Alhassanain(p) Network for Heritage and Islamic Thought

Section 8: Every People Will Be Summoned with Their Own Imam

Surah Isra’ - Verse 71

يَوْمَ نَدْعُواْ كُلَّ اُنَاسٍ بإِمَامِهِمْ فَمَنْ اُوتِيَ كِتَابَهُ بِيَمِينِهِ فَاُوْلَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلاَ يُظْلَمُونَ فَتِيلاً

71. “On the Day We shall call every people with their Imam (leader); then whoever is given his book in his right hand; then these will read their book (joyfully); and they will not be treated unjustly in the least.

This holy verse makes allusions to one of the other Divine blessings given to man, and then it refers to the heavy responsibilities which run parallel to these blessings and are upon him. At first, the Holy Qur’an points to the ‘issue of leadership’ and its role in the course of human destiny, implying that on the Hereafter Day He shall call each people along with their ‘Imams’ ‘Leaders’.

The verse says:

“On the Day We shall call every people with their Imam (leader)…”

That is, those people who, in any age, accepted the call of their contemporary prophets and their emissaries, will be with their leaders, while those who bowed to the leadership of the Satan or the Imams of aberration or tyrannical rulers and pioneers, will be accompanied by them.

This exposition, while reflecting one of the means of the development of man, serves as a dire warning to all the human beings that they should show maximum vigilance in the course of the selection of leaders, not allowing just anyone to take their lead.

The Role of Leadership in Islam

It is narrated in a famous quotation from Imam Baqir (as), that whenever he discussed upon the ‘principal pillars’ of Islam, he used to place the ‘leadership issue’ (Wilayah) as the fifth, and the most important of the pillars, while, placing the ‘daily prayers’, which is meant to establish one’s personal relationship with the Creator, and ‘fasting’, which is the secret of campaign against passions, and paying of the poor-dues (Zakat), which is a relationship of people with people, and, finally, ‘Hajj’, which relates to the social aspects of Islam, consist of the other four pillars.

The ‘Imam’ (as), then, goes on to say:

“Nothing is as important as the issue of leadership (Wilayah)”,

for the execution of other four principles depends, entirely, on the issue of leadership and can be realized solely in the light of this principle.

It is also for this reason that we have in another famous quotation from the Prophet (S) in a famous traditions he said:

“He who passes away without having an ‘Imam’, a ‘leader’, his death belongs to the category of ‘paganism’.”

There are numerous examples throughout history when a nation has gained the first row in the world in rank and position under the guidance of a great and an eligible leader, while, the same nation has suffered a devastating blow, and its eventual down fall has been brought about as a result of a weak and incapable leadership that may be beyond recognition.

In interpretation of this verse in Islamic sources, there are numerous quotations introduced, all of which enlighten thoroughly the meaning of the verse, indicating that the purpose of this verse is ‘Imamat’, ‘leadership’, as follows:

1) In an authentic documented tradition, quoted from Imam Ali-Ibn-MūsarRida (as) by Shi‘ah as well as Sunni sources, we read that, the ‘Imam’ (as), quoting from the prophet (S), narrated by his forefathers, upon the commentary of this verse, said:

“On that Day, every nation will be called along with its contemporary Imam, ‘leader’, and the Book of their Lord, as well as the course of practice of their prophet.”1

2) And, we have it also quoted by Imam Sadiq (as) saying:

“Do you not express your praise and gratitude to Allah? When the resurrection day comes, the Lord will call every nation along with the one whose leadership it has accepted. We will be called along with the Prophet (S) and you will be along with us. Where do you think you will be taken to then? By the Lord of Ka‘bah to Paradise.”

The Imam reiterated the last sentence three times.

3) Hadrat-i-Rida has said in a detailed tradition:

“The issue of ‘Imamat’ (leadership) exhibits the position of the prophets and is a heritage of the forerunners. It tackles with the issue of substitution of Allah and the prophetic mission of the Prophet (S) as well as the position of Amir-ul-Mu’mineen (as) along with the replacement by Imam Hassan, as well as Imam Hussayn (as).”

Then he said:

“The Imam introduces those issues which are as ‘allowed’ by Allah as they are, and the ones which are regarded ‘forbidden’ by the Lord as such.

The Imam seeks to establish the limits which are ordained by Allah and he defends the Lord’s religion, and invites (the people) to the path of Allah through wisdom, good admonitions, and self-explanatory proofs. And, finally, the Imam is the rein and head of the religion, order of Muslims, the benefit to the believers in the world and their glory.”

Again, he remarked:

“The ‘Imam’ is the flourishing root of Islam and the ‘prime branch’ of it. The ‘Imam’ is an honest friend, a kind and friendly father, a truly-loyal brother and a companion, just like an affectionate and honest mother towards her young child, and a refuge for Allah’s servants.”

Then, he said:

“The ‘Imam’ is the Lord’s trustee on the earth and among His people. He is the Lord’s proof for His servants and is His substitute in the cities. He calls (the people) to Allah and defends His sanctuaries.”2

4) Quoting Ibn Abbas, Muj ahid says:

“The Messenger of Allah (S) has remarked: ‘As the day of resurrection comes about, the Lord commands Gabriel to sit down at the gate of the Paradise, and do not let any one in unless he possesses the admission card and passage of Ali Ibn Abi Talib (as)’.”3

There are two types of leaders mentioned in the Qur’an. The first one includes the leaders of ‘light’ and ‘guidance’; while the latter comprises of leaders who lead to the Fire and misguidance. The second group compel people to follow their lead by force, threats, allurement, and humiliation.

