A Quick Look in The Holy Book

A Quick Look in The Holy Book60%

A Quick Look in The Holy Book Author:
Publisher: Ansariyan Publications – Qum
Category: Quranic Sciences
ISBN: 964-438-431-8

A Quick Look in The Holy Book
  • Start
  • Previous
  • 16 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 8406 / Download: 3476
Size Size Size
A Quick Look in The Holy Book

A Quick Look in The Holy Book

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-431-8
English

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

Traits ofThe Prophets in the Bible

Jesus (P)

1. The Bible, in John 7:2-10, accuses Jesus (P) of lying:

"But when the Jewish Feast of Tabernacles was near, Jesus' brothers said to him, "You ought to leave here and go to Judea, so that your disciples may see the miracles you do. No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world." For even his own brothers did not believe in him. Therefore Jesus told them, "The right time for me has not yet come; for you any time is right. The world cannot hate you, but it hates me because I testify that what it does is evil. You go to the Feast. I am not yet going up to this Feast, because for me the right time has not yet come." Having said this, he stayed in Galilee. However, after his brothers had left for the Feast, he went also, not publicly, but in secret."

2. The Bible in John 13:23says that Jesus (P) set his disciple on his bosom and loved him:

"One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, "Ask him which one he means." Leaning back against Jesus, he asked him, "Lord, whois it ?"

3. In Galatians 3:13, Jesus (P) is accursed:

"Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree."

4. The Bible says that Jesus (P) is the son of God. Does a man's son become his Lord?

Matthew 1:1:

"A record of the genealogy of Jesus the son of David, the son of Abraham…"

See now Matthew 22:41-45:

"While the Pharisees were gathered together, Jesus asked them, "What do you think about the Christ? Whose son is he?" "The son of David," they replied. He said to them, "How is it then that David, speaking by the Spirit, calls him "Lord" For he says, "The Lord said to my Lord, "Sit at my right hand until I put your enemies under your feet."If then David calls him "Lord", how can he be his son?"

Prophet David

In the Bible, Prophet David is accused of committing adultery and other sins.

Samuel II 11:2-27:

"One evening, David got up from his bed and walked around on the roof of the palace. From the roof, he saw a woman bathing. The woman was very beautiful, and David sent someone to find out about her. The man said, "Is this Bathsheba not the daughter ofEliam and wife of Uriah the Hittite?" Then David sent messengers to get her. She came to him, and he slept with her. (She had purified herself from her uncleanness.) Then she went back home. The woman conceived and sent word to David, saying, "I am pregnant." So, David sent this word toJoab : "Send me Uriah the Hittite." AndJoab sent him to David. When Uriah came to him, David asked him howJoab was, how the soldiers were and how the war was going. Then David said to Uriah, "Go down to your house and wash your feet."

So, Uriah left the palace, and a gift from the king was sent after him. But Uriah slept at the entrance to the palace with all his master's servants and did not go down to his house. When David was told, "Uriah, did not go home," he asked him, "Have you not just come from a distance? Why did you not go home?" Uriah said to David, "The ark and Israel and Judah are staying in tents, and my masterJoab and my lord's men are camped in the open fields. How could I go to my house to eat and drink and lie with my wife? As surely as you live, I will not do such a thing!" Then David said to him, "Stay here one more day, and tomorrow I will send you back." So, Uriah remained in Jerusalem that day and the next. At David's invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master's servants; he did not go home. In the morning, David wrote a letter toJoab and sent it with Uriah. In it he wrote, "Put Uriah in the front line where the fighting is fiercest. Then withdraw from him so that he will be struck down and die. So, whileJoab had the city under siege, he put Uriah at a place where he knew the strongest defenders were. When the men of the city came out and fought againstJoab , some of the men in David's army fell; moreover, Uriah the Hittite was dead.Joab sent David a full account of the battle. He instructed the messenger: "When you have finished giving the king this account of the battle, the king's anger may flare up, and he may ask you, "Why did you get so close to the city to fight? Didn't you know they would shoot arrows from the wall? Who killedAbimelech son ofJerub-Besheth ? Didn't a woman throw an upper milestone on home from the wall, so that he did inThabes ? Why did you get so close to the wall?" If he asks you this, then says to him, "Also, your servant Uriah the Hittite is dead." The messenger set out, and when he arrived, he told David everythingJoab had

sent him to say. The messenger said to David, "The men overpowered us and came out against us in the open, but we drove them back to the entrance to the city gate. Then the archers shot arrows at your servant from the wall, and some of the king's men died. Moreover, your servant Uriah the Hittite is dead." David told the messenger, "Say this toJoab : "Don't let this upset you; the sword devours one as well as another. Press the attack against the city, and destroy it." Say this to encourageJoab ." When Uriah's wife heard that her husband was dead, she mourned for him. After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the LORD."

Have you ever heard such a story of cunning as the killing of Uriah, of how David committed adultery with the wife of Uriah and then made him drink wine so that he could lay with his wife, and then finally sent him to the battlefield to be killed, and how he was killed!

Now let us read about the offspring of that married woman who committed adultery with David! In Matthew 1:6, we have:

"And Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah's wife."

In Samuel II 12:9, we read:

"Why did you despise the word of the LORD by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites."

Now see how God seeks revenge, in Verse 11:

"This is what the LORD says: "Out of your own household I am going to bring calamity upon you. Beforeyour very

eyes I will take your wives and give them to one who is close to you, and he will lie with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel."

According to Chapter 16:22, the threat was carried out:

"So they pitched a tent for Absalom on the roof, and he lay with his father's concubines in the sight of all Israel."

Prophet Lot

Later on, a hair-raising accusation about Prophet Lot will be given in details.

Prophet Jacob

In Genesis 29:11, Prophet Jacob is accused of kissing a strange woman:

“Then Jacob kissed Rachel and began to weep aloud.”

Then, in Genesis 27:1-35, he is accused of deceiving. Later on, this story will be discussed with details.

It is a strange accusation that a prophet should kiss a woman or drink wine, or deceive his father in order to get blessing. Is it possible that these words areTrue ? No, because these are NOT Revelation.

You, yourself, read the Bible. See foryourself the accusations made towards the children of the Prophets. Even if we suppose them to be true, it is not appropriate to mention them. Read how Dinah, the daughter of Prophet Jacob is accused of adultery in Genesis 34:1:

"Now Dinah, the daughter of Leah had borne to Jacob, went out to visit the women of the land. WhenShechem son ofHamor theHivite , the ruler of that area, saw her, he took her and violated her.”

These are not God’s words, indeed.

Prophet Solomon

See Kings I 11:1-10 for the following report:

"King Solomon, however, loved many foreign women besides Pharaoh's daughter - Moabites, Ammonites,Sidonians and Hittites. They were from nations about which the LORD had told the Israelites, "You must not intermarry with them, because they will surely turn your hearts after their gods." Nevertheless, Solomon held fast to them in love. He had seven hundred wives of royal birth and three hundred concubines, and his wives led him astray. As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God, as the heart of David his father had been. He followed Ashtoreth the goddess of theSidonians , andMolech the detestable god of the Ammonites. So Solomon did evil in the eyes of the LORD; he did not follow the LORD completely, as David his father had done. On a hill east of Jerusalem, Solomon built a high place forChemosh the detestable god of Moab, and forMolech the detestable god of the Ammonites. He did the same for all his foreign wives, who burned incense and offered sacrifices to their gods. The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice. Although he had forbidden Solomon to follow other gods, Solomon did not keep the LORD's command.”

How can God accuse a Prophet of thingsadmonishable ?

These are not God's words.

Prophet Moses

Though previously mentioned, let us re-state the allegations made against Moses (P). Is it possible that there could be so much hatred between God and his Prophet that God sought to kill him? It is impossible, yet the Bible claims that this was the case and that Moses’ life was saved byZipporah

Exodus 4:14:

"Then the LORD's anger burned against Moses and he said, "What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and his heart will be glad when he sees you."

Exodus 4:24:

"At a lodging place on the way, the LORD met Moses and he was about to kill him. ButZipporah took a flint knife, cut off her son's foreskin and touched Moses' feet with it. "Surely you are a bridegroom of blood to me," she said.

Now let us consider whether it is credible that a Prophet can be such a tyrant person that he commanded children and others to be killed, and cities be destroyed. It is impossible and incredible that a Prophet does such things and oppresses people. But the Bible clearly says that Moses did that.

