Sermon 4: Through us you got guidance in the darkness...

Amir al-mu’minin’s far-sightedness and his staunch conviction in Belief

ومن خطبة له (عليه السلام)

وهي من أفصح كلامه (عليه السلام)، وفيها يعظ الناس ويهديهم من ضلالتهم،

ويقال: إنه خطبها بعد قتل طلحة والزبير

Through us you got guidance in the darkness and secured high position, and through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur’an and the Prophet) listen to (my) feeble voice? The heart that has ever palpitated (with fear of Allah) may get peace.

بِنَا اهْتَدَيْتُمْ في الظَّلْمَاءِ، وَتَسَنَّمْتُمُ العلْيَاءَ، وبِنَا انْفَجَرْتُم عَنِ السِّرَارِ، وُقِرَ سَمْعٌ لَمْ يَفْقَهِ الوَاعِيَةَ، كَيْفَ يُرَاعِي النَّبْأَةَ مَنْ أَصَمَّتْهُ الصَّيْحَةُ؟ رُبِطَ جَنَانٌ لَمْ يُفَارِقْهُ الخَفَقَانُ

I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.

مَا زِلتُ أَنْتَظِرُ بِكُمْ عَوَاقِبَ الغَدْرِ، وَأَتَوَسَّمُكُمْ بِحِلْيَةِ الـمُغْتَرِّينَ، سَتَرَني عَنْكُمْ جِلْبَابُ الدِّينِ، وَبَصَّرَنِيكُمْ صِدْقُ النِّيَّةِ، أَقَمْتُ لَكُمْ عَلَى سَنَنِ الحَقِّ في جَوَادِّ الـمَضَلَّةِ، حيْثُ تَلْتَقُونَ وَلا دَلِيلَ، وَتَحْتَفِرُونَ وَلا تُميِهُونَ

Today I am making these dumb things speak to you (i.e. my suggestive ideas and deep musings etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted in the truth since it has been shown to me. Musa (Moses)1 did not entertain fear for his own self. Rather he apprehended mastery of the ignorant and away of deviation. Today we stand on the cross-roads of truth and untruth. The one who is sure of getting water feels no thirst.

اليَوْمَ أُنْطِقُ لَكُمُ العَجْمَاءَ ذاتَ البَيَان! عَزَبَ رَأْيُ امْرِىء تَخَلَّفَ عَنِّي، مَا شَكَكْتُ في الحَقِّ مُذْ أُرِيتُهُ! لَمْ يُوجِسْ مُوسَى خِيفَةً عَلَى نَفْسِهِ، أَشْفَقَ مِنْ غَلَبَةِ الجُهَّالِ وَدُوَلِ الضَّلالِ! اليَوْمَ تَوَاقَفْنَا عَلَى سَبِيلِ الحَقِّ وَالباطِلِ، مَنْ وَثِقَ بِمَاء لَمْ يَظْمَأْ !

Alternative Sources for Sermon 4

(1) Al-Mufid, al-'Irshad,147 ;

(2) al-Tabari, al-Mustarshid, 95.

Notes

1. The reference is to that event of Moses when sorcerers were sent for to confront him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. Thus, the Qur'an records: .

. it seemed to him (Moses), by their sorcery as if they were running.Then Moses felt in himself a fear. We said: Fear not! Verily thou art the uppermost. (20:66-68)

Amir al-mu'minin says that the ground for Moses’ fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear was lest people be impressed with this sorcery and get astray, and untruth might prevail on account of this craft. That is why Moses was not consoled by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld.

Since his fear was for the defeat of the truth and victory of the untruth, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life. Amir al-mu'minin also means that he too had the same fear viz. that the people should not be caught in the trap of these (Talhah, az-Zubayr, etc.) and fail into misguidance by getting astray from the true faith. Otherwise, he himself never feared for his own life.

Sermon 5: O people, steer clear through the waves of mischief...

Delivered when the Holy Prophet died and `Abbas ibn `Abd al-Muttalib and Abu Sufyan ibn Harb offered to pay allegiance to Amir al-mu’minin for the Caliphate

ومن كلام له (عليه السلام) لمّا قبض رسول الله(صلى الله عليه وآله)

وخاطبه العباس وأبوسفيان في أن يبايعا له بالخلافة

(وذلك بعد أن تمّت البيعة لابي بكر في السقيفة، وفيها ينهى عن الفتنة ويبين عن خلقه وعلمه :(

O People!1

Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride. Prosperous is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the aspiration for Caliphate) is like turbid water or like a morsel that would suffocate the person who swallows it. One who plucks fruits before ripening is like one who cultivated in another’s field.

النهي عن الفتنة

أَيُّها النَّاسُ، شُقُّوا أَمْوَاجَ الفِتَنِ بِسُفُنِ النَّجَاةِ، وَعَرِّجُوا عَنْ طَريقِ الـمُنَافَرَةِ، وَضَعُوا تِيجَانَ الـمُفَاخَرَةِ. أَفْلَحَ مَنْ نَهَضَ بِجَنَاح، أوِ اسْتَسْلَمَ فَأَراحَ، مَاءٌ آجِنٌ، وَلُقْمَةٌ يَغَصُّ بِهَا آكِلُهَا، وَمُجْتَنِي الَّثمَرَةِ لِغَيْرِ وَقْتِ إِينَاعِهَا كالزَّارعِ بِغَيْرِ أَرْضِهِ

If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah, the son of Abu Talib2 is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.

خلقه وعلمه

فَإِنْ أقُلْ يَقُولُوا: حَرَصَ عَلَى الـمُلْكِ، وَإنْ أَسْكُتْ يَقُولُوا: جَزعَ مِنَ المَوْتِ! هَيْهَاتَ بَعْدَ اللَّتَيَّا وَالَّتِي! وَاللهِ لاَبْنُ أَبي طَالِب آنَسُ بالمَوْتِ مِنَ الطِّفْلِ بِثَدْي أُمِّهِ، بَلِ انْدَمَجْتُ عَلَى مَكْنُونِ عِلْم لَوْ بُحْتُ بِهِ لاَضْطَرَبْتُمُ اضْطِرَابَ الاْرْشِيَةِ في الطَّوِيِّ البَعِيدَةِ !

Alternative Sources for Sermon 5

(1) Sibt ibn al-Jawzi, Tadhkirah, bab 6,137 ;

(2) al-Tabarsi, al-'Ihtijaj, I,127 ;

(3) al-Bayhaqi, al-Mahasin, II,139 , see `Arshi.

Notes

1. When the Holy Prophet died Abu Sufyan was not in Medina. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid allegiance to Abu Bakr. On hearing this the acknowledged mischief-monger of Arabia went into deep thought and eventually went to `Abbas ibn `Abd al-Muttalib with a proposal. He said to him, "Look, these people have by contrivance made over the Caliphate to the Taym and deprived Banu Hashim of it for good, and after himself this man would place over our heads a haughty man of Banu `Adi. Let us go to `Ali ibn `Abi Talib and ask him to get out of his house and take to arms to secure his right."

So taking `Abbas with him he came to `Ali and said: "Let me your hand; I pay allegiance to you and if anyone rises in opposition I would fill the streets of Medina with men of cavalry and infantry." This was the most delicate moment for Amir al-mu'minin. He regarded himself as the true head and successor of the Prophet while a man with the backing of his tribe and party like Abu Sufyan was ready to support him. Just a signal was enough to ignite the flames of war. But Amir al-mu'minin's foresight and right judgement saved the Muslims from civil war as his piercing eyes perceived that this man wanted to start civil war by rousing the passions of tribal partisanship and distinction of birth, so that Islam should be struck with a convulsion that would shake it to its roots.

Amir al-mu'minin therefore rejected his counsel and admonished him severely and spoke forth the words, whereby he has stopped people from mischief mongering, and undue conceit, and declared his stand to be that for him there were only two courses - either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could suppress these rising insurgencies. The only course left was quietly to wait for the opportunity till circumstances were favourable.

Amir al-mu'minin's quietness at this stage was indicative of his high policy and far-sightedness, because if in those circumstances Medina had become the centre of war its fire would have engulfed the whole of Arabia in its flames. The discord and scuffle that had already begun among muhajirun (those who came from Mecca) and ansar (the locals of Medina) would have increased to maximum, the wire-pullings of the hypocrites would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been difficult; Amir al-mu'minin suffered trouble and tribulations but did not raise his hands.

History is witness that during his life at Mecca the Prophet suffered all sorts of troubles but he was not prepared to clash or struggle by abandoning patience and endurance, because he realised that if war took place at that stage the way for Islam's growth and fruition would be closed. Of course, when he had collected supporters and helpers enough to suppress the flood of unbelief and curb the disturbances, he rose to face the enemy. Similarly, Amir al-mu'minin, treating the life of the Prophet as a torch for his guidance refrained from exhibiting the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory.

Therefore, on this occasion Amir al-mu'minin has likened the desire for Caliphate to turbid water or a morsel suffocating the throat. Thus, even where people had forcibly snatched this morsel and wanted to swallow it by forcible thrusting, it became stuck in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the blunders they committed in connection with Islamic injunctions, nor were they ready to cast off the knot from their neck.

He reiterated the same ideas in different words thus: "If had I attempted to pluck the unripe fruit of Caliphate then by this the orchard would have been desolated and I too would have achieved nothing, like these people who cultivate on other's land but can neither guard it, nor water it at proper time, nor reap any crop from it. The position of these people is that if I ask them to vacate it so that the owner should cultivate it himself and protect it, they say how greedy I am, while if I keep quiet they think I am afraid of death.

They should tell me on what occasion did I ever feel afraid, or flew from battle-field for life, whereas every small or big encounter is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against hillocks is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Hark! The reason for my silence is the knowledge that the Prophet has put in my bosom. If I divulge it you would get perplexed and bewildered. Let some days pass and you would know the reason of my inaction, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring about. My silence is because this would happen, otherwise it is not silence without reason."

A Persian hemistch says: "Silence has meaning which cannot be couched in words."

2. About death Amir al-mu'minin says that it is so dear to him that even an infant does not so love to leap towards the source of its nourishment while in its mother's lap. An infant's attachment with the breast of its mother is under the effect of a natural impulse but the dictates of natural impulses change with the advance of age. When the limited period of infancy ends and the infant's temperament changes, he does not like even to look at what was so familiar to him but rather turns his face from it in disgust.

But the love of prophets and saints for union with Allah is mental and spiritual, and mental and spiritual feelings do not change, nor does weakness or decay occur in them. Since death is the means and first rung towards this goal their love for death increases to such an extent that its rigours become the cause of pleasure for them and its bitterness proves to be the source of delight for their taste.

