An Enlightening Commentary Into the Light of the Holy Qur'an Volume 4

An Enlightening Commentary Into the Light of the Holy Qur'an11%

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 4

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.


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Section 22: Violation of the Covenant by the Jews

Jews Violating the Covenant - Their accusing Jesus and his mother Mary - The truth concerning the Crucifixion of Jesus,

Surah An-Nisa', Verse 153

يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا

153. "The People of the Book will ask you to bring down for them a Book from heaven; and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly'. So the lightning seized them on account of their injustice. Then they took the Calf (for a god) after the clear signs had come to them; yet We pardoned that; and We gave Moses a clear authority."

The demand of the Jews from the Prophet of Islam (S) was that the Qur'an, like the Torah , should be sent down together, too. But, that demand was nothing save a mere pretext. In Surah Al-'An'am, concerning the matter, Allah says:

"And if We had sent to you a writing on a paper, then they had touched it with their hands, certainly those who disbelieve would have said: 'This is nothing but clear enchantment'."1

The Qur'an, in the above verse, says:

"The People of the Book will ask you to bring down for them a Book from heaven…..."

The Children of Israel were not seeking for the Truth, otherwise, why did they become the worshippers of the Calf after they had got those abundant miracles?

"...Then they took the Calf (for a god) after the clear signs had come to them….."

Therefore, the continuation of this very verse, in order to console the Prophet, tells him (S) not to be worried about the disbelievers when they do not believe, since there had also been some obstinate persons against all former prophets.

"...and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly'. ..."

When we become acquainted with the difficulties that other people are involved in, it can sometimes be a remedy over our own pains.

However, it should be noted that rejection of the Truth and aberration in thought brings forth the Wrath of Allah even in this very world.

"... So the lightning seized them on account of their injustice....."

Yet, the prophets had always been supported by Allah.

"...and We gave Moses a clear authority."

Surah An-Nisa', Verse 154

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُواْ الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لاَ تَعْدُواْ فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

154. "And We raised the (Sinai) Mount above them at (the taking of) their covenant and We said to them: 'Enter the door prostrating', and We said to them: 'Do not transgress the Sabbath!' and We took from them a firm covenant."

The verse implies that the Children of Israel, the Jews, did not awaken from the sleep of negligence and did not come down from the mount of pride and obstinacy. It was for that reason that Allah raised the Sinai Mount above them, and in the meanwhile, He took covenant from them.

"And We raised the (Sinai) Mount above them at (the taking of) their covenant…"

The holy verse implies that Allah (s.w.t.) told them to enter the door of Jerusalem in the state of prostration and humility as a sign of repentance from their sins.

Allah also decreed emphatically for them not to work on Saturday and not to transgress, (and not to use the sea-fish that the hunting of which was prohibited for them). Allah (s. w.t.) took serious covenant for all of these things from them. But they fulfilled none of those confirmed promises.

"...and We said to .them: 'Enter the door prostrating', and We said to them: 'Do not transgress the Sabbath!' and We took from them a firm covenant."

Surah An-Nisa', Verse 155

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاء بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

155. "So, for their breaking their covenant and their disbelief in the Signs of Allah and their slaying the prophets wrongfully and their saying: 'Our hearts are covered', nay! but Allah sealed them for their disbelief, so they do not believe save a few. "

In this verse, the Qur'an points to some other parts of the wrong doings of the Children of Israel, and also those committing offences and hostilities that the Jews performed against the prophets of Allah.

At first, it refers to the breach of promise and disbelief of a group of them, by whom the slaughter of many prophets occurred. It says:

"So, for their breaking their covenant ..."

Following to this breach of promise, they rejected the Signs of Allah and paved the way of opposition.

".....and their disbelief in the Signs of Allah ..."

They did not suffice only to this wrong-doing, but also they set their hands to another great crime. They killed the leaders and the guides of the way of Truth, viz. the prophets. They slew the prophets without having any reason for their action.

".....and their slaying the prophets wrongfully ..."

They were so insolent in committing offences that they mocked the statements of the prophets and they used to explicitly say to them that their hearts were locked so that they hindered them to hear and accept the invitation of the prophets.

".....and their saying 'Our hearts are covered'; ..."

Here, the Qur'an adds a sense that their hearts are sealed totally and no truth penetrates into them, but the reason of that situation is their own infidelity and disbelief. That is why they do not believe in truth, except a small group of them who avoid these kinds of obstinacies and that they pave the path of truth. It says:

"... nay! but Allah sealed them for their disbelief, So they do not believe save a few. "

Surah An-Nisa', Verse 156

وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا

156. "And because of their disbelief and their speaking against Mary a grievous calumny."

The question of calumny against Mary is also referred to in Surah Maryam No.19, verse 27.

The calumny of fornication unto Mary was not only a sin but it was also a calumny of bastardy to Jesus (as) and his incompetence for guidance and leadership. This very sin was the reason of their disbelief unto Jesus (as).

Therefore, calumny is counted in the same row with infidelity, and, consequently, a grievous calumny deserves a grievous chastisement.

"And because of their disbelief and their speaking against Mary a grievous calumny"

However, in an immoral society, there may sometimes happen that the most disgraceful calumnies be attributed to the most immaculate persons.

Surah An-Nisa', Verses 157 - 158

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

157. "And because of their saying (in boast): 'Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; 'but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that); and indeed those who differ therein are only in doubt about it, they have no knowledge respecting it, but only follow a conjecture, and, certainly, they did not slay him."

158. "But Allah took him up unto Himself; and Allah is the Mighty, the Wise."

