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Surah al-‘Araf, Chapter 7, Section 11 cont

Surah al-‘Araf , Verse 88

قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِن قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ

88. “The chiefs of the arrogant among his people said: ‘We will surely expel you, O Shu‘ayb,

and those who believe with you from our town, unless you return into our creed.’ He (Shu‘ayb) said: ‘what, even though we dislike (it)?’”

All prophets have been threatened to be expelled and banished. This is the logic of force. Surah ’Ibrāhim,No. 14 ,verse 14 says:

“And those who disbelieved said to their apostles: ‘We will most certainly drive you forth from our land, so else you shall come back into our religion…”

The chiefs of the arrogant have always been the first enemies of prophets. The verse says:

“The chiefs of the arrogant among his people said…”

The method of prophets is logic and reasoning, but the style of disbelievers is force and threat.

The preachers of religion should not be afraid of the opponents’ threads, since there have always been threat and banishment in this way. The disbelievers told their prophet:

“…’We will surely expel you, O Shu‘ayb…”

Yet, be careful to use a kind word, politely and wisely, when you confront the ignorances of disbelievers. Shu‘ayb answered them:

“…He (Shu‘ayb) said: ‘what, even though we dislike (it)?’”

Surah al-‘Araf , Verse 89

قَدِ افْتَرَيْنَا عَلَى اللّهِ كَذِباً إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللّهُ مِنْهَا وَمَا يَكُونُ لَنَآ أَنْ نَعُودَ فِيهَآ إِلآَّ أَنْ يَشَآءَ اللّهُ رَبُّنَا وَسِعَ رَبُّنا كُلَّ شَيْءٍ عِلْماً عَلَى اللّهِ تَوَكَّلْنَا رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ

89. “We should have forged a lie against Allah if we returned into your creed after Allah delivered us from it. It is not for us to return into it, unless Allah, our Lord, (so) will. Our Lord comprehends all things in His knowledge. In Allah we have put our trust. Our Lord! Decide between us and our people with truth, and You are the best of deciders.”

The Qur’ānic term /millat/ has sometimes been used with the meaning of religion and creed.

Since the followers of Shu‘ayb had accepted their religion based upon reasoning and proof, (not upon desires), then they would not abandon it. Allah never commands upon returning to infidelity and paganism.

He who returns from His command, surely the amount of his deed is so little that the one regrets from his action, while Allah is not like that and He never reviews the religion. The verse says:

“We should have forged a lie against Allah if we returned into your creed after Allah delivered us from it…”

The Qur’ānic term /fath/ and /fātih/, in these aspects, mean: ‘judgement and arbitration’.

The final word is said by Allah, in order that they might be delivered from this blind, and the path be paved.

Therefore, opposite to the evil suggestions of the enemies, we must trust on Allah and show our conclusiveness.

Never a believer is ready to collude on his beliefs, and he never returns from the Truth. Turing back and retrogression is forbidden for a true Muslims. The verse says:

“…It is not for us to return into it, unless Allah, our Lord, (so) will…”

It is for this reason that we must submit the command of Allah and obey it.

Do not forget to observe discipline and courtesy in speech. Instead of curse, invoke Allah the just arbitration.

“…Our Lord comprehends all things in His knowledge. In Allah we have put our trust. Our Lord! Decide between us and our people with truth…”

In supplication, the relationship between the demand and the Divine Names should be considered.

We are in need of triumph and, therefore, we call Him saying:

“…and You are the best of deciders.”

Surah al-‘Araf , Verses 90-91

وَقَالَ الْمَلأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنْ اتَّبَعْتُمْ شُعَيْباً إِنَّكُمْ إِذاً لَخَاسِرُونَ

فَاَخَذَتْهُمُ الرَّجْفَةُ فَاَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

90. “And the chiefs of those who disbelied from among his people said: ‘If you follow Shu‘ayb, you will indeed be losers’.”

91. “Then the earthquake seized them, so they became motionless bodies in their dwellings.”

In this verse, the term /rajfah/ (earthquake) has been used for the punishment of those people, while in Surah Hūd,No. 11 ,verse 94 the word /sayhah/ (rumbling) has been applied, and in Surah Ash-Shu‘arā,No. 26 , verse189 the phrase “…the punishment of the day of cloud…”, which is a covering produced by an annihilating cloud, is mentioned as their torment.

This shows that the earthquake of their chastisement had been accompanied with rumbling and an annihilating dark cloud.

The Arabic term /jāθm/is derived from /jaθm/ which means: to sit upon the knee and to stay in one place. As if, the punishment seized them at night when they were asleep. They woke up, but they had neither enough time to save themselves nor any ability to escape. So, they were destroyed while they were in the state of half-raised.

Most of the opponents of divine prophets were from the kind of rich notables.

“And the chiefs of those who disbelied from among his people said…”

One of the methods of disbelievers is threat by means of economical siege.

“…’If you follow Shu‘ayb, you will indeed be losers’.”

When they became like that, they increased their own aberration by persisting on leading others astray. There was no hope that they might believe. Therefore, basing on the decree of the law of effacing the effects of corruption, the divine punishment fell upon them. The verse says:

“Then the earthquake seized them, so they became motionless bodies in their dwellings.”

Surah al-‘Araf , Verse 92

الَّذِينَ كَذَّبُوا شُعَيْباً كَأَن لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْباً كَانُوا هُمُ الْخَاسِرِينَ

92. “Those who belied Shu‘ayb became (perished) as if they had never dwelt therein. Those who belied Shu‘ayb were themselves the losers.”

The Arabic term /yaqnau/, used in this verse, is derived from /qinā / which means: ‘to dwell in a place’.

The great loss belongs to the idolaters. Instead of belief in one God, they ascribe partners, and instead of accepting the guidance of the immaculates, they refer to others supposing to be led.

Therefore, instead of a secured life, they will be destroyed of everything; and instead of being admitted into Heaven, they will enter Hell Fire, since, instead of Allah’s pleasure, they have incurred His Wrath.

Thus, the plots of the people of Shu‘ayb, who were the followers of falsehood, were of no avail. They wanted to expel Shu‘ayb from their town, but they themselves were destroyed in their own houses.

That is why that sometimes it happens that the places of refuge change to places of massacre. (The town of the people of Shu‘ayb, for example, was a pleasant place for them and also it was used as a means of threat against Shu‘ayb by them. But that town was ruined upon them and became a means of their destruction.

It is at the time of incurring the Wrath of Allah that the real losers are recognized. The above verse is its Qur’ānic evidence. It says:

“Those who belied Shu‘ayb became (perished) as if they had never dwelt therein. Those who belied Shu‘ayb were themselves the losers.”

Surah al-‘Araf - Verse 93

فَتَوَلَّى عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالاَتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ ءَاسَى عَلَى قَوْمٍ كَافِرِينَ

93. “So he turned away from them, and said: ‘O’ my people! I have delivered to you the messages of my Lord, and advised you sincerely; so how shall I then grieve for a disbelieving people?’”

Again, for a more intensive emphasis, it says that those who belied Shu‘ayb were the losers, not those who believed in him. Thus, such people are addressed in the holy verse as follows:

“So he turned away from them, and said: ‘O’ my people! I have delivered to you the messages of my Lord, and advised you sincerely…”

When Shu‘ayb saw them in the threshold of chastisement and destruction, he hopelessly turned away from them, and told them that he had conveyed the messages of Allah to them and had advised them, but refusing his words, they did not hearken to him.

That is, that punishment was very hard and painful, but they were deserve to incur it as a result of the crimes they had committed.

“…So how shall I then grieve for a disbelieving people?’”

Then Suh‘ayb, in a positive interrogation with a negative sense, said why he should grieve for a people who disbelieved and incurred the punishment of Allah for themselves. This statement means that he said he did not grieve for them.