5) Abū Basir once told Imam Sadiq (as):

“I witness that verily you are my Imam.”

The Imam replied:

“Every group will be mustered with their own Imam in the Hereafter.”4

6) And, again, the same Imam remarked:

“He who rejects or refuses to accept one of the living ‘Imams’, he has certainly rejected the ‘Imams’ (and ‘leaders’) of the past.”5

Incidentally, the issue of ‘Imamat’, (leadership) and ‘Wilayat’ (mastership) are the subject-core of life, and are within the context of one’s very life, and it is not to be regarded as a marginal or merely an ideological issue side-lined by others.

The issue of ‘leadership’ may make people either happy or wretched. Therefore, the result of selection of a leader and obedience to him is a burning one till the threshold of the Hereafter.

The Hereafter is not only the tribunal for individuals, but it is also the great court set-up for nations, peoples, parties, schools of thought, and for governments.

Then, the verse implies that the people will be categorized into two different groups in the doomsday. Those whose record of deeds is delivered to their right hand, and this is done with their pride, joy, and pleasure when they read it joyfully, and no cruelty is done to them.

And, he, who has not found a way to be saved in the world and who has not been led well, he will not seek his way out into the Paradise in the hereafter.

The verse says:

“…then whoever is given his book in his right hand; then these will read their book (joyfully)…”

In conclusion, it is worth noting that the Arabic term /fati/ signifies a thin noodle which is spilt within a date-stone and which here implies an ‘insignificant’ amount.

Therefore, the chastisement in the resurrection day is a hundred percent just and fair, for, on that Day one receives punishment and reward commensurate with his amount of sin or decent act he has undertaken to perform, even it is very insignificant.

The verse says:

“…and they will not be treated unjustly in the least.”

Surah Isra’ - Verse 72

وَمَن كَانَ فِي هذِهِ أَعْمَي فَهُوَ فِي الاَخِرَةِ أَعْمَي وَأَضَلُّ سَبِيلاً

72. “And, whoever is blind in this (life), he will (also) be blind in the Hereafter and (even) more erring from the way.”

Those who have turned a blind eye to the face of the truth in this world, will be likewise and even more misled in the Hereafter.

They will neither be led in this world to the way of guidance, nor do they find the way to Heaven and prosperity in Hereafter, for they have turned a blind eye to all the realities, thus they have deprived themselves from all of the blessings which the Lord had bestowed upon them.

As the world Hereafter is a grand reflection of this world, it would by no means be astonishing to find that such blind-folded people enter the doomsday scene in their like manner.

The verse says:

“And, whoever is blind in this (life), he will (also) be blind in the Hereafter and (even) more erring from the way.”

Explanations

In addition to those who rise up from death as deaf and dumb in the resurrection day, there will also be seen scenes where people are as blind, which case has its roots in their ‘ inwardly blindness’ in this world.

Some Islamic quotations denote that whoever is required to go on a ‘Hajj pilgrimage’ but he does not perform the ceremonies on site, or he who reads the Qur’an but he does not practice accordingly, will be mustered blind in Hereafter.6

Being inwardly blind is a worse situation than being a really blind by eyes. As Hadrat Ali (as) remarks:

“The worst kind of blindness, is the blindness at heart.”

He (as) has also stated:

“The worst (and the hardest form) of blindness is (when) someone is blind unto our excellence.”7

Cases of blindness on the resurrection day, have also been reiterated in other verses as well, among which one may refer to verse 97, of the Surah ‘Isra’ which says:

“We shall muster them on the Day of Resurrection upon their faces, blind, dumb, and deaf whose dwelling shall be Hell…”.

And again verse 125 of Surah TaHa, No. 20, indicates the rising blind from the dead on the resurrection day as the consequence of being inwardly blind and neglectful to the Divine verses in this world and turning away form accepting the truth.

Imam Baqir (as) remarks:

“Whoever does not acquire the true spiritual benefit by witnessing the creation, is far worse blinded in the Hereafter which he has not witnessed.”8

Question: We have it in some verses that on Hereafter Day the sinners are commanded to read their record. How would that be feasible and compatible despite such verses with regard to their conditions of blindness?

Answer: Their case of blindness is confined to one of the passing stages of the resurrection day; they will regain their eye-sight in other phases, witnessing clearly those cases and facts which they have failed to grasp in the world.

Surah Isra’ - Verse 73

وَإِن كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذاً لاَتَّخَذُوكَ خَلِيلاً

73. “And verily they were about to tempt you away from what We revealed to you so that you would ascribe against Us other than that, and then they would certainly have taken you as a friend.”

Referring to the issues involved in previous holy verses regarding paganism and the pagans, here, He issues a dire warning to the blissful Prophet (S) to be on his guard against this group and their temptations, lest the slightest weakness permeates his beliefs in his campaign against paganism and idolatry, which are to be ensued decisively to the end.

The verse says:

“And verily they were about to tempt you away from what We revealed to you so that you would ascribe against Us other than that, and then they would certainly have taken you as a friend.”

In some quotations, we read that the pagans wanted the Prophet (S) to pay his respect to the idols or they asked for a one-year respite for their pursuit of their worship of the idols, in which case, the prophet (S) was about to condescend to their request.

However, the Almighty protected him. Nevertheless, such quotations are discarded and they are incompatible with the principle of infallibility and decisiveness of the Prophet (S) which has been mentioned in other verses of the Qur’an and which is his usual course in his life.9

The author of Tafsir Atyab-ul-Bayan states that: As we have it in the verse: /‘an-il-laŏi ’auhayn a/

“…from what We revealed…”

instead of /‘amm a ’auhayn a/, this indicates that attempts made by the pagans for changing the view of the Prophet (S), relates to his diversion of attention from a particular person and not to the revealed matters. However, who has it been the fellow whom Allah has sent His revelations about?

