Alhassanain(p) Network for Heritage and Islamic Thought

Section 10: Qur’an Inimitable

Surah Isra’ - Verse 85

وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبّـِي وَمَآ اُوتِيتُم مّـِنَ الْعِلْمِ إِلاَّ قَلِيلاً

85. “And they ask you about the spirit, say: ‘The spirit is of the command of my Lord, and you are not given of the knowledge but a little’.”

The Arabic term /rūh/ (spirit) has been mentioned 21 times in the Qur’an and used in certain cases. Anyway, man’s spirit is a complicated matter, unknown and a Divine blow which has got celestial dimensions, and only Allah knows it.

Imam Baqir (as) has commented upon the Arabic term /qalil/ in the sense of ‘few individuals’. That is, full knowledge has been only provided for only a select group of people and these are they who are exclusively aware of the soul.

Anyway, in this noble verse, pursuing previous verses, the Qur’an deals with some of the important questions of the pagans, or of the people of the Book, saying:

“And they ask you about the spirit, say: ‘The spirit is of the command of my Lord, and you are not given of the knowledge but a little’.”

Great commentators have been incessantly speaking about the commentaries of this verse, and we shall first deal with the meaning of ‘soul’, then its various forms of usage in the Qur’an and, afterwards, we shall deal with the comments of the verse and quotations in this regard.

1. The Arabic term /rūh/ (spirit), philologically signifies ‘breath’ and ‘running’. Some declare that this word and the Arabic term /rih/, meaning ‘wind’, are both derived from the same root.

If we find /rūh/ the spirit, which is an abstract and independent ‘gem’ called this way, it is because, from the viewpoint of mobility and creative form as well as its invisibility, it is like breath and wind. So much is for the meaning the word.

2. There are various usages for it in the Qur’an: At times, it refers to ‘the Holy Spirit’ who has assisted the prophets in their missions like, verse 253 of Surah Al-Baqarah, which says:

“And We made Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit…”

At other times, it refers to the Divine spiritual power which reinforces and invigorates the believers, like verse 22 of Surah Al-Mujadalah, No. 58, which says:

“…these are they into whose hearts He has impressed the faith, and whom He has confirmed with a spirit from Himself…”

Occasionally, it has been named as the ‘exclusive angel of revelation’ and has been characterized as ‘Amin’ (truthful) as in the verses 193-194 of Surah Ash-Shu‘ara’, No. 26, saying:

“The Faithful spirit has descended with it,”

“Upon your heart that you may be of the warners,”

At other times, it has been applied as one of the great angels of the ‘exclusive Divine angels’ or ‘a creature superior to the angels’, as in verse 4 of Surah Al-Qadr, No. 97, which says:

“The angels and the Spirit descend in it by the permission of their Lord for every affair.”

We also read in verse 38 of Surah An-Naba’, No. 78:

“The Day (on which) the Spirit and the angels shall stood arrayed…”

On the day of the resurrection, the spirits and the angels stand up alongside one another forming one queue.

On other occasions, it has been regarded as the Qur’an or the Divine revelation like in verse 52 of Surah Ash-Shur a, that says:

“And thus did we reveal to you; an inspired Book by our command…”

And, finally, we find its venue used as human spirit, as we read in verses concerning the creation of man, saying:

“Then He fashioned him in due proportion and breathed into him of His spirit.”1

And He also reiterates:

“So when I have completed him and I have breathed into him of My Spirit, fall you down, prostrating yourselves unto him.”2

3. The issue in question now is what is meant by ‘the spirit’ in the verse under discussion? Which spirit is it that a group of curious people have inquired about it and the Prophet (S) answered in response to them implying that the issue of spirit is among those which solely concern my Lord and you know but little about it.

Out of the totality of the existing references in the verse, as well as out of it, one can infer that those investigating ones were inquiring about the gist of the truth about human soul; this very splendid spirit which differentiates us from animals, and which is our utmost superior quality that causes our nobility, whence all our power and activities originate from, by the aid of which we turn the skies and the earth into our spheres of influence.

With its assistance, we tend to split the secrets of the sciences, delving into the core of the existence of all beings.