Their love for it is the same as that of the thirsty for the well or that of a lost passenger for his goal. Thus when Amir al-mu'minin was wounded by `Abd ar-Rahman ibn Muljam's fatal attack, he said, "I was but like the walker who has reached (the goal) or like the seeker who has found (his object) and whatever is with Allah is good for the pious." The Prophet also said that there is no pleasure for a believer other than union with Allah.

Sermon 6: By Allah, I shall not be like the badger that

Delivered on being advised not to chase Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam for fighting.1

ومن كلام له (عليه السلام)

لمّا أشير عليه بألاّ يتبع طلحةَ والزبيرَ ولا يُرصدَ لهما القتال

[وفيه يبين عن صفته بأنه (عليه السلام) لا يخدع [

By Allah, I shall not be like the badger, that feigns sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I shall ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been continually deprived of my right, with others being given preference to me, from the day the Prophet died till today.

وَاللهِ لاَ أَكُونُ كالضَّبُعِ: تَنَامُ عَلى طُولِ اللَّدْمِ، حَتَّى يَصِلَ إِلَيْهَا طَالِبُهَا،وَيَخْتِلَهَا رَاصِدُها، وَلكِنِّي أَضْرِبُ بِالمُقْبِلِ إِلَى الحَقِّ المُدْبِرَ عَنْهُ، وَبِالسَّامِعِ المُطِيعِ العَاصِيَ المُريبَ أَبَداً، حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي. فَوَاللهِ مَا زِلتُ مَدْفُوعاً عَنْ حَقِّي، مُسْتَأْثَراً عَلَيَّ، مُنْذُ قَبَضَ اللهُ تعالى نَبِيَّهُ (صلى الله عليه وآله) حَتَّى يَوْمِ النَّاسِ هذَا

Alternative Sources for Sermon 6

(1) Al-Tabari, Ta'rikh, events of the year 36 H.S VI,3107 ;

(2) Ibn Salam, Gharib al-hadith,174 ;

(3) al-Jawhari, al-Sihah, V,2026 ;

(4) al-Tusi, al-'Amali, 33*.

Notes

1. When Amir al-mu'minin showed intention to chase Talhah and az-Zubayr, he was advised to leave them on their own lest he received some harm from them. Amir al-mu'minin uttered these words in reply, the sum total whereof is: "How long can I be a mere spectator to my right being snatched and keep quiet. Now, so long as I have breath of life I shall fight them and make them suffer the consequences of their conduct. They should not think that I can be easily over-powered like the badger."

Dabu` means badger. Its nickname is Umm `Amir and Umm Turrayq. It is also called "the glutton", because it swallows everything and eats up whatever it gets as if several bellies were contained in one, and they do not have their fill. It is also called Na`thal. It is a very simple and silly animal. Its slyness is apparent from the way it is easily caught. It is said that the hunter surrounds its den and strikes it with his foot or a stick, and calls out softly, "Bow you head Umm Turrayq, conceal yourself Umm `Amir."

On repeating this sentence and patting the ground, it conceals itself in a corner of the den. Then the hunter says, "Umm `Amir is not in its den, it is sleeping." On hearing this it stretches its limbs and feigns sleep. The hunter then puts the knot in its feet and drags it out, and if falls like a coward into his hand without resistance.

Sermon 7: They have made Satan the master of their affairs...

About the hypocrites

ومن خطبة له (عليه السلام )

يذم فيها أتباع الشيطان

They1 have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.

اتَّخَذُوا الشَّيْطَانَ لاِمْرِهِمْ مِلاَكاً، وَاتَّخَذَهُمْ لَهُ أَشْرَاكاً، فَبَاضَ وَفَرَّخَ في صُدُورِهِمْ، وَدَبَّ وَدَرَجَ في حُجُورِهِمْ، فَنَظَرَ بِأَعْيُنِهِمْ، وَنَطَقَ بِأَلسِنَتِهِمْ، فَرَكِبَ بِهِمُ الزَّلَلَ، وَزَيَّنَ لَهُمُ الخَطَلَ، فِعْلَ مَنْ قَدْ شَرِكَهُ الشَّيْطَانُ في سُلْطَانِهِ، وَنَطَقَ بِالبَاطِلِ عَلى لِسَانِهِ !

Alternative Sources for Sermon 7

(1) Al-Zamakhshari, Rabi`, I,109 ;

(2) Ibn al-'Athir, al-Nihayah, II, 50. (kh-t-l )

Notes

1. Amir al-mu'minin says about the hypocrites (i.e. those who opposed him before and during his Caliphate) that they are partners in action of Satan and his helpers and supporters. He too has befriended them so much that he has made his abode with them, resides on their bosoms, lays eggs and hatches young ones from them there, while these young ones jump and play in their laps without demur. He means that Satanic evil ideas take birth in their bosoms and grow and thrive there. There is no restraint on them, nor restriction of any kind.

He has so permeated in their blood and mingled in their spirit that both have become completely unified. Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Prophet had said, "Verily, Satan permeates the progeny of Adam like blood." That is, just as the circulation of blood does not stop, in the same way the quick succession of Satan's evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose bosoms shine with the effulgence of faith prevent such evil ideas but some are already ready to welcome those evils and these are the persons who under the garb of Islam are ever after advancement of heresy.

Sermon 8: He claims that he swore allegiance

Said about az-Zubayr at a time for which it was appropriate

ومن كلام له (عليه السلام)

يعني به الزبير في حال اقتضت ذلك

[ويدعوه للدخول في البيعة ثانية [

He claims that he swore allegiance to me with his hand but did not swear with his heart.1 So he does admit allegiance. As regards his claiming it otherwise than with his heart he should come forward with a clear argument for it. Otherwise, he should return to wherefrom he has gone out.2

يَزْعُمُ أَنَّهُ قَدْ بَايَعَ بِيَدِهِ، وَلَمْ يُبَايعْ بِقَلْبِهِ، فَقَدْ أَقَرَّ بِالبَيْعَةِ، وَادَّعَى الوَلِيجَةَ، فَلْيَأْتِ عَلَيْهَا بِأَمْر يُعْرَفُ، وَإِلاَّ فَلْيَدخُلْ فِيَما خَرَجَ مِنْهُ

Alternative Sources for Sermon 8

(1) Al-Mufid, al-Jamal,175 , from(2)

(2) al-Waqidi, al-Jamal.

Notes

1. When after swearing allegiance on the hand of Amir al-mu'minin, az-Zubayr ibn al-`Awwam broke the allegiance, then sometimes he put forth the excuse that he was forced to swear allegiance and that forced allegiance is no allegiance, and sometimes he said that allegiance was only for show. His heart did not go in accord with it. As though he himself admitted with his tongue the duplicity of his outer appearance and inner self.

But this excuse is like that of the one who reverts to apostasy after adopting Islam and to avoid penalty may say that he had accepted Islam only by the tongue, not in the heart. Obviously, such an excuse cannot be heard, nor can avoid punishment by this argument. If az-Zubayr suspected that `Uthman was slain at Amir al-mu'minin's insistence, this suspicion should have existed when he was taking oath for obedience and stretching his hand for allegiance, not now that his expectations were getting frustrated and hopes had started dawning from somewhere else.

2. Amir al-mu'minin has rejected his claim in short form thus: that when he admits that his hands had paid allegiance then until there is justification for breaking of the allegiance he should stick to it. But if, according to him his heart was not in accord with it he should produce other proof for it. Since proof about the state of heart cannot be adduced how can he bring such proof, and an assertion without proof is unacceptable to his mind.

Sermon 9: They thundered

Cowardice of the people of Jamal

ومن كلام له (عليه السلام)

في صفته وصفة خصومه ويقال إنّها في أصحاب الجمل

They1 thundered like clouds and shone like lightning but despite both these things they exhibited cowardice, while we do not thunder until we pounce upon the foe nor do we show flow (of words) until we have not virtually rained.

وقَدْ أَرْعَدُوا وَأبْرَقُوا، وَمَعَ هذَيْنِ الاْمْرَيْنِ الفَشَلُ، وَلَسْنَا نُرْعِدُ حَتَّى نُوقِعَ، وَلا نُسِيلُ حَتَّى نُمْطِر

Alternative Sources for Sermon 9

(1) Al-Mufid, al-Jamal,177 , from(2)

(2) al-Waqidi, al-Jamal.

(3) Ibn A`tham, Futuh, as quoted by(4)

(4) al-Khwarazmi in al-Manaqib.

Notes

1. About the people of Jamal (i.e. the enemy in the battle of Jamal) Amir al-mu'minin says that they rose thundering, shouting and stampeding but when encounter took place they were seen flying like straw. At one time they made loud claims that they would do this and would do that and now they showed such cowardice as to flee from the battle-field. About himself Amir al-mu'minin says, that "We do not threaten the enemy before battle, nor utter boasts, nor terrorise the enemy by raising unnecessary cries because it is not the way of the brave to use the tongue instead of the hand." That is why on this occasion he said to his comrades: "Beware of excessive talk as it is cowardice."

Sermon 10: Satan has collected his group...

Regarding the incitement of Satan: alluding to a particular group of people (about Talhah and az-Zubayr)

ومن خطبة له (عليه السلام)

يريد الشيطان أويكني به عن قوم

Beware! Satan1 has collected his group and assembled his horse-men and foot-soldiers. Surely, with me is my sagacity. I have neither deceived myself nor ever been deceived. By Allah I shall fill to the brim for them a cistern from which I alone would draw water. They can neither turn away from it nor return to it.

أَلاَ وإنَّ الشَّيْطَانَ قَدْ جَمَعَ حِزْبَهُ وَاسْتَجْلَبَ خَيْلَهُ وَرَجِلَهُ، وإِنَّ مَعِي لَبَصِيرَتي. مَا لَبَّسْتُ عَلَى نَفْسِي، وَلاَ لُبِّسَ عَلَيَّ. وَايْمُ اللهِ لاَفْرِطَنَّ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ !لاَ يَصْدِرُونَ عَنْهُ، وَلاَ يَعُودُونَ إِلَيْهِ

Alternative Sources for Sermon 10

(1) Al-Mufid, al-'Irshad,118 ; see also under Sermon:22 and Sermon:134 below.

Notes

1. When Talhah and az-Zubayr broke away by violating the Oath of allegiance and set for Basrah in the company of `A'ishah, Amir al-mu'minin spoke in these words which are part of the long speech.

Ibn Abi'l-Hadid has written that in this sermon Satan denotes the real Satan as well as Mu`awiyah because Mu`awiyah was secretly conspiring with Talhah and az-Zubayr and instigating them to fight against Amir al-mu'minin but the reference to the real Satan is more appropriate, obvious and in accord with the situation and circumstances.

Sermon 11: Mountains may move from their position, but you should not...

Delivered in the Battle of Jamal when Amir al-mu’minin gave thestandard to his son Muhammad ibn al-Hanafiyah1 may move from their position, but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numerical majority). And keep sure that succour is but from Allah, the Glorified.

