Alhassanain(p) Network for Heritage and Islamic Thought

An Enlightening Commentary into the Light of the Holy Qur'an vol. 10

From Surah al-Anbiya’ (21) to Surah al-Hajj (22)

The light of Islam has enlightened and continuing to enlighten every corner in the world and seekers of truth have closely associated to the Holy Quran which carries the Word of Allah (SWT) to humanity. With increasing focus and attention to the Holy Quran, efforts has been done to provide a pure, correct and accurate translation of this divine book. But sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur’an according to his own capacity. Hence, the need for proper explanation becomes obvious and necessary. The book titled,“An Enlightening Commentary into the Light of the Holy Qur’an” compiled by a group of Muslim scholars, under the direction of Ayatullah Allamah Al-Hajj Sayyid Kamal Faqih Imani is a valuable effort which presents a thorough commentary on the Quran in 20 volumes made available to the reader.

Author: Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars

Translator(s): Sayyid Abbas Sadr-'ameli

Publisher(s): Imam Ali Foundation

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Introduction 8

Not All English Versions of Quran Are Acceptable9

What is a 'Commentary'?10

The Current Commentary 11

Attributes Needed for Working on This Kind of Commentary 12

The Problems in Translating 12

Translators Note13

Editor's Note14

Notes16

Acknowledgment17

Notes17

References18

Arabic, Farsi Commentaries18

English Translations of Qur'an 18

Supporting Technical References19

Phraseological and Philological Sources19

A Presentation to Muslims21

Notes22

Surah Al-’Anbiya’, Chapter 21 23

(Revealed in Mecca)23

No. 21 (112 verses in 7 sections)23

The Content of the Surah 23

The Virtue of Recitation of the Surah 23

Notes23

Section 1: Judgment Getting Nigh 24

Surah Al-’Anbiya’ - Verse 1 24

Surah Al-’Anbiya’ - Verses 2 - 4 24

Surah Al-’Anbiya’ - Verse 5 25

Explanations26

Surah Al-’Anbiya’ - Verses 6 - 7 26

Surah Al-’Anbiya’ - Verse 8 27

Surah Al-’Anbiya’ - Verse 9 29

Surah Al-’Anbiya’ - Verse 10 29

Explanations30

Notes30

Section 2: Everything in the universe belongs only to Allah31

Surah Al-’Anbiya’ - Verses 11 - 13 31

Surah Al-’Anbiya’ - Verses 14 - 15 31

Surah Al-’Anbiya’ - Verses 16 - 17 32

Explanations33

Surah Al-’Anbiya’ - Verse 18 33

Surah Al-’Anbiya’ - Verses 19 - 20 34

Surah Al-’Anbiya’ - Verse 22 34

Surah Al-’Anbiya’ - Verse 23 35

Surah Al-’Anbiya’ - Verse 24 36

Surah Al-’Anbiya’ - Verse 25 37

Surah Al-’Anbiya’ - Verses 26 - 27 37

Explanations38