They sought to know what is this prodigy of the world of creation. And, as the soul is different in its structure with the matter which is subject to the principles governing the matter and its physical and chemical attributes, the Prophet (S) is commissioned to utter this concise and meaningful sentence:

“The spirit is of the command of my Lord.”

that is, its creation process is complicated and mysterious.

Then, to stop them being stunned, the verse continues saying:

“And they ask you about the spirit, say: ‘The spirit is of the command of my Lord, and you are not given of the knowledge but a little’.”

Thus, it is not at all surprising that you do not acquire the mysteries embodied in ‘spirit’, though they might be more intimate to you than all other things.

In the commentary of ‘Ayyashi, there are quotations from Imam Baqir (as) and Imam Sadiq (as) who commenting on /yas’alūnaka ‘an-ir-rūh/ said:

“One of Allah’s creatures is ‘Spirit’ that has got senses of vision, power, and force as well. The Lord locates the spirit in the hearts of the prophets and of the believers”3 .

In another quotation, one of the two great Imams has been quoted as saying:

“Spirit is of invisible world and emanates from Allah.”4

In numerous quotations from the Shiite and Sunni sources, we have it that the Quraysh pagans, getting this question from the savants of the People of the Book, wanted to put the Prophet (S) to the test thereby.

They were told that in case Muhammad provided them with a great deal of information in this connection, this would be the reason for his dishonesty. Hence, the Prophet’s (S) concise and meaningful statement was surprising and miraculous for them.

However, in quotations received through Ahl-ul-Bayt (as) regarding the commentary of the above verse, we note that ‘spirit’ has been considered as a created being introduced as superior to Gabriel and Michael, who has always remained with the Prophet (S) and the Imams, and who has kept them all, in their godly line, from every kind of deviation.

These quotations not only are not incompatible with the comments which we made about the verse, but they are also consistent with them in their entirety, since man’s spirit has got a specific hierarchy.

That phase of the spirit which is found in prophets and in Imams, is surely an extraordinarily elevated stage, one of the consequences of which, is its infallibility and state of ‘flawlessness’ from deviations and sin as well as its full cognition state and its extraordinary state of knowledge. It is certain that such a phase of spirit excels all angelic stages, including those of Gabriel and Michael.

The Authenticity and Independence of the Spirit

The issue of the spirit and its structural forms along with its mysterious specifications has always been the focus of attention of the scientists since the recorded human history was begun, and every scientist has tried his share to delve and explore, as far as he can the mysterious environment of the spirit.

It is just for this very reason that the views expressed by men of knowledge are so widespread and various. Probably, our present knowledge, and even the knowledge of the future generations, for the recognition of the entire secrets of the mysterious nature of soul prove to be insufficient, though our spirit is in closer contact with us than anything else in this world.

However, we must not be caught by surprise, when we are incapable to understand the depth of this miracle of creation which is beyond matter, for the basic substance of the soul varies tremendously with whatever we have ever been associated with and got used to in this world.

This state of the spirit must not hinder us to explore its landscape by our sharp insight of our intellect, becoming aware of its underlying general principles and orders which are governing it.

The most important principle which must be recognized here is the issue of authenticity and independence of ‘spirit’ as against opposition raised by the materialistic schools which regard the spirit as something of material, considering it to be of the properties of the brain matter and the nerve cells, beyond which they believe in nothing to exist.

Our focus of discussion in here centers about this very issue, for all discussion of the ‘survival of the spirit’ and the issue of absolute abstraction or ‘purgatory abstraction’ relies heavily on it.

Before entering this discussion, however, we must point out to the fact that the interdependence of the spirit on the body as some have believed, is not a kind of interdependence like that of the introduction or, for instance, of the blowing of the wind into a bag pipe.

Contrarily, it is some kind of relationship and interdependence based on the administration and control of the spirit over the body and its domination and governance, that some have resembled it to the interdependence of ‘meaning’ to the utterance.

Certainly, this issue will best be clearly explained in the discussion of ‘the independence of the soul’. Now, we shall turn to our principal discourse.

There is no doubt as to the fact that man is different from stone and wood which are lacking in spirit, for, we well feel different with respect to the inanimate objects, even with plants. We understand, imagine, decide, determine, love, hate, etc.