They (the Children of Israel) were even proud of slaying Jesus, and they said that they themselves slew Jesus, son of Mary, the Messenger of Allah. The verse says:

"And because of their saying (in boast): 'Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger…..."

Perhaps, the sense of 'Allah's Messenger' that they said about Jesus (as) was said mockingly in order to scorn him, while they were not true in their claim. The verse continues saying:

"... but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that)…"

Then, the Qur'an, as an emphasis on the matter, says:

"....and, certainly, they did not slay him."

Then, the Qur'an, as a separate verse, continues saying:

"But Allah took him up unto Himself ..."

The reason that the Qur'an has emphasized particularly on the subject that Jesus (as) has not been crucified, is for the purpose of perfectly nullifying the superstitious belief of ransom and making ummah (community) free from sin by payment, so that the Christians find rescue in the pledge of their own good deeds not in seeking refuge to the Cross.

We are absolutely certain that both the birth and departure of Jesus from this world occurred abnormally. He (as) was taken up to be a provision for future.

"... and Allah is the Mighty, the Wise."

Surah An-Nisa', Verse 159

وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

159. "And there is not anyone of the People of the Book but surely believes in him (Jesus) before his death, and on the Day of Resurrection, he will be a witness over them."

There are two probabilities in commenting on this verse, each of which is considerable for, some views.

1. The verse says:

"And there is not anyone of the People of the Book but surely believes in him (Jesus) before his death......"

The above-mentioned time is when a person is going to die and his connection with the world becomes weak while it becomes more serious with the world after death. The curtains will be removed from before his eyes and he will see many things of the reality.

It is at this time that his inward eye of seeing the truth will see Jesus (as) and he will surrender before him (as).Those who denied him will believe in him, and those who considered him God, will recognize their error. But it is too late and this belief is of no vail for them. Then, it is better for them to believe just now, when belief is useful for them.

2. The purpose of the verse is that all the People of the Book will believe in Jesus (as) before death. The Jews will accept him for his messenger ship, and the Christians will leave out the god ship of Jesus.

This circumstance will happen, according to the Islamic literature, when Jesus (as) comes down from heaven at the time of the reappearance of Hadrat Mahdi (may Allah hasten his glad advent) and establishes prayer at the back of him.

The Jews and Christians will see him and will believe both in him (as) and Imam Mahdi (May Allah hasten his glad advent). So, it is clear that, at this time, Jesus, whose religion relate to the former times has to follow the present creed, i.e. Islam, the executor of which is Mahdi (May Allah hasten his glad advent).

Basing on the recorded Islamic traditions, at the time of Mahdi's rightful government, the security will be so much so that wolf and sheep, lion and cow, and other savage animals will graze in the same pasture. The security of life, wealth and honour will be found in the world thoroughly. There will be no cruelty and transgression anywhere, and justice will cover the whole world of existence.

However, at the end of the verse, it says:

"... and on the Day of Resurrection, he will be a witness over them."

The objective meaning of the 'witness of Jesus against them' is that he (as) will bear witness that he has preached the messenger ship but he has never invited them to his own divinity and god ship. On the contrary, he has invited them to the Divinity of Allah.2

Surah An-Nisa', Verse 160

فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيراً

160. "And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before), and for their much hindering (people) from the path of Allah."

Perhaps, the objective meaning of the good things that became forbidden for them is the same things which are mentioned in Surah Al-'An'am. No.5. verse 146. It says:

"And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep "....

This very prohibition is also found in the present Torah. (Leviticus, Chapter 11)

Explanations

Injustice is the preparation for deprivation from bounties.

Sometimes, some economical deprivations and material straitened circumstances are signs for the wrath and retribution of Allah.

"And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before)..."

Hindering people from the path of Allah, in any form it may be, (including: distortion, concealment, innovation, corruption, and deviation), is the cause of deprivation.

"…and for their much hindering (people) from the path of Allah"

In fact, the main punishments will be given in Hereafter, yet the worldly retributions are for awareness. They are as penalty for the evil doers and as trial for the good doers.

Surah An-Nisa', Verse 161

وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

161. "And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

The prohibition of usury is also mentioned in the present Torah (Deuteronomy, Chapter 23, and No. 19 & 20):

19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury:

20. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou set test thine hand to in the land whither thou goest to possess it.

Usury seems to be the source of profit and the factor of happiness, but it is the cause of deprivations and punishments.

All heavenly religions are sensitive, and have words, due to the material and financial connections between human-beings and also due to their gains and expenditures.

As long as injustice, usury, and living on unlawful money have not set a person in the course of infidelity, it is easy for him to return to the right path, otherwise the sins may become the cause of infidelity, and infidels are involved in punishment.

"And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

Surah An-Nisa', Verse 162

لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

162. "But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

In this verse, a great fact is referred to, on which the Holy Qur'an has repeatedly emphasized. This fact is that the reproach and reprimanding of the Qur'an upon the Jews has never had an aspect of racial or tribal combat.

Islam reproaches no race as a 'race', but it blames and reprimands the filthy and deluded persons. That is why this verse separates the believers and virtuous ones from among the Jews as an exception and admires them when it gives them the glad tidings of a great reward. The Qur'an says:

"But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

The proof for this meaning is the fact that at the time of the advent of the Prophet of Islam (S), when some of the prominent people of the Jews saw the reasons of his rightfulness, embraced Islam and defended it heartily. These persons were respected by the Prophet of Islam (S) and other Muslim members.

