An Enlightening Commentary Into the Light of the Holy Qur'an Volume 17

An Enlightening Commentary Into the Light of the Holy Qur'an7%

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

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

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 17

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

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


Notes:

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


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Surah al-Rahman, Chapter 55, Verses 1 - 32

(The Most Gracious)

Section (juz’): 27

Number of Verses: 78

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Chapter has seventy eight Verses and it was reveled in Medina.

The designation of the Chapter derives from the first blessed Verse,

"the Most Gracious"

(al-Rahman), one of the Most Beautiful Names and Attributes of Allah.

Imam Kadim (as) said:

"There is a bride [best thing] for everything, and that of the Qur’an is Surah al-Rahman."1

The blessed Verse:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

is reiterated thirty three times which constitutes the most reiteration throughout the Holy Qur’an.

It would be of interest to know that the blessed Verse in questin addresses both jinn and men asking them:

"Which of the innumerable Blessings of your Lord will you deny?”

It is worthy of note that Divine Warnings were reiterated in the preceding Chapter:

("My Torment and Warnings")

and the blessed Chapter in question reiterates Blessings.

The preceding Chapter opened with an account of Resurrection and closed with Divine Omnipotence:

("In a seat of truth, near the Omnipotent Lord")

and the blessed Chapter in question opens with Divine Graciousness and closes with Divine Majesty and Honor

("Blessed is the Name of your Lord, the Owner of Majesty and Honor").

Merits of Recitation of the Chapter

Numerous traditions have been narrated regarding the merits of recitation of the Chapter,2 but we suffice to quote only one tradition.

According to a tradition narrated from the Messenger of Allah (S):

"One who recites Surah al-Rahman shall be granted Divine Graciousness upon his inability to give thanks to Allah for all His Blessings and shall be rewarded for his gratitude against Divine Blessings."3

Generally speaking, the blessed Chapter treats of different material and spiritual Divine Blessings bestowed upon His servants encompassing them all such that the blessed Chapter may bear the designations "Divine Graciousness" or "Divine Blessings," as a consequence of which the blessed Chapter opens with one of the Most Beautiful Divine Names and Attributes,

"the Most Gracious"

(al-Rahman) reflecting Divine encompassing Mercy and it closes with Divine Majesty and Glory.

Surah al-Rahman - Verses 1-2

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

الرَّحْمَنُ

عَلَّمَ الْقُرْآنَ

1. The Most Gracious [Allah]!

2. He taught the Qur’an.

His Messenger (S) is a Mercy;

("And We have sent you not but as a Mercy for the worlds [jinn and mankind],").

His Qur’an is also a Mercy;

("And We send down the Qur’an that which is a healing and a Mercy to those who believe,"4 ).

The Divine Attribute;

"the Most Gracious"

(al-Rahman) is attested 169 times 114 instances of which are to found in the opening of Chapters

("In the Name of Allah, the Most Gracious, the Most Merciful").

As mentioned above, the blessed Chapter reflects different Divine Blessings, opening with the Divine Attribute;

"the Most Gracious"

(al-Rahman), a secret of His All-Encompassing Graciousness, since were it not owing to this Attribute of His, such Blessings would not have fallen into the shares of His friends and enemies.

The blessed Verses are saying that the Most Gracious Allah taught the Holy Qur’an. Thus, the first and the most significant Blessing is mentioned as teaching the Holy Qur’an. What an appealing and significant expression. If we reflect correctly, the Glorious Qur'an is the source of all Divine Blessings and the means to attain to any Blessing and benefiting from all material and spiritual Blessings.

It is worthy of note that treating of the Divine Blessing of:

"teaching the Qur'an"

is mentioned prior to the creation of man and teaching him, but the natural order would be to first make mention of the reverse order, namely creation of man, the Blessing of teaching man speech, and then teaching him the Holy Qur’an. However, the majesty and glory of the Glorious Qur’an necessitates the order in question.

The other point is that the blessed Verse is a response to Arab polytheists who upon hearing the Noble Prophet (S) calling them to prostrate before the Most Gracious Allah asked:

"What is Graciousness?"

("And when it is said unto them: 'Prostrate yourselves to the Most Gracious Allah!' They say: 'And what is the Most Gracious? Shall we fall down in prostration to that which you command us?' And it increases in them only aversion."5 ).

The Holy Qur’an is saying that the Most Gracious Allah is One Who taught the Qur’an, created man, and taught him speech.

It is worthy of note that second to "Allah" the Divine Attribute;

"the Most Gracious"

is the most encompassing concept from amongst the Most Beautiful Attributes and Names of Allah, since we know that God Almighty possesses two kinds of Graciousness, general and specific.

The Attribute;

"the Most Gracious"

reflects His All-Encompassing Graciousness.

The Divine Attribute;

"the Most Merciful"

(Rahim) designates His specific Graciousness bestowed upon the faithful and the obedient.

It is seemingly owing to this reason that the Attribute;

"the Most Gracious"

is never applied to anyone other than God Almighty, unless it is accompanied by the word

"servant"

(‘abd), but

"merciful"

may be applied to others, since All-Encompassing Graciousness only belongs to God Almighty. In other words, specific mercy in its feeble form may be found among mankind and other creatures.

According to a tradition narrated from Imam Sadiq (as),

"the Most Gracious"

(Rahman) is All-Encompassing and is solely a Divine Attribute, but

"merciful"

(rahim) is specific. In other words, the former is a specific name but is all-encompassing, namely, it is a Divine Attribute reflecting that His Mercy is All-Encompassing.

But,

"merciful"

is a general name with specific application, namely it may be applied to anyone, but

"merciful"

is general name with specific application, i.e., it is applied to God Almighty and His Creatures.

Likewise, the Noble Prophet (S) is mentioned in the Holy Qur’an as:

"kind and merciful"6

(ra’uf al-rahim), but they designate limited and specific mercy.

Qur’an exegetes are not unanimous regarding the issue as to who received the teaching of the Holy Qur’an. Some maintain that Gabriel, angels, the Noble Prophet (S), and all mankind and even jinn received it.

Since the blessed Chapter in question treats of Divine Blessings bestowed upon jinn and mankind, and the question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

is attested thirty one times following an enumeration of Divine Blessings, the last interpretation sounds to be more appropriate, namely God Almighty taught jinn and mankind the Holy Qur’an through His Messenger, the Noble Prophet of Islam (S).

Surah al-Rahman - Verse 3

خَلَقَ الْإِنسَانَ

3. He created man.

Following a treatment of the unique Blessing of teaching the Holy Qur’an in the preceding Verse, the blessed Verse in question says:

"He created man."

It goes without saying that the word "man" (insan) designates mankind rather than Prophet Adam (as), since he rather than the Noble Prophet of Islam (S) will be mentioned in the following Verses, though the Noble Prophet of Islam (S) is a man par excellence.

The All-Encompassing Blessing of speech which will follow serves as another argument substantiating the general application of the word "man." Thus, other interpretations are not seemingly true.

Indeed, creation of man as the most wondrous creature in the world of existence, i.e. the macrocosm included in man, the microcosm, is an unequalled Blessing, since each dimension of his being is a great Blessing.

It is worthy of note that man begins its being as an unworthy semen, narrowly speaking, a microscopic being afloat in that unworthy drop of semen. Nonetheless, the being, thanks to Divine Lordship, proceeds on the path of evolution and development such that he may be promoted to the state of the most exalted and the noblest being in the world of existence.

It is also worthy of note that the name of man follows the Holy Qur’an, since the Holy Qur’an encompasses all the secrets of the world of existence in their codified form and man is the synopsis of these secrets in the form of coming into being and development and each and every man reflects a version of this great and vast world!

Surah al-Rahman - Verse 4

عَلَّمَهُ الْبَيَانَ

4. He taught him speech.

The blessed Verse in question makes a reference to one of the most significant Blessings second to the creation of man, saying:

"God Almighty taught him speech."

The Arabic word bayan:

("speech")

enjoys a wide range of meaning, applied to whatever clarifies something. Thus, it not only encompasses speech but also it connotes script, writing, and different intellectual and logical arguments clarifying complicated and sophisticated issues. The word encompasses all, though the core meaning is speech.7

Since men are habitually inclined toward speech, they underestimate it, but the fact is that speech is one of the most sophisticated and the most delicate of human acts.

It may even be said that nothing is as sophisticated and delicate as speech, since sound production systems work together to produce different sounds. Lungs pump down the air and emit the same in time through larynx.

Vocals tracts reverberate and produce totally different sounds to reflect satisfaction, wrath, requesting assistance, love, and hate. Then such sounds are produced with speed and particular delicacy through the tongue, lips, teeth, and the oral cavity. In other words, the monotonous and prolonged sound emitting from the larynx is fashioned in different forms and measures thereby different sounds are produced.

On the other hand, the coinage of words is raised such that owing to intellectual developments, man coins different words to meet his material and spiritual requirements. It is a source of surprise that there exists no limit as to the quantity of vocabulary and the number of languages spoken in the world is so large that it evades determination.

Novel words and languages are formed in time. Some say that the languages of the world run to three thousand, but some even maintain that the number exceeds the same.8 They were seemingly after enumerating languages, since the number of regional dialects and accents far exceeds the aforesaid numbers as there are many instances in which the inhabitants of two adjacent villages speak two regionally different languages.