However, plants and stones lack in all these aspects in this form. Thus, there is an original difference between them, and us which is that of possessing human soul. Neither the materialists nor any other factions deny or reject the principle of the existence of the ‘soul’ or ‘spirit’, and, it is for this reason that all consider psychology and psychoanalysis as a positive science.

Although both of these two sciences are in their infancy, they are those branches of knowledge which are pursued by professors and researchers at great world universities. As we shall see ‘the soul’ and the ‘spirit’ are not, in fact, separate from each other; but they are different phases of the same reality.

As far as the issue involved is that of the relationship of the spirit with the body and their mutual interdependence, we call it the ‘soul’, and, while, spiritual phenomena are being discussed away from the body, we tend to call it the ‘spirit’.

Briefly speaking, no one rejects the fact that there exists an entity which is called the ‘spirit’ and the ‘soul’ within us.

It now remains to be seen that the all-encompassing conflicts between the materialists, on the one hand, and the metaphysicians and spiritualists, on the other hand, are being waged in which domain?

The answer is that the theologians and the philosophers who are metaphysician believe that in addition to the substances which form the body of man, there is another entity or gem hidden in him which is not made of the matter, though man’s body is under its direct impact.

In other words, the spirit is a metaphysical entity, the structural form and activity of which is other than the structure and activity of the material world. It is true that it is constantly in contact with the material world, but it is not ‘matter’ or properly of matter.

On the opposite side, the materialist philosophers are aligned who say: We do not know of any independent being different from matter under the name of the spirit or under any other name; whatever exists is this material body or its physical or chemical effects.

We possess a system called the brain or nerve system which does an important part of our essential activities for us and which perform their functions like other bodily systems, acting under material laws.

Certainly, scientists reject this line of reasoning which is propounded by the material philosophers, declaring it is null and void. For further information, refer to Tafsir-Nemūnah, vol. 12, under the same verse.

To conclude this statement, the word /rūh/ (spirit) has been repeated 21 times in the Qur’an, and the reality of the ‘spirit’ is beyond the understanding of man’s knowledge which lies as one of the Divine secrets. Man’s knowledge, with respect to it, is limited and very minimal.

Surah Isra’ - Verses 86 - 87

وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَآ إِلَيْكَ ثُمَّ لاَ تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلاً

إِلاَّ رَحْمَةً مِن رَّبّـِكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيراً

86. “And if We please, We would certainly take away whatever We have revealed unto you; then you would find no one thereover to defend you against Us,”

87. “Save the mercy from your Lord, verily His favour to you is great.”

Whatever you possess emanates from His Grace. The issue in question concerned the Holy Qur’an itself in several of the previous verses. He once again takes up the discussion on this subject.

At first, He says:

“And if We please, We would certainly take away whatever We have revealed unto you; then you would find no one thereover to defend you against Us,”

So, it is We Who has bestowed these sciences upon you so as to enable you to be the leader of the people and it is We Who will take back whatever We deem expedient, and there will be no interference allowed by anyone in this respect.

Therefore, this noble verse takes up a threatening attitude towards the holy Prophet (S) declaring that the Lord takes back those merits if He wishes in much the same way that he has bestowed.

The subsequent verse has got a soft and encouraging tone. In other words, the Qur’an, the revelations, prophetic mission, being the seal of Prophets, and intercession all are among Allah’s favors towards the holy Prophet (S), and they all originate from the position of Allah’s Lordship, and He will not take back all He has bestowed on him, though He is capable with firm power, and He can perfectly do that.

The holy verse says:

“Save the mercy from your Lord…”

However, as Allah is great with utmost superiority, His favor is also just as great, and His immense kindness is peculiar to the Prophet (S).

Thus the verse continues to say:

“…verily His favour to you is great.”

Allah’s great kindness is immense with regard to you, for He has selected you as His prophet, and granted the Qur’an to you so as to open up new gateways of knowledge facing you, and to make you aware of the secrets of human guidance, and, finally, to protect you from all errors, enabling you to serve as an example for all the people till the end of the world.

Surah Isra’ - Verse 88

قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَي أَن يَأْتُوا بِمِثْلِ هَذَا الْقُرْءَانِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً

88. “Say: ‘If (the whole) mankind and the Jinn were to gather together to bring the like of this Qur’an, they could not bring the like of it though some of them be helpers of others’.”

