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Foreword

ThelateIslamicscholar,thinkerandphilosopher,al-`Allamahas-SayyidMuhammadHusaynat-Tabataba'i(al-`Allamahat-Tabataba'i)camefromthecelebratedTabataba'ifamilyofTabriz.Forthelastthreecenturies,thisfamilyhasproducedgenerationaftergenerationofrenownedreligiousscholarsinAzarbayjan(Iran).TheyaredescendantsofthesecondImam,al-Hasanibn`Ali(peacebeonbothofthem).Theclanisalsoreferredtowiththetitle,al-Qadi.

al-`Allamahat-Tabataba'iwasthesonofas-SayyidMuhammadibnas-SayyidMuhammadHusaynat-Tabataba'i.al-`AllamahwasborninTabrizon1321A.H.(17/3/1904C.E.).Hisfatherdiedin1330(1912).TheorphanedchildgrewupinTabriz,andaftercompletingthereligiouseducationthere,incirca1341(1923)hewenttoan-Najafal-Ashraf(Iraq),themostimportantcentreofthehighestShi'ahreligiouslearning.

Inan-Najafal-Ashraf,hebeganhishigherstudieswithsuchillustriousscholarsasash-Shaykh(al-Mirza)MuhammadHusayn(sonofShaykhu'l-Islamal-Mirza`Abdu'r-Rahim)Na'inial-Gharawi(1277/1860-1-1355/1936)andash-ShaykhMuhammadHusayn(sonofal-HajjMuhammadHasan,Mu'inu't-Tujjar)Isfahani(1296/1878-1361/1942).

Thesetwo,togetherwithash-ShaykhDiya'u'd-Din(sonofMawlaMuhammad)`Iraqi(1278/1861-2-1361/1942)areheldinthehighestregardintheShi`ahworld.TheywereamongthemostprominentscholarsnotonlyinthefieldsoftheShiitejurisprudenceandthefundamentalsofjurisprudence,butinallIslamicsubjects.Theopinionstheyexpoundedandthetheoriestheyestablishedhavebeenfollowedbyallthosewhocameafterthem.Eachofthemfoundedhisownschoolofthought.TheytrainedthousandsofShi`ahscholarsandjurists;andallthemaraji`u't-taqlidoftheShi`iteworld,tothisday,aretheirstudents.TheIsfahaniwasaphilosopher,unsurpassedinhistime,amanofliteratureandagoodpoetofArabicandPersian;hewasageniuswhoseachievementsmadeotherstolookuponhimastheirideal.TheNa'inihascarvedforhimselfanicheinthehistorybecauseofhisboldopinionsanddecreesinthepoliticalandsociallifeoftheMuslimummah.

al-`AllamahatTabataba'iwasmuchinfluencedbythesetwoteachers,(andespeciallybytheIsfahani)inthedevelopmentofhisthoughtsandknowledge.Athirdinfluencewasofas-SayyidAbu'l-QasimJa'far(sonofas-SayyidMuhammadal-Musawi)Khwansari(1313/1895-6-1380/1961),knownas"themathematician."al-`Allamahat-Tabataba'iwasproudoflearningthemathematicsfromhim.Also,hewroteabookonsometopicsofhighermathematics,applyingthereinsomespecialtheoriesofhisteacher.Thebookismentionedinadh-Dhari`ah,vol,ii,pp.232-233.

Helearnedphilosophyandmetaphysicsfromas-SayyidHusayn(s/oas-SayyidRidas/oas-SayyidMusa-)al-Husayni(1293/1876-1358/1939)ofal-Badkubilawell-knownteacherofphilosophyandrelatedsubjectsinthosedays.

Inethicalandspiritualfield,hereceivedhistrainingfromhisrelatives,as-Sayyid(al-Mirza)`AliAgha(s/oal-MirzaHusaynal-Qadi)Tabataba'i(1285/1869-1366/1947),awell-knowndivinewhoestablishedaschoolofspiritualandethicaltrainingwhichisflourishingtothisday.

Allthoseinfluencescombinedinal-`Allamahat-Tabataba'itocreateinhimawell-balancedacademicandspiritualpersonality.Awell-respectedauthorityonreligioussubjectsofjuris-prudenceanditsfundamentals;aphilosopherofindependentviewsandvariousnewtheories;aninspiredmodelofethicalandspiritualperfection,whonotonlytaughtmoralitybutlivedit-thiswasal-`Allamahat-Tabataba'i.Yetitwillbecorrecttosaythathisscholarshipwasovershadowedbyhisfameandprestigeasaphilosopherandaspiritualman.

al-`Allamahat-Tabataba'ireturnedtoTabrizin1353(1934)wherehewaswelcomedasareligousscholar.Therehespenthistimeteachinghigherphilosophytowillingdisciples-butitwasasmallplaceforhistalents.In1364(1945)hemigratedtoQum,themostimportantcentreofreligiouseducationinIran.InQum,heremainedengagedinimpartingknowledgeofethics,philosophyandexegesisoftheQur'antothestudentswhohadalreadyattainedtoahighleveloferudition.ThereheremainedtillhisdeathonSunday,18/1/1402(15/11/1981).MayAllahbestowHismercyonhim.Amen.

Manyreligiousleadersofthepresentgenerationwereandareamonghisstudentsand

disciples,themostfamousbeingthelateMurtadaMutahhari(1338/1920-1399/1979).

al-`AllamahatTabataba'i'sfamerestsonhisvariousacademicworks-the,mostimportantbeinghisgreatexegesisoftheQur'an,al-Mizanfitafsiri'l-Qur'an.Itmaycorrectlybesaidtobethefoundationstoneoftheacademicprestigewhichal-`Allamahat-Tabataba'iwasaccordedintheMuslimworld.

AmonghisotherworksisUsul-efalsafahwarawesh-arealism(TheFundamentalsofphilosophyandtheDoctrineofRealism).ThisbookisacomparativestudyofIslamicphilosophyandvariousmodernanti-Islamicschoolsofthoughts,especiallytheMarxism.Hisdisciple,lateMurtadaMutahhari,wrotefootnotesandexplanationstothiswork,thusmakingiteasilycomprehensibletotheaverageman.

AthirdbookShi`ahdarIslam(Shi`ahinIslam),wasfirstpublishedinPersian;lateritwaspublishedinEnglishalso,withthetitle,Shi`iteIslam.Thisbookisbasedonal-`Allamah'sdis-cussionswithProfessorKennethMorganofColgateUniversity,heldinthesummerof1384(1963)aboutShi'ahandShi'ism.

However,itisthetafsir,al-Mizan(publishedinArabicin20volumes)whichpresentsthetruepictureoftheauthor'sacademictasteandhiswayofthinking.Beforestartingthiswork,theauthormadeadetailedplantoexplaintheQur'anwiththehelpoftheQur'anitself;andhefaithfullyfulfilledthispledgeuptotheendofthebook.HehasoutlinedthisschemeinhisPreface,involumeone.

ItwasagraceofAllahthatHeinspiredusafewyearsagotoprepareandpublishatafsiroftheQur'aninEnglish.WewantedittobeatafsirthatwouldhelpthereadertounderstandthedivineBookanditsverses,asmuchaspracticallypossible-atafsirthatwouldbringitssublimemeaningsanddivinethemesnearertothehumanmind;wouldexplainthecontextinwhichtheversesandchapterswererevealed,wouldcoverthepointsthatarenecessaryforunderstandingitsmeaningandfullycomprehendingitsimport-allthiswithoutignoringthetraditionsoftheProphetandhisAhlu'l-bayt(as)inarrivingatthefinalconclusion.Ontheotherhand,wewantedittobeinsympathywiththementalityofthepresentday'sreaders,Muslimaswellasnon-Muslim,lookingattheproblemsthatboggletheirmindsandthequestionsthatdemandresponsibleandknowledgeableanswers-totheextentitisrelatedtotheQur'ananditsexplanation.

Aftermuchdeliberation,wefoundthattafsir,al-Mizan,satisfiesourbothrequirementstoagreatextent.

So,seekingthehelpofAllah,wedecidedtogetittranslatedintheEnglishlanguage.Evenbeforeembarkingonthiswork,wewerefullyawarethatitwasagigantictask;weunderstoodthattheresponsibilitywouldbeheavyandtheeffortstobringthisschemetocompletionherculean;theexpenseswouldbehugeandthedifficultieshimalayan.Weknewallofit,andouronlyweaponwas,andis,ourrelianceonAllah.WesoughtHishelptomakeourdreamcometrue;andtohelpusreachtheendgoalandprepareandpublishthecompleteset.

Afewyearsago,weenteredintoanagreementwithsomeonetotranslatethefirstvolume;buthedidnotfulfilhispromise,althoughwegavehimallthetimeandfacilities-andevenmore-thatwereneededforit.

Atlastwerequestedal-`Allamahar-Radawitotakethisimportantresponsibilityonhisshoulders,andwearethankfultoAllahthatal-`Allamahar-Radawifulfilledhispromise.

Wehavewritteninshortaboutal-`Allamahas-SayyidSaidAkhtarar-Radawi(s/oas-SayyidAbu'l-Hasan[1309/1891-1394/1974])intheprefaceofhisbook,TheFamilyLifeofIslam,inwhichwe,interalia,wrote:as-Sayyidar-RadawiisoneofthemostsincerepreachersofIslamandanactivescholar,bothwhenhewasinTanzaniaintheBilalMuslimMission(anIslamicorganizationactiveinTanzania),andalsonowthathehasreturnedtohisowncountryofIndia.InthewayofspreadingIslamhehasrenderedenormousservicesandhasbeenmostactive.

al-`Allamahar-RadawihaswrittenscoresofbooksandbookletsinEnglish,UrduandSwahili,manyofwhichhavebeenpublished;andwehavegivenintheabove-mentionedprefacesometitleswhichhavebeenpublishedbyus.SomeofhisbookshavebeentranslatedandpublishedbyusinFrench,.Italian,Japanese,Thai,Indonesian,Hausaandsomeotherlanguages.

Herewemustexpressourthankstohimfortheeffortshehasmadeandthedifficultieshehas

overcomeinrenderingal-MizanintoEnglish.TheoriginalArabicbookisrepletewithacademictermsofalldisciplines,Islamicaswellasnon-Islamic,andwithphilosophicaldiscussionsrelatedmostlytometaphysics.ThelearnedtranslatorhasdischargedhistrustfaithfullyandconveyedtheoriginalideaintoEnglishtruthfully.Whatyoufindinyourhandsisthetruerenderingofwhatal-`Allamahat-Tabataba'iwroteinArabic.Thetranslatorhaswrittensomefootnoteswherehethoughtitnecessary.-withoutalteringtheoriginaltextinanyway.

Welefttheentireresponsibilityofthetranslationinthehandsofthetranslator,relyingonhiseruditionandknowledgeofArabiclanguage,philosophyandIslamicsubjectsandhislongexperienceinrenderingpurelyIslamicesotericideasintoawesternlanguagelikeEnglish.NowheispersonallyresponsiblefortheEnglishtranslation,justasal-`Allamahat-Tabataba'i(mayAllahhaveHismercyonhim!)waspersonallyresponsiblefortheexplanationsoftheQur'anicverses,andthegeneraldiscussionshewroteinhistafsir,al-Mizan.

Wehavepreparedtwolistsforthisbook:

1.Namesoftheauthorsreferredtointhetwentyvolumesofal-Mizan.

2.Namesofthebookswhichneedasomewhatdetailedintroduction.

ThesetwolistshavebeenaddedinthefirstvolumeoftheEnglishtranslationonly;twootherlistswillbeprintedwitheveryvolume.

WepraytoAllahandbeseechHimtomakeourdeedpurelyforHispleasure,tohelpuscompletetheworkwehavestarted,andtoguideusarightineverystepweputforwardonthisroad.Surely,HeisthebestGuardianandthebestHelper.

WORLDORGANIZATIONFORISLAMICSERVICES

(BoardofWriting,TranslationandPublication)

27/10/140217/8/1981

Tehran-IRAN.

Preface

by:TheAuthor

AllpraiseisforAllahWhosentdowntheQur'antoHisservantsothathemaybeawarnertotheworlds;andblessingsbeonhimwhomHesentasawitness,andabearerofgoodnewsandawarner,andasoneinvitingtoAllahbyHispermission,andasalight-givingtorch;andonhisprogenyfromwhomAllahkeptawaytheuncleanlinessandwhomHepurifiedathoroughpurifying.

InthisprefaceweshalldescribethemethodadoptedinthisbooktofindoutthemeaningsoftheversesoftheQur'an.

at-Tafsir(=exegesis),thatis,explainingthemeaningsoftheQur'anicverse,clarifyingitsimportandfindingoutitssignificance,isoneoftheearliestacademicactivitiesinIslam.TheinterpretationoftheQur'anbeganwithitsrevelation,asisclearfromthewordsofAllah:EvenasWehavesentamongyouanApostlefromamongyouwhorecitestoyouOurcom-municationsandpurifiesyouandteachesyoutheBookandthewisdomandteachesyouthatwhichyoudidnotknow(2:151).

ThefirstexegeteswereafewcompanionsoftheProphet,likeIbn`Abbas,`Abdullahibn`Umar,Ubayy(ibnKa'b)andothers.(Weusetheword,`companion',forotherthan'Ali)becauseheandtheImamsfromhisprogenyhaveanunequalleddistinction-anunparalleledstatus,whichweshallexplainsomewhereelse.Exegesisinthosedayswasconfinedtotheexplanationofliteraryaspectsoftheverse,thebackgroundofitsrevelationand,occasionallyinterpretationofoneversewiththehelpoftheother.Iftheversewasaboutahistoricalevent

orcontainedtherealitiesofgenesisorresurrectionetc.,thensometimesafewtraditionsoftheProphetwerenarratedtomakeitsmeaningclear.

Thesamewasthestyleofthedisciplesofthecompanions,likeMujahid,Qatadah,IbnAbiLayla,ash-Sha'bi,as-Suddiandothers,wholivedinthefirsttwocenturiesofhijrah.Theyreliedevenmoreontraditions,includingtheonesforgedandinter polatedbytheJewsandothers.Theyquotedthosetraditionstoexplaintheverseswhichcontainedthestoriesofthepreviousnations,orwhichdescribedtherealitiesofgenesis,forexample,creationoftheheavensandtheearth,beginningoftheriversandmountains,the"Iram"(thecityofthetribeof`Ad),ofShaddadtheso-called"mistakes"oftheprophets,thealterationsofthebooksandthingslikethat.Somesuchmatterscouldbefoundevenintheexegesisascribedtothecompanions.

Duringthereignofthecaliphs,whentheneighbouringcountrieswereconquered,theMuslimscameincontactwiththevanquishedpeopleandwereinvolvedinreligiousdiscussionswiththescholarsofvariousotherreligionsandsects.Thisgavericetothetheologicaldiscourses-knowninIslamas'Ilmu'l-kalam().Also,theGreekphilosophywastranslatedintoArabic.Theprocessbegantowardstheendofthefirstcenturyofhijrah(Umayyad'speriod)andcontinuedwellintothethirdcentury(Abbasid'sreign).ThiscreatedatasteforintellectualandphilosophicalargumentsintheMuslimintelligentsia.

Atthesametime,at-tasawwuf(=Sufism,mysticism)raiseditsheadinthesociety;andpeoplewereattractedtowardsitasitheldoutapromiseofrevealingtothemtherealitiesofreligionthroughsevereself-disciplineandasceticalrigours-insteadofentanglingthemintoverbalpolemicsandintellectualarguments.

Andthereemergedagroup,whocalledthemselvespeopleoftradition,whothoughtthatsalvationdependedonbelievingintheapparentmeaningsoftheQur'anandthetradition,withoutanyacademicresearch.Theutmosttheyallowedwaslookingintoliteraryvalueofthewords.

Thus,beforethesecondcenturyhadproceededveryfar,theMuslimsocietyhadbroadlysplitinfourgroups:Thetheologians,thephilosophers,theSufisandthepeopleoftradition.TherewasanintellectualchaosintheummahandtheMuslims,generallyspeaking,hadlosttheirbearing.Theonlythingtowhichallwerecommittedwastheword,"Thereisnogodexcept

Allah,andMuhammad(saw)istheMessengerofAllah"".Theydifferedwitheachotherineverythingelse.TherewasdisputeonthemeaningsofthenamesandattributesofAllah,aswellasaboutHisactions;therewasconflictabouttherealityoftheheavensandtheearthandwhatisinandonthem;therewerecontroversiesaboutthedecreeofAllahandthedivinemeasure;opinionsdifferredwhethermanisahelplesstoolindivinehands,orisafreeagent;therewerewranglingsaboutvariousaspectsofrewardandpunishment;argumentswerekickedlikeball,fromonesidetotheotherconcerningtherealitiesofdeath,al-barzakh(=interveningperiodbetweendeathandtheDayofResurrection);resurrection,paradiseandhell.Inshort,notasinglesubject,havinganyrelevancetoreligion,wasleftwithoutadiscordofonetypeortheother.Andthisdivergence,notunexpectedly,showeditselfinexegesisoftheQur'an.EverygroupwantedtosupporthisviewsandopinionsfromtheQur'an;andtheexegesishadtoservethispurpose.

ThepeopleoftraditionexplainedtheQur'anwiththetraditionsascribedtothecompanionsandtheirdisciples.Theywentaheadsolongastherewasatraditiontoleadthemon,andstoppedwhentheycouldnotfindanysuchtradition(providedthemeaningwasnotself-evident).Theythoughtittobetheonlysafemethod,asAllahsays:...andthosewhoarefirmlyrootedinknowledgesay:'"Webelieveinit,itisallfromourLord.."(3:7).

Buttheyweremistaken.AllahhasnotsaidinHisBookthatrationalproofhadnovalidity.HowcouldHesaysowhentheauthenticityoftheBookitselfdependedonrationalproof.Ontheotherhand,Hehasneversaidthatthewordsofthecompanionsortheirdiscipleshadanyvalueasreligiousproof.HowcouldHesaysowhenthereweresuchglaringdiscrepanciesintheiropinions?Inshort,Allahhasnotcalledustothesophistrywhichacceptingandfollowingcontradictoryopinionsandviewswouldentail.Hehascalledus,instead,tomeditateontheQur'anicversesinordertoremoveanyapparentdiscrepancyinthem.AllahhasrevealedtheQur'anasaguidance,andhasmadeitalightandanexplanationofeverything.Whyshouldalight,seekbrightnessfromothers'light?Whyshouldaguidancebeledbyothers'guidance?Whyshould"anexplanationofeverything"beexplainedbyothers'words?

Thetheologians'lotwasworseallthemore.Theyweredividedintomyriadsofsects;andeachgroupclungtotheversethatseemedtosupportitsbeliefandtriedtoexplainawaywhatwasapparentlyagainstit.

Theseedofsectariandifferenceswassowninacademictheoriesor,moreoftenthannot,inblindfollowingandnationalortribalprejudice;butitisnottheplacetodescribeiteven

briefly.However,suchexegesisshouldbecalledadaptation,ratherthanexplanation.Therearetwowaysofexplainingaverse-Onemaysay:"WhatdoestheQur'ansay?"Oronemaysay:"Howcanthisversebeexplained,soastofitonmybelief?"Thedifferencebetweenthetwoapproachesisquiteclear.Theformerforgetseverypre-conceivedideaandgoeswheretheQur'anleadshimto.ThelatterhasalreadydecidedwhattobelieveandcutstheQur'anicversestofitonthatbody;suchanexegesisisnoexegesisatall.