Surah Al-’Anbiya’ - Verse 28 38

Surah Al-’Anbiya’ - Verse 29 39

Notes40

Section 3: Every Soul Shall Taste Death41

Surah Al-’Anbiya’ - Verse 30 41

Surah Al-’Anbiya’ - Verse 31 43

Explanations43

Surah Al-’Anbiya’ - Verse 32 43

Surah Al-’Anbiya’ - Verse 33 44

Surah Al-’Anbiya’ - Verses 34 - 35 45

Surah Al-’Anbiya’ - Verse 36 46

Surah Al-’Anbiya’ - Verses 37 - 38 46

Surah Al-’Anbiya’ - Verse 39 47

Surah Al-’Anbiya’ - Verse 40 48

Surah Al-’Anbiya’ - Verse 41 48

Notes49

Section 4: The Divine Mercy 50

Surah Al-’Anbiya’ - Verses 42 - 43 50

Surah Al-’Anbiya’ - Verse 44 50

Surah Al-’Anbiya’ - Verse 45 51

Surah Al-’Anbiya’ - Verse 46 52

Surah Al-’Anbiya’ - Verse 47 52

Surah Al-’Anbiya’ - Verses 48 - 49 53

Explanations53

Surah Al-’Anbiya’ - Verse 50 54

Notes54

Section 5: Abraham Argues Against Idolatry55

Surah Al-’Anbiya’ - Verses 51 - 52 55

Surah Al-’Anbiya’ - Verses 53 - 54 55

A Few Traditions Upon Misguidance56

Surah Al-’Anbiya’ - Verses 55 - 56 57

Surah Al-’Anbiya’ - Verse 57 57

A Few Traditions Concerning Pictures59

Surah Al-’Anbiya’ - Verses 58 - 60 59

Surah Al-’Anbiya’ - Verses 61 - 63 60

Surah Al-’Anbiya’ - Verses 64 - 65 61

Surah Al-’Anbiya’ - Verses 66 - 68 62

Surah Al-’Anbiya’ - Verses 69 - 70 63

Surah Al-’Anbiya’ - Verse 71 64

Surah Al-’Anbiya’ - Verse 72 65

Surah Al-’Anbiya’ - Verse 73 65

Explanations67

Surah Al-’Anbiya’ - Verses 74 - 75 67

Notes68

Section 6: The Apostle of Allah Delivered and Blessed70

Surah Al-’Anbiya’ - Verses 76 - 77 70

Surah Al-’Anbiya’ - Verses 78 - 79 70

Surah Al-’Anbiya’ - Verses 80 - 81 71

Surah Al-’Anbiya’ - Verse 82 72

Surah Al-’Anbiya’ - Verses 83 - 84 73

Surah Al-’Anbiya’ - Verses 85 - 86 76

Surah Al-’Anbiya’ - Verse 87 - 88 78

Some Explanations About the Life of Yunus79

1. Yunus was busy preaching among his people79

2. What Darkness Means Here?79

3. What Was Yunus’ Leaving the Better?79

4. An Instructive Lesson 79

Surah Al-’Anbiya’ - Verses 89 - 90 81

Surah Al-’Anbiya’ - Verse 91 82

A Few Points About This Verse82

Notes83

Section 7: The Righteous Shall Inherit the Earth85

Surah Al-’Anbiya’ - Verses 92 - 94 85

Surah Al-’Anbiya’ - Verses 95 - 97 87

Surah Al-’Anbiya’ - Verses 98 - 100 90

Surah Al-’Anbiya’ - Verse 101 91

Surah Al-’Anbiya’ - Verse 102 92

Surah Al-’Anbiya’ - Verse 103 92

Surah Al-’Anbiya’ - Verse 104 93

Surah Al-’Anbiya’ - Verse 105 94

A Few Traditions Upon Expecting For Mahdi97

The First Philosophy, Personal Self-Improvement100

The Second Philosophy, Social Succours101

The Third Philosophy: True Expectants May Not Assume the Corruption of The Environment101