Another point is the rules of syntax governing clauses and also expression of arguments and feelings are carried out through intellect and reason as the soul of speech. Thus, speech is peculiar to man.

It is true that many animals produce sounds to communicate but the sounds produced by them is so limited in number and they are rather vague compared to human speech which is of wide application and boundless, since God Almighty has provided man with the required faculty of speech.

Furthermore, with due consideration of the role of speech in the developments of human life and the emergence and developments of civilizations, one may certainly believe that it is solely thanks to this great Blessing that mankind may pass down their knowledge and experience from one generation to the following one and thereby cause the advancement of knowledge and science and the developments in civilizations, religions, and ethics. Put the case that such great Blessing is withheld, human societies will rapidly move towards regression.

If the word:

"speech"

herein be applied to script and writing and even different kinds of arts, its extraordinary role in the life of mankind is furthered clarified. Now it becomes crystal clear why mention is made of God Almighty teaching man speech following the creation of man treated in the blessed Chapter in question which encompasses a compendium of Divine Blessings.

Surah al-Rahman - Verse 5

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ

5. The sun and the moon follow their measured out calculation.

The blessed Verse in question treats of the fourth great Divine Blessing bestowed by the God Almighty, the Most Gracious. The blessed Verse is saying that the sun and the moon follow their courses with measured out calculation.

The existence of the sun is one of the greatest Divine Blessings bestowed upon man, since life would be unimaginable in the solar system without the light and heat of the sun. It was mentioned above that any motion on the earth springs from the solar light and heat. Growth of plants and production of provision, precipitation, and blowing of winds are all thanks to this Divine Blessing.

The moon, in its turn, plays a key role in human life. It is the light of his dark nights, its gravity is the sources of ebb and flow in oceans result in life in seas and watering of rivers flowing onto seas. Besides, the fixed course of the twain circulations, that of the moon round the earth and that of the earth round the sun results in the orderly emergence of nights and days, years, months, and seasons.

They make human life order through which man may make use of the same for his commercial, industrial, and agricultural activities. Without such order, human life could never have any order.

It is worthy of note that not only the movement of these celestial bodies are precisely measured out, but also the quantity of their mass and gravity and their distance from the earth and from each other are all well calculated, without which great disruptions would occur in the solar system and consequently in human life.

It is also worthy of note that although the sun is seemingly motionless in the solar system, but it should be kept in mind that it, along with all its planets is moving in the milky way galaxy toward a specific point, the star known as Vega, and such movement follows a certain order and speed.

For further information, one may refer to 36:38-40:

("And the sun runs on its fixed course for a term appointed. That is the Decree of the Omnipotent, the Omniscient. And the moon, We have measured for it mansions to traverse till it returns to like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.").

Surah al-Rahman - Verse 6

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ

6. And the plants and the trees both prostrate themselves to Him.

According to Raghib’s Mufradat, the Arabic word najm is applied to "star" and "stemless plant." The word originally denotes "rise," and the designation najm is owing to its "rise."

It is common knowledge that all the food used by mankind originally derives from plants, some of which are directly consumed by man and some are used to feed those animals constituting human dietary ingredients. It is applied to sea animals, since they feed on minute plants growing in millions throughout water under sun light floating in between waves.

Thus the word najm is applied to small, creeping plants like pumpkin and cucumber and the word shajar designates types of plants with stems, stalks, and trunks, like crops and fruit bearing trees.

The Arabic verbal form yasjudan; ("the two prostrate themselves") connotes unconditional submission against the rules of creation in vein with human benefits, a Divinely appointed fixed course which they follow without any alteration.

It also alludes to their monotheistic secrets since each leaf or seed contain wondrous Signs of Divine Greatness and Omniscience;

("Each leaf is a book of Divine Omniscience").

Some also maintain that the Arabic word najm may connote stars, but the aforesaid exegesis is more consistent with the contextual meaning of the blessed Verse.

Surah al-Rahman - Verse 7-8

وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ

ألَآ تَطْغَوْا فِي الْمِيزَانِ

7. And the heaven: He raised it high, and He set up two Balances.

8. In order that you may not transgress Balance.

Following a treatment of Divine Graciousness and the blessings of teaching, speech, calculation of the sun, the moon, and prostration of creatures which implies Divine relation with man and nature, the blessed Verses in question discuss the manner of man's relation with society.

Maintaining the balance refers to moderation as per which immoderation and inflicting loss is unjustifiable. It is worthy of note that the fifth creature upon which Divine Graciousness and Mercy are bestowed is the heaven that enjoys an exalted state.

The Arabic word sama’ ("heaven, sky") is cognate with sumuw ("exaltedness, height, elevation from the earth") and the clause:

"He raised it high"

may connote the exaltedness of planets, stars, galaxies, and celestial spheres, such that these creatures are both higher and more exalted than the earth, since heavenly bodies are quantitatively and qualitatively higher than the earth and whatever exists on it.

The point is that man is the synopsis of all earthly and heavenly creatures and nobler and more exalted that most of the existent beings.

"He set upon two Balances"

is that setting up the two Balances constitute the sixth Manifestation and Gracious Emanation. Balance is employed for weighing and assaying something by something else like balance and scale, even if the thing happens to be immaterial, like assaying knowledge by something else.

It also connotes the equality and equilibrium between the constituent elements of the thing, as it is said that the constituents of these two things are in equilibrium. Some maintain that balance is used for weighing and assaying and maintaining perceptible and immaterial equilibrium, since balance is a polysemous word with different implications.

Balance may be applied in all matters like beliefs and ethics and whatever may be assayed in everyday and natural issues in human society and civilization so that people may not be wronged in transactions and they may not incur loss and damage but the balance be maintained, namely justice be administered in human society. It may entail what exists in equilibrium like limitation of the irascible and concupiscent faculties.

The blessed Verse 8 provides an interesting conclusion of the same adding that the goal of setting up balance in the world of existence is that you may maintain the balance and refrain from transgressing the bounds. You are also a part of this great world and you may never live inconsistently with it.

There is a system and a balance in this world and you have to have the same. Without such balance and order, the world will perish. If you lack order and balance in your lives, you will tread the path to perdition. The truth behind monotheism is that the prevailing principles of it are all the same everywhere.

Surah al-Rahman - Verse 9

وَأقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَآ تُخْسِرُوا الْمِيزَانَ

9. And observe the weight with equity and do not make the balance deficient.

Failing to attend to balance, equity, fairness, and justice in respect to the rights of people will lead man to immoderation and injustice. Islam provides people with significant and precise injunctions for the maintenance of justice and balance such that according to traditions, a judge wearing tight shoes is not supposed to issue verdicts lest the tightness of the shoes may affect his judgment and lead him to haste and intemperance thereby he may err as to the administration of justice.

According to another tradition, valuable commerce rests upon truth.

According to a tradition narrated from Imam ‘Ali (as):

"Merchants are wrong-doers and wrong-doers shall abide in Hellfire, unless his transactions be based on truth."9

Imam ‘Ali (as) ordered that adulterated coins be cast into wells so that they may not be used for transactions.10

He walked in the market of Kufa and at times stopped in the middle of the market saying:

"O merchants! Ask God Almighty for good. Find Divine Blessing in being lenient toward people. Refrain from telling lies in transactions. Abstain from injustice. Be not involved in usury. The said tradition is attested in Kafi, Man la Yahdhuruhu al-Faqih, Majalis, and Tahdhib.”

It is worthy of note that the blessed Verse emphasizes maintaining balance and justice saying:

"Observe the weight with equity and do not make the balance deficient."

The word:

"balance"

is attested thrice in these blessed Verses, though it was possible to use pronouns in the second and third instances. It reflects that the word balance (mizan) is employed in three different senses and using pronouns may not do justice in conveying the meanings and the contextual meaning of the Verses also bear witness to the same, since the first instance implies the balance, criterion, and laws set up by God Almighty throughout the world of existence.

The second instance treats of abstention of human beings from disobedience in all the matters concerning individual and social lives which are naturally more limited. The third instance emphasizes the issue of weighing in the narrower sense of the word saying that one may not make the balance deficient in weighing things and the last instance is more restricted in scope.

Thus, there is an interesting consistency in the Verses in the hierarchy of balance from larger circles toward smaller ones. The significance of balance in human life in any of the aforesaid senses is such that taking out the balance in the narrowest sense will entail chaos, problems, and disagreement. The broader the sense, the more disorder will prevail.

Based on the above, it is clarified that the reason behind the interpretation of balance as the presence of Imam (as) is that the presence of the Infallible Imam (as) serves as a criterion for assaying truth and falsehood which may lead to perception of truth and finding guidance. Interpretation of balance to the Holy Qur’an is in this light.

It is, however, worthy of note that all these blessed Verses treat of Divine Blessings reflecting that the existence of balance in the entirety of the world of existence, human society, social relations, commerce, and transactions are all Divine Bounties.

Surah al-Rahman - Verse 10-11

وَالْأرْضَ وَضَعَهَا لِلْأنَامِ

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأكْمَامِ

10. And He created the earth for mankind.

11. Therein are fruits and magnificent date-palms.

The blessed Verses in question descend from the heaven onto the earth, saying:

"God Almighty created the earth for the life of mankind.”

The Arabic word anam is interpreted differently by Qur’an exegetes as mankind, jinn and men, and any animate being. It is worthy of note that the contextual meaning indicates that jinn and men are being herein intended.

