Alhassanain(p) Network for Heritage and Islamic Thought

Section 6: Intercession

Surah Ta Ha - Verses 105 - 107

وَيَسْاَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبّـِي نَسْفاً

فَيَذَرُهَا قَاعاً صَفْصَفاً

لاَّ تَرَي فِيهَا عِوَجاً وَلآ أَمْتاً

105. “And they ask you (O Apostle) about the mountains (on that Day). Say: ‘My Lord will uproot them and scatter them (as dust),”

106. “Then He will leave them (as) a plain, smooth level;”

107. “Wherein you will see no crookedness neither any curving’.”

The Arabic term /nasafa/ means: ‘to destroy from the foundations, uproot’, while the word /qa‘a/ means: ‘a level plain’; and the Qur’anic term /safsaf/ means: ‘a level land, so that all parts of it are in one row and a line’. The Arabic words /‘iwaj/ and /’amat/ are used in the sense of: ‘downs and ups’.

And, in view of the fact that in the former verses the words were about the events concerning to the end of this world and the beginning of the Hereafter, here, in these verses, the same subject is followed, too.

The first verse of the abovementioned verses leads us to this meaning that people had asked the Prophet of Islam (S) about the fate of the mountains at the time when this world will end.

Therefore, the revelation says:

“And they ask you (O Apostle) about the mountains (on that Day). Say: ‘My Lord will uproot them and scatter them (as dust),”

As for the fate of the mountains, it is understood from the totality of the verses of the Qur’an that they will pass different stages at the threshold of Resurrection.

At first, they will quake, and then they will move.

In the third stage, they will be burst into a pile of sand, and, at last, in their final stage, winds and storms will scatter them around so violently that they seem as ‘loosened wool’.1

Then, after destruction of the mountains and their dust being scattered, by the next verses, the Qur’an says:

“Then He will leave them (as) a plain, smooth level;”

“Wherein you will see no crookedness neither any curving’.”

However, the destruction of the mountains and bringing forth the Hereafter is a manifestation of the Lordship of Allah.

Surah Ta Ha - Verse 108

يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لاَ عِوَجَ لَهُ وَخَشَعَتِ الاَصْوَاتُ لِلرَّحْمَنِ فَلاَ تَسْمَعُ إِلاَّ هَمْساً

108. “On that day they will follow the caller in whom is no crookedness, and the voices shall be low before (the grandeur of) the Beneficent (Allah), so that you hear not but a faint murmur.”

There are some persons in the world who turn their backs on the missionaries of Allah, but, on the Day of Hereafter, they cannot be helped but to follow.

In this holy verse, the Qur’an says:

“On that day they will follow the caller in whom is no crookedness…”

That is, all men will rise from their graves and no one will have any ability to oppose Him.

The order of this caller, whoever he may be, will be so operative that nobody can oppose it.

Concerning this time, the verse continues saying:

“…and the voices shall be low before (the grandeur of) the Beneficent (Allah), so that you hear not but a faint murmur.”

This silence of voices will be either for the domination of the grandeur of Allah over the resurrection plain toward which everybody humble himself, or for the fear of reckoning and the result of the worldly deeds, or both of them.

Surah Ta Ha - Verse 109

يَوْمَئِذٍ لاَّ تَنفَعُ الشَّفَاعَةُ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلاً

109. “On that Day shall no intercession avail save (that of) him to whom the Beneficent (Allah) gives leave and whose word He is pleased with.”

Since the denial of intercession contrasts the contents of the verses of the Qur’an and the Islamic traditions, and it causes the despair of those believers who are sinful, and also accepting the unconditional and unrestrained intercession causes that the wrong doers become more daring, which is opposite to Allah’s justice, then the Qur’an has assigned some control and prescriptions for intercession.

From the viewpoint of the Qur’an, intercession is a ray of hope for the sinners. It is a means of their communication with the saints of Allah and following them.

