Alhassanain(p) Network for Heritage and Islamic Thought

Section 17: The Physical Eyes Can Never See Allah

Surah al-‘Araf - Verse 142

وَوَاعَدْنَا مُوسَى ثَلاَثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لاَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلاتَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ

142. “And We made an appointment with Moses for thirty nights, and completed them with ten (more),so the appointed time of his Lord was completed forty nights. And (before going there) Moses said to his brother Aaron: ‘Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers’.”

In Surah Al-Baqarah,No. 2 ,verse 50 , the statement denotes that Allah (s.w.t.) appointed forty nights for Moses (as): “And (remember) when We appointed forty nights for Moses…”, but here, in this verse, the appointment is thirty nights added with ten more nights.

As Imam Bāqir (as) said:

“The philosophy of that manner was to try the Children of Israel”.1

The length of this time has been forty nights and days, yet the reason that the verse says ‘forty nights’, maybe, is that supplications are often performed at night. Or, perhaps, its reason is that in old times the formation of calendar was based on the appearance of the moon at night. The number of nights has also been used in counting days. The verse says:

“And We made an appointment with Moses for thirty nights, and completed them with ten (more), so the appointed time of his Lord was completed forty nights…”

There are some secrets hidden in this figure, i.e. ‘forty’. This figure has a special position in the cultures of different religions. The Messenger of Allah, Muhammad (S), was appointed to prophethood when he was forty years old. He kept aloof from Khadijah for forty nights in order that the heavenly food to be sent down and the preparation of the birth of Hazrat Zahrā (as) to be supplied.

The descent of Divine revelation unto the Holy Prophet (S) was ceased for forty days.

The people of Moses (as) were wandering bewildered in the deserts for forty years.

At the time of Noah, it rained for forty days.

To learn forty Islamic traditions by heart causes this person to be raised among the experts of Muslim law in Hereafter.

The preparation of spiritual perfection of man develops until the person becomes forty years old. After that the affairs are more difficult and the accounts are more delicate.

The recitation of Surah Al-Hamd done for forty times unto a sick person can be effective in his healing.

Whoever drinks wine, his prayers will not be accepted for forty days, though the one must establish those prayers.

Allah may forgive a person upon whose dead body forty believers testify that he has been a good person.2

However, the explanation of forty nights of the appointed tryst of Moses is referred to in the Turah, Exedus.

Some Islamic literature denotes that thirty nights out of this forty nights were the whole nights of Zilqa‘dah, and the added ten nights happened at the beginning nights of Zil-Hajjah.3

In any case, the event of the tryst of Moses (as) was as follows:

“…And (before going there) Moses said to his brother Aaron: ‘Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers’.”

The Tradition of Rank

A large number of commentators from both great Islamic sects have referred to the known ‘Tradition of Rank’ when explaining the verse under discussion. There is a difference, of course, that Shi‘ite commentators have taken it as one of the reputable proofs for the immediate vicegerency of Ali (as).

The text of the tradition denotes that many of the companions of the Prophet (S) have detailed the process of the Battle of Tabūk as follows:

The Prophet (S) set out towards Tabūk when he appointed Ali-ibn-Abitālib (as) in his place. Ali (as) said to the Porphet (S) whether he left him among children and women (and did not let him go with him (S) to the battle-field to struggle).

The Messenger of Allah (S) answered him whether he was not content to be in the same rank to him (S) as Aaron was to Moses except that there would be no prophet after him.

It was not only in the Battle of Tabūk that the Prophet (S) expressed this meaning, but also in several occasions, other than that, this statement was heard from him, (S) including the followings:

1 - One day, the Prophet (S) told ’Umm-us-Salamah:

“O’ ’Umm-us-Salamah! Ali’s tissue is the same as my tissue and, his blood is the same as my blood. The example of him unto me is like the example of Aaron unto Moses.”

2- Ibn-‘Abbas says that one day ‘Umar-ibn-Khattāb said that once he was in the presence of the Prophet (S) accompanied with Abū-Bakr and some of the companions of the Prophet (S). The Prophet (S) was leaning on Ali (as) when he touched Ali’s shoulder and said:

“O” Ali! you are the first man who believed (in Allah) and you are the first person who accepted Islam.”

Then he (S) said:

“The example of you unto me is like the example of Aaron unto Moses ”.

However, if we impartially examine the above-mentioned tradition, it can be understood from it that Ali (as) had been given all the positions that Aaron had unto Moses (as) and among the Children of Israel, except prophethood.