The earth which is mentioned herein as a remarkable Divine Blessing is mentioned in other Qur'anic Verses as "cradle" serves as a secure and serene abode whose significance may not be normally perceived by most of us, but an earthquake disturbs everything and volcanic eruption may bury a city beneath magma, fire, and smoke.

Such phenomena indicate that the serene earth is such a great Blessing, particularly if we reflect upon what scientists say concerning the velocity of the earth's rotation on its axis and its circling around the sun, the significance of such serenity despite the staggering velocity, it is further clarified that it entails different types of motion.

The employment of the past verbal forms wadha‘a ("set up") and rafa‘a ("raised") regarding the earth and the heaven both embodies a delicate expression in terms of juxtaposition or contrast and a meaningful allusion to the submission of the earth and its resources against mankind.

As it is reflected in the Holy Qur’an11 :

"He it is Who had made the earth obedient to you. Therefore walk in its path and eat of His provision. And to Him shall be the Resurrection."

The blessed Verse 11 treats of the tenth Blessings, namely the provisions, saying that there are fruits and magnificent date palms. The Arabic word fakiha denotes any kind of fruit and some interpret it as any kind of fruit but dates which is unjustifiable. Date palms are mentioned separately, but the repetition may reflect the significance of dates and date palms.

The word akmam is the plural form of kum designating the sheath covering fruits. Kumma denotes sleeve covering arm and hand and kum is the night cap covering the head. The fruit of palm trees is initially covered by a sheath. Then, the fruit splits the sheath. The depiction used herein may refer to its astounding beauty or the benefits concealed in the sheath. It contains juice and essence which are both nutritive and medicinal.

Besides, like a womb, the sheath fosters the fruit for a while and preserves it from blights. The sheath will be removed when the fruit may be exposed to sunshine and air. Above all, the peculiar condition of dates is that it is initially in the sheath and then it splits and forms clusters making it facile to be picked. Were tall date palms like other fruit bearing trees like apple, it would be so hard to harvest the produce.

Surah al-Rahman - Verse 12

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ

12. And also corns, with leaves and stalks for fodder and sweet-scented plants.

Other earthly benefits include crops, like wheat, barley, millet, and lintel growing from the earth on which man feeds. The Arabic word ‘asf denotes the stalk and leaf of grain preserving it until it grows fully.

After harvesting and flailing, they will be used as fodder. Another benefit of the earth is growing sweet scented plants, but the Arabic word rayhan may be applied to all flowers and sweet scented plants by smelling which man may derive pleasure.

Surah al-Rahman - Verse 13

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

13. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Reiteration of issues constitutes significant requirements for creating culture.

It is used at times for reminding different Blessings, like the blessed Verse in question:

"Then which of the Blessings of your Lord will you both deny?"

Repetition may also be used to warn sinners, like

"Woe unto the liars at that time."

It is worthy of note that following an enumeration of different material and immaterial Blessings, the blessed Verse in question thus addresses jinn and men:

"Then which of the Blessings of your Lord will you both deny?"

Such Blessings are most precious, Blessings encompassing all your lives, each of which serves as a telling token of Divine Omnipotence, Graciousness, and Love. How may one deny them? The rhetorical question is employed herein to bid the addressee to make affirmations as to Divine Blessings bestowed upon jinn and men.

Thus, according to the tradition narrated in the beginning of the exegesis of the Chapter bids us to reply by saying:

"We do not deny any of your Blessings.”

Although the preceding blessed Verses solely make mention of mankind without making the slightest reference to jinn, but the following blessed Verses reflect that the antecedent of the dual pronoun kuma

("both of you")

are jinn and men.

It is worthy of note that by mentioning such rhetorical question, God Almighty makes jinn and men encounter the reality to reflect upon such issues and without recourse to any other injunction ask themselves:

"Could any of these Divine Blessings be denied?"

If the answer is negative, why do they not recognize their Lord? Why do they not make use of showing gratitude toward their Lord as a means of recognizing His Lordship? Why do they not prostrate themselves at His Divine Threshold?

The phrase:

"which of"

(bi-ayya, lit. "to which") indicates that each of these Blessings is a telling token of His Lordship, Graciousness, and Beneficence, let alone all His Blessings.

The least reflection upon the aforementioned twelve Blessings (the Holy Qur’an, creation of man, teaching speech, well measured calculation of time, creation of plants and all kinds of trees, creation of the heaven, predominance of rules, creation of the earth with its characteristics, creation of kinds of fruit, creation of date palm, creation of crops, creation of flowers and sweet scented plants) along with the details, delicacies, and secrets concealed in each of them will suffice to make man show his gratitude toward God Almighty and cause him to search for obtaining knowledge as to the source of all these Blessings.

It is for the same reason that God Almighty asks the rhetorical question following an enumeration of His Blessings. The rhetorical question will be asked thirty one times in the following blessed Verses after enumerating further Blessings.

Surah al-Rahman - Verses 14-16

خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ

وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

14. He created man from dry clay like the clay of pottery.

15. And the jinn: He created from smokeless flames of fire.

16. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic word salsal denotes "dry clay, argillaceous earth."

Fakhkhar designates

"pottery clay."

Marij indicates

"flame."

Following an enumeration of His Blessings, including making mention of the creation of man in passing, the blessed Verses in question (14-16) make an account of the creation of jinn and man.

It serves as a telling token of His Omnipotence and also provides everyone with lessons, saying:

"He created man from dry clay like clay of pottery."

The word salsal denotes dry, rattling clay. The word fakhkhar is applied to any kind of pottery which rattles upon being touched.

Different Qur’anic Verses and expressions regarding the source of human creation clearly reflect that man used to be earth in the beginning:

("O mankind! If you are in doubt about the Resurrection, they indeed We have created you from dust, then from semen, then from a clot that We may make it clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then that you may reach your age of full strength. And among you there is he who dies and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth barren, but when We send down water on it, it is stirred and it swells and puts forth every beauteous kind of growth,"12 )

Then it is mingled with water and turns into clay:

("He it is Who created you from clay and then decreed a term and there is with Him another appointed term yet you doubt,"13 );

("And when your Lord said unto angels: 'I am going to create man from dried rattling clay of foul smelling mud,"14 )

Then it became sticky

("Then ask them: 'Are they stronger as creation or those whom We created?' Indeed, We created them of a sticky clay,"15 ).

Later on it dried up and became rattling pottery clay as mentioned in the blessed Verse in question. How long did these stages take? How long did man stop at each of these stages? What were the factors leading to these transitional states? Our knowledge fails to uncover such secrets as the knowledge thereof rests with God Almighty alone.

What is certain is that such expressions serve as telling tokens of a reality which is significantly linked to educational issues of mankind - the primeval mass forming human body was the most unworthy and the lowliest of all matters to be found on the earth, but God Almighty created such worthy creature out of such unworthy matter such that man became the noblest of His creatures.

It is also worthy of note that the true value of human being is the Divine Spirit as it is reflected in Qur’anic Verses:

("Therefore, when I have fashioned him completely and breathed into him the soul which I created for him, then fall down prostrating yourselves unto him,"16 ).

Thus, man may find his path towards perfection through the recognition of this truth such that he may know which way he is supposed to tread to find his true value in the world of existence.

The blessed Verse 15 treats of the creation of jinn, saying:

"And the jinn: He created from smokeless flames of fire."

The Arabic word marij is cognate with maraj ("mingling, mixture") which herein connotes different flames of fire, since blazing fire appears in different colors, red, yellow, blue, and white. It is not known either how jinn were created from such colorful flames of fire.

Likewise, other characteristics of jinn are known to us by the True Dawn, namely the Glorious Qur’an, Divine Revelation. Our limited knowledge may never allow us to deny nor to ignore such truths, as they are proven through Divine Revelation, though they defy our knowledge. It is worthy of note that most of the creatures known to us were created out of water, earth, wind, and fire.

The source of human creation was water and earth but that of jinn is wind and fire, even if, like ancients, we regard them simple and element or like modern scientists who regard them to be composite, made up from different constituent elements. Such duality in the origins of creation causes many differences between the twain.

The blessed Verse 16 follows the enumeration of the Blessings one of which was the creation of man. It reiterates the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 17-18

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

17. The Lord of the two easts and the Lord of the two wests.

18. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The blessed Verse 17 treats of another Divine Blessing saying that God Almighty is the Lord of two easts and two wests. It is true that each and every day in a year's time, the sun rises from a point and sets in another, thus the number of easts and wests run to the number of the days in a year, but taking into account the maximum northern and southern axes of the sun, we notice that other easts and wests fall between the twain.

Such order is the origin of the emergence of the four seasons of the year engendering abundance and it actually emphasizes and completes the contents of the foregoing blessed Verses treating of the well measured calculation of the course of the sun and the moon and the existence of the balance in the creation of the heavens.

Generally speaking, the blessed Verse reflects the precise order of creation, motions of the sun and the moon and the Blessings thereby bestowed upon man.

Some Qur’anic exegetes maintain that the two easts and the two wests herein connote the rising and setting of the sun and the moon, but the first interpretation is seemingly more appropriate, particularly owing to the fact that a number of Islamic traditions make references to the same and instance of which is a tradition narrated from the Commander of the Faithful, Imam ‘Ali (as) as per the exegesis of the blessed Verse in question, he says that the easts of the beginning of winter and summer are discrete.