Notes

1. Surah, Al- 'An'am, No.6, verse 7

2. Nur-uth-Thaqalayn, vol. 1, p. 572

Section 23: The Qur'an testified in the previous heavenly Books

Surah An-Nisa', Verse 163

Heavenly Books were revealed to the previous messengers - The disbelievers -The truth about the personality of Jesus,

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا

163. "Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonah and Aaron, and Solomon, and We gave David the Psalms."

The names of twenty-five prophets of Allah have been mentioned, in the Qur'an. Eleven names of these prophets are referred to in the verse under discussion, and the rest of them are: 'Adam, Andreas, Hud, -Salih, Lot, Yusuf (Joseph), Shu'aib (Jethro), Thilkafl, Moses, Elyas (Elija), Yasa' (Elisha), Zakaria (Zachariah), Yahya (John), and 'Uzair (Ezra).

Some Islamic recorded traditions denote that whatever had been revealed to the former prophets (as) were revealed to Prophet Muhammad (S), too.1

The Qur'anic term /'asbat/ is a title for those prophets who are the children of Ya'qub (Jacob).

The word /zabur/ in philology means 'book', but, as a technical term, it is used for David's Book. Psalms of David can be found in the Books of the Old Testament. This book contains 150 Chapters, each of which is a Psalm. (p.p. 606 to 681 of the Holy Bible). Here is the verse:

"Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave David the Psalms."

Allah sent down revelations to all prophets one after another. But here, in this regard, before mentioning the names of some other prophets, Allah says:

"We revealed to you.”

This precedence may be for the superiority of the holy Prophet's rank. .

Explanations

1. In the history of man, revelation and Messenger ship has been an unalterable process and rule.

2. In revelation both aim, and style, and the generality of the content, and the origin of them, wholly is the same; and that origin is Allah.

"Verily We revealed ..."

3. The divine revelations unto the prophets have repeatedly occurred in the history. Yet, why do the opponents of prophet hood not accept the Prophet of Islam (S) and do differ between him and other prophets? (Such people are certainly astray).

Surah An-Nisa', Verse 164

وَرُسُلاً قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا

164. "And earlier (there were) messengers We have already told you of, and messengers We have not told you of; and Allah spoke directly unto Moses a (peculiar) speech."

Suras Hud (No.11) and Al-'Anbiya (No.21), comparing other Suras of the Qur'an, are more inclusive in stating the stories of the prophets. In regard to learning good qualities, acquainting oneself with the history of the lives of prophets is so useful for men that Allah (s.w.t.) has paid to it, too. It says:

"....messengers We have already told you of....."

The history of prophets, of course, is more abundant than what has been mentioned in the Qur'an. Neither the length of the life of a person is enough to listen to the whole history, nor is listening to the whole history necessary.

But listening to it should be as much as to take example and to take lesson from it. This very thing shows that the Qur'an is a Book of guidance and teaching, not a Book for telling stories.

"... and messengers We have not told you of ..."

However, the styles of receiving revelations are different, inspiration in heart, or sending down the angel, or revealing from behind the (curtain), and all prophets had been the addressee of Allah (s.w.t.), but among them only Moses (as), as his epithet, was entitled /kalim-ul-lah/ ' The Interlocutor of Allah'.

"... and Allah spoke directly unto Moses a (peculiar) speech."

This title was given to Moses (as) maybe for the reason that it was necessary for him to communicate repeatedly with Allah in order to struggle and work hard against Pharaoh, or against obstinacy and stubbornness of the Children of Israel.

Surah An-Nisa', Verse 165

رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

165. "(We sent) messengers as givers of glad tidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

This verse expresses the words of prophets' invitation and the method of their effort, together with the purpose of the mission of prophets to prophet hood.

The method of the work of prophets is based on two pivots: 'glad tidings' and 'warning'.

"(We sent) messengers as givers of glad tidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

The philosophy of the mission of prophets is Allah's 'completing the argument' for humankind so that they cannot say that they had not any leader or guide.

It is necessary to mention that from the point of personal epithets, background of life, social, political, genealogical, and physical situation, and also from the point of having miracles, clear statements, and being aided by hidden helps, prophets should be in a state that no one be able to object any things of theirs.

And, since 'Allah is the Mighty, the Wise', none has any proof against Him, as the Qur'an states:

"Say: ' Then Allah's is the conclusive argument;'..."2

Surah An-Nisa', Verse 166

لَّـكِنِ اللّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلآئِكَةُ يَشْهَدُونَ وَكَفَى بِاللّهِ شَهِيدًا

166. "But Allah bears witness to what He has sent down to you that He has sent it down with His knowledge, and the angels (also) bear witness; and Allah is Sufficient as witness."

This very fact that the high standard of knowledge of the Qur'an has been delivered by an illiterate person in an environment full of ignorance and enmity, and that it changed the state of people from dispersion to unity, from avarice to donation, from paganism to theism, from ignorance to knowledge, and from descent to spiritual ascent so that they reached to the condition of formation of 'the Islamic Ummah', is an evidence for Allah's grace (s.w.t.) toward the holy Prophet (S) and for His favour to his religion.

That is why the best shelter and the source of hope in all prophets has been the support and aid of Allah.

"But Allah bears witness to what He has sent down to you ..."

By the way, the origin of revelation is the infinite knowledge of Allah. So, with the advance of science, every day some parts of the Qur'anic wisdom will be manifested.

"...that He has sent it down with His knowledge. ..."

It should be regarded that if there are some obstinate sinful persons in some corners of the world who seek pretexts, in spite of that, there are all the pure knowledgeable angels in the world of existence who bear witness alongside the Holiness of Allah. It says:

"... and the angels (also) bear witness; and Allah is Sufficient as witness."