Thephilosopherstoosufferedfromthesamesyndrome.TheytriedtofittheversesontheprinciplesofGreekphilosophy(thatwasdividedintofourbranches:Mathematics,naturalscience,divinityandpracticalsubjectsincludingcivics).Ifaversewasclearlyagainstthoseprinciplesitwasexplainedaway.Inthiswaytheversesdescribingmetaphysicalsubjects,thoseexplainingthegenesisandcreationoftheheavensandtheearth,thoseconcernedwithlifeafterdeathandthoseaboutresurrection,paradiseandhellweredistortedtoconformwiththesaidphilosophy.Thatphilosophywasadmittedlyonlyasetofconjectures-unencumberedwithanytestorproof;buttheMuslimphilosophersfeltnoremorseintreatingitsviewsonthesystemofskies,orbits,naturalelementsandotherrelatedsubjectsastheabsolutetruthwithwhichtheexegesisoftheQur'anhadtoconform.

TheSufiskepttheireyesfixedonesotericaspectsofcreation;theyweretoooccupiedwiththeirinnerworldtolookattheouterone.Theirtunnel-likevisionpreventedthemfromlookingatthethingsintheirtrueperspective.Theirloveofesotericmadethemlookforinnerinterpretationsoftheverses;withoutanyregardtotheirmanifestandclearmeanings.Iten-couragedthepeopletobasetheirexplanationsonpoeticexpressionsandtouseanythingtoproveanything.Theconditionbecamesobadthattheverseswereexplainedonthe-basisofthenumericalvaluesoftheirwords;lettersweredividedintobrightanddarkonesandtheexplanationswerebasedonthatdivision.Buildingcastleintheair,wasn'tit?Obviously,theQur'anwasnotrevealedtoguidetheSufisonly;norhaditaddresseditselftoonlythosewhoknewthenumericalvaluesoftheletters(withallitsramifications);norwereitsrealitiesbasedonastrologicalcalculations.

Ofcourse,therearetraditionsnarratedfromtheProphetandtheImamsofAhlu'l-bayt(as)sayingforexample:"VerilytheQur'anhasanexteriorandaninterior,anditsinteriorhasaninterioruptoseven(oraccordingtoaversion,seventy)interiors..."ButtheProphetandtheImamsgaveimportancetoitsexteriorasmuchastoitsinterior;theywereasmuchconcernedwithitsrevelationastheywerewithitsinterpretation.Weshallexplaininthebeginningofthethirdchapter,"TheFamilyof`Imran",that"interpretation"isnotameaningagainstthemanifestmeaningoftheverse.Suchaninterpretationshouldmorecorrectlybecalled"misinterpretation".Thismeaningoftheword,"interpretation",cameinvogueintheMuslimcircleslongaftertherevelationoftheQur'anandthespreadofIslam.WhattheQur'anmeans

bytheword,"interpretation",issomethingotherthanthemeaningandthesignificance.

Inrecenttimes,anewmethodofexegesishasbecomefashionable.Somepeople,supposedlyMuslims,whoweredeeplyinfluencedbythenaturalsciences(whicharebasedonobserva-tionsandtests)andthesocialones(thatrelyoninduction),followedthematerialistsofEuropeorthepragmatists.Undertheinfluenceofthoseanti-Islamictheories,theydeclaredthatthereligion'srealitiescannotgoagainstscientificknowledge;oneshouldnotbelieveexceptthatwhichisperceivedbyanyoneofthefivesenses;nothingexistsexceptthematteranditsproperties.Whatthereligionclaimstoexist,butwhichthesciencesreject-likeTheThrone,TheChair,TheTabletandThePen-shouldbeinterpretedinawaythatconformswiththescience;asforthosethingswhichthescienceissilentabout,liketheresurrectionetc.,theyshouldbebroughtwithinthepurviewofthelawsofmatter;thepillarsuponwhichthedivinereligiouslawsarebased-likerevelation,angel,Satan,prophethood,apostleship,imamah(Imamate)etc.-arespiritualthings,andthespiritisadevelopmentofthematter,orletussay,apropertyofthematter;legislationofthoselawsismanifestationofaspecialsocialgenius,whoordainsthemafterhealthyandfruitfulcontemplations,inordertoestablishagoodandprogressivesociety.

Theyhavefurthersaid:Onecannothaveconfidenceinthetraditions,becausemanyarespurious;onlythosetraditionsmayberelieduponwhichareinconformitywiththeBook.AsfortheBookitself,oneshouldnotexplainitinthelightoftheoldphilosophyandtheories,becausetheywerenotbasedonobser vationsandtests-theywerejustasortofmentalexercisewhichhasbeentotallydiscreditednowbythemodernscience.Thebest,rathertheonly,wayistoexplaintheQur'anwiththehelpofotherQur'anicverses-exceptwherethesciencehasassertedsomethingwhichisrelevanttoit.

This,inshort,iswhattheyhavewritten,orwhatnecessarilyfollowsfromtheirtotalrelianceontestsandobservations.WearenotconcernedherewiththequestionwhethertheirscientificprinciplesandphilosophicdictacanbeacceptedasthefoundationoftheQur'an'sexegesis.Butitshouldbepointedoutherethattheobjectionwhichtheyhavelevelledagainsttheancientexegetes-thattheirswasonlyanadaptationandnottheexplanation-isequallytrueabouttheirownmethod;theytoosaythattheQur'ananditsrealitiesmustbemadetoconformwiththescientifictheories.Ifnotso,thenwhydotheyinsistthattheacademictheoriesshouldbetreatedastruefoundationsofexegesisfromwhich-nodeviationcouldbeallowed?

Thismethodimprovesnothingonthediscreditedmethodoftheancients.

Ifyoulookatalltheabove-mentionedwaysofexegesis,youwillfindthatallofthemsufferfromamostseriousdefect:TheyimposetheresultsofacademicorphilosophicargumentsontheQur'anicmeanings;theymaketheQur'anconformwithanextraneousidea.Inthisway,explanationturnsintoadaptation,realitiesoftheQur'anareexplainedawayasallegoriesanditsmanifestmeaningsaresacrificedforso-called"interpretations".

Aswementionedinthebeginning,theQur'anintroducesitselfastheguidancefortheworlds(3:96);themanifestlight(4:174),andtheexplanationofeverything(16:89).Butthesepeople,contrarytothoseQur'anicdeclarations,makeittobeguidedbyextraneousfactors,tobeilluminatedbysomeoutsidetheories,andtobeexplainedbysomethingotherthanitself!Whatisthat"somethingelse"?Whatauthorityhasitgot?Andifthereisanydifferenceinvariousexplanationsofaverse-andindeedtherearemostseriousdifferences-whichmediatorshouldtheQur'anreferto?

Whatistheroot-causeofthedifferencesintheQur'an'sexplanations?Itcouldnothappenbecauseofanydifferenceinthemeaningofaword,phraseorsentence.TheQur'anhasbeensentdowninplainArabic;andnoArab(orArabic-knowingnon-Arab)canexperienceanydifficultyinunderstandingit.

Also,thereisnotasingleverse(outofmorethansixthousand)whichisenigmatic,obscureorabstruseinitsimport;noristhereasinglesentencethatkeepsthemindwanderinginsearchofitsmeaning.Afterall,theQur'anisadmittedlythemosteloquentspeech,anditisoneoftheessentialingredientsofeloquencethatthetalkshouldbefreefromobscurityandabstruseness.

Eventhoseversesthatarecountedamongthe"ambiguous"ones,havenoambiguityintheirmeanings;whatevertheambiguity,itisinidentificationoftheparticularthingorindividualfromamongthegrouptowhichthatmeaningrefers.Thisstatementneedssomeelaborations:

Inthislifewearesurroundedbymatter;evenoursensesandfacultiesarecloselyrelatedtoit.Thisfamiliaritywithmatterandmaterialthingshasinfluencedourmodeofthinking.Whenwehearawordorasentence,ourmindracestoitsmaterialmeaning.Whenwehear,forexample,thewords,life,knowledge,power,hearing,sight,speech,will,pleasure,anger,

creationandorder,weatoncethinkofthematerialmanifestationsoftheirmeanings.Likewise,whenwehearthewords,heaven,earth,tablet,pen,throne,chair,angelandhiswings,andSatanandhistribeandarmy,thefirstthingsthatcomeintoourmindsaretheirmaterialmanifestations.

Likewise,whenwehearthesentences,"Allahcreatedtheuniverse","Allahdidthis","Allahknewit","Allahintendedit"or"intendsit",welookattheseactionsinframeof"time",becauseweareusedtoconnecteveryverbwithatense.

Inthesameway,whenweheartheverses:...andwithUsismoreyet(50:35),...WewouldhavemadeitfrombeforeOurselves(21:17),...andthatwhichiswithAllahisbest...(62:11),...andtoHimyoushallbebroughtback(2:28,etc.),;weattachwiththedivinepresencetheconceptof"place",becauseinourmindsthetwoideasareinseparable.

Also,onreadingtheverses:AndwhenWeintendtodestroyatown(17:16),AndWeintendtobestowafavour...(28:5),andAllahintendseaseforyou(2:185),wethinkthatthe"intention"hasthesamemeaningineverysentence,asisthecasewithourownintentionandwill.

Inthisway,wejumptothefamiliar(whichmostoftenismaterial)meaningofeveryword.Anditisbutnatural.Manhasmadewordstofulfilhissocialneedofmutualintercourse;andsocietyinitsturnwasestablishedtofulfiltheman'smaterialneeds.Notunexpectedly,thewordsbecamesymbolsofthethingswhichmenwereconnectedwithandwhichhelpedthemintheirmaterialprogress.

Butweshouldnotforgetthatthematerialthingsareconstantlychanginganddevelopingwiththedevelopmentofexpertise.Mangavethename,lamp,toacertainreceptacleinwhichheputawickandalittlefatthatfedthelightedwickwhichilluminatedtheplaceindarkness.Thatapparatuskeptchanginguntilnowithasbecometheelectricbulbofvarioustypes;andexceptthename"lamp"notasinglecomponentoftheoriginallampcanbefoundinit.

Likewise,thereisnoresemblanceinthebalanceofoldtimesandthemodernscales-especiallyifwecomparetheoldapparatuswiththemodernequipmentforweighingandmeasuringheat,electirc-current'sflowandblood-pressure.

Andthearmamentsofolddaysandtheonesinventedwithinourowntimeshavenothingincommon,exceptthename.

Thenamedthingshavechangedsomuchthatnotasinglecomponentoftheoriginalcanbefoundinthem;yetthenamehasnotchanged.Itshowsthatthebasicelementthatallowstheuseofanameforathingisnottheshapeofthatthing,butitspurposeandbenefit.

Man,imprisonedasheiswithinhishabitatandhabit,oftenfailstoseethisreality.Thatiswhyal-HashawiyyahandthosewhobelievethatGodhasabodyinterprettheQur'anicversesandphraseswithinthefame-workofthematterandthenature.Butinfacttheyarestuckwiththeirhabitandusage,andnottotheexterioroftheQur'anandthetraditions.EvenintheliteralmeaningsoftheQur'anwefindampleevidencethatrelyingonthehabitandusageinexplanationofthedivinespeechwouldcauseconfusionandanomaly.Forexample,Allahsays:nothingislikealikenessofHim(42:11);VisionscomprehendedHimnot,andHecomprehends(all)visions;andHeistheKnowerofsubtilities,theAware(6:73);glorybetoHimabovewhattheyascribe(toHim)(23:91;37:159).TheseversesmanifestlyshowthatwhatweareaccustomedtocannotbeascribedtoAllah.

ItwasthisrealitythatconvincedmanypeoplethattheyshouldnotexplaintheQur'anicwordsbyidentifyingthemwiththeirusualandcommonmeanings.Goingastepfurther,theysoughtthehelpoflogicalandphilosophicalargumentstoavoidwrongdeductions.Thisgaveafoot-holdtoacademicreasoninginexplainingtheQur'anandidentifyingtheindividualpersonorthingmeantbyaword.Suchdiscussionscanbeoftwokinds:

i)TheexegetetakesaproblememanatingfromaQur'anicstatement,looksatitfromacademicandphilosophicalpointofview,weighstheprosandconsandwiththehelpofthephilosophy,scienceandlogicdecideswhatthetrueanswershouldbe.Thereafter,hetakestheverseandfitsitanyhowonthatanswerwhich,hethinks,isright.

TheMuslimphilosophersandtheologiansusuallyfollowedthismethod;but,asmentionedearlier,theQur'andoesnotapproveofit.

ii)Theexegeteexplainstheversewiththehelpofotherrelevantverses,meditatingonthemtogether-andmeditationhasbeenforcefullyurgeduponbytheQur'anitself-andidentifiestheindividualpersonorthingbyitsparticularsandattributesmentionedintheverse.

Nodoubtthisistheonlycorrectmethodofexegesis.

Allahhassaid:andWehaverevealedtheBooktoyouexplainingclearlyeverything(16:89).Isitpossibleforsuchabooknottoexplainitsownself?AlsoHehasdescribedtheQur'aninthesewords:aguidanceformankindandclearevidenceofguidanceanddiscrimination(betweenwrong)(2:185);andHehasalsosaid:andWehavesentdowntoyouamanifestlight(4:174).TheQur'anis,accordingly,aguidance,anevidence,adiscriminationbetweenrightandwrongandamanifestlightforthepeopletoguidethemarightandhelptheminalltheirneeds.Isitimaginablethatitwouldnotguidethemarightinitsownmatter,whileitistheirmostimportantneed?AgainAllahsays:And(asfor)thosewhostrivehardforUs,WewillmostcertainlyguidethemontoOurways(29:69).WhichstrivingisgreaterthantheendeavourtounderstandHisBook?AndwhichwayismorestraightthantheQur'an?

Versesofthismeaningareverynumerous,andweshalldiscussthemindetailinthebeginningofthethirdchapter,TheFamilyof`Imran.

AllahtaughttheQur'antoHisProphetandappointedhimastheteacheroftheBook:TheFaithfulSpirithasdescendedwithituponyourheartthatyoumaybeofthewarners,inplainArabiclanguage(26:193-4);andWehaverevealedtoyoutheReminderthatyoumaymakecleartomenwhathasbeenrevealedtothem,andthathaplytheymayreflect(16:44);...anApostle...whorecitestothemHiscommunicationsandpurifiesthem,andteachesthemtheBookandtheWisdom(62:2).

AndtheProphetappointedhisprogenytocarryonthisworkafterhim.Itisclearfromhisunanimouslyacceptedtradition:

Iamleavingbehindamongyoutwopreciousthings;aslongasyouholdfasttothemyouwillnevergoastrayafterme:TheBookofAllahandmyprogeny,myfamilymembers;andthesetwoshallneverseparatefromeachotheruntiltheyreachme(on)thereservoir.

AndAllahhasconfirmed,inthefollowingtwoverses,thisdeclarationoftheProphetthathisprogenyhadtherealknowledgeoftheBook:Allahonlydesirestokeepawaytheunclean-linessfromyou,OpeopleoftheHouse!andtopurifyyoua(thorough)purifying(33:33);MostsurelyitisanhonouredQur'an,inaBookthatishidden;Nonedotouchitsavethepurifiedones(56:77-79).

AndtheProphetandtheImamsfromhisprogenyalwaysusedthissecondmethodforexplainingtheQur'an,asmaybeseeninthetraditionsthathavebeennarratedfromthemonexegesis,someofwhichwillbequotedinthisbookinappropriateplaces.Onecannotfindasingleinstanceintheirtraditionswheretheymighthavetakenhelpofanacademictheoryorphilosophicalpostulateforexplainingaverse.

TheProphethassaidinasermon:"Therefore,whenmischiefscometoconfuseyoulikethesegmentsofdarkenednight,thenholdfasttotheQur'an;asitistheintercessorwhoseinter -cessionshallbegranted;andacredibleadvocate;andwhoeverkeepsitbeforehim,itwillleadhimtotheGarden;andwhoeverkeepsitbehind,itwilldrivehimtotheFire;anditistheguidethatguidestothebestpath;anditisabookinwhichthereisexplanation,particularizationandrecapitulation;anditisadecisive(word),andnotajoke;andthereisforitamanifest(meaning)andanesoteric(one);thusitsapparent(meaning)isfirm,anditsesoteric(one)isknowledge;itsexterioriselegantanditsinteriordeep;ithas(many)boundaries,anditsboundarieshave(many)boundaries;itswondersshallnotcease,andits(unexpectedmarvelsshallnotbeold.Thereareinitthelampsofguidanceandthebeaconofwisdom,andguidetoknowledgeforhimwhoknowstheattributes.Therefore,oneshouldextendhissight;andshouldlethiseyesreachtheattribute;sothatonewhoisinperditionmaygetdeliverance,andonewhoisentangledmaygetfree;becausemeditationisthelifeoftheheartoftheonewhosees,astheonehavingalight(easily)walksindarkness;therefore,youmustseekgooddeliveranceand(that)withlittlewaiting.

`Ali(a.s.)said,interalia,speakingabouttheQur'aninasermon:"Itsonepartspeakswiththeother,andoneportiontestifiesabouttheother."

ThisisthestraightpathandtherightwaywhichwasusedbythetrueteachersoftheQur'ananditsguides,mayAllah'sblessingsbeonthemall!

Weshallwrite,undervariousheadings,whatAllahhashelpedustounderstandfromthehonouredverses,bytheabovementionedmethod.Wehavenotbasedtheexplanationsonanyphilosophicaltheory,academicideaormysticalrevelation.

WehavenotputintoitanyoutsidematterexceptafineliterarypointonwhichdependstheunderstandingofArabiceloquence,oraself-evidentorpracticalpremiseswhichcanbeunderstoodbyoneandall.

Fromthediscussions,writtenaccordingtotheabove-mentionedmethod,thefollowingsubjectshavebecomecrystal-clear:

1.ThemattersconcerningthenamesofAllah,andHisattributes,likeHisLife,Knowledge,Power,Hearing,SightandOnenessetc.AsforthePersonofAllah,youwillfindthattheQur'anbelievesthatHeneedsnodescription.

2.Themattersconcerningthedivineactions,likecreation,order,will,wish,guidance,leadingastray,decree,measure,compulsion,delegation(ofPower),pleasure,displeasureandothersimilaractions.

3.ThemattersconcernedwiththeintermediarylinksbetweenAllahandman,liketheCurtain,theTablet,thePen,theThrone,theChair,theInhabitedHouse,theHeavens,theEarth,theAngels,theSatans,andtheJinnsetc.

4.Thedetailsaboutmanbeforehecametothisworld.

5.Themattersrelatedtomaninthislife,likethehistoryofmankind,knowledgeofhisself,thefoundationofsociety,theprophethoodandtheapostleship,therevelation,theinspiration,thebookandthereligionandlaw.Thehighstatusoftheprophets,shiningthroughtheirstories,comeunderthisheading.

6.Theknowledgeaboutmanafterhedepartsfromthisworld,thatis,al-Barzakh.

7.Themattersabouthumancharacter.UnderthisheadingcomethevariousstagesthroughwhichthefriendsofAllahpassintheirspiritualjourney,likesubmission,faith,benevolence,humility,purityofintentionandothervirtues.