Thus Shu‘ayb consoles himself, because he had made his best and applied all the necessary efforts to guide aright those people. But, alas, they disobeyed arrogantly and that torment was their recompense.

Section 12: Warning With the Punishment

Surah al-‘Araf - Verse 94

وَمَآ أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيٍّ إِلآَّ أَخَذْنَآ أَهْلَهَا بِالْبَأْسَآءِ وَالضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ

94. “And We did not send a prophet in any town but We vertook its people with distress and affliction hat they might humble themselves.”

The Qur’ānic term /ba’sā’/ means some calamities which reach the soul, like death; while the term /darrā’/ means: financial damages.1

As an Allah’s way of treatment, there are some bitter events and calamities for all nations.

It is noteworthy that difficulties and hardships are usually some functional factors in removing neglectfulness and in training man. Also, calamities are not always the Wrath of Allah. They are sometimes the grace of Allah in the form of misfortunes.

(Like some iron which, as a result of being heated in the furnace, becomes soft and changeable into different shapes. Afflictions cause man to be mild, too.) Difficulties also make Man humiliate and supplicate.

The verse says:

“And We did not send a prophet in any town but We overtook its people with distress and affliction that they might humble themselves.”2

Imam Sadiq (as) in a tradition said:

“Allah, Almighty and Glorious, said: ‘When the one who has known Me disobeys Me, I will set up, as an absolute master over him, the one who has not known Me’.”3

Hadrat abul-Hassan-il-Hādi, the tenth Imam (as) has said:

“Verily Allah has a caller who calls every day and night ‘O’ servants of Allah! Stop! stop sinning Allah! If there were not grazing animals, milking babies, and (in prayer) bowing aged ones, there would be showered a punishment over you by which you might be severely bruised’.”4

Surah al-‘Araf , Verse 95

ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّىٰ عَفَوا وَّقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

95. “Then We altered the ill (circumstances) to good, until they multiplied, and said: ‘Distress and happiness did indeed touch our fathers’. So We seized them suddenly while they did not perceive.”

The Arabic term /‘afau/, mentioned in this verse, means ‘the abundance of wealth and children’. The grace of Allah reached to be full unto them, but they did not become aware nor did they take an example.

A nearly similar meaning to this statement is recited in Surah Al-’An‘ām,No. 6 ,verse 44 , where it says:

“Then, when they forgot that which they had been admonished to, We opened the doors of all things (of enjoyments), until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter dispair.”

The case is similar to the condition of a sick person whose physician becomes disappointed of him to be healed. Then he tells the people around him that they let him eat everything he wishes, because it is indifferent for the diseased person, and he is passing away.

However, as some commentators have said, there may also be another meaning for this verse. That meaning is that, after the removal of difficulties, the following generation said that bitter events were for their fathers and these offsprings were in security.

They were neglectful that Allah’s way of treatment in seizing people encompasses all generations, and such negligences are the secret of the Wrath of Allah.

Therefore, passing by the bitter and sweet incidents heedlessly, and taking no example of them, brings forth the Wrath of Allah thereafter. This status is a sign of unawareness in such people.

“…while they did not perceive.”

Not every kind of welfare and happiness is a sign of the Grace of Allah. They may sometimes prepare the field for the Wrath of Allah. The verse says:

“Then We altered the ill (circumstances) to good, until they multiplied…”

Sometimes it happens that the welfare of a person causes his neglectfulness and his disobedience from the command of Allah (s.w.t).

“…and said: ‘Distress and happiness did indeed touch our fathers’…”

Most of those who fail in the Divine trials are the rich and the people who are in welfare, not the deprived ones.

It should also be noted that the Wrath of Allah does not inform men when it has to come, but it comes suddenly.

The verse says:

“…So We seized them suddenly while they did not perceive.”

Surah al-‘Araf, Verse 96

وَلَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَآءِ وَالاَرْض ِ وَلَكِن كَذَّبُوا فَاَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ

96. “And if the people of the towns had believed and kept from evil, We would have certainly opened up for them blessings from the heaven and the earth, but they belied; so We seized them for what they used to earn.”

The Arabic term /barakāt/ is the plural form of /barakah/. It is applied for the fix and continual favours. On the contrary, there are some fleeting things in the senses of blessing, plurality of good and its multiplication. Blessings include both material and spiritual bounties, like blessings in lifetimes, in knowledge, and in books.

The verse says:

“And if the people of the towns had believed and kept from evil, We would have certainly opened up for them blessings from the heaven and the earth…”

It implies that if the people of the towns, who were destroyed because of denial and disobedience, had testified the Divine prophets and had avoided polytheism and sinning, Allah would have bestowed upon them the increasing blessings from the heaven and the earth by means of rain and abundance of plants and fruits.

Noah also promised his people if they believed, the blessings of heaven would be sent down unto them.

Some commentators say that blessings of the heaven, mentioned in this holy verse, refer to the supplications which are answered, and the blessings of the earth are the fulfilment of the requests.

The verse continues saying:

“…but they belied; so We seized them for what they used to earn.”

That is, they rejected the divine prophets, and Allah punished them for the recompense of their disobediences, oppositions, and belying the prophets by ceasing rain from them, and, consequently, the blessings of the earth were restrained from them.

Surah al-‘Araf, Verses 97-98

أَفَاَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا بَيَاتاً وَهُمْ نَآئِمُونَ

أَوَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ

97. “What! do the people of the towns then feel secure from Our punishment coming upon them by night while they are sleeping?”

98. “What! do the people of the towns feel secure from Our punishment coming upon them in daylight while they are playing?”

It questions whether the people of towns, who reject the prophets, are secure from the punishment of Allah when it comes down upon them while they are asleep at night, the same as it befell upon the former people.

The verse says:

“What! do the people of the towns then feel secure from Our punishment coming upon them by night while they are sleeping?”

Again, it questions whether the people of towns are secure from the punishment of Allah when it seizes them at the day time while they are busy doing some vain affairs.

The verse says:

“What! do the people of the towns feel secure from Our punishment coming upon them in daylight while they are playing?”

It is evident that whoever is busy with the mere affairs of this world and does not heed the affairs of Hereafter is in vain and, as if, he is playing around.

The purpose of the Qur’ānic phrase ‘the people of the towns’ is any group of people who are busy with some useless affairs, and who reject divine prophets, and they refrain worshipping One God.

The occasion of revelation of these two verses, of course, was the obstinacies of the pagans of Mecca.

Surah al-‘Araf , Verse 99

أَفَاَمِنُوا مَكْرَ اللّهِ فَلا يَأْمَنُ مَكْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ

99. “What! Do they then feel secure from Allah’s plan (sudden punishment)? But none feels secure from Allah’s plan save the people (who are) losers.”

The verse begins thus:

“what! do they then feel secure from Allah’s plan (sudden punishment)?…”

The verse implies whether these disbelieving people are secure when the divine punishment befalls them so that they do not understand.

The reason that the divine punishment is called here ‘plan’ is that it seizes them in a way that they do not know it and they do not understand it.

A plan, or plot, usually attacks the opposite party unawares.

The verse continues saying:

“…But none feels secure from Allah’s plan save the people (who are) losers.”

That is, except the people who are losers, and they do not know it, no one feels secure from the plan of Allah.

The purpose of this verse is to attract the attention of the responsible ones to be careful and attentive that they should be afraid of Allah’s punishment, and they should obey Him. Never should they promise themselves security from that punishment, otherwise they will be involved in chastisement both in this world and Hereafter.

Notes

1. Tafsīr-i-Furqān

2. For more details upon the meaning of the Qur’ānic terms /ba’sā’/ and /darrā’/, refer to the commentary of Surah Al-’An‘ām, No. 6, verse 42, vol. 5, p. 124 the current English version series of commentary of the Holy Qur’ān.