This meaning mentioned about the Tradition of Rank has been cited in the Sunnite sources such as: Sahih-i-Bukhāri, vol. 6, p. 3; Sahih-i-Muslim, vol. 4, p.187 ; Sunan-i-Ibn-i-Mājid, vol. 1, p. 42; Musnad-i-Ahmad-ibn-Hanbal, vol. 1, pp.173 ,175 ,177 ,179 ,182 .

But the very tradition, ‘the Tradition of Rank’, is widely transmitted with Shi‘ites and it is available in the authentic books of traditions, including:

1 ) ‘Abaqāt, in book of Muhammad and Ali’.

2 ) The tradition of Thaqalayn, by Najmiddin ‘Askary, pp.105 -127 ;

3 ) Safinat-ul-Bihār, vol. 21, p.209 ;

4 ) Bihār-ul-’Anwār, vol. 37, p.254 ;

5 ) Kanz-ul-Kirāchi, pp.282 ,283 ;

6 ) An-Nihāyah, vol. 2, p.172 ;

7 ) Kashf-ul-Qummah, p. 44;

8 ) Manāqib, Ibn-Abi-Tālib;

9 ) Al-Yaghin;

10 ) Al-Kharā’ij-wal-Jarāyih;

11 ) Kāmil-ut-Tawārikh, by Ibn-’Athir;

12 ) At-Tarā’if.

Surah al-‘Araf - Verse 143

وَلَمَّا جَآءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمّا تَجَلّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكّاً وَخَرَّ مُوسَى صَعِقاً فَلَمّآ اَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَاَنَاْ اَوَّلُ الْمُؤْمِنِينَ

143. “And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘My Lord, show me (Yourself), that I may look towards You!’ He (Allah) said: ‘Never shall you see Me, but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered, he said: ‘Glory be to You! I turn to You (repentant), and I am the first of the believers’.”

The Qur’ānic word /dakkah/ means ‘a level land’, and, therefore, in this verse the text means that the mountain was turned into dust so that it became level as the land.

That Divine Power, whatever it was, pounded the mountain into dust. Was it the great atomic power, or the power of waves, or some other mystic power? It is unknown.

There were two times that observing Allah was asked for. One time Moses (as) himself asked Allah to see His True Essense. Then, in answer to him (as), this very current verse was revealed and manifested that Moses (as) had not its capacity. The verse says:

“And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘My Lord, show me (Yourself), that I may look towards You!’ He (Allah) said: ‘Never shall you see Me, but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered, he said: ‘Glory be to You! I turn to You (repentant), and I am the first of the believers’.”

Another time was when the Children of Israel were seeking the pretext, and ignorantly asked Moses to see Allah by the eyes of head. This meaning has been referred to in verse No.155 of the current Surah, which will be explained later.

This fact should be noted that Allah can never be seen by the outword eyes, neither in this world nor in the Hereafter. As the verse says:

“…‘Never shall you see Me,’…”

But He must be known by means of His effects, where His manifestations can be looked at. The verse says:

“…so when his Lord manifested (His) glory to the mountain, He sent it crashing down…”

Surah al-‘Araf - Verse 144

قَالَ يَا مُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى الْنَّاسِ بِرِسَالاَتِي وَبِكَلاَمِي فَخُذْ مَآءَاتَيْتُكَ وَكُنْ مِنَ الشَّاكِرِينَ

144. “He said: ‘O’ Moses! verily I have chosen you above the people by My Messages and by My speaking (unto you). So take what I have given you, and be of the grateful ones’.”

Moses is Allah’s chosen servant. So, different demands, to become senseless, repentence and the like of them do not hinder him to be chosen. The verse says:

“He said: ‘O’ Moses! verily I have chosen you above the people by My Messages and by My speaking (unto you)…”

Imam Sādiq (as) says:

“Allah told Moses (as): ‘Do you know why did I choose you? It was because your humbleness and submission was matchless. Whenever you established prayer, you put your cheeks on the soil’.”4

After the removal of Tāqūt (deity) and formation of a godly society, the turn is for the execution of law and divine ordinances. Allah commands Moses:

“…So take what I have given you…”

The bounties of Allah must be thanked for. The godly leading and religious responsibilities are amongst the bounties of Allah, for which we must thank. The verse says:

“…and be of the grateful ones’.”