تَزُولُ الجِبَالُ وَلاَ تَزُلْ! عَضَّ عَلَى نَاجِذِكَ، أَعِرِ اللهَ جُمجُمَتَكَ، تِدْ في الاْرْضِ قَدَمَكَ، ارْمِ بِبَصَرِكَ أَقْصَى القَوْمِ، وَغُضَّ بَصَرَكَ، وَاعْلَمْ أَنَّ النَّصْرَ مِنْ عِنْدِ اللهِ سُبْحَانَهُ

Alternative Sources for Sermon 11

(1) Al-Mamatiri, Nuzhat al-'absar, see `Abd al-Zahra', I,340 ;

(2) al-Zamakhshari, Rabi`, IV, bab al-qatl wa al-shahadah.

Notes

1. Muhammad ibn al-Hanafiyyah was Amir al-mu'minin's son but called Ibn Hanafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as Hanafiyyah after her tribe Banu Hanifah. When people of Yamamah were declared apostates for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Amir al-mu'minin and requested him to save her from the blemish of slavery and protect her family honour and prestige. Consequently, Amir al-mu'minin set her free after purchasing and married here whereafter Muhammad was born.

Most historians have written his surname as Abu'l-Qasim. Thus, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn Hafs az-Zuhri that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Muhammad and surnamed Abu'l-Qasim, namely (1) Muhammad ibn al-Hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah's name and surname was given by the Prophet. al-Waqidi writes that the name and surname of Muhammad ibn Abu Bakr was suggested by `A'ishah. Apparently the Holy Prophet's giving the name of Muhammad ibn Talhah seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Amir al-mu'minin and he was Muhammad ibn al-Hanafiyyah.

As regards his surname it is said that the Prophet had particularised it and that he had told `Ali that a son would be born to you after me and I have given him my name and surname and after that it is not permissible for anyone in my people to have this name and surname together.

With this opinion before us how can it be correct that the Prophet had given this very name and surname to anyone else since particularisation means that no one else would share it. Moreover, some people have recorded the surname of Ibn Talhah as Abu Sulayman instead of Abu'l-Qasim and this further confirms our view point. Similarly, if the surname of Muhammad ibn Abu Bakr was on the ground that his son's name was Qasim, who was among the theologians of Medina, then what is the sense in `A'ishah having suggested it. If she had suggested it along with the name how could Muhammad ibn Abu Bakr tolerate it later on since having been brought up under the care of Amir al-mu'minin the Prophet's saying could not remain concealed from him. Moreover, most people have recorded his surname as Abu `Abd ar-Rahman, which weakens the view of Abu Rashid.

Let alone these people's surname being Abu'l-Qasim, even for Ibn al-Hanafiyyah this surname is not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son of Amir al-mu'minin for whom the Prophet had particularised this surname to be Muhammad ibn al-Hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes:

In applying this tradition to Muhammad ibn al-Hanafiyyah, Ibn Khallikan has got into confusion, because the son of Amir al- mu'minin whom the Prophet's name and surname together have been gifted by the Prophet, and which is not permissible to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-Hanafiyyah, nor is the surname Abu'l- Qasim established for him, rather some of the Sunnis being ignorant of the real intention of the Prophet, have taken to mean Ibn al-Hanafiyyah.

However, Muhammad ibn al-Hanafiyyah was prominent in righteousness and piety, sublime in renunciation and worship, lofty in knowledge and achievements and heir of his father in bravery. His performance in the battles of Jamal and Siffin had created such impression among the Arabs that even warriors of consequence trembled at his name. Amir al-mu'minin too was proud of his courage and valour, and always placed him forward in encounters. ash-Shaykh al-Baha'i has written in al-Kashkul that `Ali ibn Abi Talib kept him abreast in the battles and did not allow Hasan and Husayn to go ahead, and used to say, "He is my son while these two are sons of the Prophet of Allah."

When a Kharijite said to Ibn al-Hanafiyyah that `Ali thrust him into the flames of war but saved away Hasan and Husayn he replied that he himself was like the right hand and Hasan and Husayn like `Ali's two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written in Tanqih al-Maqal that this was not the reply of Ibn al-Hanafiyyah but of Amir al-mu'minin himself. When during the battle of Siffin Muhammad mentioned this matter to Amir al-mu'minin in a complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes."

Apparently it seems that first Amir al-mu'minin must have given this reply and thereafter someone might have mentioned it to Muhammad ibn al-Hanafiyyah and he must have repeated the same reply as there could be no more eloquent reply than this one and its eloquence confirms the view that it was originally the outcome of the eloquent tongue of Amir al-mu'minin and was later appropriated by Muhammad al-Hanafiyyah.

Consequently, both these views can be held to be correct and there is no incongruity between them. However, he was born in the reign of the second Caliph and died in the reign of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death as well. Some have put it as Medina, some Aylah and some Ta'if.

ومن كلام له (عليه السلام)

لابنه محمّد بن الحنفية لمّا أعطاه الراية يوم الجمل

Mountains When in the Battle of Jamal Amir al-mu'minin sent Muhammad ibn al-Hanafiyyah to the battle-field, he told him that he should fix himself before the enemy like the mountain of determination and resoluteness so that the onslaught of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension occurs in the nerves of the skull as a result of which the stroke of the sword goes amiss, as he said at another place also viz. "Press together the teeth. It sends amiss the edge of the sword."

Then he says, "My child, lend your head to Allah in order that you may be able to achieve eternal life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being heedless of your life, otherwise also if your mind clings to life you will hesitate to advance towards deathly encounters and that would tell upon your reputation of bravery. Look, don't let your steps falter because the enemy is emboldened at the faltering of steps, and faltering steps fastens the feet of the enemy.

Keep the last lines of the enemy as your aim so that the enemy may be overawed with loftiness of your intentions and you may feel ease in tearing through their lives, and their movement should also not remain concealed from you. Look, do not pay heed to their superiority in numbers, otherwise your valour and courage would suffer." This sentence can also mean that one should not wide open the eyes to be dazzled by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. "If Allah helps you no one can overpower you." Therefore, instead of relying on material means seek His support and succour.

(Remember O' ye Believers!) If Allah helpeth you, none shall overcome you...(Qur'an, 3:160)

Sermon 12: Does your brother love us?

When1 Allah gave him (Amir al-mu’minin) victory over the enemy at the Battle of Jamal one of his comrades said on that occasion, “I wish my brother so-and-so had been present and he too would have seen what success and victory Allah had given you,” whereupon Amir al-mu’minin said:

ومن كلام له (عليه السلام)

لمّا أظفره الله تعالى بأصحاب الجمل وقد قال له بعض أصحابه :

وددت أن أخي فلاناً معك شاهداً ليرى ما نصرك الله به على أعدائك، فقال له عليه السلام

“Did your brother hold me friend?”

He said: “Yes,”

Then Amir al-mu’minin said:

In that case he was with us. Rather in this army of ours even those persons were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will get strength through them.

أَهَوَى أَخِيك مَعَنَا؟

قال: نَعَم

قالَ: فَقَدْ شَهِدنَا، وَلَقَدْ شَهِدَنَا في عَسْكَرِنَا هذَا أَقْوَامٌ في أَصْلاَبِ الرِّجَالِ، وَأَرْحَامِ النِّسَاءِ، سَيَرْعُفُ بِهِمُ الزَّمَانُ، ويَقْوَى بِهِمُ الاْيمَانُ

Alternative Sources for Sermon 12

(1) Al-Barqi, al-Mahasin, I,262 .

Notes

1. If a person falls short in his actions despite means and equipment, this would be indicative of the weakness of his will. But if there is an impediment in the way of action or his life comes to an end as a result of which his action remains incomplete, then in that case Allah would not deprive him of the reward on the basis that actions are judged by intention. Since his intention in any case was to perform the action, therefore he should deserve reward to some extent.

In the case of action, there may be absence of reward because action can involve show or pretence but intention is hidden in the depth of heart. It can have not a jot of show or affectation. The intention would remain at the same level of frankness, truth, perfection and correctness where it is, even though there may be no action due to some impediment. Even if there is no occasion for forming intention but there is passion and zeal in the heart, a man would deserve reward on the basis of his heart's feelings. This is to what Amir al-mu'minin has alluded in this sermon, namely that "If your brother loved me he would share the reward with those who secured martyrdom for our support."

Suratul Baqarah: Verses 104 - 105

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَ‌اعِنَا وَقُولُوا انظُرْ‌نَا وَاسْمَعُوا وَلِلْكَافِرِ‌ينَ عَذَابٌ أَلِيمٌ ﴿١٠٤﴾

مَّا يَوَدُّ الَّذِينَ كَفَرُ‌وا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِ‌كِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ‌ مِّن رَّ‌بِّكُمْ وَاللَّـهُ يَخْتَصُّ بِرَ‌حْمَتِهِ مَن يَشَاءُ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ ﴿١٠٥﴾

O you who believe! do not say, “Have regard for us”, and say, “Wait for us”; and listen; and for the unbelievers there is a painful chastisement (104).

Those who disbelieve from among the People of the Book do not like, nor do the poly-theists, that any good should be sent down to you from your Lord; and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace (105).

Commentary

Qur’an:O you who believe!: It is the first place in the Qur'an where the believers have been addressed in this way, “O you who believe!” This mode of address has been used in some eighty-five places in the Qur'an.1

Addressing the believers as “O you who believe!”, or describing them as “those who believe”, is a special distinction accorded to this ummah. Otherwise, the previous nations are variously described as “the people” (e.g.,“the People of Nuh , and,“the People of Hud” ; 'He said:'O my people! have you considered if I have a clear proof from my Lord... ' ” [11: 88]); and“the dwellers” (e.g.,“the dwellers of Madyan”, “the dwellers of the Rass”) ; and “the children” (e.g., “the Children of Israel”, ''O Children of Israel!”). The epithet, “those who believe”, is, therefore, a mark of honour awarded to the believers of this ummah.

It appears from deep meditation of the Qur'an that the import of the words, “those who believe”, is somewhat differ­ent from that of the words, “the believers”. (For an example of the latter, see the verse:

and turn to Allah all of you, O be­lievers! [24:31]).

Allah says in the Qur'an:

Those who bear the throne and those around it celebrate the praise of their Lord and believe in Him and ask forgiveness for those who believe: “Our Lord! Thou embracest all things in mercy and knowledge, therefore grant forgiveness to those who turn (to Thee) and follow Thy way, and save them from the punishment of the hell. Our Lord! and make them enter the gardens of perpetuity which Thou hast promised to them and those who do good of their fathers and their wives and their offsprings, surely Thou are the Mighty, the Wise” (40:7-8).

It shows that the angels and the bearers of the throne ask forgiveness for “those who believe”; then the same group has been referred to as “those who turn (to Thee) and follow Thy way”. (“turn” actually means, return.) The prayer continues to “make them (i.e., those who believe) enter the garden” and then joins to them the doers of good from among “their fathers and their wives and their offspring.”

