An Enlightening Commentary Into the Light of the Holy Qur'an Volume 13

An Enlightening Commentary Into the Light of the Holy Qur'an9%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 13

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.


1

Section 3: Solomon and the Queen of Sheba

Surah An-Naml - Verses 32-33

قَالَتْ يَآ أَيُّهَا الْمَلَؤُا أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْراً حَتَّي تَشْهَدُونِ

قَالُوا نَحْنُ اُولُواْ قُوَّةٍ وَأُولُواْ بَأْسٍ شَدِيدٍ وَالاَمْرُ إِلَيْكِ فَانظُرِي مَاذَا تَأْمُرِينَ

32. “She said: ‘O chiefs! Pronounce to me respecting my affair; no affair have I decided except in your presence’.”

33. “They said: ‘We possess force and we possess great might. The affair rests with you; so see what you will command.”

The Queen of Sheba, Bilqiys, was a wise intelligent one and possessed a high standard of the ability of recognition. She had also some men and counselors with whom she used to propound the news and events of the locality.

Therefore, after being aware of the content of Solomon’s letter and informing it to her people, she, addressing them, said as follows:

“She said: ‘O chiefs! Pronounce to me respecting my affair; no affair have I decided except in your presence’.”

By this action of hers, she wanted to attract their attentions to her and, thus, strengthen her situation among them. By the meantime, she wanted to estimate and study the amount of their agreement with her decisions.

The Arabic holy word /’aftuni/ is derived from /fatwa/ which originally means ‘the proper and correct judgment in complicated affairs’. By this means, the Queen of Sheba both told them the complexity of the issue, and made them attentive to this matter that they should take care of expressing their views, so that they might not go a wrong way.

The Qur’anic word /tašhadun/ is derived from /šuhud/ in the sense of ‘presence’, a presence which is accompanied with cooperation and consultation.

Then, in the next verse it says:

“They said: ‘We possess force and we possess great might. The affair rests with you; so see what you will command.”

Thus, they not only showed their submission to her and to her commands, but also their willing to relying on power and their participation in the battlefield, since Bilqiys was the commander of the armed forces of her time.

Surah An-Naml - Verse 34

قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَآ أَذِلَّةً وَكَذَلِكَ يَفْعَلُونَ

34. “She said: ‘Verily the kings, when they enter a township, despoil it, and make the noblest of its inhabitants the meanest; and thus they (always) do’.”

We should not rely only on our power; we must also keep the potentialities of others in mind.

Those who were around Bilqiys said:

“We possess force and we possess great might”.

But Bilqiys warned them not to take the power of Solomon so little.

Then, when the Queen understood their willing for fighting, while she had not inwardly any inclination for this job, in order to quench this thirst and to encounter this matter calculatedly, she said as follows:

“She said: ‘Verily the kings, when they enter a township, despoil it, and make the noblest of its inhabitants the meanest…”

This sentence means that the kings may kill a group of people, captivate another group, and finally they make others homeless, and they spoil their properties as much as they can.

Then for the sake of some further emphasis, she said:

“…and thus they (always) do’.”

In fact, the Queen of Sheba, who was a king herself, knew the kings well that their program was summarized in too things: ‘despoil’, and ‘making the noblest into meanest’, because the kings used to think only over their own interests, not over the interests of nations and exalting them. These two things always contrast to each other.

Surah An-Naml - Verse 35

وَإِنّـِي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ

35. “And verily I am going to send a present unto them, and (wait to) see with what (answer) the messengers return.”

The tyrants and the kings knew that the Divine prophets did not seek for money, yet they tried to attract them and make them quiet thereby. So, the Queen of Sheba added implying that before anything else, they should test Solomon and those around him to see, indeed, what was their condition.

Was Solomon a king, or a prophet? Was he a destroyer, or a reformer? Did they use to drug nations to meanness, or to honour? So, for this aim they might use of some presents.

That was why she said:

“And verily I am going to send a present unto them, and (wait to) see with what (answer) the messengers return.”

Kings are often interested in presents very much, and their weakness is found in this very point. They can be made submit by precious presents. The Queen announced if Solomon submit by these presents, it will be known that he is a ‘king’, and we will stand against him, applying our power, because we are powerful.

But if he shows heedlessness to us and insists on his statements and suggestions, it makes it clear that he is the messenger of Allah and we must treat him wisely.

The Qur’an has not mentioned anything about the kind of presents that the Queen of Sheba sent for Solomon; it has only shown their greatness by applying the word ‘present’ as an undefined noun, but commentators have mentioned many matters in this regard, some of which are not free from exaggeration and legend.

Some of the commentators have cited that she sent five hundred selected slaves and five hundred particular slave-maids for Solomon, while slave-men were clothed with beautiful dresses and having ear-rings in their ears with bracelets on their bands; and slave-girls were clothed with men clothing and ornamented with beautiful hats.

Then she had written in her letter addressing Solomon that if he was a prophet he would recognize slave-men and slave-girls from each other. She mounted them on worthy horses which were ornamented very heavily, and sent them accompanied with a considerable amount of jewelry.

By the way, she told her representative that if he observed that Solomon’s look was wrathful to him as soon as he arrived, he should know that it was the manner of the kings; but if Solomon received him kindly and with good temper, he should know that Solomon was a prophet.

Some Points On Letter Writing

Whatever was said in the abovementioned verses about the content of Solomon’s letter to the people of Sheba can be a sample for the style of letter writing, and this is sometimes of the important matters of life. This letter begins with the Name of Allah, the Beneficent, the Merciful, and the essential subject is said through two calculated sentences.

It is understood from Islamic history and narrations that our Islamic great leaders always emphasized that letters should be written shortly, free from useless matters, and completely calculated.

Through a circular, Amir-ul-Mu’mineen, Ali (as) wrote to his employees and representatives that they should make their pen-points sharp and make the lines of their writings close (to each other), and avoid writing unnecessary matters in their letters, because the Muslim properties could not bear any loss.1

Making the pen-points sharp causes that the words be written in a small form, and the lines being close to each other, and omitting unnecessary things from the letter results not only economy in wealth and private properties but also saving the time of both writer and reader, and sometimes abundance causes that the main purpose of the letter be confused among the additional and ceremonial sentences so that both the writer and the reader of it may not obtain their goal.

Principally, someone’s letter is a sign for showing his personality and it is like one’s messenger.

Ali (as) says:

“Your messenger is the interpreter of your intelligence while your letter is more eloquent in expressing your true self.”2

Imam Sadiq (as) says:

“One’s letter is an evidence for the standard of his wisdom and the situation of his insight, and his messenger is an indication to the level of his understanding and his intellect.”3

This delicate point should also be noted that some Islamic narrations denote that the reply to a letter must be similar to the reply of a greeting.

Imam Sadiq (as) in a tradition says:

“Answering a letter is obligatory in the same manner that answering a salutation is obligatory.”4

Surah An-Naml - Verses 36-37

فَلَمَّا جَآءَ سُلَيْمَـانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَانِيَ اللَّهُ خَيْرٌ مِمَّآ ءَاتَاكُمْ بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ

ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِنْهَآ أَذِلَّةً وَهُمْ صَاغِرُون

36. “And when (the messenger of the Queen) came to Solomon, he (Solomon) said: ‘What! Aid you me with wealth? But what Allah has given me is better than what He has given you. Nay, it is you (and not I) who exult in your present’.”

37. “Go back to them: so we will certainly come unto them with (such) hosts which they shall not be able to meet, and certainly will we expel them out therefrom in disgrace, while they will feel humbled.”

The motive of the Divine prophets is not gaining worldly materials. The friends of Allah do not sell themselves for money. They are kin, alert and act decisively. They see the corruptible plans behind the presents and they avoid them while rebuking their senders.

However, the officials of the Queen of Sheba, carrying the caravan of presents, left Yemen toward Syria, where Solomon lived. They imagined that Solomon would become happy by seeing those abundant presents and might praise them.

But when they confronted Solomon, there appeared a surprising scene in front of them. Not only Solomon did not receive them well, but also he said whether they wanted to help him with their wealth, while wealth was nothing in comparison with knowledge, guidance and prophethood. He added it was worthy for them to become happy with presents, but it was worthless for him.

