Alhassanain(p) Network for Heritage and Islamic Thought

Section 3: The Divine Mercy

Surah Yunus - Verse 21

وإِذَآ أَذَقْنَا النَّاسَ رَحْمَةً مِن بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَكْرٌ فِي ءَايَاتِنَا قُلِ اللَّهُ أَسْرَعُ مَكْراً إِنَّ رُسُلَنَا يَكْتُبُونَ مَاتَمْكُرُونَ

21. “And when We make mankind taste of (Our) mercy after adversity hath touched them, behold! they have a device concerning Our Signs! Say: ‘Allah is quicker at devising. Verily, Our messengers record what you devise’.””

The previous verse alluded to the pretexts of those who used to ask why no new signs were revealed. Here Allah refers to their obstinacy and to the fact that they played dirty tricks after a new verse was revealed instead of appreciating it.

The verse says:

“And when We make mankind taste of (Our) mercy after adversity hath touched them, behold! they have a device concerning Our Signs!...”

As for the occasion of revelation of this verse, it has been said that there occurred a drought and famine in Mecca. The Almighty (s.w.t.) made it rain for the blessing of His Prophet (S). The polytheists claimed, however, that the reason for the rain was because of the idols.1

One of the measures and tricky devices employed by his enemies was character assassination of the Prophet (S), ridiculing the divine verses, and degrading the blessings of Allah.

At any rate, man misuses God-given blessings and makes mischief instead of giving thanks and we must know that he who plays dirty tricks, will ultimately be involved with the device and the punishment of Allah.

The verse says:

“…Say: ‘Allah is quicker at devising...”

Then, He warns them not to think that such conspiracies and plans will be forgotten. His messengers, (that is, His angels responsible for recording human actions) will take note of all those plans which disbelievers arrange for extinguishing the light of the truth. And they must prepare themselves for the Judgment and the punishment in the world here-after.

The verse says:

“…Verily, Our messengers record what you devise’.”

Surah Yunus - Verse 22

هُوَ الَّذِي يُسَيّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّي إِذَا كُنتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيّبَةٍ وَفَرِحُوا بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ اُحِيطَ بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَذِهِ لَنَكُونَنّ َمِنَ الشَّاكِرِينَ

22. “He it is Who enables you to traverse through land and sea; so that you are in the ships, and they sail with them with a favourable wind, and they rejoice thereat. Then there comes upon them a stormy wind and the waves come on them from all sides, and they think that they are encompassed therewith, they call upon Allah, making their faith pure for Him, (saying): ‘If You deliver us from this, we shall surely be of the grateful ones’.”

In this verse the Qur’an appeals to the depths of human nature, explaining to them the monotheism which is embedded in their very being, describing to them how man once in great difficulty and danger, tends to forget everything but Allah.

First, He says that He is the One Who enables you to traverse through the land and the sea. And, when you go on board a ship, He makes you eventually get, you and your ship, to your destination with the help of the appropriate winds that gladden every heart.

Then when a horrible thunderstorm blows and waves buffet them from all sides, it makes them realize that death is near, and they lose their hopes of survival.

The verse says:

“He it is Who enables you to traverse through land and sea; so that you are in the ships, and they sail with them with a favourable wind, and they rejoice thereat. Then there comes upon them a stormy wind and the waves come on them from all sides, and they think that they are encompassed therewith...”

At just about that time, they are reminded of Allah and call upon Him sincerely, their thoughts stripped of all sorts of polytheism and idol worship.

The verse continues saying:

“…they call upon Allah, making their faith pure for Him…”

They start praying at this time, saying that if Allah save them from this plight, they will thank Him while they shall neither oppress others nor turn to others for help save Him.

The verse says:

“…(saying): ‘If You deliver us from this, we shall surely be of the grateful ones’.”

Although this temporary awakening will often have no remarkable educational effect upon extraordinarily wicked people, yet He completes the process of reasoning to the end to them, and it will serve as their eventual condemnation.

In such incidents, those individuals, who are only slightly polluted, are usually awakened and tend to reform themselves.

Surah Yunus - Verse 23

فَلَمَّآ أَنجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي الاَرْضِ بِغَيْرِ الْحَقّ يَآ أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَي أَنفُسِكُم مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ إِلَيْنَا مَرجِعُكُمْ فَنُنَبّئُكُم بِمَا كُنتُم تَعْمَلُونَ

23. “But when He delivers them, behold! They rebel in the earth unjustly. O mankind! Your rebellion is against your own selves, an enjoyment of the life of this world. Then to Us is your return, and We shall inform you of what you used to do.”