(Wehavenotgoneintodetailsoftheversesofthelaw,asmoreappropriatelyitisasubjectforthebooksofjurisprudence.)

Asadirectresultofthismethod,wehaveneverfeltanyneedtointerpretaverseagainstitsapparentmeaning.Aswehavesaidearlier,thistypeofinterpretationisinfactmisinter -pretation.Asforthat"interpretation"whichtheQur'anhasmentionedinvariousverses,itisnotatypeof"meaning";itissomethingelse.

Attheendofthecommentaries,wehavewrittensometraditionsoftheProphetandtheImamsofAhlu'l-bayt(as),narratedbytheSunniandShi`ahnarrators.Butwehavenotincludedtheopinionsofthecompanionsandtheirdisciples,because,first,thereistoomuchconfusionandcontradictioninthem;andsecond,theyarenotvestedwithanyauthorityinIslam.

OngoingthroughthosetraditionsoftheProphetandtheImams(peacebeonthemall!),youwillnoticethatthis"new"methodofexegesis(adoptedinthisbook)isinrealitytheoldestandtheoriginalmethodwhichwasusedbytheTeachersoftheQur'an(peaceofAllahbeonthemall!).

Also,wehavewrittenseparatelyvarioustopics-philosophical,academic,historical,socialandethical-whentherewasaneedforit.Inallsuchdiscussions,wehaveconfinedourtalktothebasicpremises,withoutgoingintoomuchdetail.

WepraytoAllah,HighisHe,toguideusandkeepourtalktothepoint;HeistheBestHelperandtheBestGuide.

DependentonAllah,MuhammadHusaynat-Tabataba'i.

Chapter1:SuratulFâtiha:TheChapteroftheOpening1:1-5

InthenameofAllâh,theBeneficent,theMerciful(1).AllpraiseisduetoAllâh,theLordoftheWorlds(2).TheBeneficenttheMerciful(3).TheMasteroftheDayofJudgement(4).TheedoweworshipandTheedowebeseechforhelp(5).

COMMENTARY

QUR’AN:InthenameofAllâh,theBeneficent,theMerciful:Peopleoftentakethenameofoneoftheirgreatandpowerfulpersonalitiesatthetimeofdoingorbeginningawork.Bythisassociation,itisbelieved,theworkwouldachievesuccess,greatnessandblessings;orthatitwouldbeamemorialtokeepthenamedone'smemoryaliveforever.Thisisalsoobservedinnamingachild,aproject,ahouseoranassociation-theygiveitthenameofadeeplylovedorhighlyrespectedperson,sothathisnamewouldcontinueinthisform;forexample,amannameshissonafterhisfather,inordertoperpetuatethefather'smemory.

Thisverserunsonthesameline.AllâhbeganHisspeechwithHisOwnname-GreatisHisname-sothattheideastaughtinthischapterbestampedby,andassociatedwithit.Also,itteachesalessontomankind,showingthemtheperfectmannerofstartingalltheirtalksandactions;itguidesthemtoputthestampofthedivinenameonalltheiractivities;doingeveryworkforthesakeofAllâh,associatingitwithHisgoodnamesandattributes.Inthiswaythatactionwouldneitherberenderednullandvoid,norremainincomplete;ithasbeenstartedinthenameofAllâh,andnegationandannihilationcannotreachthatsacredname.

AllâhhasdeclaredvariouslyintheQur ’ânthatwhatisnotforHisPersonmustperish,isinvain;HewillproceedtothedeedsnotdoneforHissakeandshallrenderthemasscatteredfloatingdust;Heshallforfeitwhattheyhavedoneandshallnullifytheirdeeds;andthatnothingshallremainexceptHishonouredPerson.

Therefore,whatisdoneforthesakeofAllâhandperformedinHisname,shallcontinueandwillnotperish.Everything,everyworkandeveryaffairshallhaveitsshareofeternity-asmuchasitisrelatedtoAllâh.Itisthisrealitythathasbeenhintedatintheuniversallyaccepted

traditionoftheProphet:"Everyimportantaffair,notbegunwiththenameofAllâh,shallremainincomplete..."Thewordal-abtar(=translatedhereas"incomplete")meansathingwhoseendiscutoff,ananimalwhosetailissevered.

Thepreposition"bi”(=in,with),inthephrase"InthenameofAllâh",isrelatedtoanimpliedverb,"Ibegin".Thisverse,atthisparticularplace,beginsthespeechwhichisasingleaction;thissinglenesscomesfromthesinglenessofitsmeaning;thatis,themeaningintendedtobeconveyed,theaimandpurposeofthespeech.

AllâhhasmentionedthepurposeforwhichHisspeech-thewholeQur ’ân-hasbeenrevealed:...indeed,therehascometoyoualightandaclearBookfromAllâh;withitAllâhguideshimwhofollowsHispleasureintothewaysofsafety...(5:15-16).ThereareotherverseswhichshowthattheaimwithwhichtheBook-thespeechofAllâh-hasbeensentdownistheguidanceofthepeople.

Therefore,thefullimportofthesentencewouldbeasfollows:Theguidance,totalguidanceisbegunwiththenameofAllâh,theBeneficent,theMerciful;HeisAllâh,Whomtheservantsreturnto;HeisBeneficent,WhohasopenedthewayofHisAll-encompassingmercyforbelieversanddisbelieversalike,themercywhichprovidesthemwithallthatisnecessaryandgoodfortheirexistenceandlife;HeisMerciful,WhohasreservedHisspecialmercyforthebelievers,themercywhichensurestheirhappinessinthelifehereafterandtheirnearnesstotheirLord.Allâhhassaid:...andMymercyencompassesallthings;soIwillordainit(specially)forthosewhoguard(againstevil)andpayzakât,andthosewhobelieveinoursigns(7:156).Thisexplanationhasbeenwritten,puttingthisverseintheframeworkofthewholeQur ’ân,ofwhichitisthefirstsentence.

Again,Allâhhasrepeatedlymentioned"chapter"inHisspeech.Forexample:Say:"Thenbringachapterlikethis..."(10:38);Say:"Thenbringtenchapterslikeit,forged..."(11:13);Andwheneverachapterisrevealed...(9:86);(Thisis)achapterwhichWehaverevealed...(24:1).ItshowsthatAllâhHimselfhasdividedHisspeechinvariousparts,eachpartbeingcalledachapter.Itnaturallymeansthateverychapterisasingleunitinstructureandinfullnessofmeaning;andthatthatunityisnotfoundbetweenvariousversesofachapterorbetweenonechapterandtheother.Itnecessarilyfollowsthatthethemeofeverychapterisdifferentfromtheother;everychapterisrevealedwithacertainaiminview,andwhenthataimisachievedthechaptercomestoitsend.

Therefore,theverse,"InthenameofAllâh,theBeneficent,theMerciful"comingatthebeginningofeverychapter,referstotheparticularthemeofthatchapter.

Accordingly,thisverse,atthebeginningofthischapterof"TheOpening",refersalsotothethemeofthischapter.ItappearsfromitssemanticflowthatitspurposeistopraiseAllâhandtopledgethebeliever'sservitude(declaringthatheworshipsonlyAllâhandseekshelpfromHimonly)andthentoprayfordivineguidance.ThisspeechhasbeenutteredbyAllâh,onbe-halfofHisservant,sothattheservantmaylearnhow,byrepeatingthesewords,hemayshow

hisgratitudeto,andservitudebefore,Allâh.

ThispledgingofservitudeistheimportantworkwhichtheservantofAllâhintendstodo;andwhichhebeginsinthenameofAllâh,theBeneficent,theMerciful.Inthiscontext,thisversewouldmean:InThyname,IpledgemyservitudetoThee.

Inthisfirstverseofthischapter,therefore,thepreposition,"in",isrelatedtotheimpliedverb,"Ibegin";andtheaimistoperfectthesincereservitudebyaddressingthepledgetoAllâhHimself.Somepeoplehavesaidthattheimpliedverbis"Iseekhelp"(by);althoughthisviewisnotobjectionable,but"Ibegin"ismoreappropriate-thechapterexplicitlyseeksdivinehelp,"andTheedowebeseechforhelp";therefore,itisnotnecessaryinthebeginning.

"al-Ism"(=name)isthewordthatpointstothenamedthingorperson.Itisderivedfromas-simah(=sign,identifyingmark)oras-sumuww(=height,eminence).Inanycase,itisthewordbywhichanindividualthingorpersonisspokenoforspokento.Naturally,itisotherthan,andseparatefrom,thenamedthing.

Thefollowingisasampleoftheacademicexercisessomuchlovedbytheancients:

Thereisanamethatmeans"thepersonhimselfseeninthelightofanattribute";suchanameisnotseparatefromthenamedperson;itisthepersonhimself.Thewordal-alim(=TheKnower),oneofthedivinenames,pointstothePersonofAllâhasseeninthelightofHisattributeofKnowledge.Atthesametime,itreferstoAllâhWhocannotbeknownexceptbyoneortheotherofHisattributes.Letusexplainthismatterinanotherway:"Name"pointstothenamedperson;likewisethepersonaltraitsandcharacteristicspointtotheholderofthosetraitsandcharacteristics-inthisway,wemaysaythatthepersonaltraitsarethe"names"ofthepersonconcerned."Name",accordingly,canbeoftwokinds:inwords,andinsubstance.Thedirectnameisofthesecondtype,,thatis,thepersonaltraitthatpointstoitsownsubjects-forexample,the"Knowledge"thatpointstoAllâh,theholderoftheknowledge.Andtheword"theKnower"isinrealityanindirectname-itpointstothedirectname,thatis,theattributeofknowledge,whichinitsturndirectlypointstoitsholder,thatis,Allâh."Knowledge"is,thus,thenameofAllâh,and"theKnower"is"thenameofthename".

Theabovewastheresultoftheacademicanalysis(orshouldwesay,mentalluxury!)mentionedearlier;butsuchthingsshouldnotbeimposedonlanguageandliterature."Name",accordingtothe"plainArabiclanguage",meanswhatwehavewrittenearlier.TherewasalotofcontroversygoingonamongthetheologiansoftheearlycenturiesofIslam:whetherthenamewasseparatefromthenamedpersonornot.Suchunnecessarypolemicsisoutofplaceatpresenttimes;itisself-evidentthat"name"and"named"aretwothings,andnotone.Weshouldnotwastetimeandenergyinquotingtheancients'argumentsandcounter-arguments,andinjudgingwhowasright.

"Allâh"(=thedivinename)wasoriginallyal-Ilâh;the"I"inthemiddlewasomittedbecauseoffrequentuse.Al-Ilâh()isderivedfromalaha(=heworshipped)orfromalihaorwaliha

(or=hewasbewildered).Itisonparadigmofal-fi’âl()onmeaningofal-maf ’û1(=object-noun);forexample,al-kitâb()meansal-maktûb(=thewritten);likewiseal-Ilâhmeansal-Ma'lûh()thatistheOnewhoisworshipped,ortheOneaboutwhommindsarebewildered.

Quiteclearly,ithasbecomethepropernameofGod.ItwascommonlyusedinthismeaninginArabiclongbeforetheQur ’ânwasrevealed.Thefactthatevenpre-IslamicArabsusedthisnameforGod,maybeinferredfromthefollowingverses:

Andifyoushouldaskthemwhocreatedthem,theywouldcertainlysay:`Allâh"...(43:87).

...andtheysay:"ThisforAllâh"-sotheyassert-"andthisisforourassociates"...(6:136).

Otherdivinenamesmaybeusedasadjectivesforthisname;forexample,"theBeneficentandtheMercifulAllâh";also,thisnameisusedassubjectoftheverbsderivedfromotherdivinenames;forexample,"Allâhknew","Allâhhadmercy","Allâhgavesustenance"etc.Buttheword,"Allâh",isneverusedasadjectivetoanyothername,noristheverbderivedfromitusedtodescribeothernames.ItisaclearproofthatitisthepropernameofGod.

Thedivineexistence,inasmuchasAllâhistheGodofeverything,presupposesthatHeshouldhavealltheattributesofperfection;and,asaresult,thisnamepointstoallperfectattributes.Thatiswhyitissaidthatthename,"Allâh",means"thePersonWhoistheEssentialBeing,andWhoencompassesalltheattributesofperfection".ButthefactisthatitisthepropernameofGodandnoothermeaning(exceptthatrelatedtoworshiporbewilderment)hasbeentakenintoconsiderationhere.

"ar-Rahmânar-Rahîm"(=TheBeneficent,theMerciful)aretwoadjectivesderivedfromar-rahmah(=mercy).

Whenyouseesomeonesufferingfromadeficiencywhichhecannotremovebyhimself,thereactionwhichyouexperienceandwhichtellsyoutoprovidehimwithwhatheneedsinordertomakeuphisdeficiency,iscalledmercy.Ultimately,mercymeansgivingandbestowingtofulfillother'sneed.ItisthislattermeaninginwhichthisattributeisusedforAllâh.

"ar-Rahmân"()isonaparadigmwhichisusedformagnificationandexaggeration."ar-Rahîm"()isaparadigmofas-Sifatu'l-mushabbahah(=perpetualadjective,inseparableattribute).Therefore,"ar-Rahmân"(translatedhereas"theBeneficent")relatestothatall-encompassingmercythatisbestoweduponthebelieversandtheunbelieversalike.ItisusedintheQur ’ân,mostlyinthismeaning.Allâhsays:TheBeneficent(God)isfirminpower(20:5);Say:“Asforhimwhoremainsinerror,theBeneficent(God)willsurelyprolonghislengthofdays...(19:75)."ar-Rahîm"(translatedhereas"theMerciful"),ontheotherhand,ismoreappropriateforthatmercywhichshallremainforever,theper petualinexhaustiblemercythatshallbebestowedonthebelieversinthelifehereafter.Allâhsays:...andHeisMercifultothebelievers(33:43);surelytothem(i.e.,thebelievers)HeisCompassionate,

Merciful(9:117).Thatiswhyitissaidthatthemercyof"ar-Rahmân"iscommonforthebelieversandtheunbelievers,andthatof"ar-Rahîm"isreservedforthebelievers.

QUR’AN:AllpraiseisduetoAllâh:Ithasbeensaidthat"al-hamd"()istopraisesomeoneforagoodacquiredbyhisownintention,"al-madh"(=alsotranslatedaspraise)ismoregeneral-itisusedtopraiseeventhatgoodwhichsomeoneisgivenwithouthiswillandpower.Ifyoupraisesomeoneforhisbenevolence,youmayuseeitherword-al-hamdoral-madhbutifyouwanttopraiseapearlforitslustre,youmayusetheverbal-madh,butnotal-hamdbecausethepearlhasnotacquiredthatlustrebyitsownwillandpower.

"al"(=translatedhereas"all")in"al-hamd"denoteseitherspeciesorpraise,oreachandeverypraise.Theend-resultisthesameineithercase;thatiswhyithasbeentranslatedhereas"all".

Allâhsays:ThatisAllâh,yourLord,theCreatorofeverything(40:62).Whateverthereis,iscreatedbyAllâh.AgainHesays:...WhomadegoodeverythingthatHehascreated(32:7).EverythingisgoodbecauseithasbeencreatedbyAllâhandisattributedtoHim.Inotherwords,athingbecomesgoodbecauseitiscreatedbyAllâh;andeverythingcreatedbyHimisgood.EverycreatureisgoodandbeautifulbecauseAllâhhasmadeitso;andeverygoodandbeautifulthingiscreatedbyAllâh,attributedtoHim.Allâhsays:HeisAllâh,theOne,theSubduer(ofall)(39:4);AndthefacesarehumbledbeforetheLiving,theSelf-subsistentGod...(20:111).Inotherwords,HehascreatedthecreaturesbyHisownknowledge,powerandwill,andnotbecauseHewascompelledbysomeoneelsetodoso.Therefore,everythingisHisowngoodwork,donebyHisownwill.

TheabovediscoursewasaboutAllâh'saction.ComingtoHisnames,Hehassaid:AllâhisHebesidesWhomthereisnogod;Hisaretheverybestnames(20:8);AndAllâh'sarethebestnames;thereforecallonHimthereby,andleavealonethosewhoviolatethesanctityofHisnames(7:180).ItisclearthatAllâhisgoodinHisnamesandgoodinHisactions;andthateverygoodandbeautyemanatesfromHim.

Therefore,AllâhispraisedforHisgoodnamesasHeispraisedforHisgoodactions.Everypraise,utteredbyanyspeakerforanygooddeedisinrealityaddressedtoAllâhonly;becauseeverygood(whichistheobjectofpraise)emanatesfromHimonly.Inshort,toHimbelongsthespeciesofthepraiseandallandeverypraise.

Theverse:"Theedoweworship",showsthatthewholechapterisrevealedonbehalfofman.AllâhteacheshiminthischapterhowtopraisehisLordandhowtoshowhisallegianceto,andhumilitytowards,Him.Andthephrase,"AllpraiseisduetoAllâh",furtherstrengthensthisinference,aswillbeseeninthenextparagraph.

Thepraisemeanstoattribute,toascribe;andAllâhhasdeclaredthatHeisaboveallthatHisservantsascribetoHim.Hehassaid:HallowedbeAllâh(forfreedom)fromwhattheyascribe,excepttheservantsofAllâh,freed(fromsins)(37:159-160).Thisdeclarationis

generalandunconditional;anditisfurtherprovedbythefactthatnotasingleverseintheQur ’ânascribestheactionof"praise"toanyoneexceptAllâhandsomeoftheprophets(whoweredoubtlesslyfreedfromsins).AllâhaddressesNuh(Noah-a.s.)inthesewords:...Say:"AllpraiseisduetoAllâhwhodeliveredusfromtheunjustpeople"(23:28).AndHequotesIbrahim(Abraham-a.s.)assaying:"PraisebetoAllâh,WhogavemeinoldageIsmâ’ilandIshâq..."(14:39).Also,HetoldHisProphet,Muhammad(s.a.w.a.),inseveralplaces,Andsay:"PraisebetoAllâh..."(27:93).Further,hesaysaboutDâwûdandSulaymân(peacebeonbothofthem):...andtheybothsaid:“PraisebetoAllâh..."(27:15).AnotherexceptionisofthepeopleoftheParadise-andtheyalsoarefreedfromspiteandrancouraswellasfromvainandsinfulwords:...andthelastoftheircryshallbe:"PraisebetoAllâh,theLordoftheworlds"(10:10).

Asforothercreatures,theQur ’ânneversaysthatthey"praise"Allâh-theyalways"glorifyAllâhwithHispraise".Allâhsays:...andtheangelsdeclareHisglorywiththepraiseoftheirLord...(42:5);andthethunderdeclaresHisglorywithHispraise...(13:13);andthereisnotasinglethingbutglorifiesHimwithHispraise...(17:44).Inalltheseverses"praise"isprecededbyglorifying;rather"glorifying"isthemainverband"withpraise"isonlyaclause,attachedtoit.NoneexceptAllâhmaycomprehendthebeautyandperfectionofHiswork,norcananyoneelseunderstandthebeautyandperfectionofHisnamesandattributes.Allâhsays:..theydonotcomprehendHiminknowledge...(20:110).Inthisbackground,iftheyweretopraiseHimitwouldmeanthattheyhadcomprehendedHimintheirknowledge;inotherwords,Allâhwouldbesurroundedbytheirlimitedunderstanding,confinedwithintheboundaryoftheircomprehension.Therefore,theywerecarefulenoughtofirstdeclareHisgloryfromallthelimitsoftheircomprehension,beforestartingHispraise.Allâhsays:...surelyAllâhknowsandyoudonotknow(16:74).