Numbers 31:7:

"They fought againstMidian , as the LORD commanded Moses, and killed every man. Among their victims wereEvi ,Rekem ,Zur ,Hur and Reba - the five kings ofMidian . They also killed Balaam son ofBeor with the sword. The Israelites captured theMidianite women and children and took all theMidianite herds, flocks and goods as plunder. They burned all the towns where theMidianites had

settled , as well as all their camps. They took all the plunder and spoils, including the people and animals, and brought the captives, spoils and plunder to Moses andEleazar the priest and the Israelite assembly at their camp on the plains of Moab, by the Jordan across from Jericho. Moses,Eleazar the priest and all the leaders of the community went to meet them outside the camp. Moses was angry with the officers of the army - the commanders of thousands and commanders of hundreds - who returned from the battle. "Have you allowed all the women to live?" he asked them. "They were the ones who followed Balaam's advice and were the means of turning the Israelites away from the LORD in what happened atPeor , so that a plague struck the LORD's people. Now kill all the man who has slept with a man, but save for yourselves every girl who has never slept with a man. All of you who have killed anyone or touched anyone who was killed must stay outside the camp seven days. On the third and seventh days, you must purify yourselves and captives. Purify every garment as well as everything made of leather, goat hair or wood. ThenEleazar the priest said to the soldiers who had gone into battle, "This is the requirement of the law that the LORD gave Moses. Gold, silver, bronze, iron, tin, lead and anything else that can withstand fire must be put through the fire and then itwall be clean. But it must also be purified with the water of cleansing. And whatever cannot withstand fire must be put through that water. On the seventh day, wash your clothes and you will be clean. Then you may come into the camp." The LORD said to Moses, "You andEleazar the priest and the family heads of the community are to count all the people and animals that were captured. Divide the spoils between the soldiers who took part in the battle and the rest of the community. From the soldiers who fought in the battle, set apart as tribute for the LORD one out of every five hundred,

whether persons, cattle, donkeys, sheep or goats. Take this tribute from their half share and give it toEleazar the priest as the LORD's part. From the Israelites' half, select one out of every fifty, whether persons cattle, donkeys, sheep, goats or other animals. Give them to the Levite whoare responsible for the care of the LORD's tabernacle." So, Moses andEleazar the priest did as the LORD commanded Moses. The plunder remaining from the spoils that the soldiers took was 675,000 sheep, 72,000 cattle, 61,000 donkeys and 32,000 women who had never slept with a man."

The number of those killed is greater than the number of those spared! On another occasion, no lives were spared!

Deuteronomy 2:31:

"The LORD said to me, "See, I have begun to deliverSihon and his country over to you. Now begin to conquer and possess his land." WhenSihon and all his army came out to meet us in battle atJahaz , the LORD our God delivered him over to us and we struck him down, together with his sons and his whole army. At that time, we took all his towns and completely destroyed them - men, women and children. We left no survivors. But the livestock and the plunder from the towns we had captured we carried off for ourselves."

Here the Bible alleges that Moses killed men, women and children at God's command!

Deuteronomy 20:13:

"When the LORD your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your God gives you from your enemies. This is how you are to treat all the cities that are

at a distance from you and do not belong to the nations nearby. However, in the cities of the nations the LORD your God is giving you an inheritance; do not leave alive anything that breathes. Completely destroy them -the Hittites, Amorites, Canaanites,Perizzites ,Hivites andJebusites - as the LORD your God has commanded you."

What kind of humanity is the Bible teaching? Nothing that breathes shall be saved!

Can a Prophet be angry with God enough to request that God blot him from hisProphethood ? No, he cannot!

In Exodus 32:31, we find Moses saying:

"So Moses went back to the LORD and said, "Oh, what a great sin these people have committed! They have made themselves gods of gold. But now, please forgive their sin - but if not, then blot me out of the book you have written."

Prophet Isaiah

The Bible in Isaiah 20:2 accuses Prophet Isaiah of walking naked:

“At that time, the LORD spoke through Isaiah son ofAmoz . He said to him, "Take off the sackcloth from your body and the sandals from your feet." And he did so, going around stripped and barefoot. Then the LORD said, "Just as my servant Isaiah has gone stripped and barefoot for three years, as a sign and portent against Egypt and Cush, so the king of Assyria will lead away stripped and barefoot the Egyptian captives andCushite exiles, young and old, with buttocksbared - to Egypt’s shame."

Is this Gospel? CERTAINLY NOT!

Prophet Abraham

The Bible, in Genesis 15:1-11, accuses Abraham of doubting God:

"After this, the word of the LORD came to Abram in a vision: "Do not be afraid, Abram. I am your shield, your very great reward.” But Abram said, "O, Sovereign LORD, what can yougive me since I remain childless, and the one who will inherit my estate isEliezer of Damascus? And Abram said, "You have given me no children; so a servant in my household will be my heir." Then the word of the LORD came to him: "This man will not be your heir, but a son coming from your own body will be your heir." He took him outside and said, "Look up at the heavens and count the stars - if indeed you can count them." Then he said to him, "So shall your offspring be." Abram believed the LORD, and he credited it to him as righteousness. He also said to him, "I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to take possession of it." But Abram said, "O Sovereign LORD, how can I know that I shall gain possession of it?" So the LORD said to him "Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon." Abram brought all these to him, cut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half. Then birds of prey came down on the carcasses, but Abram drove them away."

Prophet Ezekiel

According to the Book of Ezekiel 4:12, Prophet Ezekiel is asked by God to eat bread baked with human excrement! Why should God command such a thing?

"Eat the food as you would a barley cake; bake it in the sight of the people, using human excrement for fuel." The

LORD said, "In this way the people of Israel will eat defiled food among the nations where I will drive them." But Prophet Ezekiel was wise enough - how could he eat bread baked over human excrement? "Then he said, "Not so, Sovereign LORD I have never defiled myself. From my youth until now I have never eaten anything found dead or torn by wild animals. No unclean meat has ever entered my mouth." "Very well," he said, "I will let youbake your bread over cow manure instead of human excrement."

Is this Gospel?

Later we see that Prophet Ezekiel is commanded by God to shave his head and his beard. Why would God command his Prophet to do such a nonsensical thing while a Prophet is a role model for all people?After commanding him to cook over human excrement, then changing it to cow manure, and now commanding him to shave his head and beard. Why? This is nonsense!

See Ezekiel 5:1:

"Now, son of man, take a sharp sword and use it as a barber's razor to shave your head and your beard. Then take a set of scales and divide up the hair.When the days of your siege come to an end, burn a third of the hair with fire inside the city. Take a third and strike it with the sword all around the city. And scatter a third to the wind.For I will pursue them with drawn sword."

Now let us ask ourselves, would it be appropriate for God to cause the death of the Prophet’s wife as a sign for the people, when it would have been possible for Him to explain in words? We would argue that this would not be appropriate; however, we see in the Bible that Prophet Ezekiel is twice subjected to this.

Ezekiel 24:15:

"The word of the LORD came to me: "Son of man, with one blow I am about to take away from you the delight of your eyes. Yet do not lament or weep or shed any tears. Groan quietly; do not mourn for the dead. Bind your turban upon you and put your sandals on your feet; do not cover the lower part of your face or eat the customary food of mourners." So I spoke to the people in the morning, and in the evening my wife died. The next morning I did as I had been commanded. Then the people asked me, "Won't you tell us what these things have to do with us?" So I said to them, "The world of the LORD came to me: Say to the house of Israel, "This is what the Sovereign LORD says: I am about to desecrate my sanctuary - the stronghold in which you take pride, the delight of your eyes, the object of your affection. The sons and daughters you left behind will fall by the sword. And you will do as I have done. You will not cover the lower part of your face or eat the customary food of mourners. You will keep your turbans on your heads and your sandals on your feet. You will not mourn or weep but will waste away because of your sins and groan among yourselves. Ezekiel will be a sign to you; you will do just as he has done. When this happens, you will know that I am the Sovereign LORD."

Prophet Hosea

How is it appropriate that God should command His Prophet to take an adulterous wife? Why is it that? Is it because the nation was fornicating, departing from the way of the LORD? Or was it a warning to the children of Israel by naming the children born to that woman? Or was it just for the sake of mentioning the fornication of the Prophet? God would NEVER command any of his prophets to behave in such a way!

Yet we read in Hosea 1:2:

"When the LORD began to speak through Hosea, the LORD said to him, "Go take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty with adultery and departing from the LORD. So he marriedGomer daughter ofDiblaim , and she conceived and bore him a son. Then the LORD said to Hosea, "Call himJezreel , because I will soon punish the house of Jehu for the massacre atJezreel , and I will put an end to the kingdom of Israel."

Then in Chapter 2:2, we read further:

"Rebuke your mother, rebuke her, for she is not my wife, and I am not her husband. Let her remove the adulterous look from her face and the unfaithfulness from between her breasts. Otherwise I will strip her naked and make her as bare as on the day she was born; I will make her like a desert, turn her into a parched land, and slay her with thirst. I will not show my love to her children, because they are the children of adultery. Their mother has been unfaithful and has conceived them in disgrace. She said, "I will go after my lovers, who give me my food and my water, my wool and my linen, my oil and my drink."