Surah An-Nisa', Verses 167 - 169

إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللّهِ قَدْ ضَلُّواْ ضَلاَلاً بَعِيدًا

إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً

إِلاَّ طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

167. "Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

168. "Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way."

169. "Except the way to Hell, to abide therein forever and that (retribution) is easy for Allah."

In the first verse of the above verses, the phrase 'have gone astray far away (from felicity)' denotes to the intensive stray of the disbelievers. Infidelity is an aberration, and hindering others from Faith is another one!

Disbelief is a deviation, while a disbeliever considering oneself rightful, is a deviation greater than that. Disbelief in a person is injustice to his own self, while hindering others from the right path is injustice unto generation, in the history.

"Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

The objective meaning of the phrase 'act unjustly', mentioned in verse No.168, may be in the same sense of hindering others to be guided. Which injustice, in comparison, can be higher than the mental, cultural, and creedal injustice?

"Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way."

The most painful chastisement and the most disgraceful senses have been appointed against those pagans who hinder the message of truth to reach the ears of the truth-seekers by different kinds of propagations, accusations and Intimidations.

The lack of forgiveness, the lack of guidance, to be counted among those who abide in Hell forever and the like of them is the fruit of the indecency of their deeds.

"Except the way to Hell, to abide therein forever and that (retribution) is easy for Allah"

Surah An-Nisa', Verse 170

يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُواْ خَيْرًا لَّكُمْ وَإِن تَكْفُرُواْ فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

170. "O' mankind! the Messenger has came to you with the truth from your Lord; then believe (in him), it is good for you And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knowing, All-Wise."

The invitation of Islam is an invitation to all humankind throughout the world. The verse says:

"O' mankind!...."

The means of the spread of this invitation, and the weapon of the prophets for the aim, has been its rightfulness.

"... with the truth from your Lord...."

Before the advent of the holy Prophet (S), the People of the Book, and even the pagans, were waiting for a prophet to come.

When the same prophet came, they should believe in him and they would know that believing in him is beneficial for the people themselves. So, they might not hold Islam under obligation for their belief in it, but Allah has conferred a favour upon them for that He has guided them.

"...then believe (in him), it is good for you…."

Neither the disbelief of people incurs a loss to Allah, nor does their belief bring a gain for Him.

".. And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth…."

Allah knows that the felicity of people lies in following the path of prophets, and His Wisdom requires sending prophets.

"... and Allah is All-Knowing, All-Wise."

Surah An-Nisa', Verse 171

يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

171. "O' People of the Book! do not exaggerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; verily Allah is only one God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector."

Adapting to the contents of the previous verses which were about the People of the Book and pagans, in this verse the Qur'an has pointed to one of the most important deviations of the society of the Christians, i.e. trinity or believing in three foldness ( the father, the son, and the Holy Spirit). In a short and reasonable sentence, it tells them to avoid this great aberration.

At first, it warns them that:

"O' People of the Book! do not exaggerate in your religion, and do not say upon Allah save the truth. ..."

The subject of exaggeration about the religious leaders has been one of the most important origins of deviation in heavenly religions. For this reason, Islam has treated with a severe strictness against Extremists, 'Qalat'. So, in Islamic jurisprudence, Qalat have been introduced as the worst infidels.

Then the verse hints to some points where each of which is as a reason for the nullification of trinity, and divinity of Jesus (as). They are as follows:

1. Jesus (as) was but a son of Mary:

"... The Messiah, Jesus son of Mary....."

This phrase indicates that Jesus, similar to every other human being, was in the womb of his mother, and passed the foetal course. Like any other members of men, he was born, sucked milk and grew up in the bosom of his mother.

In other words, all the human qualities existed in him (as). How can such a person, who is object to the laws of nature and the changes of the world of matter, be a God without beginning and without end.

2. Jesus was the messenger of Allah and he was sent by Him. This rank does not fit with his divinity:

"...was only a messenger of Allah....."

3. Jesus was the 'word' of Allah that He cast unto Mary. This meaning is for hinting to the fact that Jesus was a creature of Allah. In the same manner that 'words' are His creatures, all the things of the world of creation are creatures of Allah, too.

4. Jesus is a 'spirit' that has been created by Allah (s.w.t.). This expression that has been mentioned in the Qur'an for the creation of 'Adam or, in another sense for the creation of humankind, points to that spirit which Allah created and set in the selves of human beings, in general, and in Jesus and prophets, in particular.

"…and a Spirit from Him…"

Next to stating this meaning, the Qur'an says:

"... So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you....."

Here, the Qur'an emphasizes on the unity of Allah once more and says:

"... verily Allah is only One God. ..."

This phrase means that you believe in oneness of God, and yet in the meantime, you accept trinity. But if Allah had a child, the child would be like Him, and, in this case, oneness of God is meaningless.

How can Allah have a child while He is far from being in need of the deficiency of wife and child, and from the deficiency of body and of being a body?

"... Far be it from His Glory that there be for Him a son....."

Besides that, He is the possessor of what is in the heavens and the earth. They are all His creatures and He is the Creator of them all. And, Muses (as) is one of these creatures.

"...to Him belongs whatever is in heavens and whatever is in the earth....."

How can an exceptional case be assumed for Him? Can a slave and a creature be both the child and the creator of his possessor! Allah not only is the Creator and the Possessor of them but also is a controller, protector, sustainer, and guardian of them. And, He is sufficient to direct and guard them.