SofarasHispurifiedservantsareconcerned,HetreatstheirutteranceofpraiseasthoughHeHimselfhassaidit,becausetheyarefreefromsinsanddefects.

Fromtheabovediscourse,itbecomescrystal-clearwhatthegoodmannerofservitudedemands:TheservantshouldpraisehisLordinexactlythesamewordstheLordHimselfhaschosenforHimself;nodeviationfromitwouldbetolerable,astheProphethassaidinanuniversallyacceptedtradition;"IdonotenumerateThypraise;ThouartasThouThyselfhastpraisedThyself..."

Therefore,thedivineword,"AllpraiseisduetoAllâh",isasortofatrainingtotheservant-atrainingwithoutwhichhecouldnotknowhowtodeclarethepraiseofAllâh.

QUR’AN:theLordoftheworlds,theBeneficent,theMerciful,theMasteroftheDayofJudgement:"ar-Rabb"()istheMasterWhomanagestheaffairsofHisservant.Theword,thus,connotestheideaofownership.Ownership(inoursocialstructure)isaspecialrelationshipofonethingwithanother-arelationshipthatallowstheownertodowiththeownedthingashewishes.Whenwesay,"Thisthingbelongstous",itshowsthatithasaspecialrelationshipwithusthatallowsustodowithitaswewish;haditnotbeenforthis

relationship,wewouldnothavehadthisauthorityoverit.Inthissocialcontext,itisanideawhichthesocietyhaslaiddownbutwhichhasnoexistenceoutsideimagination.Thisideaisderivedfromanotherrealandpositiveconcept,whichtooiscalled"ownership":Ourlimbsandfaculties,likethesight,thehearing,thehandsandthefeet,belongtous-theyexistbecauseofourownexistence,theyhavenoindependentexistence,theydependonusfortheirexistenceandcontinuity,andweusethemaswelike.Thisistherealownership.

TheownershipthatmaybeattributedtoAllâhistherealone,andnotthatwhichisbasedonsubjectiveoutlook.Obviouslytherealownershipcannotbedisjoinedfrommanagementoftheaffairsoftheownedthing.Theownedthingdependsontheownerinitsexistence,aswellasinallaffairsrelatedtoitsexistence.Allâhis"ar-Rabb"theLordofeverythingbecausetheLordistheownerwhomanagestheaffairsof,andlooksafter,theownedthing-andonlyAllâhhasthisattribute.

"al-‘Alamîn()isthepluralofal’âlam(=theworld)whichliterallymeans,"whatoneisknownwith”.Thisparadigmisusedfor"instrument",likeal-qâlab(=themold,theform),al-khâtam(=theseal,theinstrumentofsealing),andat-tâba’(=thestamp,theimpress).Thewordal-‘alamisusedfortheuniverse-thewholecreationtakentogether.Alsoitisusedforeachgenesorspeciestakenseparately,forexample,theinorganicworld,thevegetableworld,theanimalworld,thehumanworld.Itisalsousedforaclassofaspecies,liketheArabworld,theAfricanworldetc.Thislastmeaningismoreappropriateinthecontextoftheseverses:TheversesthatenumeratethegoodnamesofAllâhuntiltheycometo"theMasteroftheDayofJudgement".Thejudgementisreservedformankindaloneortogetherwiththejinn.Therefore,the"worlds"shouldrefertotheworldsofthehumanbeingsandthejinn,thatis,theirvariousgroups.Thewordal’âlamin(theworlds)hasbeenusedinthissenseinotherQur ’ânicversestoo.Allâhsays:...andhaschosenyouabovethewomenoftheworlds(3:42);...sothathemaybeaWarnertotheworlds(25:1);What!doyoucommitanindecencywhichanyoneintheworldshasnotdonebeforeyou(7:80).

"TheMasteroftheDayofJudgement":Wehaveexplainedabovethemeaningofownership,thatis,mastership.Theword"al-mâlik"()isderivedfromal-milk(=possession,topossess).Somerecitershavereadthiswordas"al-malik"(=thesovereign,theking);itisderivedfromal-mulk(=country;kingdom).Thekingistheonewhohastheauthoritytomanagehisnation'saffairs;never thelesshedoesnotownthenationorthecountry.Inotherwords,heholdstheauthorityformanagementandadministration.

Therecitershavegiventhereasonsfortheirpreferenceofeitherrecitation.ButthefactremainsthatAllâhistheMasteraswellastheKing,andbothwordsareequallycorrect,sofarasthedivineauthorityisconcerned.Lookingatitfromlinguisticpointofview,theword,"King"isgenerallyusedincontextoftimeandperiod.Itissaid,"theKingofthattime";buttheydonotsay"themasterofthattime",asitwouldbestretchingthemeaningtoofar.Inthisverse,Allâhhasusedthiswordinreferencetoacertain"day";therefore,linguistically,itwouldbemorepropertosay,"theKingoftheDayofJudgement".Moreover,Allâhhasusedtheword,"Kingdom"incontextofthesamedayinotherverse:Towhombelongsthe

kingdomofthisday?ToAllâh,theOne,theSubduer(ofall)(40:16).

TRADITIONS

ar-Riâ(a.s.)saidinexplanationofthedivinewords:InthenameofAllâh:"Itmeans:‘ImarkmysoulwithoneofthemarksofAllâh',anditis(His)worship."Hewasasked:"Whatisthe‘mark'?"Hesaid;"Thebrand."(`Uyûnu'1-akhbârandMa'âni'l-akhbâr).

Theauthorsays:Thismeaningemanatesfromtheexplanationgivenearlierthatthepreposition,"in",hereinconnotesbeginning.AstheservantmarkshisworshipwiththenameofAllâh,hebrandshissoul-realdoeroftheworship-withoneofthedivinemarks.

Itisnarratedinat-Tahdhîbfromas-Sâdiq(a.s.),andin`Uyûnu'l-akhbârandat-Tafsîrofal-`Ayyashifromar-Ridâ(a.s.)thatthisverse"isnearertotheGreatestnameofAllâhthantheirisoftheeyeisfromitswhite".

Theauthorsays:ThistraditionwillbeexplainedwhenweshalltalkabouttheGreatestname.

Amiru‘l-mu'minîn(a.s.)saidthat(thisverse)isfromthechapterofTheOpening;andverilytheApostleofAllâhusedtoreciteitandcountitasoneofitsverses,andheusedtosay,"TheOpeningoftheBookis`thesevenoft-repeated'(verses)".(`Uyûnu'l-akhbâr)

Theauthorsays:ThismatterhasalsobeennarratedbytheSunninarrators.ad-Dâr-qutnînarratesfromAbûHurayrahthathesaid:"TheApostleofAllâhsaid:Whenyourecite(thechapterof)ThePraise(i.e.,TheOpening),youshallrecite,InthenameofAllâh,theBeneficent,theMerciful,becauseitisthesourceoftheBookand(is)thesevenoft-repeated(verses),and,InthenameofAllâh,theBeneficent,theMercifulisoneofitsverses.

as-Sadiq(a.s.)said:"Whathavetheydone?MayAllâhdestroythem!TheyproceededtothegreatestverseoftheBookofAllâh,andthoughtthatitwouldbeaninnovation(unlawfulact)iftheyreciteditloudly!"(al-Khisâl)

al-Baqir(a.s.)said:"TheystolethemostexaltedverseoftheBookofAllâh,(thatis)InthenameofAllâh,theBeneficent,theMerciful.Itshouldberecitedatthestartofeverybigorsmallwork,sothatitmaybeblessed.

Theauthorsays:TherearenumeroustraditionsofthismeaningcomingfromtheImamsofAhlu'l-bayt(a.s.).Allofthemprovethattheverse(InthenameofAllâh,theBeneficent,theMerciful)isapartofeverychapter,excepttheninth("Repentance");andtheSunnitraditionsalsoproveitAnas(ibnMalik)saidthattheApostleofAllâhsaid:"Justnowachapterhasbeensentdowntome."Thenhebeganreciting,"InthenameofAllâh,theBeneficent,theMerciful.

"(as-Sahih,Muslim).

AbuDawudnarratesfromIbn`Abbas(andtheysaythatitschainis"correct")thathesaid:"Verily,theApostleofAllâhdidnotknowtheseparationofachapter(andinanothernarrativeitis`endofachapter')untilcamedowntohim:InthenameofAllâh,theBeneficent,theMerciful."

Theauthorsays:ThismatterhasbeennarratedbyShi`itenarratorsalsofromal-Baqir(a.s.).

Itisreportedinal-Kâfi,at-Tawhîd,Ma’âni'1-akhbârandat-Tafsîrofal-`Ayyashithatas-Sâdiq(a.s.)said,interalia,inatradition:"AndAllâhisGodofeverything,ar-Rahmân(theBeneficent)forallHiscreations,ar-Rahîm(theMerciful)especiallyforthebelievers."

as-Sâdiq(a.s.)hassaid:"ar-Rahmân(theBeneficent)isaspecialnamewithageneralattribute;andar-Rahîm(theMerciful)isageneralnamewithaspecialattribute."

Theauthorsays:Theprecedingcommentarymayexplainwhythemercyof"theBeneficent"isgeneralforthebelieverandtheunbelieveralike,andwhythatof"theMerciful"isreservedforthebelieveronly.Thedescriptiongiveninthistraditionthat"theBeneficentisaspecialnamewithageneralattribute,andtheMercifulisageneralnamewithaspecialattribute",perhapsthisreferstothefactthatthemercyoftheBeneficentislimitedtothisworldandiscommonforthewholecreation;andthatoftheMercifuliscommontothisworldandthehereafterbutisreservedforthebeliever.Inotherwords,themercyoftheBeneficentisreservedforthecreativeblessingsthatarebestowedonbelieversandunbelieversalike;andthatoftheMercifuliscommontothecreativeandlegislativeblessings(thelatteropeningthewaytohappinessandfelicity)andisreservedforbelievers,becauseonlythebountiesbestoweduponthemwilllastforever,andthe(good)endisforguarding(againstevil)andforpiety.

ItisnarratedinKashfu'l-ghummahthatas-Sâdiq(a.s.)said:"Amuleofmyfatherwaslost.Hesaid:`IfAllâhbroughtitbacktome,IwouldthankHimwithpraisesHewouldbepleasedwith.”Shortlyafterwards,itwasbroughtbeforehimwithitssaddleandrein(intact).Whenhesatonitandarrayedhisclothes,heraisedhisheadtowardsheavenandsaid:‘PraisebetoAllâh.’Hesaidnothingmore.Thenhesaid:“Ididnotomit,nordidIleaveout,anything;IhavedeclaredthatallpraisesareforAllâh,PowerfulandGreatisHe!;becausethereisnopraisebutitisincludedinthis(formula)."

Itisnarratedin`Uyûnu'l-akhbârthat'Ali(a.s.)wasaskedaboutitsexplanation.Hesaid:"Verily,AllâhhasexplainedtoHisservantsbroadlysomeofHisbountiesonthem,astheycannotknowallHisbountiesindetail-theyarebeyondenumer ationanddescription.Therefore,Hesaid:Say:‘AllpraiseisforAllâhonwhatHehasbestoweduponus.’"

Theauthorsays:TheImampointstothefactmentionedearlierthatthepraise,inthisverse,isfromtheservant,andthatAllâhhasrevealedittoteachhimthemannersofservitudeand

worship.

FROMPHILOSOPHICALPOINTOFVIEW

Reasontellsusthataneffect,aswellasallitscharacteristicsandaffairs,dependonitscause;whateverperfectionitmaybehaving,isashadowofthecause.Ifbeautyorgoodnesshasanyexistence,thenitsperfectandindependententityisforAllâhonly,asHeistheCauseofallcauses.Thepraiseandthankisaddressed,inreality,tothecausewhichcreatestheperfectionandexcellencereferredto.AseveryperfectioniscausedbyAllâh,everypraiseandthank,inreality,isaddressedtoAllâh.Therefore,allpraiseisfor,andduetoAllâh.

QUR’AN:TheedoweworshipandTheedowebeseechforhelp:

"al-Abd"()meansslave,ahumanbeingwhoisowned.Initsabstractsense,itisappliedtootherintellectualbeingsalso,asthewordsofAllâhshow:ThereisnooneintheheavensandtheearthbutwillcometotheBeneficentGodas(“`abdan"=)aslave(19:93).Inmodernusage,itiscommonlytranslatedas‘servant'

"al–‘Ibâdah"(=toserve,toworship,toobey)isderivedfromthisword.Itsinflexionandmeaningchangesaccordingtothecontext.al-Jawharihaswritteninhisdictionary,as-zihâh,that"thebasisofal-‘ubûdiyyah(=bondage,servitude)is"al-khudu’(=)submission."Butthisexplanationisnotoftheword;itonlyshowsaconcomitantqualityofitsmeaning;becauseal-khudu`isusedwiththepreposition“li”(),andal-`ibâdahisusedwithoutanypreposition.[1]

WhenaservantofAllâhworshipsHim,hestandsbeforetheLordasaslavestandsbeforehismaster.Thatiswhyworshipisdiametricallyopposedtoarroganceandpride-butitisnotsoopposedtopolytheism;afterall,aslavemaybejointlyownedbytwoormoremasters.Allâhsays:VerilythosewhoarearroganttoMyworshipshallsoonenterHell,disgraced(40:60).AlsoHesays:...andheshouldnotjoinanyoneintheworshipofhisLord(18:110).Itshouldbenotedherethatpolytheism-joiningsomeoneintheworshipofAllâh-isapossibility,andthatiswhyithasbeenmadesubjectofthisprohibition;noneforbidsanimpossiblething.Butarrogancedoesnotexistwithworship,andthatiswhytheexpression,"arroganttomyworship",hasbeenusedinthefirstverse.

Servitudeiseffectiveinthoseaffairswhichareownedorcontrolledbythemaster;andnotinothermattersrelatedtotheslave,likehisbeingsonofhisfather,orhavingaheightofsomanycentimetres-thereisnosubmissionorservitudeinsuchthings.ButthemastershipofAllâhisnotlimited;Hismastershipisnotsharedbyanyoneelse,noristheservitudeofthecreaturesdividedbetweenAllâhandsomeoneelse.Amasterhasonlylimitedauthorityoverhisservants-hemayemploythemtoperformcertainduties,buthecannotkillthemorpunishthemunjustly.ButAllâhhastotalandall-encompassingauthorityoverHisservants;Hedoes

whatsoeverHewillswiththemandaboutthem.Hisownershipisunconditionalandunlimited;andtheservitudeofHiscreaturesislikewiseunconditionalandunlimited.This"ownership"istrueandexclusiveonbothsides:TheLordhastheexclusiveownership,andtheslavehastheexclusiveservitude.Theconstructionofthesentence,"Theedoweworship",pointstothisexclusiveness-theobject,"Thee",hasbeenplacedbeforetheverb,andworshipismentionedwithoutanycondition.

Ithasbeenexplainedearlierthattheownedthingexistsandsubsistsbecauseof,andwith,itsowner.Inthissense,itshouldnotdivertanonlooker'sattentionfromitsowner.YoulookatahousebelongingtoZayd;ifyouarelookingatitmerelyasahouse,youmaypossiblylosesightofZayd;butifyoulookatitfromtheanglethatitisapropertyofZayd,youcannotweanyourthoughtsfromhim.

TheonlytrueattributeoftheuniverseisthatitiscreatedandownedbyAllâh.Nothinginthecreationcanhidethedivinepresence,norshouldlookingatthesethingsmakeoneforgetfulofAllâh.Heiseverpresent,asHehassaid:IsitnotsufficientasregardsyourLordthatheisawitnessoverallthings?NowsurelytheyareindoubtastothemeetingoftheirLord;nowsurelyHeencompassesallthings(41:53-54).Thetrueworship,therefore,isthatinwhichtheworshippedandtheworshipperbotharepresent.AllâhshouldbeworshippedastheOnewhoispresentbeforetheworshipper-andthatiswhythethirdpersonoftheprecedingverseshasbeenchangedtothesecondpersoninthisverse,"Theedoweworship".TheworshippershouldbepresentbeforehisLord,notonlywithhisbodybutalsowithhissoul;otherwise,theworshipwouldbeabodywithoutsoul,aformwithoutlife.NorshouldhedividehisattentionbetweenhisLordandsomeone(orsomething)else-neitheropenly,(astheidolworshippersdo)-norsecretly(liketheonewhosemindisonsomethingelsewhileworshippingAllâh,ortheonewhoworshipsAllâhbecausehewantstoentertheGardenortosavehimselffromthehell).Allthesediversionsarevariousfacetsofpolytheism,andAllâhhasforbiddenitinHisBook:...therefore,worshipAllâh,beingsinceretoHiminreligion(39:2).Now,surely,sincerereligionisforAllâh(alone),and(asfor)thosewhotakeguardiansbesidesHim,(saying):WedonotworshipthemsavethattheymaymakeusnearertoAllâh,surelyAllâhwilljudgebetweentheminthatinwhichtheydiffer(39:3).

Worshipshallbeatrueworshipwhenitisdonewithpureintention,andthispurityhasbeennamedasthepresenceoftheworshipper.ThiswillhappenonlywhentheattentionoftheWorshipperisnotfixedonanyoneotherthanAllâh(otherwise,itwouldbepolytheism);andwhenhisaimofworshipisnotanyotherhopeorfearlikethatoftheparadiseorthehell(otherwise,theworshipwouldnotbepurelyforAllâh).Moreover,heshouldnotbeconcernedwithhisownself,asitwouldtantamounttoegotismandarrogance,completelyoppositeofsubmissionandservitude.Probablythepluralpronoun-"we"worship-pointstothisfact;itnegatestheindividualityoftheworshipperasheincludeshimselfinamultitudeofpeople;itremovesegotism,createshumility,andeffacesthetendencyofself-importance.

Thedeclarationofone'sservitudewiththewords,"Theedoweworship",isfreefromalldefects,sofarasitsmeaningandpurityareconcerned.Yet,astheservantdescribesthe

worshipashisownact,itcouldcreateanimpressionthathethoughttobeindependentinexistence,powerandwill,whileinfactheisonlyaslaveandslaveownsnothing.Thesecondsentence,"andTheedowebeseechforhelp",removesthispossiblemisunder standing.Itmeans:"WeascribetheworshiptoourselvesandmakethisclaimonlywithThyhelp;weareneverindependentofThee.Inotherwords,thecompleteverse,"TheedoweworshipandTheedowebeseechforhelp”,givesasinglemeaning,andthatis"worshipwithpurityofintention".Probably,thatiswhybothsentenceshavethesamestyle;otherwise,itcouldbesaid,'Theedoweworship;helpusandguideus...'Thestylehasbeenchangedinthenextverse,"guideus..."anditsreasonwillbeexplainedlater.

Theabove-givenexplanationmakesitclearwhythepronounsinthisversehavebeenchangedfromthethirdtothesecondperson;whytherestrictivedeviceofputtingtheobject("Thee")beforetheverbhasbeenchosen;whytheworship,in"doweworship",isusedwithoutanycondition;whywor shipperincludesotherswithhiminthisdeclarationofallegianceandworship;whythesecondsentenceisneededafterthefirst;andwhybothhavethesameconstructionandstyle.