But such neglectful people usually start bothering others and oppressing them on the earth, as soon as Allah saves them and leads them to safe shores.

The verse says:

“But when He delivers them, behold! They rebel in the earth unjustly. ...”

Yet, the Qur’an advises people to know that whatever oppression they commit and whatever sort of deviation they have made from the right path, they themselves will pay its price.

The verse says:

“…O mankind! Your rebellion is against your own selves…”

The only thing that they may be able to do is to enjoy the life in this world for merely a few days, and finally their eventual return will be towards Allah. It is at that time that they shall be informed of whatever they did in the world.

The verse says:

“…an enjoyment of the life of this world. Then to Us is your return, and We shall inform you of what you used to do.”

Surah Yunus - Verse 24

إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَآءٍ أَنزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الاَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالاَنْعَامُ حَتَّي إِذَآ أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَادِرُونَ عَلَيْهَآ أَتَاهَآ أَمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَاَن لَمْ تَغْنَ بِالاَمْسِ كَذَلِكَ نُفَصِّلُ الاَيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ

24. “The likeness of the life of this world is just as the water which We send down from the sky, and the plants of the earth mingle with it whereof men and cattle eat, till when the earth takes its ornament and is embellished, and its people imagine that they have power over it, (but suddenly) Our command reaches it by night or by day, and We make it stubble, as if it had not flourished the day before! Thus do We explain the Signs in detail for a people who reflect.

In the foregoing verses allusion had been made to the lack of permanence in this worldly life. In this holy verse this grave reality is depicted with an interesting example so that He may remove the curtain of arrogance and negligence from the eyes of those who are neglectful and unjust.

The verse says:

“The likeness of the life of this world is just as the water which We send down from the sky...”

These life-providing drops fall on cultivable soil, making it possible for various plants to grow, some of which are useful for man, and others that are useful for birds and beasts.

The verse continues saying:

“…and the plants of the earth mingle with it whereof men and cattle eat...”

These plants, besides the nutritional qualities that they contain for living creatures, cover the earth’s surface and decorate it so that the earth finds its utmost beauty in it.

It is at this time that the blossoms decorate the branches and the flowers bloom. Nutritious grains and fruits show up gradually, dramatically depicting the full meaning of the scene of life, thus rendering people’s hearts hopeful and their eyes full of joy.

This is done to the extent that people on the earth become certain that they can benefit from the blessings of the plants and fruits as well as from their life-inducing grains.

The verse says:

“…till when the earth takes its ornament and is embellished, and its people imagine that they have power over it...”

All of a sudden, Allah’s command reaches them, ordering excessive cold, unexpected heavy rains or strong thunderstorms to overwhelm and eradicate them all as if they never existed.

The verse continues saying:

“…(but suddenly) Our command reaches it by night or by day, and We make it stubble, as if it had not flourished the day before!...”

Towards the end of the verse, in order to emphasize further, Allah declares:

“…Thus do We explain the Signs in detail for a people who reflect.

Surah Yunus - Verse 25

وَاللَّهُ يَدْعُواْ إِلَي دَارِ السَّلاَمِ وَيَهْدِي مَن يَشَآءُ إِلَي صِرَاطٍ مُسْتَقِيمٍ

25. “And Allah doth call mankind to the Abode of Peace and He guides whomever He Pleases unto the Straight path.”

The Arabic appellation /dar-us-Salam/ is one of the names of Paradise within which nobody bears any grudge against another and where no quarrel, war, and exploitation takes place.

The verse says:

“And Allah doth call mankind to the Abode of Peace and He guides whomever He Pleases unto the Straight path.”

The holy word “Peace” is Allah’s name, and “the Abode of Peace” signifies the proximity of the divine blessings. It is the place where everyone’s words and greetings consist of “peace”, and unto whom Allah also sends peace.

The Qur’an says:

“Peace: a word from a Merciful Lord.” (Surah Yasin, verse 58)

Some Islamic traditions indicate that the way leads to the mastership (wilayat) of Amir-ul-Mu’mineen (as) and the Immaculate Imams, has been stated as the best example for the ‘Straight Path’.2

We must note that the divine call is the symbol of His special favour towards His servants. It embodies the safe passage of man in this world and the Hereafter, the first stage of which is transient while the second stage is permanent.

