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An Enquiry Concerning Human Understanding

An Enquiry Concerning Human Understanding

Author:
Publisher: www.alhassanain.org/english
English

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

Section VII: Of The Idea Of Necessary Connexion

PART I THE great advantage of the mathematical sciences above the moral consists in this, that the ideas of the former, being sensible, are always clear and determin- ate, the smallest distinction between them is immediately per- ceptible, and the same terms are still expressive of the same ideas, without ambiguity or variation.

An oval is never mis- taken for a circle, nor an hyperbola for an ellipsis. The isos- celes and scalenum are distinguished by boundaries more ex- act than vice and virtue, right and wrong.

If any term be defined in geometry, the mind readily, of itself, substitutes, on all occasions, the definition for the term defined: or even when no definition is employed, the object itself may be presented to the senses, and by that means be steadily and clearly apprehended.

But the finer sentiments of the mind, the operations of the understanding, the various agitations of the passions, though really in themselves distinct, easily escape us, when surveyed by reflection; nor is it in our power to recall the original object, as often as we have oc- casion to contemplate it.

Ambiguity, by this means, is gradually introduced into our reasonings: similar objects are readily taken to be the same: and the conclusion becomes at last very wide of the premises.

One may safely, however, affirm, that, if we consider these sciences in a proper light, their advantages and disadvan- tages nearly compensate each other, and reduce both of them to a state of equality.

If the mind, with greater facility, re- tains the ideas of geometry clear and determinate, it must carry on a much longer and more intricate chain of reason- ing, and compare ideas much wider of each other, in order to reach the abstruser truths of that science.

And if moral ideas are apt, without extreme care, to fall into obscurity and confusion, the inferences are always much shorter in these disquisitions, and the intermediate steps, which lead to the conclusion, much fewer than in the sciences which treat of quantity and number. In reality, there is scarcely a proposi- tion in Euclid so simple, as not to consist of more parts, than are to be found in any moral reasoning which runs not into chimera and conceit.

Where we trace the principles of the human mind through a few steps, we may be very well satis- fied with our progress; considering how soon nature throws a bar to all our enquiries concerning causes, and reduces us to an acknowledgment of our ignorance. The chief ob- stacle, therefore, to our improvement in the moral or meta- physical sciences is the obscurity of the ideas, and ambiguity of the terms.

The principal difficulty in the mathematics is the length of inferences and compass of thought, requisite to the forming of any conclusion. And, perhaps, our prog- ress in natural philosophy is chiefly retarded by the want of proper experiments and phaenomena, which are often dis- covered by chance, and cannot always be found, when requisite, even by the most diligent and prudent enquiry.

As moral philosophy seems hitherto to have received less im- provement than either geometry or physics, we may con- clude, that, if there be any difference in this respect among these sciences, the difficulties, which obstruct the progress of the former, require superior care and capacity to be sur- mounted.

There are no ideas, which occur in metaphysics, more obscure and uncertain, than those of power, force, energy or necessary connexion, of which it is every moment necessary for us to treat in all our disquisitions.

We shall, therefore, endeavour, in this section, to fix, if possible, the precise meaning of these terms, and thereby remove some part of that obscurity, which is so much complained of in this species of philosophy.

It seems a proposition, which will not admit of much dis- pute, that all our ideas are nothing but copies of our im- pressions, or, in other words, that it is impossible for us to think of anything, which we have not antecedently felt, either by our external or internal senses. I have endeavoured[1] to explain and prove this proposition, and have expressed my hopes, that, by a proper application of it, men may reach a greater clearness and precision in philosophical reasonings, than what they have hitherto been able to attain.

Complex ideas, may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas, that compose them. But when we have pushed up defini- tions to the most simple ideas, and find still more ambiguity and obscurity; what resource are we then possessed of? By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intel- lectual view? Produce the impressions or original senti- ments, from which the ideas are copied.

These impressions are all strong and sensible. They admit not of ambiguity.

They are not only placed in a full light themselves, but may throw light on their correspondent ideas, which lie in ob- scurity. And by this means, we may, perhaps, attain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged as to fall readily under our apprehension, and be equally known with the grossest and most sensible ideas, that can be the object of our enquiry.

To be fully acquainted, therefore, with the idea of power or necessary connexion, let us examine its impression; and in order to find the impression with greater certainty, let us search for it in all the sources, from which it may possibly be derived.

When we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary con- nexion; any quality, which binds the effect to the cause, and renders the one an infallible consequence of the other. We only find, that the one does actually, in fact, follow the other. The impulse of one billiard-ball is attended with motion in the second.

This is the whole that appears to the outward senses.

The mind feels no sentiment or inward impression from this succession of objects: consequently, there is not, in any single, particular instance of cause and effect, any thing which can suggest the idea of power or necessary connexion. From the first appearance of an object, we never can conjecture what effect will result from it.

But were the power or energy of any cause discoverable by the mind, we could foresee the effect, even without experience; and might, at first, pronounce with certainty concerning it, by mere dint of thought and reasoning.

In reality, there is no part of matter, that does ever, by its sensible qualities, discover any power or energy, or give us ground to imagine, that it could produce any thing, or be followed by any other object, which we could denominate its effect.

Solidity, extension, motion; these qualities are all complete in themselves, and never point out any other event which may result from them. The scenes of the uni- verse are continually shifting, and one object follows another in an uninterrupted succession; but the power of force, which actuates the whole machine, is entirely concealed from us, and never discovers itself in any of the sensible qualities of body. We know that, in fact, heat is a constant attendant of flame; but what is the connexion between them, we have no room so much as to conjecture or imagine.

It is impossible, therefore, that the idea of power can be derived from the contemplation of bodies, in single instances of their operation; because no bodies ever discover any power, which can be the original of this idea.

[2]

Since, therefore, external objects as they appear to the senses, give us no idea of power or necessary connexion, by their operation in particular instances, let us see, whether this idea be derived from reflection on the operations of our own minds, and be copied from any internal impression. It may be said, that we are every moment conscious of internal power; while we feel, that, by the simple command of our will, we can move the organs of our body, or direct the faculties of our mind.

An act of volition produces motion in our limbs, or raises a new idea in our imagination. This influence of the will we know by consciousness.

Hence we acquire the idea of power or energy; and are certain, that we ourselves and all other intelligent beings are pos- sessed of power. This idea, then, is an idea of reflection, since it arises from reflecting on the operations of our own mind, and on the command which is exercised by will, both over the organs of the body and faculties of the soul.

We shall proceed to examine this pretension; and first with regard to the influence of volition over the organs of the body. This influence, we may observe, is a fact, which, like all other natural events, can be known only by experi- ence, and can never be foreseen from any apparent energy or power in the cause, which connects it with the effect, and renders the one an infallible consequence of the other. The motion of our body follows upon the command of our will. Of this we are every moment conscious.

But the means, by which this is effected; the energy, by which the will performs so extraordinary an operation; of this we are so far from being immediately conscious, that it must for ever escape our most diligent enquiry.

For first: Is there any principle in all nature more mysterious than the union of soul with body; by which a supposed spiritual substance acquires such an influence over a material one, that the most refined thought is able to actuate the grossest matter? Were we empowered, by a secret wish, to remove mountains, or control the planets in their orbit; this extensive authority would not be more extraordinary, nor more beyond our comprehension.

But if by consciousness we perceived any power or energy in the will, we must know this power; we must know its connexion with the effect; we must know the secret union of soul and body, and the nature of both these substances; by which the one is able to operate, in so many instances, upon the other.

Secondly, We are not able to move all the organs of the body with a like authority; though we cannot assign any reason besides experience, for so remarkable a difference between one and the other. Why has the will an influence over the tongue and fingers, not over the heart or liver? This question would never embarrass us, were we conscious of a power in the former case, not in the latter. We should then perceive, independent of experience, why the authority of will over the organs of the body is circumscribed within such particular limits.

Being in that case fully acquainted with the power or force, by which it operates, we should also know, why its influence reaches precisely to such boundaries, and no farther.

A man, suddenly struck with palsy in the leg or arm, or who had newly lost those members, frequently endeavours, at first to move them, and employ them, in their usual offices.

Here he is as much conscious of power to command such limbs, as a man in perfect health is conscious of power to actuate any member which remains in its natural state and condition. But consciousness never deceives.

Consequently, neither in the one case nor in the other, are we ever conscious of any power. We learn the influence of our will from experience alone. And experience only teaches us, how one event constantly follows another; without in- structing us in the secret connexion, which binds them together, and renders them inseparable.

Thirdly, We learn from anatomy, that the immediate object of power in voluntary motion, is not the member itself which is moved, but certain muscles, and nerves, and animal spirits, and, perhaps, something still more minute and more unknown, through which the motion is successively propagated, ere it reach the member itself whose motion is the immediate object of volition.

Can there be a more certain proof, that the power, by which this whole operation is performed, so far from being directly and fully known by an inward sentiment or consciousness is, to the last degree, mysterious and unintelligible? Here the mind wills a certain event. Immediately another event, unknown to ourselves, and totally different from the one intended, is produced: This event produces another, equally unknown: till at last, through a long succession, the desired event is produced.

But if the original power were felt, it must be known: were it known, its effect also must be known; since all power is relative to its effect. And vice versa, if the effect be not known, the power cannot be known nor felt.

How indeed can we be conscious of a power to move our limbs, when we have no such power; but only that to move certain animal spirits, which, though they produce at last the motion of our limbs, yet operate in such a manner as is wholly beyond our comprehension? We may, therefore, conclude from the whole, I hope, without any temerity, though with assurance; that our idea of power is not copied from any sentiment or consciousness of power within ourselves, when we give rise to animal motion, or apply our limbs to their proper use and office.

That their motion follows the command of the will is a matter of common experience, like other natural events: But the power or energy by which this is effected, like that in other natural events, is unknown and inconceivable.

[3] Shall we then assert, that we are conscious of a power or energy in our own minds, when, by an act or command of our will, we raise up a new idea, fix the mind to the con- templation of it, turn it on all sides, and at last dismiss it for some other idea, when we think that we have surveyed it with sufficient accuracy? I believe the same arguments will prove, that even this command of the will gives us no real idea of force or energy.

First, It must be allowed, that, when we know a power, we know that very circumstance in the cause, by which it is enabled to produce the effect: for these are supposed to be synonymous.

We must, therefore, know both the cause and effect, and the relation between them. But do we pretend to be acquainted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other? This is a real creation; a production of something out of nothing: which implies a power so great, that it may seem, at first sight, beyond the reach of any being, less than infinite.

At least it must be owned, that such a power is not felt, nor known, nor even conceivable by the mind.

We only feel the event, namely, the existence of an idea, consequent to a command of the will: but the manner, in which this operation is performed, the power by which it is produced, is entirely beyond our comprehension.

Secondly, The command of the mind over itself is limited, as well as its command over the body; and these limits are not known by reason, or any acquaintance with the nature of cause and effect, but only by experience and observation, as in all other natural events and in the operation of external objects.

Our authority over our sentiments and passions is much weaker than that over our ideas; and even the latter authority is circumscribed within very narrow boundaries.

Will any one pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case, not in another. Thirdly, This self-command is very different at different times. A man in health possesses more of it than one languishing with sickness.

We are more master of our thoughts in the morning than in the evening: fasting, than after a full meal. Can we give any reason for these varia- tions, except experience? Where then is the power, of which we pretend to be conscious? Is there not here, either in a spiritual or material substance, or both, some secret mech- anism or structure of parts, upon which the effect de- pends, and which, being entirely unknown to us, renders the power or energy of the will equally unknown and incomprehensible? Volition is surely an act of the mind, with which we are sufficiently acquainted.

Reflect upon it. Consider it on all sides.

Do you find anything in it like this creative power, by which it raises from nothing a new idea, and with a kind of Fiat, imitates the omnipotence of its Maker, if I may be allowed so to speak, who called forth into existence all the various scenes of nature? So far from being conscious of this energy in the will, it requires as certain experience as that of which we are possessed, to convince us that such ex- traordinary effects do ever result from a simple act of volition.

The generality of mankind never find any difficulty in accounting for the more common and familiar operations of nature--such as the descent of heavy bodies, the growth of plants, the generation of animals, or the nourishment of bodies by food: but suppose that, in all these cases, they perceive the very force or energy of the cause, by which it is connected with its effect, and is for ever infallible in its operation. They acquire, by long habit, such a turn of mind, that, upon the appearance of the cause, they immedi- ately expect with assurance its usual attendant, and hardly conceive it possible that any other event could result from it.

It is only on the discovery of extraordinary phaenomena, such as earthquakes, pestilence, and prodigies of any kind, that they find themselves at a loss to assign a proper cause, and to explain the manner in which the effect is produced by it.

It is usual for men, in such difficulties, to have re- course to some invisible intelligent principle[4] as the imme- diate cause of that event which surprises them, and which, they think, cannot be accounted for from the common powers of nature.

But philosophers, who carry their scrutiny a little farther, immediately perceive that, even in the most familiar events, the energy of the cause is as unintelligible as in the most unusual, and that we only learn by experience the frequent Conjunction of objects, without being ever able to comprehend anything like Connexion between them.