Surah Al-’Anbiya’ - Verse 106 103

Surah Al-’Anbiya’ - Verse 107 103

Surah Al-’Anbiya’ - Verses 108 - 109 104

Surah Al-’Anbiya’ - Verses 110 - 111 107

Surah Al-’Anbiya’ - Verse 112 108

Notes109

Surah Al-Hajj, Chapter 22 111

The Feature of Surah Al-Hajj111

Surah Al-Hajj111

(The Pilgrimage),111

No. 22 111

The Contents of the Surah 111

The Virtue of Reciting the Surah 111

Notes112

Section 1: The Awful Day of Judgment113

Surah Al-Hajj - Verses 1 - 2 113

Surah Al-Hajj - Verse 3 113

Surah Al-Hajj - Verse 4 114

Surah Al-Hajj - Verse 5 114

Resurrection in the World of Fetus and Plants115

Surah Al-Hajj - Verses 6 - 7 116

Man’s Seven Stages of Life118

Resurrection of the Body 119

Surah Al-Hajj - Verses 8 - 10 120

A Few Traditions122

Notes122

Section 2: The Weak in Faith 123

Surah Al-Hajj - Verses 11 - 13 123

Surah Al-Hajj - Verse 14 126

Surah Al-Hajj - Verses 15 - 16 126

The Occasion of Revelation 127

Surah Al-Hajj - Verse 17 128

Some Points129

Surah Al-Hajj - Verse 18 131

Some Points132

Surah Al-Hajj - Verse 19 133

The Occasion of Revelation 133

Surah Al-Hajj - Verses 20 - 21 134

Some Traditions134

Surah Al-Hajj - Verse 22 135

Notes135

Section 3: Believers Shall Be Rewarded137

Surah Al-Hajj - Verse 23 137

Surah Al-Hajj - Verse 24 137

Surah Al-Hajj - Verse 25 138

Some Points139

Notes141

Section 4: Pilgrimage to the Sacred House143

Surah Al-Hajj - Verse 26 143

Surah Al-Hajj - Verse 27 144

The application of the Qur’anic phrase145

Surah Al-Hajj - Verse 28 145

Hajj as a Divine Worship 147

1- What Does ‘the Appointed Days’ Mean?147

2- Mentioning Allah in Muna148

3- The Philosophy and the Profound Secrets of Hajj148

a. The Ethical Dimension of Hajj149

b. The Political Dimension of Hajj149

c. The Cultural Dimension of Hajj150

d. The Economic Dimension of Hajj151

e. The Meat of Sacrifices in Our Time152

Surah Al-Hajj - Verse 29 153

Why Has the Ka‘bah Been Called: Bayt-ul-‘Atiq (the Ancient House)?155

Surah Al-Hajj - Verse 30 156

What is False Speech?157

Surah Al-Hajj - Verse 31 158

Surah Al-Hajj - Verse 32 160

Surah Al-Hajj - Verse 33 161

Notes162

Section 5: Regard for the Sign of Allah164

Surah Al-Hajj - Verse 34 164

Surah Al-Hajj - Verse 35 165

Some Traditions166

Surah Al-Hajj - Verse 36 167

Spend Generously When Glorifying Symbols of Allah 167

Surah Al-Hajj - Verse 37 169

Surah Al-Hajj - Verse 38 170

Notes171

Section 6: Fight in Self-Defence Permitted172

Surah Al-Hajj - Verse 39 172

Surah Al-Hajj - Verse 40 173

Surah Al-Hajj - Verse 41 175

A Few Points176

1. The Philosophy of the Holy War176

2. Whom Has Allah Promised to Help?177

3. The Righteous, the Humble, and the Helpers of Allah 178

4. What is ‘Right’ and What is ‘Wrong’?178

5. The Importance of Enjoining Right and Forbidding Wrong 179

6. Does Enjoining Right Negate Freedom?180

7. Does Enjoining Right Produce Anarchy?180

Enjoining Right is Separate from Rudeness181

Surah Al-Hajj - Verses 42 - 44 182

Surah Al-Hajj - Verse 45 183

Surah Al-Hajj - Verse 46 184

Surah Al-Hajj - Verse 47 186

Surah Al-Hajj - Verse 48 187

Notes187

Section 7: The Enticement by Satan 189

Surah Al-Hajj - Verses 49 - 51 189

Surah Al-Hajj - Verse 52 190

Surah Al-Hajj - Verse 53 191

Surah Al-Hajj - Verse 54 191

Surah Al-Hajj - Verse 55 192

Surah Al-Hajj - Verses 56 - 57 192

Notes193

Section 8: Reward For Those Who Migrate in Allah’s Cause194

Surah Al-Hajj - Verses 58 - 59 194

Surah Al-Hajj - Verse 60 195

The Occasion of Revelation 195

Surah Al-Hajj - Verses 61 - 62 196

Surah Al-Hajj - Verses 63 - 64 198

Notes200

Section 9: Allah’s Will Alone is Done201

Surah Al-Hajj - Verses 65 - 66 201

Some Points202

Surah Al-Hajj - Verse 67 203

Surah Al-Hajj - Verses 68 - 69 204

Surah Al-Hajj - Verse 70 205

Some Traditions Concerning Knowledge205

Surah Al-Hajj - Verse 71 205

A Few Traditions Concerning Polytheism 206

Surah Al-Hajj - Verse 72 207

Notes208

Section 10: The Muslims, Chosen By Allah Himself209

Surah Al-Hajj - Verses 73 - 74 209

How far and different are those weak objects of worship and this Almighty Wise Creator!209

A Point Concerning Theology 210

Surah Al-Hajj - Verses 75 - 76 211

The Occasion of Revelation 211

Surah Al-Hajj - Verse 77 213

Surah Al-Hajj - Verse 78 213

Some Traditions About Holy Struggle215

Supplication 218

Notes218

Divine Unity (Tawhid)

Divine Unity refers to the belief that Allah is One. He is not composed of parts and attributes, because any composed being is in need of parts and the one who composes it. Also, it is impossible for the being that is in need to give existence to itself, let alone give existence to one other than itself. Divine Unity is also the belief that Allah has no partners in Divinity or in His attributes.1

We will now explain some proofs of Divine Unity:

First Proof

If there were numerous gods then for each one of them to be a god, it would require them to share Divinity. Each one of them requires distinction from the other to confirm duality. Thus, each one would be composed from what they both share and in what they both differ.