The Arabic term /zahir/ is derived from /zahr/ meaning ‘backing up’ and ‘advocate’.

The verse is an answer to the pagans who used to say: We, too, can bring the like of the Qur’an if we want to.

This call of the Qur’an for challenging, and bringing an example like that, has remained unanswered for centuries and, up till now, the Arabic-speaking enemies from among the people of the Book as well as the atheistic schools, have been unable to bring the like of the Qur’an despite their hostility towards Islam and despite the support which they have enjoyed from the various sources of power.

Anyway, here the Almighty, addressing the Prophet (S), announces:

“Say: ‘If (the whole) mankind and the Jinn were to gather together to bring the like of this Qur’an, they could not bring the like of it though some of them be helpers of others’.”

This verse explicitly challenges all the beings of the world, including the small and the great, Arabs and non-Arabs, human beings as well as even intelligent non-human beings, scientists, philosophers, literary figures, historians, the genius and the non-genius, briefly speaking, all without exceptions throughout the centuries to face the challenge of producing the like of the holy Qur’an, proclaiming:

If you think that the Qur’an is not the word of the Lord and it is man’s own fabrication, you are also a man and you can fabricate one like that. And, whenever you felt unable, after struggling hard, while combining your efforts, this provides you with the best reason for the miraculous nature of the Qur’an.

This call for challenging with the Qur’an, which is in the vocabulary of the scholars, expert in theology, known as /tahaddi/, (challenge) is one of the pillars of every miracle and wherever such a meaning is in force concerning a subject, we find transparency as to the miraculous nature of that issue in question.

Incidentally, the unique specifications of the Holy Qur’an consist of being both miraculous while, at the same time, it is eloquent and varying; it foretells the future while containing the best of stories; it provides the best method of calling while it is expressive of all problems, whether social and individual needs, worldly and after-life requirements in all fields and at all times.

Surah Isra’ - Verse 89

وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْءَانِ مِن كُلّ‌ِ مَثَلٍ فَاَبَي أَكْثَرُ النَّاسِ إِلاَّ كُفُوراً

89. “And We have explainer for the people, in this Qur’an, every (kind of) similitude, but incline not most of the people save denying.”

By means of the verses of the Qur’an, Allah has completed the argument to people. This verse, in fact, is the statement of one of the aspects of miracle and the inimitability of the Holy Qur’an, i.e. its comprehensiveness.

It implies that, in this noble Qur’an, Allah has displayed unto the people examples of everything so that all sorts of knowledge are gathered in it; yet most of the people refused to do anything but denying.

The verse says:

“And We have explainer for the people, in this Qur’an, every (kind of) similitude, but incline not most of the people save denying.”

Verily, this variety of the contents of the Qur’an, and emerging from an illiterate person in particular, is amazing. This heavenly Book contains both the firm rational reasoning together with its special elaborateness in the field of creeds, and the statement of the ever-sure ordinances based on the necessities of people in any grounds.

The Qur’anic discussions upon historical subjects are unique in their kind. They are exciting, awakening, interesting, shaking, and free from any kinds of superstition. Its ethical matters affect on the prepared hearts in the same manner that the rain of the spring does upon the dead lands.

The scientific points which are propounded in the Qur’an have made manifest some facts which, at least in that time, were not known to any scientist.

Precisely speaking, whatever fields the Qur’an arrives, it offers the best. That is why if the Jinn and humankind come to help each other in order to bring the like of it, they will not be able to do so.

Surah Isra’ - Verses 90 - 91

وَقَالُوا لَن نُؤْمِنَ لَكَ حَتَّي تَفْجُرَ لَنَا مِنَ الاَرْضِ يَنْبُوعاً

أَوْ تَكُونَ لَكَ جَنَّةٌ مِن نَّخِيلٍ وَعِنَبٍ فَتُفَجّـِرَ الاَنْهَارَ خِلاَلَهَا تَفْجِيراً

90. “And they said: “We shall never believe in you till you make a spring to gush forth from the earth for us,”

91. “Or till you should have a garden of date-palms and grapes in the midst of which you cause streams to flow forth,”

The Arabic term /yanbū‘/ refers to a fountain which will never dry up and which will always gush.