3. ’Usūl-i-Kāfi, part 3, p. 378

4. ’Usūl al-Kāfi, part 3, p. 378

Section 13: The Ministry of Moses

Surah al-‘Araf , Verse 100

أَوَ لَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ الاَرْضَ مِنْ بَعْدِ أَهْلِهَآ أَنْ لَوْ نَشَآءُ أَصَبْنَاهُمْ بِذُنُوبِهِمْ وَنَطْبَعُ عَلَى قُلُوبِهِمْ فَهُمْ لايَسْمَعُونَ

100. “Does He not guide (thereby) those who inherit the earth after its (former) residents that if We please We will destroy them (too) for their sins and set a seal on their hearts so that they do not hear (the truth)?”

Once more in this verse, in order to awaken the neglectful minds of the present people, and making them attentive of the instructive lessons which had existed in the lives of the former nations, the Qur’ān inquires whether those who inherit the earth next to the possessors of it did not take admonition from the study of the situation of the former nations.

They should understand that if Allah pleases, He is able to destroy them, too, for their faults, and inflicts them with the same evil end that the former sinners suffered.

The verse says:

“Does He not guide (thereby) those who inherit the earth after its (former) residents that if We please We will destroy them (too) for their sins…”

Allah is also able to leave them alive, while, because of their committing sins and corruptions, He seals their hearts and let them not perceive and recognize the truth, so that they never hear the truth and do not accept any advice. Such people will be wandering in the life bewildered. The verse says:

“…and set a seal on their hearts so that they do not hear (the truth)?”

Surah al-‘Araf - Verse 101

تِلْكَ الْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا وَلَقَدْ جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِن قَبْلُكَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الْكَافِرِينَ

101. “These are the towns some of whose tidings We recount unto you; and certainly their Messengers came to them with manifest proofs, but they would not believe in what they had belied from before. Thus does Allah set a seal on the hearts of the infidels.”

In this verse, as well as the next one, the emphasis is again on the lessons which can be taken from the explanation of the former people’s events. But, here, the addressee is the Prophet (S), although the objective is indeed all human beings.

At first, it says:

“These are the towns some of whose tidings We recount unto you...”

Then, the verse implies that it was not such that they became unnihilated without completing the argument, but surely their divine prophets went to them with clear evidences and those prophets tried their utmost effort to guide them. The holy verse continues saying:

“…and certainly their Messengers came to them with manifest proofs…”

But they steadily showed opposition against the continuous preaches and repeated invitations of their prophets and persisted on their own saying. They were not ready to accept and believe in that which they had belied before. Here is what the verse says:

“…but they would not believe in what they had belied from before…”

The cause of this obstinacy has been stated in the next sentence of the holy verse, as follows:

“…Thus does Allah set a seal on the hearts of the infidels.”

That is, those who step in the path of wrong, as a result of repetition and continuation of action, some corruptions such as perversion, infidelity, and impurity settle in their hearts so deeply that they remain fixed therein like the curvings upon a coin. This is from the kind of effect and property of action which has been attributed to Allah, since it is He Who is the Cause of all causes.

Surah al-‘Araf - Verse 102

وَمَا وَجَدْنَا لاَكْثَرِهِمْ مِنْ عَهْدٍ وإِنْ وَجَدْنَآ أَكْثَرَهُمْ لَفَاسِقِينَ

102. “And, We did not find in most of them any (firm) covenant, and verily We found most of them to be wrong-doers.”

The objective meaning of the word ‘‘ahd’, (covenant), mentioned in the verse, is either the relation between Allah and the sound innate disposition of people, or the invitation and laws of prophets, or the special covenants which sometimes people made with prophets saying that, for example, if the prophet performed so and so as a miracle or solved a particular difficulty of theirs, they would believe.

One of the evidences of this kind in the Qur’ān is Surah’A‘rāf,No. 7 , verses134 and135 which say:

“And when the plague fell upon them, they said: ‘O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel’.”

“But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

Allah has made manifest some facts for human beings through both innate disposition and prophets in order that they may have confederation and submission unto them. But most people neglect the cry of innate dispostion and prophets, and going out of the path of the truth, they become wrong-doers. The verse says:

“And, We did not find in most of them any (firm) covenant…”

Thus, the secret of the destruction of the former nations was breach of promise and disobedience.

“…and verily We found most of them to be wrong-doers.”

Allah has praised the faithful and blamed the breachers of promise.

Surah al-‘Araf - Verse 103

ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَى بِاَيَاتِنَآ إِلَى فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِها فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

103. “Then, after them, We sent Moses with Our Signs unto Pharaoh and his chiefs, but they wronged (and disbelieved) in them. Consider then how the end of the mischief makers was! ”

The name of Moses (as) has been repeated more than130 times in the Qur’ān. No other name has been mentioned therein as numerous as his name. As it is cited in Al-Mizān, the, the Qur’ān has referred to the divine miracles concerning no prophet as many as it has mentioned for Moses (as).

The story of Moses (as), mentioned in the Qur’ān, can be staged into five steps:

1 ) The birth and childhood of Moses.

2 ) His escape from the city of Madyan and living with Shuaib (Jethro).

3 ) His mission and his problems with Pharaoh.

4 ) His own deliverance and that of his people from Pharaoh, and returning to Palestine.

5 ) His conflicts with the Children of Israel.

This Surah, Al-’A‘rāf, is the first Meccan Surah which has referred to the story of Moses (as).

One of the philosophies of the mission of prophets is standing against false deities. For general improvement of a society, the chiefs and great members of that society should be referred to first, because water must be purified from its head-source, as the verse says:

“Then, after them, We sent Moses with Our Signs unto Pharaoh and his chiefs…”

People’s faith in the truth usually causes their society to be improved, while disbelief and heresy draw it towards corruption. The verse continues saying:

“…but they wronged (and disbelieved) in them. Consider then how the end of the mischief makers was! ”

Surah al-‘Araf - Verse 104

وَقَالَ مُوسَى يَافِرْعَوْنُ إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ

104. "And Moses said: ‘O Pharaoh! Verily I am a Messenger from the Lord of the worlds’."

Prophets claimed nothing but their prophecy and invitation to the Truth. In the way of their invitation, they used to address the false deities of their time bravely and without any fear and opposed them.

" And Moses said: ‘O Pharaoh! Verily I am a Messenger from the Lord of the worlds’."

To improve the society which has a regular system, it is better to begin from the chiefs of that society.

Surah al-‘Araf - Verse 105

حَقِيقٌ عَلَى اَنْ لآ اَقُولَ عَلَى اللّهِ إِلاَّ الْحَقَّ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ فَاَرْسِلْ مَعِيَ بَنِي إِسْرآئِيلَ

105. “(I am) worthy of saying nothing about Allah except the truth. Indeed I have come to you with a clear Sign (a miracle) from your Lord; so send forth with me the Children of Israel.”

Prophets are infallible, and they say nothing but the truth. From the tongue of Moses, the verse says:

“(I am) worthy of saying nothing about Allah except the truth…”

Prophets should have miracles to prove their prophecy, as the verse refers to it and says:

“…Indeed I have come to you with a clear Sign (a miracle) from your Lord...”

To provide the freedom of human beings is among the first aims of prophets. Except them, whoever takes the rein of the government in a society, drags those people into servitude of false deities.

As long as people are not delivered from the ties of false deities, it is not possible to offer them a complete cultural program to guide them. That was why Moses (as) said to Pharaoh:

“…so send forth with me the Children of Israel.”

Surah al-‘Araf - Verses 106-107

قَالَ إِنْ كُنْتَ جِئْتَ بِاَيَةٍ فَأْتِ بِهَآ إِنْ كُنْتَ مِنَ الصَّادِقِينَ

فَاَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ

106. “He (Pharaoh) said: ‘If you have come with a Sign (a miracle), then bring it, if you are of the truthful ones’.”