Intercession is done by the leave of Allah, and the persons who care to intercede are only those believers who are in the path of Monotheism and have a proper logic and rightful notions and whose statements are acceptable with Allah. Therefore, there is an exact process in intercession both for the intercessor and the person who will be interceded.

It is so that the Qur’an in this holy verse says:

“On that Day shall no intercession avail save (that of) him to whom the Beneficent (Allah) gives leave and whose word He is pleased with.”

For this reason, the Qur’an counts the intercession of idols futile for the idolaters. Also, the intercession of Christ (as) in the sense of ransom, in order to purify the sins of his followers, or the martyrdom of Imam Hussayn for the sake of interceding his lovers and followers, is not acceptable, even though Imam Hussayn is one of the great intercessors on the Day of Resurrection, but it should be noted that his goal from martyrdom was not to intercede his advocators, but it was to protect the religion of Allah.

Upon the commentary of this verse, Imam Baqir (as) said:

“The intercession of the Prophet (S) is only for those who are well-pleased (by Allah) from the point of action and speech, and they have lived with the love of Ahlul-Bayt (as) and have died with it.”2

In the book entitled ‘Mahasin’, there is cited a tradition from Imam Sadiq (as) who said:

“The intercessors are the (immaculate) Imams (as), and the truthful ones among the believers.”3

The Messenger of Allah (S) said:

“There will be no intercession for the doubtful ones, the disbelievers, and the rejecters. But intercession is particular to the believers, the true confessors of Divine Unity.”4

The holy Prophet (S) said:

“There will be there groups who can intercede before Allah and whose intercessions are acceptable: the prophets, the scholars, and the martyrs.”5

The holy Prophet (S) also said:

“My intercession does not involve the one who does not mind (his) prayer and takes it light; and by Allah he will not arrive (near) me at the Pond of Abundance; and by Allah a drunkard is not of mine and will never arrive (near) me at the Pond.”6

Surah Ta Ha - Verses 110 - 111

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِهِ عِلْماً

وَعَنَتِ الْوُجُوهُ لِلْحَيّ‌ِ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً

110. “He knows what is before them and what is behind them, but they (people) do not comprehend Him in (their) knowledge.”

111. “And (on that Day, all) faces will be humbled before the Ever-Living, the Self-Subsistent (Allah), and whoever bears inequity will indeed be disappointed.”

The Arabic term /‘anat/ is derived from /‘nwah/ with the meaning of humility before wrath and sovereignty, and the Qur’anic word /qayyum/ is called to one who is subsisting to his own essence and is the protector of every thing and who has given the cause of consistence of every thing to that thing.

And the Arabic word /xaba/ is derived from /xaybah/ with the sense of ‘failure, despair’. Thus, the despair is of those who carried the burden of injustice on their backs.

Since the attendance of humankind in the resurrection plain for reckoning and retribution needs Allah’s awareness from their deeds, the Qur’an in this verse implies that Allah knows whatever the sinners will have in front of them and whatever they have done in the world and have passed in their behind.

He knows them all so that He is aware of their whole deeds, sayings, and intentions in the past, and knows the retribution they will confront in future; but they do not encompass His knowledge.

The verse says:

“He knows what is before them and what is behind them, but they (people) do not comprehend Him in (their) knowledge.”

Thus the encompassment of the knowledge of Allah is unto both their deeds and their retributions (and rewards). These two in fact, are two principals of complete and just judgment.

The verse says:

“And (on that Day, all) faces will be humbled before the Ever-Living, the Self-Subsistent (Allah)…”

Choosing the attributes of ‘the Ever-Living, and the Self-Subsistent’, here, from among the attributes of Allah is for the suitability of these two epithets with the event of Resurrection which is the Day of new life and rise of all.

Then, at the end of the verse, the Qur’an adds:

“…and whoever bears inequity will indeed be disappointed.”

As if, inequity is a great burden which weighs down on the back of a person and hinders him from going toward the bounties of Allah.