Then in Chapter 3:1, we read still further:

"The LORD said to me, "Go, show your love to your wife again, though she is loved by another and is anadulteress . Love her as the LORD loves Israelites, though they turn to other gods and love the sacred raisin-cakes." So I bought her for fifteen shekels of silver and about a homer and a half of barley. Then I told her, "You are to live with me for many days, you must not be a prostitute or be intimate with any man, and I will live with you." For the Israelites will live for many days without king or prince, without sacrifice or sacred stones, without ephod or idol."

It is a disgrace for such a story to be written in an ordinary book, let alone THE HOLY BOOK! If a Prophet behaves like this, how would others behave? Is it proper to attribute such words to God?

The Illegitimate Prophets!

Can a Prophet be a bastard or the son of anadulteress ?

NO, HE CANNOT!

This is because it is a disgrace for a child to be born out of wedlock. He will be disgraced before the people. Therefore, people will neither listen to him, nor accept his words. As this is not in accordance withProphethood , God did not send any bastard to be His Prophet!

In Deuteronomy 23:2, the Bible clearly states:

"No one born ofa forbidden marriage nor any of his descendants may enter the assembly of the LORD, even down to the tenth generation."

Hence, NO PROPHET CAN BE A BASTARD.

In contradiction to this statement, the Bible says that certain Prophets WERE bastards!

Judges 11:1 says the following:

"Jephthah theGileadite was a mighty warrior. His father was Gilead; his mother was a prostitute. Gilead'swife, also bore him sons, and when they were grown up, they droveJephthah away. "You are not going to get any inheritance in our family," they said, "because you are the son of another woman.”

Now see Verse 29:

"Then the Spirit of the LORD came uponJephthah . He crossed Gilead and Manasseh, passed throughMizpah of

Gilead, and from there he advanced against the Ammonites.”

This means that he WAS a Prophet, an inspired one!

We have already mentioned the allegations made against Prophet David, of how he committed adultery with Bathsheba, the wife of Uriah, and how he made Uriah drunk so that he could lay with his wife and then sent him off to the battlefront to be killed. Therefore, according to the Bible, Solomon is, God forbid, an illegitimate son of David!

See Samuel II 12:24:

"Then David comforted his wife Bathsheba, and he went to her and lay with her. She gave birth to a son and they named him Solomon. The LORD loved him."

Now see how the Bible alleges that Jesus (P) also is of the descendants ofPharez , an illegitimate son of Judah, born to his daughter-in-law, Tamar.

Matthew 1:1-16:

"A record of the genealogy of Jesus the son of David, the son of Abraham: Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah the father of Perez andZerah , whose mother was Tamar, Perez the father ofHezron ,Hezron the father of Ram, Ram the father ofAmminadab ,Amminadab the father ofNahshon ,Nahshon the father of Salmon, Salmon the father of Boaz, whose mothers wasRahab , Boaz the father ofObed , whose mother was Ruth,Obed the father of Jesse, and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah's wife, Solomon the father ofRehoboam ,Rehoboam the father ofAbijah ,Abijah the father ofAsa ,Asa the father of Jehoshaphat, Jehoshaphat the father of

Joram ,Joram the father ofUzziah ,Uzziah the father ofJotham ,Jotham the father ofAhaz ,Ahaz the father of Hezekiah, Hezekiah the father of Manasseh, Manasseh the father ofAmon ,Amon the father of Josiah, and Josiah the father ofJeconiah and his brothers at the time of the exile to Babylon. After the exile to Babylon:Jeconiah was the father ofShealtiel ,Shealtiel the father ofZerubbabel ,Zerubbabel thefathr ofAbiud ,Abiud the father ofEliakim ,Eliakim the father ofAzor ,Azor the father ofZadok ,Zadok the father ofAkim ,Akim the father ofEliud ,Eliud the father ofEleazar ,Eleazar the father ofMatthan ,Matthan the father of Jacob, and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus who is called Christ.

May Allah (GOD) forgive us for reproducing these blasphemies! But it is necessary to do so in order to show how the Bible makes allegations against God and His Holy Prophets and to enable us to wean people out of disbelief and correct their transgressions. We DO NOT believe these stories to be the Word of God or Revelation. They are man-made fabrications!

Old Testament Accuses Prophet Lot of Incest with His Daughters after Drinking

In the Book of Genesis 19:30-38, the following allegation is made against Prophet Lot:

"Lot and his two daughters leftZoar and settled in the mountains, for he was afraid to stay inZoar . He and his two daughters lived in a cave. One day the older daughter said to the younger, "Our father is old, and there is no man around here to lie with us, as is the custom all over the earth. Let's get our father to drink wine and then lie with him and preserve our family line through our father." That night they got their father to drink wine,

and the older daughter went in and lay with him. He was not aware of it when she lay down or when she got up. The next day the older daughter said to the younger, "Last night I lay with my father. Let's get him to drink wine again tonight, and you go in and lie with him so we can preserve our family line through our father." So, they got their father to drink wine that night also, and the younger daughter went and lay with him. Again, he was not aware of it when she lay down or when she got up.So both of Lot's daughters became pregnant by their father. The older daughter had a son, and she named him Moab; he is the father of the Moabites of today. The younger daughter also had a son, and she named him Ben-Ammi ; he is the father of the Ammonites of today."

Did you ever hear a story such as this, such lies in the Old Testament, such immorality! The Old Testament is hurting Prophet Lot with this allegation of incest with both of his daughters who had never known a man, as stated by Prophet Lot earlier in Genesis 19:8:

"Look, I have two daughters who have never slept with a man."

How can Prophet Lot, a man of God, a Prophet sent to divert people from sins and evil, commit incest with his virgin daughters? I summon all you Christians; do you believe such a story? This is the act of the most sinful human being.

In the Old Testament Jacob Cheats the Lord

In Genesis 27:1-25, we read that Isaac was old and his eyesight was weak. He told his eldest son, Esau, to go hunting and to prepare the kill as savory meat; such as he loves, so that he may bless his son.

Rebecca, Esau and Jacob's mother, overheard the conversation between father and son and instructed Jacob, the younger son, to bring two goats, which she would prepare as savory meat for his father, in order to take the blessing. He was to wear the goatskins in order to fool his father into believing that he was his brother. Jacob was afraid the plan would fail and that he would be cursed, but his mother reassured him.

So, they did as they planned, and Jacob took the food to his father. Isaac wondered that the task had been accomplished so quickly. He also wondered that he was hearing Jacob's voice and not Esau's. He could not see well, so he wanted to touch his son. Although the voice was Jacob's, the skin he felt was Esau's, so he took the meat, and blessed Jacob unknowingly.

When Esau came back, his fatherrealised that he had been tricked, but it was too late, as the blessing had already gone to Jacob. Jacob was not the master.

This story resembles one of the stories of "One Thousand and One Nights", not words from the Creator of the Heavens and Earth. Therefore, I summon to you, clear-minded people. It is clear that these stories have been put together by someone who does not care about religion. These stories are not God's Gospel. If we analyze this story, we can be sure that these Statements are not Revelation. Let us look at these points:

1. The blessing was made, based solely on the preparation of the food, to please Isaac. We surely know that the only goal of God's Prophet is to obey God's command. Their desire is to spread God's Word amongst the people, not to enjoy food, for the sake of blessing someone and making him into a Prophet. The emphasis should be strictly on

the qualified person being a man of God and having spiritual cleanliness.

2. The Old Testament claims that the blessing of theProphethood went to the wrong person because it was Esau's right and not Jacob's, but through trickery and cheating, Jacob acquired the blessing.

Cheating cannot undo what God has commanded. Cheating alone would not enable Jacob to take the blessing and to become a Prophet.

3. The Old Testament shows Isaac to be a fool, not knowing the difference between human skin and animal skin worn as clothing!

4. It portrays Prophet Isaac as being unwise. Although he was in doubt as to the identity of the person, he did not investigate further. He could have called a reliable, trustworthy third person as a witness regarding such as important issue.

5. In Verse 25 we read:

"Jacob brought it to him and he ate; and he brought some wine and he drank."

If we look in the Book of Proverbs 20:1 we read:

"Wine is a mocker and beer a brawler; whoever is led astray by them is not wise."

Therefore, it would not make sense for a Messenger to drink, when the Bible itself advises against wine. Also in Luke 1: 15 we read as part of John the Baptist's story, son of Zachariah:

"For he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth."

This is enough proof as to why the consumption of wine is forbidden. Why, then, would a Prophet consume it?