Incidentally, the Straight Path is one which creates ‘peace’ for man not only in the Hereafter, but also creates peace for him in this world.

Surah Yunus - Verse 26

لِلَّذِينَ أَحْسَنُوا الْحُسْنَي وَزِيَادَةٌ وَلاَ يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلاَ ذِلَّةٌ اُوْلَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

26. “For those who do good, is a goodly (reward), and more (than this). Neither dust nor abasement shall over spread their faces. They are Companions of the Garden; they will abide therein forever.”

The Arabic term /rahiqa/ signifies covering by force and the word /qatar/ means ‘dust’, ‘smoke’ and ‘ashes’.

Bestowing incremental and extra rewards on the believers has repeatedly been mentioned in the Qur’an by the words /ziyadah/, /zi‘f/ and /’az‘af/.

Among them are the following verses:

“Whoever brings a good (deed), he shall have ten times its like...”3

“…He will pay them their rewards fully and with bestow upon them more out of His Grace.”4

In addition to the complete reward, Allah also bestows upon them more for partaking of his own virtue, there is a seven hundred-fold reward for giving charity for Allah’s sake.

“The likeness of those who spend their property in the way of Allah is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear. And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing.”5

Imam Sadiq (as) declares:

“Every thing has its own system of measurement except tears, a drop of which extinguishes fires”.

Then he (as) said:

“He who sheds tears for the sake of Allah, his face will never confront darkness and humiliation,”

and he recited:

“Neither dust nor abasement shall overspread their face.”6

Fadil-bin-Yasar, has narrated from Imam Baqir (as) who said that the Messenger of Allah (S) declared;

“There are no eyes which are soaked with tears for the fear of Allah except that Allah forbids that body to be in the Fire of Hell. Were he to shed tears, his face would not be covered by the dust and abasement”.7

At any rate, those who turn to other than Allah, have no excuses to make as Allah (s.w.t.) simultaneously extends His invitation to man and, at the same time, leads him; He not only rewards but also rewards more and more.

The verse says:

“For those who do good, is a goodly (reward), and more (than this). Neither dust nor abasement shall over spread their faces. They are Companions of the Garden; they will abide therein forever.”

Surah Yunus - Verse 27

وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُم مِنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَآ اُغْشِيَتْ وُجُوهُهُمْ قِطَعاً مِنَ الَّيْلِ مَظْلِماً اُوْلَئِكَ أَصْحَابُ النَّارِ‌ هُمْ فِيهَا خَالِدُونَ

27. “And those who have earned evil will have a reward of like evil; and the dust of ignominy will cover them. No defender will they have from (the wrath of) Allah: as if their faces had been covered with pieces from the darkness of night. They are Companions of the Fire: they will abide therein forever!”

And those who have committed evil acts and sins will be punished accordingly in proportion to their acts. They will be punished to the extent they deserve, not more, for punishment beyond that which a person deserves is something inequitable (which is far from the Divine Providence).

On the other hand, the reward for good deeds exceeds what one deserves and it is good to emanate from Allah. Therefore, the objective meaning of the word “like”, in this verse, is nothing more and nothing less than one’s due.

The verse says:

“And those who have earned evil will have a reward of like evil;...”

The Qur’anic phrase /wa tar haqahum ŏillah/ signifies that such sinners will be humiliated and become debased, for punishment is coupled with degradation.

The verse continues saying:

“…and the dust of ignominy will cover them...”

Then the verse implies that there are no guards and obstacles to hinder the punishment of Allah from them.

It says:

“…No defender will they have from (the wrath of) Allah:…”

The obscurity reflected on their faces would be to such an extent that one would imagine that parts of the darkness of the night had cast their shadow, one after another, over them.

The verse says:

“…as if their faces had been covered with pieces from the darkness of night...”

They shall be coupled with the Hell Fire and will eternally remain within its flames.

The verse concludes saying:

“…They are Companions of the Fire: they will abide therein forever!”

Surah Yunus - Verse 28

وَيَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ وَقَالَ شُرَكَآؤُهُم مَّا كُنتُمْ إِيَّانَا تَعْبُدُونَ

28. “And the Day We shall muster them all, then We shall say to those who associated others (with Us): ‘Get you to your place! You and your associates’, then We shall set a space between them, and their associates shall say: ‘It was not us (indeed) that you used to worship!’”