Here, then, many philosophers think themselves obliged by reason to have recourse, on all occasions, to the same principle, which the vulgar never appeal to but in cases that appear miraculous and supernatural. They acknowledge mind and intelligence to be, not only the ultimate and original cause of all things, but the immediate and sole cause of every event which appears in nature.

They pretend that those objects which are commonly denominated causes, are in reality nothing but occasions; and that the true and direct principle of every effect is not any power or force in nature, but a volition of the Supreme Being, who wills that such particular objects should for ever be conjoined with each other.

Instead of saying that one billiard-ball moves another by a force which it has derived from the author of nature, it is the Deity himself, they say, who, by a particular volition, moves the second ball, being determined to this operation by the impulse of the first ball, in consequence of those general laws which he has laid down to himself in the government of the universe.

But philosophers advanc- ing still in their inquiries, discover that, as we are totally ignorant of the power on which depends the mutual opera- tion of bodies, we are no less ignorant of that power on which depends the operation of mind on body, or of body on mind, nor are we able, either from our senses or con- sciousness, to assign the ultimate principle in one case more than in the other. The same ignorance, therefore, reduces them to the same conclusion.

7

Supplement 2 Supplement 2

They assert that the Deity is the immediate cause of the union between soul and body; and that they are not the organs of sense, which, being agitated by external objects, produce sensations in the mind; but that it is a particular volition of our omnipotent Maker, which excites such a sensation, in consequence of such a motion in the organ.

In like manner, it is not any energy in the will that produces local motion in our members: it is God himself, who is pleased to second our will, in itself impotent, and to command that motion which we erro- neously attribute to our own power and efficacy. Nor do philosophers stop at this conclusion.

They sometimes extend the same inference to the mind itself, in its internal opera- tions. Our mental vision or conception of ideas is noth- ing but a revelation made to us by our Maker.

When we voluntarily turn our thoughts to any object, and raise up its image in the fancy, it is not the will which creates that idea: it is the universal Creator, who discovers it to the mind, and renders it present to us. Thus, according to these philosophers, every thing is full of God.

Not content with the principle, that nothing exists but by his will, that nothing possesses any power but by his concession: they rob nature, and all created beings, of every power, in order to render their dependence on the Deity still more sensible and immediate. They consider not that, by this theory, they diminish, instead of magni- fying, the grandeur of those attributes, which they affect so much to celebrate.

It argues surely more power in the Deity to delegate a certain degree of power to inferior creatures than to produce every thing by his own im- mediate volition.

It argues more wisdom to contrive at first the fabric of the world with such perfect foresight that, of itself, and by its proper operation, it may serve all the purposes of providence, than if the great Creator were obliged every moment to adjust its parts, and animate by his breath all the wheels of that stupendous machine.

But if we would have a more philosophical confutation of this theory, perhaps the two following reflections may suffice: First, it seems to me that this theory of the universal energy and operation of the Supreme Being is too bold ever to carry conviction with it to a man, sufficiently ap- prized of the weakness of human reason, and the narrow limits to which it is confined in all its operations.

Though the chain of arguments which conduct to it were ever so logical, there must arise a strong suspicion, if not an absolute assurance, that it has carried us quite beyond the reach of our faculties, when it leads to conclusions so extraordinary, and so remote from common life and ex- perience.

We are got into fairy land, long ere we have reached the last steps of our theory; and there we have no reason to trust our common methods of argument, or to think that our usual analogies and probabilities have any authority.

Our line is too short to fathom such immense abysses. And however we may flatter ourselves that we are guided, in every step which we take, by a kind of ver- isimilitude and experience, we may be assured that this fancied experience has no authority when we thus apply it to subjects that lie entirely out of the sphere of ex- perience. But on this we shall have occasion to touch afterwards.

[5] Secondly, I cannot perceive any force in the arguments on which this theory is founded.

We are ignorant, it is true, of the manner in which bodies operate on each other: their force or energy is entirely incomprehensible: but are we not equally ignorant of the manner or force by which a mind, even the supreme mind, operates either on itself or on body? Whence, I beseech you, do we acquire any idea of it? We have no sentiment or consciousness of this power in ourselves. We have no idea of the Supreme Being but what we learn from reflection on our own faculties.

Were our ignorance, therefore, a good reason for rejecting any thing, we should be led into that principle of denying all energy in the Supreme Being as much as in the grossest matter.

We surely comprehend as little the operations of one as of the other. Is it more difficult to conceive that motion may arise from impulse than that it may arise from volition? All we know is our profound ignorance in both cases.

[6] PART II BUT to hasten to a conclusion of this argument, which is already drawn out to too great a length: we have sought in vain for an idea of power or necessary connexion in all the sources from which we could suppose it to be derived.

It appears that, in single instances of the operation of bodies, we never can, by our utmost scrutiny, discover any thing but one event following another, without being able to com- prehend any force or power by which the cause operates, or any connexion between it and its supposed effect. The same difficulty occurs in contemplating the operations of mind on body--where we observe the motion of the latter to follow upon the volition of the former, but are not able to observe or conceive the tie which binds together the motion and volition, or the energy by which the mind produces this effect.

The authority of the will over its own faculties and ideas is not a whit more comprehensible: so that, upon the whole, there appears not, throughout all nature, any one in- stance of connexion which is conceivable by us.

All events seem entirely loose and separate. One event follows an- other; but we never can observe any tie between them. They seem conjoined, but never connected.

And as we can have no idea of any thing which never appeared to our outward sense or inward sentiment, the necessary conclusion seems to be that we have no idea of connexion or power at all, and that these words are absolutely, without any meaning, when employed either in philosophical reasonings or common life.

But there still remains one method of avoiding this con- clusion, and one source which we have not yet examined.

When any natural object or event is presented, it is im- possible for us, by any sagacity or penetration, to discover, or even conjecture, without experience, what event will result from it, or to carry our foresight beyond that object which is immediately present to the memory and senses. Even after one instance or experiment where we have ob- served a particular event to follow upon another, we are not entitled to form a general rule, or foretell what will happen in like cases; it being justly esteemed an unpardonable temerity to judge of the whole course of nature from one single experiment, however accurate or certain.

But when one particular species of event has always, in all instances, been conjoined with another, we make no longer any scruple of foretelling one upon the appearance of the other, and of employing that reasoning, which can alone assure us of any matter of fact or existence. We then call the one object, Cause; the other, Effect.

We suppose that there is some connexion between them; some power in the one, by which it infallibly produces the other, and operates with the great- est certainty and strongest necessity.

It appears, then, that this idea of a necessary connexion among events arises from a number of similar instances which occur of the constant conjunction of these events; nor can that idea ever be suggested by any one of these instances, surveyed in all possible lights and positions. But there is nothing in a number of instances, different from every single instance, which is supposed to be exactly similar; except only, that after a repetition of similar in- stances, the mind is carried by habit, upon the appearance of one event, to expect its usual attendant, and to believe that it will exist.

This connexion, therefore, which we feel in the mind, this customary transition of the imagination from one object to its usual attendant, is the sentiment or impression from which we form the idea of power or neces- sary connexion. Nothing farther is in the case.

Contem- plate the subject on all sides; you will never find any other origin of that idea. This is the sole difference between one instance, from which we can never receive the idea of con- nexion, and a number of similar instances, by which it is suggested.

The first time a man saw the communication of motion by impulse, as by the shock of two billiard balls, he could not pronounce that the one event was connected: but only that it was conjoined with the other.

After he has ob- served several instances of this nature, he then pronounces them to be connected. What alteration has happened to give rise to this new idea of connexion? Nothing but that he now feels these events to be connected in his imagination, and can readily foretell the existence of one from the appearance of the other.

When we say, therefore, that one object is connected with another, we mean only that they have ac- quired a connexion in our thought, and give rise to this inference, by which they become proofs of each other's ex- istence: A conclusion which is somewhat extraordinary, but which seems founded on sufficient evidence.

Nor will its evidence be weakened by any general diffidence of the un- derstanding, or sceptical suspicion concerning every con- clusion which is new and extraordinary. No conclusions can be more agreeable to scepticism than such as make dis- coveries concerning the weakness and narrow limits of human reason and capacity.

And what stronger instance can be produced of the sur- prising ignorance and weakness of the understanding than the present. For surely, if there be any relation among objects which it imports to us to know perfectly, it is that of cause and effect. On this are founded all our reasonings concerning matter of fact or existence.

By means of it alone we attain any assurance concerning objects which are removed from the present testimony of our memory and senses. The only immediate utility of all sciences, is to teach us, how to control and regulate future events by their causes. Our thoughts and enquiries are, therefore, every moment, employed about this relation: yet so imperfect are the ideas which we form concerning it, that it is impossible to give any just definition of cause, except what is drawn from something extraneous and foreign to it. Similar ob- jects are always conjoined with similar.

Of this we have experience. Suitably to this experience, therefore, we may define a cause to be an object, followed by another, and where all the objects similar to the first are followed by objects similar to the second. Or in other words where, if the first object had not been, the second never had existed. The appearance of a cause always conveys the mind, by a customary transition, to the idea of the effect. Of this also we have experience.

We may, therefore, suitably to this experience, form another definition of cause, and call it, an object followed by another, and whose appearance always conveys the thought to that other.

But though both these definitions be drawn from circumstances foreign to the cause, we cannot remedy this inconvenience, or attain any more perfect definition, which may point out that circum- stance in the cause, which gives it a connexion with its effect. We have no idea of this connexion, nor even any distant notion what it is we desire to know, when we en- deavour at a conception of it. We say, for instance, that the vibration of this string is the cause of this particular sound.

But what do we mean by that affirmation? We either mean that this vibration is followed by this sound, and that all similar vibrations have been followed by similar sounds; or, that this vibration is followed by this sound, and that upon the appearance of one the mind anticipates the senses, and forms immediately an idea of the other.

We may consider the relation of cause and effect in either of these two lights; but beyond these, we have no idea of it. [7] To recapitulate, therefore, the reasonings of this section: Every idea is copied from some preceding impression or sentiment; and where we cannot find any impression, we may be certain that there is no idea.

In all single instances of the operation of bodies or minds, there is nothing that produces any impression, nor consequently can suggest any idea of power or necessary connexion. But when many uniform instances appear, and the same object is always followed by the same event; we then begin to entertain the notion of cause and connexion.

We then feel a new sentiment or impression, to wit, a customary connexion in the thought or imagination between one object and its usual attendant; and this sentiment is the original of that idea which we seek for. For as this idea arises from a number of similar instances, and not from any single instance, it must arise from that circumstance, in which the number of instances differ from every individual in- stance.

But this customary connexion or transition of the imagination is the only circumstance in which they dif- fer. In every other particular they are alike.

The first instance which we saw of motion communicated by the shock of two billiard balls (to return to this obvious illustra- tion) is exactly similar to any instance that may, at present, occur to us; except only, that we could not, at first, infer one event from the other; which we are enabled to do at present, after so long a course of uniform experience.

I know not whether the reader will readily apprehend this reasoning. I am afraid that, should I multiply words about it, or throw it into a greater variety of lights, it would only become more obscure and intricate. In all abstract reason- ings there is one point of view which, if we can happily hit, we shall go farther towards illustrating the subject than by all the eloquence and copious expression in the world.

This point of view we should endeavour to reach, and reserve the flowers of rhetoric for subjects which are more adapted to them.

[1] Section II.

[2] Mr.

Locke, in his chapter of power, says that, finding from experience, that there are several new productions in matter, and concluding that there must somewhere be a power capable of producing them, we arrive at last by this reasoning at the idea of power. But no reasoning can ever give us a new, original, simple idea; as this philosopher himself confesses. This, therefore, can never be the origin of that idea.

[3] It may be pretended, that the resistance which we meet with in bodies, obliging us frequently to exert our force, and call up all our power, this gives us the idea of force and power.

It is this nisus, or strong endeavour, of which we are conscious, that is the original impression from which this idea is copied. But, first, we attribute power to a vast number of objects, where we never can suppose this resistance or exertion of force to take place; to the Supreme Being, who never meets with any resistance; to the mind in its command over its ideas and limbs, in common thinking and motion, where the effect follows immediately upon the will, without any exertion or summoning up of force; to inanimate matter, which is not capable of this sentiment.

Secondly, This sentiment of an endeavour to overcome resistance has no known connexion with any event: What follows it, we know by experience; but could not know it a priori.

It must, how- ever, be confessed, that the animal nisus, which we experience, though it can afford no accurate precise idea of power, enters very much into that vulgar, inaccurate idea, which is formed by it.

[4] [three greek words] [5] Section XII.

[6] I need not examine at length the vis inertiae which is so much talked of in the new philosophy, and which is ascribed to matter. We find by experience, that a body at rest or in motion continues for ever in its present state, till put from it by some new cause; and that a body impelled takes as much motion from the impelling body as it acquires itself.

These are facts.

When we call this a vis inertiae, we only mark these facts, without pretending to have any idea of the inert power; in the same manner as, when we talk of gravity, we mean certain effects, without comprehending that active power. It was never the meaning of Sir ISAAC NEWTON to rob second causes of all force or energy; though some of his followers have endeavoured to establish that theory upon his authority. On the contrary, that great philosopher had recourse to an etherial active fluid to explain his universal attraction; though he was so cautious and modest as to allow, that it was a mere hypothesis, no to be insisted on, without more experi- ments.