Surah Ta Ha - Verse 112

وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضماً

112. “And whoever does good works, and he is a believer (on that day) shall fear neither of injustice nor of (any) curtailment (of his wage).”

The Arabic term /hadm/ means: ‘To decrease’. It is used for the absorption of food in the body, perhaps for the reason that the food apparently will be decreased therein when its remaining will be discharged.

And, since the style of the holy Qur’an is often to state the comparative statement of the affairs, after mentioning the fate of the unjust and the guilty on that Day, it refers to the state of the believers, and says:

“And whoever does good works, and he is a believer (on that day) shall fear neither of injustice nor of (any) curtailment (of his wage).”

Principally, in order that a righteous action can often be performed continuously and deeply, it should be originated from a pure Faith and a proper conviction.

In the recent ten verses of this Surah, the illustration of the feature of Hereafter has briefly been pointed out.

1. The Trumpet will be blown and the dead will be quickened.

“(On) the day when the Trumpet shall be blown…”7

2. The sinners will he mustered.

“…We will muster the guilty…”8

3. The mountains will be uprooted.

“…My Lord will uproot them and scatter them (as dust).”9

4. All people will obey the invitation of a divine missionary.

“…They will follow the caller…”10

5. Without the permission of Allah, no intercession will avail.

“…shall no intercession avail…”11

6. Allah, with His encompassing knowledge, will reckon all.

“He knows what is before them…”12

7. All people submit to the commandment of Allah.

“…(all) faces will humbled.”13

8. Those who have committed injustice will be despaired.

“…whoever bears inequity will indeed be disappointed.”14

9. The righteous believers will be in peace and ease.

“…a believer (on that day) shall fear neither of injustice nor of (any) curtailment (of his wage).”15

Surah Ta Ha - Verse 113

وَكَذَلِكَ أَنزَلْنَاهُ قُرْءَاناً عَرَبِيّاً وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْراً

113. “And thus We sent it down as a perspicuous Qur’an and explained therein certain warnings that they may keep from evil or that it may serve unto them a reminder.”

In this verse, the Qur’an hints to the totality of the matters which were mentioned in the previous holy verses about the instructional subjects and divine promises concerning the Hereafter.

It says:

“And thus We sent it down as a perspicuous Qur’an and explained therein certain warnings that they may keep from evil or that it may serve unto them a reminder.”

The Qur’anic term /‘arabiyyan/, although means ‘the Arabic language’, here, it is an indication to the eloquence, and rhetoric of the Qur’an, as well as the clarity of its concepts.

The evidence for this meaning is that, as some linguistics of the world have said, Arabic language contains the most expressive words and its literature is the strongest one. Another fact is that the Qur’an expresses one subject in the frame of different statements.

For instance, as for the threat and punishment of the wrong doers, it sometimes states it in the form of the story of the former nations, sometimes in the form of addressing the audience, sometimes in the form of illustration of their status in the Resurrection plain, and sometimes in other shapes.

Surah Ta Ha - Verse 114

فَتَعَالَي اللَّهُ الْمَلِكُ الْحَقُّ وَلاَ تَعْجَلْ بِالْقُرْءَانِ مِن قَبْلِ أَن يُقْضَي إِلَيْكَ وَحْيُهُ وَقُل رَبّ‌ِ زِدْنِي عِلْماً

114. “So high exalted is Allah, The Ture Sovereign; and do not make haste (O Apostle) with the Qur’an before its revelation is completed unto you, and say: ‘My Lord! increase me in knowledge’.”

Through the phrase:

“Do not make haste (O Apostle) with the Qur’an”

it can be deduced that the Prophet (S) had known the whole verses of the Qur’an from before its gradual revelation and had been acquainted with them. This itself is a clear evidence that the Qur’an was revealed to the Prophet of Islam twice.