Do you not see that the sun approximates and distances. It is a reference to the rising of the sun in the heaven in summer and the setting of the sun in winter.17

The foregoing remarks clarify the reason behind Oaths like:

"Therefore, I swear by the Lord of all the points of sunrise and sunset in the east and the west that certainly We are All-Mighty,"18 ).

The reason is that reference is made to all the easts and wests of the sun during a year, whereas the blessed Verse in question makes a reference to the solar ascending and descending arches.

Again, the following Verse thus addresses jinn and men asking them:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 19-21

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

بَيْنَهُمَا بَرْزَخٌ لَآ يَبْغِيَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

19. He let loose the two salty and sweet seas meeting together.

20. Between them is a barrier so that none of them can transgress.

21. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic verbal form maraja designates:

"let loose"

and the Arabic noun barzakh denotes "a barrier between two things." Resuming the account of Divine Blessings mention is made of seas, but not all seas. The particular quality of certain seas is an astonishing phenomenon serving as a token of Divine Absolute Omnipotence. It also serves as a means of producing certain things used by men.

Thus, the blessed Verses are saying that He juxtaposed two different seas while they meet; however, there is a barrier between the twain such that one may not agitate and prevail over the other.

As it is reflected elsewhere in the Glorious Qur’an, the twain seas are the salty and the sweet seas:

"And it is He Who let loose the two seas: one palatable and sweet and the other salty and bitter and He set a barrier and a complete partition between them"19 .

Qur’anic exegetes disagree as to the location of the two sweet and salty seas and the fact that one does not prevail the other and the nature of the barrier separating the twain.

However, mention was already made of the point in the exegesis of Chapter 25 saying that great sweet rivers flowing into seas and oceans usually form a sea of sweet water beside the coast thus repelling the brine and it would be of interest to know that sweet and salty water, owing to the difference in the degrees of thickness, do not intermingle.

A bird's eye view of discrete salty and sweet waters clearly shows the partition between the twain. When the margins of the twain intermingle, fresh sweet water substitutes the mingled waters, such that the partition between the twain is visible at all times. It is interesting that at the time of flow, the level of oceans is raised, such that sweet water is repelled without being intermingled with the brine.

The blessed Verse 21 is again addressed to God's servants inquiring:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 22-23

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

22. Out of both seas come out pearl and coral.

23. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Resuming the account of Divine Blessings, the blessed Verse 22 is saying that pearl and coral come out of the twain seas. It is worthy of note that interesting adornments are made of pearl and coral. They are also used in medical treatments and they constitute commodities and merchandise as well. Many benefits are accrued out of them. Thus, they are being referred to as two Blessings.

Pearls are transparent and precious things fostered in mothers of pearl in the depth of the seas. The larger they are, the more precious they become. They are also used in many medical treatments. Former physicians made different potions out of them for strengthening the heart, the nervous system and warding off different kinds of breathing ailments, fear, kidney and eye complications, bad breath, kidney and bladder stones, and jaundice.20

Coral is herein interpreted by some exegetes as small pearl, but such interpretation is far from being true. It is an animate being similar to a twig growing in the depth of seas. It was regarded by scientists for some time to be a kind of plant, but later on it became evident that it belongs to the animal world. It sticks to the bottom of the sea and at times covers a vast area to increase in time and form coral islands.

The best kind of coral is red in color and the redder, the more precious it is. Besides serving as adornment, it is applied in medicine and many benefits have been enumerated for the same. Instances of its medical applications include potions made from it which are sued for strengthening the heart, removal of viper's venom, strengthening of the nervous system, treatment of diarrhea and womb bleeding. It is also said that it is useful for treatment of epilepsy.

The following Verse further emphasizes on Divine Blessings saying:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

A tradition narrated from Imam Sadiq (as) regarding the exegesis of the blessed Verse:

"He let loose the two salty and sweet seas meeting together,"

according to which:

"‘Ali and Fatima (as) are two deep seas, none of the twain transgresses the other out of the twain seas pearl and coral, namely Hasan and Husayn (as) came out."21

The same point is also attested in Tafsir al-Manthur22 . It may be attested in most of Shi‘i exegetic works, e.g. Tabarsi's Majma‘ al-Bayan and also in Tafsir Burhan, Tafsir Nur al-Thiqalayn, Tafsir Safi, and also in some of Sunni exegetic works with slight variations.

However, it is known that the Glorious Qur’an has different layers thereby one single Verse may have several or tens of meanings. The content of the aforesaid tradition derives from Qur’anic layers and is not inconsistent with the literal meaning of the same.

Surah al-Rahman - Verses 24-25

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأعْلَآمِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

24. And His are the ships built, like mountains.

25. Then which of the Blessings of your Lord will you both [jinn and men] deny?

In the treatment of other Blessings, the Holy Qur’an did not make use of

"His" (lahu),

but regarding ships, Divine Revelation says:

"His are built ships"

intending to say that even the product built by you is also His, since the idea, plan, and the physical strength required for building and making things all spring from Him. Thus, the Holy Qur’an is saying that ships floating in seas with sails resembling mountains are all manifestations of Divine Graciousness. Mujahid is quoted as saying that the Arabic word munsha’at is applied to sailing ships.

The point is that when you see the Signs of Divine Graciousness, Omnipotence, and Greatness, note that Divine Favors include ships made up of pieces of wood upon which you embark and travel in such vast seas. Then, how do you deny your Lord's Bounties and Blessings. Who, other than God Almighty, the Omnipotent, has given you such might and power?

Surah al-Rahman - Verses 26-28

كُلُّ مَنْ عَلَيْهَا فَانٍ

وَيَبْقَی وَجْهُ رَبِّكَ ذُو الْـجَلَآلِ وَالْإِكْرَامِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

26. Whatsoever is on the earth is transient.

27. And only the Essence of your Lord full of Majesty and Honor shall remain forever.

28. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The preceding blessed Verses treated of Divine Blessings and the blessed Verse 26 is saying that the time of benefitting from these Blessings is brief. Seize the opportunity since you are all transient. The contextual meaning of the blessed Verse designates that all things are transient and trifling in their essence, but what remains is Divine Essence which is not subject to transience.

Now, a question arises here: how the question of transience may be regarded as a Divine Blessing? Such transience may not lead to absolute effacement and annihilation, but it is a window to the world of everlastingness, a tunnel or path leading to the abode of everlastingness. The world with all its bounties is a prison to believers and a way out of this world is a way out of the dark and small prison.

The blessed Verse 27 is saying that only the Honorable and Great Essence of you Lord shall remain. The Arabic word wajh literally denotes "face, countenance" perceived in the first encounter with someone, but employed regarding God Almighty, it connotes His Pure Essence.

The blessed Verse 28 addresses creatures once more asking:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 29-30

يَسْألُهُ مَن فِي السَّمَاوَاتِ وَالْأرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأنٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

29. Whosoever is in the heavens and on earth begs Him to meet his demands. Every day He is in some affair.

30. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Invocation may be expressed through verbal or non-verbal language. Man is in need of God Almighty at all times, whether he invokes him to meet his demands or he fails to do likewise.

The point is that God Almighty is in the process of creation at all times and each and every day He plans something anew and his meeting the demands of the needy and those who invoke him to meet their needs is likewise. One day He bestows might upon some people and the other day he ruins them owing to their disobedience and committing sins.

One day He bestows health and youth and the other day He inflicts weakness upon certain people. One day He removes grieves and sorrows from hearts and the another day He causes certain people to feel grief and sorrow.

In short, He creates something anew according to His Wisdom and the best order. Attending to this truth clarifies our constant need for His Pre Essence on the one hand and removes the veils of disappointment, desperation, neglect, and vanity from hearts on the other.

"Every day, He is in some affair."

It is narrated from the Commander of the Faithful, Imam ‘Ali (as) that in one of his sermons he said:

"Praise and eulogy belong to God Almighty Who shall never die, nor shall end the wonders of His creation, since He is in some affair each and every day creating something new from nothing."23

According to a tradition narrated from the Noble Prophet of Islam (S) regarding the exegesis of the blessed Verse in question, God Almighty's affair include absolving people of their sins, removing their pains and sorrows, causing certain people to have a more exalted state, and denigrating some others.24

It is also worthy of note that the Arabic word yawm employed herein is the opposite of "night," since its semantic range encompasses a long period of time and also hours and seconds, connoting that God Almighty is in some affair at any time. The blessed Verse 30, following an account of the constant Blessings and meeting the demands of all creatures including those of the heavens and the earth asks the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 31-32

سَنَفْرُغُ لَكُمْ أيُّهَا الثَّقَلَآنِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

31. We shall attend to your records, O you two classes [jinn and men]!

32. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic verbal form sanafrughu does not here in connote bringing to an end and completing something, but it designates giving special attention and dealing completely with some significant affair. The blessed Verse 31 is saying that attention shall be paid to the records of all Blessings.

All the preceding blessed Verses so far treat of different material and immaterial Blessings, but the blessed Verse 31 is saying that We shall shortly attend to your records. O jinn and men! God Almighty shall precisely attend to the records of all the deeds, words, and intentions of the jinn and men and Rewards and Chastisements proportionate to their words, deeds, and intentions shall be apportioned to them.