Judah Commits Adultery with His Daughter-in-Law

See the Book of Genesis 38:13-28:

"When Tamar was told, "Your father-in-law is on his way toTimnah to shear his sheep," she took off her widow's clothes, covered herself with a veil to disguiseherself , and then sat down at the entrance toEnaim , which is on the road toTimnah .For she saw that, thoughShelah had now grown up, she had not been given to him as his wife. When Judah saw her, he thought she was a prostitute, for she had covered her face. Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, "Come now, let me sleep with you.” "And what will you give me to sleep with you?" she asked. "I'll send you a young goat from my flock," he said. "Will you give me something as a pledge until send it?" she asked. He said, "What pledge should I give you?” “Your seal and its cord, and the staff in your hand," she answered. So he gave them to her and slept with her, and she became pregnant by him. After she left, she took off her veil and put on her widow's clothes again. Meanwhile Judah sent the young goat by his friend theAdullamite in order to get his pledge back from the woman, but he did not find her. He asked the men who lived there, "Where is the shrine prostitute who was beside the road atEnaim ?" "There hasn't been any shrine prostitute here," they said. So he went back to Judah and said, "I didn't find her. Besides, the men who lived there said, "There hasn't been any shrine prostitute here." Then Judah said, "Let her keep what she has, or we will become a laughing-stock. After all, I did send her this young goat, but you didn't find her." About three months later Judah was told, "Your daughter-in-law Tamar is

guilty of prostitution, and as a result she is now pregnant." Judah said, "Bring her out and have her burned to death.” As she was being brought out, she sent a message to her father-in-law. "I am pregnant by the man who owns these," she said. And she added, "See if yourecognise whose seal and cord and staff these are." Judah recognized them and said, "She is more righteous than I, since I wouldn't give her to my sonShelah ." And he did not sleep with her again. When the time came for her to give birth, there were twin boys in her womb."

Do you not see how the Old Testament insult, degrade, humiliates and strips God's Prophets of their dignity, bringing them down to the level of the most evil sinners?

When they found out about her prostitution, why was she not killed? Then Judah says, "She is more righteous than I" - how does this make sense? Did she not put herself in the position, selling herself to him? He simply found her there. What is more astonishing and very strange in this ugly story is the fact that he did notrecognise her when he removed her cover! Is the fact that Judah ordered her to be burnet, but released her in order to keep her dignity when he knew the reason for her action - was this fact the reason why Judah says, "She is more righteous than I?"

In the Old Testament God Sought to Kill Moses

God sent Moses to Pharaoh to perform miracles, but in Exodus 4:24, we read:

"At a lodging place on the way, the LORD met Moses and was about to kill him."

Is it plausible that God is sending Moses to Pharaoh to lead them to the unity of God? Then when he met him,

God wanted to kill him? What made Him think of making Moses a messenger in the first place, then wanting to kill him without Moses having committed any sin warranting such punishment? Moses was only going to obey God's order. What for is such a contradiction people have put in the Bible - a contradiction that is not acceptable by anyone!

Among the individuals who deserve some sort of credit for evilness was Aaron, and of course, the Old Testament did not forget to give him his due! What kind of an insult is it to say that Aaron made a god in the form of a calf of gold for the people to worship?

In Exodus 32:21, we read:

"He said to Aaron, "What did these people do to you that you led them into such great sin?"

The Old Testament and Getting Married with Aunt

In Exodus 6:20, we read:

"Amram married his father's sisterJochebed who bore him Aaron and Moses.Amram lived 137 years.”

I guess the people who wrote the Bible stories did not think! Why should they attach such terrible sins to such great Prophets? To marry such a close relative is against wisdom and religion. How can it be gospel and revelation?

Moses Becomes God and Aaron is His Prophet

Let us read the following in Exodus 7:1:

"Then the LORD said to Moses, "See, I have made you like god to Pharaoh, and your brother Aaron will be your prophet."

See how brave the writers of the Bible are! How dare they change God's words and replace them with such irony, and then claim that it came from God? How can a wise man say that God made another god with him, and made aProphet for the other god? Is this not the product of someone’s imagination - someone who has had the support of other, like-minded persons in producing this story?

My Christian friends, how can you believe that this comes from God?

Contradiction in the Old Testament (Torah)

In the Book of Exodus 33:20, we read the following:

"But, he said, “You cannot see my face, for no one may see me and live."

Now compare this to what is written in the Book of Genesis 32:30:

So Jacob called the placePeniel , saying, "It is because I saw God face to face, and yet my life was spared."

Everyone can for sure see this blatant contradiction. Is this contradiction acceptable? Now we must question whether God can in fact be seen or not! If He CAN be seen, then why not before Moses? And if He CANNOT be seen, then why did he appear before Jacob?

Now, for a further contradiction regarding Moses, see Exodus 33:11:

"The LORD would speak to Moses face to face, as a man speaks with his friend.

What are we to believe?

Many great scientists and philosophers have proven that God cannot be seen because of the limitations and weaknesses that humans have. Many things exist but the human eye cannot see them. Human eyesight is weaker than that of some animals.

How therefore can the Old Testament say that people have seen God? This contradicts all knowledge that we have!

The Old Testament Allows the Killing of Women and Innocent Children

In the Book of Numbers 31:17, we read the following:

"Now kill all the boys. And kill every woman who has slept with a man.”

Also, see Deuteronomy 2:34:

"At that time we took all his towns and completely destroyed them ­men, women and children."

The thought of this terrible holocaust drains the eyes of tears and fills the human heart with pain and sorrow. We could relate such acts of destructions to the likes of Genghis Khan, but surely not to Moses, the Messenger of God (P). Think about it, what is the use of killing women and innocent children? What sin have they committed to deserve such massacre? And what kind of wisdom and religion would allow such a miserable thing to happen? I am sure that the people who wrote the Old and New Testaments did so to allow the killing and murdering of the people of Palestine, especially in support of Zionism today. Their excuse will be that the Bible allows them to take such acts of oppression, putting them out of their own homes and their own country and killing them.

Can this be considered Gospel? No, by any means!

Section 5: Every People Had an Apostle from Allah

Surah Yunus - Verse 41

وَإِن كَذَّبُوكَ فَقُل لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ أَنتُم بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَريءٌ مِمَّا تَعْمَلُونَ

41. “And if they belie you, say: ‘For me is my work and for you is your work. You are quit of what I do, and I am quit of what you do’.”

A leader must prepare himself for a party of the people to oppose him, and he must not feel defeated when he is confronted the rejecters because he will benefit from the guidance he provides them under every circumstance. Opponents also will meet their fate, resulting from their rejection and obstinacy. The winner in this scene will be the one who provides guidance.

The verse says:

“And if they belie you, say: ‘For me is my work and for you is your work...”

Incidentally, Islam is the religion of reason and ethics; it is not a religion of reconciliation with the idolaters. Were they not to answer the call of Allah (s.w.t.), you should express your abhorrence towards their ideas and behaviour.

The verse continues saying:

“…You are quit of what I do, and I am quit of what you do’.”

Surah Yunus - Verse 42

وَمِنْهُم مَن يَسْتَمِعُونَ إِلَيْكَ أَفَاَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لا يَعْقِلُونَ

42. “And (when you recite the Qur’an) some of them (pretend to) listen to you, but can you make the deaf to hear, even though they are without understanding?”

The Qur’an addresses the Prophet (S) and implies that when you are reading the Qur’an and teaching the Divine commandments, there are some people who listen to you but do not accept what you have to say and do not reflect upon them.

And there are some people who look toward you and take your guidance, contemplating and paying more attention to the symbols of your appointment to prophecy, yet they do not testify them.

The verse says:

“And (when you recite the Qur’an) some of them (pretend to) listen to you...”

Then the verse implies whether he is able to make himself be heard when he as faced with those who are deaf, especially, when in addition to being deaf reason does not prevail. For a deaf wise man may sometimes pay attention to reasoning.

The verse continues saying:

“…but can you make the deaf to hear, even though they are without understanding?”

Surah Yunus - Verse 43

وَمِنْهُم مَن يَنظُرُ إِلَيْكَ أَفَاَنتَ تَهْدِي الْعُميَ وَلَوْ كَانُوا لا يُبْصِرُونَ

43. “And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

Not all kinds of observation always take place with insight and not every observer is attracted by the truth. Even the prophets could not affect those who were blind-hearted. That is why the Qur’an inquires whether he wish to be able to guide a blind man who is not only blind but also is lacking in insight; in addition to his blindness.

The verse says:

“And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

The objective of this question is that such people lack wisdom and insight like the deaf and the blind from the point of view of their obstinacy in accepting the truth and adhering to it.

Surah Yunus - Verse 44

إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئاً وَلَكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ

44. “Verily Allah does not any injustice to people but people to their own selves do injustice.”

Allah has sent the best school, the best Book and the best leader for the people. If they do not accept them, they in fact inflict oppression upon themselves. That is, Allah does not hinder anyone from benefiting from the Qur’an and other divine proofs.

However, it is the people themselves who allow themselves to be oppressed because of abandoning their reason, and therefore, they make themselves deserving for retribution.

The verse says:

“Verily Allah does not any injustice to people but people to their own selves do injustice.”

Surah Yunus - Verse 45

وَيَوْمَ يَحْشُرُهُمْ كأَن لَمْ يَلْبَثُوا إلاَّ سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَآءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

45. “And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other.‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

The greatness of the Day of Judgment is such that ones entire life prior to it will seem as if it lasted only a short time.