This verse also follows the previous discussions on the issue of the origin of existence and the Resurrection and the situation of the polytheists.

At first, the Qur’an warns all to remember the Day when Allah will assemble all His subjects and make them rise from the dead.

The verse says:

“And the Day We shall muster them all...”

Then He will declare unto the polytheists to stay in their place together with their idols so that He may examine their account.

It continues saying:

“…then We shall say to those who associated others (with Us):...”

The Qur’an informs that Allah will separate these two groups from each other; i.e. the worshippers and the worshipped ones, and He will question each individual separately, as it is usual with all courts that they investigate each person separately.

The verse says:

“…‘Get you to your place! You and your associates’, then We shall set a space between them...”

Allah may ask the idol-worshippers why they worshipped idols along with Allah (s.w.t.), and He will also ask the idols why they permitted such an act to occur, that they allowed the polytheists to worship them.

It is at this time that those things that were worshipped as idols will speak, saying to them that they never worshipped idols. In actual fact, they worshipped the creation of their own imaginations, whims and passions.

The verse says:

“…and their associates shall say: ‘It was not us (indeed) that you used to worship!’”

Surah Yunus - Verse 29

فَكَفَي بِاللَّهِ شَهِيداً بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِينَ

29. “Allah is a sufficient witness between us and you: we certainly were Unaware of your worship (of us).”

In the previous verse, those things worshipped were saying that the polytheists did not worship them. Here, they declare that they were unaware of their worship.

The verse says:

“Allah is a sufficient witness between us and you: we certainly were Unaware of your worship (of us).”

Consequently, whatever act of worship is performed without the knowledge of the worshipped is null and void.

Incidentally, there are numerous allusions made to the hatred and disavowal of those objects worshipped from the polytheists and their deeds in the Qur’an, i.e., Surah Al-Furqan, No. 25, verse 17, and Surah Al-Qasas, No. 28, verse 63.

Surah Yunus - Verse 30

هُنَالِكَ تَبْلُوا كُلُّ نَفْسٍ مَآ أَسْلَفَتْ وَرُدُّوا إِلَي اللَّهِ مَوْلاَهُمُ الْحَقّ وَضَلَّ عَنْهُم مَا كَانُوا يَفْتَرُونَ

30. “There will every soul realize (the reward of) the deeds it sent aforetime, and they will be brought back to Allah, their true Lord, and that which they used to fabricate (the false deities) will vanish (away) from them.”

The Day of Resurrection is the day on which the worldly test results are received.

The verse says:

“There will every soul realize (the reward of) the deeds it sent aforetime...”

The true Lord is Allah and any other than Him, whatever it may be, is absurd.

The verse says:

“…and they will be brought back to Allah, their true Lord...”

The Resurrection pertains to all men. And the false effects of the worshipped will be wiped out.

The verse continues saying:

“…and that which they used to fabricate (the false deities) will vanish (away) from them.”

All existence has its origin in Him, and the final destination will be towards Him, too.

Notes

1. The commentary of As-Safi, Fi-Zalal-il-Qur’an and Fakhr-i-Razi

2. Majma‘-ul-Bayan

3. Surah Al-’An‘am, No. 6, verse 160

4. Surah An-Nisa’, No. 4, verse 173

5. Surah Al-Baqarah, No. 2, verse 261

6. Nur-uth-Thaqalayn, the

7. Majma‘ ul-Bayan

Section 4: The Divine Gifts

Surah Yunus - Verse 31

قُلْ مَن يَرْزُقُكُم مِنَ السَّمَآءِ وَالأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالاَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيّ وَمَن يُدَبِّرُ الاَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلا تَتَّقُونَ

31. “Say: “Who provides you (sustenance) from the sky and from the earth? Or who possesses hearing and sight? And who brings forth the living from the dead and brings forth the dead from the living? And, who administrates (every) affair? They will soon say: ‘Allah’. Then, say: ‘Will you not then keep from evil?’”

There have been said same examples of Allah’s bringing forth the living from the dead and the dead from the living, among which one might cite the case of the human sperm leading to human beings and human seed from human beings, the chicken from the egg and egg from the chicken, plants from seeds, and seeds from plants; socially - righteous children from corrupt parents and corrupt children from worthy parents.