Once it was sent down to him in a lump, and the second revelation was in the form of a gradual revelation. Thus, the Prophet of Allah (S), who had received the whole Qur’an at once on the Night of Qadr, was acquainted with what was gradually being revealed to him before its revelation.

There is a fundamental difference between the act of haste /ta‘jal/, on one side, and the Qur’anic term/ sari‘u/16 (be quick) and /sabiqu/17 (be you foremost) which have been divinely admired, on the other side. The goodness of ‘being quick’ and ‘being foremost’ is in a circumstance where all the affairs have been considered and arranged.

Therefore, opportunities must be utilized. But ‘haste’ is used for the circumstance where the time of action has not come yet, or the matter needs to be searched and we do not observe it, then we have made haste.

The origin of ‘haste’ is sometimes the negative qualities, such as: impatience, pride and vanity. These qualities, of course, are blameworthy and they are aloof from the holy being of the Prophet (S).

And, sometimes, it is because of the intense love and interest for receiving a matter, and sympathy for protecting something. In this case, haste is counted a good thing. The haste of the Prophet (S) in receiving the revelation had been of this kind, i.e. an amorous reception, and an anxiety for the protection of revelation.

Therefore, this verse says:

“So high exalted is Allah, The Ture Sovereign; and do not make haste (O Apostle) with the Qur’an before its revelation is completed unto you, and say: ‘My Lord! increase me in knowledge’.”

When the Prophet (S), with that abundant knowledge and spiritually full of cognizance, is enjoined to seek increase of knowledge from Allah until the end of lifetime, the duty of others is completely clear.

In fact, from the view of Islam, there is no limitation for earning helpful knowledge. Amassing things, in many affairs, is blameworthy; while it is admirable concerning knowledge. Excess is bad, but excess in knowledge does not have any meaning.

However, Allah sent Moses (as) to Hadrat Khidr to be taught. So Moses (as) asked him for permission and said:

“Shall I follow you so that you teach me right conduct of what you have been taught?”18

But Allah Himself undertook teaching the Prophet (S) and told him to say:

“My Lord! Increase me in knowledge”.

The first teacher foreverything is Allah, the All-knowing, and the Omniscient.

The Qur’an says:

“He taught Adam all the names…”19

Also, it says:

“The Beneficent”

“It is He Who has taught the Qur’an.”

“He has taught him an intelligent speech.”20

The holy Prophet (S) in a tradition has said:

“If a day passes in me wherein my knowledge is not increased, that day is not blessed for me.”21

Notes

1. Surah Al-Qari‘ah, No. 101, verse 5

2. Ta’wil-ul-’Ayat, p. 304

3. Tafsir-us-Safi, old version, p. 358

4. Bihar-ul-’Anwar, vol. 8, p. 58

5. Bihar-ul-Anwar, vol. 8, p. 34

6. Wafi, vol. 5, p. 9

7. Verse 102

8. Verse 102

9. Verse 105

10. Verse 108

11. Verse 109

12. Verse 110

13. Verse 111

14. Verse 111

15. Verse 112

16. Surah, ’Al-i-‘Imran, No. 3, verse 133

17. Surah Al-Hadid, No. 57, verse 21

18. Surah Al-Kahf, No. 18, verse 66

19. Surah Al-Baqarah, No. 2, verse 31

20. Surah Ar-Rahman, No. 55, verses 1,2,4

21. The Commentary of Nur-uth-Thaqalayn, vol. 3, p. 397

Section 7: Satan, a Declared Enemy of Mankind

Surah Ta Ha - Verses 115 - 116

وَلَقَدْ عَهِدْنَآ إِلَي ءَادَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً

وإِذْ قُلْنَا لِلْمَلآَئِكَةِ اسْجُدُوا لاِدَمَ فَسَجَدُوا إِلآَّ إِبْلِيسَ أَبَي

115. “And We had made covenant with Adam before, but he forgot, and We found in him no constancy.”

116. “And when We said to the angels: ‘Prostrate to Adam’, they (all) prostrated except Iblis; he refused.”