The pagans, who rejected the miraculous nature of the Qur’an, made their embracing the belief conditional upon attainment of some material gains, asking the holy Prophet (S) for some undue expectations.

They neglected the fact that the prophets would perform miracles so as to justify their prophetic mission. This is done not for meeting the whimsical demands of the obstinate people or for the sake of their entertainment or escaping from effort and endeavour.

In fact, undue expectation, callousness, obstinacy, seeking pretexts, unawareness of the aims, and rudeness, all intermingled with one another so as to put illogical requests to the Prophet (S), like a fountain, gardens, rivers, collapse and fall of the skies, summoning of the Lord and of the angels, golden houses, flight into skies, and a private letter from the Lord.

Anyway, the pagans of Mecca stated:

We do not confirm your prophetic mission unless you split the ground of Mecca which is scarce in water resources and make a fountain emerge out of it, which gashes.

The verse says:

“And they said: “We shall never believe in you till you make a spring to gush forth from the earth for us,”

Or they demanded from him a garden which had got plenty of date-palms and grape trees, covered by them, amidst which streams flow so as to water trees beneath them, little knowing that the goal of the prophets had been people’s guidance and leading them to monotheism, though some groups thought of gardens, gold and silver while such requests and expectations were not logical.

The verse says:

“Or till you should have a garden of date-palms and grapes in the midst of which you cause streams to flow forth,”

Surah Isra’ - Verses 92 - 93

أَوْ تُسْقِطَ السَّمآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفاً أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلآئِكَةِ قَبِيلاً

أَوْ يَكُونَ لَكَ بَيْتٌ مِن زُخْرُفٍ أَوْ تَرْقَي فِي السَّمآءِ وَلَن نُّؤْمِنَ لِرُقِيّـِكَ حَتَّي تُنَزّ‌ِلَ عَلَيْنَا كِتَاباً نَّقْرَؤُهُ قُلْ سُبْحَانَ رَبّـِي هَلْ كُنتُ إِلاَّ بَشَراً رَسُولاً

92. “Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,”

93. “Or there be for you a house of gold, or you should be flying in to the sky, and never will we believe in your ascending unless you bring down to us a book which we may read. Say: ‘Glory be to my Lord! Am I aught but a mortal messenger?’”

Miracles are among the exclusive characters of the Divinity of the Lord and have their origin in the Divine will and Wisdom. From among the conditions of miracles is that they must not be aimless, useless and utterly improbable.

The demands of the pagan from the Prophet (S) are worthless. Making the skies collapse will exterminate all and every thing, leaving no one alive to become a believer. Summoning of the Lord and the angels is also an utter impossibility, for they are not ‘bodies’ which can be summoned for us so as we witness them with our eyes.

Therefore, in this verse, the obstinate pagans reiterated that you thought you were a prophet and you possessed miracles, therefore, turn the sky into pieces, shredding everything and making them fall over us. Or you bring forth5 the Lord and the angels before6 us so as we can see them with our own eyes and witness that you are authentic and legitimate, your call being valid.

The verse says:

“Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,”

In the subsequent verse, the Qur’an says:

“Or there be for you a house of gold…”

Or you ascend to the sky. Even if we witness with our own eyes, doing that, we are not to believe, unless you fetch us each a book from Allah testifying to your prophetic mission, which we shall read.

The verse continues saying:

“…or you should be flying in to the sky, and never will we believe in your ascending unless you bring down to us a book which we may read…”7

We read at the end of these verses that Allah commands His prophet, culminating these contradictory and paradoxical proposals, to say to them that He is clean and pure of all these imaginary conjectures; that is, He is distant from performing miracles according to your wishes.

Thus, the holy Prophet (S), addressing them, said: I am also like other prophets. I am a human being. Those prophets used to perform miracles for their nations which were actualized by Allah.

This is not a matter of concern to me and up to me to do what I wish. It is up to Him alone, Who is aware of what is expedient. Thus, there is no reason as to why you demand such things from me.

The verse continues saying:

“…Say: ‘Glory be to my Lord! Am I aught but a mortal messenger?’”