I must confess, that there is something in the fate of opinions a little extraordinary. DES CARTES insinuated that doctrine of the universal and sole efficacy of the Deity, without insisting on it.

MALEBRANCHE and other CARTESIANS made it the foundation of all their philosophy. It had, however, no authority in England.

LOCKE, CLARKE, and CUDWORTH, never so much as notice of it, but suppose all along, that matter has a real, though subordinate and derived power. By what means has it become so prevalent among our modern metaphysicians? [7] According to these explications and definitions, the idea of power is relative as much as that of cause; and both have a reference to an effect, or some other event constantly conjoined with the former. When we consider the unknown circumstance of an object, by which the degree or quantity of its effect is fixed and determined, we call that its power: and accordingly, it is allowed by all philosophers, that the effect is the measure of the power.

But if they had any idea of power, as it is in itself, why could not they Measure it in itself? The dispute whether the force of a body in motion be as its velocity, or the square of its velocity; this dispute, I say, need not be decided by comparing its effects in equal or unequal times; but by a direct mensuration and comparison.

As to the frequent use of the words, Force, Power, Energy, &c.

, which every where occur in common conversation, as well as in philosophy; that is no proof, that we are acquainted, in any instance, with the connecting principle between cause and effect, or can account ultimately for the pro- duction of one thing to another. These words, as commonly used, have very loose meanings annexed to them; and their ideas are very uncertain and confused.

No animal can put external bodies in motion without the sentiment of a nisus or endeavour; and every animal has a sentiment or feeling from the stroke or blow of an external object, that is in motion.

These sensations, which are merely animal, and from which we can a priori draw no inference, we are apt to transfer to inanimate objects, and to sup- pose, that they have some such feelings, whenever they transfer or receive motion.

With regard to energies, which are exerted, without our annexing to them any idea of communicated motion, we consider only the constant experienced conjunction of the events; and as we feel a customary con- nexion between the ideas, we transfer that feeling to the objects; as nothing is more usual than to apply to external bodies every internal sensation, which they occasion.

Surah Al-‘Ankabut, Section 5: To Argue in the Best Way Possible

Part (Juz') 21

Surah Al-‘Ankabut, Chapter 29 - Verse 45

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

اتْلُ مَآ اُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاَةَ إِنَّ الصَّلاَةَ تَنْهَي عَنِ الْفَحْشَآءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

In The Name of Allah, The Beneficent, The Merciful

45. “Recite that which has been revealed to you of the Book, and establish the prayer, verily prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is greater, and Allah knows what you do.”

In this verse Allah’s commands to the Prophet (S) for reciting the Qur’an and establishing the prayer have come beside each other and it is for the sake that Qur’an and prayer are two strengthening sources of strength.

Allah, Who informs His Prophet (S) of a heavy responsibility, tells him to take help from two strengthening sources for performing this heavy responsibility; one is recitation of the Qur’an, and the other is establishing prayers.

However, after the end of different parts of the life story of the former nations and the great prophets and the unpleasant manner of those nations with those Divine leaders, and the painful end of their lives, in order to comfort and console the Prophet (S) and for strengthening his spirit and showing a general and conclusive policy, the Qur’an, addressing him, commands him and at first says:

“Recite that which has been revealed to you of the Book…”

He (S) is commanded to recite these verses, because whatever he wants is found in them: knowledge and wisdom, advice and admonition, the criterion of the cognition of right and wrong, the means of enlightening of the heart and spirit, and the path of every group and people to move along, all are in the Qur’an.

He should recite it and apply it in his life, recite it and be inspired by it and recite it and enlighten his heart by the light of its recitation.

Next to this command, which is, indeed, an instructive one, it pays to the second command which is the main branch of education.

It says:

“…and establish the prayer, verily prayer keeps (one) away from indecency and evil…”

Of course, since the nature of prayer reminds man the strongest restraining factor, i.e. the firm belief in origin and Resurrection, it has an impedimental effect from indecency and evil.

He who stands in prayer, says ‘Allahu Akbar’, and calls Allah higher than and beyond everything, he remembers his bounties, praises and glorifies Him, praises Him for His mercifulness and compassionateness, remembers the Day of His Judgment, confesses his servitude to Him, seeks for His help, asks Him to lead him to the straight Way, and he refuges to Him for the path of those inflicted with His wrath and those gone astray.1

No doubt, there will appear a movement in the heart and spirit of such a person toward the truth, purity, and piety.

He bows for Allah, he falls in prostration before Him, he contemplates deeply in His greatness, and forgets overweening and self-admiration.

He certifies to His Oneness, attests to the prophecy of the Prophet Muhammad (S), and he sends salutation to His Prophet and asks Allah in supplication that He appoints him among the righteous servants.

All these things create a wave of spirituality in him, a wave that can be considered as a barrier against sins.

This action is repeated several times in a day and night, and when he gets up in the morning he is drowned in the remembrance of Allah.

At midday, when he is busy with material life, suddenly he hears the sound of ‘Allahu ’Akbar’ called by Mu’azzin, he ceases his current program and hastens to go to Him.

And even at the end of the day and at the beginning of the night, before he goes to bed to rest, he prattles with Him and makes his heart the centre of the rays of His Light. Moreover, while he is preparing himself for establishing prayer, he washes himself and purifies himself, he sends away unlawful things and anger from him and goes toward Him.

All these affairs have an impedimental effect against the line of indecency and evil. But as much as every prayer contains the conditions of perfection and the essence of worship, it keeps one away from indecency and evil. Sometimes it is a general and inclusive prohibition and sometimes it is a limited and partial prohibition.

It is often impossible that someone keeps up prayer but it affects him nothing, even when his prayer is untrue, even if he is sinful. This kind of prayer, of course, has a little effect, and if such persons did not keep up that very prayer, they would be more polluted than that.

Speaking more clearly, the prohibition from indecency and evil has naturally many degrees, and according to observing its conditions, every prayer deserves some of these degrees.

Some Traditions

1- A tradition indicates that the Prophet of Islam (S) once said:

“The five ritual prayers is like a stream with flowing wholesome water at the door of the house of one of you in which he washes himself five times a day, then there will remain no dirt (over his body).”2

2- Imam Amir-ul-Mu’mineen Ali (as) said:

“I recommend you to prayer and protecting it because verily it is the best deed and it is the pillar of your religion.”3

3- We recite in a tradition from the Prophet (S) that a young man from the Helpers (’Ansar) once established prayer with the Prophet (S) while he was polluted with some ugly sins. Some persons went to the Prophet (S) and told him his circumstance.

He (S) said:

“Verily his prayer will finally purify him from his pollution one day.”4

4- This very effect of prayer is so important that some Islamic traditions refer to it as the criterion of the accepted prayer and the none-accepted prayer.

For instance, Imam Sadiq (as) says:

“The one who likes to know whether his prayer has been accepted or not, he should see whether his prayer hindered him from indecency and evil, then with the same scale that it has hindered him, his prayer is accepted from him.”5

5- Imam Baqir (as) said:

“Islam has been founded on five things: the prayer (Salat), the poor-rate (Zakat), Hajj pilgrimage, fasting, and wilayat (mastership) of Ahlul Bayt (as).”6

6- The Messenger of Allah (S) once said:

“Whoever protects his five (ritual) prayers, on the Day of Hereafter they will be light, guide, and (means of) deliverance for him.”7

7- Imam Sadiq (as) said:

“The first thing that will be reckoned from a servant is the prayer. Then if the prayer is accepted, his other (good) deeds will be accepted, but if it is rejected his other (good) deeds will not be accepted either.”8

8- Imam Baqir (as) said:

“When our children are five years old, we order them to establish the prayer, then when your children become seven years old, order them to establish the prayer.”9

9- The Prophet (S) said:

“Allah says: ‘Verily I have a covenant for my servant that if he establishes the prayer in its time I may not punish him, and that I admit him in Paradise without reckoning.”10

10- The Messenger of Allah (S) said:

“Whoever takes his prayer light will not be of me and by Allah he will not arrive unto me in the pond (of Kauthar).”11

11- The Messenger of Allah (S) said:

“Whoever intentionally abandons the prayer his name will be written on the door of Hell among those who enter it.”12

12- The Prophet (S) said:

“Never comes the time of prayer but an angel calls among people: ‘O people! Stand up and by means of your prayer, extinguish the fire you have kindled upon your selves’.”13

Finally, at the end of the verse the Qur’an adds:

“…and certainly the remembrance of Allah is greater…”

The appearance of the above sentence is that there is a more important statement for prayer than this.

That is, one of other important effects and blessings of the prayer, which is also even more important than prohibition from indecency and evil, is that it reminds man of Allah that is the main cause of every goodness and prosperity.

Even the main factor of prohibition from indecency and evil is this very ‘remembrance of Allah’, too. Its superiority, in fact, is in that it is also counted the cause and the basis.

In principle, the remembrance of Allah is the source of life and peace for the hearts, and nothing is comparable with it.

The Qur’an says:

“…Behold! By Allah’s remembrance (only) the hearts are set at rest.”14

In principle, the essence of all worships, irrespective of prayer and other than that, is the remembrance of Allah: The sayings of prayer, the acts of prayer, the preliminary deeds of prayer and the supplications after prayer all, indeed, revive the remembrance of Allah in man’s heart.

It is noteworthy that in Surah Ta-Ha, No. 20, verse 14 this philosophy of prayer has been pointed out, and Allah tells Moses:

“…and establish prayer for My remembrance.”

And in view of the fact that the men’s intentions and the level of the attention of their hearts in prayer, as well as other worships, is very different.

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

“…and Allah knows what you do.”

Allah knows the deeds you do in hidden or manifestly, the intentions you have in your mind, and the words you utter by your tongue.

The Effect of Prayer in an Individual and in Society

Prayer is not a thing the philosophy of which can be concealed to anyone, yet attention to the text of the verses of the Qur’an and Islamic narrations lead us to some more narrow points in this grand.

1. The spirit, bases, preliminary, result and, finally, the philosophy of prayer is the remembrance of Allah. It is that very ‘remembrance of Allah’ which has been mentioned in the above verse as the most superior result.

Of course, it must be a remembrance which paves the way for contemplation, and a contemplation which leads to action; as Imam Sadiq (as) on the commentary of the phrase: /wa liŏikr-ullah-i-’akbar/ says:

“The remembrance of Allah at the time of performing a ‘lawful’ and ‘unlawful’ action.”15

(That is, one must remember Allah and goes to a lawful thing and renounces an unlawful one.)

2. The prayer is a means for wiping out one’s sins and for Allah’s forgiveness, because, more or less, prayer invites man to repenting and amending the past.

So we recite in a tradition narrated from the Prophet (S) that he asked:

“If there is a stream at the door of the house of one of you in which he washes himself five times a day, will there remain anything from the dirt over his body?”

He was answered:

‘No’.

Then he (S) said:

“Verily the parable of the prayer is like the parable of the flowing stream. Whenever he keeps up prayer, the sins he has committed between two ritual prayers will be vanished.”16

Thus, the wounds which the man’s soul obtains because of sins will be cured by prayer as a vulnerary, and the rust covered the heart will be wiped out.

3. Prayer is a barrier against the future sins, because it strengthens the essence of faith in man, and grows the plant of piety in his heart, and we know that ‘Faith’ and ‘piety’ are two strong dams before sins.

This is the same thing that has been stated in the above verse as the prohibition of indecency and evil, and it is the same thing that many Islamic Traditions refer to. There were many sinful persons whose story life was explained to the leaders of Islam and these leaders said that prayer would rectify them; and it did.

4. Prayer removes negligence. The greatest affliction for those who pave the path of truth is that they forget the aim of their creation and are utterly busy with the material life and temporary joys.

But prayer, which is established five times a day and in different hours, it ceaselessly warns man and reminds him the aim of his creation; it reiterates him his situation in the world. This is a great bounty that man has a means which warns him earnestly several times a day of his duty.

5. Prayer breaks egotism and haughtiness for everyday a person performs seventeen units of prayer and in each of them he puts his forehead on the dust before his Lord and he sees him not only a very small thing before the greatness of Allah but also naught before Infinity.

Prayer removes the curtains of pride and self-loving and destroys arrogance and self-superiority.

It is for this reason that Ali (as) in his famous tradition, wherein the philosophies of Islamic worships are explained, next to Faith, refers to the first worship which is prayer with this very aim and says:

“Allah has enjoined Faith for purification from polytheism, and Salat (prayer) for purification from vanity…”17

6. Prayer is a means of fostering the virtues of morals, and that of man’s spiritual perfection, because it brings out man from limited material world and surrounded nature, and invites him to the kingdom of heavens, and makes him high in the same level with the angels. Without any agent, he sees him before Allah and speaks with Him.

The repetition of prayer during day and night, and emphasizing on the attributes of Allah, such as: mercifulness, compassionateness, and greatness, especially with taking help from the different suras of the Qur’an, which are recited next to Surah Al-Fatihah, that are the best invitors to goodnesses and purifications, have a considerable effect in the growth of the ethical virtues in man.