"...and Allah is sufficient as a protector."

Basically, how is the Lord in need of a child, the One Who is without beginning and without end, and Who is in charge of the guardianship of all creatures from beginning to the end? Is He like us, the mortals, to demand a child in order to substitute that child after His death?

Notes

1. Nur-uth-Thaqalayn, vol. 1, p. 572

2. Surah Al-'An'am, No 6, verse 149

Section 10: Believers

Believers enjoined to be always on their guard -Those Who sell this world's life for the life,

Hereafter -Reward for those Who endeavour in the way of the Lord.

Surah An-Nisa', Verse 71

يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا

71. "O' you who have Faith! Take your precaution (keep weapon with yourselves), then either advance in parties or march off all together. "

In the previous verse, the subject was upon the obedience of Allah, the leadership of the immaculate ones, and sovereignty of the Prophet (S). In this verse, the words imply of being careful of the necessity of power, intelligence and a martial preparation for the Islamic community and for the divine leadership.

The Arabic word /hi`zr/ means: 'being alert', 'being on the lookout', and 'the means of defence'. The Qur'anic term /`subat/ is the plural form of the term /`subat/ which means: ' separate parts of forces', (including of groups of quick attacking fighters who cause the enemy to become confused so that they cannot think what to do).

Explanations

1. Muslims should be always prepared and alert. They should be cognizant of the plans, number of forces, the sort of weapons, spirit, and internal and external co-operations of the enemy. Thus they should design their affairs and act accordingly.

2. Muslims must be trained in military courses.

"O' you who have Faith! Take your precautions (keep weapons with yourselves) ..."

3. Muslims should be mobilized.

"… or march off all together."

4. Muslims have to utilize the different styles of challenging with enemy.

"... Then either advance in parties or march off all together."

5. Muslims must protect the bounds of their country.

Acting upon the involving message of this verse, is the secret of honour and glory, while neglecting it is the mystery of the fall and failure of Muslims.

Surah An-Nisa', Verse 72

وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا

72. "And verily some of you there are that loiter; if then a misfortune befalls you he says: 'Allah has blessed me in this that I was not present with them'."

Following to the general command of Holy Struggle and trial against enemy, which was stated in the previous verse, in this holy verse, the Qur'an has pointed to some hypocrites and intends to say that these figures and such features, who are among you, vigorously try not to take part in the rows of strivers who struggle in the way of Allah, It says:

"And verily some of you there are that loiter; …"

But when the strivers return from the battle-field, or when the news of war reaches them that they have suffered a failure or martyrdom, these hypocrites will happily say: what a great bounty Allah has given them that they (hypocrites) did not accompanied them (the strivers) to witness such heart-rending events! It says:

"…if them a misfortune befalls you, he says: Allah has blessed me in this that I was not present with them'."

Surah An-Nisa', Verse 73

وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ الله لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا

73. "And if some grace from Allah befalls you, he would certainly say - as if there had not been any friendship between you and him - 'I wish I were with them, So that I had achieved a great achievement!' "

As soon as the hypocrites are informed that the believers have gained the victory, and naturally have obtained some booties, they regret and, like some strangers, as if there have been no connection between them and the believers sorrowfully say:

"….'I wish I were with them, So that I had achieved a great achievement!' "

It is clear that the person who counts martyrdom in the way of Allah a kind of misfortune, and considers the lack of martyrdom a divine bounty, in his view, the victory and great felicity is not anything save physical triumph and the spoils of war.

"And if some grace from Allah befalls you, he would certainly, say - as if there had not been any friendship between you and him -

'I wish I were with them, so that I had achieved a great achievement!' "

Surah An-Nisa', Verse74

فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

74. " So let those fight in the way of Allah who sell the life of this world for the Hereafter , and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."

Believers must be prepared for Holy Struggle. In this verse, as well as in a few following verses, the true Muslim believers have logically and excitingly been invited to struggle in the way of Allah.

At first, it implies that only those fight in the way of Allah who are ready to sell the life of this material world for the eternal life in the Hereafter. That is, only those persons can be counted among the true strivers that are ready for such a bargain. It says:

"So let those fight in the way of Allah who sell the life of this world for the Hereafter ..."

Then, at the end of the verse, it remarks that the fate of such strivers is quite clear. They either become martyr, or they defeat the enemy for the sake of Allah and gain the victory. In both cases, they will be given a great reward by Allah. The verse says:

"... and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."

It is certain that such soldiers, with such a spiritual state, have no failure in their minds, because in both cases they know themselves victorious. Even the non-Muslim scholars, who have discussed about the quick triumphs of Muslims at the time of the Prophet (S), and their victories after that, have considered this doctrine as one of the effective factors in the progression of Muslims.

Surah An-Nisa', Verse 75

وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرً }

75. "And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children who say: 'Our Lord! Take us out of this town whose people are oppressors, and appoint for us from You guardian, and appoint for us from you helper!"

Seeking Assistance through Human Affections

In the previous verse the believers have been invited to Holy Struggle. The verse has emphasized on the faith in Allah; and the Day of Resurrection, with the reasoning of gain and loss But this verse invites them towards Holy Struggle basing on stimulating the humanities.

It inquires why do you not struggle in the way of Allah; and for the oppressed and defend less men, women and children who are captured in the grips of tyrants? Do your humanities let you to be silent and watch these pathetic scenes? It says:

"And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children ..."

Then, to stir the affections of the believers it points to the very oppressed ones and says:

".. who say: 'Our Lord! Take us out of this town whose people are oppressors...."