Second Proof

Existence of more than one god, without distinction, is impossible. Distinction is a cause of absence of what the other god may have of perfection. The one lacking perfection is in need. Therefore, the chain of need must end at the Self-Sufficient in essence from all dimensions. Otherwise, it would necessitate for all possible beings to be nonexistent, because the one that does not possess existence, cannot give it.

Third Proof

Indeed, Allah, the Exalted, is present without limitation. As ‘Ali (as) says:Limitation and end do not apply to Him, 2 because every limited being is composed of essence and the limitation of that essence. The limitation of essence would mean absence of perfection, which is in addition to that essence.

Thus, this composition is the worst of its types, as composition can be between two existing things or between one existence and one nonexistence. The supposed composition would be between an existence and a nonexistence. However, all types of compositions are impossible for Allah, the Exalted.

The existence which has no limitation must be One for which a second cannot be conceived, because conceiving a second to Him would necessitate limiting Him. A limitation is composed of existence and nonexistence.

Every composed is in need of what it is composed of. Therefore, association in Divinity ends in making the god in need of nonexistence. The Glorified Allah is Unique in essence and attributes. Hence, He has no second to Him, neither confirmed nor conceived.

Fourth Proof

Indeed, the unity in the system of all parts of the universe, and in the universe as a whole, proves the Oneness of the Creator. A close examination of the system and composition of every part of the categories of the universe, and their connection with each other, reveals that both parts of the universe and the universe as a whole are created by One, Omniscient, Omnipotent and All-Wise Creator.

Indeed, the formation of the parts of a tree, the parts of the body of an animal and its strength, their connection with each other, their connection with the Earth and the sun, the connection of the solar system with other solar systems and the galaxy, in one sentence is: Verily, from the composition of an atom and what goes on around it to the composition of the sun and the galaxies, reveal that the Creator of all is One:

And He it is Who is God in the heavens and God in the earth; and He is the Wise, the Knowing. 3

men! Serve your Lord Who created you and those before you so that you may guard (against evil). Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know. 4

Fifth Proof

Imam al-Sadiq (as) was asked, “Why is it not permissible that there be more than one creator of the universe?” Thus, he (as) replied:…Furthermore, if you claim that there are two gods, there must be a division between them both, which has always existed, and that division would have to be a third god. However, if you claim that there are three gods, then there must be two divisions between them, leaving us with five gods, and so on ad aeternum. 5

Sixth Proof

The Commander of the Faithful (as) said to his son al-Hasan (as):Beware, O son that if your Lord had an associate then his messengers would have certainly come to you and you would have seen signs of his sovereignty and dominion. You would have learnt his actions and attributes. However, He is One God like He has described Himself. 6

The outcome of the faith in Oneness of Allah, the Exalted, is His Unity of Service, because other than Him do not deserve service and cannot attain it. As everything and everyone other than Him is His servant:

There is no one in the heavens and the earth but will come to the Beneficent Allah as a servant. 7

Furthermore, service to other than Allah, the Exalted, is humiliation from the humiliated and begging from the needy. In fact, it is humiliation even for humility and is begging from the need itself.

O men! You are they who stand in need of Allah, and Allah is He Who is the Self-Sufficient, the Praised One. 8

Verily, faith in His Oneness and that every being is from Him, due to Him and will return to Him, is summarised in three sentences: There is no god but Allah; There is no power and no strength except Allah;

And to Allah all things return. 9

Fortunate is he who remembers these pure words constantly, and sleeps and wakes with them, and lives and dies upon them. Thus, he will succeed in reality:

Surely we belong to Allah and to Him we shall surely return. 10

The Effect of Divine Unity on Man and Society

Amongst the effects that occur when mankind reaches the reality of Divine Unity, is that the thinking and intent of an individual and society must focus on one goal. There is no goal higher than that. In fact, there is no other goal but:

Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly. 11

Even when the focus of the rays of the human soul is on nonessential points, it can do amazing things. However, if the rays of the human soul in thinking and intent focused on one reality, which is the beginning and the end of existence, andthe Light of the heavens and the earth , 12 then to what stage will this man achieve?

If the individual and the society reach the status, concerning which the Glorified and Exalted says:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists, 13

then through their connection with Allah and moulding with Allah’s ethics, they will become such a source of goodness, privilege and perfection that cannot be described.