It is also worthy of note that according to the author of Tafsir Majma‘ al-Bayan, since jinn and men are superior to other creatures and possess intellect, free choice, and distinction, they are being referred to as thaqalan.

The blessed Verse 32 reiterates the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Notes

1. Wasa’il, vol. 4, p. 451.

2. Tafsir Nur al-Thiqalayn; Tafsir Safi; Tafsir Burhan.

3. Tafsir Nur al-Thiqalayn, vol. 5, p. 187.

4. 17:82

5. 25:60

6. 9:128

7. According to a tradition narrated from Imam Sadiq (as) regarding the exegesis of the blessed Verse

"He taught him speech,"

he said:

"Bayan is applied to the Greatest Divine Name (ism a‘Ûam) through which everything may be comprehended.”

(Tafsir Majma‘ al-Bayan, under the blessed Verse in question).

8. Farid Wajdi's Encyclopedia, vol. 8, p. 368, s.v. Lugha.

9. Furu‘ Kafi, vol. 5, p. 150.

10. Kafi, vol. 5, p. 160.

11. 67:15

12. 22:5

13. 6:2

14. 15:28

15. 37:11

16. 15:29

17. Tafsir Nur al-Thiqalayn, vol. 5, p. 190.

18. 70:40

19. 25:53

20. Tuhfa Hakim Mu’min; Lughat-nama-yi DihkHuda; etc.

21. Tafsir Qumi, vol. 2, p. 344.

22. vol. 6, p. 42

23. Usul Kafi; Tafsir Nur al-Thiqalayn, Tafsir Burhan, Majma‘ al-Bayan, under the blessed Verse in question.

24. Majma‘ al-Bayan, under the blessed Verse in question; Ruh al-Ma‘ani; Bukhari's Sahih.

Surah al-Najm, Chapter 53, Verses 1 - 32

(The Star)

Section (juz’): 27

Number of Verses: 62

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Chapter, requiring obligatory prostration, has sixty two Verses and it was revealed in Mecca. The designation of the Chapter derives from the first Verse in which God Almighty swears by the star. Chapter 53 makes reference to the position of Revelation and the manner of its Revelation to the Noble Prophet's (S) heart and like Chapter 17 treats of the Noble Prophet's (S) Ascension to the heavens.

Another part of the Chapter deals with polytheists' superstitious and idolatrous customs and rituals and worshipping angels and the same is condemned herein. It also discusses the states of the virtuous and the evil people the standard of which is remembrance of the Resurrection Day and Divine Reward and Recompense.

Merits of the Recitation of the Chapter

Significant merits have been enumerated in traditions for recitation of the Chapter among which is a tradition narrated from Imam Sadiq (as):

"One who always recites Surah al-Najm every day and night is recognized amongst people as a meritorious person and God Almighty will forgive his sins and will win popularity amongst people."1

Other traditions in this vein are not mentioned for the sake of brevity. Undoubtedly such great rewards are bestowed upon those who recite the Chapter as a means of contemplation and acting upon its Injunctions such that the teachings may shed their light on their lives.

Surah al-Najm - Verses 1-2

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

وَالنَّجْمِ إِذَا هَوَی

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَی

1. By the star when it goes down.

2. Indeed, your companion [Prophet Muhammad (S)] has neither gone astray nor has erred.

The Chapter opens with the word najm "star" by which God Almighty swears

("By the star when it goes down").

Exegetes provide many a view regarding the contextual meaning of the word. Some maintain that it makes a reference to the Holy Qur’an since such connotation is consistent with the following blessed Verses regarding Divine Revelation.

They hold that the expression alludes to the Arab's practice of terming as star what develops in time at different intervals.

Since the Holy Qur’an was revealed to the Noble Prophet (S) in a period of twenty three years at different intervals, it is referred to as 'star' and the expression:

"when it goes down"

makes a reference to its Revelation to the pure heart of the Messenger of Allah (S). However, some other exegetes maintain that it alludes to a star like Pleiades or Jupiter since they are of particular significance.

Some also hold that:

"the star"

refers to meteors through which devils are repelled from the heaven and Arabs term such meteors as najm.

However, no evident argument has been provided for any of the four interpretations, but the blessed Verse, as far as the application of the word,

"the star"

requires, serves as an oath to all the stars reflecting Divine Manifestations of God Almighty, the great mysteries of the world of creation, and the extraordinarily great creatures created by Allah. Swearing by the great creatures of the world of creation like the sun and the moon are attested elsewhere in the Holy Qur’an.

The ascent of the stars are more remarkable, but the emphasis laid on their "going down" is owing to the fact that their descent bears witness to their temporal contingence (huduth) and the negation of star worshippers beliefs.

Thus, God Almighty alludes to both the ascent and descent of stars, since such allusion substantiates their temporal contingence and their being checked by the laws of creation.

It is worthy of note that the inner, rather than the outer, meaning of the Verse as attested in traditions, is taken by some exegetes to allude to the Noble Prophet (S) and accordingly,

"going down"

refers to his descent from the heaven on the night of Ascent.

Now, let us turn toward the reason lying behind the oath.

The blessed second Verse thus expounds that your companion, Prophet Muhammad (S) has never gone astray nor has he been in error,

("Indeed, your companion [Prophet Muhammad (S)] has neither gone astray nor has erred").

He always treads the Path of Truth and the slightest error may not be found in his words and deeds.

The word:

"companion" (sahib)

may indicate that what he says is out of his compassion and love for you.

Many an exegete draw no distinction between the Arabic past tense forms dhalla and ghawa ("go astray; be in error") but regard the twain as laying emphasis on each other. However, some exegetes maintain that there is a difference between the twain such that the former connotes that one may never find the right path toward one's destination but the latter connotes that one proceeds on a path but his path happens not to be straight and free from error.

The former is like "disbelief" and the latter resembles committing sins and transgressing the bounds. It is worthy of note that in his Mufradat under gh-y-y, Raghib says that the latter signifies "ignorance accompanied by corrupt belief."

Thus, dhalala designates absolute ignorance but ghawaya signifies ignorance accompanied by false belief. However, in this blessed Verse, God Almighty intends to negate any form of error and ignorance from His Messenger (S) thereby repudiating the false accusations ascribed to him by his enemies.

Surah al-Najm - Verses 3-4

وَمَا يَنطِقُ عَنِ الْهَوَی

إِنْ هُوَ إِلاّ وَحْيٌ يُوحَی

3. Nor does he speak of concupiscent desire.

4. His word is only a Revelation revealed to him.

The words of the Noble Prophet (S) arise from neither personal desires nor social milieu. Thus, the blessed Verses in question say that the Noble Prophet (S) does not speak of concupiscent desires but he merely imparts Divine Revelation. In this respect, he is different from common people who speak out of their natural inclinations and concupiscent desires, rather his words arise from the Noble Prophet's (S) heart connected to the higher world.

In this vein, a number of traditions will be quoted.

The late scholar, Saduq in his Amali narrates a tradition according to which the Noble Prophet of Islam (S) turned to people after early and late evening prayers saying:

"A star (light) will descend upon the house of one of you at day break and the owner of the house will be my successor."

All people were awaiting the descent at day break. Ibn ‘Abbas is quoted as saying that his father, the Noble Prophet's paternal uncle, was most eager to see upon whose house the star will descend.

However, it descended upon the house of Imam ‘Ali (as) and the Noble Prophet (S) said:

"O ‘Ali! By Allah Who called me to Prophethood, it is certain that you will be my successor."

Some hypocrites claimed that the Noble Prophet (S) praised his cousin out of concupiscent desires when these blessed Verses were revealed to the Noble Prophet (S).2

Regarding the fact that the satisfaction of all people may not be obtained nor may their tongues be checked, Saduq in his Amali says that some people even attributed entertaining concupiscent desires to the Noble Prophet (S).

Thus, God Almighty defended his Messenger (S) by saying:

"Nor does he speak of concupiscent desire. His word is only a Revelation revealed to him."3

It is narrated that Hamza asked the Noble Prophet (S):

"Why did you blocked all the gates opening to the mosque but left intact that of ‘Ali's (as) house?"

The Noble Prophet (S) recited these Verses from Surah al-Najm:

"His word is only a Revelation revealed to him."

Thus, he intended to say that he did so based on Divine Command.4

According to the fourth tradition, in response to disbelievers who said that;

"Indeed, this [the Holy Qur'an] is not but the legends of the ancients"

God Almighty decisively says:

"His word is only a Revelation revealed to him."5

When Imam ‘Ali (as) was assigned as the Imam and successor of the Noble Prophet (S) at the Ghadir Khum, the latter was criticized, but he recited the blessed Verse:

"His word is only a Revelation revealed to him."6

Surah al-Najm - Verses 5-9

عَلَّمَهُ شَدِيدُ الْقُوَی

ذُو مِرَّةٍ فَاسْتَوَی

وَهُوَ بِالاُفُقِ الْأعْلَی

ثُمَّ دَنَا فَتَدَلَّی

فَكَانَ قَابَ قَوْسَيْنِ أوْ أدْنَی

5. He has been taught [Divine Revelation, namely the Holy Qur’an] by the Omnipotent Lord.

6. The Most Powerful Lord Who conquered all.

7. While he was in the higher horizon.

8. Then he approached and came closer,

9. And was at a distance of two bows length or closer.

The majority of Qur’an exegetes maintain that Gabriel, the trustee angel of Revelation who possesses utmost power, is being intended by:

"the one mighty of power" (shadid al-quwa).