The verse says:

“And when (the messenger of the Queen) came to Solomon, he (Solomon) said: ‘What! Aid you me with wealth? But what Allah has given me is better than what He has given you. Nay, it is you (and not I) who exult in your present’.”

Thus, Solomon (as) made the criterion of their values belittle, and manifested that there were other criterions for the values that comparing with which the criterions current among mammonists are very weak and worthless.

Then, in order to show his decisiveness in the issue of right and wrong, Solomon, (sending back the presents with them), told the special official of the Queen of Sheba as follows:

“Go back to them: so we will certainly come unto them with (such) hosts which they shall not be able to meet, and certainly will we expel them out therefrom in disgrace, while they will feel humbled.”

The application of the word /’aŏillah/ (in disgrace) is for the first case and the word /saqarun/ (humbled) is for the second case.

This indicates that not only they will be expelled from their land, but they also will be encountered it with humiliation and degradation, in a manner that they will lose all their castles, properties, and glorious ranks, because they, resorting to guiles, do not submit to the true religion.

This threat, of course, for the representatives who observed the Solomon’s situation closely and visited his troops, was an earnest and considerable threat.

Regarding to what was said in previous verses by which Solomon wanted them two things: ‘abandoning self superiority’ and ‘submitting to the truth’ and that they did not reply to these two great things and they resorted to sending presents as a reason for not accepting them, that was why he threatened them by military force.

If the Queen of Sheba and her entourage had demanded a proof, evidence, miracle and the like, Solomon would have considered them rightful to investigate more. But sending presents showed that they were in a denial position.

We surely know this fact, too, that the most important inconvenient thing that the hoopoe told Solomon (as) about this nation who lived in Yemen was that they had ignored the Mighty Lord Who dominates both the unseen and the seen of the skies and the earth and they were worshipping the sun, a worldly creature.

Solomon became inconvenient with this problem, and we know that idolatry is not something that the divine religion remains silent for it, or bears the idol worshippers as a religious minority. By applying force, he (as) may destroy the idol temples, if necessary, and vanishes idolatry and the polytheistic creed.

The abovementioned explanation makes it also clear that Solomon’s threat does not contrast with the principle of

“There is no compulsion in religion”,5

because idolatry is not a religion, but it is a superstition and deviation.

Some Points

1- It is worthy to note that, from the view point of Divine religions, ‘virtue’ does not mean that a person deprives himself from the wealth, property and material potentialities of the world, but the reality of ‘virtue’ is that one does not make himself captive to them but he must be a ‘commander’ over them.

By rejecting the precious presents that the Queen of Sheba had sent for Solomon, this great Divine prophet showed that he was a ‘commander’ not a ‘captive’.

Imam Sadiq (as) in a tradition says:

“With Allah, and with His prophets and saints, the world is smaller than that they become happy for something of it or they become sad (for losing it). Thus, it is not suitable for any knowledgeable or intelligent one to be happy for the ephemeral material of the world.”6

2- In this part of the life story of Solomon, there are some expressive lessons involved in the verses of the Qur’an:

A) The essential goal of sending army is not killing human beings; but its goal is that the enemy should consider in a weak situation for him and that the enemy does not find the power of fighting with them.

“…with (such) hosts which they shall not be able to meet…”

This meaning is similar to the same thing that the Muslims are ordered:

“And prepare against them whatever you can of (military) power and of war-horses, to frighten thereby the enemy of Allah…”7

B) Solomon does not threaten his enemies to death, but he threatens them that they will be expelled from their castles with despise and humiliation; and this is worthy noting.

C) Solomon does not attack his enemies unexpectedly, but he informs them of his attack previously.

D) Solomon does not prospect to others’ wealth, but he says whatever Allah has given him is better. He does not consider the merits of Allah only in material and financial power, but he is honoured with having knowledge, faith and spiritual merits.

Surah An-Naml - Verses 38-39

قَالَ يَآ أَيُّهَا الْمَلَؤُا أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ

قَالَ عِفْرِيتٌ مّـِنَ الْجِنّ‌ِ أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ وَإِنّـِي عَلَيْهِ لَقَوِيٌّ أَمِينٌ

38. “(Solomon) said: ‘O chiefs!) which of you can bring to me her throne before they come to me in submission?’”

39. “One audacious among the jinn said: ‘I will bring it to you before you rise up from your place; I have strength for it and I am trusty’.”

There is a concept of ‘violence’ and ‘strength’ in the Arabic word /‘ifrit/ here.

After returning the representatives of Bilqiys with their presents, and that the Queen of Sheba became aware that Solomon was not a king, she decided to come to him personally in order to see the circumstances closely. Solomon was informed of her decision and made himself ready to show his power.

Finally the representatives of the Queen of Sheba took their presents and other things and returned to their own country. They explained what happened in their mission for the Queen and the people around her.

They also stated about the greatness of the miraculous land and sovereignty of Solomon, each of which was an evidence that Solomon was not an ordinary person, or a king, and that he was really a messenger of Allah, because his government was also a godly government.

It was why the Queen of Sheba and a number of the chiefs of her people decided to come to Solomon and personally investigate this important problem and also to know what kind of religion Solomon had.

From any source it was, this news was given to Solomon. Then he decided to show his marvellous might to the Queen of Sheba and her companions before they could reach his land, so that they could become familiar with the reality of his miracle previously, and surrender to his call.

So, Solomon, addressing his entourage, stated as follows:

“(Solomon) said: ‘O chiefs!) which of you can bring to me her throne before they come to me in submission?’”

Although some of the commentators have tried to find some reasons for bringing the throne of the Queen of Sheba to Solomon, none of them are consistent with the contents of the verses of the Qur’an, and Solomon’s aim for this program is clear.

He wanted to show them his might and an extraordinary action to be fulfilled so that the way of their unconditioned submission and their faith to the power of Allah might be leveled and there would not need to attend in battlefield for fighting and shedding tear.

He wanted to send faith into the depth of the entity of the Queen of Sheba and her entourage so that others would easily accept the invitation to faith and submission, too.

In the next verse, the Qur’an implies that two persons of them announced their readiness for the aim. The suggestion of one of them was surprising and that of the other was more surprising.

The verse says:

“One audacious among the jinn said: ‘I will bring it to you before you rise up from your place…”

He said he could do that action very easily and he would not commit any treachery in that valuable deposit.

The verse continues saying:

“…I have strength for it and I am trusty’.”

However, the life story of Solomon is full of wonders and supernatural events; and it is not surprising that a jinn be able to do such an important action in a short time in front of Solomon where he (as) was sitting for judging between people, solving the affairs of his country, or for advice and guidance.

Surah An-Naml - Verse 40

قَالَ الَّذِي عِندَهُ عِلْمٌ مّـِنَ الْكِتَابِ أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرّاً عِندَهُ قَالَ هَذَا مِن فَضْلِ رَبّـِي لِيَبْلُوَنِي ءَأَشْكُرُ أَم أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبّـِي غَنِيٌّ كَرِيمٌ

40. “One with whom was some knowledge (of a part) of the (Divine) Book said: ‘I will bring it to you before your eye twinkles’. Then when he saw it settled before him, he said: ‘this is of the grace of my Lord that He may try me whether I am grateful or am ungrateful; and whoever is grateful, verily he is grateful for his own soul, and whoever is ungrateful, then my Lord is Self-Sufficient, Bounteous.”

It is narrated from Imam Hadi (as) that the one with whom was some knowledge (of a part) of the Divine Book was ’Asif Burkhiya, Solomon’s minister and his sister’s son.8

Imam Baqir (as) said:

‘The great name of the Allah contains seventy three letters and ’Asif-ibn-Burkhiya knew only one letter of it, by the power of which he did such a surprising thing.”9

This verse indicates that the second person who demanded to bring Bilqiys’ throne was a righteous man who had a considerable part of knowledge of the Divine Book, as the Qur’an says about him:

“One with whom was some knowledge (of a part) of the (Divine) Book said: ‘I will bring it to you before your eye twinkles’…”

And when Solomon agreed with that matter, he brought the throne of the Queen of Sheba there, in front of Solomon, in a very short moment by using his spiritual power.