To end this discussion, we will mention the word which is a fort of Allah for protection from the wrath of this world and the hereafter. Abu Hamzah reported on the authority Abu Ja’far al-Baqir (as) saying:There is nothing greater in reward than testifying that: There is no god but Allah [La ilaha illa Allah], because nothing equals Allah, the Mighty and High, and nobody shares His Power. 14

From this tradition, we conclude that just as there is no equal or associate with Allah, the Exalted, in His Command; similarly, there is no deed equal to the testimony:there is no god but Allah [La ilaha illa Allah]. Likewise, there is nothing equal in reward for this deed.

Indeed, the verbal testimony there is no god but Allah [La ilaha illa Allah], protects the soul, wealth and honour in this world. Moreover, testimony with the heart causes salvation from the wrath of Hell in the hereafter, and success to the highest level of Paradise. Thus, this sacred word is the manifestation of mercy of both the beneficence [al-rahmaniyyah ] and the mercifulness [al-rahimiyyah ].

It is reported from al-Sadiq (as):Verily, Allah, Blessed and Exalted be He, has taken an oath by His Dignity and Glory that He will never punish the people who believe in His Unity with Hell-fire. 15

It is reported from the Prophet (S):The one whom Allah has blessed with belief in Divine Unity shall have Heaven as his reward. 16

Surely whoever remembers these words constantly, the vessel of his heart will be secured with the anchor ofthere is no god but Allah [La ilaha illa Allah] from the abyss of destruction and the waves of fear of calamities, whispers and evils:

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest. 17

The word:There is no god but Allah [La ilaha illa Allah], is a remembrance that can be said loudly or quietly. Thus, it is the combination of hidden and apparent remembrance. It contains the sacred word “Allah.” It

is reported from the Commander of the Faithful (as) that it is the greatest name of Allah, the Exalted.

Say: Tell me if the chastisement of Allah should overtake you or the hour should come upon you, will you call (on others) besides Allah, if you are truthful? Nay, Him you call upon, so He clears away that for which you pray if He pleases and you forget what you set up (with Him). 18

Abu Sa‘id al-Khudri reported from the Prophet (S) that he said: Allah, Mighty be His Glory, said to Musa (as), “O Musa! If everything that exists in all the heavens, their inhabitants, and the seven earths, were placed in one side of the scale, and ‘there is no god but Allah’ was placed in the other side, then ‘there is no god but Allah’ would tip the scale.” 19

Thus, nothing from the earth, the heavens, the material and the abstract things, can equal ‘there is no god but Allah.’ None perceive its reverence but the ones who have reached the reality of negation and proof, as this testimony relates.

References

1. There are stages of Divine Unity. We will briefly mention them:

Unity of Essence:

Every being is composed except the Holy God. Indeed, He is the One for Whom Oneness is a part of His Essence. Everything other than Him can be divided either in existence, like the body to matter and shape; or in imagination, like the time into moments; or in the mind, like the human being into humanity and existence. The division of every existing being has a limited end. However, Allah is unlimited: Say: He Allah is One.

Shurayh ibn Hani reports on the authority of his father saying: On the Day of the Battle of Jamal, a Bedouin stood before the Commander of the Faithful (A), and asked, “O Commander of the Faithful! Do you say that Allah is One?”

He says: the people attacked him saying that “O Bedouin! Do you not see the state of mind of the Commander of the Faithful?”

So the Commander of the Faithful (A) said: Leave him alone. Verily, what this Bedouin seeks to know is what we are seeking to establish by fighting these people.

He (the Commander of the Faithful) then said: O Bedouin! The statement that ‘Allah is One’ is of four types: Two types cannot be applied to Allah, the Mighty and High; while the two other types can be applied to Him. As for the two types of statements that cannot be applied to Him, the first is the claim that Allah is One in a numerical sense. Such a statement cannot be applied to Allah, because as the One, He has no second, and He is not subject to mathematical calculation. Do you not see that he who claims that Allah is the third of the three has disbelieved (in Him)?

The second statement which cannot be applied to Allah is the claim that He is One with humankind. Since He derives the species from the genus, He cannot be described through anthropomorphism [tashbih]. Our Lord is Higher and more Exalted than this. As for the two types of statements that can be applied to Allah, the first would be to say that He is the One who resembles none. This is a proper description of our Lord. The second statement which can apply to Allah is the statement that He, the Mighty and High, is Alone, in the sense that He is Indivisible in Existence [wujud], Intellect [‘aql], and Thought [wahm]. That is another dignified description of our Lord, the Mighty and High. (Shaykh Saduq, The Book of Divine Unity: pp 83, ch. 3, hadith 3).