107. “So he threw his rod, then behold! it was a clear serpent.”

The Definition of a Miracle

The Arabic term /mu‘jizah/ is derived from the root /‘ajaza/ which means an action that those who have not the capacity and genius of prophethood or imamate are unable to do it, such as the act of Moses by his Rod, or the act of Jesus in raising men from the dead, and so on. The verse says:

“He (Pharaoh) said: ‘If you have come with a Sign (a miracle), then bring it, if you are of the truthful ones’.”

In Surah Ash-Shu‘arā,No. 26 ,verse 45 we recite:

“Then Moses cast down his staff, and lo! It swallowed that which they falsely displayed.”

There were also some more miracles appeared from that Rod. It was struck the water of the sea when it dried up. Surah Ash-Shu‘arā,No. 26 ,verse 63 says:

“Strike the sea with your staff…”

Or, it was struck the rock and fountains of water gushed forth from it. Surah Al-Baqarah,No. 2 ,verse 60 says:

“…Strike the rock with your staff.’…”

It should be explained that at the presence of Moses (as) the Rod changed to be a small snake, as Surah An-Naml,No. 27 ,verse 10 says:

“And cast down your staff, so when he saw it in motion as if it was a serpent…”

At the presence of people it seemed an ordinary snake. Surah Tāhā,No. 20 ,verse 20 says:

“Then he cast it down, and lo! it was a serpent running.”

But, at the presence of Pharaoh, it became a great clear snake, as the verse under discussion says:

“So he threw his rod, then behold! it was a clear serpent.”

However, a miracle should be clear for all, so that no doubt remains. The verse says:

“…then behold! it was a clear serpent.”

Section 5: Allah’s Chosen Servants

Surah An-Naml - Verse 59

قُلِ الْحَمْدُ لِلَّهِ وَسَلاَمٌ عَلَي عِبَادِهِ الَّذِينَ اصْطَفَي ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ

59. “Say: ‘Praise be to Allah, and peace be on His servants whom He has chosen. Is Allah better, or what they associate (with Him)?’”

Not only the punishment of the wrong doers, but also the deliverance and the salvation of the believers are because of Allah’s Grace, which must be thanked.

“Say: ‘Praise be to Allah…”

Both the praise of the servants of Allah and peace being on them are mentioned beside the praise of Allah.

“…Praise be to Allah, and peace be on His servants…”

However, next to the end of the explanation of the life stories of five Divine prophets, as well as the fate of their peoples, the verse under discussion addresses the holy Prophet of Islam (S) and, as drawing a conclusion from the former statements and as a premise for speaking with pagans, implies that all praise belongs to Allah Who annihilated the former disgraceful nations, such as the people of Lot, lest the kind of their corruption might spread all over the earth.

The verse announces:

“Say: ‘Praise be to Allah…”

Praise belongs to the One Who sent the corruptors such as the people of Thamud and the arrogant people of Pharaoh to destruction so that their manner might not be continued as a tradition among others.

And, finally, the praise belongs to the One Who bestowed those plenty bounties and might on His faithful servants, like David and Solomon, and by which guided some misled ones like the people of Sheba.

Then, it adds:

“…and peace be on His servants whom He has chosen…”

Peace be on prophets, such as: Moses, Saleh, Lot, Solomon, and David (as), and peace be upon all Divine prophets and their true followers.

Then, the verse continues saying:

“…Is Allah better, or what they associate (with Him)?’”

That is, which is better, the Lord Who has those infinite powers, strengths and bountiful merits, or the idols which idolaters associate to Allah (s.w.t.) and they absolutely affect nothing?

In the explanations of the life stories of the former prophets, we realized that idols could never help their worshippers at the time of coming misfortunes and afflictions, while Allah did not leave the believers alone in none of their difficulties and His merciful grace came to help them.

Surah An-Naml - Verse 60

أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالاَرْضَ وَأَنزَلَ لَكُم مِنَ السَّمَآءِ مَآءً فَاَنبَتْنَا بِهِ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَآ أَءِلَهٌ مَّعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ

60. “Or Who created the heavens and the earth, and sent down for you water from the sky? Then We caused to grow thereby beautiful gardens; it was not in your power that you grew the trees thereof. Is there any god with Allah? Nay! They are a people who deviate.”

Contemplation about Divine creation is the best way for getting near to Allah.

Every tree or plant that grows is under the observation of Allah and by His Will. After explaining some outstanding parts of the life stories of five Divine prophets, there was an expressive question in the content of the previous verse implying whether Allah, with His infinite power, is better or the worthless idols which the idolaters produced.

The verses under discussion explain this meaning and, putting the pagans under trial, state the clearest reasons of Unity.

At first, it refers to the creation of the heavens and the earth, as well as the descent of rain and the bounties emerged from it, where it says:

“Or Who created the heavens and the earth, and sent down for you water from the sky? Then We caused to grow thereby beautiful gardens…”

The Arabic word /hada’iq/ is the plural form of /hadiqah/ and, as many commentators have said, it means a garden which is surrounded with a wall and it is secured from any thing, like the pupil of eye which is protected among eyelids.

Raqib says in Mufradat:

“The word /hadiqah/ is originally used for a land where there is gathered some water, like the pupil of the eye that there is always water therein.”

It can be concluded from these two statements that the Arabic word /hadiqah/ means a garden which has both a wall and enough water.

The Arabic word /bahjat/ means the beauty of colour and apparent goodness which causes the spectators to be full of joy.

At the end of the verse, the Qur’an addresses the servants of Allah and says:

“…it was not in your power that you grew the trees thereof…”

You should only sow the seed and irrigate it, but He who has created life inside this seed and commands the sunlight, the life giving drops of rain, and the pieces of soil to grow this seed is only Allah.

These are some facts that none can deny, or attributes them to other than Allah. It is He Who is the Creator of the heavens and the earth, and is the sender of rain. He is the cause of all beauties and favours in the world.

Even paying attention to the colouring of a flower, the delicate and regular arrangement of leaves inside each other that have circulated around the central point of the flower and cry of the existence of life, are enough to acquaint man with the glory, power and knowledge of Allah. These are the facts which move the man’s heart and call him toward Him.

In other words, Unity in creation (Unity of Creator) and Unity in Lordship (the Unity of the Deviser of this world) are counted as the basis of the Unity of the object of worship.

Therefore, at the end of the verse, the Qur’an says:

“…Is there any god with Allah? Nay! They are a people who deviate.”

Surah An-Naml - Verses 61-62

أَمَّن جَعَلَ الاَرْضَ قَرَاراً وَجَعَلَ خِلاَلَهَآ أَنْهَاراً وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزاً أَءِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَآءَ الاَرْضِ أَءِلَهٌ مَعَ اللَّهِ قَلِيلاً مَا تَذَكَّرُونَ

61. “Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier. Is there any god with Allah? Nay! Most of them do not know.”

62. “Or Who answers the distressed one when he calls on Him and removes the distress, and makes you successors in the earth. Is there any god with Allah? Little it is that you heed!”

This verse refers to the merit of peace and firmness of the earth as a resting place for human beings in this world, and compares the artificial idols of the idolaters with Allah.

It says:

“Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier…”

Thus, there are four great bounties mentioned in this verse, three of which are about calmness.

The calmness of the earth itself which in the meantime that it rotates around itself and around the sun as well as its travel in the constellation of solar system, its movement is so monotonous and quiet that its habitants never feel it, as if it is standing fix in a point and has not any movement.

Another one is the existence of the mountains. As it was said before, they have surrounded the lands of the earth and their rots have clung to each other and have formed a strong armour against the inner pressures of the earth.

This armour resists against the outward movements created by flow and ebb resulted from the gravity of the moon, too, and it is also a barrier against the great storms that disturb the calmness of the earth.