Surah al-‘Araf - Verse 145

وَكَتَبْنَا لَهُ فِي الاَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلاً لِكُلِّ شَيْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِاَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَاسِقِينَ

145. “And We wrote for him in the Tablets of everything an admonition, and the explanation of all things; so, (O’ Moses!) take hold of them with firmness and bid your people to take hold of the best of them. Soon I will show you the abode of the transgressors.”

The verse indicates that, in the Tablets, Allah explained of everything some advices and admonitions sufficiently for Moses (as), and He detailed the necessary affairs of the life and religion needed for individuals and the society of his time. The verse says:

“And We wrote for him in the Tablets of everything an admonition, and the explanation of all things...”

Then, He commanded Moses to take those commandments with utmost effort and with a strong and earnest will. The verse says:

“…so, (O’ Moses!) take hold of them with firmness…”

Moses (as) was also ordered to bid his people to act according to the best of them. The verse continues saying:

“…and bid your people to take hold of the best of them…”

Alongside this subject, Moses (as) was commanded to warn his people that opposing those commandments, and escaping from responsibilities and fulfilling the duties, would bring a dreadful result and, finally, Hell for them. Therefore, at the end of the verse, Allah says:

“…Soon I will show you the abode of the transgressors.”

It is understood from the holy phrase: “…of every thing an admonition…” that there were not mentioned all the admonitions, advices, and necessary subjects in the Tablets of Moses. At that time, the divine ordinances were revealed according to the capacity and talents of those people.

But, when the people of the world reached the last stage of the prophets’ training, the last command, which enveloped the whole material and spiritual necessities of human beings, was revealed unto the Prophet of Islam (S).

The apparent meaning of the phrase: “…Soon I will show you the abode of the transgressors.” is that the abode of those who have gone out from the obedience of Allah in doing their duties is Hell.

Surah al-‘Araf - Verse 146

سَاَصْرِفُ عَنْ ءَايَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الاَرْضِ بِغَيْرِ الْحَقِّ وإِن يَرَوْا كُلَّ ءَايَةٍ لاَيُؤْمِنُوا بِهَا وَإِن يَرَوْا سَبِيلَ الرُّشْدِلاَ يَتَّخِذُوهُ سَبِيلاً وإِن يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً ذَلِكَ بِاَنَّهُمْ كَذَّبُوا بِاَيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

146. “Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly; while (even) if they see any sign, they will not believe in it, and if they see the way of rectitude they do not take it for a way, and if they see the way of perverseness they take it for a way. This is because they belied Our signs and were heedless of them.”

The statements, which have formed this verse and the verse after it, are indeed a conclusion drawn from the previous verses upon the fate of Pharaoh and his people, and also the arrogant persons of the Children of Israel. At first, the verse says:

“Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly...”

Then the Qur’ān points to three parts of the qualities of these proud and arrogant people and that how they were dispossessed of the success of the truth. It says:

“…while (even) if they see any sign, they will not believe in it…”

And, also, if they see the straight path and the right way, they do not choose it as their own way. The verse says:

“…and if they see the way of rectitude they do not take it for a way…”

After mentioning these three qualities, all of which denote to their arrogance against the truth, the Qur’ān points to the reason of them and says:

“…This is because they belied Our signs and were heedless of them.”

Surah al-‘Araf - Verse 147

وَالَّذِينَ كَذَّبُوا بِاَيَاتِنَا وَلِقَآءِ الاَخِرَةِ حَبِطَتْ أَعْمَالُهُمْ هَلْ يُجْزَوْنَ إِلاَّ مَاكَانُوا يَعْمَلُونَ

147. “And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null. Shall they be recompensed except for what they used to do?”

This verse refers to the punishment of such arrogant people. It says:

“And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null…”

And at the end of the verse, the Qur’ān implies that this fate is not as a vengeance for them. It is the fruit of their own deeds, or it is the embodiment of their exact deeds that has been encarnated before them. Thus, the verse says:

“…Shall they be recompensed except for what they used to do?”

This holy verse is one of the verses which are taken as the evidence for proving the embodiment of actions, and the presence of the deeds themselves, good and evil, in the Hereafter.

Notes

1. Nūr-uth-Thaqalayn, the commentary, vol. 2, p. 61.

2. Safinat-ul-Bihār, vol. 1, p. 505

3. Nūr-uth-Thaqalayn, the commentary

4. Tafsir-us-Sāfi, and’Usūl-i-Kāfi

Section 18: The Israelites Started Calf Worshipping

Surah al-‘Araf - Verse 148

وَاتَّخَذَ قَوْمُ مُوسَىٰ مِن بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًااتَّخَذُوهُ وَكَانُوا ظَالِمِينَ

148. “And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed. Did they not see that it did not speak to them, nor did it guide them to any way? They took it (for worship) and they were unjust.”