Gabriel is so powerful that eradicated the city of the people of Lot (as) and levitated it and turned it awry and also caused the people of Thamud to perish by one horrible cry. "Dhu mirra" is another characteristic of Gabriel which designates that the angel possesses utmost power, intellect, intelligence, and delibration.

Philosophers maintain that Gabriel is the active intellect and the intellects of all intellectuals of the world are connected to it. The Arabic past tense verbal form fa-’stawa indicates that Gabriel rose and became stable and showed its original form unto the Noble Prophet (S).

According to a number of traditions, the Seal of Prophets (S) was the only Prophet who saw Gabriel in its original form. Once he saw its true form on the eastern side of the earth and another time, he saw it on the Night of Ascent close to Sidrat al-Muntaha, the lote tree of the Outer Boundary in the Seventh Heaven.

"While he was in the higher horizon"

may indicate that though Gbriel is in the metaphysical world,

"he approached and came closer"

to the Noble Prophet (S) while the proximity

"was at a distance of two bows length or closer"

which is seemingly an intellectible simile indicating perceptibility by which spiritual, rather than perceptive, proximity is being intended.

Surah al-Najm - Verses 10-11

فَأوْحَی إِلَی عَبْدِهِ مَا أوْحَی

مَا كَذَبَ الْفُؤَادُ مَا رَأی

10. Therefore, [Allah] revealed unto His servant whatever He revealed.

11. The [Prophet's] heart lied not in what he saw.

"Therefore, Allah revealed unto His servant, Muhammad (S), whatever He revealed.”

According to Tafsir Manhaj al-Sadiqin, some Qur’anic exegetes maintain that God Almighty is the antecedent of all pronouns in Verses five to ten and:

"the Most Powerful"

refers to the Omnipotent Lord, as it is also said elsewhere in the Holy Qur’an:

"He is the All-Provider, the Most Powerful, the Constant."

The Proximity of God Almighty to the Noble Prophet (S) reflects the latter's elevated state in the Presence of the One God, the Creator of the world.

"Came closer"

indicates that God Almighty attracted His friend, Muhammad (S) to Him and such interpretation is substantiated by the tradition of Ascent according to which Muhammad (S) came closer toward God Almighty then came so close in terms of spiritual, rather than perceptible, proximity, that the distance between the two was to the extent of two bows or less.

It is narrated by Hasan ibn Fadhl that Muhammad (S) came close to Divine Throne; then, since he had not put his foot on a footing, he grasped the curtains of the Throne and was levitated in the air and God Almighty revealed Divine Revelation unto him.

The blessed Verse in question is saying that Muhammad's (S) love for and proximity to God Almighty reached such an extent that Divine Satisfaction is his satisfaction and what is accepted by him is accepted by God Almighty.

It is narrated from the Commander of the Faithful, Imam ‘Ali (as) that replying to Dha‘lab Yamani he said:

"The outer eyes have never seen Him but hearts through the truth of faith have perceived Him."7

However, it should be borne in mind that inner vision falls into two categories: intellectual vision accrued through reasoning and argumentation and the state of intuition by heart that stands above intellectual perception as a vision beyond perceptible vision. Such state should be termed as the state of intuition rather than that of argumentation.

The point is that perception through heart and inward intuition is a state specific to saints possessing different hierarchies, since inward intuition is of many a hierarchy and degree the perception of its truth is hard for those who have not attained to such state.

Based on the preceding blessed Verses and with due attention to the aforesaid interpretation, it may be stated

that the Noble Prophet of Islam (S) had the state of intuition and during his blessed lifetime he soared so high that he attained to the state of perfect intuition which once occurred in the beginning of his Prophetic Call and the other time it happened at the time of his Ascent.

He proceeded so close toward God Almighty that many a distance and veil were removed and even the closest angel to God Almighty, Gabriel, the Divine trustee, failed to attain to such state of proximity.

Another tradition is also worthy of note in this vein according to which ‘Ayyashi narrates from Imam Baqir (as) that upon being asked regarding the Divinely revealed Verse:

"Then He revealed unto His servant what He revealed,"

the Noble Prophet (S) replied:

"It was revealed unto me that ‘Ali (as) is the master of the believers, the Imam of the God fearing, the most brilliant of the honorable, and the first successor to the Seal of the Prophets (S)."

Then people said:

"We believe in God and His Messenger (S)."8

The blessed Verse eleven is saying that in imparting what he had seen of his Lord's Signs, the heart of Prophet Muhammad (S) did not lie.

The blessed Verse reflects that God Almighty, rather than Gabriel, is the antecedent of the preceding Verses, since according to the consensus of Muslim community and consecutively transmitted traditions, upon receiving Divine Revelation through Gabriel, the Noble Prophet (S) was able to see Gabriel with his outward eyes and hear the angel through his outer ears and the blessed Verse in question attributes vision to the heart of the Noble Prophet (S).

The definite article al- in al-fu’ad may connote covenant (‘ahd), that is what Prophet Muhamamd's (S) saw was not a lie, but it was absolute Truth.

The article may indicate genus in that as a general rule, what man perceives through his heart, inward feeling, and conscience is not exposed to error, since outward senses, like vision and hearing, may err, but error may not penetrate intuitive cognition (wijdaniyyat) and the Noble Prophet (S) attained to such spiritual, rather than perceptible, proximity to God Almighty that inspired knowledge indirectly penetrated his heart.

It is narrated from Ibn ‘Abbas (as) that Prophet Muhammad (S) saw God Almighty through his heart rather than outward eyes. Muhammad Hanifa narrates from his noble father (as) that the Noble Prophet (S) perceived his Lord through certitude by sight (‘ayn al-yaqin) using crystal clear Signs and attained to such cognition through what he saw, though he was formerly aware of the same.

It is narrated from Abu Sa‘id al-Khudri in Manhaj al-Sadiqin that upon being asked about the meaning of the blessed Verse in question, the Noble Prophet (S) said:

"I saw the Light."

It is narrated from the Imam (as) in Tafsir Kanz al-Daqa’iq that the Imam was asked:

"Did the Prophet (S) see his Lord in his Ascent?"

The Imam (as) said:

"Yes, he saw God through his heart."

Then he recited the blessed Verse:

"The [Prophet's] heart lied not in what he saw."

It is narrated from Imam Ridha (as), as quoted by Tafsir Nur under the blessed Verse in question, that he said:

"The Verses

'Indeed he did see of the Greatest Signs of his Lord"9

and

"The [Prophet's] heart lied not in what he saw"

reflect that the Noble Prophet (S) saw Divine Signs rather than Divine Essence."

Surah al-Najm - Verses 12-15

أفَتُمَارُونَهُ عَلَی مَا يَرَی

وَلَقَدْ رَآهُ نَزْلَةً اُخْرَی

عِندَ سِدْرَةِ الْمُنْتَهَی

عِندَهَا جَنَّةُ الْمَأوَی

12. Will you then dispute with him about what he saw?

13. And indeed he saw him at another descent.

14. Near Sidrat al-Muntaha.

15. Near it is the Paradise of Refuge.

The Arabic verbal form fa-tumarunahu

("will you dispute with him")

is derived from mira’ ("dispute accompanied with doubt"). Nazlatan designates "being revealed in whole." Sidrat al-Muntaha is the name of a place close to the promised Paradise abounding in Divine Favors and according to traditions, none, but the Noble Prophet of Islam (S) was the only one who reached it.

According to traditions, Sidrat al-Muntaha is applied to the last state of the ascent of angels. It is also reflected in traditions that Sidrat al-Muntaha is the name of a Lote Tree with any one of whose leaves an angel glorifies God Almighty.

Since many people entertained doubts regarding the Ascent of the Noble Prophet (S) and it seemed incredible to them, God Almighty said in Surah al-Isra10 :

"Glorified is He Who took His servant for a journey at night from Masjid al-Haram to Masjid al-Aqsa, the neighborhood whereof We have blessed, so that We might show him Our Signs."

The blessed Verse is saying that he is not exposed to error and there is a very exalted cause for Ascent.

"Will you then dispute with him about what he saw?"

Disbelievers indubitably may not believe in the Revelations of the saints of God Almighty and engage pessimistically in disputes with them.

It is worthy of note that Sidrat al-Muntaha is so significant that Paradise with all its greatness stands beside it and there is a state still higher than Paradise.

“Near Sidrat al-Muntaha. Near it is the Paradise of Refuge."

Although God Almighty bestows His Grace upon all people, but He at times provides certain people with further privileges.

“And indeed he saw him at another descent"

indicates that upon His Messenger's (S) Ascent, God Almighty bestowed special privileges upon him in the same manner that God Almighty is with all people;

("and He is with you"),

but His being with His Messenger (S) is certainly different.

"Indeed Allah is with those who fear [Him]."