The Qur’an commands us to remember the Day when Allah will make them all rise from the dead and assemble them and they will have a feeling that their entire lives in this world had not exceeded more than one single day, so much that they would get to see and to know one another.

The verse in this regard says:

“And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other...”

Therefore, the real losers are those people whose negation of the Resurrection deprives them from the eternal benefits of the life of Hereafter, and are content with worldly pleasures. On the contrary, the believers enjoy both worldly divine blessings and a share in the Hereafter as well.

The verse continues saying:

“…‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

Surah Yunus - Verse 46

وإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَي مَا يَفْعَلُونَ

46. “Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul, to Us is their return. Then Allah is witness to (all) what they do.”

The punishment of some of the infidels took place during the Badr, Hunayn, Ahzab and the conquest of Mecca. After the death of the Prophet (S), Allah’s Power is extended to apply punishment upon those who deserve it.

Therefore, Allah takes note of the acts of the disbelievers and punishes them, whether at the present time or at other times. Hence, Muslims need not despair because of the delay in the Divine Judgment concerning these people.

The verse says:

“Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul...”

At any rate, the return of all beings terminates in Him and nobody is able to flee the divine court of justice.

The holy verse continues saying:

“…to Us is their return. Then Allah is witness to (all) what they do.”

Surah Yunus - Verse 47

وَلِكُلّ اُمَّةٍ رَسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ

47. “And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

That is, for every group which follows a prescribed Path and has a common religion, like the nation (ummah) of Muhammad (S), the nation of Moses (as) and that of Jesus (as), there is a messenger and a prophet, whom Allah (s.w.t.) has appointed for them and has commissioned them to convey His message.

And when their prophet came and successfully conveyed His message, some denied him and others accepted him, and those who denied and refuted Him met their destruction and those who were believers were saved.

The verse says:

“And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 48

وَيَقُولُونَ مَتَي هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

48. “They say: ‘When will this promise be, if you are truthful?’”

The idolaters, ridiculing the prophets (as), used to ask them that if they were right, when the time would come for Allah’s punishment. This humiliating way of asking questions was a sort of reinforcement for those individuals who might be affected by them. However, in order to realize that an action will occur, should one necessarily know its timing.

The verse says:

“They say: ‘When will this promise be, if you are truthful?’”

Surah Yunus - Verse 49

قُل لآ أَمْلِكُ لِنَفْسِي ضَرّاً وَلا نَفْعاً إِلاَّ مَا شَآءَ اللَّهُ لِكُلِّ اُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلايَسْتَقْدِمُونَ

49. “Say: ‘I do not possess any harm or profit for myself except as Allah wills. To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

Facing this question, Allah orders His Prophet to provide them with an answer in several ways. The first step is that he should tell them that the timing for such a thing is not at his disposal. He is not the author or proprietor of any profit or loss for himself (much less for them) except those ordained or predetermined by Him.

The verse says:

“Say: ‘I do not possess any harm or profit for myself except as Allah wills...”

Muhammad (S) should announce that he is His sole and only Messenger and Prophet. It is He who fixes the timing of the punishment which is within His power.

The above sentence alludes to the unity of actions which pre-supposes that all and every thing in this world eventually returns to Him, and when deviators are being punished with His justice, it is He Who sets the course of action.

Obviously, this does not contradict the stipulation that Allah has bestowed upon us powers and abilities by which we are entitled to partly gain or lose and to be able to make decisions regarding our own destiny.

Then, the Qur’an, referring to another issue, declares that each community and every tribe has a predetermined time of death and a point of its termination, which, when it comes, there will be no delay or advancement in its occurrence.

The verse continues saying:

“…To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

In fact, the Qur’an warns the polytheists not to hasten and jump unduly to conclusions. When the timing of their death comes no delays or advances will happen.

Surah Yunus - Verse 50

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتاً أَوْ نَهَاراً مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُـجْرِمُونَ

50. “Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

The Qur’an raises the third answer in this verse. It orders the Prophet (S) to tell the infidels that it is not improbable for Allah’s punishment to come to them during the day-time or at night. Then, are they in a position to repel such a sudden punishment from themselves?

The verse says:

“Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

In this case, under what pretexts do the culprits and sinners make haste.

Upon this meaning, Surah An-Naml, No. 27, verse 71 says:

“And they say: ‘when will this threat come to pass, if you are truthful?’”

Surah Yunus - Verse 51

أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِ ءَآلاَنَ وَقَدْ كُنتُم بِهِ تَستَعْجِلُونَ

51. “Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

The Qur’an provides the fourth answer for them in this noble verse, asking them whether they intend to believe in Him once the punishment emerges. (Faith established under such circumstances is fruitless).

They would be told implying that: ‘Now, that the punishment has come, you have faith and supplicate and you repent while before this you were ridiculing and were hastily asking for the punishment.’

The verse says:

“Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

Surah Yunus - Verse 52

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلاَّ بِمَا كُنتُمْ تَكْسِبُونَ

52. “Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

Those who have oppressed themselves will be told on the Day of Resurrection that they should suffer eternal punishment in the Hereafter following their sufferings afflictions in the world.

The verse declares:

“Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

It signifies that they have been called to accept the truth and they have been guided, after firm proofs were offered to them, removing all their pretexts and excuses.

They will be told that: they kept on insisting upon their infidelity and denial, and not abandoning their misleading course. Now, it is time for they to receive punishment for their acts.

The reason why the term “taste” has been employed in connection with suffering punishment is that this sense has a stronger effect on man than the other senses.

Surah Yunus - Verse 53

وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبّي إِنَّهُ لَحَقٌّ وَمَآ أَنتُم بِمُعْجِزِينَ

53. “And they ask you to inform them saying: ‘Is that true?’ Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

The words in the foregoing holy verses were about the punishment and suffering of the wrongdoers both in this world and in the world hereafter. This verse also follows that same topic.

At first, the Qur’an implies that the wrongdoers and the idolaters regard the Prophet (S) with astonishment as to whether the promise of the divine punishment in this world and the Hereafter is true.

The verse says:

“And they ask you to inform them saying: ‘Is that true?’…”

Allah commands His Prophet (S) to answer them emphatically saying that his answer is positive and he swears by his Lord that this is a reality and there is no doubt about it.

And if they think, they can escape the divine punishment, they have committed a grave mistake, for they will never be able (to prevent it) and make Him unable to act.

The verse continues saying:

“…Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

Section 6: The Divine Mercy Precedes the Wrath

Surah Yunus - Verse 54

وَلَوْ أَنَّ لِكُلّ نَفْسٍ ظَلَمَتْ مَا فِي الأَرْضِ لافْتَدَتْ بِهِ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لا يُظْلَمُونَ

54. “And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom, and they declare (their) remorse when they see the Penalty. But the judgment between them will be with justice, and they will not be dealt with unjustly.”

The proper magnitude of this punishment is particularly emphasized in this verse concerning the Day of Judgment, where it implies that the divine punishment is so awe-inspiring and horrible that if each of the oppressors owned the entire wealth of the world, he would have paid all of it so as to be relieved from the harsh punishment awaiting him.

The verse says:

“And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom...”

In fact they are ready to offer the greatest bribes imaginable in order to relieve themselves from the divine chastisement and to diminish the slightest possible portion of His punishment. However, it will never be accepted from them.

Some of these Divine punishments are particularly spiritual in nature; that is, when they behold the punishment, they would declare their regret1 .

The verse continues saying:

“…and they declare (their) remorse when they see the Penalty...”

Then the Qur’an stresses that despite everything, justice will prevail and will be administered fairly among them and no oppression will be inflicted upon them.

The verse says:

“…But the judgment between them will be with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 55

أَلآ إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ والأَرْضِ أَلآ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

55. “Behold! Verily to Allah belongs whatever is in the heavens and the earth. Behold! Verily, Allah’s promise is true, but most of them do not know.”

Then for the reason that people may consider these Divine promises and threats seriously and know that Allah is not unable to do such things, the Qur’an says that whatsoever is in the heavens and on the earth are His, His Lordship and His realm of administration encompasses the world of existence in its entirety and no one can be excluded from His zone of jurisdiction.

The verse says:

“Behold! Verily to Allah belongs whatever is in the heavens and the earth...”

And again, beware that Allah’s promise (concerning punishment of the wrongdoers) is just, though many people (whose unconscious ignorance has darkened their souls) do not know this fact.

The verse continues saying:

“…Behold! Verily, Allah’s promise is true, but most of them do not know.”

Surah Yunus - Verse 56

هُوَ يُحْيِي وَيُمِيتُ وإِلَيْهِ تُرْجَعُونَ

56. “He (it is Who) gives life and causes to die, and to Him you shall be returned.”