Thescholarshavewrittenotherfinepointsaboutthisverse;thereaderisadvisedtorefertotheirbooksforthispurpose;Allâhisthecreditorwhosedebtcanneverberepaid.

Chapter2:1:6-7

Guideustothestraightpath(6),thepathofthoseuponwhomThouhastbestowedfavours,notofthoseinflictedbyThywrath,norofthosegoneastray(7).

COMMENTARY

OUR'AN:Guideustothestraightpath...norofthosegoneastray:Themeaningof"al-hidâyah"(=guidance,toguide)mayeasilybeunderstood,ifweconsiderfirstthesignificanceofthe"path"."as-Sirât"(=path)issynonymouswithat-tarîq()andas-sabîl().Intheseverses,AllâhhascommendedthepaththatitisstraightandthatitisthepathtakenbythoseuponwhomAllâhhasbestowedHisbountiesandfavours.Itisthispathguidancetowhichhasbeenaskedfor.Anditistheultimategoaloftheworship:TheservantpraystohisLordthathisworship,cleanfromallimpurities,beperformedinthispath.

AllâhhasmentionedinHisBookthatHehaslaiddownapathforman,nay,forallthecreation,apathuponwhichtheyareproceeding.Hesays:Oman!surelythouartstrivingtothyLord,ahardstriving,untilthouarttomeetHim(84:6);...andtoHimistheultimateresort(64:3);...nowsurelytoAllâhdoallaffairseventuallycome(42:53).Therearemanysuchverses,showingthatallareproceedingonaprescribedroadandthattheirdestinationisAllâh.

Sofarasthewayisconcerned,Allâhhassaidthattherearetwoways,notone:DidInotenjoinonyou,0childrenofAdam!thatyoushouldnotworshiptheSatan?Surelyheisyouropenenemy.AndthatyoushouldworshipMe;thisisthestraightpath(30:60-61).So,thereisastraightpath,andalsothereisanotherpath.AgainHehassaid:...thenverilyIamnear;IanswertheprayerofthesupplicantwhenhecallsonMe,sotheyshouldanswerMycallandbelieveinMe,thattheymaywalkintherightway(2:186);CalluponMe,Iwillansweryou.Verily,thosewhoarearroganttoMyworshipshallsoonenterhell,disgraced(40:60).Obviously,AllâhisneartoHisservants,andthenearerpathtoHimisthatofworshipandprayer.CompareitwithdescriptionofthosewhodonotbelieveinHim:...theseshallbecalledtofromafar-offplace(41:44).Obviously,thestationofunbelieversisfar-offplace.

TherearethustwowaystoAllâh,anearone-thewayofthebelievers-andadistantone,thatoftheothers.Itisthefirstdifferencebetweentheways.

Seconddifference:Surely(asfor)thosewhorejectOursignsandturnawayfromthemhaughtily,thedoorsofheavenshallnotbeopenedforthem(7:40).Whatisthefunctionofadoor?Toletauthorizedpeoplepassthroughitandbartheentrytounauthorizedones.Theverseshowsthatthereisapassagefromthelowerleveltotheupperheights.Ontheotherhand,Allâhsays:...andtowhomsoeverMywrathdescendsheshallperishindeed(20:81).Thewordtranslatedhereas"shallperish"literallymeans"shallfalldown".Therefore,thereisanotherpassagecomingfortheupperheightstothelowerlevel.AlsoHesays:...andwhoeveradoptsunbeliefinsteadoffaith,heindeedhasgoneastrayfrom(i.e.,haslost)therightway(2:108).Allâhusestheterm"polytheism"for"goingastray".[2]

Accordingly,peoplearedividedintothreecategories:First,thosewhoproceedtotheupperheights-thosewhobelieveinthesignsofAllâhandarenotarroganttoHisworship.Second,thosewhofalldowntothelowerlevels-theyarethoseuponwhomthewrathofAllâhhasdescended.Third,thosewhohavegoneastrayfromtherightpath;theyarelost,wanderinghitherandthither.Thelastverseunderdiscussionpointstothesethreecategories:"thepathofthoseuponwhomThouhastbestowedfavours,notofthoseinflictedbyThywrath,norofthosegoneastray."

Obviously,"thestraightpath"isseparatefromthelasttwopaths.Itisthepathofthebelieverswhoarenotarrogant.Atthesametime,thefollowingverseshowsthatthestraightpathitselfmaybedividedinvarious"trafficlanes",waysorbranches:...Allâhwillexaltthoseofyouwhobelieve,andthosewhoaregivenknowledge,inhighdegrees...(58:11).Thisstatementneedssomeelaboration:

Everystrayingispolytheismandviceversa,asmaybeinferredfromthewordsofAllâh:...andwhoeveradoptsunbeliefinsteadoffaith,heindeedhasgoneastrayfromtherightway(2:108).Thesameisthethemeoftheverse:DidnotIenjoinonyou,OchildrenofAdam!thatyoushouldnotworshiptheSatan?Surelyheisyouropenenemy.AndthatyoushouldworshipMe;thisisthestraightpath.Andcertainlyhehasledastrayagreatmultitudefromamongyou(36:60-62).Likewise,theQur ’âncountspolytheismasinjusticeandviceversa,asmaybeseeninthewordswhichtheSatanshallutterafterthejudgementwillbedeliveredagainsthimandhisfollowers:...surelyIdisbelievedinyourassociatingmewithAllâh,before;surelyitistheunjustthatshallhavethepainfulpunishment(14:22).Thenitcountsinjusticeasstraying:Thosewhobelieveanddonotmixuptheirfaithwithinjustice,thosearetheywhoshallhavethesecurityandtheyarethosewhoshallbeguidedaright(6:82).Itshouldbenotedthattheyshallbeguidedarightandshallhavesecurityagainststrayingoritsresultingpunishmentonlyiftheydonotmixtheirfaithwithinjusticeandinequity.

Itisclearfromlookingattheseversestogetherthatgoingstray,polytheismandinequityallhavethesameeffect;allthreeareadjuncttoeachother.Thatiswhyitissaidthateachofthemisindentifiablebytheothertwo.Forallpracticalpurposesthethreeareoneandthesame,althoughtheymaybedifferentintheirliteralmeaning.

Thestraightpath,then,isdifferentfromthatofthosewhohavegoneastray;itisapathwhich

isfarawayfrompolytheismandinjustice.Therecanbenostrayinginthispath-neitherinhiddenideasandbeliefs(forexample,thedisbelieforthethoughtsdisapprovedbyAllâh);norinopenactionsoromissions(likecommittingasinoromittingagooddeed).Itisthetruemonotheisminbeliefandindeeds.Andwhatisthereafterthetruthbuterror?Theabove-mentionedverse6:82,fitsonitcompletely.Thatverseguaranteessecurityinthewayandpromisesperfectguidance.Thepromiseisinferredfromthefactthattheoriginalwordtranslatedas"guidedaright"isnoun-agent,andthegrammarianssaythatsuchanounisreallymadeforfuture.Thisisonefeatureofthestraightpath.

Allâhhasidentifiedthosebestowedwithdivinefavours,intheverse:AndwhoeverobeysAllâhandtheApostle,thesearewiththoseuponwhomAllâhhasbestowedfavoursfromamongtheprophetsandthetruthfulandthemartyrsandtherighteousones;andexcellentaretheseascompanions(4:69).Thebeliefandtheobediencehavebeenexplainedshortlybeforeitinthesewords:Butno!byyourLord!theydonotbelieve(inreality)untiltheymakeyouajudgeofthatwhichhasbecomeamatterofdisagreementamongthem,andthentheydonotfindanystraitnessintheirselvesastowhatyouhavedecided,andsubmitwithtotalsubmission.AndifWehadprescribedforthem:Killyourselvesorgoforthfromyourhomes,theywouldnothavedoneitexceptafewofthem;andiftheyhaddonewhattheywereadmonished,itwouldhavecertainlybeenbetterforthemandmostefficaciousinstrengthening(them)(4:65-66).Thosewhotrulybelievearereallystrongintheirservitudeandsubmission,inwordsandindeeds;inappearanceandinsecret.YetsuchperfectbelieversshallbeplacedinarankbehindthoseuponwhomAllâhhasbestowedfavours;thatiswhyAllâhhassaid,"thesearewiththose..."andnot,‘amongthose’.Theyshallbewiththem,butnotofthem.Itisfurtherstrengthenedbythelastsentence,"andexcellentaretheseascompanions".Companionsareotherthantheself.

Thereisanother,somewhatsimilar,verseinfifty-seventhchapter:and(asfor)thosewhobelieveinAllâhandHisapostles,theseitisthatarethetruthfulandthemartyrswiththeirLord;theyshallhavetheirrewardandtheirlight...(57:19).Thebelievers,thus,shallbeincludedintheranksofthemartyrsandthetruthful-inthelifehereafter.Thefactthatitwillhappeninthenextworldisinferredfromthewords,"withtheirLord",and"theyshallhavetheirreward".

Thosebestowedwithdivinefavourswhoarethepeopleofthestraightpath-withwhoserelationshipthestraightpathisidentified-havegreaterprestigeandhigherrankthanthesebelieverswhohavecleansedtheirbeliefsandactionsfromstraying,polytheismandinjustice.Ponderingontheseversestogether,onefeelssurethatthisgroupofthebelievers(withthisquality)stillcontinues;ithasnotcometoitsend.Hadthisgroupcompleteditsterm,itwouldhavebeencountedamong(andnot,"with")thosebestowedwithfavours;thesebelieverswouldhavegoneupandinsteadofbeingwiththosebestowedwithfavours,wouldhavebecomepartofthem.TheyprobablyareamongthosewhohavebeengivenknowledgefromAllâh,asHesays:Allâhwillexaltthoseofyouwhobelieve,andthosewhoaregivenknow-ledge,inhighdegrees(58:11).

Thepeopleofthestraightpatharebestowedwithexcellentbountiesthataremoreprecious

thanthatofthecompletefaithandperfectbelief.Thisisthesecondfeatureofthestraightpath.

Allâhrepeatedlymentionsas-sirât(path)andas-sabîl(way)intheQur ’ân;butHehasneverattributedtoHimselfexceptonestraightpath;althoughHeattributesseveralwaystoHimself.And(asfor)thosewhostrivehardforUs.WewillmostcertainlyguidethemontoOurways(29:69).

Likewise,Hehasneverascribed"thestraightpath"toanyofhisservants,theonlyexceptionbeingthisverseunderdiscussionwhichascribesittothosewhoarebestowedwithdivinefavours;butHefrequentlyattributes"theway"tooneortheotherofHischosenservants:Say:"Thisismyway;IinviteyouuntoAllâh;withclearsight(are)Iandhewhofollowsme"(12:108);...andfollowthewayofhimwhoturnstoMe(31:15);...thewayofthebelievers...(4:l15).Itisanindicationthat"theway"isotherthan"thestraightpath".Theremaybevariousanddifferentwaystakenbyvariouschosenservantsproceedingonthewayofworshipandsubmission;but"thestraightpath"isonlyone,asAllâhpointstoitinthesewords:Indeed,therehascometoyoualightandaclearBookfromAllâh;withitAllâhguideshimwhofollowsHispleasureintothewaysofsafetyandbringsthemoutofutterdarknessintolightbyHispermissionandguidesthemtothestraightpath(5:15-16).See,howtheverserefersto"theways"(inplural),andto"thestraightpath"(insingular).Now,theremaybetwoexplanationsforit.Either"thestraightpath"isthesamethingas"theways",or"theways"ongoingfurtherjointogetherandthenmergeintothestraightpath.

Thereisanotherdifferencebetweenthestraightpathandtheway.Allâhsays:AndmostofthemdonotbelieveinAllâhwithoutassociatingothers(withHim)(12:106).NotehowthebelieversaresaidtoassociateotherswithAllâh.Itshowsthatsomesortofpolytheism(thatis,straying)mayco-existwithbelief(andthebeliefisa"way");inotherwordsthewaymayco-existwithpolytheism.Butthestraightpathcannotdosobecauseitisnotthepathofthosewhohavegoneastray.

Eachofthesewayshassomeexcellenceorsomedeficiency-butnotsothestraightpath.Eachwayisapartofthestraightpath,butisdistinguishedfromtheotherways.Itmaybeinferredfromtheabove-mentionedversesaswellasfromothers.Forexample,Allâhsays:AndthatyouworshipMe;thisisthestraightpath(36:61);Say:"Surely,(asfor)me,myLordhasguidedmetothestraightpath;(to)amostrightreligion,thefaithofIbrâhimtheuprightone"(6:161).Theworshipandthereligionarecommontoalltheways,andtheyarealso"thestraightpath".TherelationofthestraightpathtothewaysofAllâhisthatofthesoultothebody.Thebody,duringthelife,undergoescountlesschanges,variesfromdaytoday-frominfancytochildhood;fromadolescencetoyouth,frommiddletooldageandtosenility.Butthesoulremainsthesame,andisalwaysonewithbodyateverystage.Sometimes,thebodyisinflictedwithundesirableeffects,whichthesoulwouldneveraccept,iflefttoitself.Butthesoul-thecreationofAllâh,uponwhichHecreatedtheman-neverdeteriorates.Yet,inallthesestates,thebodyremainsonewiththesoul.Likewise,thewaysofAllâhareonewiththestraightpath;butsometimesaway-thewayofthebelievers,ofthefollowersoftheProphetofthosewhoturntowardsAllâhoranyotherway-suffersfromsomekindofdeterioration,

althoughthestraightpathisimmunefromalldefectsandimperfections.Youhaveseenhowoneoftheways,thebelief,sometimescombineswithpolytheismandstraying,butthestraightpathdoesnotdoso.Inshort,thewaysareofvariousgrades-nearordistant;safeorunsafe;cleanorunclean-butallareinthestraightpath,or,letussay,areonewiththestraightpath.

Allâhhasmentionedthisfact,inaparableoftruthandfalsehood,inthesewords:Hesendsdownwaterfromtheheaven,thenthevalleysflowaccordingtotheirmeasure,andthetorrentbearsalongtheswellingfoam;andfromwhattheymeltinthefireforthesakeof(making)ornamentsorapparatusarisesascumlikeit;thusdoesAllâhcomparetruthandfalsehood;thenasforthescum,itpassesawayasaworthlessthing;andasforthatwhichprofitsthepeople,itremainsintheearth;thusdoesAllâhsetforthparables(13:17).Itclearlyshowsthattheheartsandminddifferintheirabilitiesandcapacitiestoreceivethedivineknowledgeandspiritualperfection,althoughallpartakeofthesamedivinesustenance.(Itsfullexplanationwillbewritteninthech.13).

Thiswas,however,thethirdfeatureofthestraightpath.FromtheaboveanalysisitmaybeseenthatthestraightpathisasortofcontrollerofallthewaysleadingtoAllâh.WemaysaythatawayleadingtoAllâhleadsamantoHimaslongasitremainsonewiththestraightpath;butthestraightpathleadstoAllâhunconditionally,withoutanyiforbut.ThatiswhyAllâhhasnamedit"as-sirâtu'1-mustaqîm"(=thestraightpath).as-Sirâtmeansaclearpath,andisderivedfrom"saratttusartan"(=Iswalloweditcompletely);inotherwords,thisclearpathswallowsitswalkerswithoutlettingthemgoout."al-Mustaqim"(=straight)literallymeanstheonewhostandsonhislegs,andhasfullcontrolofhimselfaswellasofthethingsattachedtohim.Inotherwords,itisathingwhichisnotsubjectedtochangeorvariation.Thus"as-sirâtu'l-mustaqîm"=thestraightpathisthepathwhichneverfailstoguideandtoleadthewalkertohisdestination.Allâhsays:ThenasforthosewhobelieveinAllâhandholdfastuntoHim,soonwillHeadmitthemtoMercyfromHimand(His)Grace,andguidethemuntoHimself(by)thestraightpath(4:175).Obviouslythisguidancedoesnotfail;italwayssucceeds.AlsoHehassaid:Therefore(for)whomsoeverAllâhintendsthatHewouldguidehimaright,HeexpandshisbreastforIslam,and(for)whomsoeverHeintendsthatHeshouldleavehimtoerr,Hemakeshisbreaststraitandnarrowasthoughhewereascendingintothesky;thusdoesAllâhlayuncleanlinessonthosewhodonotbelieve.AndthisisthepathofyourLord,(a)straight(path)(6:125-126).Thatis,thisisAllâh'spaththatneverchanges,nordoesitfailtoreachitsdestination.AgainHesays:Hesaid:"ThisisastraightpathwithMe;surelyasregardsMyservants,thouhastnoauthorityoverthemexceptthosewhofollowtheeofthedeviators"(15:41-42).TheversedeclaresthatthisisHissettledcoursewhichnevervaries.Inthisway,itconveysthesameideawhichiscontainedintheverse:ForyoushallnotfindanyalterationinthecourseofAllâh;andyoushallnotfindanychangeinthecourseofAllâh(35:43).

Theabove-mentioneddiscoursehasmadethefollowingpointsclear:

First:TherearevariouswaystoAllâh,eachdifferingwithothersinperfection,easinessandsmoothness.Italldependsonitsnearnessorremotenessfromthebasicreality,fromthe

straightpath,likethewayofsubmission,offaith,ofworship,ofpurityofintentionorofhumilitybeforeAllâh.Someofthewaysleadingtotheoppositedirectionaredisbelief,polytheism,infidelity,exceedingthebounds,committingsinsetc.Allâhhassaid:Andforallaregradesaccordingtowhattheydid,andsothatHemaypaythembackfullytheirdeedsandtheyshallnotbedealtwithunjustly(46:19).

ThesameisthecasewiththespiritualknowledgewhichthehumanmindreceivesfromAllâh.Theyvaryaccordingtomentalandspiritualcapacityofthereceivers,andaretintedbycoloursofvisionsofthebeholders.ThisfactisshownintheQur'ânicparablementionedearlier:Hesendsdownwaterfromtheheaven,thenthevalleysflowaccordingtotheirmeasure...(13:17).

Second:Thestraightpathcontrolsalltheways.Likewise,thepeopleofthestraightpath(whohavebeenfirmlyestablishedinitbyAllâh)doenjoycompleteauthoritytoguidetheotherservantsofAllâh.Allâhsays:...andexcellentaretheseascompanions(4:69);Verily,youronlyMasterisAllâhandHisApostleandthosewhobelieve,thosewhokeepupprayerandpayzakâtwhiletheyarebowingdown(5:55).Thelastmentionedversewasrevealedabout‘Ali,theLeaderofthefaithful(a.s.),asal-mutawâtirtraditionssay;andhe(peacebeonhim)wasthefirsttoopenthisdoorinIslam.Moredetailsofitwillbegiveninthefifthchapter.

Third:Theimportoftheguidancetothewaydependsonthemeaningofthewayitself.al-Hiddyah()meanstoguide,tolead;itacceptstwoobjects,eitherwithoutanypreposition(asinthelanguageofHijâz)orwithilâ(=to)beforethesecondobject(asinthelanguageofothertribes).Thisdetailhasbeengiveninas-Sihâhofal-Jawharî,andobviouslyitiscorrect.