They also ask their Lord to send a guardian from His side to support them; and again they ask Him to appoint a helper from Himself for them.

The verse continues saying:

" and appoint for us from You guardian, and appoint for us from You helper!"

The above-mentioned holy verse, indeed, is a hint to the fact that Allah (s.w.t.) has answered to their invocation and He has trusted 'you' with this great human duty. Then 'you' are the 'guardian' and the 'helper' who have been appointed from the side of Allah (s.w.t.) for supporting and saving them.

It should be noted that according to some Islamic narrations, the immaculate Imams have said:

"We are the same oppressed that people should raise for our government."1

Surah An-Nisa', Verse 76

الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُواْ أَوْلِيَاء الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

76. "Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut (Satan). Fight, therefore, (against) Satans patrons. Satan's plot is certainly weak."

In this holy verse, in order to encourage the strivers to struggle against the enemy, and also to specify the vows and goals of the strivers, it says such:

"Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut (Satan)..."

That is, in any case, the life is not free from struggling, but, some people struggle alongside the path of the truth and some others alongside the path of untruth and Satan.

Following to that, the verse continues saying:

"... Fight, therefore, (against) Satan's patrons..."

False deities, and the disobedient and unjust forces, though outwardly seem great and powerful, they are inwardly weak and feeble. So, do not fear of their arranged and qualified apparent, because they are hollow from inside, and:

"... 'Satan's plot is certainly weak."

It is so, because their plots are founded on the Satanic forces.

Note

1. At-Tafsir-us-Safi, Vol. 1, P. 371, & Tafsir-ul-Burhan, Vol. 1, 394.

Section 11: The Hypocrites' Attitude towards the Believers

The refusal of hypocrites to fight -their secret plans -their propagating falsehood -The Apostle enjoined to fight even single -handed -to depend upon Allah - To ponder over the teachings of the Holy Qur'an.

Surah An-Nisa', Verse 77

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً

77. "Have you not seen those to whom it was said: 'Withhold your hand (from war ), and establish prayer and pay the poor-rate,' but when fighting was prescribed for them, a group of them were so afraid of men as (it should be) the fear of Allah, or (even) with a greater fear, and they said: 'Our Lord! Why have You ordained fighting for us? Wherefore did You not grant us a delay to a near end?' Say: 'The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date-stone '."

Occasion of Revelation

It is narrated from Ibn-' Abbas that at the advent of Islam, when Muslims were living in Mecca and they were under the harsh pressure of the pagans there, some of them went to the Prophet (S) and said that they had been dear and honoured before Islam but they lost that glory and honesty, besides the hurt and injury they bore from the enemies.

They asked him to allow them to fight against the disbelievers to regain their glory and honour. That day, the Prophet (S) answered them that he was not commissioned to fight then.

But, later, when the command of fight was issued, some of those ardent figures knowingly tarried to participate in the battle-field. Then the verse was revealed in order to encourage the believers and also to blame those careless and neglectful persons.

Those Who only Talk!

Here, in this verse, the Qur'an implies that: indeed it is wonderful that some people, in an inappropriate situation but with a surprising state once ardently asked permission to go to Holy struggle when they were commanded to restrain then and to pay to self-improvement establishing prayer, strengthening their forces, and paying alms; After that when the circumstances became fitting and the command of Holy struggle was revealed, horror and terrible fear filled their whole entity, and they began to protest against that command. It says:

"Have you not seen those to whom it was said: 'Withhold your hand (from war), and establish prayer and pay the poor - rate, , but when fighting was prescribed for them, a group of them were so afraid of men as (it should be) the fear of Allah, or (even) with a greater fear...."

In their protest, they clearly said that why Allah revealed the command of Holy struggle so soon. It would be better He delayed it for a length of time, or that duty would be put upon the coming dynasties. It says:

"... and they said: 'Our Lord! Why have You ordained fighting for us? Wherefore did You not grant us a delay to a near end? '..."

The Qur'an delivers two answers to these persons. The first answer lies in the content of the sentence saying:

"…a group of them fear men as (it should be) the fear of Allah, or (even) with a greater fear,…"

That is, instead of being afraid of the Mighty and the Omnipotent Allah, they fear of the feeble and incapable human beings. They are in horror from such a creature more than that they fear from Allah!

For the second answer it denotes that such people should be told that supposing that without participating in the Holy struggle, they could live calmly for a few days but, at last, this worthless life will end while the eternal life in Hereafter is more valuable for the pious ones, in particular that they will be given their reward completely and they will be wronged naught. It says:

"… Say: ' The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date-stone',"

Surah An-Nisa', Verse 78

أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا

78. "Wherever you be, death will overtake you, even though you be in strong towers. Yet, if something fine befalls them, they say: 'This is from Allah', but if an ill befalls them, they say: 'This is from you'. Say: 'Everything is from Allah'. But what is the matter with such people that it is nigh to perceive no word "

This verse is an encouragement unto the Holy Struggle and not being afraid of death in the battle-field. It is also an answer to the ill omens of the hypocrites that, instead of considering and recognizing the matters well, they hold Allah responsible for the distresses and failures.

By the way, the manner of defaming the leader is the style of hypocrites. Therefore, it is not right that, by relieving themselves of responsibilities, they justify the faults and hold others responsible for their own sins.

It should be realized that victories and failures, death and life, pleasant and unpleasant affairs, all in all, are in the circle of the wise providence of Allah.

"...'Everything comes from Allah'..."

Thus, regarding the death being certain and decisive so that wherever we may be it will happen. Then why would we escape from Holy struggle?