The verse continues saying about Solomon:

“…Then when he saw it settled before him, he said: ‘this is of the grace of my Lord that He may try me whether I am grateful or am ungrateful; and whoever is grateful, verily he is grateful for his own soul…”

Then Solomon added:

“…and whoever is ungrateful, then my Lord is Self-Sufficient, Bounteous.”

The Commentators have cited many things that who this person was, where from he obtained this wonderful power, and what the objective of the knowledge of Divine Book was.

But the apparent of the verse shows that this person was one of the specific faithful companions of Solomon whose name has often been introduced in history books as ‘’Asif Burkhiya’ who was Solomon’s minister and his sister’s son.

The purpose of ‘the knowledge of the Book’ is having some information from the content of the Divine Book. It was a deep knowledge which made it possible for him to do such an extraordinary action.

Some believe that the purpose of it was ‘Preserve Tablet’, the same tablet of the knowledge of Allah that this person knew a part of it. It was by the same reason that he could bring the throne of the Queen of Sheba at the presence of Solomon in a very short moment.

Many of the commentators, and others, have thought that this faithful person had known ‘the Exalted Name of Allah’; the same great name before which everything becomes humble and gives man an extraordinary power.

This point is necessary to be mentioned that, contrast to what many people think, knowing the Exalted Name of Allah does not mean that one says a proper word and gains those abundant wonderful effects; but the purpose is to be qualified with that qualification of that name.

That is, he must create the quality and meaning of that Divine Name inside his soul so that, from the point of knowledge, piety, faith, and morals, he develops and he himself becomes an example of that Name. This spiritual development, which is a ray from that Exalted Name of Allah, creates such an extraordinary power in man.10

Upon the Qur’anic sentence:

“I will bring it to you before your eye twinkles”,

commentators have delivered different considerations. But, regarding to other verses of the Qur’an, its reality can be found out.

Surah ’Ibrahim, No. 14, verse 43 says:

“…Their eyes (and eyelids) not blinking…”

which implies that on the Hereafter Day people will be so terrified that their eyes will be in a gazing state and even their eyelids do not blink.

Thus, the purpose of this Qur’anic sentence is that before Solomon had time enough to blink, that person could bring the throne of the Queen of Sheba before him.

Some Points

1) Among the questions arise in relation with these verses is that why Solomon, who was the prophet of Allah and had miracles, himself did not do this extraordinary action and ’Asif Burkhiya achieved it.

Answer: It might be for the sake that ’Asif was Solomon’s legate, and Solomon wanted to introduce him to all in that sensitive time. And, there is a detailed tradition narrated from the tenth Imam, Ali-ibn-Muhammad-il-Hadi, cited in the commentary of ‘Ayyashi, by which he (as) gave the same answer to Yahy-ibn-’Aktham.11

2) In the abovementioned verses, as well as in Surah Al-Qasas, No. 28, verse 26 the most important condition for a good worker is stated two things: A. Ability; B. Trust-worthiness. In other words, Power and trust are two important conditions.

Of course, sometimes there are some occasions that man’s mental and ethical fundaments require that he possesses this quality, (as it is said about Moses in Surah Al-Qasas); and sometimes the system of the society and righteous government requires that a jinn be necessarily qualified with these two qualifications.

However, no small or great affair of the society is doable without existing these two conditions, whether they originate from piety or from the legal system of the society.

3) The difference between ‘knowledge of a part of the Book’ and ‘the knowledge of the Book’.

In the verses under discussion the one, who brought the throne of the Queen of Sheba before Solomon in the shortest time, has been introduced as:

“One with whom was some knowledge (of a part) of the (Divine) Book”,

while in Surah Ar-Ra‘d, No. 13, verse 43 the Qur’an says:

“…Say: ‘Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.”

Abusa‘id Khidry narrates a tradition from the holy Prophet (S) and says:

“I asked him about the meaning of the ‘one with whom was some knowledge (of a part of the (Divine) Book’, (which is found in the story of Solomon).

He answered:

‘He was the inheritor of my brother Solayman-ibn-Dawud’.

I inquired:

“Whom is it about the one:

‘with whom is the knowledge of the Book’?”

He answered:

‘He is my brother Ali-ibn-Abi-Talib’ (as)”12

Paying attention to the difference between the meaning of the holy phrase:

“Some knowledge (of a part) of the (Divine) Book,”

which is used for a constituent knowledge, and the holy phrase:

“The knowledge of the Book’,

which refers to a universal knowledge, makes it clear that how far was the distance between the knowledge of ’Asif and the knowledge of Ali (as).

As it was said in the above, some Islamic narrations indicate that the Exalted Name of Allah contains seventy three letters one of which ’Asif-ibn-Burkhiya knew and he could do such an extraordinary action. There are seventy two letters of it with the Imams of Ahl-ul-Bayt (as) and a letter is particular to the Pure Essence of Allah.13

4) When the haughty mammonists sit on the throne of power, they forget everything but themselves.

Like Qarun (Croesus) who used to say:

“Said he (Korah): ‘I have been given this (wealth) only because of a knowledge that is in me,’…”14

They think that all the wealth and possibilities that they have obtained are absolutely from their own side, not from any other source.

But the proper servants of Allah, for every thing they gain, they say:

“This is of the grace of my Lord (to me).”15

It is interesting that Solomon said this sentence not only when he saw the throne of the Queen of Sheba in front of Him, but also he added:

“…that He may try me whether I am grateful or am ungrateful…”16

Formerly we reiterated in this very Surah that Solomon said all his merits and bounties are from Allah, and he humbly asks Him to grant him the chance of being gratitude for them and to give him success to be able to get His pleasure because of them.

Yes, this fact is the criterion of recognizing the sincere monotheists from haughty mammonists, and this is the manner of the noble persons with capacity and personality comparing those haughty ones who have no capacity.

It has become common that some apparently Muslims write only the Solomon’s sentence:

“This is of the grace of my Lord”

at the top of the arrival door of their castles without having any belief in it and that it has any trace in their deeds. But it is important that this meaning could be seen not only at the top of their arrival door, but also in all aspects of their lives and in their hearts so that their behaviour shows that they consider them all from the grace of Allah and try to thank Him by their deeds.

The Virtues of Amir-ul-Mu’mineen and Ahl-ul-Bayt (as)

The verse under discussion remarks:

“One with whom was some knowledge (of a part) of the (Divine) Book said: ‘I will bring it to you before your eye twinkles.’…”,

but at the end of Surah Ar-Ra‘d, No. 13, Allah says to His Messenger (S):

“And those who disbelieve say: ‘You are not a messenger’. Say: Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.”17

Some Islamic traditions indicate that the purpose of ‘the one with whom is the (whole) knowledge of the Book’ is Ali-ibn-Abitalib (as). When a person who knows a part of the Book brings the throne of Bilqiys to Solomon in a twinkling of eye, then how much power has, in his lifetime, the one who knows the knowledge of the whole Book?

Imam Sadiq (as) says:

“The knowledge of the one with whom was the knowledge of a part of the Book comparing Ali’s knowledge is like the amount of water which is on the wing of a fly with respect to a sea.”18

Another tradition indicates that Imam Sadiq (as), pointing to his chest, said:

“And with us, by Allah, is the knowledge of the Book utterly.”19

Some Islamic traditions indicate that, disregard to time and place, Imams, the infallible, (as) can attend in some places. For example, Imam Jawad (as) at the moment of his father’s martyrdom, went from Medina to Tus.

Imam Kazim (as) came out of his prison and presented in Medina. At the time of his captivity, Imam Sajjad (as) went to Karbala and buried his father’s body, Imam Hussayn (as). Before his martyrdom, Imam Hussayn (as) took a handful of the soil of Karbala and gave it to Um-us-Salamah in Medina.

Therefore, folding of the earth miraculously and rapidly by Imams has happened and has some particular records.20

Surah An-Naml - Verse 41

قَالَ نَكّـِرُوا لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لاَ يَهْتَدُونَ

41. “(Solomon) said: ‘Disguise her throne for her, we will see whether she follows the right way or she is one of those who do not go aright’.”