Beforegoingfurther,amistakennotionshouldberemoved.Somepeoplethinkthatthemeaningofguidancechanges,dependingonwhetheritssecondobjectisprecededbytheprepositionilâornot.Ifthereisnosuchpreposition,thenaccordingtothem,guidancemeans"toconveytothedestination";ifitisprecededbyilâ,thenitdenotes"toshowthepath".Inevidence,theyofferthefollowingverses:Surelyyoucannotguidewhomyoulove,butAllâhguideswhomHepleases(28:56).Thisverse,inwhichtheverbs,"cannotguide"and"guides",havebeenusedwithoutpreposition,saysthattheProphetcouldnotguidewhomhepleased.Butitisknownthathe,throughouthislife,guidedthepeople,thatis,showedthemthepathofAllâh.Therefore,whathasbeennegatedmustbetheothermeaning.Whattheverse,then,saysisthis:youcannotconveytothespiritualgoalwhomyouplease;butitisAllâhwhoconveystothatdestinationwhomHepleases.Thisdifferenceinmeaningismoreclearlyseenintheverses:AndWewouldcertainlyhaveguidedthemintherightpath(4:68).Theverb(intheArabictext)hasbeenusedwithoutanyprepositionanditreferstothedivineguidance-thatis,conveyancetodestination.AndAllâhaddressestheProphetinthesewords:andmostsurelyyouguidetotherightpath(42:52).HeretheverbisfollowedbyilâandthesentenceattributestotheProphetthetaskofguidance,inthemeaningofshowingtheway.Accordingtotheirreasoningthethreeversesputtogethershowthatwhenguidanceisusedinthemeaningof"conveyingtodestination",itssecondobjectacceptsnopreposition;whenitisusedfor"showingthepath",thesaidobjectisprecededbyilâ.

ButthisnotionisnotsupportedbytheQur ’ân.AllâhquotesthebelieverofthepeopleofPharaohassaying:"Omypeople!followme,Iwillguideyoutotherightcourse"(40:38).HeretheArabictexthasnoprepositionandyetitdoesnotmeanconveyingtodestination,itonlydenotesshowingtheway.

Whathasbeenmentionedintheverse28:56(Surelyyoucannotguidewhomyoulove,butAllâhguideswhomHepleases)istherealityorperfectionofguidance.TheverseshowsthattheProphetcouldnotbestowonhispeopletheperfectguidance,therealityofguidance,asitwasataskthatAllâhhasreservedforHimself.

Inshort,themeaningofguidancedoesnotdependonprepositionilâcomingornotcomingbeforethesecondobject.Inbothcasesthemeaningisthesame.

al-Hidayahmeanstoguide,toshowthedestinationbyshowingtheway,or,letussay,toconveytothedestination.Guidance,inreality,isreservedforAllâh,andHeguidesHisservantsbycreatingsuchcausesthatpointthedestinationtothemandleadthemtotheirspiritualgoal.Allâhsays:Therefore(for)whomsoeverAllâhintendsthatHewouldguidehimaright,HeexpandshisbreastforIslam(6:125);...thentheirskinsandtheirheartsbecomeplianttotheremembranceofAllAh;thisisAllâh'sguidance,HeguideswithitwhomHepleases(39:23).Theverb"becomepliant"isfollowedbythepreposition"to",givingtheverbashadeofmeaningofinclinationandrepose.Guidance,thus,meansthatAllâhcreatesintheheartanaptitudebywhichitinitiates,accepts,inclinestowardsandbecomessereneintheremembranceofAllâh.

IthasbeenmentionedearlierthattherearemanywaysleadingtoAllâh.Consequently,guidanceforonewaywoulddifferfromthoseoftheothers.Eachwayhasaspecialguidanceofitsown.Thisvariationhasbeenhintedatintheverse:And(asfor)thosewhostrivehardforUs,WewillmostcertainlyguidethemuntoOurways;andAllâhismostsurelywiththedoersofgood(29:69).Amanstrives"inthewayofAllâh";andanotherstrives"forAllâh".Thereisagreatdifferencebetweenthetwo.Thefirsttriestokeepthewaysafeandfreefromalldangersandblockades;thesecond'sattentionisfixedonAllâhonly.Itisthismanwhoispraisedinthisverse-hestriveshardforAllâh;thereuponAllâhhelpshimandguideshimonthewaymostsuitedtohisabilityandpower;andthereafterkeepsguidinghimfromonewaytoanotheruntilHeexclusivelyattacheshimtoHimself.

Fourth:ThestraightpathispreservedinthewaysofAllâh-thewaysthatareofvariousgradesandlevels.Allâhguidesmantoit;andthemanisthusguidedaright.Asmentionedabove,Allâhmaykeepguidingamanfromonewaytotheotherwhichisofahighergrade,andthentoathirdonestillhigher.Theprayerinthisverse,"Guideustothestraightpath"(revealedonbehalfofthosewhomAllâhhasalreadyguidedtoHisworship)pointstothisveryfact.Ifwekeepthispointinview,therewouldbenoroomforanobjectionlikethefollowing:Theonewhouttersthisprayerisalreadyguidedaright-howcanheprayafreshforguidance?Itwouldbeanattempttoreobtainathingwhichisalreadyinhand,anditisjust

impossible.Also,theworshipperisalreadyonthestraightpath-howcanhepraytobeguidedagaintothesamepath?Isn'titanimpossibility?

Buttheexplanationgivenbyusclearsawaythemistofsuchobjections.

Anotherobjection:OurLawisthemostperfectandmostcomprehensiveofallthelawssentbyAllâhsincethedawnofhumanity.WhyshouldweaskfromAllâhtoguideustothepathofthoseofthepreviouspeopleuponwhomHehadbestowedfavours?

Reply:Admittedly,theLawbroughtbyMuhammad(s.a.w.a.)ismoreperfectthananyotherone.ButitdoesnotnecessarilymeanthatallthosewhofollowthisLawaremoreperfectthanallthosewhofollowedthepreviouslaws.AnaveragefollowerofthelawofMuhammad(s.a.w.a.)cannotsurpassNuhorIbrahim(a.s.),althoughtheirlawsweresentlongbeforetheIslamicLaw.Itisonethingtoacceptandfollowalaw;itisquiteanothertogetspiritualperfectionbytotalsubmission-byperfectlymouldingoneselfinthatlaw'spattern.Abelieverofpreviousnationswhoattainedahighspirituallevel,whobecameamirrorofdivineattributes,ismostcertainlybetterthan,andsuperiorto,afollowerofthislawwhodidnotreachthatstate-eventhoughthelatterwouldbefollowingthemostperfectandcomprehensivelaw,thatis,theLawofMuhammad(s.a.w.a.).Therefore,itisquiteinorderforabelieveroflowergrade(althoughhemayfollowaperfectlaw)topraytoAllâhtohelphimreachthelevelofabelieverofhighergrade(althoughhemighthavefollowedalessperfectlaw).

Anexegetehasrepliedtotheabove-mentionedobjectioninawaythatisnotfreefromdefects.Hehassaid:ThereligionofAllâhisone,andthatisIslam.Thefundamentaltruths-thebeliefinOneGod,theProphethoodandtheDayofJudgementandallthatresultsfromthisbelief-arethesameinallthelawsandrevelationssentbyAllâh.TheLawofIslamhasanaddeddistinction,inthatitcoversallaspectsofhumanlifeandis,thus,themostcomprehensiveone.Itlooksmoreproperlyafterpublicwelfare.Moreover,itsfoundationislaidonreasoning-inallitsforms:Thelogic,theadmonitionandthegoodlyargumentation.

Alldivinereligionsare,thus,thesameandthefundamentaltruthsarecommontoall.Thepreviouspeoplehaveprecededusinthispath.Therefore,Allâhhasorderedustolookintotheiraffairs,totakelessonsfromthemandtofollowthemtospiritualperfection.

Theauthorsays:TheprincipleuponwhichthisreplyisbasedisagainsttheprinciplesthatguideusinexegesisoftheQur ’ân.Thereplyassumesthattherealitiesoffundamentaltruthsareonthesamelevelinallthereligions;thatthereisnodifferenceintheirgrades;thatthespiritualperfectionsandreligiousvirtuesareofthesamequalityeverywhere.Accordingtothisview,thehighestrankingprophetisequaltothelowesttypeofbelieverinhisexistenceandnaturalperfection-sofarashiscreationisconcerned.Thedifference,ifany,isbasedonthesubjectiveoutlookofsharî’ah,notonanymatterofcreation.Intheiropinion,thiscaseissimilartothatofakingvis-a-vishissubjects-theyarenotdifferentintheirhumanexistence,thedifferenceisintheirsubjectiveandassumedpositionsonlywhicharelaiddownbypeople

andwhichdonothaveanyindependentexistence.

Thisthinking,initsturn,isbasedonthetheoryofmaterialism,whichteachesthatnothingexistsbutmatter;metaphysical"things"havenoexistenceatall(or,atleast,wearenotinapositiontoknowthattheyexist).TheonlyexceptionisGod,andwebelieveinHisexistencebecauseoflogicalevidence.Thosewhoacceptedthisviewdidsobecause,comingundertheinfluenceofnaturalsciences,theyputalltheirconfidenceintheirfivesenses.Orbecausetheythoughtthat"commonsense"wasenoughforexplainingthedivinewords,andtherefore,neglectedtomeditateontheQur ’ân.Godwilling,weshallthrowmorelightonthissubjectatsomeotherplace.

Fifth:Thepeopleofthestraightpatharehigherinrankthanothers,andtheirpathissuperiortotheothers'ways.Itisbecauseoftheirknowledge,andnotbecauseoftheirvirtuousdeeds.Theyhavethatknowledgeofdivineattributeswhichishiddenfromothers.(Wehaveexplainedearlierthatperfectionofvirtuousdeedsisfoundinsomeoftheinferiorwaysalso.Therefore,deedscannotbethecriterionbywhichthepeopleofthestraightpatharegivenexcellenceovertherest.)Thequestionarisesastowhatisthatknowledgeandhowitisacquired.Weshalldealwiththesequestionswhenweshallexplaintheverse13:17(Hesendsdownwaterfromtheheaven,thenthevalleysflowaccordingtotheirmeasure).

Thefollowingversestoopointtothisfact:Allâhwillexaltthoseofyouwhobelieve,andthosewhoaregivenknowledgeinhigherdegrees(58:11);ToHimdoascendthegoodwords;andthegooddeedliftsthemup(35:10).WhatascendstoAllâhisthegoodwords,thatis,truebeliefandknowledge;gooddeedsliftupthegoodwordsandhelpthemintheirascension,withoutthemselvesgoingup.Weshallfullydiscussthisversewhenweshallreachit.

TRADITIONS

as-Sâdiq(a.s.)saidaboutthemeaningofworship:"Worshipisofthreekinds:somepeopleworshipAllâh,becausetheyfearHim-soitistheworshipofslaves;andagroupworshipsAllâh,BlessedandHighisHe,toseekreward-soitisthewor shipofhirelings;andagroupworshipsAllâh,MightyandGreatisHe,becauseof(His)love-andthisistheworshipofnoblepersons,anditisthemostexcellentworship."(al-Kâfi)

Verily,somepeopleworshippedAllâhbeingdesirous(ofHisreward)-sothisistheworshipoftraders;andsomepeopleworshippedAllâhfearing(Hispunishment)-soitistheworshipofslaves,andagroupworshippedAllâhingratitude(toHim)-sothisistheworshipofnoblemen.(Nahju'1-baldghah)

as-Sâdiq(a.s.)said:"VerilypeopleworshipAllâhinthreeways:OnegroupworshipsHimindesireofHisreward,anditistheworshipofcovetousones,anditisgreed;andothersworshipHimindreadoftheFire,anditistheworshipofslaves,anditisfear;butIworship

HiminHislove-MightyandGreatisHeandthisistheworshipofnobleones.(Itis)becauseAllâhhassaid:andtheyshallbesecurefromterroronthatdays(27:89);andHehassaid,Say:`IfyouloveAllâh,thenfollowme,Allâhwillloveyou...'(3:31).Therefore,whosoeverislovedbyAllâh,heshallbeamongthesecureones;anditisahiddenposition,cannottouchitsavethepurifiedones."(al-`Ilal,al-Majâlisandal-Khisâl)

Theauthorsays:Themeaningofthesetraditionsmaybeunderstoodfromtheprecedingcommentary.TheImams(ofAhlu'1-bayt)havevariouslyattributedtheworshipofthenobleonessometimestogratitudeandsometimestolove,becauseinfinalanalysisbothareoneandthesame.Gratitudeandthankmeansputtingthereceivedbountyinitsproperplace.ItisthethankofworshipthatitshouldbeaddressedtoAllâh,asonlyHe,Himself,deservestobeworshipped.AllâhisworshippedbecauseHeisAllâh,thatis,becauseHealoneholdsallattributesofbeautyandglory.He,ofallthings,isBeautiful;HealoneislovedforHimself.Whatislove?Itisinclinationandattractiontowardsbeauty.Wesay:HeisworshippedbecauseHeisHe;Wemayexpressthesameideaifwesay:HeisworshippedbecauseHeisbeautifulandbeloved.Again,thesamethememaybeexplainedbysayingthatHeisworshippedbecauseHeistheBestoweroffavoursandisthankedthroughworship.Allthreeexpressionscarrythesameimport.

IthasbeennarratedthroughSunnichainsthatas-Sâdiq(a.s.)explainedtheverse,"Theedoweworship..."inthesewords:"WedonotaskfromTheeotherthanThee,andwedonotworshipTheebysubstituteandreplacement,asdothosewhoareignorantofThee,removedfromThee."

Theauthorsays:Thistraditionpointstowhathasbeenexplainedinthecommentarythatworshipdemandspresence(ofheart)andpurity(ofintention)whichdoesnotallowdiversiontoanysubstitute,toanythingelse.

as-Sâdiq(a.s.)saidinteraliainatradition:"Andwhosoeverthinksthatheworships(Allâh)by(His)attributeswithoutbeingconsciousofHim,herefers(hisworship)toanabsentone;andwhosoeverthinksthatheworshipstheattributeandtheperson(havingthatattribute)henullifiesmonotheism,becausetheattributeisotherthantheperson;andwhosoeverthinksthatheascribesthepersontotheattribute,hebelittlestheGreatOne,andtheydonotassigntoAllâhHisproperprestige...'"(Tuhafu'1-‘uqûl)

as-Sadiq(a.s.)explainedtheverse:Guideustothestraightpath,inthesewords:"GuideustoadheretothepaththatleadstoThylove,andconveystoThyGarden,(thepaththat)preventsusfromfollowingourdesires(lestweberuined)andfromadher ingtoouropinions(lestwebedestroyed).(Ma`âni'l-akhâdr)

Thesamebookquotes`Ali(a.s.)assayingaboutthisverse:"ContinueforusThyhelpwithwhichweobeyedTheeinourpastdays,sothatwecontinuetoobeyTheeinourcomingdaysalso."

Theauthorsays:Thetwotraditionspointtotwoaspectsofthereplyofthepreviouslymentionedobjection-thattheprayerforguidance,addressedbyapersonalreadyguidedaright,istryingtoobtainathinginhand,andthatitwasaskingforimpossible.Thefirsttraditionlooksatthedifferenceinthegradesofguidance,andthesecondlooksatonenessofguidanceinitsreality.

AgainMa’âni'l-akhbârquotes'Ali(a.s.)assaying:"Thestraightpath,inthisworld,isthatwhichstopsshortofexcessesandrisesaboveshortcomings,andremainsstraight;and,inthenextworld,itisthepathofthebelievers(leadingthem)totheGarden."

ThesamebookquotesthesameImam,explainingtheverse:Thepathofthose...,asfollows:"Say:GuideustothepathofthoseuponwhomThouhastbestowedfavoursbystrengtheningthemforThyreligionandThyobedience-not(ofthosewhomThoufavoured)withwealthandhealthbecausesuchthingsaresometimesgiveneventothedisbelieversortothesinful."(Thenhesaid:)"Andthose(bestowedwithdivinefavour)arethoseaboutwhomAllâhsays:AndwhoeverobeysAllâhandtheApostle,thesearewiththoseuponwhomAllâhhasbestowedfavoursfromamongtheprophetsandthetruthfulandthemartyrsandtherighteousones,andexcellentaretheseascompanions(4:69).

ar-Ridâ(a.s.)narratesthroughhisforefathersfromAmiral-mu'minin(a.s.)thathesaid:"IheardtheApostleofAllâhsaying:‘Allâh,MightyandGreatisHe,hassaid:"IhavedividedtheOpeningoftheBookbetweenMyselfandMyservant;so,itshalfisforMeandthe(other)halfisforMyservant.AndMyservantshallgetwhatheasksfor."Whentheservantsays:InthenameofAllâh,theBeneficent,theMerciful,Allâh,GreatisHisGlory,says:"MyservanthasstartedwithMyname,anditisincumbentuponMethatIshouldcompletehisworksforhimandblesshiminhisaffairs."Andwhenhesays:AllpraiseisduetoAllâh,theLordoftheworlds,Allâh,GreatisHisGlory,says:"MyservanthaspraisedMe,andheknowsthatthebountiesthatarewithhimarefromMe,andthatthemisfortunesthathavebeenavertedfromhimweresoavertedbyMygrace;(OMyangels!)IappointyouasMywitnessesthatIshalladdforhimthefavoursofthenextworldtothoseofthisworld,andwillavertfromhimthecalamitiesofthenextworldasIhaveavertedfromhimthecalamitiesofthisworld."Andwhenhesays,TheBeneficent,theMerciful,Allâh,GreatisHisGlory,says:"MyservantborewitnessforMethatIamtheBeneficent,theMerciful;ImakeyouMywitnessthatIwillmostsurelyaugmenthisshareinMymercy,andIwillmostcertainlyincreasehisportioninMybounties."Andwhenhesays,TheMasteroftheDayofJudgement,Allâh,theHigh,says:"ImakeyouMywitnessthat,ashehasacknowledgedthatIamtheMasteroftheDayofJudgement,Iwillmostcertainlymakehisreckoningeasier(forhim)ontheDayofReckoning,andIwillmostcertainlyaccepthisgooddeeds,andlookoverhissins.

"Andwhenhesays:Theedoweworship,Allâh,MightyandGreatisHe,says:"Myservantistellingtruth,HeworshipsMeonly.BeMywitnessthatIwillmostsurelygivehimforhisworshiparewardthatwillbethe(objectof)envytoallwhoopposedhimwhenheworshippedMe."Andwhenhesays,andTheedowebeseechforhelp,Allâh,theHigh,says:"FromMehasMyservantsoughthelp,andinMehashetakenrefuge.BeMywitnessthatI

willmostcertainlyhelphiminhisaffairs,andwillaidhiminhisdifficulties,andwilltakehishandinhiscalamities."Andwhenhesays,Guideustotherightpath...,Allâh,MightyandGreatisHe,says:"This(part)isforMyservant,andMyservantshallhavewhatheasksfor;andIhaveanswered(theprayerof)Myservant,andhavegivenhimwhathehopesforandhaveprotectedhimfromwhatheisafraidof."'"(`Uyûnu'l-akhbâr).