If the epithet, “those who believe”, were to include all those who believed in the Apostle of Allah (S) irrespective of the quality of their belief, then it would have covered their fathers, wives and children as well (who do good); and there would have been no need to mention

them separately; all would have equally benefited from the prayer for those who believe.

Also, have a look at the verse:

And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring and We will not diminish to them aught of their work; every man is responsible for what he has wrought (52:21):

If the offspring who followed them in faith, were included in the epithet, “those who believe”, there would be no sense in saying that the offspring would be united with them.

Even if we were to say that the verse refers to the generation after generation of the believers, that every succeeding generation will be united to the preceding one (provided both believed in the Apostle of Allah - S), the meaning would not seem very proper in the context. If that were the import of the verse, then why this “uniting”?

Also, what purpose would be served by the sentence, “and We will not diminish to them aught of their work”? Such an inter­pretation may prove correct for one generation only, that is, the last one before the Day of Resurrection - that they would be united with the preceding generation. But nobody has suggested this meaning as it goes clearly against the context. What such an interpretation would boil down to is as follows:

All the believers are united, one of them being from another; all of them are of one rank; none has any excellence over the others; nor has an earlier believer any superiority over the later ones; their main qualification is the true belief, and all of them are equal in it.

Such a meaning would not fit the word­ing of the verse which clearly shows that the preceding believers have a sort of superiority over their offspring, who would be raised to the rank of their progenitor as a token of honour to the latter.

The phrase, “and their offspring follow them in faith”, proves that the preceding word, “those who believe” refers to a particular group of the believers - the foremost and the first of the Emigrants and the Helpers who followed the Apostle in the hour of straitness. The epithet, those who believe, is a title of honour bestowed on that distinguished group.

Other two verses too point to this fact:

(It is) for the poor who fled... and those who made their abode in the city and in the faith before them... and those who came after them say: “Our Lord! forgive us and those of our brethren who had precedence of us in faith, and do not create any spite in our hearts towards those who believe; our Lord! surely Thou art Kind, Merciful” (59:8-10).

This verse uses two phrases, “who had precedence of us in faith”, and “those who believe”. If the import of both were the same, a pronoun would have looked better in place of the second phrase. By not using a pronoun, Allah has made it clear that each phrase has its own significance.

Muhammad is the Apostle of Allah; and those with him are severe against the unbelievers, compassionate among themselves, you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure;... Allah has promised those among them who believe and do good, forgiveness and a great reward (48:29).

All this shows that the phrase, “those who believe”, is a title of honour, reserved for the first and foremost of the believers. Most probably, the opposite phrase, “those who disbelieve”, has the contrasting significance, and refers to the polytheists of Mecca and others who were the first and foremost of those who disbelieved in the Apostle of Allah (S). For example,

Surely those who disbelieve alike is to them whether you warn them or do not warn them, they will not believe. (2:6)

Objection: This interpretation means that when the Qur'an says, “O you who believe! ”, it addresses a special group that was present in the Prophet's time, to the exclusion of all other believers. But all the Muslims agree that such verses are general in their import and that what is said therein applies to all the believers, whether they were present in the Prophet's days or not; and that this mode of address includes all the believers - in reality, not metaphorically.

Reply: Yes! It is a title of honour, reserved for a selected few. But it does not mean that what is said in those verses is in any way restricted to those few. Whatever order or prohibition is given in such verses is general and applies to all the believers. The matter of legislation - whether a given order is general or exclusive - is quite different from that of a speech - whether it is addressed to all the believers or to a few of them.

Also, it makes no difference whether a verse ordaining a law is addressed to the believers (O you who believe! ) or to the Prophet in person (O Prophet!; O Apostle! ), or is revealed without any address at all.

The ordained law in all these cases is applicable to all the Muslims, and covers all the believers; although the verse may be addressed to the Prophet or to those who believe as a mark of respect to him or them.

Nevertheless, one should not indiscriminately interpret the phrase, “O you who believe!” and “those who believe”, as referring to the first and foremost believers of the Prophet's time; rather one should look at the context, before deciding the true connotation of these phrases in a given verse.

For example, look at the verse:

Surely (as for) those who believe then disbelieve, again believe and disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path (4:137);

and the verse which quotes Nuh (a. s.) as saying:

and I am not going to drive away those who believe; surely they shall meet their Lord (11:129).

Obviously, the phrase, those who believe, used in the above verses cannot refer to the above-mentioned group.

Qur’an:do not say, “Have regard for us”, and say, “Wait for us”; and listen: That is, use the phrase, Wait for us, instead of saying, Have regard for us. And if you failed to comply with this command, it would be tantamount to disbelief, and for the disbelievers there is a painful chastisement. It is a very strong admonition against saying, “ra'ina ” ( راعـِنا ) = Have regard for us).

This phrase has also been mentioned in another verse, which gives an indication of its connotation:

Of those who are Jews (there are those who) alter words from their places and say: “We have heard and we disobey”; and: “Hear, may you not be made to hear!” and ”ra'ina”, distorting (the word) with their tongues and taunting about religion (4:46).

Obviously, the Jews used the phrase, “Ra'ina” for something similar to the phrase, “Hear, may you not be made to hear!” And that is why such a mode of addressing the Prophet was prohibited. This explanation agrees with what the tradition says: When the Prophet talked with the Muslims, they used to tell him: “Ra'ina (have regard for us)

O Apostle of Allah!” - that is, wait for us, so that we may properly understand what you are saying.2

But this word carried a connotation of abuse in the Jews' language. The Jews seized upon this opportunity, addressing the Prophet with this phrase, pretending to show respect to him while their intention was nothing short of abuse. And in their usage it meant, “Hear, may you not be made to hear”.

Thereupon, Allah revealed:

Of those who are Jews (there are those who) alter words from their places and say: “We have heard and we disobey”; and: “Hear, may you not be made to hear!” and: “ra'ina ”, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): “We have heard and we obey”, and “hearken”, and “onzurna” (wait for us), it would have been better for them and more upright (4:46).

The believers too were told not to use this phrase and say instead, “onzurna ”; the Qur'an guided them: “do not say, 'Have regard for us', and say, 'Wait for us' ”.

Qur’an: and for the unbelievers there is a painful chastisement: that is, for those who disobey this rule. It is one of the occasions when disobedience of a law of religion has been termed as disbelief.

Qur’an:Those who disbelieve from among the People of the Book...: Obviously, the phrase, “the People of the Book”, refers here exclusively to the Jews, because the preceding verses too dealt with them. If so, then the phrase would serve as a pointer to the cause why they did not like that any good should be sent down to the believers from their Lord.

The Jews were given a Book before and they were not happy when the Qur'an was sent down to the Muslims, as it deprived them of their dis­tinction as being the People of the Book. They showed avarice about a thing they did not own; they wanted to stand against Allah when He bestowed His mercy and grace on His servants; “and Allah chooses especially whom He pleases for His mercy; and Allah is the Lord of mighty grace”.

On the other hand the phrase, as used in this verse, may include all the People of the Book - the Jews and the Christians both. If so, then the verse would serve to widen the scope of the admonition; it would be a generalization after exclusiveness. Both groups shared many characteristics - and especially their enmity to Islam. Some verses coming afterwards strengthen this interpretation. For example:

And they say: “None shall enter the garden except he who is a Jew or a Christian” (2:111);

And the Jews say, ”The Christians do not follow anything (good)”, and the Christians say, ”The Jews do not follow any-thing (good)”... (2:113)

Traditions

Abu Nu'aym has narrated in Hilyatu 'l-awliya' from Ibn 'Abbas that he said: “The Apostle of Allah (S) said: 'Allah has not revealed any verse (beginning) with, “O you who believe!” but that 'Ali is its head and leader.' ” (ad-Durru 'l-manthur)

The author says: This tradition supports what we shall be quoting in various places that a certain verse was revealed about 'Ali (a.s.) or Ahlu 'l-bayt; for example:

You are the best of the nations raised for (the benefit of) men (3:110);

... that you may be witnesses over the people... (2:143);

... and be with the true ones (9:119).

Footnotes

1. Eighty-eight, to. be exact. Vide al-Mu'jam al-Mufahras, (by Muham­mad Fu'ad 'Abdul ‘l-Baqi). (tr.)

2. It is more or less equivalent to the English idiom “I beg your pardon”. But with a slight change of accent it may come to mean, stupid or cattle tenderer. (tr.)

Suratul Baqarah: Verses 106 - 107

مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ‌ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّـهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ ﴿١٠٦﴾

أَلَمْ تَعْلَمْ أَنَّ اللَّـهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْ‌ضِ وَمَا لَكُم مِّن دُونِ اللَّـهِ مِن وَلِيٍّ وَلَا نَصِيرٍ‌ ﴿١٠٧﴾

Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? (106).

Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper? (107).

Commentary

The verses deal with the subject of abrogation. The word, abrogation, when used as a term of Islamic fiqh, means as follows: To show that the time of an order has come to its end; that it is no more valid, is no longer in force. This definition is based on the above verse; and is one of the manifestations of its connotations.

Qur’an: Whatever signs We abrogate...: “an-Naskh ”( ( النـَّسْخُ is removal, to remove, to annul. The Arabs say: Nasakhati'sh-shamsu 'z-zilla ( نـَسَخَتِ الشَّمْسُ الظـِّلَّ ) = the sun removed the shadow). Allah says:

And We did not send before you any apostle or prophet, but when he desired, the Satan made a suggestion respecting his desire; but Allah annuls that which the Satan casts, then does Allah establish His signs; and Allah is Knowing, Wise (22:52).

Also, they say:Nasakhtu 'l-kitab ( نـَسَخْتُ الكِتابَ ) = I copied the book); it is as though the writing was removed and its place changed. That is why another verse uses the word “at-tabdil ” ( التـَّبْديلُ ) = to change) in place of abrogation:

And when We change (one) sign for (another) sign, and Allah knows best what He reveals, they say: “You are a forger”. Nay, most of them do not know (16:101).

Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only effect is the cancellation of the order which the verse had promulgated. It should be noted that the Qur'anic verse has been described as a “sign”, that is, a mark that points to another thing - a verse is a sign pointing to a Divine Command.

The second verse, “Do you not know that Allah's is the kingdom of the heavens and the earth...” , gives the reason as to why Allah abrogates some Qur' anic verses.

All these factors indicate that abrogation removes a verse as far as its quality as a sign, as a symbol, is concerned. When abrogated, the verse remains in existence as before, but loses its quality as a sign - no longer does it point to an order, as the order is now cancelled.

The next phrase, “or cause to be forgotten”, clearly supports the foregoing explanation. “al-Insa' ” ( اَلإنْسَاءُ ) is to make one forget, to erase out of memory, to eradicate from knowledge. By putting the two phrases side by side, the Qur'an makes it clear that abrogation entails erasure of a verse's effect, while “al-insa'” causes eradication of the verse itself from the memory.