Notes

1. Surah As-Sajdah, No. 32, verse 9

2. Surah Al-Hijr, No, 15, verse 29

3. Tafsir Nūr-uth-Thaqalayn, vol. 3, p. 216

4. Ibid, p. 215

5. The Arabic phrase /kama za‘amtum/ is an allusion made to the threats and the pledges of chastisement which the Prophet (S) states in Surah Saba’, verse 9.

6. The Qur’an ic term /qabil/ refers to what is placed before man and what he is confronted with.

7. The Arabic term /zukhruf/ denotes originally some kind of ornament, like gold which is one of the precious metals, and is used as ornament. This term is also applied for houses with paintings and decorations.

Section 11: No Cause for Anyone to Disbelieve Any Messenger of Allah

Surah Isra’ - Verse 94

وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَآءَهُمُ الْهُدَي إِلاَّ أَن قَالُوا أَبَعَثَ اللَّهُ بَشَراً رَسُولاً

94. “And nothing prevented the people from believing when the guidance came to them except that they said: ‘Has Allah raised up a mortal as Messenger?’”

The only reason as to why the pagans were kept away from embracing the belief in the Qur’an and the command of the Prophet (S), was the fact that they could not accept the prophetic mission of a man from the side of Allah.

The noble verse says:

“And nothing prevented the people from believing when the guidance came to them except that they said: ‘Has Allah raised up a mortal as Messenger?’”

Therefore, the pagan people did not submit themselves to the reasons for obvious miracles, for they would say as to how could the Lord appoint a man for prophecy? The Lord’s envoy must be raised from among the divine angels.

This groundless paradox hindered them from believing in the holy Prophet (S). As was about the worship of the unitary essence of Allah, in which case, they proclaimed that:

“Our worship of Allah is not worthy of Him.”

Hence, they succumbed to the worship of the idols, and to their thinking, by this act they tried to glorify the Lord, while this act is not an act of glorification to Him. On the contrary, it is being heedless of the pure essence of Allah, the Glorified.

Certainly, those who do not possess a sound reasoning and rationale, regard a strong point as a weak one. The fact that the Prophet (S) was a human being is a strong point in him and not a weak one, for having instincts and motives as well as difficulties will cause him to grasp best the sufferings of men, and can provide a practical paradigm as well as a useful prescription.

Surah Isra’ - Verse 95

قُل لَوْ كَانَ فِي الاَرْضِ مَلآئِكَةٌ يَمْشُونَ مُطْمَئِنّـِينَ لَنَزَّلْنَا عَلَيْهِم مِنَ السَّمَآءِ مَلَكاً رَسُولاً

95. “Say: ‘Had there been in the earth angels walking at peace, We would certainly have sent down an angel from heaven to them as messenger’.”

This noble verse refuses the attitude of those who raised objections to the fact that the Prophet (S) was selected from among the human beings, and implies that: The sending of the prophet is Allah’s way of treatment and a religious necessity.

Even if all the inhabitants of the earth were angels, and there were no quarrels and rows among them, and all of them were in perfect health and enjoying welfare, there would be some envoy from their progeny and gender coming from the side of Allah, for the mission of the prophets consists of enduing perfection and spiritual development as well as the provision of paradigms, and not merely the removal of hostilities from among them.

The Qur’an says:

“Say: ‘Had there been in the earth angels walking at peace, We would certainly have sent down an angel from heaven to them as messenger’.”

Incidentally the homogeneousness of the leaders with that of the people is a necessity for their education and their imitation of their identification figures. Mankind for mankind, and angels for angels can serve as best paradigms.

The reason for such a homogeneity of the leader and of the followers is clear, for, on the one hand, the most important part of the propaganda section of a leader is his practical side, that is, serving as a paradigm and an identification figure which is only made possible when the leader possesses the human instincts and feelings and the same bodily structural forms and spiritual ones.

On the other hand, a leader must understand well all the pains and sufferings, needs and demands of his followers so that he can produce remedies for them and respond to them. It is for this reason that the prophets have risen up, and emerged from among the bulk of the people, while the accession to the position of the prophet is from the side of the Lord and it is not an elective office.