This verse points to another surprising scene of instructive event of Solomon (as) and the Queen of Sheba.

In order to test the level of wisdom, perspicacity and intelligence of the Queen of Sheba, and to prepare a ground for her faith to Allah, too, Solomon ordered that her throne, which had been brought there, should be altered in an unknown state for her in order that they see whether she could recognize it, or not.

The verse says:

“(Solomon) said: ‘Disguise her throne for her, we will see whether she follows the right way or she is one of those who do not go aright’.”

Though the coming of the Queen’s throne from the country of Sheba to Syria was enough for her not to recognize it, yet Solomon ordered that some changes should be done on it. These changes may have been removing some signs or jewels of the throne, or changing some colours of it, or the like.

But there arises a question that what was the goal of Solomon in testing the wisdom, perspicacity, and intelligence of the Queen of Sheba?

The test might be done for the sake that he could know with which logic he ought to confront her, and what kind of reason should he bring for her to prove the ideological basic principles.

Or he had the thought of suggesting marriage to her in mind and he wanted to know whether she had really the competency of being his wife, or not. Or, indeed, Solomon (as) wanted to give her a responsibility after she believed in Truth. He must know how much she was capable to undertake the responsibilities.

For the Qur’anic sentence /’atahtadi/ (Does she follows the right way), there have also been mentioned two commentaries:

Some have said that the purpose was the recognition of her own throne, while some others have said that the objective was her being guided to the path of Allah by seeing this miracle. But the apparent of the verse leads to the first meaning, although the first meaning itself had been a premise for the second meaning.

Surah An-Naml - Verses 42-43

فَلَمَّا جَآءَتْ قِيلَ أَهَكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ وَاُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ

وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَافِرِينَ

42. “So when she came, she was asked: ‘Is your throne like this?’ She said: ‘It is as it were the same. And we were given the knowledge before it, and we were submitting’.”

43. “And he barred her from the worship of others besides Allah, verily she was of the disbelieving people.”

However, when the Queen of Sheba arrived, someone pointed to the throne and asked her whether her throne was like that.

The verse says:

“So when she came, she was asked: ‘Is your throne like this?’…”

The apparent of the verse shows that the speaker of this statement was not Solomon himself, else it was not appropriate for the sentence to be said in a passive voice form, because the name of Solomon has been mentioned before and after it, and his words are expressed in an active form.

Moreover, it was not fit for the grandeur of Solomon that he speaks like that at the beginning of the arrival of Bilqiys.

However, the Queen of Sheba gave the most wisely and calculated answers, when she said:

“…‘It is as it were the same…”

If she said it was like it, she would be wrong; and if she said it was exactly the same, she would have said something contrast to precaution, because, with that length of distance, it was impossible that her throne could be brought to the country of Solomon in an ordinary way, save that there had been done a miracle.

Moreover, it is recorded in history books that she had been protecting her precious throne in a safe place in her particular castle in a room with some firm and strong doors, which was being guarded by some watchful men. Yet, with all the changes which that throne had received, the Queen of Sheba could recognize it.

Then, immediately she added:

“…And we were given the knowledge before it, and we were submitting’.”

This means that she implied if the purpose of Solomon by these deeds was that they comprehended his miracle, they had formerly been aware of his legitimacy by other signs, and even before observing this surprising supernatural event they had believed, and these things were not needed.

Thus, Solomon stopped her from worshipping what was besides Allah, although she was formerly one of the disbelievers.

The verse says:

“And he barred her from the worship of others besides Allah, verily she was of the disbelieving people.”

Yes, by seeing these clear signs, she said farewell to her last dark position and entered into a new stage of life which was full of light of faith and certainty.

Surah An-Naml - Verse 44

قِيلَ لَهَا ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا قَالَ إِنَّهُ صَرْحٌ مُّمَرَّدٌ مِن قَوَارِيرَ قَالَتْ رَبّ‌ِ إِنّـِي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَـانَ لِلَّهِ رَبّ‌ِ الْعَالَمِينَ

44. “It was said to her: ‘Enter the palace,’ but when she saw it she deemed it to be a great expanse of water and bared her legs. (Solomon) said: ‘Verily this is but a palace smoothed of crystal’. She said: ‘My Lord! Verily I have been unjust to myself, and I surrender with Solomon to Allah, the Lord of the Worlds’.”

We must not encounter the wealthy ones in a way that they think ‘Faith’ means ‘poverty’. The material potentialities should be at the service of propagation of religion. Industry and financial potentialities can be used in the path of Solomon-like goals for the guidance and leading others.

However, in this holy verse, another scene of this event is referred to. The explanation is about the act of entering the Queen of Sheba into the particular castle of Solomon.

Solomon had ordered that the yard of one of the castles should be built of crystal, and beneath it there would be flowing water. When the Queen of Sheba arrived there, she was told to enter the yard of the castle.21

When the Queen looked at it, she imagined it was a stream. So she bared her legs in order to pass it through, (while she had got surprised about the existence of a stream there).22

The verse says:

“It was said to her: ‘Enter the palace,’ but when she saw it she deemed it to be a great expanse of water and bared her legs. (Solomon) said: ‘Verily this is but a palace smoothed of crystal’…”

There arises here a question that why Solomon, who was a Divine prophet, had such an extraordinary splendid palace. It is true that he was a ruler, but was it not possible that he also had a simple means of life like other prophets?

It did not matter to Solomon that for surrendering the Queen of Sheba, who considered all her power and greatness in her beautiful throne and her glorious castle and the like, he would show her that all her splendours were very little in his view, so that this action could become a turning point in her life for reviewing the standard of values and criterion of personality.

It does not matter that instead of a military expedition, which results to destruction and shedding tear, Solomon makes the mind and thought of the Queen of Sheba so overpowered that she does not think of it at all; in particular that she was a woman and gave prominence to such ceremonial issues.

Many commentators have specially cited that, before reaching the Queen of Sheba to Syria, Solomon ordered that such a castle should be built; and his aim was exhibition of power for surrendering her. That action indicated that a great power, from the point of apparent military forces, was in the hand of Solomon that made him able to accomplish such things.

In other words, this expenditure for creating security and peace in a vast province, and accepting the true religion, and also preventing the large expenditure of war, was not a significant matter.

So, when the Queen of Sheba observed that scene, she expressed, as the verse says:

“…She said: ‘My Lord! Verily I have been unjust to myself, and I surrender with Solomon to Allah, the Lord of the Worlds’.”

She confessed that formerly she used to fall prostrate before the sun, worshipped idol, applied ornaments, and considered herself the most superior one in the world. But now, she understands that how little and insignificant her power is.

And basically, these ornaments and dazzling glares do not satiate one’s soul. She repents of her past deeds and says that she has come to the Lord of the worlds accompanied with her leader, Solomon.

It is interesting that here she uses the word /ma‘a/ (with Solomon) in order to clarify that, in paving the path of Allah, they are equal and brethren, not like the manner and custom of tyrants that some of them have power over some others and a group are involved as captives in the grips of another group.

Here there is not any one victorious and overcome, and, after accepting the Truth, all are in the same row.

It is true that the Queen of Sheba had announced her faith before that, too, and she said:

“…And we were given the knowledge before it, and we were submitting.”

But here the submission of the Queen reaches its climax, and, therefore, she announces her faith to the Truth with emphasis.

She had seen a number of signs of the legitimacy of Solomon’s invitation before, such as: coming of the hoopoe in that special condition; the lack of acceptance of those valuable presents which had been sent from the side of the Queen; bringing her throne from a long distance in a short moment; and, finally, observing the extraordinary power and greatness of Solomon while he had a particular manner which had no similarity with the behaviour of kings.

Some moods of Solomon, which are expressed in previous thirty verses and point to many different issues, were discussed.

Now some other parts of them are referred to in the following:

1) This story begins with the merit and vast knowledge that Allah has bestowed on Solomon; and it ends with monotheism and submitting to the command of Allah, a monotheism the base of which is also knowledge.

2) This story shows that sometimes the absence and an exceptional flight of a bird over a region may change the history of a nation and drag them from idolatry to Faith, and from corruption to righteousness. This is an example of the power of Allah, and the example of the legitimate government.