Symbolism - the quality of being a sign of something - varies with various signs having various aspects and directions. The Qur'anic verses are the signs of Allah because the jinn and the men are jointly and severally unable to bring its like; the rules ordained by Allah are His signs inasmuch as they create piety in man and bring him nearer to his Lord; every created thing is His sign, because it, by its existence, proves the exist­ence of its Creator, and by the qualities of its being, leads to His attributes and names; the prophets and the friends of Allah are His signs inasmuch as they, with their words and deeds, call the humanity to Allah, and so on and so forth. Consequently, a sign may be great or small, strong or weak; that is why Allah says:

Certainly he saw of the greatest signs of his Lord (53:18).

Also, a sign may contain only one aspect of symbolism, and another may comprise of various such aspects. The former, when abrogated, is obliterated in its entirety, is completely destroyed. But in the case of the latter, it is possible to abrogate only one aspect of its symbolism, leaving the other ones intact; for example, a Qur'anic verse could be abrogated as far as its law was concerned, and yet continue as a Divine Sign because of its eloquence and miraculous qualities.

This generalized meaning of abrogation has been inferred from the reasoning given in the second verse: “Do you not know that Allah's is the kingdom of the heavens and the earth...” There are only two objections possible against the factuality of abrogation; or, as the reports say, these were the two arguments advanced by the Jews against it.

First: A sign given by Allah contains an actual benefit which cannot be obtained from any other thing. If that sign is abrogated, its inherent benefit would be lost; nothing could take its place to preserve that benefit. Allah is not like His creatures, nor is His knowledge like theirs. His knowledge does not change with the changes in external factors.

It is not that one day He knew one thing and issued an order according to that knowledge; then next day the knowledge changed and He became aware of another factor which He did not know before, and therefore He had to cancel the previous order, replacing it with a fresh one.

Such inconsistency is not worthy of Divine Sublimity. Of course, it is all right for us mortals, because we cannot comprehend all the aspects of an affair; and as a result of this incomplete knowledge, our decisions are frequently changed and amended. But we should not compare Divine Knowledge without limited and defective perception.

Here it is necessary to point out that such an objection arises from a notion that the power of Allah is neither comprehensive and all-encompassing nor unrestricted and unconditional.

Second: Accepted that the Divine Power is all-encompassing and limitless. But once a thing is created it goes beyond the sphere of that power, and cannot be changed. Even in our case, we have power to do or not to do a certain work - so long as we have not done it; but once we have done it, it becomes an essential being, and goes beyond the limits of our power.

This argument is based on the rejection of the all-encom­passing ownership of Allah; it presupposes that once Allah has managed a certain affair in a certain way, He cannot change that arrangement in another way. This Jewish belief is portrayed in the verse:

And the Jews say: “The hand of Allah is tied up” (5:64).

Allah replies to the first objection with the question: “Do you not know that Allah has power over all things?” He certainly has power over all things. Therefore, He may replace a sign with an equally good or even a better sign.

The second objection is dealt with by the next question: “Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?”

Allah is the Owner of the heavens and the earth; He can do whatever He likes with His property. No one besides Him owns any thing; otherwise, that owner could interfere in the management of Allah or put restric­tion on His authority and control.

None else owns any thing - neither in his own rights nor even when Allah gives to him a partial ownership. When we transfer the ownership of a property to another person, the transferee gets all the rights which we had in that property, and our rights are rendered null and void.

But when Allah gives a property into someone's possession, Allah's ownership of the property is not disturbed in any way - it does not come to an end, is not even diminished. He con­tinues to be the real Owner and Controller of the property which He has given to others. His is the unrestricted ownership and unconditional management.

If we look at what He has put under our ownership - with-out our having any independent authority over it - then He is our Guardian. And if we look at the apparent independenceenjoyed by us, with His grace - although it is a poverty in the shape of plenty, a dependence disguised as independence - then too we cannot manage our affairs without His help; and He is our Helper.

The above explanation is based on the sequence and style of the two verses. First, there is the exclusivity of the declaration: “Allah's is the kingdom...” Then there is the sequence: “Do you not know that Allah has power over all things?

Do you not know that Allah's is the kingdom of the heavens and the earth...?” The two sentences have not been joined with any con­junctive, a sure indication that each is independent of the other, and that the first sentence deals with one objection and the second with another.

The last sentence, “and that besides Allah you have no guardian or helper”, gives a finishing touch to the above replies: Even if you are oblivious of Allah's all-encom­passing power and ownership, and are looking at this nominal ownership of yours, you will know that it is not a permanent or independent ownership; you cannot manage it independently; you need a guardian to look after your interests - and Allah is that guardian. He can and does manage your affairs and your property as He likes.

On the other hand, if your eyes are so fixed on this pos­session as to make you forget your dependence; if you think that you are the independent and absolute owner of your property, even then you will have to admit that you cannot manage your own affairs, cannot obtain the results you want, without the help and assistance of a super power.

And Allah is your real Helper; it is He who manages your affairs and your property for you. From whatever angle you look at this matter, Allah's power over all things and His ownership of every thing remain unchallenged and undisputed. “and that besides Allah you have no guardian or helper”: Apparently it should have been 'besides Him.'

Then why did the Qur'an use the noun instead of the pronoun? It was to indicate that the foregoing sentences contain the complete replies, and this sentence is not their integral part; rather it is an independent declaration to stengthen those replies.

This discourse leads us to the following conclusions:

First: Abrogation is not a thing confined to only the relig­ious laws; it holds its place in the sphere of creation too.

Second: Abrogation cannot take place without two sides: (i) The abrogated thing or verse, (ii) the abrogative, that is, the thing or verse that abrogates.

Third: The abrogative contains all the benefits and the perfection that was found in the abrogated thing.

Fourth: Although the abrogative differs from the abrogated in its form, both have one thing in common - the perfection and the benefit. When a prophet dies and another is sent in his place - and both of them are the signs of Allah, one abrogating the other - it takes place in total conformity with the natural system. Life, death, sustenance and other such things often replace each other, the succeeding factors abrogating the preceding ones.

It all depends on the varying needs of the society's welfare, on ever-changing level of the man's perfection. Like-wise, when a religious law is replaced by another, the abrogating one has the same power as the abrogated one had, to lead to the spiritual and temporal well-being of the individual and the society; each perfectly suitable for the time it was, or is, in force; each more beneficial in the context of its time.

For example, the order to “forgive” in the beginning of the call when the Muslims had neither the manpower nor the armaments, and the command to “fight” when Islam had gained some strength, when the Mus­lims had gathered enough force and the disbelievers and the polytheists were frightened of them. However, seldom is an abrogated verse devoid of some phrase showing that it was a transitory order which would be abrogated in due course.

For example: The verse:

But pardon and forgive (them) until Allah should bring about His command (2:109),

which was abrogated by the verse of fighting; and:

... confine them until death takes them away or Allah makes some way for them (4:15),

which was abrogated by the verse of flogging. The phrases, “until Allah should bring about His command”, and, “or Allah makes some way for them”, give clear indication that the order given therein was temporary and transitory which would soon be abrogated.

Fifth: The relation between the abrogative and the abro­gated is quite different from that which is found between a general statement and a particular, between an unconditional clause and a conditional, or between an unspecified proposition and a specified.

What removes the apparent contradiction between the abrogative and the abrogated, is the society's and the individual's good and well-being which is found in both of them. But the apparent contradiction between a general statement and a par­ticular, between an unconditional clause and a conditional, or between an unspecified proposition and a specified, emanates from the strong (or weak) manifestation of the intended meaning.

The true intention of the speaker is reflected much more strongly and clearly in a particularized statement, a conditional clause and a specified proposition; and that strength and clarity removes the above-mentioned apparent contradiction - by explaining the general in the light of the particular, the unconditional with the help of the conditional and the unspecified in the frame of the specified.

These things are the subject of the Principles of Jurisprudence. The same applies to the decisive and the ambiguous verses, as we shall explain under the verse:

... of it there- are some verses decisive, they, are the basis of the Book, and others are ambiguous... (3:7)

Qur’an: or cause to be forgotten: “Nunsiha ” ( نُنْسِهَا ) is derived from “al-insa' ” (to cause to be forgotten; to erase from memory or knowledge), as we have described earlier. It is a general and unconditional statement.

It is not restricted to the Apostle of Allah (S); nay, it does not include him at all. Allah had said about him:

We will make you recite so you shall not forget, except what Allah pleases (87:6 -7).

It is a Meccan verse, while the verse of abrogation is of Medina period. Obviously the Apostle could not forget anything after the promise of Allah, “so you shall not forget”.

Question: This claim is untenable because the promise has the proviso, “except what Allah pleases”. It means that the Apostle (S) could forget what Allah was pleased to make him forget.

Reply: Such exceptional clauses serve only to emphasize the power of Allah; they do not necessarily mean that the thing mentioned in that clause would actually take place. Look for example at the verse:

... they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord pleases... (11:108).

t just shows that Allah does have power to change the arrangement made; but all the Muslims agree that the people of the paradise will never be taken out of it. The same is the import of the exceptional clause, “except what Allah pleases”, in this verse.

Moreover, if the said clause were to prove that the Proph­et (S) could actually forget the things taught by Allah, depending on the pleasure of Allah, there would be no sense in putting him under obligation by promising him, “you shall not forget”.

Any human being who remembers any thing, or forgets it, does so by the pleasure of Allah. The same is true about the animals who remember and forget by His pleasure and decree. And the Prophet too, before this promised grace of Allah, remem­bered by the pleasure of Allah, and forgot by the pleasure of Allah.

What new grace was added here if the promise meant only a quality which the Prophet had already had? If that promise were to make any sense, it would have to mean that the Prophet could never forget anything, although Allah had full power to make him forget.

Some people have recited the word as “nansa'aha ” ( نَنْسَأهَا ), derived from “an-nas' ” ( اَلنـَّسْأ ) = to delay). According to this recitation, the meaning would be as follows: Whatever signs We abrogate by nullifying it, or put it off by delaying its appearance, We bring one better than it or like it, and the Divine management in advancing something or putting it off, does not diminish its perfection or benefit.

The fact that the Divine Management always brings out a thing's perfection and benefit, is inferred from the clause, “We bring one better than it or like it”. The goodness emanates from the perfection of a thing or benefit of a laid down rule.

The abrogated thing or rule was surely good; and the abrogating thing or rule too is at least as good, if not better. So, every Divine Management is the ideal of goodness, perfection and benefit.

Traditions

Innumerable traditions have been narrated by both sects, from the Prophet (S), his companions, and the Imams of his Ahlu 'l-bayt, that there are abrogated and abrogating verses in the Qur'an.