Theauthorsays:as-Sadûqhasnarratedin`Ilalu‘sh-sharâ'i`,analmostsimilartraditionfromar-Ridâ(a.s.).ThetraditionexplainsthechapterofTheOpeningintheframeofthedailyprayer.Itfurtherconfirmsthepreviouslymentionedfactthatthisdivinerevelationhasbeensent,asthoughonbehalfoftheservantsofAllâh,toteachthemthemannersofservitude;toshowthemhowtopraisetheirLordandhowtodeclaretheirallegiancetoHim.Itisachaptermadeespeciallyforthepurposeofworship;andnootherchaptercomesneartoitinthisrespect.Forexample:

1.Theentirechapterisadivinespeech,revealedonbehalfofHisservant,sothathemayreciteitwhenhestandstoworshiphisLord.

2.Itisdividedintwoparts:oneforAllâhandtheotherfortheservant.

3.Itcontains,inspiteofitsbrevity,alltheQur'ânicwisdom.TheQur ’ânisavasttreasureoffundamentaltruths,moralvaluesandthemostcomprehensivesharî`ahwhichconsistsoftherulesofworshipandmutualdealings,aswellasthepenalandcivilcodes.Furtheritisavaluablemineofdivinepromisesandthreats,storiesofpreviouspeoplesaswellasparablesandmorallessons.But,inspiteofthiswidescope,allitsteachingsmaybereturnedtofourfundamentaltruths:theOnenessofGod,theprophethood,theresurrection(withallitsdetails)andtheguidanceofmankindtoitsblissinthisworldaswellasinthenext.Needlesstoreiteratethatthischaptercontainsallthesebasicrealitiesintheseveryshort,andatthesametimeveryeloquent,sentence.

Itwillnotbeoutofplacetocomparethebeauty,gloryandspiritualityofthischapter,usedintheMuslims'prayers,withtheLord'sprayer,usedbytheChristiansintheirprayer:

OurFatherwhichartinheavenHallowedbethyname.Thykingdomcome.Thywillbedoneinearthasitisinheaven.Giveusthisdayourdailybread.Andforgiveusourdebtsasweforgiveourdebtors.Andleadusnotintotemptation,butdeliverusfromevil:Forthineisthekingdom,andthepower,andtheglory,forever.Amen.(Matthews6:9-13)

Ponderdeeplyontheteachingscontainedinthesesentences,supposedtobeofdivinerevelation,andseewhatmannersofservitudedoesthisprayerteach.FirstittellsthemthattheirFather(i.e.God,intheirterminology)isinheaven.ThenitpraysabouttheFatherthatHisnamebehallowed,HiskingdomcomeandHiswillbedoneinearthasitisinheaven.The

questionis:Whowillfulfillthesewisheswhichlookmorelikepoliticalslogansthanspiritualinvocation.Thenitmakesthemaskfortheirdailybread,andforHisforgivenessinlieuoftheirforgiveness–thatHeshouldwaiveHisrightsastheyhavewaivedtheirs.ButwhatrightdotheypossessexceptthatwhichtheyhavebeengivenbyGodHimself?ThentheybeseechHimnottoleadthemintotemptationbuttodeliverthemfromevil.Thisisaskingforim-possible,becausethisworldistheplaceappointedforourtestandtrial,sothatwemayacquirespiritualperfection.Wouldnotsalvationloseitsmeaning,iftherewasnotestandtrial?

Andyetsomeorientalistshavetemeritytowrite:"Islamdoesnothaveanysuperiorityoverotherreligions,sofarasspiritualknowledgeisconcerned,becausealldivinereligionsinvitethementothebeliefinoneGod,andaskthemtopurifythemselvesbygoodcharacterandvirtuousdeeds.Thereligionsexceloneanotheronlyindeep-rootednessoftheirsocialfruits."

ItisnarratedinManlâyahduruhu'l-faqîhandat-Tafsîrofal-`Ayyashithatas-Sâdiq(a.s.)said:"ThestraightpathisAmîru'l-mu'minîn(a.s.)."

as-Sâdiq(a.s.)said:"(Thestraightpath)isthepathtotheknowledgeofAllâh.Andtherearetwopaths,oneinthisworldandtheotherinthenext.Asforthepathinthisworld,itistheImamwhoseobedienceisobligatory;whosoeverknowshiminthisworldandfollowshisguidance,heshallproceedonthepathwhichisthebridgeoverthehellinthenextworld;andwhosoeverdoesnotknowhiminthisworld,hisfootshallslip(overthatbridge)inthenextworld,andheshallfalldownintothefireofthehell."(Ma`âni'1-akhbâr)Thesamebookquotesas-Sajjâd(a.s.)assaying:"ThereisnocurtainbetweenAllâhandHisproof,noristhereanyscreenforAllâhagainstHisproof.WearethegatesofAllâh,andwearethestraightpath,andwearethe(treasure)chestofHisKnowledge,andwearetheinterpretersofHisrevelation,andwearethepillarsofHisOneness,andwearetheplaceofHissecret."

IbnShahrashûbhasquotedfromat-TafsîrofWakî'ibnal-Jarrâhfromath-Thawrîfromas-SuddîfromAsbâtandMujâhidfromIbn`Abbâsthathesaidabouttheverse:Guideustothestraightpath:"SayOgroupoftheservants(ofAllâh):LeadustotheloveofMuhammad(s.a.w.a.)andhisfamilymembers."

Theauthorsays:Thereareothertraditionsofthesamemeaning.Suchtraditionsarebasedonthe"flow"oftheQur ’ân,thatis,applicationoftheQur ’ânwhereveritisapplicable.Itshouldbenotedthattheterm,"flow"-anditwilloftenbeusedinthisbook-hasbeentakenfromthetraditionsoftheImamsofAhlu'I-bayt(a.s.):

al-FudaylibnYasarsaid:"IaskedAbuJa'far(a.s.)aboutthetradition,`ThereisnoverseintheQur ’ânbutithasanexteriorandaninterior,andthereisnowordinitbutithasaboundary,andeveryboundaryhasawatchingplace.'(Iaskedhim)whatwasthemeaningofexteriorandinterior.TheImamsaid:`Itsexteriorisitsrevelationanditsinteriorisitsinterpretation;some

ofithasalreadypassed(i.e.happened)andsomeofithasnotcomeaboutyet;itrunsalong(orflows)asrunthesunandthemoon;whenathingofitcomes(toitsappointedplaceandtime)ithappens...(at-Tafsîr,ofal-`Ayyâshî)

Thisthemeisfoundinothertraditionstoo.ItistheconventionoftheImamsofAhlu'l-bayt(a.s.)thattheyapplyaQur'ânicversetoallthingsitmaybeappliedto.Andthisconventionwascorrectandreasonable,becausetheQur ’ânwasrevealedasa"guidancetotheworlds";itguidesthemankindtocorrectbelief,correctethicsandcorrectaction.Thematterofbeliefthatithasexplainediseternaltruth;itisnotlimitedtoacertaintimeorcertainplace.Thevirtueorviceandtheruleslaiddownforthemarenotconfinedtooneper sonoroneperiod-theyaregeneralandapplicabletoallrelevantpersonsandtimes.Thetraditionsexplainingthebackgroundofrevelationofacertainverse-when,whyandaboutwhomorwhatwasitrevealed-donotaffectitsgeneralimport.Theruleisnotrestrictedtothatparticularpersonorevent;otherwise,itwouldceasetobevalidinothersimilarconditions,andwoulddiewiththedeathofthatperson.TheQur ’ânicdeclarationisgeneral.Ifitpraisessomepersons,orcondemnssomeothers,itisbecauseofthepresenceofgoodorevilcharacteristicsinthem.Andwhereverthosegoodorevilcharacteristicsarefound,eveninlatergenerations,theversewillinalltruthbeappliedtothem.TheQur ’ânitselfprovesit,asAllâhsays:Withit(i.e.,theQur’ân)AllâhguideshimwhofollowsHispleasureintothewaysofsafety...(5:16);...andmostsurelyitisaMightyBook,falsehoodshallnotcometoitfrombeforeitnorfrombehindit(41:41-42);SurelyWehaverevealedtheReminderandWewillmostsurelybeitsguardian(15:9).

Therearenumeroustraditions,perhapsreachingtohundreds,whichapplyvariousversesoftheQur ’ântotheImamsortotheirenemies.Theyarecalledthetraditionsof"flow".Butnowthatthegeneralprinciplehasbeenexplained,weshallnotincludethosetraditionsinthisbook-exceptwhereitbecomesnecessaryfortheexplanationofaverseorforsomereasoningordiscussion.

Chapter3:SuratulBaqarah:TheChapterofTheCow2:1-5

ChapterTwo:alBaqarah(TheCow)286verses–Medina

InthenameofAllâh,theBeneficent,theMerciful.AlifLâmmîm(1).ThisBook,thereisnodoubtinit,(is)aguidancetothosewhoguard(againstevil)(2),Thosewhobelieveintheunseenandkeepuptheprayerandspend(benevolently)outofwhatWehavegiventhem(3),Andwhobelieveinthatwhichhasbeensentdowntotheeandthatwhichwassentdownbeforetheeandtheyaresureofthehereafter(4).TheseareonaguidancefromtheirLordandtheseitisthatshallbethesuccessfulones(5).

GENERALCOMMENT

Thischapterwasrevealedpiecemeal;therefore,itdoesnothaveasingletheme.Howeveramajorpartofitshowsageneralobjective:ItemphasizesthatamancannotbeatrueservantofAllâhunlesshebelievesinallthatwasrevealedtotheapostlesofAllâhwithoutmakinganydifferencebetweenrevelationandrevelation,orbetweenapostleandapostle;accordingly,itadmonishesandcondemnsthedisbelievers,thehypocritesandthepeopleofthebookbecausetheydifferedaboutthereligionofAllâhanddifferentiatedbetweenHisapostles;thereafteritordainsvariousimportantlaws,likechangeofthedirectiontowhichtheMuslimsweretoturnfortheirprayers,regulationsofhajj,inheritanceandfastingandsoon.

COMMENTARY

QUR’AN:Aliflâmmîm:Godwilling,weshalldescribeinthe42ndchaptersomethingsrelatedtothe"letter-symbols"thatcomeatthebeginningofsomechapters.Also,themeaningoftheguidanceoftheQur ’ânandofitsbeingabookwillbeexplainedlateron.

QUR’AN:ThisBook,thereisnodoubtinit,(is)aguidancetothosewhoguard(againstevil),thosewhobelieveintheunseen:Thosewhoguardagainstevil,orinotherwords,thepiousones,aretheverypeoplewhobelieve.Piety,orguardingoneselfagainstevil,isnotaspecialvirtueofanyparticulargroupofthebelievers.Itisnotlikedoinggood,beinghumblebeforeGodorpurityofintention,whicharecountedasvariousgradesofthefaith.Piety,ontheotherhand,isacomprehensivevirtuethatrunsthroughalltheranksofthetruefaith.ItisforthisreasonthatAllâhhasnotreservedthisadjectiveforanyparticulargroupofthebelievers.

Thecharacteristicsofpiety,enumeratedinthesefourverses,arefive:Believingintheunseen,keepingupprayers,spendingbenevolentlyoutofwhatAllâhhasgiven,believinginwhatAllâhhasrevealedtoHisapostles,andbeingsureofthehereafter.ThepiousonesacquirethesespiritualqualitiesbyaguidancefromAllâh,asAllâhtellsusinthenextverse:"TheseareonaguidancefromtheirLord".TheybecamepiousandguardedthemselvesagainstevilbecauseAllâhhadguidedthemtoit.Whentheygotthatquality,theQur ’ânbecameaguidanceforthem:"ThisBook...(is)aguidancetothosewhoguardagainstevil".Itclearlyshowsthattherearetwoguidances,onebeforetheybecamepious,theotherafterit.Thefirstguidancemadethempious;andthereuponAllâhraisedtheirstatusbytheguidanceofHisBook.

Thecontrastisthusmadeclearbetweenthepiousonesononehandandthedisbelieversandthehypocrites(whoareadmonishedinthenextfifteenverses)ontheother.Thelatertwogroupsaresurroundedbytwostrayingsandtwoblindnesses.Theirfirststrayingcausestheirunbeliefandhypocrisy,andthesecondone(whichcomesaftertheirunbeliefandhypocrisy)confirmstheirfirsterrorandstrengthensit.LookatwhatAllâhsaysaboutthedisbelievers:Allâhhassetasealupontheirheartsandupontheirhearing;andthereisacoveringovertheireyes(2:7).SealingtheirheartshasbeenascribedtoAllâh,butthecoveringovertheireyeswasputbythedisbelieversthemselves.Likewise,Allâhsaysaboutthehypocrites:Thereisadiseaseintheirhearts,soAllâhaddedtotheirdisease(2:10).Thefirstdiseaseisattributedtothehypocritesthemselves,andthesecondonetoAllâh.Thesamerealityhasbeenexplainedinmanyverses.Forexample:HecausesmanytoerrbyitandmanyHeleadsarightbyit!ButHedoesnotcausetoerrbyit(any)exceptthetransgressors(2:26);...butwhentheyturnedaside,Allâhmadetheirheartsturnaside(61:5).

Inshort,thepiousonesaresurroundedbytwoguidances,asthedisbelieversandhypocritesfallbetweentwoerrors.ThesecondguidanceisbytheQur ’ân;therefore,thefirstonemusthavebeenbeforetheQur ’ân.Theymusthavebeenguidedbyahealthyandunimpairedpsychology.Ifaman'snatureisfaultlessandflawless,itcannotfailtoseethatitisdependentonsomethingaboveit.Also,itrealizesthateveryotherthing,whichitmayperceive,imagineorunderstand,dependslikewiseor,athingoutsidethechainofdependentandneedythings.Thus,itcomestobelievethattheremustbeaBeing,unseenandimperceptiblethroughthesenses,whoisthebeginningandendofeveryotherthing.ItalsoseesthatthesaidEssentialBeingdoesnotneglecteventhesmallestdetailwhenitcomestocreativeperfectionofHiscreatures.ThismakeshimrealizethatthesaidCreatorcannotleavethemantowander

aimlesslyhitherandthitherinhislife;thatHemusthaveprovidedforhimaguidancetoleadhimarightinhisactionsandmorals.Bythishealthyreasoning,themanacquiresthebeliefinOneGod,intheinstitutionofprophethoodandintheDayofResurrection.Inthisway,hisfaithinthefundamentalsofreligionbecomescomplete.ThatfaithleadshimtoshowhisservitudebeforehisLord,andtouseallthatisinhispower-wealth,prestige,knowledge,power,andanyotherexcellence-tokeepthisfaithaliveandtoconveyittoothers.Thuswecometotheprayerandbenevolentspending.Thefivevirtuesenumeratedintheseversesaresuchthatahealthynatureunfailinglyleadsthemantothem.Onceamanreachesthisstage,AllâhbestowsonhimHisanothergrace,thatis,theguidancebytheQur ’ân.

Theabove-mentionedfivequalities-correctbeliefandcorrectdeeds-fallbetweentwoguidances,aprecedingoneandafollowingone.Thissecondguidanceisbasedonthefirstone.Thisfacthasbeendescribedinthefollowingverses:Allâhconfirmsthosewhobelievewiththesurewordinthisworld'slifeandinthehereafter(14:27).Oyouwhobelieve!fearAllâhandbelieveinHisapostle.HewillgiveyoutwoportionsofHismercy,andmakeforyoualightwithwhichyouwillwalk...(57:28).Oyouwhobelieve!ifyouhelpAllâh,Hewillhelpyouandmakefirmyourfeet(47:7).AndAllâhdoesnotguidetheunjustpeople(61:7)....andAllâhdoesnotguidethetransgressingpeople(61:5).Thesameisthecasewitherrorandstrayingofthedisbelieversandhypocrites,aswillbeseenlateron.

Theaboveversesgiveanindicationthatmanhasanotherlife,hiddenbehindthisone.Itisbythatlifethathelivesinthisworldaswellasafterdeathandatresurrection.Allâhsays:IshewhowasdeadthenWeraisedhimtolifeandmadeforhimalightbywhichhewalksamongthepeople,likehimwhoselikenessisthatofoneinutterdarknesswhencehecannotcomeforth...(6:122).Weshallexplainit,Godwilling,lateron.

Thosewhobelieveintheunseen""al-Amân”(=faith,tobelieve)isconsolidationofbeliefinheart.Itisderivedfromal-amn(=safety,tofeelsafe).Thebeliever,byhisbeliefandfaith,gainssafetyfromdoubts.(Needlesstosaythatdoubtislikeapoisontothefaith.)

Ithasalreadybeenexplainedthatfaithhasmanygrades.Sometimesoneiscertainoftheobjectoffaith;andthiscertaintyhasitseffects;atothertimesthecertaintyincreasesandincludessomeconcomitantsofthesaidobject;andattimesitincreasestoincludealltherelatedmattersoftheobjectoffaith.Naturally,thebelief,thus,isofvariousgradesandsoarethebelievers."al-Ghayb"(=theunseen)isoppositeof"theperceived".ItisusedforAllâh,andHisgreatsigns,includingtherevelation,whichisreferredtointheclause,"Andwhobelieveinthatwhichhasbeensentdowntotheeandthatwhichwassentdownbeforethee".Also,itincludesthehereafter.Butintheseverses,thebeliefsintherevelationandinthehereafterhavebeenseparatelymentioned.Therefore,"theunseen"musthavebeenusedforAllâhonly.Inthiswaythebeliefinthethreefundamentalsofreligionbecomescomplete.

TheQur ’ânemphasizesthatmanshouldnotconfinehisknowledgeandbelieftoonlytheperception;itexhortshimtofollowhealthyreasoningandrationalunderstanding.

QUR’AN:andtheyaresureofthehereafter:Insteadofonlybelievinginthehereafter,theyaresureofit.Thereisanindicationherethatonecannotbepious,cannotguardhimselfagainstevil,untilheisreallycertainofthehereafter-acertaintythatdoesnotlethimforgetitevenforashorttime.Amanbelievesinamatter,yetsometimesforgetssomeofitsdemandsandthencommitssomethingcontrary.Butifhebelievesin,andissureof,thedaywhenheshallhavetogiveaccountofallthathehasdone-bigorsmall-hewillnotdoanythingagainstthedivinelaw,willnotcommitanysin.Allâhsays:...anddonotfollowdesire,lestitshouldleadyouastrayfromthepathofAllâh;(asfor)thosewhogoastrayfromthepathofAllâh,forthemsurelyisaseverepunishmentbecausetheyforgotthedayofreckoning(38:26).ClearlyitisbecauseofforgettingtheDayofReckoningthatmangoesastray.Itfollowsthatifoneremembersitandissureofit,hewillsurelyguardhimselfagainstevil,willbecomepious.

QUR’AN:TheseareonguidancefromtheirLordandtheseitisthatshallbethesuccessfulones:GuidanceisalwaysfromAllâh,itisnotascribedtoanyoneelseexceptinametaphoricalway.

AllâhdescribesHisguidanceinthesewords:Therefore(for)whomsoeverAllâhintendsthatHewouldguidehimaright,HeexpandshisbreastforIslam...(6:125).Ifone'sbreastisexpanded,hewillbefreefromeverytightnessandniggardliness.AndAllâhsaysthat:...whoeverispreservedfromtheniggardlinessofhissoul,theseitisthatarethesuccessfulones(59:9).Therefore,HesaysinthisverseaboutthosewhoareonHisguidancethat"theyshallbethesuccessfulones".