3) This story shows that the light of monotheism may illuminate all hearts, and even an apparently mute bird can inform of the depth of the secrets of monotheism.

4) In order to attract the attention of a person to his true value, and leading him unto Allah, at first his haughtiness must be broken in order that the dark curtains of vanity be removed from his eyes and he sees the fact. By achieving two things, Solomon broke the pride of the Queen of Sheba: bringing her throne, and causing her to make mistake when she confronted a part of the castle.

5) The ultimate goal in prophets’ government is not conquest, but the aim is the same thing that was mentioned in the abovementioned verse, that the arrogant confess their sin and surrender to the Lord of the worlds. So, by mentioning this very point, the Qur’an puts an end to the above story.

6) The soul of Faith is submission. That was why not only Solomon emphasized on it in his letter, but also the Queen of Sheba did it at the end of the event.

7) Sometimes someone, who has the greatest possible power in his authority, may become in need of a small weak creature, like a bird. He takes help not only from its knowledge but also from its deed; and sometimes an ant, with that weakness and disability that it has, belittles him.

8) The revelation of these verses in Mecca, where Muslims were under serious pressure from the side of their enemies, and all the doors were shut to them, had a special concept. Its aim was to strengthen their spirits, sooth them, and make them hopeful of the grace of Allah and to the future victories.

By the way, at last the Queen of Sheba believed and gave the suggestion of marriage to Solomon, and said:

“…I surrender with Solomon to Allah, the Lord of the Worlds’.”

Notes

1. Bihar, Vol. 76, P. 49

2. Nahj-ul-Balaqah, saying No. 301

3. Bihar-ul-Anwar, Vol. 76, P.50

4. Wasa’il, Vol. 8, P. 437

5. Surah Al-Baqarah, No. 2, verse 256

6. The Commentary of Ruh-ul-Bayan, following the verse.

7. Surah Al-’Anfal, No. 8, verse 60

8. The commentary of Nur-Uth-Thaqalayn

9. Kafi, Vol. 1, P. 230

10. The discussion upon ‘the Exalted Name of Allah’ has been mentioned when commenting Surah Al-’A‘raf, No. 7, verse 180

11. Nur-uth-Thaqalayn, Vol. 4, P. 91; Tafsir-us-Safi, Vol. 4, P. 67; and Burhan, Vol. 3, P. 20

12. Some of the commentators of Sunnites and the Sunnite scholars have narrated this tradition in this very form or similar to it. For more details you may refer to ’Ihghagh-ul-Haqq, Vol. 3, PP. 380-381

13. Nur-uth-Thaqalayn, Vol. 4, P. 91; Tafsir-us-Safi, Vol. 4, P.67; and Burhan, Vol. 3, P. 202

14. Surah Al-Qasas, No. 28, verse 78

15. The verse under discussion

16. Ibid

17. Surah Ar-Ra‘d, No. 13, verse 43

18. Nur-uth-Thaqalayn, the Commentary

19. Ibid

20. Tafsir-i-Atyab-ul-Bayan

21. The Arabic word /sarh/ here means ‘the yard of the castle’.

22. The Arabic word /lujjah/ means: ‘depth of the sea’, and abundant water.

Section 1: Moses Commissioned with Apostleship

Surah An-Naml - Verses 1-3

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

طس تِلْكَ ءَايَاتُ الْقُرْءَانِ وَكِتَابٍ مُبِينٍ

هُدي وَبُشْرَي لِلْمُؤْمِنِينَ

الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُم بِالاَخِرَةِ هُمْ يُوقِنُونَ

In The Name of Allah, The Beneficent, The Merciful

1. “Ta, Seen. These are the verses of the Qur’an and the Book (that makes things) manifest,”

2. “A guidance and glad tidings for the believers,”

3. “Those who establish prayer and give Zakat (the poor-rate), and of the Hereafter, they are sure.”

The Arabic word /mubin/ is derived from /’ibanah/ which is both intransitive and transitive and means ‘clear’ and ‘to make clear’ both.

One of Allah’s way of treatment is that He lets revelation, with its superiority and high rank, available for human beings.

The Qur’anic word /zakat/ contains two main meanings; one of them is the proper meaning which is known ‘as poor-rate’, and the other is the general meaning which is ‘helping the needy’ in any form and manner it may be.

In this holy verse, the latter one is meant, because this Surah had been sent down in Medina, where the formal order of Zakat (alms) was issued.

However, at the beginning of the Surah we encounter the abbreviated letters of the Qur’an, and regarding to the fact that immediately next to that the magnificence of the Qur’an is referred to, it seems that one of its secrets is that this great Book and its clear verses are formed by the simple alphabetic letters.

It requires that such a Creator, Who has brought such a beautiful sacred relic into being out of such simple items, be praised. We have, of course, discussed in detail in this field at the beginning of Surah Al-Baqarah, No. 2, Surah ’Al-i-‘Imran, No. 3, and Surah Al-’A‘raf, No. 7.

Next to the abbreviated letters: (Ta, Seen.), the verse continues, saying:

“…These are the verses of the Qur’an and the Book (that makes things) manifest,”

The application of the word /tilka/ in this verse is for stating the greatness of these heavenly verses; and the Qur’anic word /mubin/ used for the Qur’an, is an emphasis indicating that the Qur’an is both clear and makes the facts clear.

Some of the commentators have said that probably the words ‘Qur’an’ and ‘Kitabin Mubin’ (The Book Manifest) refer to two separate things and the latter indicates to /lauh-i-mahfuz/ (Protected Tablet), but the apparent of the verse shows that both of them speak of one thing: one of them in the form of utterances and recitation, and the other in the form of a ‘written Book’.

In the second noble verse, there have been stated two other qualities for the Qur’an. It is the Holy Qur’an which causes ‘guidance’, and the means of good tidings for the believers.

It says:

“A guidance and glad tidings for the believers,”

“Those who establish prayer and give Zakat (the poor-rate), and of the Hereafter, they are sure.”

Thus, their belief in both origin and resurrection is firm, and their link with Allah and His servants is strong. Therefore, the above qualities point to both their complete faith and their practical inclusive program.

There may arise a question here that if these believers have chosen a straight path from the point of basic doctrines and practice both, why is it necessary that the Qur’an comes for their guidance? Regarding to the fact that guidance consists of different stages, each of which is a preparation for the higher stage and higher stages, the answer of this question is made clear.

Moreover, the continuation of this guidance is itself an important matter.

It is the same thing that, by saying:

“Guide us (O’ Lord) on the Straight Path”

in our all daily prayers, we ask Allah that He makes us fix in this way and He continues it, because without His grace this continuation is impossible.

Besides that, taking the advantages of the verses of ‘the Qur’an’ and ‘the Book manifest’ is possible only for those who carry the soul of ‘seeking the truth’ in them, though they have not obtained the complete guidance yet.

If we see that, in one occurrence, the Qur’an has been introduced as the origin of the piety of the pious ones,1 and in another one as the source of guidance for the Muslims2 , and here it is as the cause of guidance for the ‘believers’, one of its reasons is that a person will not go after the reality unless, at least, a stage of piety, submission, and belief in realities exists in his heart, and a disbeliever does not enjoy the light of this ‘manifest Book’ because the eligibility of place is also conditioned.

Besides all of these, the combination of ‘guidance’ and ‘glad tidings’ is possible only for ‘the believers’ and such a ‘glad tidings’ is not available for others.

This makes it clear that if in some verses of the Qur’an guidance has vastly and expansively been defined for all people, like Surah Al-Baqarah, No. 2, verse 185 which says:

“…a guidance for mankind in”,

its purpose is all those who have an appropriate ground in them for accepting the Truth, else, the arrogant, obstinate, and fanatic persons are some blind hearted ones that if, instead of one sun, thousand suns shine on them, they get the least advantage of them.

Surah An-Naml - Verses 4-5

إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاَخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ

اُوْلَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الاَخِرَةِ هُمُ الاَخْسَرُونَ

4. “Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”

5. “These are those for whom shall be a grievous chastisement, and in the Hereafter they shall be the greatest losers.”

These holy verses refer to the states of those who are not believers.