The Commander of the faithful ('Ali - a.s.) said, after enumerating various abrogated and abrogating verses: “And the word of Allah:

And I did not create the jinn and the human beings except that they should worship Me (51:56)

was abro­gated by His word:

and they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them (11:118 - 119),

that is, for the mercy did He create them.” (at-Tafsir, an-Nu'mani).

The author says: In this tradition the Imam has used the word, abrogation, in a wider sense than its terminological meaning. The latter verse mentions a reality which restricts the reality described by the former. The first verse affirms the Divine Wor­ship as the purpose of creation.

While doing a work, Allah keeps a purpose in view; and He cannot be defeated in His purpose. On the other hand, he has decreed that they should choose their own path, and consequently some of them progress on the right path, while others go astray.

Those who by their own choice choose the path of guidance are covered by the mercy of Allah, and it is for this mercy that He has created them. In this way, the second verse affirms another purpose for the creation: The mercy which accompanies the worship and guidance.

This goal is reached by only a selected few, while the first verse had affirmed a goal for all the jinn and the men, and that is the Divine Worship. Some people are created for some others, and those others for yet others; this chain continues till it reaches the group which sincerely worships Allah.

Looking from this point of view, it is easy to understand why all the jinn and men have been said to be created for the worship. We plant a garden and nurse the trees for their fruits. The real purpose is the fruits, but the trees and their branches and leaves are planted, protected and looked after because they are the means to get the fruits. And it will be quite right to say that the garden's purpose was its fruits.

In the same way, the second verse “abrogates” the generality of the first verse, focusing its sight on the true worshippers who are the recipients of the mercy of Allah.

The same book narrates from the same Imam that he said: “And the word of Allah:

And there is not one of you but shall come down to it; this is a decided decree of your Lord (19:71),

was abrogated by His word:

Surely (as for) those whom the good has already gone forth from Us, they shall be kept far off from it; they will not hear its faintest sound, and they shall abide in that which their souls long for. The great fearful event shall not grieve them (21:101-103).”

The author says: It must be noted that the relation between these two verses is not that found between a general declaration and a particular one. The first verse says that it is a decided and unavoidable decree of Allah; and such a decree cannot be rendered null and void, it cannot be cancelled. What the “abrogation” mentioned in this tradition means will be explained, God willing, in the exegesis of the verse 21:101, mentioned above.

al-Baqir (a.s.) said: “Among the (various types of) abro­gation is ”al-bada' ”1 ( اَلبَدآءُ ) contained in the word of Allah:Allah effaces what He pleases and establishes (likewise), and with Him is the basis of the Book (13:39); and (demonstrated in) the saving of the People of Yunus.” (al 'Ayyashi)

The author says: Its reason is clear. Some traditions of the Imams of the Ahlu 'l-bayt (a.s.) count the death of an Imam and his being succeeded by another Imam as an example of the abrogation.

The author says: We have already explained this matter. The number of the traditions containing this theme reaches to nearly mutawatir.

'Abd ibn Hamid, Abu Dawud (in his an-Nasikh wa 'l-man­sukh) and Ibn Jarir have narrated from Qatadah that he said: ”(During the lifetime of the Prophet) a verse used to abrogate (another) verse; and the Prophet of Allah used to recite a verse, and a chapter, and as much as Allah wished of a chapter, then it was raised (i.e. erased) and Allah caused His Prophet to forget it.

So, Allah said narrating it to His Prophet:Whatever signs We abrogate or cause to be forgotten, We bring one better than it; He says: There is (some) ease in it, some allowance in it, some order in it, (and) some prohibition in it.” (ad-Durru ‘l-manthur )

The author says: The same book quotes numerous traditions on the theme of “causing to be forgotten”; but all of them have to be discarded because they go against the teaching of the Book of Allah, as we have explained in the meaning of this word.

Footnote

1. al Bada' (اَلبَدَآءُ ) is a terminology of Shi'ite theology. It means that Allah makes known His plan to His chosen servants only to that extent which is beneficial to the mankind or which is necessary to make a test meaningful.

When the time comes when the angel, Prophet or Imam concerned thinks that the plan of work is coming to its end, a new development extends the plan or brings it to an unexpected end. The saving of the People of Yunus and the intended sacrifice of Isma'il are among its examples. (tr.)

Suratul Baqarah: Verses 104 - 105

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَ‌اعِنَا وَقُولُوا انظُرْ‌نَا وَاسْمَعُوا وَلِلْكَافِرِ‌ينَ عَذَابٌ أَلِيمٌ ﴿١٠٤﴾

مَّا يَوَدُّ الَّذِينَ كَفَرُ‌وا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِ‌كِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ‌ مِّن رَّ‌بِّكُمْ وَاللَّـهُ يَخْتَصُّ بِرَ‌حْمَتِهِ مَن يَشَاءُ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ ﴿١٠٥﴾

O you who believe! do not say, “Have regard for us”, and say, “Wait for us”; and listen; and for the unbelievers there is a painful chastisement (104).

Those who disbelieve from among the People of the Book do not like, nor do the poly-theists, that any good should be sent down to you from your Lord; and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace (105).

Commentary

Qur’an:O you who believe!: It is the first place in the Qur'an where the believers have been addressed in this way, “O you who believe!” This mode of address has been used in some eighty-five places in the Qur'an.1

Addressing the believers as “O you who believe!”, or describing them as “those who believe”, is a special distinction accorded to this ummah. Otherwise, the previous nations are variously described as “the people” (e.g.,“the People of Nuh , and,“the People of Hud” ; 'He said:'O my people! have you considered if I have a clear proof from my Lord... ' ” [11: 88]); and“the dwellers” (e.g.,“the dwellers of Madyan”, “the dwellers of the Rass”) ; and “the children” (e.g., “the Children of Israel”, ''O Children of Israel!”). The epithet, “those who believe”, is, therefore, a mark of honour awarded to the believers of this ummah.

It appears from deep meditation of the Qur'an that the import of the words, “those who believe”, is somewhat differ­ent from that of the words, “the believers”. (For an example of the latter, see the verse:

and turn to Allah all of you, O be­lievers! [24:31]).

Allah says in the Qur'an:

Those who bear the throne and those around it celebrate the praise of their Lord and believe in Him and ask forgiveness for those who believe: “Our Lord! Thou embracest all things in mercy and knowledge, therefore grant forgiveness to those who turn (to Thee) and follow Thy way, and save them from the punishment of the hell. Our Lord! and make them enter the gardens of perpetuity which Thou hast promised to them and those who do good of their fathers and their wives and their offsprings, surely Thou are the Mighty, the Wise” (40:7-8).

It shows that the angels and the bearers of the throne ask forgiveness for “those who believe”; then the same group has been referred to as “those who turn (to Thee) and follow Thy way”. (“turn” actually means, return.) The prayer continues to “make them (i.e., those who believe) enter the garden” and then joins to them the doers of good from among “their fathers and their wives and their offspring.”

If the epithet, “those who believe”, were to include all those who believed in the Apostle of Allah (S) irrespective of the quality of their belief, then it would have covered their fathers, wives and children as well (who do good); and there would have been no need to mention

them separately; all would have equally benefited from the prayer for those who believe.

Also, have a look at the verse:

And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring and We will not diminish to them aught of their work; every man is responsible for what he has wrought (52:21):

If the offspring who followed them in faith, were included in the epithet, “those who believe”, there would be no sense in saying that the offspring would be united with them.

Even if we were to say that the verse refers to the generation after generation of the believers, that every succeeding generation will be united to the preceding one (provided both believed in the Apostle of Allah - S), the meaning would not seem very proper in the context. If that were the import of the verse, then why this “uniting”?

Also, what purpose would be served by the sentence, “and We will not diminish to them aught of their work”? Such an inter­pretation may prove correct for one generation only, that is, the last one before the Day of Resurrection - that they would be united with the preceding generation. But nobody has suggested this meaning as it goes clearly against the context. What such an interpretation would boil down to is as follows:

All the believers are united, one of them being from another; all of them are of one rank; none has any excellence over the others; nor has an earlier believer any superiority over the later ones; their main qualification is the true belief, and all of them are equal in it.

Such a meaning would not fit the word­ing of the verse which clearly shows that the preceding believers have a sort of superiority over their offspring, who would be raised to the rank of their progenitor as a token of honour to the latter.

The phrase, “and their offspring follow them in faith”, proves that the preceding word, “those who believe” refers to a particular group of the believers - the foremost and the first of the Emigrants and the Helpers who followed the Apostle in the hour of straitness. The epithet, those who believe, is a title of honour bestowed on that distinguished group.

Other two verses too point to this fact:

(It is) for the poor who fled... and those who made their abode in the city and in the faith before them... and those who came after them say: “Our Lord! forgive us and those of our brethren who had precedence of us in faith, and do not create any spite in our hearts towards those who believe; our Lord! surely Thou art Kind, Merciful” (59:8-10).

This verse uses two phrases, “who had precedence of us in faith”, and “those who believe”. If the import of both were the same, a pronoun would have looked better in place of the second phrase. By not using a pronoun, Allah has made it clear that each phrase has its own significance.

Muhammad is the Apostle of Allah; and those with him are severe against the unbelievers, compassionate among themselves, you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure;... Allah has promised those among them who believe and do good, forgiveness and a great reward (48:29).

All this shows that the phrase, “those who believe”, is a title of honour, reserved for the first and foremost of the believers. Most probably, the opposite phrase, “those who disbelieve”, has the contrasting significance, and refers to the polytheists of Mecca and others who were the first and foremost of those who disbelieved in the Apostle of Allah (S). For example,

Surely those who disbelieve alike is to them whether you warn them or do not warn them, they will not believe. (2:6)

Objection: This interpretation means that when the Qur'an says, “O you who believe! ”, it addresses a special group that was present in the Prophet's time, to the exclusion of all other believers. But all the Muslims agree that such verses are general in their import and that what is said therein applies to all the believers, whether they were present in the Prophet's days or not; and that this mode of address includes all the believers - in reality, not metaphorically.

Reply: Yes! It is a title of honour, reserved for a selected few. But it does not mean that what is said in those verses is in any way restricted to those few. Whatever order or prohibition is given in such verses is general and applies to all the believers. The matter of legislation - whether a given order is general or exclusive - is quite different from that of a speech - whether it is addressed to all the believers or to a few of them.

Also, it makes no difference whether a verse ordaining a law is addressed to the believers (O you who believe! ) or to the Prophet in person (O Prophet!; O Apostle! ), or is revealed without any address at all.

The ordained law in all these cases is applicable to all the Muslims, and covers all the believers; although the verse may be addressed to the Prophet or to those who believe as a mark of respect to him or them.

Nevertheless, one should not indiscriminately interpret the phrase, “O you who believe!” and “those who believe”, as referring to the first and foremost believers of the Prophet's time; rather one should look at the context, before deciding the true connotation of these phrases in a given verse.