There is a tradition narrated from Imam Baqir and Imam Kazim (as) concerning the issue of ‘Wilayat’ (Succession) of Hadrat Ali (as), in which, the Lord has made certain recommendations to the Prophet (S) through revelations.

The Lord has revealed this verse in order to make the Prophet (S) remain heedless of the jealousy of the people and their rejection as well as their intolerant attitudes, and to invalidate the attempts of the pagans for making the Prophet (S) exceed the limits.

Surah Isra’ - Verses 74 - 75

وَلَوْلآ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلاً

إِذاً لاََذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيراً

74. “And had it not been that We had established you already, you would certainly have been near to incline towards them a little.”

75. “In that case, We would certainly have made you taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper for you against Us.”

If such were not the case that We had protected you by bestowing upon you the power of infallibility and of Our grace, you were almost about to approach them, showing your inclination, thus putting into practice some of their wishes.

The verse says:

“And had it not been that We had established you already, you would certainly have been near to incline towards them a little.”

In such a case, We would make you taste twice the penalty of the world and the Hereafter. That is, whatever amount of punishment We have procured for the sinners in this world and in the hereafter, and after their death, We would similarly double it for you.

This statement provides justifications for the evil and grand nature of the sin as well as that of the position of the sinner. That is, the greater the position of the sinner, the greater the sin and, hence, the greater its punishment would be.

The verse says:

“In that case, We would certainly have made you taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper for you against Us.”

Imam Rida (as) and Ibn Abbas have both been quoted as saying that the Messenger of Allah (S) enjoyed the ‘position of infallibility’ and was ‘immune against all sins’10 .

Nevertheless, this verse, which is addressed to the Prophet (S), aims at dissuading the faithful from showing the slightest inclination towards the pagans in all commandments of Allah.

In the meantime, this verse is not incompatible in any way with the Prophet’s (S) infallibility.

The sentence,

“you would certainly have been near to incline toward them”

does not imply committing sin.

Moreover, the sentence:

“…Had We not established…”,

is conditional. That is, if We had not provided protection, perhaps you were going to be inclined. However, as that protection was provided that inclination was non-existent.

In other cases also conditionality ‘if’ does not imply decisiveness in fulfilling the action, as in verses 44 to 46 of Surah Al-Haqqah which mean if he falsely attributes, We cut off his main vein.

Other similar case includes verse 65 of Surah Az-Zumar, No. 39 which says:

“…surely if you associate (with Allah), your work will certainly come to naught…”

which implies that the act has not been performed.

Thus, the slightest backing down from divine principals and values is not allowed, since that will be regarded as a victory for the enemies.

In Islamic sources, we read:

“When the above three verses were revealed, the Prophet (S) invoked:

“O’ Lord! Do not leave me on my own even within the space of one blinking of eyes!”

This very meaningful prayer of the Prophet (S) provides an important lesson for all of us, showing that all must seek refuge to Allah and rely on His grace while one notes that even ‘Immaculate prophets’ have not been able to resist slipping and stumbling, much less in our case in face of all satanical temptations.

Surah Isra’ - Verse 76

وَإِن كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الاَرْضِ لِيُخْرِجُوكَ مِنْهَا وإِذاً لاَّ يَلْبَثُونَ خِلاَفَكَ إِلاَّ قَلِيلاً

76. “And verily they were about to startling you from the land so as to expel you from it; and then, they would not have tarried after you but a little.”

It is said that this verse and the following one have been revealed about the people of Mecca who gathered and decided to expel the Prophet (S) from Mecca.

After that, this decision was seconded and changed into the verdict for the execution of the Prophet (S) in Mecca, then the house of the Prophet (S) was surrounded in all directions. As we know the Prophet (S) was miraculously saved and started to Medina, which marks the beginning of Hijrah (the Exodus).

In the previous verses, of course, we noted that the pagans wanted to influence the prophet (S), making him deviate from the right path, when Allah’s grace came to his help, disrupting their plans.

But, following that, they embraced on a new plan to thwart his call. They planned to oust him to a distant spot which was out of reach. This plan was also thwarted.

The verse says:

“And verily they were about to startling you from the land so as to expel you from it…”

The noble verse implies that you were about to be ousted skillfully according to their well-calculated plan from this land.

Then the Qur’an issues a dire warning to them meaning that if they succeeded they would have entangled themselves in a severe Divine punishment. Thus, they would not remain there much longer after you.

The verse says:

“…and then, they would not have tarried after you but a little.”

For this was a very great sin, whereby people might seek to oust and expel their compassionate leader and their savior from their city, thereby, showing their ungratefulness towards the greatest blessing of Allah.

Such a people are not entitled to live and a devastating penalty would, therefore, call on them. This event happened for soon, after a short time, in the ‘Battle of Badr’, many of them were killed, while a few of them were able to escape or to embrace the faith.

Thus, one notes that the mere presence of the Prophet (S) among the people may obstruct the Divine punishment. In case they oust him from amongst themselves, or distance him, they are certain to perish instantly.

The blissful Qur’an does two things simultaneously. While it informs us about the invisible world, it also provides the Prophet (S) with information with respect to the frustrations and failures of the conspiracies of his enemies, hence, condoling him.