One of their most dangerous states is mentioned as follows:

“Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”

In the view of such people, pollution is purity, indecency is beautiful, meanness is honour, and wretchedness and misery are considered happiness and victory by them.

Yes, such is the condition of those who go astray and persist on it. It is evident that when a person commits an ugly and wrong action, gradually its ugliness decreases in his view and he will fall into the habit of it. When he is accustomed to it, he brings forth some justifications for it.

Later that evil thing may appear as a beautiful thing, or even as a duty, in his view. There are many felonious and polluted persons who are really proud of their deeds and consider them as a positive fact.

This change in values, and the confusion of the criterions in one’s view, the result of which is being bewildered and misguided in life, is the worst state that a person may receive.

It is interesting that this ornamentation of deeds has been attributed to Allah, and this is because He is the cause of all causes in the world of existence, and the effect of any thing relates to Allah.

Yes, Allah has put this peculiarity in the repetition of action, that one gradually falls into habit of it and his sense of discrimination varies, while his responsibility does not disappear, nor can it be counted as a rejection and deficiency for the Lord. (Be careful)

Then the Qur’an refers to the consequence of those evil deeds that are made fair-seening to them, and states the fate of such persons as follows:

“These are those for whom shall be a grievous chastisement…”

In this world, they will be hopeless and bewildered, and in the Hereafter they will encounter a terrible chastisement.

The verse continues saying:

“…and in the Hereafter they shall be the greatest losers.”

The reason of that they are ‘the greatest losers’ is the same thing that is mentioned in Surah Al-Kahf, No. 18, verses 103 and 104 which announce:

“Say: ‘Shall We inform you of the greates losers in (their) deeds?”

“Those whose effort is lost in this world’s life, while they think that they are working good deeds.”

What a loss is greater than this that one considers his ugly deeds beautiful and does his best to commit them thinking that he is doing a positive task, but at the end he sees he has provided naught for him but misery and wretchedness.

By the way, the losers are of different groups:

1- ‘Khasir’.

The one whose whole life and capitals are ruined:

“…Say: ‘The losers surely are those who shall have lost themselves and their families on the Day of Resurrection…”3

2- ‘In Loss’.

The one who is not a true believer and does not do righteous deeds:

“By Time.”

“Surely man is in loss,”

“Save those who believe and do good deeds…”4

3- ‘Clear Loss’.

The one who worships Allah not earnestly:

“…so that if such a one who worships Allah only by tongue, so that if good befalls him he is satisfied therewith, and if a trial afflicts him he turns back his face; he loses this world and (also) the Hereafter; that is indeed the manifest loss.”5

4- ‘The Utmost Losers’.

Those who are deviated and think that they are on the right path:

“Those whose effort is lost in this world’s life, while they think that they are working good deeds.”6

Some Islamic traditions indicate that the losers are those who: do not pay alms (Zakat), persist on committing sins, and have the power of saying the right but they do not say it. These are the most unjust ones, because they want to improve their worldly life by spoiling the religion.

Some Traditions Upon Losers

1. The Messenger of Allah (S) said:

“The loser is one whose yearning is for other than Allah.”7

2. The Messenger of Allah (S) said:

“A loser is he who neglects improving the affairs of (his) Resurrection.”8

3. Imam Amir-ul-Mu’minin Ali (as) said:

“He who has reckoned his own self has gained, and he who has neglected it has lost.”9

4. The same Imam (as) said:

“How much a loser is he who has no (good) share in Hereafter!”10

5. Amir-ul-Mu’minin Ali (as) said:

“The utmost loser among people is he who has ability of saying the Truth, but he does not say.”11

6. Amir-ul-Mu’minin Ali (as) wrote a letter to Masqalat-ibn-Hubarat-ish-Shaybani, who was the Governor of Ardeshir Khurrah (Iran) from his side (as), as follows:

“I have come to know concerning you a matter which if you have done it you have displeased your Allah and disobeyed your Imam.

You are distributing among the Arabs (Bedouins) of your kin who tend towards you the property of the Muslims which they collected by dint of their spears and horses and on which their blood was shed. … and do not reform your world by ruining your religion, since then you will be among losers by the way of (your) deeds…”12

Surah An-Naml - Verse 6

وَإِنَّكَ لَتُلَقَّي الْقُرْءَانَ مِن لَدُنْ حَكِيمٍ عَلِيمٍ

6. “And most surely you receive the Qur’an from One All-Wise, All-Knowing.”

The knowledge of the holy Prophet (S) is a divine and intuitive knowledge.

The receiver of the Divine revelation is the Messenger of Allah (S) and Qur’an is the sign of the knowledge and wisdom of Allah.

In the verse under discussion, as a complementary to the former explanations about the greatness of the content of the Qur’an, and a preparation for the stories of the prophets, which immediately begins after it, the Qur’an says:

“And most surely you receive the Qur’an from One All-Wise, All-Knowing.”

The Qur’anic words /hakim/ and /‘alim/ both refer to the awareness of Allah, but the word /hikmat/ (wisdom) usually states the practical aspects, while /‘ilm/ (knowledge) points to the theoretical aspects.

In other words, the Qur’anic word /‘alim/ refers to the infinite knowledge of Allah, and the application of the word /hakim/ informs of the view, order, and aim of creation of this world, as well as sending down the Qur’an.

Such Qur’an, which has been sent down from the side of such Lord, should be a manifest Book, makes things clear, works as a guidance and glad tidings for the believers, and its stories should be free from any superstition and distortion.

Note

The important true problem in man’s life is that he must comprehend the facts as they really are and have an explicit proper position before them.

Imagination, predictions, wrong desires, and false likes and dislikes must not hinder man to see and understand the realities in their true form. So the most important definition which has been introduced for philosophy is: ‘perceiving the facts of things as they are’.

That was why that one of the most important things that the immaculate ones used to ask for from Allah was that they said:

“O Allah! Show me (the facts of) the things as they are, (so that I can recognize the values of different things and treat them rightly.”

This circumstance is not possible without having Faith, because restive low desires and egocentric wishes are the greatest barriers of this way, and removing the hinders is not possible save with piety and controlling the sensual desires.

It is for this reason that in these noble verses we recite:

“Verily those who do not believe in the Hereafter, We have made their (ugly) deeds fair-seeming unto them, so they wander bewildered.”13

We can see the actual and manifest example of this meaning clearly in the life of a group of mammonists of our time. They are proud of some things, and consider them as a part of civilization that, indeed, are nothing but shame, pollution, and disgrace.

- They think of libertinism as a sign of freedom.

- They know the nakedness and indecency of women as a reason for civilization.

- They take part in the competition of luxury as a sign of ‘personality’.

- Being polluted in kinds of corruptions is the epiphany of liberty for them.

-They consider murder, crime, and destruction as the evidence of power.

- They count destruction and usurpation of others’ capitals, as they call, reestablishing those properties.

- They use the common communication means along side of the worst anti-ethical programs and call it as a reason for ‘respecting the people’s demand’.

- They tread on the rights of the deprived as a sign of ‘honouring the human’s rights’.

- They call captivity in the grips of addictions, lusts, disgraces, and indecencies ‘a kind of liberty’.

- In their view, treachery, dishonesty, and gaining wealth, in any way that it can be, are considered as a reason for their talent and competency.

- In their culture, observing the principles of justice and respecting others’ rights is the sign of inefficiency and lack of competency, while falsehood, perjury, hypocrisy, and deceit are the sign of policy.

Shortly speaking, their evil and shameful deeds seem so fair to them that not only they do not feel shame of them but also they boast for them. It is evident, then, that how the feature of such a society will be and what direction is the path which will end to it!

Surah An-Naml - Verses 7-9

إِذْ قَالَ مُوسي لاَهْلِهِ إِنّـِي ءَانَسْتُ نَاراً سَاَتِيكُم مّـِنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ

فَلَمَّا جَآءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبّ‌ِ الْعَالَمِينَ

يَامُوسَي إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ

7. “(Remember) When Moses said unto his family: ‘Verily I perceive a fire; soon will I bring you news of it, or I will bring you a flaming brand, that you warm yourselves.”