In this verse there are hints regarding the existence of the Lord and His right of being worshipped.

At first, the holy Qur’an addresses the Prophet (S) implying to tell those polytheists and idol-worshippers, that who are going astray, who is it that provides nourishment for you in the sky and on the earth?

The verse says:

“Say: “Who provides you (sustenance) from the sky and from the earth?...”

Definitely, the earth provides nourishment for the roots of plants by means of its nutritious substances. It is probably for this reason that the above verse refers to the nourishing substances coming from the sky and later from the earth.

Later, the verse refers to two of man’s most important senses, namely seeing and hearing, without which man’s acquisition of knowledge would have been impossible. It tells him to ask them who is He Who is the Creator of their eyes and ears and reinforces these two senses of theirs.

The verse says:

“…Or who possesses hearing and sight?...”

Then it brings up the two phenomena of death and life which are the most peculiar ones in the realm of creation.

It says:

“…And who brings forth the living from the dead and brings forth the deed from the living?...”

This is the very issue confronted by scientists and the learned men of the natural sciences as well as biologists, amazing them that how living creatures spring from inanimate objects.

The meaning of the above verse includes material as well as spiritual death and life, for one can see intelligent, honest and faithful men sometimes born to parents who are corrupt and faithless, and vice versa.

Then it adds implying that Who is He who rules and regulates all worldly affairs?

The verse says:

“…And, who administrates (every) affair?...”

In fact, the verse at first talks about the creation of the blessings and then it speaks about the guardian and administrator of these blessings.

After putting forth these three questions, the holy Qur’an immediately declares that they will soon answer in reply that it is Allah.

The verse says:

“…They will soon say: ‘Allah’...”

One may infer from the above sentence that even the polytheists, infidels and idol-worshippers during the “Age of Ignorance” considered Allah as the sole Creator, Sustainer, Giver of Life as well as the Administrator and Maintainer of the world of existence.

And at the end of the verse the Prophet (S) has been commanded to ask them: why they did not take the path of virtue. It says:

“…Then, say: ‘Will you not then keep from evil?’”

Surah Yunus - Verse 32

فَذَلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلاَلُ فَاَنَّي تُصْرَفُونَ

32. “Such then is Allah, your true Lord; and what is apart from the Truth but error? How then are you turned away?”

After explaining some of the symbols of the signs of the magnitude and the prudence of Allah (s.w.t.) in the heavens and the earth, and through this, appealing to the conscience and intellect of the opponents by which they confessed to it, He decisively declares in this verse that this is Allah, your true Creator, not the idols or other beings you have considered as partners with Allah for the sake of worship in front of which you bow down.

The verse says:

“Such then is Allah, your true Lord; and what is apart from the Truth but error?...”

Concluding these remarks, the Qur’an implies: now that you have come to clearly know the truth, do you not realize that you are certain of being misled if you take any path other than the truth?

How can you turn away from worshipping Allah despite your knowledge that there is no one else worthy to be worshipped?

The verse says:

“…How then are you turned away?”

This verse in fact, offers us a clear logical way for knowing the wrong and abandoning it. This way is that: one must first try to know the truth by way of his own conscience and reasoning.

After the cognition of the truth, one must abandon whatever is contrary to the truth or other than the truth, because they are those things that mislead.

Surah Yunus - Verse 33

كَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَي الَّذِينَ فَسَقُوا أَنَّهُمْ لا يُؤْمِنُونَ

33. “Thus is the Word of your Lord proved true against those who did wrong, that they will not believe.”

Breaking the laws of Allah and committing sins provide the grounds for infidelity and in this way man makes Allah’s wrath upon himself inevitable.

The verse says:

“Thus is the Word of your Lord proved true against those who did wrong...”

This is the direct result of their continuous indecency which may darken their hearts and pollute their spirits to the extent that they cannot see the enlightening state of the truth, and thus they go astray.

The verse continues saying:

“…that they will not believe.”

Surah Yunus - Verse 34

قُلْ هَلْ مِن شُرَكَآئِكُم مَن يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ قُلِ اللَّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ فَاَنَّي تُؤْفَكُونَ

34. “Say: ‘Is there any of your partners (whom you ascribe unto Allah) one (that) can originate creation, then bring it back again?’ Say: ‘(Only) Allah originates creation, then brings it back again; then how are you turned away (from the Truth)?’”