Surah Isra’ - Verse 77

سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلاَ تَجِدُ لِسُنَّتِنَا تَحْوِيلاً

77. “(This was Our) way with those of Our messengers whom We sent before you, and you shall not find any change in Our way.”

Providing support for the prophets as well as extermination of the pagans and oppressors, have been among the courses of treatment of the Lord.

It has been mentioned in verse 13, of Surah ‘Ibrahim, saying:

“And those who disbelieved told their Messengers: ‘We will certainly expel you from our land, or else you return to our creed.’ Then their Lord revealed to them: ‘Certainly We will perish the unjust’.”

Therefore, He announces that this punishment is not solely exclusive to the Arab pagans; this procedure of Ours has been in action with regard to the prophets who were sent before you as well, and no changes have taken place with regard to this course of action.

The verse says:

“(This was Our) way with those of Our messengers whom We sent before you, and you shall not find any change in Our way.”

This course of action stems from a clear source of logic, whereby, such an ungrateful people who break up their source of guiding light they, in fact, ruin their own safeguard fortresses.

Certainly such a nation is not worthy of the Divine grace, and they will be encompassed by the due chastisement. We know that the Lord does not discriminate unjustly between his servants, and He gives similar punishments for equal set of acts in equal conditions. And, such is the significance of unchanged ability of Allah’s way of treatment.

Notes

1. Majma‘-ul-Bayan and Safi

2. Tuhaf-ul-‘Uqul, and ‘Athar-ul-Sadiqin, Harf-ul-Alaf

3. Manaqib Ibn Maqazili, p. 131

4. Tafsir Nūr-uth-Thaqalayn

5. Bihar, vol. 23, p. 95 and ’Ikm al-ud-Din

6. Tafsir Kanz-ud-Daqayiq

7. Tafsir Kanz-ud-Daqayiq

8. Tauhid Sadūq

9. Tafsir Al-Mizan

10. Jamaul Jam’a, Tafsir Safi

Section 7: Polytheism Prohibited

Surah An-Nahl - Verse 51

وَقَالَ اللَّهُ لاَ تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ

51. “And Allah has said: ‘Do not take two gods. Verily, He is only One God; hence, fear Me (and Me alone).”

The objective in declaring here that you must not designate for yourselves two gods is not the fact that you must and you are allowed to designate three gods. On the other hand, firstly, the total and the least negation imply the utmost negation in it as well.

Secondly, the objective of this verse, perhaps is the ideas of those pagans who used to say: We have got One God Who is the Creator, and one who is administrator, and we must direct our worshipping towards the later one.1

As for the query of the pagans who raised this issue in some previous verses that: if Allah so wanted, we would not become pagans, this verse states that Allah has dissuaded you from paganism, hence, how can He have intended you to become pagans? Therefore, Allah has ordained you not to designate two gods for yourselves.

The verse says:

“And Allah has said: ‘Do not take two gods. Verily, He is only One God…”

The unity in the system of creation and the unity governing its laws and procedures are themselves clues as to the unity of Allah. Such being the case, He declares: Fear My punishment only and fear opposition to My commandments and nothing else.

The verse continues saying:

“…hence, fear Me (and Me alone).”

The fact that the Qur’anic word /’iyyaya/, which proceeds, is the proof for its confinements and limitations, which implies only and solely fear opposition to Me and My punishment. Another example of this form is:

“You (alone) do we worship and of you (only) do we seek help.”2

The great commentator, the Late Tabarsi quotes a delicate sentence from some philosophers under this verse, saying:

“Allah has commanded you not to worship two gods, but you fabricated so many gods for yourself. Your unruly self is one idol, your whims and passions are regarded as other idols, and the world and your material objectives are your other idols. You even prostrate before other human beings; so how can you be a monotheist?!”

Surah An-Nahl - Verse 52

وَلَهُ مَا فِي السَّماوَاتِ وَالاَرْضِ وَلَهُ الدّ‌ِينُ وَاصِباً أَفَغَيْرَ اللَّهِ تَتَّقُونَ

52. “Unto Him belongs whatever is in the heavens and the earth, and to Him should obedience be (rendered) constantly. Then are you in awe of other than Allah?”

The Qur’anic term /din/ mentioned in this verse denotes ‘worshipping’ and ‘servitude’ which are the requirements of the embracing of Faith and of the school of Truth.

The Arabic word /wasib/ signifies ‘constantly’ and ‘intensively’, as verse 9 of Surah As-Saffat, No. 37 says:

“…and for them is a perpetual chastisement.”

In sharp contrast to those superstitious ideas by which they used to suppose god for every type of beings, Allah is only One for whatever is found in the Heavens and on the earth.

So, religious framework for laws and religious legislations are the sole rights of the One Who possesses the entire process of genesis and creation.

The verse says:

“Unto Him belongs whatever is in the heavens and the earth, and to Him should obedience be (rendered) constantly…”

Towards the end of this verse, the Qur’an declares that despite the fact that all laws, religion, and obedience belongs to Allah, do you still fear other than Allah and abstain from other than Him?

The verse continues saying:

“…Then are you in awe of other than Allah?”

Can the idols do any harm against you or bestow on you any blessings the opposition of which scares you and you consider their worship as a requirement?

Surah An-Nahl - Verses 53 - 54

وَمَا بِكُم مّـِن نّـِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مّـِنكُم بِرَبّـِهِمْ يُشْرِكُونَ

53. “And whatever of favour is (bestowed) on you, it is from Allah; then whenever any calamity afflicts upon you, unto Him you cry (for assistance).

54. “Then when He remove the affliction from you, behold! A group of you associate others with their Lord.”