From the beginning of the Qur’an up to here, this is the sixth occurrence where we recite about the story of Adam and Iblis. Before this, there have also been some remarks mentioned in Suras Al-Baqarah, Al-’A‘raf, Al-Hijr, Al-’Isra’, and Al-Kahf.

The purpose of ‘covenant’, mentioned in this verse, is the command of Allah saying not to eat from that particular plant; and the objective meaning of ‘forgot’ is the lack of care in fulfilling the command of Allah (s.w.t.), otherwise, an absolute forgetfulness does not deserve warning and criticism.

The purpose of ‘constancy’, mentioned in the above, is ‘a firm will’ before the temptations of Iblis.

Imam Kazem (as) says:

“The command of prostration and then the disobedience of Satan is a kind of solace for the Prophet of Islam (S) meaning that if his command was not obeyed, he would not be worried since Iblis did not obey His command, either.”1

As it was mentioned before, the struggle of ‘right and wrong’ is not limited to the present time and past time, or to Moses (as) and Pharaoh. It has existed since the time of the creation of Adam and it continues forever.

At first, the Qur’an refers to the convent of Adam with Allah.

It says:

“And We had made covenant with Adam before, but he forgot, and We found in him no constancy.”

The purpose of this covenant cited in the abovementioned verse, is the command of Allah meaning that they would not approach the prohibited tree.

No doubt Adam did not commit any sin, but what he did was ‘leaving the better’. The course of dwelling Adam inside Heaven, in principle, was an experimental course for him to be prepared for the life of the present world and accepting the responsibility of duties.

Then, the Qur’an has pointed to another part of this story, when the verse says:

“And when We said to the angels: ‘Prostrate to Adam’, they (all) prostrated except Iblis; he refused.”

Here, by this statement, the great rank and position of Adam is made manifest, Adam whom all angels prostrated for. Moreover, the enmity of Iblis against him, from very beginning, is also manifested.

There is no doubt that prostration, in the sense of worship, is allocated to Allah (s.w.t.), and besides Allah no one and nothing can be worshipped. Thus, the prostration of angels was done before Allah (s.w.t.), but for the sake of the creation of this great creature, Adam, who was eligible of the praise of that Creator.

Surah Ta Ha - Verses 117 - 119

فَقُلْنَا يَآ ادَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَي

إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَي

وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَي

117. “Then We said: ‘O Adam! Verily this is an enemy to you and to your wife. Therefore let him not expel you both from the Garden so that you come to toil.”

118. “(For) verily you will be neither hungry therein, nor naked.”

119. “And that you shall not be thirsty therein nor suffer (the beat of) the sun.”

Here, Satan has been introduced as the enemy of Adam and Eve alone, but in some other occurrences of the Qur’an his enmity unto all humankind has been warned.

For example, Surah Al-’Isra’, No. 17, verse 53 says:

“…Verily the Satan is an open enemy to man.”

The objective meaning of the word /tašqa/ (you come to toil), mentioned here, is the toils of the material life, which is understood from the next verses, where it says that there is not any hanger or thirst or nakedness in Heaven. This statement means that if you be sent out from Heaven, you will surely be involved with toil.

However, this verse indicates that Adam (as) was warned by Allah (s.w.t.) to be careful of the enmity of Satan.

The holy verse says:

“Then We said: ‘O Adam! Verily this is an enemy to you and to your wife. Therefore let him not expel you both from the Garden so that you come to toil.”

Then Allah explains for Adam the comfort of Heaven and the toil and pain of the outside of it, as follows:

“(For) verily you will be neither hungry therein, nor naked.”

“And that you shall not be thirsty therein nor suffer (the beat of) the sun.”

In the abovementioned couple of verses, the Qur’an has pointed to four elementary and essential necessities of man, i.e. the necessity of food, water, clothing, and housing (a cover against the heat of the sun).