Another one is the natural hinder which is between the two flows of a part of the sweet and salty water of some seas or oceans.

This unseen inviolable obstruction is not any thing but the difference of the density of the sweet water and that of the salt water which causes the water of the great rivers that comes into the sea does not mix with its salty water for a considerable length of time and, therefore, the flow and ebb of the sea bring it over a great part of the lands of the seashore whose farms are ready to be irrigated.

The explanation of this very meaning was cited in the commentary of Surah Furqan , No. 25, verse 53.

In the meanwhile, there are some sources of water inside the different layers of parts of the earth. The water of these sources is the origin of liveliness and greenness of cultivated farms and fruitful gardens. A part of the sources of such water is located in mountains and another part is inside the layers of the earth.

Can this system be the fruit of a deaf and blind cause and that of an origin with no intellect and knowledge?

Have idols any function in the creation of this wonderful system? Even the idolaters themselves do not claim such a thing.

So, at the end of the verse, this question is repeated, saying:

“…Is there any god with Allah?…”

And then it continues saying:

“…Nay! Most of them do not know.”

In the next verse, the words are about solving difficulties, removing the distresses, and answering the supplications. It implies which is better, your worthless idols or Allah.

It says:

“Or Who answers the distressed one when he calls on Him and removes the distress…”

Yes, at the time when all the doors of the world of means are shut to a man and he is helpless from any point of view, the only one who can unlock the lock of difficulties, brings the light of hope into the hearts and opens the doors of mercy to the distressed ones is only His Pure Essence, not anyone else.

In view of the fact that this reality as a natural feeling is inside the soul of all human beings, idol worshippers also forget all their objects of worship when they entangle with the huge waves of the sea and refer to the Grace of Allah, as the Qur’an says:

“Then, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him…”1

Then the holy verse implies that not only He solves and removes the difficulties but also He makes you successors in the earth.

The verse says:

“…and makes you successors in the earth. Is there any god with Allah? Little it is that you heed!”

Invoking Allah and prattling with Him is a worthy and an indispensable act. Supplicating to the Presence of Allah, and asking Him for solving the difficulties, specially at the time of distress, is necessary for everybody.

Wherever our invocation is not answered, there is a reason for it, as follows:

1- Our invocation had not been for a good deed but we considered it as good.

2- The manner in invocation has not been earnest and accompanied with distress.

3- We have not been sincere in our invocation. That is, while we have turned to the presence of Allah, we have had some hope in others, too.

It is true, of course, that sometimes, instead of accepting our supplication, He gives us something similar to it, or sometimes, instead of our demand which is not expediential for us with Allah, He banishes a misfortune from us; and sometimes instead of answering our invocation in this world, He will compensate it in the Hereafter; and sometimes instead of doing a favour to us, He favours to our descendants.

All of these meanings have been mentioned in the Islamic narrations.

Of course, the condition of fulfilment of invocation, in general, is the existence of sincerity in one’s invocation and having no hope in others. Allah is aware of those who ask Him for something in silence, but He likes that His servants ask their needs by their tongues.

It is interesting that in some Islamic narrations this verse has been rendered into the rising of Hadrat Mahdi (as).

Imam Baqir (as) in a tradition says:

“By Allah, as if I see Mahdi (as) who has leaned against the Black Stone (of Ka‘bah) and calls Allah by his legitimacy…”

Then he said:

“By Allah, he is the distressed one in the Book of Allah in the verse which says:

‘Or Who answers the distressed one when he calls on Him, and removes the distress…’”2

In another tradition, Imam Sadiq (as) says:

“This verse has been revealed concerning Mahdi from the progeny of Muhammad (S). By Allah he is the distressed one, when he keeps up two units prayer in the station of Abraham and offers a petition unto the presence of Allah, Almighty and Glorious, He answers him and removes the distress and makes him successor in the earth.”3

No doubt, the purpose of this commentary, as we have seen many instances similar to it, is not confining the concept of the verse to the specious rank of Hadrat Mahdi (as), but the verse has a vast scope of meaning and one of its clear denotation expansions is Hadrat Mahdi (as).

That time is the time that corruption has covered everywhere, the doors of hope have been shut, everybody is helpless so that humankind is in an earnest blind alley, and the state of distress is seen throughout the world.

At that time, in the most sacred point on the earth, the Holy Mosque, he invokes Allah and asks for removing the distress.

Then Allah makes this invocation the outset of his worldly sacred revolution and, according to the holy phrase:

“…and makes you successors in the earth…”,

He makes him and his followers the successors on the earth.

Concerning the importance of supplication, the conditions of the acceptance of invocation, and that why some prayers will not be answered, we have discussed in details when commenting on Surah Al-Baqarah, No. 2, verse 186.

Surah An-Naml - Verse 63

أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرّ‌ِ وَالْبَحْرِ وَمَن يُرْسِلُ الرّ‌ِيَاحَ بُشْرَاً بَيْنَ يَدَيْ رَحْمَتِهِ أَءِلَهٌ مَّعَ اللَّهِ تَعَالَي اللَّهُ عَمَّا يُشْرِكُونَ

63. “Or Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings of His Mercy? Is there any god with Allah? Exalted High is Allah above what they associate (with Him).”

The ‘guidance in the darkness of the land and the sea’ may be the guidance that comes through stars, because in another occurrence of the Qur’an we recite:

“…and by the stars they find the right way.”4

The best way of theology for us is to pay attention to the difficulties and problems of life and that there appear some ways by which those problems may be solved or there come some hopes to the grace of Allah.

If we use our conscious as a judge, we will find out that there is no god save Allah.

So, this holy verse refers to the subject of guidance when it implies asking which is better idols or Allah, and says:

“Or Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings of His Mercy?…”

There are some winds that indicate to the descent of rain. These winds, as special heralds of good tidings, come before falling rain. Their duty in fact, is also to guide people to the descent of rain.

The application of the Qur’anic word /bušra/ (heralds of glad tidings) concerning the winds, and the word /rahmat/ (Mercy), concerning the rain, both are interesting, because the winds carry the moisture of weather by pieces of cloud arising from seas and oceans, and bring them to the dry and thirsty lands and give them goodness by the descent of rain.

Also it is raining that causes the merit of life to be seen throughout the earthly globe. Wherever it comes down, it brings goodness, mercy, bounty and life.

The Qur’anic word /bušr/ is the abbreviated form of /bušur/ which is the plural form of /bašur/ that means ‘the heralds of glad tidings’.

(Some more details about the function of winds and rains is mentioned in the commentary of Surah Al-’A‘raf, No. 7, verse 57)

At the end of the above verse, the Qur’an, addressing the pagans again, says:

“…Is there any god with Allah?…”

Then, without waiting for any answer, it immediately says:

“…Exalted High is Allah above what they associate (with Him).”

Surah An-Naml - Verse 64

أَمَّن يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِنَ السَّمَآءِ وَالاَرْضِ أَءِلَهٌ مَّعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

64. “Or, Who originates the creation, then reproduces it, and Who gives you sustenance from the heaven and the earth? Is there any god with Allah? Say: ‘Bring your proof if you are truthful’.”

From verse 60 of this Surah up to this verse, the holy phrase:

“Is there any god with Allah?”

has been repeated for five times, which is for the purpose of nullification of paganism and negation of false gods.

From the viewpoint of the Qur’an, no created phenomenon vanishes, but it is from the viewpoint of us that they disappear. Resurrection is not for returning some vanished things so that some people imagine that it is an impossible job.

It is returning the creatures to their first form, after some changes that have occurred in their physical forms. In other words, the same power which created it at first, can return it again either.

Thus, this verse speaks about ‘origin and end’, and comparing their objects of worship with Allah, says:

“Or, Who originates the creation, then reproduces it…”

And He Who sustains you between this beginning and end, is Allah, it continues saying:

“…and Who gives you sustenance from the heaven and the earth?…”

Yet, do you believe that there is a god with Allah?