The Arabic term /durr/ refers to that kind of anxiety which results from the absence of blessings, and the Qur’anic term /taj’arūn/ signifies ‘crying’ and ‘appealing’.

The content of this verse has also been repeated in some other verses of the Qur’an as is the case in verse 67 of Surah ‘Isra’ which proclaims:

“And when affliction touches you in the sea, away will go those on whom you call except Him; but as He delivers you to the land, you turn away (from Him), and man is very ungrateful.”

However, once He embarks you safely, you will turn away from Him and you start betraying His favours and blessings.

The verse says:

“And whatever of favour is (bestowed) on you, it is from Allah; then whenever any calamity afflicts upon you, unto Him you cry (for assistance).

Certainly, hearing your call for help, Allah answers your call and solves your difficulties. Afterwards, as He removed your troubles and saved you from your losses, some of you designate associates and counterparts for Him and turn to the idols.

The verse says:

“Then when He remove the affliction from you, behold! A group of you associate others with their Lord.”

In fact, the Holy Qur’an alludes to this minute point that monotheism, as an inherent trait, is embedded in everybody’s nature, but in normal circumstances, it is obscured by one’s negligence, arrogance ignorance, fanaticism and superstition.

Anyway, do not regard Allah’s blessings as the consequences of your own struggle, education and your own administrative ability or as a result of your luck or chances. By contrast, regard whatever of blessings given to you, even the most insignificant ones in your eyes, as what Allah has given you.

The blissful Prophet (S) remarks:

“He who regards the blessings of Allah as only food and clothing, has failed both in performing his duties, and he has approached Allah’s punishment.”3

Surah An-Nahl - Verse 55

لِيَكْفُرُوا بِمَآ ءَاتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ

55. “So that they may show ingratitude for whatever (of blessings and removing hardships) We have given them; then enjoy yourselves for soon will you know.”

A glance at previous verses up to this moment depicts the manner of the Divine invitation and the Divine provision for education!

He is the sole and only Allah:

“…verily He is only One God…”4

“Unto Him belongs whatever is in the heavens and the earth…”5

He possesses everything:

“Unto Him belongs whatever is.”

It is He Who provides all with instruction:

“To Him should obedience be…”.6

He is benevolent, providing all with blessings:

“And whatever of favour is (bestowed) on you, it is from Allah…”7

He answers all calls:

“…then whenever any calamity afflicts upon you, unto Him you cry for assistance.”8

Do you yet seek other people’s assistance?

The end-result of paganism leads to blasphemy, and disregarding of His blessings brings the Divine chastisement.

Therefore, there, after naming the above logical reasoning and making the facts transparent, He implies with a threatening tone: Let them spare the blessings which We have given them, and let them enjoy worldly materials temporarily; they will soon find out the conclusive results of their performance.

Surah An-Nahl - Verse 56

وَيَجْعَلُونَ لِمَا لاَ يَعْلَمُونَ نَصِيباً مِمَّا رَزَقْنَاهُمْ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ

56. “And they assign a share out of that which We have provided them with, for what they do not know. By Allah, you will certainly be questioned for that which you used to forge.”

Following the former well-justified discussions concerning the rejection of paganism and worshipping of the idols, the Qur’an points to the three parts of the innovations and evil habits of the pagans, implying that they appropriate a certain portion of what Allah has allocated to them for the idols which provide no advantages or losses for them.

The verse says:

“And they assign a share out of that which We have provided them with, for what they do not know…”

This share consisted of a number of camels and other four-footed animals and part of it comprised of agricultural products which have been alluded to in the Surah Al-An‘am, verse 136. they were regarded by the pagans as the proper share of the idols and which were dispensed within their path.

Then, later, the Qur’an, swearing to Allah, announces that in the Court of Justice of the Resurrection Day, they all will be interrogated about in connection with these lies, slanders, and accusations or perjuries.

The verse says:

“…By Allah, you will certainly be questioned for that which you used to forge.”

Therefore, their vicious and evil acts contains both the losses which they incur in this world, for parts of their capitals are perished in this way, and the punishment which they will meet in the Hereafter.

Surah An-Nahl - Verse 57

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُم مَّا يَشْتَهُونَ

57. “And they ascribe daughters to Allah, glory be to Him; and for themselves (they ascribe sons) what they desire.”

The second evil innovation of the pagans which they entertained in their imagination was the assigning of daughters to Allah. He is clear of everything and of having children, and Allah is pure of all material things.

However, they ascribe for themselves whatever they desire.

The verse says:

“And they ascribe daughters to Allah, glory be to Him; and for themselves (they ascribe sons) what they desire.”

That is, they were never ready to ascribe those daughters whom they ascribed to God for themselves, too. In principle, having daughters was regarded as a kind of scandal, and a shame in their culture.

Surah An-Nahl - Verse 58

وإِذَا بُشّـِرَ أَحَدُهُم بِالاُنثَي ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ

58. “And when one of them is given the news of having a daughter his face becomes black while he is wroth inwardly.”

This verse refers to the third hideous evil habit of the pagans for the sake of complementing the above discussion. It implies that when one of them is informed of the good tidings of having been provided a daughter by Allah, he will be so infuriated with anger that his face changes altogether and becomes blackened while being full of wrath.

The noble verse says:

“And when one of them is given the news of having a daughter his face becomes black while he is wroth inwardly.”