For example, look at the verse:

Surely (as for) those who believe then disbelieve, again believe and disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path (4:137);

and the verse which quotes Nuh (a. s.) as saying:

and I am not going to drive away those who believe; surely they shall meet their Lord (11:129).

Obviously, the phrase, those who believe, used in the above verses cannot refer to the above-mentioned group.

Qur’an:do not say, “Have regard for us”, and say, “Wait for us”; and listen: That is, use the phrase, Wait for us, instead of saying, Have regard for us. And if you failed to comply with this command, it would be tantamount to disbelief, and for the disbelievers there is a painful chastisement. It is a very strong admonition against saying, “ra'ina ” ( راعـِنا ) = Have regard for us).

This phrase has also been mentioned in another verse, which gives an indication of its connotation:

Of those who are Jews (there are those who) alter words from their places and say: “We have heard and we disobey”; and: “Hear, may you not be made to hear!” and ”ra'ina”, distorting (the word) with their tongues and taunting about religion (4:46).

Obviously, the Jews used the phrase, “Ra'ina” for something similar to the phrase, “Hear, may you not be made to hear!” And that is why such a mode of addressing the Prophet was prohibited. This explanation agrees with what the tradition says: When the Prophet talked with the Muslims, they used to tell him: “Ra'ina (have regard for us)

O Apostle of Allah!” - that is, wait for us, so that we may properly understand what you are saying.2

But this word carried a connotation of abuse in the Jews' language. The Jews seized upon this opportunity, addressing the Prophet with this phrase, pretending to show respect to him while their intention was nothing short of abuse. And in their usage it meant, “Hear, may you not be made to hear”.

Thereupon, Allah revealed:

Of those who are Jews (there are those who) alter words from their places and say: “We have heard and we disobey”; and: “Hear, may you not be made to hear!” and: “ra'ina ”, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): “We have heard and we obey”, and “hearken”, and “onzurna” (wait for us), it would have been better for them and more upright (4:46).

The believers too were told not to use this phrase and say instead, “onzurna ”; the Qur'an guided them: “do not say, 'Have regard for us', and say, 'Wait for us' ”.

Qur’an: and for the unbelievers there is a painful chastisement: that is, for those who disobey this rule. It is one of the occasions when disobedience of a law of religion has been termed as disbelief.

Qur’an:Those who disbelieve from among the People of the Book...: Obviously, the phrase, “the People of the Book”, refers here exclusively to the Jews, because the preceding verses too dealt with them. If so, then the phrase would serve as a pointer to the cause why they did not like that any good should be sent down to the believers from their Lord.

The Jews were given a Book before and they were not happy when the Qur'an was sent down to the Muslims, as it deprived them of their dis­tinction as being the People of the Book. They showed avarice about a thing they did not own; they wanted to stand against Allah when He bestowed His mercy and grace on His servants; “and Allah chooses especially whom He pleases for His mercy; and Allah is the Lord of mighty grace”.

On the other hand the phrase, as used in this verse, may include all the People of the Book - the Jews and the Christians both. If so, then the verse would serve to widen the scope of the admonition; it would be a generalization after exclusiveness. Both groups shared many characteristics - and especially their enmity to Islam. Some verses coming afterwards strengthen this interpretation. For example:

And they say: “None shall enter the garden except he who is a Jew or a Christian” (2:111);

And the Jews say, ”The Christians do not follow anything (good)”, and the Christians say, ”The Jews do not follow any-thing (good)”... (2:113)

Traditions

Abu Nu'aym has narrated in Hilyatu 'l-awliya' from Ibn 'Abbas that he said: “The Apostle of Allah (S) said: 'Allah has not revealed any verse (beginning) with, “O you who believe!” but that 'Ali is its head and leader.' ” (ad-Durru 'l-manthur)

The author says: This tradition supports what we shall be quoting in various places that a certain verse was revealed about 'Ali (a.s.) or Ahlu 'l-bayt; for example:

You are the best of the nations raised for (the benefit of) men (3:110);

... that you may be witnesses over the people... (2:143);

... and be with the true ones (9:119).

Footnotes

1. Eighty-eight, to. be exact. Vide al-Mu'jam al-Mufahras, (by Muham­mad Fu'ad 'Abdul ‘l-Baqi). (tr.)

2. It is more or less equivalent to the English idiom “I beg your pardon”. But with a slight change of accent it may come to mean, stupid or cattle tenderer. (tr.)

Suratul Baqarah: Verses 106 - 107

مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ‌ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّـهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ ﴿١٠٦﴾

أَلَمْ تَعْلَمْ أَنَّ اللَّـهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْ‌ضِ وَمَا لَكُم مِّن دُونِ اللَّـهِ مِن وَلِيٍّ وَلَا نَصِيرٍ‌ ﴿١٠٧﴾

Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? (106).

Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper? (107).

Commentary

The verses deal with the subject of abrogation. The word, abrogation, when used as a term of Islamic fiqh, means as follows: To show that the time of an order has come to its end; that it is no more valid, is no longer in force. This definition is based on the above verse; and is one of the manifestations of its connotations.

Qur’an: Whatever signs We abrogate...: “an-Naskh ”( ( النـَّسْخُ is removal, to remove, to annul. The Arabs say: Nasakhati'sh-shamsu 'z-zilla ( نـَسَخَتِ الشَّمْسُ الظـِّلَّ ) = the sun removed the shadow). Allah says:

And We did not send before you any apostle or prophet, but when he desired, the Satan made a suggestion respecting his desire; but Allah annuls that which the Satan casts, then does Allah establish His signs; and Allah is Knowing, Wise (22:52).

Also, they say:Nasakhtu 'l-kitab ( نـَسَخْتُ الكِتابَ ) = I copied the book); it is as though the writing was removed and its place changed. That is why another verse uses the word “at-tabdil ” ( التـَّبْديلُ ) = to change) in place of abrogation:

And when We change (one) sign for (another) sign, and Allah knows best what He reveals, they say: “You are a forger”. Nay, most of them do not know (16:101).

Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only effect is the cancellation of the order which the verse had promulgated. It should be noted that the Qur'anic verse has been described as a “sign”, that is, a mark that points to another thing - a verse is a sign pointing to a Divine Command.

The second verse, “Do you not know that Allah's is the kingdom of the heavens and the earth...” , gives the reason as to why Allah abrogates some Qur' anic verses.

All these factors indicate that abrogation removes a verse as far as its quality as a sign, as a symbol, is concerned. When abrogated, the verse remains in existence as before, but loses its quality as a sign - no longer does it point to an order, as the order is now cancelled.

The next phrase, “or cause to be forgotten”, clearly supports the foregoing explanation. “al-Insa' ” ( اَلإنْسَاءُ ) is to make one forget, to erase out of memory, to eradicate from knowledge. By putting the two phrases side by side, the Qur'an makes it clear that abrogation entails erasure of a verse's effect, while “al-insa'” causes eradication of the verse itself from the memory.

Symbolism - the quality of being a sign of something - varies with various signs having various aspects and directions. The Qur'anic verses are the signs of Allah because the jinn and the men are jointly and severally unable to bring its like; the rules ordained by Allah are His signs inasmuch as they create piety in man and bring him nearer to his Lord; every created thing is His sign, because it, by its existence, proves the exist­ence of its Creator, and by the qualities of its being, leads to His attributes and names; the prophets and the friends of Allah are His signs inasmuch as they, with their words and deeds, call the humanity to Allah, and so on and so forth. Consequently, a sign may be great or small, strong or weak; that is why Allah says:

Certainly he saw of the greatest signs of his Lord (53:18).

Also, a sign may contain only one aspect of symbolism, and another may comprise of various such aspects. The former, when abrogated, is obliterated in its entirety, is completely destroyed. But in the case of the latter, it is possible to abrogate only one aspect of its symbolism, leaving the other ones intact; for example, a Qur'anic verse could be abrogated as far as its law was concerned, and yet continue as a Divine Sign because of its eloquence and miraculous qualities.

This generalized meaning of abrogation has been inferred from the reasoning given in the second verse: “Do you not know that Allah's is the kingdom of the heavens and the earth...” There are only two objections possible against the factuality of abrogation; or, as the reports say, these were the two arguments advanced by the Jews against it.

First: A sign given by Allah contains an actual benefit which cannot be obtained from any other thing. If that sign is abrogated, its inherent benefit would be lost; nothing could take its place to preserve that benefit. Allah is not like His creatures, nor is His knowledge like theirs. His knowledge does not change with the changes in external factors.

It is not that one day He knew one thing and issued an order according to that knowledge; then next day the knowledge changed and He became aware of another factor which He did not know before, and therefore He had to cancel the previous order, replacing it with a fresh one.

Such inconsistency is not worthy of Divine Sublimity. Of course, it is all right for us mortals, because we cannot comprehend all the aspects of an affair; and as a result of this incomplete knowledge, our decisions are frequently changed and amended. But we should not compare Divine Knowledge without limited and defective perception.

Here it is necessary to point out that such an objection arises from a notion that the power of Allah is neither comprehensive and all-encompassing nor unrestricted and unconditional.

Second: Accepted that the Divine Power is all-encompassing and limitless. But once a thing is created it goes beyond the sphere of that power, and cannot be changed. Even in our case, we have power to do or not to do a certain work - so long as we have not done it; but once we have done it, it becomes an essential being, and goes beyond the limits of our power.

This argument is based on the rejection of the all-encom­passing ownership of Allah; it presupposes that once Allah has managed a certain affair in a certain way, He cannot change that arrangement in another way. This Jewish belief is portrayed in the verse:

And the Jews say: “The hand of Allah is tied up” (5:64).

Allah replies to the first objection with the question: “Do you not know that Allah has power over all things?” He certainly has power over all things. Therefore, He may replace a sign with an equally good or even a better sign.

The second objection is dealt with by the next question: “Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?”

Allah is the Owner of the heavens and the earth; He can do whatever He likes with His property. No one besides Him owns any thing; otherwise, that owner could interfere in the management of Allah or put restric­tion on His authority and control.

None else owns any thing - neither in his own rights nor even when Allah gives to him a partial ownership. When we transfer the ownership of a property to another person, the transferee gets all the rights which we had in that property, and our rights are rendered null and void.

But when Allah gives a property into someone's possession, Allah's ownership of the property is not disturbed in any way - it does not come to an end, is not even diminished. He con­tinues to be the real Owner and Controller of the property which He has given to others. His is the unrestricted ownership and unconditional management.

If we look at what He has put under our ownership - with-out our having any independent authority over it - then He is our Guardian. And if we look at the apparent independenceenjoyed by us, with His grace - although it is a poverty in the shape of plenty, a dependence disguised as independence - then too we cannot manage our affairs without His help; and He is our Helper.

The above explanation is based on the sequence and style of the two verses. First, there is the exclusivity of the declaration: “Allah's is the kingdom...” Then there is the sequence: “Do you not know that Allah has power over all things?