This verse also lays again an emphasis upon the problematic issue of life. It indicates that it is Allah Who enlivens and makes one die.

Therefore, He is able to cause death unto the servants as well as having the power to enliven them on the Day of Resurrection for the Court of Judgment.

The verse says:

“He (it is Who) gives life and causes to die...”

And ultimately, all of you will return to Him in order to receive the reward of all your deeds there.

The verse continues saying:

“…and to Him you shall be returned.”

And you will receive the rewards for all the deeds you have done then and there.

Surah Yunus - Verse 57

يَآ أيُّهَا النَّاسُ قَدْ جَآءَتْكُم مَوْعِظَةٌ مِن رَبِّكُمْ وَشِفَآءٌ لِمَا فِي الصُّدُورِ وَهُدًي وَرَحْمَةٌ لِلْمُؤْمِنِينَ

57. “O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts, and a guidance and a mercy for the believers.”

The Arabic term /mau‘izah/ (preaching) means to restrain intermingled with warning and awakening. The Arabic phrase /šifa’-is-Sudur/ refers to the purification of spirit and heart from spiritual evils. The spiritual defects are more grievous than the diseases of the body. The Qur’an’s advantage lies in this very healing the spiritual diseases.

The verse says:

“O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts...”

The verse seems to allude to the four kinds of stages that shape education and development, that is:

1. The preaching stage against visible acts.

2. The purification stage for purging the soul from ethical and social evils.

3. The self-guiding stage towards those objectives which signify worldly happiness and the happiness and prosperity in the Hereafter.

4. The stage of receiving divine blessings which is forgiveness and Paradise. In the meantime, the Qur’an is wholly preaching on a general level, however, only those groups that seek will be covered by the divine blessings.

The verse says:

“…and a guidance and a mercy for the believers.”

Finally, the cure for all pains must be sought after in the school of the Qur’an; not from the schools of the East and West.

“…and a healing for what is in your hearts...”

This is the reason why, Allah’s Prophet (S) in a tradition states:

“When afflictions, like a dark and terrible night, invade you, seek refuge in the Qur’an.” It is simultaneously full of preaching as well as being a remedy, a source of illumination and blessing all at the same time.”

Surah Yunus - Verse 58

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

58. “Say: ‘In the grace of Allah, and in His mercy - in that let them rejoice; it is better than that which they hoard’.”

What is apparently revealed in this verse, if we consider the previous verse about the Qur’an as a source of healing and preaching, is the appeal to the Qur’an which is the purpose of Allah’s grace and mercy. As Imam Ali (as) says:

“On the Day of Resurrection, a voice will be heard that every farmer will be busy with some kind of pest except those who had sowed in the field of the Qur’an. Thus, sow your seeds in the field of the Qur’an.”2

The Prophet (S) said:

“He who has been honoured by Allah to be introduced to the blessings of Islam and the understanding of the Qur’an, but feels miserable is miserable indeed, and will be labeled so until the Day of Resurrection”, then he recited this verse.3

This is meant to say that once a person benefits from the blessings of Islam and the Qur’an, he is no longer poor and he enjoys the greatest wealth. Likewise, it has been narrated from the Prophet (S) who said:

“Refer to the Qur’an so that your life becomes enriched like the lives of happy people and your death becomes similar to those of the martyrs and you are saved from the terror on the Day of Resurrection.

For the Qur’an, is surely the word of the Compassionate (Allah) which guards against Satan, and favourably balances one’s acts during the Day of Judgment”4

Incidentally, ‘grace’ and ‘mercy’ mentioned in the Qur’an have been interpreted as prophethood and Imamate.5 Also the former has sometimes been interpreted as the general divine blessings and the latter has been interpreted as His specific blessings.

According to an Islamic tradition, divine grace has been pointed out as Islam and His mercy is the Qur’an. Imam Baqir (as) said:

“Divine grace consists of /salawat/ and His mercy is Ali-ibn-Abitalib (as).”6

The verse says:

“Say: ‘In the grace of Allah, and in His mercy...”

Finally, we must be happy for all the divine blessings, especially the fact that He has blessed us with prophethood of Muhammad (S) and Imamate of the Immaculate Imams (as) and we must know that spiritual blessings are superior to all the material ones.

The verse continues saying:

“…in that let them rejoice, it is better than that which they hoard’.”

Surah Yunus - Verse 59

قُلْ أَرَأَيْتُم مَآ أَنزَلَ اللَّهُ لَكُم مِن رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَاماً وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَي اللَّهِ تَفْتَرُونَ

59. “Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

There have been mentioned in Surah Al-Ma’idah, No. 5, verse 103 some examples of those unreasonable prohibitions which the polytheists invented. They used to lay aside part of their crops for their idols and idol-temples, thus making it forbidden for them.

They also used to forbid whatever was in the wombs of animals for women while making them lawful for the use of men. The Qur’an completely rejects all these superstitions.

The verse says:

“Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

The main general principle upon the edible things is that they are lawful to be eaten, except those whose being unlawful is proved by religion.

We should also know that divine legislation is particular to Allah, the legislator, and no one is right to precede the lawgiver. Similar to the case no divine unlawful thing can be changed into a lawful one, the lawful things cannot be counted unlawful either.

However, to legislate an innovative law is a crime, and to forge it against Allah is another crime.

Surah Yunus - Verse 60

وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَي اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَي النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ

60. “And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind, but most of them are not thankful.”

In the previous verse, the act of certain prohibitions done by some people was criticized. In this verse we encounter Allah’s superiority and His uncountable Divine favors that deserve our gratitude, and at the same time, we are also criticized in all those cases where thanksgiving is lacking and false accusations are directed towards Allah.

The verse says:

“And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind...”

To ascribe false accusations towards Allah (s.w.t.) is a sin deserving of punishment. One must not make light the chance and respite that Allah has provided man in this world; neither must we forget and be oblivious to the Court of Justice which will be established on the Day of Judgment.

Prohibition of Divine blessings is a repulsive act and leads one to deprivation in this world and brings shame and devastating consequences on the Day of Resurrection.

Almighty Allah has done the utmost in being forgiving and kind towards man, though most people turn a blind eye to all those favors. They rarely engage in thanksgiving, thus paving the way for the utter denial and refutation of the fact that it is He who has provided all those favors.

The verse says:

“…but most of them are not thankful.”

Notes

1. Some of the commentators have translated the Qur’anic word /’asarru/, mentioned in the verse under discussion, by its first lexical meaning which is: ‘To conceal’, while referring to the explanations of the Arabic Dictionary: Mufradat by Raqib, and also Lisan-ul-‘Arab, it is realized that this word has opposite meanings: ‘to conceal’ as well as ‘to express, declare and appear’. Keeping the whole verses of the Qur’an in mind, this fact is clear that on the Day of Hereafter everything is manifest and no one will be able to conceal a thing from others, (here, their regret), or to behave so that he can escape from the reality. That is why the latter meaning has been chosen for the word /’asarru/ in this verse.

2. Nahjul-Balaghah, Sermon 17.

3. Nur-uth-Thaqalayn, the

4. Bihar-ul-’Anwar, vol. 89, p. 19

5. Tafsir-ul-Burhan, vol. 2, p. 187

6. Tafsir-us-Safi, vol. 2, p. 407

Section 5: Every People Had an Apostle from Allah

Surah Yunus - Verse 41

وَإِن كَذَّبُوكَ فَقُل لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ أَنتُم بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَريءٌ مِمَّا تَعْمَلُونَ

41. “And if they belie you, say: ‘For me is my work and for you is your work. You are quit of what I do, and I am quit of what you do’.”

A leader must prepare himself for a party of the people to oppose him, and he must not feel defeated when he is confronted the rejecters because he will benefit from the guidance he provides them under every circumstance. Opponents also will meet their fate, resulting from their rejection and obstinacy. The winner in this scene will be the one who provides guidance.

The verse says:

“And if they belie you, say: ‘For me is my work and for you is your work...”

Incidentally, Islam is the religion of reason and ethics; it is not a religion of reconciliation with the idolaters. Were they not to answer the call of Allah (s.w.t.), you should express your abhorrence towards their ideas and behaviour.

The verse continues saying:

“…You are quit of what I do, and I am quit of what you do’.”

Surah Yunus - Verse 42

وَمِنْهُم مَن يَسْتَمِعُونَ إِلَيْكَ أَفَاَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لا يَعْقِلُونَ

42. “And (when you recite the Qur’an) some of them (pretend to) listen to you, but can you make the deaf to hear, even though they are without understanding?”

The Qur’an addresses the Prophet (S) and implies that when you are reading the Qur’an and teaching the Divine commandments, there are some people who listen to you but do not accept what you have to say and do not reflect upon them.

And there are some people who look toward you and take your guidance, contemplating and paying more attention to the symbols of your appointment to prophecy, yet they do not testify them.

The verse says:

“And (when you recite the Qur’an) some of them (pretend to) listen to you...”