Surah An-Nahl - Verse 59

يَتَوَارَي مِنَ الْقَوْمِ مِن سُوءِ مَا بُشّـِرَ بِهِ أَيُمْسِكُهُ عَلَي هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلاَ سَآءَ مَا يَحْكُمُونَ

59. “He hides him from the people for the evil of the news which has been given to him, (asking himself): shall he keep her with disgrace or bury her (alive) in the dust? Beware! (How) evil is what they judge!”

It is true that the birth of a child is considered as a good tiding, but superstitions regard such good tidings as disgrace and humiliation. This noble verse declares that all does not end to this and he, in order to save himself from such scandal which, to his incorrect belief, has overtaken him, he escapes from his people, going into hiding for this evil announcement made to him.

The verse says:

“He hides him from the people for the evil of the news which has been given to him…”

He goes on immersed in this thought constantly as to whether he should take upon himself the scandal of this disgrace by keeping the daughter or bury her alive under the earth.

The verse says:

“…(asking himself): shall he! keep her with disgrace or bury her (alive) in the dust?…”

Condemning this tyrannical and inhumane verdict in an evermore-explicit manner, the Holy Qur’an declares as to what a bad and an evil judgment they pass on such matters.

The verse continues saying:

“…Beware! (How) evil is what they judge!”

Certainly, they do pass a bad judgment on the matter, for they used to bury alive girls while they had the right to stay alive just in the same way as the boys had, and perhaps a girl might have been better than a boy.

Ibn-i-Abb as has quoted as saying that if Allah wanted to consider the wishes of those people in the process of creation, no girls would be born, because no one desired to have a daughter; and if all children were born as sons, the human generation would be exterminated.

The Role of Islam in the Revival of the Position of Women

The humiliation and the damaging of the personality of women were not confined to the Ignorant Arabs of that time, women had an insignificant position among some other nations, too, any perhaps even among the most civilized nations of that time and, usually, a woman was regarded as a commodity and not as a human being.

However, the Arabs of the Age of Ignorance did their utmost in denouncing and in humiliating women in some more heinous and terrible forms.

Nevertheless, since the dawn of Islam, this superstition was fought out hard in all its dimensions. The Prophet of Islam himself (S) showed such a high esteem for his daughter, Fatimah Zahra (as), the Islamic Lady (as), that the people wondered.

He used to kiss her hands despite his high position, and he would visit her immediately upon the return from his trips, and the first person to visit was his daughter, Fatimah.

In a tradition from the Prophet (S) we read that he says:

“What a nice child a person’s daughter is! She is affectionate and of great help; she is one’s companion and she is clean while cleaning at the same time!”

In fact, such respect shown towards the personality of women has served as a cause for their liberation in the society and has put an end to the era of servitude and slavery of women.

However, it is most unfortunate that in some Islamic societies, there are still those forms of ‘ignorant’ thought prevalent, and there are still a good number of families who rejoice in having sons born to them and are disturbed by having daughters.

Even in the case of the Western Societies which imagine that they have high regards for the personality of women, we notice in practice that women are so greatly humiliated and are treated as puppets or as a means for extinguishing the fire of passion of men and / or as an instrument for the dissemination of information with regard to a certain merchandise.

Surah An-Nahl - Verse 60

لِلَّذِينَ لاَ يُؤْمِنُونَ بِالاَخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ الْمَثَلُ الاَعْلَي وَهُوَ الْعَزِيرُ الْحَكِيمُ

60. “For those who do not believe in the hereafter, is an evil attribute, and Allah’s is the sublime attributes, and He is the Mighty, the Wise.”

Those who do not believe in the Hereafter and consider Allah as having children possess an evil and nasty attribute, which consist of shamefulness and being sorrowful. But, there are outstanding qualities for Allah such as domination and might.

Some commentators suggest that this means that they are having defective traits, like: ignorance, blasphemy, being misled, contingency, weakness, powerlessness, needing sons and murdering of daughters; and there are certain qualifications of Lordship for Allah (s.w.t.) such as: having no need for companionship, spouse, children, and having the attributes of Lordship, authenticity and monotheistic nature.

Question: In this holy verse, He declares:

“…Allah’s is the sublime attributes,”

Elsewhere He says:

“…do not coin any similitude for Allah”.9

How are contradictions among them made possible?

Answer: The aim in declaring /’am al/ is using ‘similes’. That is, do not exemplify Allah for something else; and the purpose of /maal-ul-’A‘la/ is the qualification of /’A‘la/ ‘the highest’ or the ‘most elevated’ and which signifies being essential in essence and not accidental; being Eternal, All-powerful, Omniscient, Alive, Unique etc.

Some commentators claim that the objective of /maal-ul-’A‘la/ is examples which are used correctly; and the objective of the latter phrase is ‘those examples which are incorrectly employed.’

The verse says:

“For those who do not believe in the hereafter, is an evil attribute, and Allah’s is the sublime attributes…”

And, the last sentence of the verse means that Omnipotent Allah is He out of Whose domain, nothing exists, and He is the Wise One Who places everything in its proper place according to His Wisdom.

The verse says:

“…and He is the Mighty, the Wise.”

One can infer from this verse that one must not attribute low traits to Allah, for He has criticized of the pagans who attributed to Him what they did not like for themselves. Once man abhors being attributed an evil thing, how is it that he seeks to attribute that hideous thing or the like of it to Allah?