Upon the philosophy of prayer, Amir-ul-Mu’mineen Ali (as) in a tradition says:

“For the God-fearing, prayer is a means of seeking nearness (to Allah).”18

7. Prayer gives value and spirit to other deeds, because it makes the essence of sincerity alive in man. Prayer is a collection of: sincere intention, pure sayings, and noble deeds.

The repetition of these things every night and day grows the seeds of other good deeds in man’s spirit and strengthens the essence of sincerity in him.

In his famous tradition, Amir-ul-Mu’mineen Ali (as), after his head was cleft by the sword of Ibn-Muljam, the wretched, said:

“…(Fear) Allah (and) keep Allah in view in the matter of prayer, because it is the pillar of your religion.”19

We know that when the pillar of a tent breaks or falls, the ropes around it are useless. Such is when the relation of the servants through prayer abolishes, other deeds lose their effect.

Besides the content of the prayer, regarding its veracity conditions, it invites man to purification of his life, because we know the place where he perform prayer, the pieces of his clothing, the carpet on which he keeps up his prayer, the water with which he makes ablution or performs a total ablution, the place where he makes and performs his ablution, all must be purified from usurpation and from oppressing the rights of others.

He who is polluted with oppression, injustice, usury, usurpation, defrauding, bribery, and obtaining some unlawful properties, how can he prepare the necessities of the prayer? Therefore, the repetition of prayer for five times a day itself is an invitation to observing the rights of others.

8. Besides the conditions of validity, the prayer must have the conditions of perfection that observing them is also another effective factor for abandoning a great deal of sins.

In jurisprudent books and tradition sources, there are also mentioned many things as the barriers of the acceptance of the prayer, including drinking alcoholic liquors, about which a tradition says:

“The prayer of the drinker of alcoholic liquor is not accepted until forty days except that he repents.”20

A large number of Islamic narrations indicate that among those whose prayer will not be accepted is the leader of oppressors.

In some other traditions, it has been declared that the prayer of the one who does not pay poor-alms (zakat) will not be accepted.

Also some Islamic traditions denote that eating unlawful food, or egotism, egoism, and overweening are among the barriers of the acceptance of prayer. It is evident that how much providing these conditions of acceptance is constructive.

9. Prayer strengthens the spirit of discipline in man, because it must be performed exactly at proper times since before or after their time the prayers are not valid. Also, observing other rites and ordinances in relation to intention, standing up, bowing, prostration, and the like make the acceptance of discipline in life programs quite easy.

All of these are the benefits which exist in prayer, and if we add the property of congregation prayer to it, that the spirit of prayer is its being in congregation, it has other abundant blessings that we do not explain them here.

We conclude our definition and explanation about the secrets and philosophy of prayer with a tradition narrated from Ali-ibn-Musar-Rida (as).

In answer to a letter in which the philosophy of prayer was asked, he said:

“The reason of the legislation of prayer is acknowledgement to the Lordship of Allah, struggle against polytheism and idolatry, standing in front of Allah in utmost humbleness and submission, confession to the sins and asking forgiveness for the past faults, and putting forehead on the ground for glorification of Allah every day.

Again, the aim is that man may always be sensible and reminded, so that negligence does not encompass his heart, and he might not become proud, but he should be humble and be interested in increasing the merits of religion and worldly life.

Moreover, he must remember Allah every night and day which can be provided under the light of prayer. It causes man not to forget his Master, Divisor, and Creator, and the rebellious and disobedient soul does not overcome him.

And this very attention to Allah and standing in front of Him restrain man from committing sins and hinder him from kinds of mischief.”21

Surah Al-‘Ankabut - Verse 46

وَلاَ تُجَادِلُوا أَهْلَ الْكِتَابِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا ءَامَنَّا بِالَّذِي اُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

46. “And do not dispute with the People of the Book save in the best way, except for those of them who act unjustly, and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

Islam accepts the change of ideas, correct debates between the followers of different schools of thought, cultures and nations. A dispute is accepted that the content of which and the style of its words are the best.

In the former holy verses, the words were mostly about the method of tackling the obstinate haughty, and ignorant ‘idol-worshippers’ that, because of their conjectures, they were spoken to with a harsh logic, and their objects of worship were considered weaker than the spider’s web.

In the verses under discussion, the words are about the disputation with the ‘People of the Book’ which must be milder, because, at least, they had heard a part of the Divine prophets, instructions and the heavenly Books and they had some more receptivity for a logical debate, and every one must be talked with according to the standard of his wisdom, knowledge and morals.

At first, it says:

“And do not dispute with the People of the Book save in the best way…”

The Qur’anic phrase: /la tujadilu/ (do not dispute) is derived from /jidal/ which originally means: ‘To spin thread’ and ‘fastening it’.

This term is also used for a firm building and the like; and when two persons begin disputing, in fact, each of them tries to turn the other from his thought. This action is called ‘disputation’; a wrestling is also called in Arabic /jidal/. The purpose of it, here, however, is logical discussions and argumentations.

The application of the Qur’anic phrase /’allati hiya ahsan/ (the best way) is a very inclusive phrase which envelopes all of the correct and suitable ways of discussion, including the expressions, the content of the speech, its tone, and other acts accompanied with it.

Thus, the concept of this sentence is that the expressions must be uttered politely, the tone of speech must be friendly and its content must be reasonable, the voice must be free from shouting and any roughness and rudeness which cause the aspersion of honour. Also the gesticulations, which are usually the complement of man’s statement, all must be performed with the same method and style.

How beautiful are the expressions of the Qur’an that they carry a great deal of meaning by a very short sentence!

All these are for the sake that the aim of disputation and discussion is not self superiority and putty the other party to shame, but the aim is effect of the word and its penetration in the depth of the mind of the opposite party; and the best way for reaching this aim is this very method of the Qur’an.

Many a time it happens that if the speaker states in a way that the opposite party takes it as his own thought not as the speaker’s thought, he may show inclination sooner since a man is interested in his own thoughts as he is interested in his children.

It is just for the same reason that the Qur’an propounds many issues in the form of question and answer so that their answers come out from the inside of the addressee’s mind and he considers it as his own thought.

But, of course, every law has usually an exception, too. For example, this very general principle in Islamic argumentation for some instances may be rendered as the sign of weakness and despicableness, or the opposite party may be so proud that this kind of humane treatment increases his dare and boldness.

Therefore, continuing the verse, as an exception, it says:

“…except for those of them who act unjustly…”

These are those who acted unjustly both to themselves and to others, and concealed many verses of Allah in order that people would not be acquainted with the characteristics of the Prophet of Islam (S).

These are those who constantly acted unjustly and trod on the commands of Allah where they were against their interests.

These are those who acted unjustly and brought forth some superstitions similar to that of the polytheists who called Jesus, or Ezra, as Allah’s child.

And, finally, those who often acted unjustly and, instead of logical argument, used swords, betook to force, and tended to naughtiness and conspiracy.

Then, at the end of the verse, the Qur’an introduces one of the clear examples of ‘dispute in the best way’, which can be a living sample for this discussion, where it announces:

“…and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

What a beautiful meaning, and what an interesting tone! It is the tone of Unity and faith unto whatever has been sent down from the side of Allah, and deleting all bigotries and separations; and, finally, the Unity of the object of worship and submitting to Allah without any reservation.

This is an example of ‘disputation in the best way’ that whoever hears it will be attracted to it. This shows that Islam is not the seeker of a group, and is not the seeker of disunion, the call of Islam is the call of unity and being submitted to any right word.

There are many examples of this discussion in the Qur’an.

Among them is the sample to which Imam Sadiq (as) refers in a tradition where he says:

“Disputation in the best way is like the subject which has been mentioned at the end of Surah Ya-Sin about the rejecters of Resurrection, when they brought the rotten bones before the Prophet (S) and said:

‘…Who will give life to the bones when they are rotten?’22

He (S) answered:

‘…He will give life to them Who brought them into existence at first…’23

‘He Who has made for you the fire (to burn) from the green tree…’”24 ,25

Surah Al-‘Ankabut - Verse 47

وَكَذَلِكَ أَنزَلْنَآ إِلَيْكَ الْكِتَابَ فَالَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ وَمِنْ هَؤُلاَءِ مَن يُؤْمِنُ بِهِ وَمَا يَجْحَدُ بِاَيَاتِنَآ إِلاَّ الْكَافِرُونَ

47. “And thus have We sent down unto you the Book. So (some of) those whom we have given the Book believe in it, and of these (pagans) there are those who believe in it, and none deny Our signs except the unbelievers.”

The Qur’an invites all the followers of the former religions to Islam, because the Divine guidance is certain and necessary, though whole people do not accept the guidance.

As an emphasis upon the four principles mentioned in the previous verse, this verse says:

“And thus have We sent down unto you the Book…”

Yes, this Book (the Qur’an) has been sent down based on Unity of the object of worship, Unity of the invitation of the former true prophets, submitting to the command of Allah (s.w.t.) without any reservation, and disputation in the best way.

Some commentators have said that the purpose of the abovementioned sentence is the similarity of the descent of the Qur’an upon the Prophet of Islam (S) to the descent of the former Books to other Divine prophets. That is, in the same way that Allah sent down heavenly Books to the former prophets, He sent down the Qur’an to him (S), too.

But the first commentary seems more precise, though it is possible to consider both of them, too.

Then, the Qur’an adds:

“…So (some of) those whom we have given the Book believe in it…”

The reason of their belief is that not only they have found its characteristics in their own Books but also, from the view of general principles, its content is consistent with the content of their own Books.

Of course, we know that the entire People of the Book (the Jews and Christians) did not believe in the Prophet of Islam (S). Therefore, the above sentence refers to those true believers and truth seekers free from bigotry who deserve the appellation of ‘People of the Book’ to be used only for them.

Then, the Qur’an adds about some people of Mecca and the pagans of Allah:

“…and of these (pagans) there are those who believe in it…”

And, at the end of the verse, concerning the disbelievers of both groups, it says:

“…and none deny Our signs except the unbelievers.”

Regarding to the fact that the concept of the Qur’anic word /jahd/ is that: one believes in something but he denies it, the above sentence means: even the disbelievers confess the greatness of these verses in their hearts, and they see the signs of veracity in them and consider the Prophet’s manner and his pure life, as well as that of his followers, as a reason for its nobility, but they deny often t as the result of their bigotry, stubbornness, blindly imitation from their ancestors, or for protecting their unlawful fleeting interests.

Thus, the Holy Qur’an defines the opposition of different nations against this heavenly Book.

On one line, there are believers, including the scholars of the People of the Book, True believers, and the polytheists who were thirsty of the Truth and when they found it they joined to it; and, on the other line, there were the obstinate deniers who saw the truth but, like bats, they hid themselves from it, because the gloom of infidelity had become as a part of their entity and they were afraid of the light of Faith.

It is noteworthy that this group were also pagan, but the second emphasis on their infidelity may be for the sake that they were not offered proof before and the real infidelity exists in them just now that the argument has been completed to them and they have abandoned the Straight Way knowingly and pave the wrong way.

By the way, for attracting the hearts and influencing the truth into others’ thoughts, only attaching the strong and powerful proofs are not enough, but, in this stage, the style of speaking with the opposite party and the method of discussion has the deepest effect.

There are many persons who are careful and narrow in discussions and know the scientific subjects very well, but they are not so successful in influencing in others’ hearts by their speech since they are not acquainted well with the way of ‘dispute in the best way’ nor with the constructive discussions.

The fact is that satisfaction of ‘intellect and thought’ alone is not enough, but emotions, which form half of man’s entity, must become satisfied, too.

Studying the life of the prophets, and that of the Prophet of Islam (S) and the Immaculate Imams (as) in particular, shows that, for reaching to their educational and propagation aims, they used the social morals, psychological principles, and the best humane ways of influencing in hearts.

When confronting people, they had a kind of behaviour that they could quickly attract them toward their own aims. Though some individuals wish to render these affairs as miracles, it is not such. If we apply their way and method of discussion with others, we can affect them very soon and influence in the depths of their hearts.

The Qur’an explicitly says to the Prophet of Islam (S):

“Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you…”26

It has happened many times that some persons, after hours of discussion, not only have not gained anything from their debates, but they find the opposite party more stable, steadfast, and zealous in his own wrong belief. Its reason is that the method of ‘dispute in the best way’ has not been used in that debate.

Roughness in discussion, self-superiority, despising the opposite party, expression of pride and haughtiness, the lack of respect to others’ thoughts and the absence of sincerity in discussions all are the things that cause the man’s failure in debates.

That is why there is a section in Islamic morals under the title of prohibition of Jidal (dispute) and Mira’ (argument) the objective of which is the discussions in which there is not ‘seeking the truth’, but its aim is quarrel, self-superiority, and fixing one’s statement.

Besides the spiritual and ethical aspects, the prohibition of Jidal (dispute) and Mira’ (argument) is for the fact that they are not mentally successful in this kind of discussions.

The prohibition of Jidal (dispute) and Mira’ (argument) are close to each other; but the Islamic scholars have considered some differences between them. They believe that Mira’ is for the expression of excellence and perfection, while Jidal is for despising.

The Arabic word /Jidal/ is used for the elementary attacks in discussion while /mira’/ is applied for the defensive attacks.

The term /jidal/ is used for the scientific issues, but the meaning of /mira’/ is general. (Of course, there is not any contradiction between these commentaries.)