Then the verse implies whether he is able to make himself be heard when he as faced with those who are deaf, especially, when in addition to being deaf reason does not prevail. For a deaf wise man may sometimes pay attention to reasoning.

The verse continues saying:

“…but can you make the deaf to hear, even though they are without understanding?”

Surah Yunus - Verse 43

وَمِنْهُم مَن يَنظُرُ إِلَيْكَ أَفَاَنتَ تَهْدِي الْعُميَ وَلَوْ كَانُوا لا يُبْصِرُونَ

43. “And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

Not all kinds of observation always take place with insight and not every observer is attracted by the truth. Even the prophets could not affect those who were blind-hearted. That is why the Qur’an inquires whether he wish to be able to guide a blind man who is not only blind but also is lacking in insight; in addition to his blindness.

The verse says:

“And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

The objective of this question is that such people lack wisdom and insight like the deaf and the blind from the point of view of their obstinacy in accepting the truth and adhering to it.

Surah Yunus - Verse 44

إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئاً وَلَكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ

44. “Verily Allah does not any injustice to people but people to their own selves do injustice.”

Allah has sent the best school, the best Book and the best leader for the people. If they do not accept them, they in fact inflict oppression upon themselves. That is, Allah does not hinder anyone from benefiting from the Qur’an and other divine proofs.

However, it is the people themselves who allow themselves to be oppressed because of abandoning their reason, and therefore, they make themselves deserving for retribution.

The verse says:

“Verily Allah does not any injustice to people but people to their own selves do injustice.”

Surah Yunus - Verse 45

وَيَوْمَ يَحْشُرُهُمْ كأَن لَمْ يَلْبَثُوا إلاَّ سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَآءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

45. “And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other.‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

The greatness of the Day of Judgment is such that ones entire life prior to it will seem as if it lasted only a short time.

The Qur’an commands us to remember the Day when Allah will make them all rise from the dead and assemble them and they will have a feeling that their entire lives in this world had not exceeded more than one single day, so much that they would get to see and to know one another.

The verse in this regard says:

“And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other...”

Therefore, the real losers are those people whose negation of the Resurrection deprives them from the eternal benefits of the life of Hereafter, and are content with worldly pleasures. On the contrary, the believers enjoy both worldly divine blessings and a share in the Hereafter as well.

The verse continues saying:

“…‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

Surah Yunus - Verse 46

وإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَي مَا يَفْعَلُونَ

46. “Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul, to Us is their return. Then Allah is witness to (all) what they do.”

The punishment of some of the infidels took place during the Badr, Hunayn, Ahzab and the conquest of Mecca. After the death of the Prophet (S), Allah’s Power is extended to apply punishment upon those who deserve it.

Therefore, Allah takes note of the acts of the disbelievers and punishes them, whether at the present time or at other times. Hence, Muslims need not despair because of the delay in the Divine Judgment concerning these people.

The verse says:

“Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul...”

At any rate, the return of all beings terminates in Him and nobody is able to flee the divine court of justice.

The holy verse continues saying:

“…to Us is their return. Then Allah is witness to (all) what they do.”

Surah Yunus - Verse 47

وَلِكُلّ اُمَّةٍ رَسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ

47. “And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

That is, for every group which follows a prescribed Path and has a common religion, like the nation (ummah) of Muhammad (S), the nation of Moses (as) and that of Jesus (as), there is a messenger and a prophet, whom Allah (s.w.t.) has appointed for them and has commissioned them to convey His message.

And when their prophet came and successfully conveyed His message, some denied him and others accepted him, and those who denied and refuted Him met their destruction and those who were believers were saved.

The verse says:

“And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 48

وَيَقُولُونَ مَتَي هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

48. “They say: ‘When will this promise be, if you are truthful?’”

The idolaters, ridiculing the prophets (as), used to ask them that if they were right, when the time would come for Allah’s punishment. This humiliating way of asking questions was a sort of reinforcement for those individuals who might be affected by them. However, in order to realize that an action will occur, should one necessarily know its timing.

The verse says:

“They say: ‘When will this promise be, if you are truthful?’”

Surah Yunus - Verse 49

قُل لآ أَمْلِكُ لِنَفْسِي ضَرّاً وَلا نَفْعاً إِلاَّ مَا شَآءَ اللَّهُ لِكُلِّ اُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلايَسْتَقْدِمُونَ

49. “Say: ‘I do not possess any harm or profit for myself except as Allah wills. To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

Facing this question, Allah orders His Prophet to provide them with an answer in several ways. The first step is that he should tell them that the timing for such a thing is not at his disposal. He is not the author or proprietor of any profit or loss for himself (much less for them) except those ordained or predetermined by Him.

The verse says:

“Say: ‘I do not possess any harm or profit for myself except as Allah wills...”

Muhammad (S) should announce that he is His sole and only Messenger and Prophet. It is He who fixes the timing of the punishment which is within His power.

The above sentence alludes to the unity of actions which pre-supposes that all and every thing in this world eventually returns to Him, and when deviators are being punished with His justice, it is He Who sets the course of action.

Obviously, this does not contradict the stipulation that Allah has bestowed upon us powers and abilities by which we are entitled to partly gain or lose and to be able to make decisions regarding our own destiny.

Then, the Qur’an, referring to another issue, declares that each community and every tribe has a predetermined time of death and a point of its termination, which, when it comes, there will be no delay or advancement in its occurrence.

The verse continues saying:

“…To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

In fact, the Qur’an warns the polytheists not to hasten and jump unduly to conclusions. When the timing of their death comes no delays or advances will happen.

Surah Yunus - Verse 50

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتاً أَوْ نَهَاراً مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُـجْرِمُونَ

50. “Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

The Qur’an raises the third answer in this verse. It orders the Prophet (S) to tell the infidels that it is not improbable for Allah’s punishment to come to them during the day-time or at night. Then, are they in a position to repel such a sudden punishment from themselves?

The verse says:

“Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

In this case, under what pretexts do the culprits and sinners make haste.

Upon this meaning, Surah An-Naml, No. 27, verse 71 says:

“And they say: ‘when will this threat come to pass, if you are truthful?’”

Surah Yunus - Verse 51

أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِ ءَآلاَنَ وَقَدْ كُنتُم بِهِ تَستَعْجِلُونَ

51. “Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

The Qur’an provides the fourth answer for them in this noble verse, asking them whether they intend to believe in Him once the punishment emerges. (Faith established under such circumstances is fruitless).

They would be told implying that: ‘Now, that the punishment has come, you have faith and supplicate and you repent while before this you were ridiculing and were hastily asking for the punishment.’

The verse says:

“Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

Surah Yunus - Verse 52

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلاَّ بِمَا كُنتُمْ تَكْسِبُونَ

52. “Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

Those who have oppressed themselves will be told on the Day of Resurrection that they should suffer eternal punishment in the Hereafter following their sufferings afflictions in the world.

The verse declares:

“Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

It signifies that they have been called to accept the truth and they have been guided, after firm proofs were offered to them, removing all their pretexts and excuses.

They will be told that: they kept on insisting upon their infidelity and denial, and not abandoning their misleading course. Now, it is time for they to receive punishment for their acts.

The reason why the term “taste” has been employed in connection with suffering punishment is that this sense has a stronger effect on man than the other senses.

Surah Yunus - Verse 53

وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبّي إِنَّهُ لَحَقٌّ وَمَآ أَنتُم بِمُعْجِزِينَ

53. “And they ask you to inform them saying: ‘Is that true?’ Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

The words in the foregoing holy verses were about the punishment and suffering of the wrongdoers both in this world and in the world hereafter. This verse also follows that same topic.

At first, the Qur’an implies that the wrongdoers and the idolaters regard the Prophet (S) with astonishment as to whether the promise of the divine punishment in this world and the Hereafter is true.

The verse says:

“And they ask you to inform them saying: ‘Is that true?’…”

Allah commands His Prophet (S) to answer them emphatically saying that his answer is positive and he swears by his Lord that this is a reality and there is no doubt about it.

And if they think, they can escape the divine punishment, they have committed a grave mistake, for they will never be able (to prevent it) and make Him unable to act.

The verse continues saying:

“…Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

Section 6: The Divine Mercy Precedes the Wrath

Surah Yunus - Verse 54

وَلَوْ أَنَّ لِكُلّ نَفْسٍ ظَلَمَتْ مَا فِي الأَرْضِ لافْتَدَتْ بِهِ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لا يُظْلَمُونَ

54. “And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom, and they declare (their) remorse when they see the Penalty. But the judgment between them will be with justice, and they will not be dealt with unjustly.”

The proper magnitude of this punishment is particularly emphasized in this verse concerning the Day of Judgment, where it implies that the divine punishment is so awe-inspiring and horrible that if each of the oppressors owned the entire wealth of the world, he would have paid all of it so as to be relieved from the harsh punishment awaiting him.