Surah Ta Ha - Verse 120 - 121

فَوَسْوَسَ إِلَّيْهِ الشَّيْطَانُ قَالَ يَآ ادَمُ هَلْ أَدُلُّكَ عَلَي شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَي

فَاَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَاتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَي ءَادَمُ رَبَّهُ فَغَوَي

120. “Then Satan whispered (evil suggestions) to him, saying: ‘O Adam! Shall I guide you to the Tree of Eternity and to a kingdom that never decays?”

121. “So they both ate of it (the forbidden tree), then their shameful parts became exposed to them, and they both took to stitching upon themselves leaves of the Garden. And (thus) Adam disobeyed his Lord, and went astray.”

Another name of Iblis is Satan, as the holy Qur’an says:

“…They all prostrated except Iblis…”

and

“Then Satan whispered (evil suggestions) to him…”

It was before the rank of prophethood that Adam was whispered evil suggestions to.2

Sayyid-ibn-Tawus in a delicate statement says that, at first, Satan came to Adam with the claim of guidance and said:

“O Adam! Shall I guide you…?”,

and then he (Satan) caused them both to fall by deceit.3

Now, woe unto us! For, Satan comes to us from the beginning with the intention of deceiving us.

The Qur’an says:

“He said: ‘Then by Your Might I will surely make them live an evil life, all”.4

However, Satan had decided to be an enemy of Adam, therefore he did not sit still, and, as the verse says:

“Then Satan whispered (evil suggestions) to him, saying: ‘O Adam! Shall I guide you to the Tree of Eternity and to a kingdom that never decays?”

In fact, Satan thought to what the willing of Adam was and he found that he wished an eternal life and reaching to an imperishable power. Therefore, in order to drive him to disobeying the command of Allah, he makes use of these two factors.

Finally, what should not be done was done.

The verse in this regard, and that why their heavenly clothes wholly collapsed, says:

“So they both ate of it (the forbidden tree), then their shameful parts became exposed to them…”

When Adam and Eve saw that event, they immediately made clothes for themselves out of the leaves of the trees of Heaven to cover the shameful parts of their bodies.

The verse continues saying:

“…and they both took to stitching upon themselves leaves of the Garden...”

Yes, at last, Adam disobeyed his Lord and was deprived from His reward.

The verse says:

“…And (thus) Adam disobeyed his Lord, and went astray.”

Surah Ta Ha - Verses 122 - 123

ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَي

قَالَ اهْبِطَا مِنْهَا جَمِيعاً بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِنّـِي هُدي فَمَنِ اتَّبَعَ هُدَايَ فَلاَ يَضِلُّ وَلاَ يَشْقَي

122. “Then his Lord chose him, so He turned unto him (mercifully) and guided him.”

123. “(Allah) said: ‘Get you down, both of you, all together, from it (the Garden), with enmity one to another. So if there comes to you a guidance from Me, then (be sure) whoever follows My guidance, will not lose his way nor fall into misery.”

The Arabic term /’ijtiba’/ is derived from /jibayah/ in the sense of: ‘picking out, selection, and choice’.

The Qur’anic word /taba/ means ‘a person’s penitence’ when it is accompanied with /’ila/, like /tubtu’ilayka/ (I repented to you), but if it is said with /‘ala/ it is considered the repentance and return of Allah, like what is recited in the abovementioned holy verse, which means ‘Allah (s.w.t.) returned His Grace to the servant’.

But since Adam was essentially pure and faithful, and acted along the path of Allah’s pleasure, and that this fault which encompassed him as a result of Satan’s temptation was an exceptional happening, Allah did deprive him from His Grace forever; but after this event, Allah accepted his repentance and guided him.

The verse says:

“Then his Lord chose him, so He turned unto him (mercifully) and guided him.”

Yes, the repentance of Adam was accepted, but he had performed something that his return to the early position was impossible. Therefore, Allah commanded him and Eve both to come down from Heaven on to the earth, together with Satan, while they would be enemy with each other.