Surah Isra’ - Verses 96 - 97

قُلْ كَفَي بِاللَّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيراً بَصِيراً

وَمَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَي وُجُوهِهِمْ عُمْياً وَبُكْماً وَصُمّاً مَأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيراً

96. “Say: ‘Allah suffices as a witness between me and you; verily He, of his servants, is All-Aware, All-Seeing.”

97. “And whomever Allah guides, then he is guided aright, and whomever He leaves to stray, you will never find for him guardians other than Him; and We shall muster them on the Day of Resurrection upon their faces, blind, dumb and deaf whose dwelling shall be Hell; whenever it abates, We shall increase for them the blaze.”

Pursuing the previous discussions, which centered around monotheism and prophetic mission as well as discourses with the opponents, here, in this verse, there is a sort of declaration of the termination of the current discussion, at this stage, and providing conclusion.

At first the Qur’an implies that if they do not accept your reasoning concerning monotheism, prophecy and resurrection, proclaim upon them, saying: It suffices for me that the Lord is an intermediary and a witness between you and I, for, He is aware of the feelings of His servants and He is All-seeing unto their works.

The verse says:

“Say: ‘Allah suffices as a witness between me and you; verily He, of his servants, is All-Aware, All-Seeing.”

In fact, there are two objectives in view in making this statement. The first one relates to the fact that the obstinate, and fanatic opponents receive a threat that the Lord is aware and All-seeing while He is witnessing all our deeds and all your acts. Do not imagine that you can escape His sphere of power or part of your acts remains hidden from Him.

The other objective is that the Prophet (S) should exhibit decisively his firm conviction as to what he has stated, for the speaker’s decisiveness in his speech leaves a great impact on the listener.

Maybe, this expression, which is firm and decisive coupled with a sort of mild threat, leaves its impact on them, shaking them in their hearts, and awakening them, calling them to the right path.

Afterwards, the Qur’an adds:

“And whomever Allah guides, then he is guided aright, and whomever He leaves to stray, you will never find for him guardians other than Him…”

The only way they have is to return to Him once again and seek the light of guidance from Him.

These two sentences, in fact, are allusions to the fact that the mere pounding reasoning is not sufficient for embracing the faith. On the contrary, before gaining the Divine success and proper eligibility of Allah’s guidance, it is impossible for him to embrace the faith.

A Persian poem indicates:

It is the clean sperm necessary to become worthy of receiving favour; Otherwise every pebble or piece of clay will never turn into shining stones or pearls.

Then, the Qur’an illustrates for them one of the scenes of the resurrection day as a challenging and pounding threat, which is the certain consequences of their actions, proclaiming that:

“…and We shall muster them on the Day of Resurrection upon their faces…”

Instead of them walking in an upright and erect standing position, the angels of punishment draw them on their faces, or they will be crawling over their faces and chests like reptiles. They will be entering into that great court in a state of blindness, deafness, and dumbness.

The holy verse continues saying:

“…blind, dumb and deaf…”

There are different stages and stop phases for the day of resurrection, in some of which the sinners are blind, deaf, and dumb, though in other platforms they regain their eyesight, their sense of hearing, and their tongues open up so as to enable them to witness scenes of punishment, listen to the blaming of others, and cry for help, expressing their weakness, which itself is one way for punishing them.

The culprits also are deprived from seeing what is the source of delight, and from hearing what is joyful, and from saying whatever is directed towards salvation; on the contrary, they only see, hear, and say what is a source of discomfort.

In the end of the verse, the Holy Qur’an implies that their eternal abode is Hell, but you must not imagine that its Fire will eventually be extinguished, like the worldly fire. Nay!

“Whenever it is about to fade away, We shall rekindle new flames to it.”1

The verse says:

“…whose dwelling shall be Hell; whenever it abates, We shall increase for them the blaze.”

Surah Isra’ - Verse 98

ذَلِكَ جَزَآؤُهُم بِاَنَّهُمْ كَفَرُوا بِاَيَاتِنَا وَقَالُوا أَءِذَا كُنَّا عِظَاماً وَرُفَاتاً أَءِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً

98. “That is their recompense, for they disbelieved in Our signs and said: ‘What! When we become (mere) bones and decayed dust, shall we, then, indeed be raised, into a new creation?’”

The Arabic term /ruf at/ refers to straw particles which are so shredded into pieces which cannot be broken further.