"Wherever you be, death will overtake you, even though you be in strong towers. Yet, if something fine befalls them they say: This is from Allah', but if an ill befalls them, they say: 'This is from you.' Say: 'Everything is from Allah '. But what is the matter with such people that it is nigh to perceive no word?"

Surah An-Nisa', Verse 79

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

79. "Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself; and We have sent you as a Messenger unto mankind; and Allah is sufficient (as) a witness (thereof).

From the point of the Divine theology, everything is the creature of Allah:

"Allah is the Creator of every thing..."1

And Allah has created every thing good and beautiful as the Qur'an says:

"Who made good everything that He has created...."2

What relates to Allah, in this regard, is creation, which is not separate from goodness. Therefore, our distresses and inflictions are, firstly, because of the lack of those virtues that are not created by Allah; and, secondly, whatever causes our deprivation from the divine bounties, are the personal actions or the actions of the society.

However, all the virtues of a person are from Allah, while his defects and faults are from his own self.

"Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself; and We have sent you as a Messenger unto mankind; and Allah is sufficient (as) a witness (thereof)."

Surah An-Nisa', Verse 80

مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

80. "Whoever obeys the Messenger has obeyed Allah, and whoever turns away -We have not sent you to be a watcher over them."

Practice of the Prophet is Just like the Revelation of Allah

In this verse, the situation of the Prophet (S) before people, and people's good deeds and evil deeds, has been stated. At first, it says that whoever obeys the Prophet (S) has obeyed Allah. Thus, the obedience of Allah cannot be separate from the command of the Prophet (S), because he (S) takes no step against the commands of Allah.

"Whoever obeys the Messenger has obeyed Allah...."

Then, addressing the Prophet (S), the verse adds that if some people disobey you and oppose your instructions, you are not responsible for their deeds, and, from this point of view, you have no duty to force them to stop any wrong doing. Your duty is to deliver propagation of the message of Islam, to enjoin right and forbid wrong, and to guide the misguided persons. It says:

"... and whoever turns away -We have not sent you to be a watcher over them."

It should be noted that this verse is one of the clearest verses of the Qur'an which is the proof upon the reasoning of the rightfulness of the practice of the Prophet (S) and the acceptance of his traditions.

Then when we see that, according to the famous tradition of Thaqalayn (two weighty things), the Prophet (S) has explicitly counted the traditions of Ahlul-Bayt some true evidences and proofs, we result from it that the obedience of the command of Ahlul-Bayt, too, is not separate from the obedience of the command of Allah.

Surah An-Nisa', Verse 81

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً

81. "And they express: 'Obedience', but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down what they decide by night. Therefore, turn aside from them and trust in Allah; and Allah is sufficient as a protector."

In this verse, the Qur'an has pointed to the situation of some hypocrites, or a group of people whose faith is weak. It says that when they come beside the Prophet (S) and are in the row of Muslims, they harmonize with others, and express that they obey the command of the holy Prophet (S) and that they are most willingly ready to follow the Messenger of Allah.

"And they express: ' Obedience '...."

But when people go out from the presence of the Prophet (S), those h the persons whose faith is weak neglect their promises and, in their night meetings, they make some decisions against the words of the holy Prophet (S); but Allah (s.w.t.) records what they say in such meetings. It says:

"... but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down , what they decide by night..."

Yet, Allah commands His Messenger to turn aside from them with no fear from their plots. He is ordered not to rely on them in his affairs but to trust only in Allah, the Lord, Who is the best assisting helper and the Protector.

"…Therefore, turn aside from them and trust in Allah; and Allah is sufficient as a protector."

Surah An-Nisa', Verse 82

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيراً

82. "Do they not ponder on the Qur'an? And if it were from other than Allah, they would surely find therein much discrepancy."

Among the accusations that they brought a charge against the Prophet (S) was that they said someone else had taught the Holy Qur'an to him, "... only a mortal teaches him..." 3. This verse is an answer to them.

The lack of contemplation in the Qur'an results to the locking of the hearts. In another verse it says:

"Do they not then reflect on the Qur'an? Nay, on the hearts there are locks."4

It is customary that, during a long time, there happen some changes, improvements, and contradictions in the ordinary statements and written materials. But this Qur'an was revealed during twenty three years, and was conveyed by the tongue of an illiterate person.

It was stated in different conditions of peace and war, stranger hood and fame, strength and weakness, and in various circumstances of times, without any doctrinal differences or any contradiction. This proves that it is the Word of Allah, not taught by a mortal.

Therefore, the Qur'an is the ever remaining miracle of the Prophet (S) which itself is an evidence unto his prophet hood.

"Do they not ponder on the Qur'an?

And if it were from other than Allah, they would surely find therein much discrepancy."

Surah An-Nisa', Verse 83

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً

83. "And when there comes unto them news of security or fear, they spread it abroad; whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it (the truth); and were it not for the grace of Allah upon you and His mercy, you would certainly have followed Satan, except a few."

Spreading private news and also rumours have always been injurious to Muslims. Diffusion of secret news usually originates from these motives: simple-mindedness, vengeance, infliction, being subject to the will of others, greed in materials, gaudiness, expression of information, etc.

For the comprehensiveness that Islam has, it has referred to this subject and, in this verse; it blames the divulgence of military secrets. It considers narrating the information of victory or failure before offering them to the leaders as the cases of 'false pride' and 'inappropriate fear from the fanciful enemy'.

Had the warnings and the graces of Allah not existed, the Muslims would have fallen in this Satanic path (the divulgence of secrets).