However, the dispute and discussion with others is sometimes ‘dispute in the best way’, and it is a discussion in which the abovementioned conditions are exactly observed, and sometimes it is other than that when the abovementioned affairs are forgotten in it.

We conclude this statement with a few expressive and instructive narrations:

A tradition from the Prophet (S) indicates he said:

“No servant perceives the reality of Faith unless he abandons Mira’ (argument) though he is right.”27

Another tradition indicates that Solomon (as), the Divine prophet, told his son:

“O my son! Avoid /mira’/ (argument) because not only it has no benefit, but also it stirs up enmity between the brothers.”28

Again, it has been narrated from the Prophet of Islam (S) that he said:

“No group went astray after when they were guided except by the dispute (in which the truth is not pursued).”29

Surah Al-‘Ankabut - Verse 48

وَمَا كُنتَ تَتْلُواْ مِن قَبْلِهِ مِن كِتَابٍ وَلاَ تَخُطَّهُ بِيَمِينِكَ إِذاً لاَّرْتَابَ الْمُبْطِلُونَ

48. “And you did not recite before it any book, nor did you transcribe one with your right hand, indeed, would the talkers of vanities have doubted.”

The descent of the Holy Qur’an upon the illiterate Prophet (S), who could neither read nor write, is one of the Divine ways of completing the argument to mankind.

We must not be proud and boast of our ability of reading and writing, sometimes it happens that, by the Will of Allah, an illiterate person changes the culture of human beings.

In this holy verse, one of the clear signs of veracity of the invitation of the Prophet of Islam (S) has been pointed out which is an emphasis on the content of the previous verse. It says:

“And you did not recite before it any book, nor did you transcribe one with your right hand, indeed, would the talkers of vanities have doubted.”

How is it possible to believe that an illiterate person, who has not been taught by a human teacher and has not gone to any school, brings a Book by himself and invites all mankind to challenge it but everybody is impotent to bring the like of it? Is this not a proof to the fact that his power gets help from the infinite power of Allah and his Book is a heavenly revelation which has been inspired to him from the side of Allah?

It is necessary to note this point that if a person asks how can we know that the holy Prophet of Islam never went to school and learned to write? In answer we say that he used to live in an environment where the literate and educated persons were very scanty, and it is also said that there were only seventeen persons in Mecca who could read and write.

In such a place it is impossible for an individual to be able to conceal his being taught if he has gone to any school. If so, he will be known everywhere and his teacher and his lesson will be introduced. Thus, how can such a person claim that he is a true prophet while he tells a lie so manifest?

In particular that these verses were sent down in Mecca where the Prophet (S) lived and grew up, and before the obstinate enemies from whose view the smallest point of weakness was not hidden.

By the way, in the commentary of Surah Al-’A‘raf, no. 7, verse 157 it was said that there have been mentioned three meanings for the Arabic word /’ummi/ among which the meaning: ‘unschooled’ is the most clear.30

Surah Al-‘Ankabut - Verse 49

بَلْ هُوَ ءَايَاتٌ بَيّـِنَاتٌ فِي صُدُورِ الَّذِينَ اُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِاَيَاتِنَآ إِلاَّ الظَّالِمُونَ

49. “Nay! It (Qur’an) is the clear signs in the breasts of those who have been granted the knowledge, and none but the unjust reject Our Signs.”

The verses of the Holy Qur’an influence in scholars’ hearts and it is this group who apprehend the truthfulness of the Qur’an with their whole selves.

In this holy verse, there are stated some other signs for the legitimacy of the Qur’an. It implies that this heavenly Book is a collection of clear verses which influence in the breasts of the bearers of knowledge.

The verse says:

“Nay! It (Qur’an) is the clear signs in the breasts of those who have been granted the knowledge…”

The application of the Qur’anic phrase: /’ayatun bayyinat/ refers to this fact that the signs of legitimacy of the Qur’an are found in the Qur’an itself and in its verses, and its proof is with it.

In fact, it is the genetic verses that by the recitation of which man needs no other thing to understand the truth. These verses containing of divine legislation, from the point of both appearance and content, are in such a manner that they all are the proof of their own truthfulness.

Besides that, the adherents and lovers of these verses are those who have a portion of knowledge and awareness, though they are poor.

In other words, one of the ways of knowing the nobility of a school of thought, is verification of the state of the believers of that school.

If some ignorant persons or charlatans are the supporters of someone, it seems that he is of the same group, but if some people, who carry the secrets of knowledge in their breasts, announce their loyalty to a school of thought, it is the evidence of legitimacy of that school.

And, we see that a group of the learned among the People of the Book and some pious personalities, such as Abuthar, Salman, Miqdad, ‘Ammar-i-Yasir, and a high esteemed person like Hadrat Ali (as) were the supporter, and lovers of this school.

According to a great deal of traditions narrated from the way of Ahlul Bayt (as) this holy verse has been rendered into the Imams of Ahlul Bayt (as). This does not mean exclusiveness, but it is the statement of a clear example for the Qur’anic phrase: /’allaŏina ’utul-‘ilm/ (those who have been granted the knowledge).

When we see that some Islamic narrations declare that the purpose of the verse is Imams, in particular, it, indeed, is an indication, to the perfect stage of the knowledge of the Qur’an which is at their disposal, and it does not matter that scholars, learned ones, and the mass of people who have commonsense have a portion of the sciences of the Qur’an.

However, this verse shows that knowledge is not limited to what is studied through books and what is learnt in front of teachers, because, as the Qur’an explicitly says, the Prophet (S) did not go to school and did not learn how to write but he was the highest referent of a concept of the Qur’anic sentence saying:

“Those who have been granted the knowledge”.

Therefore, beyond the formal knowledge, there is a knowledge higher than that which may be inspired unto the heart of man in the form of a light, which is the essence of knowledge, and other sciences are as an outward cover for it.

An Islamic tradition says:

“knowledge is a light that Allah puts it in the heart of whom He desires.”31

At the end, verse the Qur’an adds:

“…and none but the unjust reject Our Signs.”

It is because the sings of it are clear: the bringer of it is the unschooled Prophet (S), and some thoughtful aware persons believe in it.

Moreover, the Qur’an itself is a collection of clear verses, and its characteristics have also been mentioned in the former Divine Books.

Yet, do reject it save those who are unjust to their selves and to the society?

We repeat again that the Arabic word /jahd/ is used for a person who knows something but, in spite of his knowledge, he denies it.

Surah Al-‘Ankabut - Verse 50

وَقَالُوا لَوْلآ اُنزِلَ عَلَيْهِ ءَايَاتٌ مِن رَّبّـِهِ قُلْ إِنَّمَا الاَيَاتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ

50. “And they say: ‘Why have signs (miracles) not been sent down upon him from his Lord? Say: ‘The signs are only with Allah, and I am only a plain warner’.”

The act of ‘seeking for excuses’ in the obstinate people does not end. (After observing kinds of miracles they demanded other miracles either.) The Prophet (S) resisted before the pretext-seekers and, answering them, he refused them, because miracle is a Divine wise affair, not a play for the pretext seekers.

However, those unbelievers who, as the result of obstinacy and persisting on falsehood, never agreed to accept the logical argument of the Qur’an, and bringing a Book, such as Qur’an, by an illiterate person, like the Prophet of Islam (S), which was a clear proof upon his legitimacy, tried to seek a new pretext, as the Qur’an through the verses under discussion, as well as the other verse, implicitly indicates that they mockingly used to say why there have not been sent down some miracles to the Prophet of Islam (S) like the miracles which were sent down to Moses (as) and Jesus (as) from the side of Allah. Why has he not a Rod and white hand like Moses or a breath like the breath of Jesus?

Why does he not destroy his enemies by great miracles, in the same way that Moses, Shu‘ayb, Hud, Noah, and Thamud (as) did?

Or as Surah ’Isra’ from their tongue says, they used to claim some things as follows:

“…We shall never believe in you till you make a spring to gush forth the earth for us,”

“Or till you should have a garden of date-palms and grapes in the midst of which you cause streams to flow forth,”

“Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,”

“Or there be for you a house of gold, or you should be flying into the sky and never will we believe in your ascending unless you bring down to us a book which we may read…”32

Without doubt, besides the Qur’an, the Prophet of Islam (S) had some other miracles which have explicitly been mentioned in history books, but by these words of theirs, they were not seeking for miracle. From one side, they wanted to ignore the miracle of the Qur’an, and, from other side, they used to ask for extemporarily miracles.

The purpose of extemporarily miracles is that the Prophet (S) should do any extraordinary action they suggested according to their own desires. For instance, someone suggested him to make springs to gush forth, someone else said that he (S) had to change the mountains of Mecca into gold; and the third sought pretext that the Prophet (S) should ascend to sky.

Thus, they wanted to show miracles as a worthless play, and, finally, to call him a sorcerer.

Therefore, the Qur’an in Surah Al-’An‘am, No. 6, verse 111 says:

“And even if We sent down the angels to them, and the dead spoke to them, and We mustered all things before them, (even then) they would not believe, unless Allah pleases; but most of them (deliberately) ignore.”

However, in order to answer to these obstinate pretext-seekers, the Qur’an uses two ways:

At first, it says to the Prophet (S) to tell them that bringing miracle is not his job that he does it according to their desires, because all miracles are with Allah alone:

“…The signs are only with Allah…”,

and He knows which miracle, in what time and for which nation, is appropriate. Allah knows who try to seek the truth and supernatural events must be shown to them, and who seek pretext and follow their carnal desires.

Then the verse continues saying that the Prophet of Allah (S) tells them that he is only a plain warner, and his duty is to state the word of Allah, while giving them miracles is only with His Pure Essence.

“…and I am only a plain warner.”

Surah Al-‘Ankabut - Verse 51

أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَي عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَي لِقَوْمٍ يُؤْمِنُونَ

51. “And is it not enough for them that We have sent down to you the Book which is recited to them? Verily in this there is mercy and a reminder for a people who believe.”

Qur’an is an inclusive and complete Book and somehow it provides all spiritual needs, so that it is the cause of mercy and being off from negligence.

Following the previous verse, this holy verse says:

“And is it not enough for them that We have sent down to you the Book which is recited to them?…”

They ask for bodily miracles while the Qur’an is the greatest spiritual miracle.

They ask for a temporary miracle while the Holy Qur’an is a perpetual miracle and its verses are recited to them every night and day.

Is it possible that an unschooled person, or even supposing literate one, brings a Book with such contents and wonderful attraction, which is above the ability of mankind, and invites the whole human beings to challenge it while all of them remain impotent to bring like it?

If they really demand a miracle, by the descent of the Holy Qur’an, Allah (s.w.t.) has given them more than what they ask for. Nay, they are not truth-seekers. They are pretext seekers.

This fact should be noted that the Qur’anic sentence:

“Is it not enough for them?”

is usually used for the aspects that one has accomplished something beyond the expectation of the opposite party, and he is neglectful of it and shows that he is neglectful. For example, he says: “Why did you not do me that favour?”

Now Allah refers to a greater favour that he has ignored it. Allah says:

“Is it not enough for them that We have sent down to you the Book…?”

Besides them all, a miracle must be consistent with the conditions of the time, the place, and the circumstance of the Prophet’s call. The holy Prophet (S) whose religion is perpetual must have an everlasting miracle.

The prophet, whose invitation is worldly and it must also continue for many centuries in future, has to have a so clear, spiritual and intellectual miracle that it attracts the minds of wise and mindful persons to him. Surely the Qur’an is suitable for such an aim, not the Rod of Moses and his white hand.

At the end of the verse, for an emphasis and for further explanation, the Qur’an says:

“…Verily in this there is mercy and a reminder for a people who believe.”

Yes, the Holy Qur’an is both mercy and the means of remembrance, but only for the believers; for those who have let the doors of their hearts open to the Truth; for those who seek for the Light to find the right path, such persons feel this Divine mercy with their whole entity, and they rest under its rays. Every time they recite the verses of the Qur’an, they find a new admonition.

The difference between the Qur’anic words /rahmat/ and /ŏikra/ may be in this that the Qur’an is not only one miracle and a source of admonition, but, in addition to that, it is full of merciful programs and laws, and it is full of constructive and educational instructions.

For example, Moses’ Rod was only a miracle and it had not any effect in people’s daily life, but the Qur’an is both a miracle and a complete program for life, and a source of mercy.