“…Is there any god with Allah?…”

Tell them if they have such a creed, they should bring their proof if they are truthful.

The verse says:

“…Say: ‘Bring your proof if you are truthful’.”

In fact all of the former verses were about the origin and the signs of the greatness of Allah in the world of existence as well as His merits and bounties, but in this verse the Qur’an changes the discussion into a delicate passage unto the subject of Resurrection, because the initiation of creation is itself an evidence upon the end of it, and the ability of creation is counted as a clear reasoning for Resurrection.

By this explanation, the answer of the question of many commentators is made clear. They say those pagans, who are addressed by these verses, often did not believe in Resurrection (resurrection of the body), in this case, how is it possible that we ask them and want them to confess?

The answer to this question is accompanied with a reason which makes the opposite party confess, because when they confess that the initiation of the creation belongs to Him, and it is He Who gives these sustenance and merits, it is enough that they accept that there is a possibility of returning to life again in the Hereafter.

By the way, the purpose of ‘the sustenance of the heaven’ is rain, sunlight, and the like; and the purpose of ‘The sustenance of the earth’ is the plants and different foodstuff which grow directly from the earth or originate indirectly from it, like cattle, mines, various things that man gets from it and enjoys them in his life.

Surah An-Naml - Verses 65-66

قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالاَرْضِ الْغَيْبَ إِلاَّ اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

بَلِ ادَّارَكَ عِلْمُهُمْ فِي الاَخِرَةِ بَلْ هُمْ فِي شَكٍّ مّـِنْهَا بَلْ هُم مِنْهَا عَمُونَ

65. “Say: No one in the heavens and the earth knows the Unseen save Allah and they do not know when they shall, be raised’.”

66. “Nay, but their knowledge falls as to the Hereafter; nay, they are in doubt about it; nay they are quite blind unto it.”

Unseen is of several kinds and Allah teaches a kind of it to the prophets, as the Qur’an says:

“(O Prophet!) These are of the tidings of Unseen which We reveal unto you…”5

But another kind of it, such as the knowledge of the time of the occurrence of Hereafter, is particular to the Holy Essence of Allah.

The application of /man/ (who) in Arabic literature is for intellectual beings. Therefore, besides the angels, there may be some intellectual creatures in the heavens who, like human beings, will be raised up in Hereafter.

Since in the former verse the words were about Hereafter and Resurrection, these couple of verses refer to this subject from different points of view.

At first, it answers the question of those pagans who had repeatedly asked and said:

“When does Hereafter occur?”,

it says:

“Say: No one in the heavens and the earth knows the Unseen save Allah and they do not know when they shall, be raised’.”

No doubt the knowledge of Unseen, including the date of the happening of Hereafter, belongs to Allah, but it does not contrast to the fact that He gives a part of the knowledge of Unseen to some ones that He desires; as Surah Jinn, No. 72, verses 26 and 27 say:

“He (alone) knows the Unseen, nor does He make anyone acquainted with His secrets.”

“Except to him whom He chooses as a messenger…”

In other words, the knowledge of Unseen, essentially, independently, and illimitably, is particularized to Allah, and whatever others know is from His origin, but, in any case, the date of the occurrence of Hereafter is exceptional from this affair, and no one is aware of it.

Then the next holy verse refers to the lack of knowledge, unawareness and doubt of pagan about Hereafter.

It says:

“Nay, but their knowledge falls as to the Hereafter; nay, they are in doubt about it; nay they are quite blind unto it.”

The Qur’anic word /’iddarak/ has originally been /tadaruk/ in the sense of ‘arranged one after another’. Thus the concept of the sentence in this verse is that they used all their knowledge about Hereafter but they gained nothing.

That is why, next to it, the verse says:

“…Nay, they are in doubt about it, nay they are quite blind unto it.”

The evidence of it is that the signs of Hereafter are seen in the life of this very world, including: the return of the dead land to life in summer, the trees that become fruitful after winter, and observing the greatness of Allah’s power in whole creation.

All of these are some evidence for the life possible after death, but they pass by them as if they are blind. In other words, pagans do not know when they will be raised up and they are doubtful about it. Now the verse announces that they will understand its reality in Hereafter.

Their knowledge about Hereafter will become complete in Hereafter and they will find certainty about it, a certainty which will be in vain, while they are doubtful about it in this world.

Notes

1. Surah Al-‘Ankabut, No. 29, verse 65

2. Nur-uth-Thaqalayn, The Commentary, Vol. 4, P. 94; and Safi, Burhan, …

3. Nur-uth-Thaqalayn, Vol. 4, P. 94; and Safi, Burhan, …

4. Surah An-Nahl. No. 16, verse 16

5. Surah Hud, No. 11, verse 49

Section 5: Allah’s Chosen Servants

Surah An-Naml - Verse 59

قُلِ الْحَمْدُ لِلَّهِ وَسَلاَمٌ عَلَي عِبَادِهِ الَّذِينَ اصْطَفَي ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ

59. “Say: ‘Praise be to Allah, and peace be on His servants whom He has chosen. Is Allah better, or what they associate (with Him)?’”

Not only the punishment of the wrong doers, but also the deliverance and the salvation of the believers are because of Allah’s Grace, which must be thanked.

“Say: ‘Praise be to Allah…”

Both the praise of the servants of Allah and peace being on them are mentioned beside the praise of Allah.

“…Praise be to Allah, and peace be on His servants…”

However, next to the end of the explanation of the life stories of five Divine prophets, as well as the fate of their peoples, the verse under discussion addresses the holy Prophet of Islam (S) and, as drawing a conclusion from the former statements and as a premise for speaking with pagans, implies that all praise belongs to Allah Who annihilated the former disgraceful nations, such as the people of Lot, lest the kind of their corruption might spread all over the earth.

The verse announces:

“Say: ‘Praise be to Allah…”

Praise belongs to the One Who sent the corruptors such as the people of Thamud and the arrogant people of Pharaoh to destruction so that their manner might not be continued as a tradition among others.

And, finally, the praise belongs to the One Who bestowed those plenty bounties and might on His faithful servants, like David and Solomon, and by which guided some misled ones like the people of Sheba.

Then, it adds:

“…and peace be on His servants whom He has chosen…”

Peace be on prophets, such as: Moses, Saleh, Lot, Solomon, and David (as), and peace be upon all Divine prophets and their true followers.

Then, the verse continues saying:

“…Is Allah better, or what they associate (with Him)?’”

That is, which is better, the Lord Who has those infinite powers, strengths and bountiful merits, or the idols which idolaters associate to Allah (s.w.t.) and they absolutely affect nothing?

In the explanations of the life stories of the former prophets, we realized that idols could never help their worshippers at the time of coming misfortunes and afflictions, while Allah did not leave the believers alone in none of their difficulties and His merciful grace came to help them.

Surah An-Naml - Verse 60

أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالاَرْضَ وَأَنزَلَ لَكُم مِنَ السَّمَآءِ مَآءً فَاَنبَتْنَا بِهِ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَآ أَءِلَهٌ مَّعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ

60. “Or Who created the heavens and the earth, and sent down for you water from the sky? Then We caused to grow thereby beautiful gardens; it was not in your power that you grew the trees thereof. Is there any god with Allah? Nay! They are a people who deviate.”

Contemplation about Divine creation is the best way for getting near to Allah.

Every tree or plant that grows is under the observation of Allah and by His Will. After explaining some outstanding parts of the life stories of five Divine prophets, there was an expressive question in the content of the previous verse implying whether Allah, with His infinite power, is better or the worthless idols which the idolaters produced.

The verses under discussion explain this meaning and, putting the pagans under trial, state the clearest reasons of Unity.