The holy verse says:

“(Allah) said: ‘Get you down, both of you, all together, from it (the Garden), with enmity one to another...”

Yet, they should know that the way of prosperity and salvation is always open to them.

Then Allah says:

“…So if there comes to you a guidance from Me, then (be sure) whoever follows My guidance, will not lose his way nor fall into misery.”

Surah Ta Ha - Verses 124 - 125

وَمَنْ أَعْرَضَ عَن ذِكْرِي فإِنَّ لَهُ مَعِيشَةً ضَنكاً وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَي

قَالَ رَبّ‌ِ لِمَ حَشَرْتَنِي أَعْمَي وَقَدْ كُنتُ بَصِيراً

124. “And whoever turns away from My remembrance verily for him is a life straitened, and the Day of Resurrection We shall raise him blind.”

125. “He will say: ‘My Lord! Why have You raised me blind, whereas indeed I was a seeing one (in the world)?’”

The previous verse was a glad tidings to the followers of the Truth, while this verse is a warning to those who turn away from the Truth. This is because dread and encouragement might be mentioned beside each other and become fruitful.

Some Islamic literatures indicate that leaving the path of mastership of Ahlul-Bayt (as), as well as leaving the duty of Hajj, have been counted as the denotation expansion of aversion the remembrance of Allah (s.w.t.).5

The purpose of ‘straits of life’ is not lack of money and straitened circumstances, while many of the rich, because of greed, fear, and anxiety, live in hardship and straits.

And, in order to make clear the circumstance of those who neglect the command of Allah, too, the Qur’an adds:

“And whoever turns away from My remembrance verily for him is a life straitened, and the Day of Resurrection We shall raise him blind.”

In principle, the straits of life are often for the spiritual deficiencies and the absence of the soul’s nutrition. This status is for the uncertainty of man due to the future and the fear of annihilation of the existing material potentialities, and too much dependence on the material world. Therefore, he who has faith in Allah, and is hopeful to His Pure Essence, is safe from all these anxieties.

In Hereafter, such a neglectful person may ask Allah this question, as the verse says:

“He will say: ‘My Lord! Why have You raised me blind, whereas indeed I was a seeing one (in the world)?’”

Surah Ta Ha - Verses 126 - 127

قَالَ كَذَلِكَ أَتَتْكَ ءَايَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنسَي

وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِاَيَاتِ رَبّـِهِ وَلَعَذَابُ الاَخِرَةِ أَشَدُّ وَأَبْقَي

126. “(Allah) will say: ‘Even so, Our Signs came to you, but you neglected them; in like manner you are forgotten this Day’.”

127. “And thus We recompense him who is prodigal and does not believe in the Signs of his Lord and certainly the chastisement of the Hereafter is more grievous and more lasting.”

Prayer is one of the clear expansions of the remembrance of Allah.

Allah in the Qur’an says;

“…established prayer for My remembrance”6 ,

and it is evident that whoever remembers Allah, He will remember him, too.

This is the promise of Allah Who says:

“…remember Me, and I will remember you”7

And, naturally, those who forget Allah, He may also leave them alone.

The verse says:

“(Allah) will say: ‘Even so, Our Signs came to you, but you neglected them; in like manner you are forgotten this Day’.”

The holy Prophet (S) said:

“He who recites the Qur’an and does not act accordingly, Allah will muster him blind. That servant may Ask Allah why he is raised blind, and then there comes a voice commanding the angels to take him into Hell”.8

Concerning the Qur’anic phrase /’atatka’ayatuna/

“Even so, Our Signs came to you”,

Imam Sadiq (as) in a tradition said:

“The Immaculate Imams are the signs of Allah and he who abandon them will be left in Fire on the Day of Hereafter”.9

However, on the Day of Resurrection, a guilty person will say:

“…My Lord! Why have you raised me blind, whereas indeed I was a seeing one (in the world)?”

