nahl - Verse 48

أَوَ لَم يَرَوْا إِلَي مَا خَلَقَ اللَّهُ مِن شَيْءٍ يَتَفَيَّؤُا ظِلاَلُهُ عَنِ الْيَـمِينِ وَالشَّمَآئِلِ سُجَّداً لِلَّهِ وَهُمْ دَاخِرُونَ

48. “Have they not seen all things that Allah has created the shadows of which spread from right and left, prostrating (before Allah) while they are humble?”

The Arabic term /fi‘/ refers to the shadow in the afternoon which is reversing; while the term /zill/ refers to any kinds of shadow.

The Qur’anic word /d axir/ signifies ‘humble’, and it is most probable that the aim in stating ‘the right side’ and ‘the north side’; in the verse it refers to the two sides of the day, namely, morning and evening. Perhaps, because shadow spreads on the earth, the expression of prostration is applied for it, though from the point of creation, all beings are prostrating and humble before Allah.

At any rate, the Qur’an implies in this verse whether those pagans who reject the Oneness of Allah and refute His blessed Prophet (S) do not observe the trees, mountains, shadow-casting objects and buildings which are the created things of Allah and cast their shadows to their right and sometimes to their left-side?

For, at dawn, if man stands facing the ‘qiblah’ his shadow will be cast in front of him, after dawn, it falls to his right side and, in the late noon, his shadow will be reflected behind him, while at sunset, it falls on his left side.

This is the meaning of the shadows turning to one’s right and to the one’s left side. This interpretation belongs to Kalbi who remarks that when the Qur’an states that shadows prostrate before Allah, it means that shadows are in obeisance and obey the rules of Allah and their turnings and rotations are not achieved in accordance to their own will.

This verse is like verse 15, Surah Ar-Ra‘d, No. 13 which says:

“And whoever is in the skies and on the earth prostrates willingly or unwillingly, and (so do) their shadows in the mornings and the evenings.”

So the Qur’anic phrase /wa hum d axirūn/ signifies that they are mean and humiliated.

The verse says:

“Have they not seen all things that Allah has created the shadows of which spread from right and left, prostrating (before Allah) while they are humble?”

Thus, Allah wants to make us understand that all beings, living and inanimate, are humble before Him because of their needs for their Omnipotent and Wise Creator. That is: because if He tends to be slow in affairs, all ‘frames and modes of behavior’ will collapse and perish. Therefore, all beings, just like mankind, are prostrating and humble before Him.

Surah An-Nahl - Verse 49

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الاَرْضِ مِن دَآبَّةٍ وَالْمَلآَئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ

49. “And whatever is in the skies and whatever is in the earth, whether (moving) creatures and angels, prostrate before Allah (only) and they do not pride.”

The Arabic term /dabbah/ refers to that living being which moves from a place to another place. This word is used in the cases of ‘man’, ‘animals’ and ‘jinns’. However, it is not used for ‘angels’.

The aim in stating the prostration of all beings, earthly or celestial, is either their genetic humbleness before the laws of existence, or it might be a prostration emanating from their consciousness and understanding, in which case, the latter interpretation is apparently intended, though it is beyond our understanding.

In other words, all beings which are in the skies and all those which are on the earth, prostrate before Allah. The intention in stating /min dabbah/ (whatever moves) is those earthly beings which move or come and go on the surface of the earth.

The angels also prostrate before the magnanimity of Allah and worship Him. The Qur’an mentions the angels apart from other beings so as to glorify their position. Another point to be considered is that the word /dabbah/ is applied to those beings which move and which come and go. However, we must keep in mind that the angels have got wings and can fly as well.

The verse says:

“And whatever is in the skies and whatever is in the earth, whether (moving) creatures and angels, prostrate before Allah (only) and they do not pride.”

The Qur’anic sentence /wa hum l a yastakbirūn/ signifies that the angels do never abstain from the worshipping of Allah and they never show an arrogant attitude. This sentence qualifies the angels, for it is the angels who do not show the least arrogance in humbleness and prostration before Allah.

Surah An-Nahl - Verse 50

يَخَافُونَ رَبَّهُم مّـِن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

50. “They fear their Lord (supreme) from above them, and they do what they are commanded.”

The angels are utterly subservient towards Allah. Our fear of Allah is because of the sins which we have committed. However, the fear of the angels of Allah has its roots in the magnitude and splendor of Allah.

It is for this reason that the Qur’an says in this verse:

“They fear their Lord (supreme) from above them, and they do what they are commanded.”

The reason why the Qur’anic phrase /min fauqihim/ ‘from above them’ has been used is for two aspects:

One side to this issue is that they fear the punishment of Allah, which, in such cases, is mostly inflicted from above one’s head.

Allah is qualified as being superior and being above everything else in power and perfection, and He all-encompasses in Guardianship and in ‘Omnipotence’ over all celestial and earthly possible beings. Therefore, the above-mentioned interpretation is suitable.

One can, therefore, conclude from this holy verse that there are two signs for the negation of oppression: Fear when confronting responsibilities, and the execution of Allah’s commandments without any questioning.

Therefore, if all beings, like angels, are humble and God-fearing, and prostrate before Allah, why should we human beings not prostrate before Him and go on oppressing others?

Notes

1. Usūl-i-Kafi, vol. 3, p. 148

2. Musakkin-ul-Fu’ad, pp. 47, 48 and 50

3. Ghurar-ul-Hikam

4. Ghurar-ul-Hikam

5. Mishkat-ul-’Anwar, p. 50

6. Majmū‘ah Warram, vol. 3, p. 288

7. Tafsir-i-Burhan