Do you not know that Allah's is the kingdom of the heavens and the earth...?” The two sentences have not been joined with any con­junctive, a sure indication that each is independent of the other, and that the first sentence deals with one objection and the second with another.

The last sentence, “and that besides Allah you have no guardian or helper”, gives a finishing touch to the above replies: Even if you are oblivious of Allah's all-encom­passing power and ownership, and are looking at this nominal ownership of yours, you will know that it is not a permanent or independent ownership; you cannot manage it independently; you need a guardian to look after your interests - and Allah is that guardian. He can and does manage your affairs and your property as He likes.

On the other hand, if your eyes are so fixed on this pos­session as to make you forget your dependence; if you think that you are the independent and absolute owner of your property, even then you will have to admit that you cannot manage your own affairs, cannot obtain the results you want, without the help and assistance of a super power.

And Allah is your real Helper; it is He who manages your affairs and your property for you. From whatever angle you look at this matter, Allah's power over all things and His ownership of every thing remain unchallenged and undisputed. “and that besides Allah you have no guardian or helper”: Apparently it should have been 'besides Him.'

Then why did the Qur'an use the noun instead of the pronoun? It was to indicate that the foregoing sentences contain the complete replies, and this sentence is not their integral part; rather it is an independent declaration to stengthen those replies.

This discourse leads us to the following conclusions:

First: Abrogation is not a thing confined to only the relig­ious laws; it holds its place in the sphere of creation too.

Second: Abrogation cannot take place without two sides: (i) The abrogated thing or verse, (ii) the abrogative, that is, the thing or verse that abrogates.

Third: The abrogative contains all the benefits and the perfection that was found in the abrogated thing.

Fourth: Although the abrogative differs from the abrogated in its form, both have one thing in common - the perfection and the benefit. When a prophet dies and another is sent in his place - and both of them are the signs of Allah, one abrogating the other - it takes place in total conformity with the natural system. Life, death, sustenance and other such things often replace each other, the succeeding factors abrogating the preceding ones.

It all depends on the varying needs of the society's welfare, on ever-changing level of the man's perfection. Like-wise, when a religious law is replaced by another, the abrogating one has the same power as the abrogated one had, to lead to the spiritual and temporal well-being of the individual and the society; each perfectly suitable for the time it was, or is, in force; each more beneficial in the context of its time.

For example, the order to “forgive” in the beginning of the call when the Muslims had neither the manpower nor the armaments, and the command to “fight” when Islam had gained some strength, when the Mus­lims had gathered enough force and the disbelievers and the polytheists were frightened of them. However, seldom is an abrogated verse devoid of some phrase showing that it was a transitory order which would be abrogated in due course.

For example: The verse:

But pardon and forgive (them) until Allah should bring about His command (2:109),

which was abrogated by the verse of fighting; and:

... confine them until death takes them away or Allah makes some way for them (4:15),

which was abrogated by the verse of flogging. The phrases, “until Allah should bring about His command”, and, “or Allah makes some way for them”, give clear indication that the order given therein was temporary and transitory which would soon be abrogated.

Fifth: The relation between the abrogative and the abro­gated is quite different from that which is found between a general statement and a particular, between an unconditional clause and a conditional, or between an unspecified proposition and a specified.

What removes the apparent contradiction between the abrogative and the abrogated, is the society's and the individual's good and well-being which is found in both of them. But the apparent contradiction between a general statement and a par­ticular, between an unconditional clause and a conditional, or between an unspecified proposition and a specified, emanates from the strong (or weak) manifestation of the intended meaning.

The true intention of the speaker is reflected much more strongly and clearly in a particularized statement, a conditional clause and a specified proposition; and that strength and clarity removes the above-mentioned apparent contradiction - by explaining the general in the light of the particular, the unconditional with the help of the conditional and the unspecified in the frame of the specified.

These things are the subject of the Principles of Jurisprudence. The same applies to the decisive and the ambiguous verses, as we shall explain under the verse:

... of it there- are some verses decisive, they, are the basis of the Book, and others are ambiguous... (3:7)

Qur’an: or cause to be forgotten: “Nunsiha ” ( نُنْسِهَا ) is derived from “al-insa' ” (to cause to be forgotten; to erase from memory or knowledge), as we have described earlier. It is a general and unconditional statement.

It is not restricted to the Apostle of Allah (S); nay, it does not include him at all. Allah had said about him:

We will make you recite so you shall not forget, except what Allah pleases (87:6 -7).

It is a Meccan verse, while the verse of abrogation is of Medina period. Obviously the Apostle could not forget anything after the promise of Allah, “so you shall not forget”.

Question: This claim is untenable because the promise has the proviso, “except what Allah pleases”. It means that the Apostle (S) could forget what Allah was pleased to make him forget.

Reply: Such exceptional clauses serve only to emphasize the power of Allah; they do not necessarily mean that the thing mentioned in that clause would actually take place. Look for example at the verse:

... they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord pleases... (11:108).

t just shows that Allah does have power to change the arrangement made; but all the Muslims agree that the people of the paradise will never be taken out of it. The same is the import of the exceptional clause, “except what Allah pleases”, in this verse.

Moreover, if the said clause were to prove that the Proph­et (S) could actually forget the things taught by Allah, depending on the pleasure of Allah, there would be no sense in putting him under obligation by promising him, “you shall not forget”.

Any human being who remembers any thing, or forgets it, does so by the pleasure of Allah. The same is true about the animals who remember and forget by His pleasure and decree. And the Prophet too, before this promised grace of Allah, remem­bered by the pleasure of Allah, and forgot by the pleasure of Allah.

What new grace was added here if the promise meant only a quality which the Prophet had already had? If that promise were to make any sense, it would have to mean that the Prophet could never forget anything, although Allah had full power to make him forget.

Some people have recited the word as “nansa'aha ” ( نَنْسَأهَا ), derived from “an-nas' ” ( اَلنـَّسْأ ) = to delay). According to this recitation, the meaning would be as follows: Whatever signs We abrogate by nullifying it, or put it off by delaying its appearance, We bring one better than it or like it, and the Divine management in advancing something or putting it off, does not diminish its perfection or benefit.

The fact that the Divine Management always brings out a thing's perfection and benefit, is inferred from the clause, “We bring one better than it or like it”. The goodness emanates from the perfection of a thing or benefit of a laid down rule.

The abrogated thing or rule was surely good; and the abrogating thing or rule too is at least as good, if not better. So, every Divine Management is the ideal of goodness, perfection and benefit.

Traditions

Innumerable traditions have been narrated by both sects, from the Prophet (S), his companions, and the Imams of his Ahlu 'l-bayt, that there are abrogated and abrogating verses in the Qur'an.

The Commander of the faithful ('Ali - a.s.) said, after enumerating various abrogated and abrogating verses: “And the word of Allah:

And I did not create the jinn and the human beings except that they should worship Me (51:56)

was abro­gated by His word:

and they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them (11:118 - 119),

that is, for the mercy did He create them.” (at-Tafsir, an-Nu'mani).

The author says: In this tradition the Imam has used the word, abrogation, in a wider sense than its terminological meaning. The latter verse mentions a reality which restricts the reality described by the former. The first verse affirms the Divine Wor­ship as the purpose of creation.

While doing a work, Allah keeps a purpose in view; and He cannot be defeated in His purpose. On the other hand, he has decreed that they should choose their own path, and consequently some of them progress on the right path, while others go astray.

Those who by their own choice choose the path of guidance are covered by the mercy of Allah, and it is for this mercy that He has created them. In this way, the second verse affirms another purpose for the creation: The mercy which accompanies the worship and guidance.

This goal is reached by only a selected few, while the first verse had affirmed a goal for all the jinn and the men, and that is the Divine Worship. Some people are created for some others, and those others for yet others; this chain continues till it reaches the group which sincerely worships Allah.

Looking from this point of view, it is easy to understand why all the jinn and men have been said to be created for the worship. We plant a garden and nurse the trees for their fruits. The real purpose is the fruits, but the trees and their branches and leaves are planted, protected and looked after because they are the means to get the fruits. And it will be quite right to say that the garden's purpose was its fruits.

In the same way, the second verse “abrogates” the generality of the first verse, focusing its sight on the true worshippers who are the recipients of the mercy of Allah.

The same book narrates from the same Imam that he said: “And the word of Allah:

And there is not one of you but shall come down to it; this is a decided decree of your Lord (19:71),

was abrogated by His word:

Surely (as for) those whom the good has already gone forth from Us, they shall be kept far off from it; they will not hear its faintest sound, and they shall abide in that which their souls long for. The great fearful event shall not grieve them (21:101-103).”

The author says: It must be noted that the relation between these two verses is not that found between a general declaration and a particular one. The first verse says that it is a decided and unavoidable decree of Allah; and such a decree cannot be rendered null and void, it cannot be cancelled. What the “abrogation” mentioned in this tradition means will be explained, God willing, in the exegesis of the verse 21:101, mentioned above.

al-Baqir (a.s.) said: “Among the (various types of) abro­gation is ”al-bada' ”1 ( اَلبَدآءُ ) contained in the word of Allah:Allah effaces what He pleases and establishes (likewise), and with Him is the basis of the Book (13:39); and (demonstrated in) the saving of the People of Yunus.” (al 'Ayyashi)

The author says: Its reason is clear. Some traditions of the Imams of the Ahlu 'l-bayt (a.s.) count the death of an Imam and his being succeeded by another Imam as an example of the abrogation.

The author says: We have already explained this matter. The number of the traditions containing this theme reaches to nearly mutawatir.

'Abd ibn Hamid, Abu Dawud (in his an-Nasikh wa 'l-man­sukh) and Ibn Jarir have narrated from Qatadah that he said: ”(During the lifetime of the Prophet) a verse used to abrogate (another) verse; and the Prophet of Allah used to recite a verse, and a chapter, and as much as Allah wished of a chapter, then it was raised (i.e. erased) and Allah caused His Prophet to forget it.

So, Allah said narrating it to His Prophet:Whatever signs We abrogate or cause to be forgotten, We bring one better than it; He says: There is (some) ease in it, some allowance in it, some order in it, (and) some prohibition in it.” (ad-Durru ‘l-manthur )

The author says: The same book quotes numerous traditions on the theme of “causing to be forgotten”; but all of them have to be discarded because they go against the teaching of the Book of Allah, as we have explained in the meaning of this word.

Footnote

1. al Bada' (اَلبَدَآءُ ) is a terminology of Shi'ite theology. It means that Allah makes known His plan to His chosen servants only to that extent which is beneficial to the mankind or which is necessary to make a test meaningful.

When the time comes when the angel, Prophet or Imam concerned thinks that the plan of work is coming to its end, a new development extends the plan or brings it to an unexpected end. The saving of the People of Yunus and the intended sacrifice of Isma'il are among its examples. (tr.)