The Qur’an asks whether those whom you consider as Allah’s partners are able to create and then annihilate that creation and recreate it again in the same way that Allah is able to do. The polytheists know that creation is solely in Allah’s Power. Then, why is it that they again weave false stories and lie?

The verse declares:

“Say: ‘Is there any of your partners (whom you ascribe unto Allah) one (that) can originate creation, then bring it back again?’ Say: ‘(Only) Allah originates creation, then brings it back again; then how are you turned away (from the Truth)?’”

Surah Yunus - Verse 35

قُلْ هَلْ مِن شُرَكَائِكُم مَّن يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِي لِلْحَقِّأَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّي إِلَّا أَن يُهْدَىٰ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

35. “Say: ‘Is there any of your partners (whom you ascribe unto Allah) one that leads towards the Truth? Say: ‘(Only) Allah leads unto the Truth. Is then He Who leads unto the Truth more worthy to be followed, or he who does not go aright (himself) unless he is guided? What then is the matter with you? How do you judge?’”

The Qur’an asks once again implying that who provides the living with life and leads them while managing their material and spiritual lives, it self Is He your sole Allah, or are the idols?

The verse says:

“Say: ‘Is there any of your partners (whom you ascribe unto Allah) one that leads towards The Truth?...”

Then, the Qur’an, answers that it is the Creator Who guides us and has bestowed on us intellect, ears and eyes, providing the living with instincts which help them manage their affairs in their own interests.

Thus, despite all this: Is it appropriate for us to submit ourselves to idols which cannot lead us? How is it that the worshippers of idols submit and surrender to such things which are neither able to guide anyone nor have they the potentiality of being led?

The verse continues saying:

“…Say: ‘(Only) Allah leads unto The Truth. Is then He Who leads unto the Truth more worthy to be followed, or he who does not go aright (himself) unless he is guided? What then is the matter with you? How do you judge?’”

Surah Yunus - Verse 36

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلاَّ ظَنّاً إِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئاً إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ

36. “And most of them follow nothing but conjecture: truly, conjecture can be of no avail against the Truth. Verily Allah is well aware of what they do.”

Thus the reason for their being misled and misguided is that they follow their own conjectures and their own corrupt speculations. Conjectures will never lead us to the Truth and to Reality. Following conjectures only results in the doing of indecencies.

The verse says:

“And most of them follow nothing but conjecture: truly, conjecture can be of no avail against The Truth...”

What is of real value is “knowledge”. Sound conjecture and confidence, if based on proper solid grounds is valuable, i.e. those conjectures deducted from the apparent words of the holy verses (and quotations) derived from the Allah’s commandments which are practiced by Islamic jurisprudents (Fuqaha’) in even the minute details of problems.

The verse says:

“…Verily Allah is well aware of what they do.”

However, conjectures in the realm of ideas, if they are rooted in pursuing the vain way of one’s ancestors or fanaticism based on ignorance are groundless, and hence, are of no avail.

Surah Yunus - Verse 37

وَمَا كَانَ هَذَا الْقُرْءَانُ أَن يُفْتَرَي مِن دُونِ اللَّهِ وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَبِّ الْعَالَمِينَ

37. “And this Qur’an is not such as to be produced by other than Allah; but it is a confirmation of (revelations) that went before it, and a (clear) explanation of the Book, wherein there is no doubt, from the Lord of the Worlds.”

The comprehensive nature of the Qur’an and its contents are such that any kind of unsound allegation ascribed to it and relating it to other than Allah (s.w.t.) is unreasonable.

The holy verse says:

“And this Qur’an is not such as to be produced by other than Allah; but it is a confirmation of (revelations) that went before it...”

All heavenly Books confirm each other; their differences lie only in the conciseness and detail of their contents.

The verse continues saying:

“…and a (clear) explanation of the Book, wherein there is no doubt, from the Lord of the Worlds.”

Surah Yunus - Verse 38

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ

38. “Or they say, ‘He has forged it.’ Say: ‘Bring then a Surah like unto it, and call (to your aid) anyone you can, besides Allah, if you are truthful!’”

The Qur’an has reiterated on several occasions that the words of Allah (the Qur’an) are miracles because of the inability of man and jinn to present something similar, and it has presented this challenge to both of them.