Unity of Essence and Attributes

The meaning of this is that His Attributes of Essence, like Ever-Living, Omniscience and Omnipotence, are a part of His Essence. Otherwise, separation of essence and attributes would necessitate composition and division. The composed of components needs parts, and also needs one who composes it. If the attributes were in addition to the essence, then it would necessitate that the essence is vacant from the attributes of completion.

From another angle, if the attributes were in addition to the essence, it would also necessitate that the essence would be vacant from the attributes of completion and the attributes will be joined to possible being. In fact, this would necessitate that His essence also be possible being, because the one vacant of attributes of completion and carrying possibility, requires self-sufficiency in its essence.

The Commander of the Faithful (A) said: The best of service is to acknowledge the existence of Allah. The foundation of acknowledgement of Allah is to profess His Unity. Allah’s Unity is established through the denial of descriptions, since all intellects bear witness that descriptions are created, and whatever is created requires a Creator who is neither identifier or identified. Every identifier and identified is connected, and connection is evidence of occurrence. (Shaykh Saduq, Divine Unity: pp 34, ch. 2, hadith 2).

Unity of Divinity

And your God is One God! There is no god but He; He is the Beneficent, the Merciful. (Holy Qur’an, 2:163).

Unity of Lordship

Say: What! Shall I seek a Lord other than Allah? And He is the Lord of all things. (Holy Qur’an, 6:164).

O my two mates of the prison! Are sundry lords better or Allah the One, the Supreme? (Holy Qur’an, 12:39).

Unity of Creating

Say: Allah is the Creator of all things, and He is the One, the Supreme. (Holy Qur’an, 13:16)

And those whom they call on besides Allah have not created anything while they are themselves created. (Holy Qur’an, 16:20).

Unity of Service

Say: Do you serve besides Allah that which does not control for you any harm, or any profit? (Holy Qur’an, 5:76).

Unity of Command and Order

Surely His is the creation and the command; blessed is Allah, the Lord of the worlds. (Holy Qur’an, 7:54).

Judgment is only Allah's. (Holy Qur’an, 12:40).

Unity of Fear

But do not fear them, and fear Me if you are believers. (Holy Qur’an, 3:175).

Therefore fear not the people and fear Me. (Holy Qur’an, 5:44).

Unity of Sovereignty

And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom. (Holy Qur’an, 17:111).

Unity of Benefit and Harm

Say: I do not control any benefit or harm for my own soul except as Allah please. (Holy Qur’an, 7:188).

Say: Then who can control anything for you from Allah if He intends to do you harm or if He intends to do you good. (Holy Qur’an, 48:11).

Unity of Sustenance

Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. (Holy Qur’an, 34:24).

Or who is it that will give you sustenance if He should withhold His sustenance? (Holy Qur’an, 67:21).

Unity of Reliance

And rely on Allah; and Allah is sufficient for a Protector. (Holy Qur’an, 33:3).

Allah, there is no god but He; and upon Allah, then, let the believers rely. (Holy Qur’an, 64:13).

Unity of Intention of Deeds

And noone has with him any boon for which he should be rewarded, except the seeking of the pleasure of his Lord, the Most High. (Holy Qur’an, 92:19-20).

Unity of Honour

This stage is for the ones who witness the destruction of the universe and its perishing. They fully comprehend:

Everything is perishable but He, (Holy Qur’an, 28:88) everyone on it must pass away, and there will endure forever the person of your Lord, the Lord of Glory and Honour. (Holy Qur’an, 55:26-27).

The Divine Unity of Honour in nature manifests into the Divine Unity of Honour in choice through their striving for Allah. Then it would be confirmed what has been entrusted in the souls from the knowledge and the free-will without their free-will. Hence they reach what the Exalted has said:

And the faces shall be humbled before the Living, the Self-Subsistent. (Holy Qur’an, 20:111),

up to the Word of the Exalted:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth. (Holy Qur’an, 6: 79).