Notes

1. The content of Surah Al-Fatihah

2. Kanz-ul-‘Ummal, Vol. 7, tradition 1893

3. Bihar, Vol. 82, P. 209

4. Majma‘-ul-Bayan, the explanation under the verse

5. Ibid

6. Bihar-ul-’Anwar, Vol. 82, P. 234

7. Kanz-ul-‘Ummal, Vol. 7, tradition No. 18862

8. Wasa’il-ush-Shi‘ah, Vol. 3, P. 22

9. Ibid, P. 12

10. Kanz-ul-‘Ummal, Vol. 7, tradition No. 19036

11. Bihar-ul-’Anwar, Vol. 82, P. 224

12. Kanzul-‘Ummal, Vol. 7, Tradition No. 19090

13. Bihar, Vol. 82, P. 209

14. Surah Ar-Ra‘d, No. 13, verse 28

15. Bihar-ul-’Anwar, Vol. 82, P. 200

16. Wasa’il-ush-Shi‘ah, Vol. 3, P. 7

17. Nahjul-Balaqah, saying No. 252

18. Nahjul-Balaqah, saying No. 136

19. Ibid, letter (will) 47

20. Bihar, Vol. 84, P. 317 and 320

21. Wasa’il-ush-Shi‘ah, Vol. 3, P. 4

22. Surah Ya Sin, No. 36, verse 78

23. Ibid, verse 79

24. Ibid, verse 80

25. Nur-uth-Thaqalayn, Vol. 4, P. 163

26. Surah ’Al-i-‘Imran, No. 3, verse 159

27. Safinat-ul-Bihar, the term /mira’/

28. ’Ihya’-ul-‘Ulum

29. Ibid

30. The current commentary, Vol. 6, (parts 9 and 10), PP 111, 112

31. Tafsir-i-Burhan, Vol. 3, P. 254 on

32. Surah ’Asra’, No. 17, verses 90-93

Surah Al-‘Ankabut, Section 5: To Argue in the Best Way Possible

Part (Juz') 21

Surah Al-‘Ankabut, Chapter 29 - Verse 45

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

اتْلُ مَآ اُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلاَةَ إِنَّ الصَّلاَةَ تَنْهَي عَنِ الْفَحْشَآءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

In The Name of Allah, The Beneficent, The Merciful

45. “Recite that which has been revealed to you of the Book, and establish the prayer, verily prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is greater, and Allah knows what you do.”

In this verse Allah’s commands to the Prophet (S) for reciting the Qur’an and establishing the prayer have come beside each other and it is for the sake that Qur’an and prayer are two strengthening sources of strength.

Allah, Who informs His Prophet (S) of a heavy responsibility, tells him to take help from two strengthening sources for performing this heavy responsibility; one is recitation of the Qur’an, and the other is establishing prayers.

However, after the end of different parts of the life story of the former nations and the great prophets and the unpleasant manner of those nations with those Divine leaders, and the painful end of their lives, in order to comfort and console the Prophet (S) and for strengthening his spirit and showing a general and conclusive policy, the Qur’an, addressing him, commands him and at first says:

“Recite that which has been revealed to you of the Book…”

He (S) is commanded to recite these verses, because whatever he wants is found in them: knowledge and wisdom, advice and admonition, the criterion of the cognition of right and wrong, the means of enlightening of the heart and spirit, and the path of every group and people to move along, all are in the Qur’an.

He should recite it and apply it in his life, recite it and be inspired by it and recite it and enlighten his heart by the light of its recitation.

Next to this command, which is, indeed, an instructive one, it pays to the second command which is the main branch of education.

It says:

“…and establish the prayer, verily prayer keeps (one) away from indecency and evil…”

Of course, since the nature of prayer reminds man the strongest restraining factor, i.e. the firm belief in origin and Resurrection, it has an impedimental effect from indecency and evil.

He who stands in prayer, says ‘Allahu Akbar’, and calls Allah higher than and beyond everything, he remembers his bounties, praises and glorifies Him, praises Him for His mercifulness and compassionateness, remembers the Day of His Judgment, confesses his servitude to Him, seeks for His help, asks Him to lead him to the straight Way, and he refuges to Him for the path of those inflicted with His wrath and those gone astray.1

No doubt, there will appear a movement in the heart and spirit of such a person toward the truth, purity, and piety.

He bows for Allah, he falls in prostration before Him, he contemplates deeply in His greatness, and forgets overweening and self-admiration.

He certifies to His Oneness, attests to the prophecy of the Prophet Muhammad (S), and he sends salutation to His Prophet and asks Allah in supplication that He appoints him among the righteous servants.

All these things create a wave of spirituality in him, a wave that can be considered as a barrier against sins.

This action is repeated several times in a day and night, and when he gets up in the morning he is drowned in the remembrance of Allah.

At midday, when he is busy with material life, suddenly he hears the sound of ‘Allahu ’Akbar’ called by Mu’azzin, he ceases his current program and hastens to go to Him.

And even at the end of the day and at the beginning of the night, before he goes to bed to rest, he prattles with Him and makes his heart the centre of the rays of His Light. Moreover, while he is preparing himself for establishing prayer, he washes himself and purifies himself, he sends away unlawful things and anger from him and goes toward Him.

All these affairs have an impedimental effect against the line of indecency and evil. But as much as every prayer contains the conditions of perfection and the essence of worship, it keeps one away from indecency and evil. Sometimes it is a general and inclusive prohibition and sometimes it is a limited and partial prohibition.

It is often impossible that someone keeps up prayer but it affects him nothing, even when his prayer is untrue, even if he is sinful. This kind of prayer, of course, has a little effect, and if such persons did not keep up that very prayer, they would be more polluted than that.

Speaking more clearly, the prohibition from indecency and evil has naturally many degrees, and according to observing its conditions, every prayer deserves some of these degrees.

Some Traditions

1- A tradition indicates that the Prophet of Islam (S) once said:

“The five ritual prayers is like a stream with flowing wholesome water at the door of the house of one of you in which he washes himself five times a day, then there will remain no dirt (over his body).”2

2- Imam Amir-ul-Mu’mineen Ali (as) said:

“I recommend you to prayer and protecting it because verily it is the best deed and it is the pillar of your religion.”3

3- We recite in a tradition from the Prophet (S) that a young man from the Helpers (’Ansar) once established prayer with the Prophet (S) while he was polluted with some ugly sins. Some persons went to the Prophet (S) and told him his circumstance.

He (S) said:

“Verily his prayer will finally purify him from his pollution one day.”4

4- This very effect of prayer is so important that some Islamic traditions refer to it as the criterion of the accepted prayer and the none-accepted prayer.

For instance, Imam Sadiq (as) says:

“The one who likes to know whether his prayer has been accepted or not, he should see whether his prayer hindered him from indecency and evil, then with the same scale that it has hindered him, his prayer is accepted from him.”5

5- Imam Baqir (as) said:

“Islam has been founded on five things: the prayer (Salat), the poor-rate (Zakat), Hajj pilgrimage, fasting, and wilayat (mastership) of Ahlul Bayt (as).”6

6- The Messenger of Allah (S) once said:

“Whoever protects his five (ritual) prayers, on the Day of Hereafter they will be light, guide, and (means of) deliverance for him.”7

7- Imam Sadiq (as) said:

“The first thing that will be reckoned from a servant is the prayer. Then if the prayer is accepted, his other (good) deeds will be accepted, but if it is rejected his other (good) deeds will not be accepted either.”8

8- Imam Baqir (as) said:

“When our children are five years old, we order them to establish the prayer, then when your children become seven years old, order them to establish the prayer.”9

9- The Prophet (S) said:

“Allah says: ‘Verily I have a covenant for my servant that if he establishes the prayer in its time I may not punish him, and that I admit him in Paradise without reckoning.”10

10- The Messenger of Allah (S) said:

“Whoever takes his prayer light will not be of me and by Allah he will not arrive unto me in the pond (of Kauthar).”11

11- The Messenger of Allah (S) said:

“Whoever intentionally abandons the prayer his name will be written on the door of Hell among those who enter it.”12

12- The Prophet (S) said:

“Never comes the time of prayer but an angel calls among people: ‘O people! Stand up and by means of your prayer, extinguish the fire you have kindled upon your selves’.”13

Finally, at the end of the verse the Qur’an adds:

“…and certainly the remembrance of Allah is greater…”

The appearance of the above sentence is that there is a more important statement for prayer than this.

That is, one of other important effects and blessings of the prayer, which is also even more important than prohibition from indecency and evil, is that it reminds man of Allah that is the main cause of every goodness and prosperity.

Even the main factor of prohibition from indecency and evil is this very ‘remembrance of Allah’, too. Its superiority, in fact, is in that it is also counted the cause and the basis.

In principle, the remembrance of Allah is the source of life and peace for the hearts, and nothing is comparable with it.

The Qur’an says:

“…Behold! By Allah’s remembrance (only) the hearts are set at rest.”14

In principle, the essence of all worships, irrespective of prayer and other than that, is the remembrance of Allah: The sayings of prayer, the acts of prayer, the preliminary deeds of prayer and the supplications after prayer all, indeed, revive the remembrance of Allah in man’s heart.

It is noteworthy that in Surah Ta-Ha, No. 20, verse 14 this philosophy of prayer has been pointed out, and Allah tells Moses:

“…and establish prayer for My remembrance.”

And in view of the fact that the men’s intentions and the level of the attention of their hearts in prayer, as well as other worships, is very different.

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

“…and Allah knows what you do.”

Allah knows the deeds you do in hidden or manifestly, the intentions you have in your mind, and the words you utter by your tongue.

The Effect of Prayer in an Individual and in Society

Prayer is not a thing the philosophy of which can be concealed to anyone, yet attention to the text of the verses of the Qur’an and Islamic narrations lead us to some more narrow points in this grand.

1. The spirit, bases, preliminary, result and, finally, the philosophy of prayer is the remembrance of Allah. It is that very ‘remembrance of Allah’ which has been mentioned in the above verse as the most superior result.

Of course, it must be a remembrance which paves the way for contemplation, and a contemplation which leads to action; as Imam Sadiq (as) on the commentary of the phrase: /wa liŏikr-ullah-i-’akbar/ says:

“The remembrance of Allah at the time of performing a ‘lawful’ and ‘unlawful’ action.”15

(That is, one must remember Allah and goes to a lawful thing and renounces an unlawful one.)

2. The prayer is a means for wiping out one’s sins and for Allah’s forgiveness, because, more or less, prayer invites man to repenting and amending the past.

So we recite in a tradition narrated from the Prophet (S) that he asked:

“If there is a stream at the door of the house of one of you in which he washes himself five times a day, will there remain anything from the dirt over his body?”

He was answered:

‘No’.

Then he (S) said:

“Verily the parable of the prayer is like the parable of the flowing stream. Whenever he keeps up prayer, the sins he has committed between two ritual prayers will be vanished.”16

Thus, the wounds which the man’s soul obtains because of sins will be cured by prayer as a vulnerary, and the rust covered the heart will be wiped out.

3. Prayer is a barrier against the future sins, because it strengthens the essence of faith in man, and grows the plant of piety in his heart, and we know that ‘Faith’ and ‘piety’ are two strong dams before sins.

This is the same thing that has been stated in the above verse as the prohibition of indecency and evil, and it is the same thing that many Islamic Traditions refer to. There were many sinful persons whose story life was explained to the leaders of Islam and these leaders said that prayer would rectify them; and it did.

4. Prayer removes negligence. The greatest affliction for those who pave the path of truth is that they forget the aim of their creation and are utterly busy with the material life and temporary joys.

But prayer, which is established five times a day and in different hours, it ceaselessly warns man and reminds him the aim of his creation; it reiterates him his situation in the world. This is a great bounty that man has a means which warns him earnestly several times a day of his duty.

5. Prayer breaks egotism and haughtiness for everyday a person performs seventeen units of prayer and in each of them he puts his forehead on the dust before his Lord and he sees him not only a very small thing before the greatness of Allah but also naught before Infinity.

Prayer removes the curtains of pride and self-loving and destroys arrogance and self-superiority.

It is for this reason that Ali (as) in his famous tradition, wherein the philosophies of Islamic worships are explained, next to Faith, refers to the first worship which is prayer with this very aim and says:

“Allah has enjoined Faith for purification from polytheism, and Salat (prayer) for purification from vanity…”17

6. Prayer is a means of fostering the virtues of morals, and that of man’s spiritual perfection, because it brings out man from limited material world and surrounded nature, and invites him to the kingdom of heavens, and makes him high in the same level with the angels. Without any agent, he sees him before Allah and speaks with Him.

The repetition of prayer during day and night, and emphasizing on the attributes of Allah, such as: mercifulness, compassionateness, and greatness, especially with taking help from the different suras of the Qur’an, which are recited next to Surah Al-Fatihah, that are the best invitors to goodnesses and purifications, have a considerable effect in the growth of the ethical virtues in man.

Upon the philosophy of prayer, Amir-ul-Mu’mineen Ali (as) in a tradition says:

“For the God-fearing, prayer is a means of seeking nearness (to Allah).”18

7. Prayer gives value and spirit to other deeds, because it makes the essence of sincerity alive in man. Prayer is a collection of: sincere intention, pure sayings, and noble deeds.

The repetition of these things every night and day grows the seeds of other good deeds in man’s spirit and strengthens the essence of sincerity in him.

In his famous tradition, Amir-ul-Mu’mineen Ali (as), after his head was cleft by the sword of Ibn-Muljam, the wretched, said:

“…(Fear) Allah (and) keep Allah in view in the matter of prayer, because it is the pillar of your religion.”19

We know that when the pillar of a tent breaks or falls, the ropes around it are useless. Such is when the relation of the servants through prayer abolishes, other deeds lose their effect.

Besides the content of the prayer, regarding its veracity conditions, it invites man to purification of his life, because we know the place where he perform prayer, the pieces of his clothing, the carpet on which he keeps up his prayer, the water with which he makes ablution or performs a total ablution, the place where he makes and performs his ablution, all must be purified from usurpation and from oppressing the rights of others.