Therefore, spreading gossips is one of the weapons of the hypocrites. However, the news of the battle-field and military secrets must reach a central office and, after being recognized and evaluated, some convenient part of them may be spread. Hence, spreading military news and refraining from referring to the divine leaders, is a kind of obedience from Satan.

Of course, the military and political affairs, together with leading the security news and social secrets, should be controlled under an administrations hip that consists of an independent judgement and deduction. This matter is among the deities of the rank of leadership. That is why there is a close connection between master ship and Islamic jurisprudence.

"And when there comes unto them news of security or fear, they spread it abroad;

whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it (the truth); and were it not for the grace of Allah upon you and His mercy, you would certainly have followed Satan, except a few. "

Surah An-Nisa', Verse 84

فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً

84. "So, fight in the way of Allah; you are charged only with yourself, and encourage the believers may be Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."

When the pagans won the Battle of 'Uhud, Abu-Sufyan proudly said that he would encounter the Muslims again at Badri-Suqra (a market used to be held in the month Zilqa'dah at a land called Badr). Before the appointed time, the holy Prophet (S) invited people for the Holy struggle.

There came seventy strivers, but no conflict happened and Muslims returned to Medina safely. Therefore, a leader should move in front of others when there is a danger. So, if it happens that the Muslims pay no attention to the call of the oppressed, the leader should act by himself.

"So, fight in the way of Allah; ..."

The command unto the Prophet (S) enjoining that even when he is alone he should fight against the enemy, is 'a single commandment '.

"Encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."

Surah An-Nisa', Verse 85

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا

85. "Whoever intercedes with a good intercession shall have a share there from and whoever intercedes with an evil intercession shall share in its burden; and Allah keeps control over all things."

The Arabic term / muqit / means the one who gives the sustenance of another person and who is the protector of that one's life. In general, the word is applied in the sense of 'protector and accountant'.

In the previous verse the meaning was that everyone is responsible for his own deed. But, here, in this verse, it is stated that the function of invitation and acting as an intermediary in a good deed gains a portion of reward or retribution.

Therefore, advice, reconciliation, teaching, encouraging to the Holy struggle, and assisting in a good deed are the extensions of 'a good intercession'. On the other side, backbiting, slander, hindering a good affair, accusation sedition, to frighten someone from battle-field, temptation and plots are the extensions of an evil intercession.

"Whoever intercedes with a good intercession shall have a share there from and whoever intercedes with an evil intercession shall share in its burden....."

Some Islamic literature indicates that supplications for the benefit of others, enjoining to good, leading someone or even hinting him to a good action totally are the extensions of 'a good intercession'.5

In intercessions, we should be careful of Allah.

"... and Allah keeps control over all things."

Surah An-Nisa', Verse 86

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا

86. "And when you are greeted with a greeting, greet with a better one than it, or (at least) return it. Verily Allah takes account of all things."

The objective meaning of the Qur'anic word / tahiyyat/ is greeting or any other welcoming done by anyone who desires the life, health, and pleasure of other party, whether by speech or by action. And, the respond of a present should be given better than it, even if the present is a greeting and then responding to it.

"And when you are greeted with a greeting, greet with a better one than it, or (at least) return it..."

In the educational system of Islam, greeting is not only expected from a younger or lower person to an older or higher one. In this system, Allah, the Prophet, (S) and the angels greet, too.

1. The example of the greeting of Allah is:

"Peace and salutation to Nuh among the nations."

(Surah As-Saffat, No.37, verse 79).

2. The example of the greeting of the Prophet (S) is:

"And when those who believe in Our Signs come to you, say: 'Peace be on you,'..."

(Surah Al-'An'am, No.6, verse 54)

3. The example of the greeting of the angels is:

"Those, whom the angels cause to die in a good state, saying: 'Peace be on you...'."

(Surah An-Nahl, No.16, verse 32).

Once it happened that a maid offered Imam Hassan (as) a bundle of flowers. In respond to it, Imam Hassan (as) emancipated her. Then, when he was asked about it, he recited the above verse.

In Islam (Islamic custom), greeting to others has been encouraged, whether we know them or not. So, the person who restrains to greet is counted a miser. The Prophet (S) used to greet everyone he met, even the children.

In order that people know that the manner of greetings and their answers, and the superiorities and equalities that they have and in whatever stage they may be, are not concealed to Allah, the holy verse says:

"... Verily Allah takes account of all things."

Surah An-Nisa', Verse 87

اللّهُ لا إِلَـهَ إِلاَّ هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا

87. "Allah, there is no god but He. He will certainly gather you all together on the Day of Resurrection. There is no doubt in it; and who is more true in word than Allah?

Either of Unity and Resurrection relates to each other.

"Allah, there is no god but He. He will certainly gather you all together on the Day of Resurrection..."

The Day of Resurrection is a day of gathering for all to be taken account of. Therefore, we should try alongside His path, and we must worship Him alone.

There is no doubt in the Hereafter after those many evidences for Resurrection. (Such as: 'Divine Justice, Wisdom, the signs of resurrection in the nature and its new life in the spring after the concerning death in the winter.) In this regard, it says:

"….There is no doubt in it …"

Then, in the conclusion of the verse, to emphasize the subject, it says:

"... and who is more true in word than Allah?"

Notes

1. Surah Az-Zumar, No. 39, verse 62

2. Surah As-Sajdah, No. 32, verse 7

3. Surah An-Nahl, No.16, verse 103

4. Surah Muhammad, No.47, verse 24.

5. Tafsir us-Safi, vol. 1 p. 440.


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