8. “So when he came to it, a voice was heard: ‘Blessed is whoever is in the fire and whoever is about it, and Glory be to Allah, the Lord of the World.”

9. “O’ Moses! Verily, I am Allah, The Mighty, The Wise;”

The word ‘Moses’ has been mentioned in the Qur’an for 136 times and his story has been told in 24 suras. Thus, the explanation concerning the children of Israel is studied in about 900 verses of the Qur’an.

Moses accompanied with his wife who was pregnant, and they were going from Madyan towards Egypt. On one side, the darkness of the night in the cold stormy weather of the desert, and, on the other side, the childbirth of his wife, forced Moses to search. The verses under discussion are about this event.

Here it points to the most sensitive moments of Moses’ life, that is when the first light of revelation enlightened his heart and he was acquainted with the message and the speech of Allah.

The verse says:

“(Remember) When Moses said unto his family: ‘Verily I perceive a fire…”

“…soon will I bring you news of it, or I will bring you a flaming brand, that you warm yourselves.”

This event happened by the same night when Moses was in a dark desert on the way toward Egypt, accompanied with his wife, Shu‘ayb’s daughter, and he lost the way. Then a terrible storm began to blow and at the same time his wife felt the pains of childbirth. Moses thought he severely needed to make a fire in order to use its warmth, but there was nothing in that desert for it.

As soon as he saw the light of a flame from distance, he became happy and took it as a sign of the existence of someone or some ones there. He told them that he would go and bring them either some news from it, or a burning firebrand so that they might warm themselves by it.

It is noteworthy that Moses says he brings ‘them’ news or a flaming band, (the pronoun of which plural). This may show that there had been a child or children with him too, because his marriage bad happened in Madyan ten years before that. Or it may be for the sake that, in that horrible desert, that idea could give some further calmness to his addressees.

In the next verse, the Qur’an indicates that Moses left his family there, and moved toward the place where he had seen a fire.

When he reached the fire he heard a voice, as the verse says:

“So when he came to it, a voice was heard: ‘Blessed is whoever is in the fire and whoever is about it, and Glory be to Allah, the Lord of the World.”

The commentators of the Qur’an have delivered different ideas concerning who might be the person mentioned in the phrases:

“Whoever is in the fire”

and

“whoever is about it”.

What seems more probable is that, the objective of ‘the one in the fire’ is Moses who was so close to the fire found inside the green tree that as if he were inside the tree; and the objective of ‘the one about it’ is the near-stationed angels of Allah who, at that particular moment, had surrounded that sacred land.

Or, on the contrary, the objective of those in the fire, is the Divine angels, and the objective of ‘the one about it’ is Moses (as).

However, some Islamic narrations indicate that when Moses (as) approached the fire, he stopped and watched it carefully. He saw that from the inside of a green branch of the tree a flaming brand was shining. Every moment the flame was becoming brighter and brighter and the tree was growing more green and more beautiful.

Neither the heat of the fire was to burn the tree, nor the moist of the tree caused the fire to die. He wondered. He bowed to take some fire with the small piece of wood he had in his hand, but the fire came toward him.

He terrified and went back. Sometimes he tried to go toward the fire and sometimes the fire itself came toward him. Suddenly a voice was heard, giving him the glad tidings of revelation.

The purpose is that Moses approached the fire so nigh that he was proportionate to the phrase

‘whoever is in the fire’.

The third commentary which has been stated upon this phrase is that the purpose of

“whoever is in the fire”

is the Light of Allah which was shown by the burning firebrand; and the purpose of the phrase

“whoever is about it”

is Moses who was nigh to it.

However, in order that there would not appear here any misconception concerning materiality of Allah, at the end of the verse, the sentence:

“Glory be to Allah, the Lord of the World”

makes it clear that He is free from any defect, deficiency, materiality and material accidents.

Again a voice was heard which addressed Moses, saying:

“O’ Moses! Verily, I am Allah, The Mighty, The Wise;”

This sentence was for the sake that no doubt might remain in Moses’ mind and he would know that it was the Lord of the Worlds Who was speaking with him, not the flaming brand, nor the tree, the Lord Who does not fail, Who is ‘Mighty’ and Who is the Possessor of Wisdom and Device.

This meaning, in fact, is a premise for the statement of the miracle which will be referred to in the next holy verse, since miracle originates from two attributes of Allah: ‘Power’ and ‘Wisdom’. However, before discussing about the next verse, this question arises here that how did Moses understand and was assured that this voice was Allah’s, not other than that?

In answer to this question, it can be said that this voice, being accompanied with a clear miracle, viz., glittering a fire from inside the branch of a green tree, was a manifest reason that it was a Divine matter.

Moreover, as we will find out by the next verse, after this voice Moses was ordered a command which contained the miracles of ‘Rod and white hand’, and these two miracles were two other evidences for the reality of this voice.

Besides all of these things, principally, the Divine voice must have a particular quality which makes it separate from any other voice, and when one hears it, it affects on his heart so deeply that he never doubts that it is the voice of Allah.

Surah An-Naml - Verses 10-11

وَأَلْقِ عَصَاكَ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّي مُدْبِراً وَلَمْ يُعَقّـِبْ يَامُوسَي لاَتَخَفْ إِنّـِي لاَيَخَافُ لَدَيَّ الْمُرْسَلُونَ

إِلاَّ مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنّـِي غَفُورٌ رَّحِيمٌ

10. “‘And cast down your staff!’ So when he saw it moving as if it were a serpent, he turned back retreating and did not return. (It was told him:) ‘O’ Moses! Fear not; surely the messengers shall not fear in My presence;”

11. “Save he who has been unjust, then he does good instead after evil, for verily I am the Forgiving, the Merciful;”

In view of the fact that the mission of prophethood, especially before a cruel and unjust one like Pharaoh, needed the outward and inward power and might as well as a firm proof of legitimacy, here Moses was commanded to throw down his Rod to show it.

The verse says:

“‘And cast down your staff!’…”

Moses (as) Threw down his Rod and suddenly it changed into a serpent.

The verse continues saying:

“…So when he saw it moving as if it were a serpent, he turned back retreating and did not return…”

This is also probable that, at the beginning, the staff changed into a small snake and, in later stages, it became a great serpent. Here, Moses was again addressed and he was told not to be afraid.

It says:

“…(It was told him:) ‘O’ Moses! Fear not; surely the messengers shall not fear in My presence;”

Moses should be aware that here is the position of nearness and Allah’s secure sanctuary, the Mighty, the High; this rank is a place where there is not any fear or terror. That is, O’ Moses! You are at the presence of Allah, the Most High, and His presence is with absolute security.

A similar meaning to this one is recited in Surah Qasas, No. 28, verse 31 which says:

“…O’ Moses! Come you forward and fear you not; for surely you are in security.”

Through next verse the Qur’an has stated an exception for the holy phrase:

“…surely the messengers shall fear not in My presence”

when it says:

“Save he who has been unjust, then he does good instead after evil, for verily I am the Forgiving, the Merciful;”

Allah accepts the penitence of those who repent and He gives them security, too.

Concerning the circumstance of this exception the Late Tabarsy, the writer of Majma‘-ul-Bayan, says:

“But those people, except the prophets, who have done wrong and then repent remorsefully and decide not to return again, should know that He is the Forgiving, the Acceptor of repentance.”

The reason why the prophets have been mentioned as an exception is that they never commit any wrong and, because of the rank of infallibility, they are far from any sins and evils.

Therefore, there they are not inside the exception, and prophets are like others only in the principle of doing duties. This kind of exception has also been referred to by Qurtabi in his commentary, Vol. 4, P. 8.

The author of Jawami‘-ul-Jami‘, the commentary, Vol. 4, P. 450 concerning the meaning of this sentence says as follows:

“Whoever, except the prophets, does injustice, then he is remorseful of his ugly deeds and repents and decides not to repeat them any more, surely Allah will forgive his injustice and He is merciful to him.”

Some other great commentators have said that there is not any retrenched matter in this verse and the fact is that those, other than the prophets, are not secured. Then there is an exception where it implicitly says: save those who, after their fault and sins, repent and improve, and such ones will be in the Divine security, too.