Through these verses one of the lamentable and surprising events has been referred to. It happened among the Children of Israel after going Moses (as) to the tryst. That event was their worshipping Calf, which was arranged by a person called ‘Sāmiri’ and by means of some golden ornaments offered by the Children of Israel.

The verse implies that after going Moses to the tryst, his people made a calf out of their ornaments which was only a lifeless body with the mooing sound of a cow which they worshipped. At first, it says:

“And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed…”

Then the Qur’ān, scorning them, says:

“…Did they not see that it did not speak to them, nor did it guide them to any way?…”

The objective meaning of this question is that a true deity should recognize the right and wrong and be able to guide his followers. He should save the ability of speaking with his worshippers and guide them to the straight way, and teach them the way of worship.

In fact, they were unjust to their own selves. That is why the verse says:

“…They took it (for worship) and they were unjust.”

Surah al-‘Araf - Verse 149

وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

149. “And when they smote their hands and saw that they had gone astray, they said: ‘Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers’,”

When Moses (as) came back from the mountain, the Children of Israel realized that they had made mistake and were of the losers. The verse says:

“And when they smote their hands and saw that they had gone astray, they said: ‘Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers’,”

Some of the commentators believe that Sāmeri, with the information he had, had set some special pipes in the breast of a golden calf through which some pressed air could pass out and a sound, similar to the sound of a cow, was heard from the mouth of that calf.

Surah al-‘Araf - Verse 150

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْوَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ

150. “And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said: ‘Evil it is that you have done in my place after me. Did you hasten on the bidding of your Lord?’ And, he dropped the Tablets and seized his brother by the head, dragging him toward himself. He (Aaron) said: ‘O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

In this verse and the verse after it, the event of the conflict of Moses (as) with calf-worshippers, when he returned from the tryst, has been explained. This event was only hinted out in the previous verse.

This is an explanation upon the hideous and hateful scene of the calf-worshipping of the people of Moses who had spoilt his religion when Moses came back from the Mountain. The verse says:

“And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said: ‘Evil it is that you have done in my place after me…”

Then, Moses (as) added telling them:

“…Did you hasten on the bidding of your Lord?’…”

The objective meaning of this phrase is that, due to the command of Allah concerning the length of the appointment of Moses (as) from thirty nights to forty nights, the people of Moses hastened and judged over it hurriedly.

They took the absence of Moses (as) as a reason for his death or breach of promises. In that circumstance, Moses had to manifest an intensive wrath, otherwise their return to the truth was not easily possible.

The harsh reaction of Moses against this scene and in that moment has been stated by the Qur’ān as follows:

“…And, he dropped the Tablets and seized his brother by the head, dragging him toward himself…”

In fact, this reaction illustrated, on one side, the inward conditions of Moses (as) and his intensive annoyance for the idolatry and aberration of those people, and, on the other side, it was an effective means for moving the minds of the Children of Israel and making them attentive to the extraordinary obscenity of their deeds.

Then, the Qur’ān, referring to the manner of Aaron for exciting the sympathy of Moses (as) and stating his sinlessness, says:

“…He (Aaron) said: ‘O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

Surah al-‘Araf - Verse 151

قَالَ رَبِّ اغْفِرْ لِي وَلاَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

151. “He (Moses) said (praying): ‘O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones’.”

When the fire of the wrath of Moses (as) was rather quenched, he refuged to Allah (s.w.t.) and invoked Him as follows:

“He (Moses) said (praying): ‘O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones’.”

Moses (as) asked Allah to forgive him and his brother not for the sake that they had committed any sin, but it was a kind of humility and submission unto Allah for returning to Him and in order to express his hatred upon the hideous actions of the idol-worshippers.

It is also a lesson for others to learn and contemplate where Moses and his brother (as), who had no perversion, asked Allah for such a remission, they must certainly be aware of their own reckonings.

Section 19: Mercy Promised to Those Who Accept the Apostle (Muhammad)

Surah al-‘Araf - Verse 152

إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِن رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذلِكَ نَجْزِي الْمُفْتَرِينَ

152. “Verily those who adopted (worshipping) the Calf soon shall reach them a wrath from their Lord and abasement in the life of the world. And thus do We recompense the forgers of lies.”