In answer to him, immediately it will be said to such a guilty person:

“Even so, Our Signs came to you, but you neglected them; in like manner you are forgotten this Day”,

and your eye is blind to see the bounties of Allah and the station of His nearness.

Finally, as a conclusion, the Qur’an says:

“And thus We recompense him who is prodigal and does not believe in the Signs of his Lord and certainly the chastisement of the Hereafter is more grievous and more lasting.”

Surah Ta Ha - Verses 128 - 129

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مّـِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لاَيَاتٍ لأُوْلِي النُّهَي

وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبّـِكَ لَكَانَ لِزَاماً وَأَجَلٌ مُسَمًّي

128. “Does it not then guide such men (to call to mind) how many of the generations We did destroy before them, amid whose dwellings they (today) walk about? Verily there are signs in this for those (endowed) with understanding.”

129. “And had there not been a decree that went forth before from your Lord and an appointed term, (their punishment) would necessarily have come.”

The Arabic term /nuha/ is the plural form of /nuhyah/ which means something that prohibits man from doing some indecent things. In Arabic, the ‘intellect’ is called /nuhyah/ since it dissuades man from the low desires. Therefore, the true intellect, besides thinking and understanding, causes man to ward off some dangers and vices.

The Qur’anic word /qarn/ means a nation or a group of people who live in the same time. It is sometimes used for the time itself, too. The Arabic term /lizam/ means ‘a necessary and firm affair’.

And, in view of the fact that in the previous verses several matters concerning the sinners were discussed, this verse has pointed to one of the best and the most effective ways of awareness, i.e. the careful study of the history of the former generations.

It says:

“Does it not then guide such men (to call to mind) how many of the generations We did destroy before them…”

Those men are the same people who were involved with the painful punishment of Allah and, now, these people haunt their ruined houses.

In their different travels to Yemen, travelers may see the houses of the people of ‘Ad, and in their way to Syria they confront the ruined dwellings of the people of Thamud, and in their voyage to Palestine they pass by the houses of the people of Lot, which had been destroyed upside down. They usually see their trucks but they do not take an example.

Yes, in this regard the verse says:

“…amid whose dwellings they (today) walk about? Verily there are signs in this for those (endowed) with understanding.”

The matter of ‘taking an example’ from the history of the former nations is one of the subjects on which the Qur’an and Islamic traditions have emphasized very much.

A tradition narrated from the Prophet of Islam (S) indicates that the Messenger of Allah said:

“The most neglectful people is he who takes no admonition from the change of the world.”

And he does not contemplate on the turns of days and nights.

The next verse, indeed, is an answer to the question which may arise here, asking why Allah does not arrange the same thing upon this group of sinners that He arranged for the former sinners.

The holy Qur’an says:

“And had there not been a decree that went forth before from your Lord and an appointed term, (their punishment) would necessarily have come.”

This ‘Divine decree’ is an indication to the command of creation containing the freedom of human kind.

Since, if any guilty person immediately and without any respite be punished, faith and righteous deeds may become nearly constrained and compelling, and they will often be done because of fear and terror of immediate punishment. Thus, in this case, it will not be a means of development, which is the main goal.

Moreover, if it were judged that all wrong doers should be punished at once, there would remain no one alive on the earth.10

Therefore, there should be a respite for the sinners until they might be aware and pave the path of improvement, and all the travelers of the path of truth also find an opportunity for self-improvement.

Notes

1. Al-Kafi, vol. 1, p. 412

2. At-Tafsir-ul-Kabir, by Fakhr-Razi

3. Surah Al-’A’raf, No. 7, verse 22

4. Surah Suad, No. 38, verse 82

5. Nur-uth-Thaqalayn, the Commentary

6. The current Surah, verse14

7. Surah Al-Baqarah, No. 2, verse 152

8. Wasa’il-ush-Shi‘ah, vol. 6, p. 184

9. Al-Kafi, vol. 1, p. 436

10. Surah Nahl, No. 16, verse 61