Divine Grace and being with His servants are at times general and at times particular. He invited His Messenger (S) to the heavens and provided him with special privileges beside Sidrat al-Muntaha and the Promised Paradise.11

Surah al-Najm - Verses 16-18

إِذْ يَغْشَی السِّدْرَةَ مَا يَغْشَی

مَا زَاغَ الْبَصَرُ وَمَا طَغَی

لَقَدْ رَأی مِنْ آيَاتِ رَبِّهِ الْكُبْرَی

16. When that covered the lote tree which did cover it!

17. The sight turned not aside nor did it transgress beyond the limit.

18. Verily, he did see of the Greatest Signs of his Lord.

"When that covered the lote tree"

reflects that Sidrat al-Muntaha is covered by a halo of light, beauty, and purity such that it is indescribable. It is said that a large number of angels cover the tree. It is narrated from the Noble Prophet that he had seen an angel standing on each leaf of Sidrat al-Muntaha glorifying God Almighty.

The blessed Verse is saying that the Noble Prophet (S) saw Gabriel by its original form on the Night of Ascent when the lote tree was covered by a large number of creatures reflecting Divine Greatness and Magnificence.

The blessed Verse 17 is saying that the Noble Prophet (S) did not gaze at Gabriel but he looked constantly at the angel without being perplexed or erring. His sight did not turn aside nor did it transgress the bounds.

"Verily, he did see"

in the blessed Verse 18 indicates that by God Almighty! Upon his Ascent unto the heaven, the Noble Prophet (S) saw Divine Signs in such manner that the Sign was the Greatest of Them. It was at that time that the wonders of the heavenly spheres were shown unto him. The Arabic partitive preposition min ("of, from") indicates that what the Noble Prophet (S) saw were some of Divine Signs rather than all of Them.

Surah al-Najm - Verses 19-22

أفَرَأيْتُمُ اللَآتَ وَالْعُزَّی

وَمَنَاةَ الثَّالِثَةَ الْاُخْرَی

ألَكُمُ الذَّكَرُ وَلَهُ الْاُنثَی

تِلْكَ إِذًا قِسْمَةٌ ضِيزَی

19. Have you then considered al-Lat and al-‘Uzza12

20. And Manat, the other third?

21. Is it for you the males and for Him the females?

22. That indeed is a division most unfair!

The Omnipotent God Who takes man to the highest point of the heavens and shows His Great Signs unto him is far different from useless stone idols. The names of nine idols are attested in the Holy Qur’an: Lat, ‘Uzza, and Manat in the blessed Chapter in question, Ya‘al in Chapter 37, and Wadd, Ya‘suq, Yaghuth, and Nasr in Chapter 71. Lat, ‘Uzza, and Manat were three important idols worshipped by Arabs in pre-Islamic times (jahiliyya).

There is consensus amongst Muslims that they were destroyed thanks to the Hashemite Messenger of Allah (S), but Qur’an exegetes are not unanimous on the nature of these idols, though their views are not mentioned herein for the sake of brevity.13

In short, since polytheists termed idols and angels the daughters of God, the blessed Verses in question were revealed to rebuke them through asking them rhetorical questions saying that Allah bestowed such exalted state to Prophet Muhammad (S) that He made him pass the lote tree such that the distance between Him and His Prophet (S) was the extent of two bows or less and bestowed Divine Emanation upon the pure soul of the Noble Prophet (S) and showed unto him the world of creation, but your idols may not provide you with such state.

Pagan Arabs are censured in rhetorical questions saying that you imagine that you have male offspring but attribute female offspring to God Almighty since you deem male offspring worthier and female offspring and you falsely claim that angels are daughters of God.

Surah al-Najm - Verse 23

إِنْ هِيَ إِلاّ أسْمَاء سَمَّيْتُمُوهَا أنتُمْ وَآبَاؤُكُم مَّا أنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلاّ الظَّنَّ وَمَا تَهْوَی الْأنفُسُ وَلَقَدْ جَاءهُم مِّن رَّبِّهِمُ الْهُدَی

23. They are but names which you have named, you and your fathers, for which Allah has sent down no authority as to their veracity. Polytheists follow but a guess and that which they themselves desire, whereas there has surely come unto them the Guidance from their Lord!

The Qur’anic term sultan designates 'argument' which results in scholarly authority. Idolaters maintained that each and every idol represented a certain issue, e.g. might, knowledge, love, and wrath. The Holy Qur’an says that such pompous titles are devoid of usefulness and these names bear no significance. Thus, the blessed Verse in question is saying that these idols which are your objects of worship to which you give rank and state are nothing but names devoid of significance.

They are inanimate objects devoid of truth. They lack authority and it is out of your ignorance and concupiscent desires that you imagine that they may be of any use and thereby take recourse to worshipping them in order to attain proximity to God Almighty. It is a source of surprise.

How may man who claims to possess intellect and knowledge and regards himself as the most superior creature bows down to an inanimate and manmade object and invokes it to answer his invocations and ascribes an exalted state to it without any proof and regards it as an intermediary between himself and God Almighty?

As it is reflected elsewhere in the Holy Qur’an14 :

"We worship them only that they may bring us near to Allah,"

but they were unaware that proximity to God Almighty is not attainable in such manner as one who purifies his heart from natural and moral impurities and obeys Divine Command and Messengers of Allah and fosters His love in his heart will attain to utmost closeness to God Almighty. It is also worthy of note that there is no need to intermediaries in attaining to Divine Favors.

Beliefs are supposed to rest upon arguments since conjecture and imitation are insufficient and error is consequent to fostering concupiscent desires. As it is reflected at the close of the blessed Verse, God Almighty has provided mankind with His Final and Decisive Argument through sending down His Revelation thereafter there remains no room for producing pretexts.

Surah al-Najm - Verses 24-25

أمْ لِلإِنسَانِ مَا تَمَنَّی

فَلِلَّهِ الْآخِرَةُ وَالْاُولَی

24. Or shall man have what he wishes?

25. But to Allah belong the Hereafter and the world.

The twain blessed Verses ask whether polytheists believe that such idols possess power and might to fulfill their wishes and answer their invocations. However, the point is that they are insignificant, essentially transient, and need the Necessary Being and the Absolutely Needless Lord for their survival.

Whether polytheists seek the world or the Hereafter, they have to turn toward the Absolutely Needless Being and invoke Him for His Favors. It may be noted in passing that the Arabic word tamanna designates wish and desire be them possible or impossible, plausible or groundless.

Surah al-Najm - Verse 26

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَآ تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلاّ مِن بَعْدِ أن يَأذَنَ اللَّهُ لِمَن يَشَاء وَيَرْضَی

26. And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.

The main emphasis in the blessed Verse in question is laid on the issue of polytheists saying that there are many angels in the heavens whose intercession is of no avail unless God Almighty gives leave for whom He wills and is pleased with.

When the angels of the heavens with their grandeur and greatness may not intercede with God Almighty unless He gives leave, such inanimate and insignificant idols may not be expected to be of any avail. When eagles swift in flight cannot soar that high, such ineffectual mosquitoes may not be expected to be of any use. Would it not be shameful that they say that they worship these idols so that they may intercede at Divine Threshold on our behalf?

The interrogative and exclamatory particle kam ("how many, how much") ad hoc designates generality, that is, none of the angels may intercede with God Almighty on anyone's behalf without His leave.

Surah al-Najm - Verses 27-28

إِنَّ الَّذِينَ لَآ يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْـمَلَآئِكَةَ تَسْمِيَةَ الْاُنثَی

وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلاّ الظَّنَّ وَإِنَّ الظَّنَّ لَآ يُغْنِي مِنَ الْحَقِّ شَيْئًا

27. Indeed, those who believe not in the Hereafter, name the angels with female names.

28. But they have no knowledge thereof. They follow but a conjecture and indeed conjecture may not indubitably render man needless of Truth.

The blessed twain Verses in question resume the discussion on the refutation of polytheists' beliefs, saying that those who do not believe in the Hereafter and name the angels as Allah's daughters.

Such shameful words are solely uttered by those who disbelieve in the Records and Recompense of deeds; otherwise they would not have taken the liberty to utter such words which are not substantiated by the least argument; nonetheless, logical arguments indicate that God Almighty has no offspring nor are angels female.

"Name the angels with female names"

makes a reference to the groundless words mentioned in the preceding blessed Verses such that these names are devoid of significance failing to transcend the bounds of nomenclature, since they are devoid of truth.

The blessed Verse 28 makes a reference to a crystal clear argument invalidating such nomenclature saying that they have neither knowledge nor certitude, but they follow their groundless conjectures. However, conjecture may not render man needless of the Truth and may not lead anyone to the Truth.

A believing and dutiful man never utters a word without knowledge and awareness nor does he ascribe any attribute to anyone without reason. Reliance upon conjecture belongs to Satan and his followers and acknowledgement of superstitions beacons error and insensibility.

Surah al-Najm - Verse 29

فَأعْرِضْ عَن مَّن تَوَلَّی عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلاّ الْحَيَاةَ الدُّنْيَا

29. Therefore, withdraw from him who turns away from Our Reminder and desires noting but the life of this world.

Muslims are bidden to withdraw from those who turn away from the religion of God Almighty and do not give ear to Divine Injunctions, since turning away from God Almighty and mammonism are the most obvious tokens of error.

Thus, the blessed Verse in question addressed to the Noble Prophet of Islam (S) bids him to withdraw from those who solely seek mundane life and reinforcement of bestial faculties and refrain from engaging in scholarly arguments and discussions, since their utmost extent of knowledge is to enjoy the pleasures of the flesh and they may not transcend perceptible bounds.