At first, it refers to the creation of the heavens and the earth, as well as the descent of rain and the bounties emerged from it, where it says:

“Or Who created the heavens and the earth, and sent down for you water from the sky? Then We caused to grow thereby beautiful gardens…”

The Arabic word /hada’iq/ is the plural form of /hadiqah/ and, as many commentators have said, it means a garden which is surrounded with a wall and it is secured from any thing, like the pupil of eye which is protected among eyelids.

Raqib says in Mufradat:

“The word /hadiqah/ is originally used for a land where there is gathered some water, like the pupil of the eye that there is always water therein.”

It can be concluded from these two statements that the Arabic word /hadiqah/ means a garden which has both a wall and enough water.

The Arabic word /bahjat/ means the beauty of colour and apparent goodness which causes the spectators to be full of joy.

At the end of the verse, the Qur’an addresses the servants of Allah and says:

“…it was not in your power that you grew the trees thereof…”

You should only sow the seed and irrigate it, but He who has created life inside this seed and commands the sunlight, the life giving drops of rain, and the pieces of soil to grow this seed is only Allah.

These are some facts that none can deny, or attributes them to other than Allah. It is He Who is the Creator of the heavens and the earth, and is the sender of rain. He is the cause of all beauties and favours in the world.

Even paying attention to the colouring of a flower, the delicate and regular arrangement of leaves inside each other that have circulated around the central point of the flower and cry of the existence of life, are enough to acquaint man with the glory, power and knowledge of Allah. These are the facts which move the man’s heart and call him toward Him.

In other words, Unity in creation (Unity of Creator) and Unity in Lordship (the Unity of the Deviser of this world) are counted as the basis of the Unity of the object of worship.

Therefore, at the end of the verse, the Qur’an says:

“…Is there any god with Allah? Nay! They are a people who deviate.”

Surah An-Naml - Verses 61-62

أَمَّن جَعَلَ الاَرْضَ قَرَاراً وَجَعَلَ خِلاَلَهَآ أَنْهَاراً وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزاً أَءِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَآءَ الاَرْضِ أَءِلَهٌ مَعَ اللَّهِ قَلِيلاً مَا تَذَكَّرُونَ

61. “Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier. Is there any god with Allah? Nay! Most of them do not know.”

62. “Or Who answers the distressed one when he calls on Him and removes the distress, and makes you successors in the earth. Is there any god with Allah? Little it is that you heed!”

This verse refers to the merit of peace and firmness of the earth as a resting place for human beings in this world, and compares the artificial idols of the idolaters with Allah.

It says:

“Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier…”

Thus, there are four great bounties mentioned in this verse, three of which are about calmness.

The calmness of the earth itself which in the meantime that it rotates around itself and around the sun as well as its travel in the constellation of solar system, its movement is so monotonous and quiet that its habitants never feel it, as if it is standing fix in a point and has not any movement.

Another one is the existence of the mountains. As it was said before, they have surrounded the lands of the earth and their rots have clung to each other and have formed a strong armour against the inner pressures of the earth.

This armour resists against the outward movements created by flow and ebb resulted from the gravity of the moon, too, and it is also a barrier against the great storms that disturb the calmness of the earth.

Another one is the natural hinder which is between the two flows of a part of the sweet and salty water of some seas or oceans.

This unseen inviolable obstruction is not any thing but the difference of the density of the sweet water and that of the salt water which causes the water of the great rivers that comes into the sea does not mix with its salty water for a considerable length of time and, therefore, the flow and ebb of the sea bring it over a great part of the lands of the seashore whose farms are ready to be irrigated.

The explanation of this very meaning was cited in the commentary of Surah Furqan , No. 25, verse 53.

In the meanwhile, there are some sources of water inside the different layers of parts of the earth. The water of these sources is the origin of liveliness and greenness of cultivated farms and fruitful gardens. A part of the sources of such water is located in mountains and another part is inside the layers of the earth.

Can this system be the fruit of a deaf and blind cause and that of an origin with no intellect and knowledge?

Have idols any function in the creation of this wonderful system? Even the idolaters themselves do not claim such a thing.

So, at the end of the verse, this question is repeated, saying:

“…Is there any god with Allah?…”

And then it continues saying:

“…Nay! Most of them do not know.”

In the next verse, the words are about solving difficulties, removing the distresses, and answering the supplications. It implies which is better, your worthless idols or Allah.

It says:

“Or Who answers the distressed one when he calls on Him and removes the distress…”

Yes, at the time when all the doors of the world of means are shut to a man and he is helpless from any point of view, the only one who can unlock the lock of difficulties, brings the light of hope into the hearts and opens the doors of mercy to the distressed ones is only His Pure Essence, not anyone else.

In view of the fact that this reality as a natural feeling is inside the soul of all human beings, idol worshippers also forget all their objects of worship when they entangle with the huge waves of the sea and refer to the Grace of Allah, as the Qur’an says:

“Then, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him…”1

Then the holy verse implies that not only He solves and removes the difficulties but also He makes you successors in the earth.

The verse says:

“…and makes you successors in the earth. Is there any god with Allah? Little it is that you heed!”

Invoking Allah and prattling with Him is a worthy and an indispensable act. Supplicating to the Presence of Allah, and asking Him for solving the difficulties, specially at the time of distress, is necessary for everybody.

Wherever our invocation is not answered, there is a reason for it, as follows:

1- Our invocation had not been for a good deed but we considered it as good.

2- The manner in invocation has not been earnest and accompanied with distress.

3- We have not been sincere in our invocation. That is, while we have turned to the presence of Allah, we have had some hope in others, too.

It is true, of course, that sometimes, instead of accepting our supplication, He gives us something similar to it, or sometimes, instead of our demand which is not expediential for us with Allah, He banishes a misfortune from us; and sometimes instead of answering our invocation in this world, He will compensate it in the Hereafter; and sometimes instead of doing a favour to us, He favours to our descendants.

All of these meanings have been mentioned in the Islamic narrations.

Of course, the condition of fulfilment of invocation, in general, is the existence of sincerity in one’s invocation and having no hope in others. Allah is aware of those who ask Him for something in silence, but He likes that His servants ask their needs by their tongues.

It is interesting that in some Islamic narrations this verse has been rendered into the rising of Hadrat Mahdi (as).

Imam Baqir (as) in a tradition says:

“By Allah, as if I see Mahdi (as) who has leaned against the Black Stone (of Ka‘bah) and calls Allah by his legitimacy…”

Then he said:

“By Allah, he is the distressed one in the Book of Allah in the verse which says:

‘Or Who answers the distressed one when he calls on Him, and removes the distress…’”2

In another tradition, Imam Sadiq (as) says:

“This verse has been revealed concerning Mahdi from the progeny of Muhammad (S). By Allah he is the distressed one, when he keeps up two units prayer in the station of Abraham and offers a petition unto the presence of Allah, Almighty and Glorious, He answers him and removes the distress and makes him successor in the earth.”3

No doubt, the purpose of this commentary, as we have seen many instances similar to it, is not confining the concept of the verse to the specious rank of Hadrat Mahdi (as), but the verse has a vast scope of meaning and one of its clear denotation expansions is Hadrat Mahdi (as).

That time is the time that corruption has covered everywhere, the doors of hope have been shut, everybody is helpless so that humankind is in an earnest blind alley, and the state of distress is seen throughout the world.

At that time, in the most sacred point on the earth, the Holy Mosque, he invokes Allah and asks for removing the distress.

Then Allah makes this invocation the outset of his worldly sacred revolution and, according to the holy phrase:

“…and makes you successors in the earth…”,

He makes him and his followers the successors on the earth.

Concerning the importance of supplication, the conditions of the acceptance of invocation, and that why some prayers will not be answered, we have discussed in details when commenting on Surah Al-Baqarah, No. 2, verse 186.