Notes

1. Tafsir-i-Al-Mizan

2. Surah Al-Fatihah, No. 1, verse 5

3. Tafsir-i-Nūr-uth-Thaqalayn, Vol. 3

4. The current Surah, verse 51

5. The current Surah, verse 52

6. Ibid

7. The current Surah, verse 53

8. Ibid

9. The current Surah, verse 74

Section 8: Qur’an, the Guidance and the Mercy

Surah An-Nahl - Verse 61

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَكِن يُؤَخّـِرُهُمْ إِلَي أَجَلٍ مُسَمّي فَإِذَا جَآءَ أَجَلُهُمْ لاَيَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ

61. “And if Allah were to take people to task for their inequity, He would not leave on it (the earth) a single moving being, but He respites them until an appointed time; so, when their term comes, they can not delay (it) an hour nor (yet) can they advance (it).”

The general rule of Allah is the postponement of the punishment, but it sometimes happens that He teaches the oppressors a lesson so as to provide instruction for others such as whatever happened to the nation of Lot, Noah, and Thamūd.

This respite provided by Allah is for the sake of repentance and compensation for one’s sins and is based on His favour. Hence, do not become arrogant because of it.

Anyway, after discussing about the terrible crimes of the Arab pagans through previous verses in connection with the evil innovations they committed and the crime of burying alive of their own daughters, some may raise this question as to why is it that Allah does not immediately punish the culprit subjects with all these oppressions, and abhor-able crimes?

This very verse in question seeks to provide an answer to this question implying: If Allah were to punish people for the oppressive offences which they commit, no moving object will survive throughout the earth.

The verse says:

“And if Allah were to take people to task for their inequity, He would not leave on it (the earth) a single moving being…”

The Arabic term /dabbah/ refers to whatever moving and living animal there is. It may, here, allude to ‘human beings’ metaphorically by procuring the symmetrical dimensions to it which in this case is /‘al a zulmihim/ (for their inequity). That is, were Allah to question human beings with regard to their tyranny, there would remain no mankind throughout the earth.

This possibility also exists that by this, all moving objects is meant, for, we know that such beings are generally created for the sake of human beings, as the Qur’an says:

“It is He Who has created for you all that is in the earth.”1

Once mankind is perished altogether, the rationale for the existence of other living objects on the earth will also be nonexistent, and their entire generation will be exterminated.

This question may be raised in here that if we look closely at the generalization and at the comprehensiveness of the significance of the verse, the result will be that no one exists on the earth except those who are oppressors and everybody has had his share of committing cruelties.

So if the punishment is to be administered rapidly, no one will be excluded. Nevertheless, we know that not only the prophets and the Imams who are immaculate and thus not subjected to such punishments, for this rule does not apply to them, but also there are certain devout people and people of true faith whose good deeds surely excel as compared to their petty sins, thus they do certainly not fall into this category of fitting for the extermination as a way of being punished.

The answer to this question lies in the fact that the verse provides a typical verdict which is not to be regarded as a universal or general verdict.

The proof for such an exception is provided in verse 32 of Surah Fatir, No. 35 which declares:

“Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah’s permission; this is the great excellence.”

According to this verse, the people are divided into 3 groups: The oppressive group, the moderate group, who have committed light sins, and the group who are counted good people; that is, those who are categorized as pioneers of whatever is good and acceptable.

Certainly, out of these three groups only the first one is subject to the rule expressed in the verse under discussion and neither the second nor the third ones can be categorized and included. And, since the first group usually constitutes the majority of the people of the societies, making mention of such a generalization is not surprising at all.

Then the Qur’an makes mention of this point that Allah provides all oppressors with a respite for a certain amount of time until their nominal death (certain limited time), thus delaying their death time.

However, as their death approaches, no advancing nor delaying for the least time will occur. By contrast, their death will take place at that exact date which will neither come in advance nor in retardation.

The verse says:

“…but He respites them until an appointed time; so, when their term comes, they can not delay (it) an hour nor (yet) can they advance (it).”

As for the significance of the phrase: /’ajalin musamm a/ (an appointed time), the commentators have expressed various ideas.

However, with regard to other verses of the Qur’an, including verse 2 of the Surah Al-’An‘am, No. 6 and verse 34 of Surah Al-’A‘raf, No. 7 it seems that the purpose is to be the arrival of death itself.

That is, Allah respites people until the end of their lifetime in order to complete the argument, so that haply the oppressors try to reform themselves, reconstructing their life experiences, and thus returning to Allah, the truth and justice.

When this respite expires, the order as to their death will be issued, and just from that very moment their punishments and retributions start.

Surah An-Nahl - Verse 62

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَي لاَ جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُم مُفْرَطُونَ

62. “And they assign unto Allah what they (themselves) dislike and their tongues assert the falsehood that the better (portion) will be theirs. Inevitably the Fire is theirs and they will be the foremost (to it).”

The Qur’an condemns once again the ugly innovations and superstitions which the Ignorant Arabs entertained concerning the hatred towards their daughters with a novel expression. It also condemns their belief saying that the angels are daughters of Allah.

The verse says:

“And they assign unto Allah what they (themselves) dislike…”

This is an astonishing contradiction. If the angels are daughters of Allah, then it becomes obvious that girls are ‘good things’, why then are you unhappy for having daughters born to your own families? In case it is a bad thing to have daughters, then why do you consider it for Allah?

Nevertheless, they falsely claim that the ultimate good result and good reward belongs to them. How can they expect such a reward and with what good performance? Do they expect it by burying alive their innocent daughters who are defenseless, or by perjury with regard to the holy presence of Allah? By which deeds do they expect it?

The verse says:

“…and their tongues assert the falsehood that the better (portion) will be theirs. Inevitably the Fire is theirs and they will be the foremost (to it).”