Surah al-Najm - Verse 30

ذَلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أعْلَمُ بِمَنِ اهْتَدَی

30. That is their utmost extent of knowledge and cognition. Indeed, your Lord it is He Who knows best those who have gone astray from His Path and He knows best those who have received Guidance.

This is the utmost extent of the knowledge and efforts of those who have forgotten God Almighty, have turned toward mundane life, and have exchanged their human dignity and honor with mundane possessions. O Prophet Muhammad (S)! God Almighty is Omniscient and knows best those who have gone astray from the Path of Truth and may not receive Guidance and He also knows best those who deserve Guidance.

Your obligation solely rests in guiding all people toward the Path to Guidance so that thereby Divine Final Argument reaches everyone.

Surah al-Najm - Verse 31

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأرْضِ لِيَجْزِيَ الَّذِينَ أسَاؤُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أحْسَنُوا بِالْحُسْنَی

31. And to Allah belong all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done and reward those who do good with what is best.

The blessed Verse in question proceeds with treating of Divine Omniscience as to the astray and the guided, saying that whatever exists in the heavens and the earth belongs to God Almighty. He is the Absolute Possessor and the Absolute Sovereign in the world of existence therefore He solely deserves to be worshipped and He is the only One of Whom man may expect intercession.

The main cause for the creation of the world of being is that man, the superior being in the world of existence, be guided toward the path of perfection through existential, legislative, and didactic schedules applied by Prophets. Thus, the blessed Verse in question closes with the consequence of such Possession by saying that the creation of the world aims at requiting those who do evil with that which they have done and reward those who do good with what is best.

Surah al-Najm - Verse 32

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أعْلَمُ بِكُمْ إِذْ أنشَأكُم مِّنَ الْأرْضِ وَإِذْ أنتُمْ أجِنَّةٌ فِي بُطُونِ اُمَّهَاتِكُمْ فَلَآ تُزَكُّوا أنفُسَكُمْ هُوَ أعْلَمُ بِمَنِ اتَّقَی

32. Those who avoid great sins and vices except the inadvertently committed sins, indeed your Lord is of Great Forgiveness. He knows you well when He created you from the earth and when you were fetuses in your mothers' wombs. Therefore, ascribe not purity to yourselves. He knows best him who fears Allah.

Following the promise given as to the Recompense and Reward for deeds, the blessed Verse in question is saying that God Almighty bestows further Favors upon those who have refrained from committing grave sins. Abstention from committing grave sins leads to Forgiving their lesser sins. It is worthy of note that persistence in committing lesser sins turns them into grave sins.

The Arabic word kaba’ir is the plural for of kabira

("grave sin")

and fawahish is the pluralized form of fahisha. The latter is applied to a sin whose vice is obvious to everyone, e.g. fornication. The Arabic word ithm originally denotes an act that makes man turn away from doing righteous good deeds. According to Raghib's Mufradat, the word lamam designates coming close to committing sins and the word is applied to lesser sins.

It is worthy of note that different senses have been attested for the Arabic word lamam in Usul Kafi15 and lexicographic and exegetic sources, including:

An inadvertently committed sin which is not repeated.

An intended but unfulfilled sin.

A sin which is followed by repentance and apology.

A sin for which there is no warning against its Recompense.

A sin without specified bounds.

The point is that disobedience against Divine Commands is something gross but all sins do not rest on the same degree. Some sins, e.g. lying and backbiting, are grosser and entail more severe Recompense. Furthermore, the time, place, intention, knowledge, and ignorance at the time of committing sins and persistence in committing them or failing to do so impact the nature of committed sins.

The issue of grave and lesser sins is recurrently attested in the Holy Qur’an16 .

According to the Holy Qur’an all human deeds are being recorded:

("all lesser and greater [issues] are recorded")

as are all grave and lesser sins and the record of human deeds shall be unrolled on the Day of Resurrection;

("We shall bring out for him a book which he will find wide open,"17 ).

It shall be at the time that a cry shall be heard:

("Woe unto us! What is this book in which all our greater and lesser deeds are recorded in it,"18 ).

Grave sins are enumerated by Imam Ridha (as) as the following:

1. Murder

2. Fornication

3. Theft

4. Drinking wine

5. Parents' dissatisfaction and curse as to disinheritance (‘aq)

6. Consumption of blood

7. Eating pork

8. Eating what is slaughtered in any name other than that of God Almighty

9. Usury

10. Bribery

11. Gambling

12. Dealing in fraud by selling deficiently

13. Accusing chaste women

14. Sodomy

15. Perjury

16. Desperation of Divine Mercy

17. Regarding himself saved from Divine torment

18. Bearing assistance to and reliance on tyrants

19. False oath

20. Mortification of property and rights of others

21. Lying

22. Arrogance

23. Prodigality and extravagance

24. Dissipation and squandering

25. Treason and betrayal

26. Deficiency in performing pilgrimage rites

27. Animosity against friends of God Almighty

28. Engaging in libidinous pleasures

29. Persistence in committing sins.19

Disbelief, polytheism, and failing to establish prayers are also mentioned as grave sins in a number of traditions. Qur’anic Verses and sound traditions have been mentioned in relevant sources, but they were not mentioned herein for the sake of brevity.20

It is narrated from Imam Baqir (as) that regarding:

"Do not consider yourselves pure"

he said:

"Do not take pride in establishing prayer, paying alms, taking fast, and invoking God Almighty since God knows best the God fearing."21

Imam Sadiq (as) was inquired:

"Is it lawful if one praises himself?"

He replied:

"If some emergency arises, there is no problem in doing the same."

It is also narrated that a Jew came unto the Messenger of Allah (S) and bragged about the miracles worked by Prophet Moses (as).

The Noble Prophet said:

"It is unbefitting to praise oneself, but for your information, I say unto you that Prophet Adam (as) for repentance, Prophet Noah (as) for being saved from drowning, Prophet Abraham (as) for deliverance from fire, and Prophet Moses (as) for being saved from God Almighty, swore to God on the right of the family of Muhammad (S).

O Jew! Had Moses (as) seen me, he would have believed in me. Imam Mahdi (as) is my descendant for whose assistance Jesus (as) descends from the heaven and established prayer behind him."22

Following an enumeration of grave sins, the blessed Verse in question treats of Divine Mercy and other Attributes. Addressing His Messenger (S), God Almighty says that His Forgiving is so great that He forgives lesser sins because of abstention from committing grave ones and He forgives the latter by repentance.

His pre-eternal Omniscience encompasses everything. He created man from earth. He knows him best when he is a fetus in his mother's womb. He is All-Aware of man's inner and outer states.

Thus, the blessed Verse says:

"He knows you well when he created you from the earth and when you were fetuses in your mother's wombs. Therefore, ascribe no purity to yourselves. He knows best him who fears Allah and keeps his duty to Him."

There is no need to conceal your defects, pretend to have faith, or be vain, since God Almighty knows best one who fears Him and possesses virtues.

Finally, it is also worthy of note that certain acts lead to turning lesser sins to grave ones, including persistence in committing the former, underestimation of committing sins, being happy when committing them, committing sins out of disobedience, vanity in expectation of Divine respites, committing sins in public, committing sins by prominent figures.

The consequences of committing sins may also be enumerated in passing:

1. Callousness

2. Deprivation of Divine Bounties

3. Rejection of invocations

4. Changes in daily provision and sustenance

5. Deprivation from certain prayers, like night prayer

6. Sudden afflictions

7. Lack of rainfall

8. Destruction of one's house

9. Disgrace and humility

10. Brevity of lifetime

11. Earthquake

12. Grief and ailment

13. Conquest of the villainous.

There are Qur’anic Verses and traditions regarding each of the above. It is also mentioned in traditions that the friend of the Noble Prophet (S) is one who obeys God Almighty even if he is no relation to him and the Noble Prophet's (S) enemy is one who disobeys God Almighty even if he happens to be his relation.23

Notes

1. Bihar al-Anwar, vol. 92, p. 305.

2. Tafsir Nur al-Thiqalayn and other Shi‘i and Sunni exegetic works.

3. Tafsir Kanz al-Daqa’iq.

4. Tafsir Durr al-Manshur by Suyuti.

5. Tafsir Nur, under the blessed Verse in question.

6. Tafsir Nur al-Thiqalayn and other exegetic works.

7. Nahj al-Balagha, Sermon 179.

8. Tafsir Makhzan al-‘Irfan; Tafsir Safi; Tafsir Burhan; Tafsir Atyab al-Bayan under the blessed Verse in question.

9. 53:18

10. 17:1

11. Majma‘ al-Bayan; Hidaya;Atyab al-Bayan; Safi; Burhan.

12. Tafsir Jami‘ al-Jawami‘, vol. 6, p. 62.

13. Tafsir Makhzan al-‘Irfan, vol. 6, p. 385.

14. 39:3

15. vol. 2, p. 433

16. e.g. 4:31; 18:49; 42:37:54:53

17. 17:13

18. 18:43

19. Tafsir Nur al-Thiqalayn, under the blessed Verse in question.

20. Tafsir Nur al-Thiqalayn; Burhan; Safi; Makhzan al-‘Irfan; Majma‘ al-Bayan; Usul Kafi.

21. Tafsir Kanz al-Daqa’iq.

22. Tafsir Nur, vol. 11, p. 325.

23. Wasa’il al-Shi‘a, vol. 15., p. 238.


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