Surah An-Naml - Verses 12-13

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ فِي تِسْعِ ءَايَاتٍ إِلَي فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُوا قَوْماً فَاسِقِينَ

فَلَمَّا جَآءَتْهُمْ ءَايَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُبِينٌ

12. “And put your hand in your bosom, and it will come forth white (shining) without harm, (this miracle is) among the nine signs to Pharaoh and his people; verily they are a transgressing people.”

13. “So when Our clear signs came to them, they said: ‘This is a manifest sorcery’.”

These nine signs or miracles are the miracles that Moses (as) brought before Pharaoh, else he (as) had some other miracles, too.

By the way his every miracle can be counted two miracles, because when his Rod became a serpent, it was one miracle, and when the serpent changed back into Rod, it was another miracle, but the Qur’an has considered one side of it a miracle.

Moses’ nine miracles are as follows:

1- The white hand (or the shining of the hand of Moses).

2- Conversion of the Rod into a giant serpent.

3- The violent storm for the enemy.

4- Locust (which dominated their farms and their trees)

5- One plant-pest agent which exterminated cereals, called in Arabic /qummal/.

6. The forges which emerged from the Nile River and made people’s lives miserable and full of difficulties.

7. Nose-bleeding or ‘blood’ which signifies the universal counteraction of nose bleeding or the turning of the Nile into the colour blood14

8. Famine and draught15

9. The splitting of the sea16

Other miracles of Moses (as) are: the gushing of 12 springs from stone17 , the descending of /mann/ and /salwa/18

Imam Sadiq (as) said:

“The purpose of /min qayri su’/ (without harm) it that this whiteness of the hand was not because of sickness of leprosy.19

Anyhow, the second miracle of Moses (as) was given to him, as the verse says:

“And put your hand in your bosom, and it will come forth white (shining) without harm…”

This whiteness of hand which is an interesting shining and luminosity, and not as the result of leprosy, itself denotes to the existence of a miracle and an extraordinary event.

In order to grant some more grace to Moses and give further possibility to deviated persons to be guided, the Qur’an, implicitly says to Moses (as) that his miracles are not limited to these two ones, but:

“…(this miracle is) among the nine signs to Pharaoh and his people; verily they are a transgressing people.”

You are sent to Pharaoh and his people equipped with these nine miracles, as well as other great ones, because they are a transgressing people and they need guidance.

From the apparent of this verse, it is understood that these two miracles have been among nine known miracles of Moses (as).

In commenting on Surah Al-’Isra’, No. 17, verse 101 it was concluded before that there are seven other miracles for Moses, five of which are: storm, plant-pests, locusts, forges, and turning of the Nile water into the colour of blood.

When each of these events came to Pharaohs as a warning and they encountered with some difficulty, they used to come to Moses and asked him to remove the pest.

There were two more miracles: draught and scanty of fruits, which are mentioned in Surah Al-’A‘raf, No. 7, verse 130.

It says:

“And certainly We afflicted the clan of Pharaoh with draught and scanty of fruits, so that they may take admonition.”

At last, Moses was equipped with the strongest weapon of miracle and went towards Pharaoh and his people. He invited them to the religion of truth.

The Qur’an says:

“So when Our clear signs came to them, they said: ‘This is a manifest sorcery’.”

We know that this accusation was not charged only on Moses (as) but, in order to adjust their oppositions against prophets, and in order that they produce a barrier in the way of others, the arrogant fanatic people brought forth the accusation of sorcery for the prophets which itself is a clear sign for the greatness of their extraordinary work.

It is in the case that we know that prophets are some pure, pious and truth-seeking men, while sorcerers are some deviated and corrupted persons and are qualified with all qualities that a deceitful one may have.

Moreover, sorcerers had always been able to do some limited affairs, but prophets, whose customs and the content of their godly invitations made their legitimacy manifest, had no similarity to sorcerers.

Surah An-Naml - Verse 14

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

14. “And they denied them unjustly and proudly though their hearts acknowledged them; consider, then how was the end of the mischief-makers.”

There are different sorts of infidelity and denial:

1- Disbelief may be as a result of following the fathers and customs and carnal desires. Most of disbelievers are of this kind.

2- Disbelief can be because of mere ignorance and conjectures:

“…but only fancies and mere conjectures.”20

3- Disbelief may be hidden by hypocrisy for the one who is apparently Muslim but inwardly he is a disbeliever.

4- Disbelief may emerge out of apostasy. When a person turns back from Islam, or denies some principles of the religion, such as Hajj, prayer, Zakat, and other main ordinances of the religion, or produces an innovation in the religion, he is a disbeliever.

5- Disbelief of the denial kind can come into being for the person who heartily is assured in the legitimacy of the truth, but denies it arrogantly and because of enmity. The verse under discussion states this kind of disbelief.

So it indicates that those accusations that they brought against Moses (as) were not for the sake that they were really in doubt, but they denied the miracles unjustly and because of self-superiority.

The Qur’an says:

“And they denied them unjustly and proudly though their hearts acknowledged them…”

It is understood from this sentence that Faith has a reality besides knowledge and certainly, and blasphemy may exist because of denial and negation while there is knowledge and awareness.

In other words, the reality of the correct Faith is an ‘outward and inward submission’ before the truth. Thus, if a person is certain of something but he does not surrender to it inwardly or outwardly, he has not faith, but he is a disbeliever of the denial kind. This is a vast matter that now we suffice only to this short explanation here.

Imam Sadiq (as) in a tradition, explaining five kinds of disbelief, counts one of them this kind of disbelief and that one of its branches is ‘denial’, and he said:

“That is something that one denies while he knows that it is surely the truth which has been proved with him”,

then he recited this verse.21

It is interesting that the Qur’an considers the motivation of the denial of the people of Pharaoh in two things: injustice and pride.

Their ‘injustice’ may refer to usurpation of others’ rights, and their pride refers to their self-superiority over the Children of Israel.

It means that they saw if they surrendered to the signs and miracles of Moses, they both would find their unlawful interests in danger and that they would stand in the same row with their slaves, the Children of Israel, and none of them were tolerable for them.

Or the purpose of the Qur’anic word ‘unjustly’ is the injustice they did to themselves or to the Divine verses, and, the purpose of the word ‘proudly’ is oppression over others, as Surah Al-’A‘raf, No. 7, verse 9 says:

“…for they used to be unjust unto Our Signs.”

However, at the end of this verse, as a lesson and gazing-stock, with a short and very expressive sentence, the Qur’an points to the evil end of the people of Pharaoh that they were drowned and destructed, where it says:

“…consider, then how was the end of the mischief-makers.”

The Qur’an does not uncover the matter here, because they had read the painful story of this disbelieving people in other verses of the Qur’an and by this short sentence they may understand what they must understand.

By the way, from among their ugly qualities entirely, the Qur’an has emphasized on ‘making mischief’ which has a comprehensive concept. It includes both mischief in belief, speech and action, and mischief in individual and society. In fact, all their evil deeds are gathered in the word ‘mischief’.

Notes

1. Al-Baqarah, No. 2, verse 2

2. An-Nahl, No. 16, verse 102

3. Surah Az-Zumar, No. 39, verse 15

4. Surah Al-‘Asr, No. 103, verses 1-3

5. Surah Al-Hajj, No. 22 verse 11

6. Surah Al-Kahf, No. 18, verse 104

7. Madinat-ul-Balaqah, Vol. 2, P. 492

8. Madinat-ul-Balaqah, Vol. 2 , P. 492

9. Qisar-ul-Hikam, No. 208, Al-Mu‘jam

10. Qurar-ul-Hikam, Vol. 2, P. 746

11. Qurar-ul-Hikam, Vol. 1, P. 195

12. Nahj-ul-Balaqah, Letter No. 43

13. Current Surah, verse No. 4

14. Al-’A‘raf, 133

15. Al-’A‘raf, 130

16. Al-Baqarah, 50

17. Al-Baqarah, 60

18. explained under Surah Al-Baqarah, verse 57

19. The Commentary of Nur-uth-Thaqalayn

20. Surah Al-Baqarah, No. 2, verse 78

21. Kafi, Vol. 2, P. 287


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