Surah An-Naml - Verse 63

أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرّ‌ِ وَالْبَحْرِ وَمَن يُرْسِلُ الرّ‌ِيَاحَ بُشْرَاً بَيْنَ يَدَيْ رَحْمَتِهِ أَءِلَهٌ مَّعَ اللَّهِ تَعَالَي اللَّهُ عَمَّا يُشْرِكُونَ

63. “Or Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings of His Mercy? Is there any god with Allah? Exalted High is Allah above what they associate (with Him).”

The ‘guidance in the darkness of the land and the sea’ may be the guidance that comes through stars, because in another occurrence of the Qur’an we recite:

“…and by the stars they find the right way.”4

The best way of theology for us is to pay attention to the difficulties and problems of life and that there appear some ways by which those problems may be solved or there come some hopes to the grace of Allah.

If we use our conscious as a judge, we will find out that there is no god save Allah.

So, this holy verse refers to the subject of guidance when it implies asking which is better idols or Allah, and says:

“Or Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings of His Mercy?…”

There are some winds that indicate to the descent of rain. These winds, as special heralds of good tidings, come before falling rain. Their duty in fact, is also to guide people to the descent of rain.

The application of the Qur’anic word /bušra/ (heralds of glad tidings) concerning the winds, and the word /rahmat/ (Mercy), concerning the rain, both are interesting, because the winds carry the moisture of weather by pieces of cloud arising from seas and oceans, and bring them to the dry and thirsty lands and give them goodness by the descent of rain.

Also it is raining that causes the merit of life to be seen throughout the earthly globe. Wherever it comes down, it brings goodness, mercy, bounty and life.

The Qur’anic word /bušr/ is the abbreviated form of /bušur/ which is the plural form of /bašur/ that means ‘the heralds of glad tidings’.

(Some more details about the function of winds and rains is mentioned in the commentary of Surah Al-’A‘raf, No. 7, verse 57)

At the end of the above verse, the Qur’an, addressing the pagans again, says:

“…Is there any god with Allah?…”

Then, without waiting for any answer, it immediately says:

“…Exalted High is Allah above what they associate (with Him).”

Surah An-Naml - Verse 64

أَمَّن يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِنَ السَّمَآءِ وَالاَرْضِ أَءِلَهٌ مَّعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

64. “Or, Who originates the creation, then reproduces it, and Who gives you sustenance from the heaven and the earth? Is there any god with Allah? Say: ‘Bring your proof if you are truthful’.”

From verse 60 of this Surah up to this verse, the holy phrase:

“Is there any god with Allah?”

has been repeated for five times, which is for the purpose of nullification of paganism and negation of false gods.

From the viewpoint of the Qur’an, no created phenomenon vanishes, but it is from the viewpoint of us that they disappear. Resurrection is not for returning some vanished things so that some people imagine that it is an impossible job.

It is returning the creatures to their first form, after some changes that have occurred in their physical forms. In other words, the same power which created it at first, can return it again either.

Thus, this verse speaks about ‘origin and end’, and comparing their objects of worship with Allah, says:

“Or, Who originates the creation, then reproduces it…”

And He Who sustains you between this beginning and end, is Allah, it continues saying:

“…and Who gives you sustenance from the heaven and the earth?…”

Yet, do you believe that there is a god with Allah?

“…Is there any god with Allah?…”

Tell them if they have such a creed, they should bring their proof if they are truthful.

The verse says:

“…Say: ‘Bring your proof if you are truthful’.”

In fact all of the former verses were about the origin and the signs of the greatness of Allah in the world of existence as well as His merits and bounties, but in this verse the Qur’an changes the discussion into a delicate passage unto the subject of Resurrection, because the initiation of creation is itself an evidence upon the end of it, and the ability of creation is counted as a clear reasoning for Resurrection.

By this explanation, the answer of the question of many commentators is made clear. They say those pagans, who are addressed by these verses, often did not believe in Resurrection (resurrection of the body), in this case, how is it possible that we ask them and want them to confess?

The answer to this question is accompanied with a reason which makes the opposite party confess, because when they confess that the initiation of the creation belongs to Him, and it is He Who gives these sustenance and merits, it is enough that they accept that there is a possibility of returning to life again in the Hereafter.

By the way, the purpose of ‘the sustenance of the heaven’ is rain, sunlight, and the like; and the purpose of ‘The sustenance of the earth’ is the plants and different foodstuff which grow directly from the earth or originate indirectly from it, like cattle, mines, various things that man gets from it and enjoys them in his life.

Surah An-Naml - Verses 65-66

قُل لاَّ يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالاَرْضِ الْغَيْبَ إِلاَّ اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

بَلِ ادَّارَكَ عِلْمُهُمْ فِي الاَخِرَةِ بَلْ هُمْ فِي شَكٍّ مّـِنْهَا بَلْ هُم مِنْهَا عَمُونَ

65. “Say: No one in the heavens and the earth knows the Unseen save Allah and they do not know when they shall, be raised’.”

66. “Nay, but their knowledge falls as to the Hereafter; nay, they are in doubt about it; nay they are quite blind unto it.”

Unseen is of several kinds and Allah teaches a kind of it to the prophets, as the Qur’an says:

“(O Prophet!) These are of the tidings of Unseen which We reveal unto you…”5

But another kind of it, such as the knowledge of the time of the occurrence of Hereafter, is particular to the Holy Essence of Allah.

The application of /man/ (who) in Arabic literature is for intellectual beings. Therefore, besides the angels, there may be some intellectual creatures in the heavens who, like human beings, will be raised up in Hereafter.

Since in the former verse the words were about Hereafter and Resurrection, these couple of verses refer to this subject from different points of view.

At first, it answers the question of those pagans who had repeatedly asked and said:

“When does Hereafter occur?”,

it says:

“Say: No one in the heavens and the earth knows the Unseen save Allah and they do not know when they shall, be raised’.”

No doubt the knowledge of Unseen, including the date of the happening of Hereafter, belongs to Allah, but it does not contrast to the fact that He gives a part of the knowledge of Unseen to some ones that He desires; as Surah Jinn, No. 72, verses 26 and 27 say:

“He (alone) knows the Unseen, nor does He make anyone acquainted with His secrets.”

“Except to him whom He chooses as a messenger…”

In other words, the knowledge of Unseen, essentially, independently, and illimitably, is particularized to Allah, and whatever others know is from His origin, but, in any case, the date of the occurrence of Hereafter is exceptional from this affair, and no one is aware of it.

Then the next holy verse refers to the lack of knowledge, unawareness and doubt of pagan about Hereafter.

It says:

“Nay, but their knowledge falls as to the Hereafter; nay, they are in doubt about it; nay they are quite blind unto it.”

The Qur’anic word /’iddarak/ has originally been /tadaruk/ in the sense of ‘arranged one after another’. Thus the concept of the sentence in this verse is that they used all their knowledge about Hereafter but they gained nothing.

That is why, next to it, the verse says:

“…Nay, they are in doubt about it, nay they are quite blind unto it.”

The evidence of it is that the signs of Hereafter are seen in the life of this very world, including: the return of the dead land to life in summer, the trees that become fruitful after winter, and observing the greatness of Allah’s power in whole creation.

All of these are some evidence for the life possible after death, but they pass by them as if they are blind. In other words, pagans do not know when they will be raised up and they are doubtful about it. Now the verse announces that they will understand its reality in Hereafter.

Their knowledge about Hereafter will become complete in Hereafter and they will find certainty about it, a certainty which will be in vain, while they are doubtful about it in this world.

Notes

1. Surah Al-‘Ankabut, No. 29, verse 65

2. Nur-uth-Thaqalayn, The Commentary, Vol. 4, P. 94; and Safi, Burhan, …

3. Nur-uth-Thaqalayn, Vol. 4, P. 94; and Safi, Burhan, …

4. Surah An-Nahl. No. 16, verse 16

5. Surah Hud, No. 11, verse 49