Among the verses that testify to this fact, one may cite verse 13 of the Surah Hud. Despite the fact that Islam has had millions of opponents throughout history and still has such enemies, and they have striven to weaken the Qur’an and defeat Islam, carrying out intensive activities in the process, yet this confident challenge of the Qur’an has been left unanswered and will continue to be so until the Day of Resurrection.

Since we are dealing with setting the dimensions and the definition of the Qur’an, we will now point out some aspects of this divine miracle.

1. It distills extensive and profound wisdom into concise words. For instance, regarding the relationship of man and woman, it comments:

“They (your wives) are a clothing for you and you are a clothing for them.’1

To explain the fragility and vulnerability of the non-divine powers, it likens them to a spider’s web or declares that they are unable to create even a gnat.

It says:

“…verily those whom you call upon besides Allah cannot create a gnat...”2

2. Its profundity and the sweetness of words do not render it monotonous even if it may be read over and again for more than thousand times; on the contrary, each time it is studied it presents new messages.

3. Its harmony of words is especially outstanding and if a Qur’anic verse is placed among other Arabic texts or passages it can be easily distinguished from them.

4. The comprehensive nature of the Qur’an: It includes reasoning and demonstration to citing examples from worldly affairs to the life in hereafter, and also the facts concerning family problems, legal, political, military, ethical, historical teachings etc.

5. Its realism: Its contents are not based upon conjecture; even its stories are documented and real.

6. The universal and all-embracing nature of the Qur’an: All people will benefit from it at all levels and in all places regardless of whenever or wherever they are; it is not a Book particular to a special time, place, or people.

7. The eternal effect of the Qur’an: The older the age of humanity and the more the sciences progress the more of its secrets are discovered.

8. Its ever-increasing and its everlasting development: Despite having an increasing number of enemies and the growing number of attacks launched against it during its history, it has not only survived but also it has secured the highest station.

9. It is an ever-existing miracle by itself. A miracle that is available to all and is composed of the kind of words that put it at everyone’s disposal.

10. It is both a miracle and a Book of commandments and legal codes.

11. It is a token from an illiterate man from a region deprived of literacy.

12. Nothing has been added to it or deducted from it and it has been kept intact from distortion. The Qur’an puts forth the simplest challenge, of calling people to present a Surah like it, to prove its being miraculous.

It declares:

“Or they say, ‘He has forged it.’ Say: ‘Bring then a Surah like unto it...”

The Qur’an is a miracle not only in its entirety but also every one of its suras proves the same. This challenge of the Qur’an is not confined to a specific time and place. It will stand unanswered all over the globe until the end of the life of mankind and the Day of Resurrection.

The Qur’an’s challenge is not only issued to the common people, on the contrary, it is issued to all of mankind, including: jurisconsults, men of letters, and geniuses.

It continues saying:

“…and call (to your aid) anyone you can, besides Allah, if you are truthful!’”

Surah Yunus - Verse 39

بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ

39. “Nay, they belied that which they comprehended not with the knowledge of it, which whose interpretation has not yet come to them. Even thus did belie those before them, see then what was the end of the unjust ones.”

The opponents of the prophets have often had two reasons for their dissidence throughout history, one of which was due to their ignorance and the other to their lack of knowledge and intellectual appreciation of the glorious Qur’an as well as the other heavenly Books.

It says:

“Nay, they belied that which they comprehended not with the knowledge of it, which whose interpretation has not yet come to them. Even thus did belie those before them...”

They rejected the Qur’an before they knew the truth about it and had not grasped command of its interpretation and meaning; because it was fundamentally against their ancestral religion. Hence, as to the eventual fate of the oppressors, the verse continues saying:

“…see then what was the end of the unjust ones.”

Surah Yunus - Verse 40

وَمِنْهُم مَّن يُؤْمِنُ بِهِ وَمِنْهُم مَن لا يُؤْمِنُ بِهِ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ

40. “And some of them believe in it and some of them do not believe in it; and your Lord knows best the mischief makers.”

A leader must not expect everyone to believe in his way. He must lead them on to the Right Path and if they do not follow, he can only let them wait for the divine punishment.

The verse says:

“And some of them believe in it and some of them do not believe in it; and your Lord knows best the mischief makers.”

Notes

1. Surah Al-Baqarah, No. 2, verse 187

2. Surah Al-Hajj, No. 22, verse 73