2. Nahj al-Balaghah: sermon no. 186.

3. Holy Qur’an, 43: 84.

4. Holy Qur’an, 2: 21-22.

5. Shaykh Saduq, Divine Unity: pp 243, ch. 36, hadith 1.

6. Nahj al-Balaghah: letter no. 31.

7. Holy Qur’an, 19: 93.

8. Holy Qur’an, 3: 15.

9. Holy Qur’an, 3: 109.

10. Holy Qur’an, 2: 156.

11. Holy Qur’an, 34: 46.

12. Holy Qur’an, 24: 35.

13. Holy Qur’an, 6: 79.

14. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 3.

15. Ibid: pp 20, ch. 1, hadith 6.

16. Shaykh Saduq, Divine Unity: pp 22, ch. 1, hadith 17.

17. Holy Qur’an, 13: 28.

18. Holy Qur’an, 6: 40-41.

19. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 34.

Divine Justice (‘Adl)

The Proofs for the Justice of Allah, the Mighty and High, are many. We will mention a few here.

First Proof

Every human being, even though he may not be religious, perceives through his nature the goodness of justice and the evil of oppression. In fact, even if the oppressor himself was described as an oppressor, he would feel hurt and would dislike it. On the contrary, if he was described as just, he would feel delighted and pleased.

If a criminal and oppressor, who wastes all his aspirations following his desires and anger, was taken to court and the judge rules for him falsely due to bribe or fear of the criminal’s power, then the criminal would feel pleased, but his logic and instinct would rule against the judgment. Hence, he will believe the judge to be lowly.

On the contrary, if the judge does not take the bribe or the criminal’s position into any consideration and rules with justice, then the oppressor would be angry at him. However, his instinct will look at the judge and his ruling with respect and admiration.

If this is the case with a human being, then how is it possible for Allah, Glory be Him, to be an oppressor in His sovereignty and rule? It is He who made human nature to accept justice as good and injustice or oppression as evil. He intends for the human being to adapt to justice and refrain from the dirt of oppression. He, the Exalted, has commanded through His Word:

Surely Allah enjoins the doing of justice and the doing of good, 1

Say: My Lord has enjoined justice, 2

O Dawud ! Surely We have made you a ruler in the land; so judge between men with justice and do not follow desire. 3

Second Proof

Certainly, oppression occurs due to one of three reasons and all of them are impossible to be related to Allah: either due to ignorance of the evil; or due to incapability in reaching the goal except through committing oppression; or due to nonsense and vanity. Allah is free from ignorance, incapability and nonsense.

Thus, His Knowledge of everything, His Power over everything and His Wisdom that reaches everything requires that He be Just and free from any kind of oppression and evil.

Third Proof

Oppression is a deficiency. If Allah, the Exalted, was an oppressor then it would necessitate that He was composed of both deficiency and perfection, and of existence and nonexistence. This is the worst of the types of compositions, as mentioned earlier. In addition to that, the composed of both perfection and deficiency is in need and limited. Neediness and limitation are attributes of creation and not the Creator.

In conclusion, Allah, Blessed and Exalted be He, is Just in creating the universe:

Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise. 4

He is Just in His laws and regulations:

Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity. 5

And He is Just in the accountability of His servants on the Day of Judgment:

And the matter shall be decided between them with justice and they shall not be dealt with unjustly. 6

A man asked Imam Ja’far al-Sadiq (as): Verily, Divine Unity and Divine Justice are the foundations of faith. Since His Knowledge is so great, it is not possible for even a wise man to understand it all. So, teach me something that is easy to understand and easy to memorise. He (as) answered:As for Divine Unity, do not describe your Lord the way you describe yourself. As for Divine Justice, do not apply to your Lord any of the shortcomings that you may apply to yourself. 7

He (as) said to Hisham ibn al-Hakam:Should I not give you a sentence concerning Divine Justice and Divine Unity? He said, “Of course. May I be your ransom!” He replied:Justice is not to blame Him and Divine Unity is not to imagine Him. 8

The Commander of the Faithful (as) said:Whatever you repent for from Allah, the Exalted, is from you, and whatever you praise Allah, the Exalted, for is from Him. 9

References

1. Holy Qur’an, 16: 90.

2. Holy Qur’an, 7: 29.

3. Holy Qur’an, 38: 26.

4. Holy Qur’an, 3: 18.

5. Holy Qur’an, 57: 25.

6. Holy Qur’an, 10: 54.

7. Shaykh Saduq, Divine Unity: pp 96, ch. 5, hadith 1.

8. Bihar al-Anwar: vol. 5, pp 58.

9. Al-Tara’if: 329.