He who is polluted with oppression, injustice, usury, usurpation, defrauding, bribery, and obtaining some unlawful properties, how can he prepare the necessities of the prayer? Therefore, the repetition of prayer for five times a day itself is an invitation to observing the rights of others.

8. Besides the conditions of validity, the prayer must have the conditions of perfection that observing them is also another effective factor for abandoning a great deal of sins.

In jurisprudent books and tradition sources, there are also mentioned many things as the barriers of the acceptance of the prayer, including drinking alcoholic liquors, about which a tradition says:

“The prayer of the drinker of alcoholic liquor is not accepted until forty days except that he repents.”20

A large number of Islamic narrations indicate that among those whose prayer will not be accepted is the leader of oppressors.

In some other traditions, it has been declared that the prayer of the one who does not pay poor-alms (zakat) will not be accepted.

Also some Islamic traditions denote that eating unlawful food, or egotism, egoism, and overweening are among the barriers of the acceptance of prayer. It is evident that how much providing these conditions of acceptance is constructive.

9. Prayer strengthens the spirit of discipline in man, because it must be performed exactly at proper times since before or after their time the prayers are not valid. Also, observing other rites and ordinances in relation to intention, standing up, bowing, prostration, and the like make the acceptance of discipline in life programs quite easy.

All of these are the benefits which exist in prayer, and if we add the property of congregation prayer to it, that the spirit of prayer is its being in congregation, it has other abundant blessings that we do not explain them here.

We conclude our definition and explanation about the secrets and philosophy of prayer with a tradition narrated from Ali-ibn-Musar-Rida (as).

In answer to a letter in which the philosophy of prayer was asked, he said:

“The reason of the legislation of prayer is acknowledgement to the Lordship of Allah, struggle against polytheism and idolatry, standing in front of Allah in utmost humbleness and submission, confession to the sins and asking forgiveness for the past faults, and putting forehead on the ground for glorification of Allah every day.

Again, the aim is that man may always be sensible and reminded, so that negligence does not encompass his heart, and he might not become proud, but he should be humble and be interested in increasing the merits of religion and worldly life.

Moreover, he must remember Allah every night and day which can be provided under the light of prayer. It causes man not to forget his Master, Divisor, and Creator, and the rebellious and disobedient soul does not overcome him.

And this very attention to Allah and standing in front of Him restrain man from committing sins and hinder him from kinds of mischief.”21

Surah Al-‘Ankabut - Verse 46

وَلاَ تُجَادِلُوا أَهْلَ الْكِتَابِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا ءَامَنَّا بِالَّذِي اُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

46. “And do not dispute with the People of the Book save in the best way, except for those of them who act unjustly, and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

Islam accepts the change of ideas, correct debates between the followers of different schools of thought, cultures and nations. A dispute is accepted that the content of which and the style of its words are the best.

In the former holy verses, the words were mostly about the method of tackling the obstinate haughty, and ignorant ‘idol-worshippers’ that, because of their conjectures, they were spoken to with a harsh logic, and their objects of worship were considered weaker than the spider’s web.

In the verses under discussion, the words are about the disputation with the ‘People of the Book’ which must be milder, because, at least, they had heard a part of the Divine prophets, instructions and the heavenly Books and they had some more receptivity for a logical debate, and every one must be talked with according to the standard of his wisdom, knowledge and morals.

At first, it says:

“And do not dispute with the People of the Book save in the best way…”

The Qur’anic phrase: /la tujadilu/ (do not dispute) is derived from /jidal/ which originally means: ‘To spin thread’ and ‘fastening it’.

This term is also used for a firm building and the like; and when two persons begin disputing, in fact, each of them tries to turn the other from his thought. This action is called ‘disputation’; a wrestling is also called in Arabic /jidal/. The purpose of it, here, however, is logical discussions and argumentations.

The application of the Qur’anic phrase /’allati hiya ahsan/ (the best way) is a very inclusive phrase which envelopes all of the correct and suitable ways of discussion, including the expressions, the content of the speech, its tone, and other acts accompanied with it.

Thus, the concept of this sentence is that the expressions must be uttered politely, the tone of speech must be friendly and its content must be reasonable, the voice must be free from shouting and any roughness and rudeness which cause the aspersion of honour. Also the gesticulations, which are usually the complement of man’s statement, all must be performed with the same method and style.

How beautiful are the expressions of the Qur’an that they carry a great deal of meaning by a very short sentence!

All these are for the sake that the aim of disputation and discussion is not self superiority and putty the other party to shame, but the aim is effect of the word and its penetration in the depth of the mind of the opposite party; and the best way for reaching this aim is this very method of the Qur’an.

Many a time it happens that if the speaker states in a way that the opposite party takes it as his own thought not as the speaker’s thought, he may show inclination sooner since a man is interested in his own thoughts as he is interested in his children.

It is just for the same reason that the Qur’an propounds many issues in the form of question and answer so that their answers come out from the inside of the addressee’s mind and he considers it as his own thought.

But, of course, every law has usually an exception, too. For example, this very general principle in Islamic argumentation for some instances may be rendered as the sign of weakness and despicableness, or the opposite party may be so proud that this kind of humane treatment increases his dare and boldness.

Therefore, continuing the verse, as an exception, it says:

“…except for those of them who act unjustly…”

These are those who acted unjustly both to themselves and to others, and concealed many verses of Allah in order that people would not be acquainted with the characteristics of the Prophet of Islam (S).

These are those who constantly acted unjustly and trod on the commands of Allah where they were against their interests.

These are those who acted unjustly and brought forth some superstitions similar to that of the polytheists who called Jesus, or Ezra, as Allah’s child.

And, finally, those who often acted unjustly and, instead of logical argument, used swords, betook to force, and tended to naughtiness and conspiracy.

Then, at the end of the verse, the Qur’an introduces one of the clear examples of ‘dispute in the best way’, which can be a living sample for this discussion, where it announces:

“…and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

What a beautiful meaning, and what an interesting tone! It is the tone of Unity and faith unto whatever has been sent down from the side of Allah, and deleting all bigotries and separations; and, finally, the Unity of the object of worship and submitting to Allah without any reservation.

This is an example of ‘disputation in the best way’ that whoever hears it will be attracted to it. This shows that Islam is not the seeker of a group, and is not the seeker of disunion, the call of Islam is the call of unity and being submitted to any right word.

There are many examples of this discussion in the Qur’an.

Among them is the sample to which Imam Sadiq (as) refers in a tradition where he says:

“Disputation in the best way is like the subject which has been mentioned at the end of Surah Ya-Sin about the rejecters of Resurrection, when they brought the rotten bones before the Prophet (S) and said:

‘…Who will give life to the bones when they are rotten?’22

He (S) answered:

‘…He will give life to them Who brought them into existence at first…’23

‘He Who has made for you the fire (to burn) from the green tree…’”24 ,25

Surah Al-‘Ankabut - Verse 47

وَكَذَلِكَ أَنزَلْنَآ إِلَيْكَ الْكِتَابَ فَالَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ وَمِنْ هَؤُلاَءِ مَن يُؤْمِنُ بِهِ وَمَا يَجْحَدُ بِاَيَاتِنَآ إِلاَّ الْكَافِرُونَ

47. “And thus have We sent down unto you the Book. So (some of) those whom we have given the Book believe in it, and of these (pagans) there are those who believe in it, and none deny Our signs except the unbelievers.”

The Qur’an invites all the followers of the former religions to Islam, because the Divine guidance is certain and necessary, though whole people do not accept the guidance.

As an emphasis upon the four principles mentioned in the previous verse, this verse says:

“And thus have We sent down unto you the Book…”

Yes, this Book (the Qur’an) has been sent down based on Unity of the object of worship, Unity of the invitation of the former true prophets, submitting to the command of Allah (s.w.t.) without any reservation, and disputation in the best way.

Some commentators have said that the purpose of the abovementioned sentence is the similarity of the descent of the Qur’an upon the Prophet of Islam (S) to the descent of the former Books to other Divine prophets. That is, in the same way that Allah sent down heavenly Books to the former prophets, He sent down the Qur’an to him (S), too.

But the first commentary seems more precise, though it is possible to consider both of them, too.

Then, the Qur’an adds:

“…So (some of) those whom we have given the Book believe in it…”

The reason of their belief is that not only they have found its characteristics in their own Books but also, from the view of general principles, its content is consistent with the content of their own Books.

Of course, we know that the entire People of the Book (the Jews and Christians) did not believe in the Prophet of Islam (S). Therefore, the above sentence refers to those true believers and truth seekers free from bigotry who deserve the appellation of ‘People of the Book’ to be used only for them.

Then, the Qur’an adds about some people of Mecca and the pagans of Allah:

“…and of these (pagans) there are those who believe in it…”

And, at the end of the verse, concerning the disbelievers of both groups, it says:

“…and none deny Our signs except the unbelievers.”

Regarding to the fact that the concept of the Qur’anic word /jahd/ is that: one believes in something but he denies it, the above sentence means: even the disbelievers confess the greatness of these verses in their hearts, and they see the signs of veracity in them and consider the Prophet’s manner and his pure life, as well as that of his followers, as a reason for its nobility, but they deny often t as the result of their bigotry, stubbornness, blindly imitation from their ancestors, or for protecting their unlawful fleeting interests.

Thus, the Holy Qur’an defines the opposition of different nations against this heavenly Book.

On one line, there are believers, including the scholars of the People of the Book, True believers, and the polytheists who were thirsty of the Truth and when they found it they joined to it; and, on the other line, there were the obstinate deniers who saw the truth but, like bats, they hid themselves from it, because the gloom of infidelity had become as a part of their entity and they were afraid of the light of Faith.

It is noteworthy that this group were also pagan, but the second emphasis on their infidelity may be for the sake that they were not offered proof before and the real infidelity exists in them just now that the argument has been completed to them and they have abandoned the Straight Way knowingly and pave the wrong way.

By the way, for attracting the hearts and influencing the truth into others’ thoughts, only attaching the strong and powerful proofs are not enough, but, in this stage, the style of speaking with the opposite party and the method of discussion has the deepest effect.

There are many persons who are careful and narrow in discussions and know the scientific subjects very well, but they are not so successful in influencing in others’ hearts by their speech since they are not acquainted well with the way of ‘dispute in the best way’ nor with the constructive discussions.

The fact is that satisfaction of ‘intellect and thought’ alone is not enough, but emotions, which form half of man’s entity, must become satisfied, too.

Studying the life of the prophets, and that of the Prophet of Islam (S) and the Immaculate Imams (as) in particular, shows that, for reaching to their educational and propagation aims, they used the social morals, psychological principles, and the best humane ways of influencing in hearts.

When confronting people, they had a kind of behaviour that they could quickly attract them toward their own aims. Though some individuals wish to render these affairs as miracles, it is not such. If we apply their way and method of discussion with others, we can affect them very soon and influence in the depths of their hearts.

The Qur’an explicitly says to the Prophet of Islam (S):

“Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you…”26

It has happened many times that some persons, after hours of discussion, not only have not gained anything from their debates, but they find the opposite party more stable, steadfast, and zealous in his own wrong belief. Its reason is that the method of ‘dispute in the best way’ has not been used in that debate.

Roughness in discussion, self-superiority, despising the opposite party, expression of pride and haughtiness, the lack of respect to others’ thoughts and the absence of sincerity in discussions all are the things that cause the man’s failure in debates.

That is why there is a section in Islamic morals under the title of prohibition of Jidal (dispute) and Mira’ (argument) the objective of which is the discussions in which there is not ‘seeking the truth’, but its aim is quarrel, self-superiority, and fixing one’s statement.

Besides the spiritual and ethical aspects, the prohibition of Jidal (dispute) and Mira’ (argument) is for the fact that they are not mentally successful in this kind of discussions.

The prohibition of Jidal (dispute) and Mira’ (argument) are close to each other; but the Islamic scholars have considered some differences between them. They believe that Mira’ is for the expression of excellence and perfection, while Jidal is for despising.

The Arabic word /Jidal/ is used for the elementary attacks in discussion while /mira’/ is applied for the defensive attacks.

The term /jidal/ is used for the scientific issues, but the meaning of /mira’/ is general. (Of course, there is not any contradiction between these commentaries.)

However, the dispute and discussion with others is sometimes ‘dispute in the best way’, and it is a discussion in which the abovementioned conditions are exactly observed, and sometimes it is other than that when the abovementioned affairs are forgotten in it.

We conclude this statement with a few expressive and instructive narrations:

A tradition from the Prophet (S) indicates he said:

“No servant perceives the reality of Faith unless he abandons Mira’ (argument) though he is right.”27

Another tradition indicates that Solomon (as), the Divine prophet, told his son:

“O my son! Avoid /mira’/ (argument) because not only it has no benefit, but also it stirs up enmity between the brothers.”28

Again, it has been narrated from the Prophet of Islam (S) that he said:

“No group went astray after when they were guided except by the dispute (in which the truth is not pursued).”29

Surah Al-‘Ankabut - Verse 48

وَمَا كُنتَ تَتْلُواْ مِن قَبْلِهِ مِن كِتَابٍ وَلاَ تَخُطَّهُ بِيَمِينِكَ إِذاً لاَّرْتَابَ الْمُبْطِلُونَ

48. “And you did not recite before it any book, nor did you transcribe one with your right hand, indeed, would the talkers of vanities have doubted.”