In the previous verses we noted as to how an evil fate awaits in the world hereafter for the sinners; a destiny which makes every sane person to think and contemplate. Here, the Qur’an explains the reason of this matter in a different way.

It says:

“That is their recompense, for they disbelieved in Our signs and Said: ‘What! When we become (mere) bones and decayed dust, shall we, then, indeed be raised, into a new creation?’”

Certainly, the disbelievers have got no reasons for rejecting the resurrection, and whatever they utter is said as mockery and ridicule or is because of their astonishment, or considering as impossible.

Surah Isra’ - Verse 99

أَوَلَم يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّماوَاتِ وَالاَرْضَ قَادِرٌ عَلَي أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلاً لاَّ رَيْبَ فِيهِ فَاَبَي الظَّالِمُونَ إِلاَّ كُفُوراً

99. “Have they not consider that Allah Who has created the heavens and the earth is able to create the like of them? And He has appointed for them a term in which there is no doubt; but the unjust refuse aught save disbelieve.”

The Holy Qur’an has repeatedly sought to remove all doubts concerning resurrection by pointing out to the creation of the heavens and the earth as well as to the enormity of the system of creation along with the Divine domination over the creation process. The Holy Qur’an implies whether the process of your creation is harder or the creation of the heavens which He has undertaken.

The verse says:

“Have they not consider that Allah Who has created the heavens and the earth is able to create the like of them?…”

That is, the best reason for establishing the possibility of something which is there, is its very existence and its very accidence.

In the doomsday, the decayed bones are the same worldly bones and the spirit to which it has joined is that same spirit. However, the Qur’an states /milahum/ (like those), it is just like the ‘raw bricks’ which, when pounded, it is possible to manufacture once again bricks of the same proportion and quality.

In this case, people say: These bricks are like the former ones, and not identical with them, or they say that the materials which have gone into them are the same.2

The best rationale to prove the resurrection is focusing our attention on the Divine power in nature.

Therefore, He remarks in this noble verse asking: Do those who regard resurrection as impossible, not know that Allah, Who has had the ability to create the heavens and the earth, can create like of them in the doomsday, for the creation of them is not harder than the creation of the heavens and the earth.

As the Qur’an says:

“Are you the harder to create or the creation of the heaven He made it?”3

The Lord designated for them a decisive destiny that the goal of which is death or the resurrection. However, these oppressors abstained from accepting the truth, and they added up to their rejections though the evidences were quite clear for them.

The verse says:

“…And He has appointed for them a term in which there is no doubt; but the unjust refuse aught save disbelieve.”

Surah Isra’ - Verse 100

قُل لَوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبّـِي إِذاً لاَمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ وَكَانَ الإِنسَانُ قَتُوراً

100. “Say: ‘If you possessed the treasures of the mercy of my Lord, then you would definitely withhold (them) for fear of spending, and man is ever niggardly.”

The Arabic term /qatūr/ is derived from the word /qitr/, meaning: miserliness and avarice or withholding from sharing with others of one’s wealth.

As they insisted on the idea that the prophet must not be of the same genus as mankind, apparently some kind of jealousy and avarice stopped them from believing that, perhaps, Allah has bestowed this blessing on a human being.

Thus, He says in this verse:

“Say: ‘If you possessed the treasures of the mercy of my Lord, then you would definitely withhold (them) for fear of spending, and man is ever niggardly.”

These last three verses are the most obvious of the verses which provide justifications for the resurrection of the body, for the pagans astonishment concerned as to how the Lord can return to life once again those decayed bones which have turned into dust.

The Qur’an’s answer also covers this very point, implying: That Lord Who created the heaven and the earth, has also the potentiality to assemble all scattered human particles and to provide them with life.

Incidentally, one of the reasons stressed by the Holy Qur’an repeatedly for establishing the issue of resurrection, is the its taking recourse to the generalization of the Lord’s Omnipotence.

Notes

1. The Arabic term /xabat/ refers to the flame which is fading, and the word /sa‘ir/ means ‘to flame the fire’, and it is one of the names of Hell.

2. Tafsir Nūr-uth-Thaqalayn

3. An-Nazi‘at, No. 79, verse 27