Finally, that intensive harsh reaction of Moses (as) brought forth its own effect and the calf-worshippers from the Children of Israel, who formed the majority of the people of Moses, showed regret for their treatment. But, in order that none consider that this mere regret and remorse was enough for their repentance from such a great fault, the Qur’ān adds the statement as follows:

“Verily those who adopted (worshipping) the Calf soon shall reach them a wrath from their Lord and abasement in the life of the world…”

Again, in order that none imagine that this law is allocated only to those people, it is added at the end of the verse:

“…And thus do We recompense the forgers of lies.”

Surah al-‘Araf - Verse 153

وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِن بَعْدِهَا وءَامَنُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَحِيمٌ

153. “And those who commit evil deeds, then repent thereafter and believe, verily, after that (repentance), your Lord is certainly Forgiving, Merciful. ”

This verse has completed the previous meaning. As a general rule, it implies that those who do some wrong actions and, under the presence of all conditions of repentance, repent thereafter and renew their belief in Allah, so that they return from any polytheism and disobedience, after that the Lord will forgive them, for Allah (s.w.t.) is Forgiving, Merciful. The holy verse says:

“And those who commit evil deeds, then repent thereafter and believe, verily, after that (repentance), your Lord is certainly Forgiving, Merciful. ”

Surah al-‘Araf - Verse 154

وَلمَّا سَكَتَ عَن مُوسَى الْغَضَبُ أَخَذَ الأَلْوَاحَ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

154. “And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

In this verse, the Qur’ān informs that when the fire of the anger of Moses (as) quenched and he got the result he expected, he stretched his hand and took up the Tablets from the ground. The records of those Tablets were wholly guidance and mercy. That very guidance and mercy was for those who felt responsibility and were in awe of Allah and submitted to His command.

The verse says:

“And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

Surah al-‘Araf - Verse 155

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً لِمِيقَاتِنَا فَلَمَّآ أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِن قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ إِنْ هِيَ إلاَّ فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِي مَن تَشَآءُ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَافِرِينَ

155. “And Moses chose seventy men from his people for Our tryst, and when the earthquake overtook them, he said: ‘O’ Lord! had You pleased, You could have destroyed them and me before. Will You destroy us because of what the fools of us have done? It is naught but Your trial, wherebyYou cause to stray whomever You wish and guide whomever You wish. You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

Once more, in this verse and the next one, the Qur’ān refers to a part of the story of Moses (as) when he, accompanying with a group of the Children of Israel, went to the tryst of Tūr.

At first, the Qur’ān says:

“And Moses chose seventy men from his people for Our tryst…”

But when those men of the Children of Israel heard the word of the Lord, they demanded Moses (as) to ask Allah to show Himself. At that time a great earthquake occurred and caused those people to pass away and Moses (as) fell down senseless. When he recovered his senses he said to the Lord that if He had wished He could have destroyed them and him before that. The verse says:

“…and when the earthquake overtook them, he said: ‘O’ Lord! had You pleased, You could have destroyed them and me before.

That is, Moses (as) meant how could he answer his people whose representatives became like that?

Then he said to the Lord that that undue request was the utterance of some fools of those people. Then he questioned Allah whether He destroyed them for what their fools had done. The verse says:

“…Will You destroy us because of what the fools of us have done?…”

Next to this supplication and request, he said to Him:

“…It is naught but Your trial, whereby You cause to stray whomever You wish and guide whomever You wish…”

And the statement of Moses (as) to the Lord, mentioned at the end of the verse, continued as follows:

“…You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

From the totality of the verses of the Qur’ān and the Islamic traditions, it is understood that, at last, the people who were destroyed thereby were restored to life again and returned to the Children of Israel with Moses (as). They detailed for them what they had seen and began preaching those unaware people.

Surah al-‘Araf - Verse 156

وَاكْتُبْ لَنَا فِي هَذِهِ الدُّنْيَا حَسَنَةً وَفِي الاَخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ قَالَ عَذَابِي اُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَاَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِاَيَاتِنَا يُؤْمِنُونَ

156. “And prescribe goodness for us in this world and in the Hereafter, (for) verily we have come back to You (repentantly). He (the Lord) said: ‘My chastisement, I will afflict with it whom I please, but My mercy embraces all things. Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

Following to the request of Moses (as) from Allah and the completion of the subject of repentance, which was referred to through the previous verse, in this verse, the continuation of supplication of Moses (as) to the Lord (s.w.t.) is announced as follows:

“And prescribe goodness for us in this world and in the Hereafter…”

Then, he states the reason of this request unto Allah and that he has asked forgiveness for the undue words that those fools had said. Here is his reason:

“…(for) verily we have come back to You (repentantly)…”

At last, Allah answered the invocation of Moses (as) and accepted his repentance, but with some conditions which are stated at the end of this very verse. The verse says:

“…He (the Lord) said: ‘My chastisement, I will afflict with it whom I please, but My mercy embraces all things…”

But, in order that some persons do not imagine that the acceptance of repentance, together with the vast mercy of Allah and its generality, is not given undue and with no condition, at the end of the verse, He adds that His mercy is prescribed for those who fulfil the following three things. The verse says:

“…Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

Surah al-‘Araf - Verse 157

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الاُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِندَهُمْ فِي التَّورَاةِ وَالإِنْجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاَغْلاَلَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ ءَامَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي اُنْزِلَ مَعَهُ اُوْلَئِكَ هُمُ الْمُفْلِحُونَ

157. “(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel. He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them. Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

The Arabic word /’ummi/ is derived from /’Umm/ which means ‘mother’. It is also used for a person who has not learnt to read and write. In this regard, he is like a new born child.

Some commentators have said that the term /’ummi/ means a person who is from among the ummah and common people, not from among notables. Some other commentators of the Qur’ān consider that the word is related to the term /’umm-ul-qurā/ which is an appellation for Mecca, and it, therefore, means Meccan.

Basing on some evidences, we count the existing Turah and the Bible perverted. Yet, there are some hints and glad tidings in both of them about the Prophet of Islam (S) which indicate that the People of the Book knew the Prophet of Allah so much so that a father knows his child.

Some of these references are as follows: the Turah, Genesis,Chapter 17 ,verses 18 ,20 and 21; Genesis,Chapter 49 ,verse 10 : the Bible, John,Chapter 14 ,verse 15 ; andChapter 15 ,verse 26 .

At the time of the advent of Islam, there were only 17 men and one woman in Mecca who could read and write. Thus, if the Prophet (S) had studied and learnt even one word before a person, he could not be called /’ummi/ among those people.1

The verse says:

“(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel…”

The Qur’ānic term /’aqlāl/ (chains), used in this verse, had been applied for the false notions, superstitions, idolatry, and some troublesome customs mainly remained from the Age of Ignorance.

Therefore, false customs and habits are as chains on the thoughts of people. Thus human beings who do not believe in any prophet are always dependant and they live as captives. The verse says:

“…He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them…”

A mere belief in the Prophet (S) of Islam is not enough, helping him and supporting him is also necessary. The holy verse says:

“…Then, those who believe in him, and honour him, and help him…”

However, we must know that the Qur’ān is a light which enlightens the hearts and thoughts of its believers. The verse continues saying:

“…and follow the light which has been sent down with him…”

The help and respect to the Prophet (S), like belief in him, is not allocated to a particular time. Therefore, honouring the grave of the Prophet (S) and his effects is also the extention of that help and respect.

In any case, felicity comes into being under the shade of following the prophets. The verse concludes:

“…Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

Some Traditions

The Holy Prophet (S) said:

“He who enjoins right and prohibits wrong is the vicegerent of both Allah and His Messenger on the earth.”2

Imam Bāqir (as) said:

“Verily, enjoining what is right and forbidding what is wrong is the way of prophets and the method of good doers. It is such a great obligatory deed (wājib) by which other obligatory deeds can survive, other creeds can be saved, bargains are lawful, injustices are warded off, and prosperity can be filled in the earth…”3

Imam Amir-ul-Mu’mineen Ali (as) said:

“The firmness of the religion is due to enjoining what is right and forbidding what is wrong, and observing the limits of Allah.”4

Imam Amir-ul-Mu’mineen Ali (as) said to Imam al-Hassan and Imam al-Husayn (as) when Ibn-Muljam (the curse of Allah be upon him) struck him (fatally with a sword):

“…Fear Allah (and again) fear Allah in the matter of Jihād, (struggle for the Holy War), with the help of your property, lives and speech in the way of Allah…”

“Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you…”5

Notes

1. Narrated from Futūh-ul-Baladān Bilāthari, p. 459.

2. Mustadrak-ul-Wasā’il, vol. 12, p. 179

3. Al-Kāfi, vol. 5, p. 56

4. Qurar-ul-Hikam, p. 236

5. Nahjul-Balaqah, Letter 47, p. 422

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.”