The descent of the Holy Qur’an upon the illiterate Prophet (S), who could neither read nor write, is one of the Divine ways of completing the argument to mankind.

We must not be proud and boast of our ability of reading and writing, sometimes it happens that, by the Will of Allah, an illiterate person changes the culture of human beings.

In this holy verse, one of the clear signs of veracity of the invitation of the Prophet of Islam (S) has been pointed out which is an emphasis on the content of the previous verse. It says:

“And you did not recite before it any book, nor did you transcribe one with your right hand, indeed, would the talkers of vanities have doubted.”

How is it possible to believe that an illiterate person, who has not been taught by a human teacher and has not gone to any school, brings a Book by himself and invites all mankind to challenge it but everybody is impotent to bring the like of it? Is this not a proof to the fact that his power gets help from the infinite power of Allah and his Book is a heavenly revelation which has been inspired to him from the side of Allah?

It is necessary to note this point that if a person asks how can we know that the holy Prophet of Islam never went to school and learned to write? In answer we say that he used to live in an environment where the literate and educated persons were very scanty, and it is also said that there were only seventeen persons in Mecca who could read and write.

In such a place it is impossible for an individual to be able to conceal his being taught if he has gone to any school. If so, he will be known everywhere and his teacher and his lesson will be introduced. Thus, how can such a person claim that he is a true prophet while he tells a lie so manifest?

In particular that these verses were sent down in Mecca where the Prophet (S) lived and grew up, and before the obstinate enemies from whose view the smallest point of weakness was not hidden.

By the way, in the commentary of Surah Al-’A‘raf, no. 7, verse 157 it was said that there have been mentioned three meanings for the Arabic word /’ummi/ among which the meaning: ‘unschooled’ is the most clear.30

Surah Al-‘Ankabut - Verse 49

بَلْ هُوَ ءَايَاتٌ بَيّـِنَاتٌ فِي صُدُورِ الَّذِينَ اُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِاَيَاتِنَآ إِلاَّ الظَّالِمُونَ

49. “Nay! It (Qur’an) is the clear signs in the breasts of those who have been granted the knowledge, and none but the unjust reject Our Signs.”

The verses of the Holy Qur’an influence in scholars’ hearts and it is this group who apprehend the truthfulness of the Qur’an with their whole selves.

In this holy verse, there are stated some other signs for the legitimacy of the Qur’an. It implies that this heavenly Book is a collection of clear verses which influence in the breasts of the bearers of knowledge.

The verse says:

“Nay! It (Qur’an) is the clear signs in the breasts of those who have been granted the knowledge…”

The application of the Qur’anic phrase: /’ayatun bayyinat/ refers to this fact that the signs of legitimacy of the Qur’an are found in the Qur’an itself and in its verses, and its proof is with it.

In fact, it is the genetic verses that by the recitation of which man needs no other thing to understand the truth. These verses containing of divine legislation, from the point of both appearance and content, are in such a manner that they all are the proof of their own truthfulness.

Besides that, the adherents and lovers of these verses are those who have a portion of knowledge and awareness, though they are poor.

In other words, one of the ways of knowing the nobility of a school of thought, is verification of the state of the believers of that school.

If some ignorant persons or charlatans are the supporters of someone, it seems that he is of the same group, but if some people, who carry the secrets of knowledge in their breasts, announce their loyalty to a school of thought, it is the evidence of legitimacy of that school.

And, we see that a group of the learned among the People of the Book and some pious personalities, such as Abuthar, Salman, Miqdad, ‘Ammar-i-Yasir, and a high esteemed person like Hadrat Ali (as) were the supporter, and lovers of this school.

According to a great deal of traditions narrated from the way of Ahlul Bayt (as) this holy verse has been rendered into the Imams of Ahlul Bayt (as). This does not mean exclusiveness, but it is the statement of a clear example for the Qur’anic phrase: /’allaŏina ’utul-‘ilm/ (those who have been granted the knowledge).

When we see that some Islamic narrations declare that the purpose of the verse is Imams, in particular, it, indeed, is an indication, to the perfect stage of the knowledge of the Qur’an which is at their disposal, and it does not matter that scholars, learned ones, and the mass of people who have commonsense have a portion of the sciences of the Qur’an.

However, this verse shows that knowledge is not limited to what is studied through books and what is learnt in front of teachers, because, as the Qur’an explicitly says, the Prophet (S) did not go to school and did not learn how to write but he was the highest referent of a concept of the Qur’anic sentence saying:

“Those who have been granted the knowledge”.

Therefore, beyond the formal knowledge, there is a knowledge higher than that which may be inspired unto the heart of man in the form of a light, which is the essence of knowledge, and other sciences are as an outward cover for it.

An Islamic tradition says:

“knowledge is a light that Allah puts it in the heart of whom He desires.”31

At the end, verse the Qur’an adds:

“…and none but the unjust reject Our Signs.”

It is because the sings of it are clear: the bringer of it is the unschooled Prophet (S), and some thoughtful aware persons believe in it.

Moreover, the Qur’an itself is a collection of clear verses, and its characteristics have also been mentioned in the former Divine Books.

Yet, do reject it save those who are unjust to their selves and to the society?

We repeat again that the Arabic word /jahd/ is used for a person who knows something but, in spite of his knowledge, he denies it.

Surah Al-‘Ankabut - Verse 50

وَقَالُوا لَوْلآ اُنزِلَ عَلَيْهِ ءَايَاتٌ مِن رَّبّـِهِ قُلْ إِنَّمَا الاَيَاتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ

50. “And they say: ‘Why have signs (miracles) not been sent down upon him from his Lord? Say: ‘The signs are only with Allah, and I am only a plain warner’.”

The act of ‘seeking for excuses’ in the obstinate people does not end. (After observing kinds of miracles they demanded other miracles either.) The Prophet (S) resisted before the pretext-seekers and, answering them, he refused them, because miracle is a Divine wise affair, not a play for the pretext seekers.

However, those unbelievers who, as the result of obstinacy and persisting on falsehood, never agreed to accept the logical argument of the Qur’an, and bringing a Book, such as Qur’an, by an illiterate person, like the Prophet of Islam (S), which was a clear proof upon his legitimacy, tried to seek a new pretext, as the Qur’an through the verses under discussion, as well as the other verse, implicitly indicates that they mockingly used to say why there have not been sent down some miracles to the Prophet of Islam (S) like the miracles which were sent down to Moses (as) and Jesus (as) from the side of Allah. Why has he not a Rod and white hand like Moses or a breath like the breath of Jesus?

Why does he not destroy his enemies by great miracles, in the same way that Moses, Shu‘ayb, Hud, Noah, and Thamud (as) did?

Or as Surah ’Isra’ from their tongue says, they used to claim some things as follows:

“…We shall never believe in you till you make a spring to gush forth the earth for us,”

“Or till you should have a garden of date-palms and grapes in the midst of which you cause streams to flow forth,”

“Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,”

“Or there be for you a house of gold, or you should be flying into the sky and never will we believe in your ascending unless you bring down to us a book which we may read…”32

Without doubt, besides the Qur’an, the Prophet of Islam (S) had some other miracles which have explicitly been mentioned in history books, but by these words of theirs, they were not seeking for miracle. From one side, they wanted to ignore the miracle of the Qur’an, and, from other side, they used to ask for extemporarily miracles.

The purpose of extemporarily miracles is that the Prophet (S) should do any extraordinary action they suggested according to their own desires. For instance, someone suggested him to make springs to gush forth, someone else said that he (S) had to change the mountains of Mecca into gold; and the third sought pretext that the Prophet (S) should ascend to sky.

Thus, they wanted to show miracles as a worthless play, and, finally, to call him a sorcerer.

Therefore, the Qur’an in Surah Al-’An‘am, No. 6, verse 111 says:

“And even if We sent down the angels to them, and the dead spoke to them, and We mustered all things before them, (even then) they would not believe, unless Allah pleases; but most of them (deliberately) ignore.”

However, in order to answer to these obstinate pretext-seekers, the Qur’an uses two ways:

At first, it says to the Prophet (S) to tell them that bringing miracle is not his job that he does it according to their desires, because all miracles are with Allah alone:

“…The signs are only with Allah…”,

and He knows which miracle, in what time and for which nation, is appropriate. Allah knows who try to seek the truth and supernatural events must be shown to them, and who seek pretext and follow their carnal desires.

Then the verse continues saying that the Prophet of Allah (S) tells them that he is only a plain warner, and his duty is to state the word of Allah, while giving them miracles is only with His Pure Essence.

“…and I am only a plain warner.”

Surah Al-‘Ankabut - Verse 51

أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَي عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَي لِقَوْمٍ يُؤْمِنُونَ

51. “And is it not enough for them that We have sent down to you the Book which is recited to them? Verily in this there is mercy and a reminder for a people who believe.”

Qur’an is an inclusive and complete Book and somehow it provides all spiritual needs, so that it is the cause of mercy and being off from negligence.

Following the previous verse, this holy verse says:

“And is it not enough for them that We have sent down to you the Book which is recited to them?…”

They ask for bodily miracles while the Qur’an is the greatest spiritual miracle.

They ask for a temporary miracle while the Holy Qur’an is a perpetual miracle and its verses are recited to them every night and day.

Is it possible that an unschooled person, or even supposing literate one, brings a Book with such contents and wonderful attraction, which is above the ability of mankind, and invites the whole human beings to challenge it while all of them remain impotent to bring like it?

If they really demand a miracle, by the descent of the Holy Qur’an, Allah (s.w.t.) has given them more than what they ask for. Nay, they are not truth-seekers. They are pretext seekers.

This fact should be noted that the Qur’anic sentence:

“Is it not enough for them?”

is usually used for the aspects that one has accomplished something beyond the expectation of the opposite party, and he is neglectful of it and shows that he is neglectful. For example, he says: “Why did you not do me that favour?”

Now Allah refers to a greater favour that he has ignored it. Allah says:

“Is it not enough for them that We have sent down to you the Book…?”

Besides them all, a miracle must be consistent with the conditions of the time, the place, and the circumstance of the Prophet’s call. The holy Prophet (S) whose religion is perpetual must have an everlasting miracle.

The prophet, whose invitation is worldly and it must also continue for many centuries in future, has to have a so clear, spiritual and intellectual miracle that it attracts the minds of wise and mindful persons to him. Surely the Qur’an is suitable for such an aim, not the Rod of Moses and his white hand.

At the end of the verse, for an emphasis and for further explanation, the Qur’an says:

“…Verily in this there is mercy and a reminder for a people who believe.”

Yes, the Holy Qur’an is both mercy and the means of remembrance, but only for the believers; for those who have let the doors of their hearts open to the Truth; for those who seek for the Light to find the right path, such persons feel this Divine mercy with their whole entity, and they rest under its rays. Every time they recite the verses of the Qur’an, they find a new admonition.

The difference between the Qur’anic words /rahmat/ and /ŏikra/ may be in this that the Qur’an is not only one miracle and a source of admonition, but, in addition to that, it is full of merciful programs and laws, and it is full of constructive and educational instructions.

For example, Moses’ Rod was only a miracle and it had not any effect in people’s daily life, but the Qur’an is both a miracle and a complete program for life, and a source of mercy.

Notes

1. The content of Surah Al-Fatihah

2. Kanz-ul-‘Ummal, Vol. 7, tradition 1893

3. Bihar, Vol. 82, P. 209

4. Majma‘-ul-Bayan, the explanation under the verse

5. Ibid

6. Bihar-ul-’Anwar, Vol. 82, P. 234

7. Kanz-ul-‘Ummal, Vol. 7, tradition No. 18862

8. Wasa’il-ush-Shi‘ah, Vol. 3, P. 22

9. Ibid, P. 12

10. Kanz-ul-‘Ummal, Vol. 7, tradition No. 19036

11. Bihar-ul-’Anwar, Vol. 82, P. 224

12. Kanzul-‘Ummal, Vol. 7, Tradition No. 19090

13. Bihar, Vol. 82, P. 209

14. Surah Ar-Ra‘d, No. 13, verse 28

15. Bihar-ul-’Anwar, Vol. 82, P. 200

16. Wasa’il-ush-Shi‘ah, Vol. 3, P. 7

17. Nahjul-Balaqah, saying No. 252

18. Nahjul-Balaqah, saying No. 136

19. Ibid, letter (will) 47

20. Bihar, Vol. 84, P. 317 and 320

21. Wasa’il-ush-Shi‘ah, Vol. 3, P. 4

22. Surah Ya Sin, No. 36, verse 78

23. Ibid, verse 79

24. Ibid, verse 80

25. Nur-uth-Thaqalayn, Vol. 4, P. 163

26. Surah ’Al-i-‘Imran, No. 3, verse 159

27. Safinat-ul-Bihar, the term /mira’/

28. ’Ihya’-ul-‘Ulum

29. Ibid

30. The current commentary, Vol. 6, (parts 9 and 10), PP 111, 112

31. Tafsir-i-Burhan, Vol. 3, P. 254 on

32. Surah ’Asra’, No. 17, verses 90-93


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