Surah An-Nahl - Verse 63

تَاللَّهِ لَقَدْ أَرْسَلْنَآ إِلَي اُمَمٍ مّـِن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ

63. “By Allah, We verily sent (messengers) unto the nations before you, but the Satan made their (abominable) acts fair-seeming to them. Then he (the Satan) is their guardian today, and they will have a painful punishment.”

The objective of this holy verse is to console the Prophet of Islam (S) as not to be worried for the sake of the people’s remaining heedless and being negligent, since all prophets used to confront such individuals.

In view of the fact that those people who may raise this question after listening to the stories of the pre-Islamic Arabs how one can be so cruel as to bury alive his own daughter and how can such a thing be practical, the Qur’an apparently seems to be providing an answer to the question, saying:

“By Allah, We verily sent (messengers) unto the nations before you, but the Satan made their (abominable) acts fair-seeming to them…”

Certainly, the Satan is so advert in his own whimsical acts that he makes the worst and the most abominable acts as nice that even one imagines such acts as a source of pride for himself, just in the same way that the ‘pre-Islamic Arab’ was proud of burying alive his own daughter(s) and praised that as protecting his chastity and saving the prestige of his own tribe. He would proudly say:

“I buried my daughter with my own hands so as not to let the enemy capture her in a battle later.”

While the most shameful behavior is made possible under the guise of the most favored masks owing to the Satan’s temptations, the rest of the matter is clearly evident. We nowadays witness such seemingly good-looking acts in many cases of theft, robberies, and crimes which are provided with proper justifications and under enticing pretexts.

Then the Qur’an adds that the present-day pagans follow the same deviant programs of the previous nations to whom the Satan presented their acts as nice, and the present-day Satan is their guardian, and they are being inspired by him.

The verse says:

“…Then he (the Satan) is their guardian today…”

It is for this very reason that the painful Divine punishment is awaiting them.

“…and they will have a painful punishment.”

Surah An-Nahl - Verse 64

وَمَآ أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيّـِنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًي وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

64. “And We have not sent down unto you the Book (the Qur’an), except that you may make clear to them that about which they differ; and (as) a guidance and a mercy for a people who believe.”

This verse explains the objective of the prophetic mission of the messengers of Allah, so as to clarify that if nations and tribes put aside their passions and whims and personal tastes, and take recourse to the prophets, there will not be any of such superstitions, disagreements, and contradictory acts left.

He says to the Prophet (S) that We have not revealed to you the Qur’an except that you make transparent to them the issues about which they disagree. And this Book is a source of guidance and mercy for those who embrace the Faith.

The verse says:

“And We have not sent down unto you the Book (the Qur’an), except that you may make clear to them that about which they differ; and (as) a guidance and a mercy for a people who believe.”

And it also polishes all Satanical temptations from their heart as well as the enticing layers of one’s despotic soul.

It also derives away the mischievous curtains from mixing up the facts and, at the same time, reveals and exposes the superstitions and crimes which are covered under the enticing guise. It removes all disagreements which have their roots in the passions and low desires and puts an end to all cruelties and oppressions. It sheds the light of guidance and mercy all over.

Surah An-Nahl - Verse 65

وَاللَّهُ أَنْزَلَ مِنَ السَّمآءِ مَآءً فَاَحْيَا بِهِ الاَرْضَ بَعْدَ مَوْتِهَآ إِنَّ فِي ذَلِكَ لاَيَةً لِقَوْمٍ يَسْمَعُونَ

65. “And Allah has sent down water from the sky, and therewith given life to the earth after its death. Verily, in that is a sign for a people who listen (to the words of truth whole-heartedly).”

The previous verse dealt with the revelation of the ‘Book’, which serves as a source of enlivening of the hearts. In the current verse, the process of descending of rain is being discussed which provides life for the earth.

Therefore, He returns once again to the issue of the explanation of the various blessings and the favors which serve both as an emphasis concerning the issue of monotheism and cognition of Allah, and alludes to the issue of resurrection in that passing. Moreover, by stressing these graces, He incites the sense of gratitude of the servants, thus enabling them to approach Allah more and more.

At first, it says:

“And Allah has sent down water from the sky, and therewith given life to the earth after its death…”

There are clear signs for those who lend their ears as to the magnanimity of Allah while furnishing clues for all regarding His power and splendor.

There are also justifications provided for the coming of the resurrection day while exhibiting one of the numerous blessings of Allah. Nevertheless, the sinful man has been so deafened and become out of touch with realities that he can neither hear nor understand.

The verse continues saying:

“…Verily, in that is a sign for a people who listen (to the words of truth whole-heartedly).”

But as for those who do not hearken by their hearts, they are the ones who relate these issues to nature, and we have proclaimed repeatedly that such people are overtaken by blasphemy, paganism, dissidence, and sinfulness, and their rational souls are not moralized and they are the examples of the people who: “do not understand,” “do not see”, “do not listen”, and “do not know”.

As for those who have managed to elevate their souls by the light of faith and moral values, the examples of the following hold true in their cases: to be said: “they understand”, “they listen”, “they see”, and “they know”.

The first category is addressed as:

“They are a cattle, rather they are more astray…”2

For they had the power to discriminate the vices from the virtues though they did not implement their sense of discrimination. They are those who took no notice of Allah, the Resurrection Day, and the ultimate aim of their existence, forsaking them for the worldly, matters.

The second category comprises of the examples of: Surah Ar-Ra‘d, No. 13, verse 19 which signifies that only the sage and men of wisdom are considerate with regard to this.

Notes

1. Surah Al-Baqarah, No. 2, verse 29

2. Surah Al-’A‘raf, No. 7, verse 179