The verse says:

“And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom...”

In fact they are ready to offer the greatest bribes imaginable in order to relieve themselves from the divine chastisement and to diminish the slightest possible portion of His punishment. However, it will never be accepted from them.

Some of these Divine punishments are particularly spiritual in nature; that is, when they behold the punishment, they would declare their regret1 .

The verse continues saying:

“…and they declare (their) remorse when they see the Penalty...”

Then the Qur’an stresses that despite everything, justice will prevail and will be administered fairly among them and no oppression will be inflicted upon them.

The verse says:

“…But the judgment between them will be with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 55

أَلآ إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ والأَرْضِ أَلآ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

55. “Behold! Verily to Allah belongs whatever is in the heavens and the earth. Behold! Verily, Allah’s promise is true, but most of them do not know.”

Then for the reason that people may consider these Divine promises and threats seriously and know that Allah is not unable to do such things, the Qur’an says that whatsoever is in the heavens and on the earth are His, His Lordship and His realm of administration encompasses the world of existence in its entirety and no one can be excluded from His zone of jurisdiction.

The verse says:

“Behold! Verily to Allah belongs whatever is in the heavens and the earth...”

And again, beware that Allah’s promise (concerning punishment of the wrongdoers) is just, though many people (whose unconscious ignorance has darkened their souls) do not know this fact.

The verse continues saying:

“…Behold! Verily, Allah’s promise is true, but most of them do not know.”

Surah Yunus - Verse 56

هُوَ يُحْيِي وَيُمِيتُ وإِلَيْهِ تُرْجَعُونَ

56. “He (it is Who) gives life and causes to die, and to Him you shall be returned.”

This verse also lays again an emphasis upon the problematic issue of life. It indicates that it is Allah Who enlivens and makes one die.

Therefore, He is able to cause death unto the servants as well as having the power to enliven them on the Day of Resurrection for the Court of Judgment.

The verse says:

“He (it is Who) gives life and causes to die...”

And ultimately, all of you will return to Him in order to receive the reward of all your deeds there.

The verse continues saying:

“…and to Him you shall be returned.”

And you will receive the rewards for all the deeds you have done then and there.

Surah Yunus - Verse 57

يَآ أيُّهَا النَّاسُ قَدْ جَآءَتْكُم مَوْعِظَةٌ مِن رَبِّكُمْ وَشِفَآءٌ لِمَا فِي الصُّدُورِ وَهُدًي وَرَحْمَةٌ لِلْمُؤْمِنِينَ

57. “O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts, and a guidance and a mercy for the believers.”

The Arabic term /mau‘izah/ (preaching) means to restrain intermingled with warning and awakening. The Arabic phrase /šifa’-is-Sudur/ refers to the purification of spirit and heart from spiritual evils. The spiritual defects are more grievous than the diseases of the body. The Qur’an’s advantage lies in this very healing the spiritual diseases.

The verse says:

“O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts...”

The verse seems to allude to the four kinds of stages that shape education and development, that is:

1. The preaching stage against visible acts.

2. The purification stage for purging the soul from ethical and social evils.

3. The self-guiding stage towards those objectives which signify worldly happiness and the happiness and prosperity in the Hereafter.

4. The stage of receiving divine blessings which is forgiveness and Paradise. In the meantime, the Qur’an is wholly preaching on a general level, however, only those groups that seek will be covered by the divine blessings.

The verse says:

“…and a guidance and a mercy for the believers.”

Finally, the cure for all pains must be sought after in the school of the Qur’an; not from the schools of the East and West.

“…and a healing for what is in your hearts...”

This is the reason why, Allah’s Prophet (S) in a tradition states:

“When afflictions, like a dark and terrible night, invade you, seek refuge in the Qur’an.” It is simultaneously full of preaching as well as being a remedy, a source of illumination and blessing all at the same time.”

Surah Yunus - Verse 58

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

58. “Say: ‘In the grace of Allah, and in His mercy - in that let them rejoice; it is better than that which they hoard’.”

What is apparently revealed in this verse, if we consider the previous verse about the Qur’an as a source of healing and preaching, is the appeal to the Qur’an which is the purpose of Allah’s grace and mercy. As Imam Ali (as) says:

“On the Day of Resurrection, a voice will be heard that every farmer will be busy with some kind of pest except those who had sowed in the field of the Qur’an. Thus, sow your seeds in the field of the Qur’an.”2

The Prophet (S) said:

“He who has been honoured by Allah to be introduced to the blessings of Islam and the understanding of the Qur’an, but feels miserable is miserable indeed, and will be labeled so until the Day of Resurrection”, then he recited this verse.3

This is meant to say that once a person benefits from the blessings of Islam and the Qur’an, he is no longer poor and he enjoys the greatest wealth. Likewise, it has been narrated from the Prophet (S) who said:

“Refer to the Qur’an so that your life becomes enriched like the lives of happy people and your death becomes similar to those of the martyrs and you are saved from the terror on the Day of Resurrection.

For the Qur’an, is surely the word of the Compassionate (Allah) which guards against Satan, and favourably balances one’s acts during the Day of Judgment”4

Incidentally, ‘grace’ and ‘mercy’ mentioned in the Qur’an have been interpreted as prophethood and Imamate.5 Also the former has sometimes been interpreted as the general divine blessings and the latter has been interpreted as His specific blessings.

According to an Islamic tradition, divine grace has been pointed out as Islam and His mercy is the Qur’an. Imam Baqir (as) said:

“Divine grace consists of /salawat/ and His mercy is Ali-ibn-Abitalib (as).”6

The verse says:

“Say: ‘In the grace of Allah, and in His mercy...”

Finally, we must be happy for all the divine blessings, especially the fact that He has blessed us with prophethood of Muhammad (S) and Imamate of the Immaculate Imams (as) and we must know that spiritual blessings are superior to all the material ones.

The verse continues saying:

“…in that let them rejoice, it is better than that which they hoard’.”

Surah Yunus - Verse 59

قُلْ أَرَأَيْتُم مَآ أَنزَلَ اللَّهُ لَكُم مِن رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَاماً وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَي اللَّهِ تَفْتَرُونَ

59. “Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

There have been mentioned in Surah Al-Ma’idah, No. 5, verse 103 some examples of those unreasonable prohibitions which the polytheists invented. They used to lay aside part of their crops for their idols and idol-temples, thus making it forbidden for them.

They also used to forbid whatever was in the wombs of animals for women while making them lawful for the use of men. The Qur’an completely rejects all these superstitions.

The verse says:

“Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

The main general principle upon the edible things is that they are lawful to be eaten, except those whose being unlawful is proved by religion.

We should also know that divine legislation is particular to Allah, the legislator, and no one is right to precede the lawgiver. Similar to the case no divine unlawful thing can be changed into a lawful one, the lawful things cannot be counted unlawful either.

However, to legislate an innovative law is a crime, and to forge it against Allah is another crime.

Surah Yunus - Verse 60

وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَي اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَي النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ

60. “And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind, but most of them are not thankful.”

In the previous verse, the act of certain prohibitions done by some people was criticized. In this verse we encounter Allah’s superiority and His uncountable Divine favors that deserve our gratitude, and at the same time, we are also criticized in all those cases where thanksgiving is lacking and false accusations are directed towards Allah.

The verse says:

“And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind...”

To ascribe false accusations towards Allah (s.w.t.) is a sin deserving of punishment. One must not make light the chance and respite that Allah has provided man in this world; neither must we forget and be oblivious to the Court of Justice which will be established on the Day of Judgment.

Prohibition of Divine blessings is a repulsive act and leads one to deprivation in this world and brings shame and devastating consequences on the Day of Resurrection.

Almighty Allah has done the utmost in being forgiving and kind towards man, though most people turn a blind eye to all those favors. They rarely engage in thanksgiving, thus paving the way for the utter denial and refutation of the fact that it is He who has provided all those favors.

The verse says:

“…but most of them are not thankful.”

Notes

1. Some of the commentators have translated the Qur’anic word /’asarru/, mentioned in the verse under discussion, by its first lexical meaning which is: ‘To conceal’, while referring to the explanations of the Arabic Dictionary: Mufradat by Raqib, and also Lisan-ul-‘Arab, it is realized that this word has opposite meanings: ‘to conceal’ as well as ‘to express, declare and appear’. Keeping the whole verses of the Qur’an in mind, this fact is clear that on the Day of Hereafter everything is manifest and no one will be able to conceal a thing from others, (here, their regret), or to behave so that he can escape from the reality. That is why the latter meaning has been chosen for the word /’asarru/ in this verse.

2. Nahjul-Balaghah, Sermon 17.

3. Nur-uth-Thaqalayn, the

4. Bihar-ul-’Anwar, vol. 89, p. 19

5. Tafsir-ul-Burhan, vol. 2, p. 187

6. Tafsir-us-Safi, vol. 2, p. 407


4

5