TRADITIONS

as-Sâdiq(a.s.)saidaboutthewordsofAllâh:Thosewhobelieveintheunseen:"Thosewhobelieveintherisingofal-Qâ'im(=onewhostands,i.e.,al-Mahdi,thetwelfthImam-a.s.)thatitistruth."(Ma’âni'1-akhbâr)

Theauthorsays:Thisexplanationisgiveninothertraditionsalso;anditisbasedonthe"flow"oftheQur ’ân.

Accordingtoat-Tafsîrofal-`Ayyashi,as-Sâdiq(a.s.)saidaboutthewordsofAllâh:andspend(benevolently)outofwhatWehavegiventhem,thatitmeans:theknowledgeWehavegiventhem.

InMa`âni'l-akhbâr,thesameImamhasexplaineditinthesewords:"AndtheyspreadtheknowledgeWehavegiventhemandtheyrecitewhatWehavetaughtthemoftheQur ’ân.

Theauthorsays:Bothtraditionsexplainthe"spending"inawidersensethatincludes

spendingthewealthaswellasusingotherbountiesofAllâhinHiscause;theexplanationgivenbyusearlierisbasedonthisexegesis.

APHILOSOPHICALDISCUSSION

Shouldwerelyonrationalconcepts,inadditiontothethingsperceptiblethroughthesenses?Itisasubjectofgreatcontroversyamongthewesternscholarsofthelaterdays.AllMuslimphilosophersaswellasmostofthewesternonesofancienttimesbelievedthatwecanrelyontherationalaswellasthesensualperceptions.Theywereratheroftheopinionthatanacademicpremisesdoesnotlookatatangibleandsensualfactorassuch.Butmostofthemodernscholars,especiallythescientists,holdthatnothingcanberelieduponexceptwhatoneperceivesthroughthefivesenses.Theirproofisasfollows:

Purerationalproofsoftengowrong.Thereisnotestorexperiment,perceptiblethroughthesenses,toverifythoserationalproofsortheirpremises.

Sensualperceptionsarefreefromthisdefect;whenweper ceiveathingthroughasense,weverifyitthroughrepeatedtestsandexperiments;thistestingcontinuestillwearesureofthecharacteristicsorpropertiesoftheobjectoftest.

Therefore,sensualperceptionisfreefromdoubt,whilerationalproofisnot.

Butthisargumenthasmanyflaws:

First:Alltheabove-mentionedpremisesarerational;theycannotbeperceivedbyanyofthefivesenses.Inotherwords,thesescholarsareusingrationalpremises,toprovethatrationalpremisescannotbereliedupon!Whataparadox!Iftheysucceedinprovingtheirview-pointthroughthesepremises,theirverysuccesswouldprovethemwrong.

Second:Sensualperceptionisnotlesspronetoerrorandmistakethanrationalproof.Acursoryglanceatthebooksdealingwiththeopticsandothersuchsubjectsisenoughtoshowhowmanyerrorsaremadebysight,hearingandothersenses.Ifrationalproofisunreliablebecauseofitspossiblemistakes,sensualperceptionalsoshouldbediscardedforthesamereason.

Third:Nodoubt,thereshouldbeawaytodistinguishtherightperceptionfromthewrong.Butitisnotthe"repeatedtesting",perse,thatcreatesthatdistinctioninourmind.Rather,itbecomesoneofthepremisesofarationalproofwhichinturnprovidesthatdistinction.Whenwediscoverapropertyofanobject,andthepropertyremainsthesamethroughrepeatedtests,arationalproof,onthefollowinglines,isofferedbyourthinkingpower.Ifthispropertywerenotthisthing'sownproperty,itwouldnotbefoundinitsounfailingly;Butitisalways

foundinitwithoutfail;Therefore,itisitsownproperty.Itisnowobviousthatsensualperceptiontoodependsonrationalpremisestofinalizeitsfindings.

Fourth:Letusadmitthatpracticallyeverysensualper ceptionissupportedbytest.Butisthattestverifiedbyanothertest?Ifyes,thenthesamequestionwillariseaboutthislaterone.Obviously,itcannotgoonadinfinitum;theremustcomeattheendatestwhoseverificationdependsnotonavisibletestbutontheabove-mentionedrationalproof.Itmeansthatonecannotrelyonsensualperceptionwithoutrelyingonrationalconcepts.

Fifth:Thefivesensescannotperceiveabsoluteandmajorissues;theyknowonlytheparticularandminorthings.Knowledgedependsonabsoluteissues,whichcannotbetestedinalaboratorynorcantheybegraspedbythefivesenses.Aprofessorofanatomyoperatesupon,ordissects,anumberoflivingordeadhumanbodies-itdoesnotmatterhowlargeorsmallthatnumberis.Hefindsthateachofthebodies-whichhehasopened-hasaheart,aliverandthelike.Andafterlookingatthoseparticularcases,hefeelsboldenoughtoteachanabsolutepropositionthatallmenhaveaheartandaliver.Thequestionis:Hasheseeninside"all"thehumanbeings?Ifonlythatmuchcanberelieduponwhichisperceivedbythefivesenses,howcananyabsolutepropositionofanybranchofsciencebeacceptedastrue?

Thefactisthatsensualperceptionandrationalconceptbothhavetheirplaceinthefieldofknowledge;botharecomplementarytoeachother.Byrationalityandunderstanding,wemeanthatfacultywhichisthesourceoftheaboveexamplesofabsoluteprinciples.Everyoneknowsthatmanhassuchafaculty.HowcanafacultycreatedbyAllâh(orastheysay,bynature)bealwaysinwrong?HowcanitalwaysfailinthefunctionentrustedtoitbytheCreator?TheCreatorneverentrustsanyworktoanagentuntilHecreatesaconnectinglinkbetweenthem.

Sofarasmistakesinrationalandsensualfacultiesareconcerned,thereadershouldlookforitinrelatedsubjectslikelogicetc.

ANOTHERPHILOSOPHICALDISCUSSION

Maninhisearlychildhoodperceivestheobjectsaroundhim;heknowsthemwithoutknowingthatheknows,thatis,withoutbeingawarethathehas,orisusing,afacultycalledknowledgeorcognition.Thiscontinuesuntilatimecomeswhenhefindshimselfdoubtingorpresumingathing.Thenherealizesthatbeforethathewasusing"knowledge"inhislifeaffairs.Healsograduallycomestounderstandthathisperceptionorconceptsaresometimeswrong,thaterrorcannotbeinthematerialsthatheperceives-becausethosematerialthingsarefactsandfactscannotbenon-facts,thatis,cannotbewrong.Therefore,theerrormustbeinhisperception.Whenthereisnoerrorinperception,itisknowledge-aperceptionthatleavesnoroomforoppositeideas.

Bythesestages,hebecomesawareofthebasicprinciplethatpositiveandnegativearemutuallyexclusiveandtotallyexhaustive;theyarecontradictories,theycannotbothbepresentnorcanbothbeabsent.Thisfundamentaltruthisthefoundation-stoneofeveryself-evidentortheoreticalproposition.(Evenifonedoubtsthisstatement,heintuitivelyknowsthatthis"doubt"cannotbepresentwithitsnegative,withits"nondoubt".)

Manreliesonknowledgeineveryacademictheoryandpracticalfunction.Evenwhenhefeelsdoubtfulaboutamatter,heidentifiesthatdoubtbyknowingthatitisadoubt.Thesameapplieswhenhedoesnotknow,oronlypresumes,ormerelyimaginesathing,heidentifiesitbytheknowledgethatitisignorance,presumptionorimagination.

ButinancientGreece,therearoseagroup,theSophists,whodeniedexistenceofknowledge.Theyshoweddoubtineverything,evenintheirownselves,eveninthatdoubt.TheScepticsoflaterdaysarealmosttheirsuccessors.Theydenyknowledgeofeverythingoutsidetheirownselvesandtheirownminds.Their"arguments"runasfollows:

First:Themostpotentknowledge(thatcomesthroughthefivesenses)isoftenwrongandinerror.Thenhowcanonebesureoftheknowledgeobtainedthroughothersources?Howcanwerely,inthisbackground,onanyknowledgeorpropositionoutsideourownselves?

Second:Whenwewishtocomprehendanyoutsideobject,whatwegetismerelyitsknowledge;wedonotgrasptheobjectitself.Then,howcanitbepossibletograspanyobject?

ReplytotheFirstArgument:

First:Thisargumentnegatesandannihilatesitself.Ifnopropositioncanbereliedupon,howcanonerelyonthepropositionsandpremisesusedinthisargument?

Second:Tosaythatasourceofknowledgeis"often"wrong,istoadmitthatitisalsocorrectmanytimes.Thenhowcanitberejectedtotally?

Third:Wehaveneversaidthatourknowledgeisalwayscorrect.TheSophistsandtheScepticsaffirmthatnoknowledgeiscorrect.Torefutethisuniversalnegativeproposition,aparticularaffirmativepropositionissufficient.Thatis,wehaveonlytoprovethatsomeknowledgeiscorrect;andwehavedonesointhesecondreply.

ReplytotheSecondArgument:Theissueindisputeisknowledge,whichmeanstounveilanobject.TheScepticsadmitthatwhentheytrytocomprehendanobject,theygetitsknowledge.Theironlycomplaintisthattheydonotgrasptheobjectitself.Butnobodyhaseverclaimedthatknowledgemeansgraspingtheobjectitself;ouronlyclaimisthatknowledgeunveilssomeoftherealitiesofits

object,thatis,ofthethingsoknown.

Moreover,theScepticrefuteshisownviewspracticallyineverymovementandateverymoment.Heclaimsthathedoesnotknowanythingoutsidehisownself,outsidehisownmind.Butwhenheishungryorthirsty,hemovestothefoodorwater;whenheseesawallfallingdown,herunsawayfromit.Buthedoesnottrytogetfoodwhenhejustthinksabouthunger,anddoesnotrunawaywhenhejustthinksaboutafallingwall.Itmeansthathedoesnotactonthepicturesinhismind-whichheclaimsaretherealthings,andactsonthatfeelingorperceptionwhichcomestohimfromoutside-which,accordingtohim,doesnothaveanyrealityandshouldnotbereliedupon!

Thereisanotherobjectionagainstexistenceofknowledge.Theydenyexistenceofestablishedknowledge;andhavelaidthefoundationoftoday'snaturalsciencesonthisrejection.Theirreasoningisasfollows:Everysingleatominthisworldisinconstantmovement;everysinglethingiscontinuouslymovingtowardsperfectionordeterioration.Inotherwords,whatathingwasatagiveninstant,isnotthesameinthenext.Understandingandperceptionisafunctionofbrain.Therefore,itisamaterialpropertyofamaterialcompound.Naturally,thisprocesstooisgovernedbythelawsofchangeanddevelopment.Itmeansthatallfunctionsofbrain,includingknowledge,areconstantlychanginganddeveloping.Itis,therefore,wrongtosaythatthereisanysuchthingasestablishedknowledge.Whateverknowledgethereishasonlyrelativepermanence-somepropositionslastlongerthanothers.Anditisthisimpermanentconceptionthatiscalledknowledge.

Reply:Thisargumentisbasedonthepresumptionthatknowledgeisnotnon-materialandabstract;thatitisaphysicalthing.Butthissuppositionisneitherself-evidentnorproved.Knowledgeiscertainlynon-materialandabstract.Itisnotaphysicalandmaterialthing,becausetheattributesandpropertiesofmatterarenotfoundinit:

1.Allmaterialthingsaredivisible;knowledge,perse,isnotdivisible.

2.Materialthingsdependonspaceandtime;knowledge,perse,isindependentofspaceandtime.Aneventhappensinacertainplaceandtime,butwemaycomprehenditinanyplaceandatanytimewithoutanyadverseeffectonitscomprehension.

3.Materialthingsareadmittedlygovernedbythelawofgeneralmovementandconstantchange.Butknowledge,perse,doesnotchange.Knowledge,asknowledge,isincompatiblewithchange,asonemayunderstandafteralittlemeditation.

4.Supposethatknowledge,perse,issubjecttoconstantchangelikematterandmaterialthings.Thenonethingoreventcouldnotbecomprehendedwiththesamedetails,inexactlythesameway,attwodifferenttimes.Norcouldapasteventberememberedcorrectlylateron.Because,asthematerialistshavesaid,"whata(material)thingwasatagiveninstantisnotthesameinthenext".

Thesecomparisonsshowthatknowledge,asknowledge,isnotamaterialorphysicalthing.Itmustbetoldherethatwearenottalkingaboutthephysicalactionsandreactionswhichanorganofasenseorthebrainhastoundergointheprocessofacquiringknowledge.Thatactionandreactionisaprocess,oratool,ofknowledge,itisnottheknowledgeitself.

Formoredetaileddiscussionofthissubjectoneshouldstudythephilosophicalworks.

Chapter4:2:6-7

Surelythosewhodisbelieve,alikeisittothemwhetheryouwarnthemordonotwarnthem,theywillnotbelieve(6).Allâhhassetasealupontheirheartsandupontheirhearing;andthereisacoveringovertheireyes;andforthemisagreatpunishment(7).

COMMENTARY

QUR’AN:Surelythosewhodisbelieve...willnotbelieve:Theywerethepeoplewhoobstinatelyclungtorejectionoffaithandinwhoseheartsdisbeliefhadestablisheddeeproots.Thismaybeinferredfromthefactthatwarningthemandnotwarningthemwasallaliketothem;theywouldnotmovefromtheirobduracy.ProbablyitreferstothedisbelieversofQuraysh,whowerethebitterestenemiesofIslamandwhodidtrytheirutmosttoextinguishthelightoffaith;theypersistedstubbornlyintheirenmityuntilAllâhdestroyedtheminBadrandotherbattles.Thesentence,"alikeisittothemwhetheryouwarnthemordonotwarnthem,theywillnotbelieve",strengthensthisinterpretation;becauseitcouldnotbeappliedtoallthedisbelieversoftheworld-otherwisethedoorofguidancewouldbeclosed.Also,thissamesentencehascomeinChapterofYâsin(36:10)whichisaMeccanchapter.ThenitappearsinthischapterthatisthefirstchapterrevealedatMedina.(ItwasrevealedbeforethebattleofBadr.)Therefore,moreprobablythisversealsoreferstothesameMeccangroup.Inotherplacestoothesameexplanationmaybegiventotheword,"thosewhodisbelieve",unlessthereisareasontothecontrary.

Likewise,wherevertheword,"thosewhobelieve",hasbeenusedintheQur ’ânitreferstothefirstandearlyMuslims-unlessthereisanyreasontobelieveotherwise..Thisstyleofaddresswasreservedforthemasaprotocolofhonour.

QUR’AN:Allâhhassetaseal...greatpunishment:AllâhhasascribedthesealingtoHisownaction,butthecoveringovertheireyesisattributedtotheirownselves.Itshowsthattheyhadputacurtainontheirsoulsagainstthelightoftruth-itwastheirownchoice.Then,aftertheirsinsanddisbelief,Allâhputanothercurtainorsealovertheirsouls.Theirdisbeliefandmisdeedsthusfallbetweentwocurtains-thefirstfromthemselves,thesecondfromAllâh.

Itsfurtherexplanationwillbegivenunder2:26;SurelyAllâhisnotashamedtosetforthanyparable-thatofagnatoranythingabovethat...

Disbelief,likebelief,hasvariousdegreesandranks;anditseffectsalsovary,likethoseofbelief.

TRADITIONS

az-Zubayrisaysthathesaidtoas-Sâdiq(a.s.):"Tellmehowmanywaysofal-kufr(=disbelief,infidelity,tocover)arethereaccordingtotheBookofAllâh?MightyandGreatisHe!He(theImâm)said:`Disbelief,accordingtotheBookofAllâh,isoffivetypes.Thereisthedisbeliefofdenial(anddenialisoftwokinds),andthedisbeliefbyneglectingwhatAllâhhasordered,andthedisbeliefofdisavowal,andtheingratitude.Asforthedisbeliefofdenial,itisdenialoftheLordship;itisthetalkofthosewhosay:"thereisnoLord(i.e.Creator),noranyGardennorFire".Itisthewordoftwogroupsofdisbelieverswhoarecalledatheists.Andtheyarethosewhosay:"nothingdestroysusbuttime"(45:24).Itisareligioninventedbythemasitseemedgoodtothem,buttheyhavenoprooftosupporttheirview.ThatiswhyAllâhhassaid(aboutthem):Andtheyhavenoknowledgeofthat;theyonlyconjecture(ibid.),thatitisinrealityastheysay.AndHealsosaid:Surelythosewhodisbelieve,alikeisittothemwhetheryouwarnthemordonotwarnthem,theywillnotbelieve.'"(al-Kâfi)

Andasforthesecondkind,itisthedenialafterknowing;itmeansthatthedenierdenies(theexistenceofGod),butheknows(verywell)thatHeisthetruth,andheisconvincedofit(inhisheart).AndAllâhhassaid(aboutsuchpeople):Andtheydeniedthemunjustlyandproudlywhiletheirsoulhadbeenconvincedofthem(27:14);...andaforetimetheyusedtoprayforvictoryagainstthosewhodisbelieved,butwhentherecametothemthatwhichtheydidrecognize(i.e.theProphet)theydisbelievedinhim;soAllâh'scurseisontheunbelievers(2:89).

Sothisistheexplanationofthetwokindsofdenial.

Andthethirdwayofdisbeliefisingratitudetothebounties(ofAllâh);anditisasAllâhsaysquoting(theProphet)Sulayman"ThisisofthegraceofmyLordthatHemaytrymewhetherIamgratefulorungrateful;andwhoeverisgrateful,heisgratefulonlyforhisownself,andwhoeverisungrateful,thensurelymyLordisSelf-sufficient,Honoured"(27:40);Ifyouaregrateful,Iwouldcertainlygiveyoumore,andifyouareungrateful,Mychastisementistrulysevere(14:7).ThereforerememberMe,Iwillrememberyou,andbethankfultoMe,anddonotbeungratefultoMe(2:152).(InalltheseversesAllâhhasusedthewordal-kufr=disbelief,todenoteungratefulness,andingratitude.)

AndthefourthwayofdisbeliefisleavingoutorneglectingwhatAllâhhasorderedtodo.ItisasAllâhsays:AndwhenWemadeacovenantwithyou:Youshallnotshedyourbloodandyoushallnotturnyourpeopleoutofyourcities;thenyougaveapromisewhileyouwitnessed.Yetyouitiswhoslayyourpeopleandturnapartyfromamongyououtoftheir

homes,backingeachotherupagainstthemunlawfullyandexceedingthelimits;andiftheyshouldcometoyouascaptives,youwouldransomthem-whiletheirveryturningoutwasunlawfulforyou.Doyouthenbelieveinapartofthebookanddisbelieveintheother?(2:84-85).InthisverseAllâhhaschargedthemwithdisbeliefbecausetheydidnotfollowthecommandmentofAllâh;(itshouldbenotedthat)Allâhhas(inthisveryverse)linkedthemtobelief,yetHedidnotacceptitfromthemanditdidnotbenefitthembeforeAllâh.SoAllâh(further)said:Whatthenistherewardofsuchamongyouasdothisbutdisgraceinthelifeofthisworld,andonthedayofresurrectiontheyshallbesentbacktothemostgrievouschastisement,andAllâhisnotatallheedlessofwhatyoudo(ibid.)

Andthefifthwayofdisbeliefisdisavowal.ItisasAllâhsays,quotinglbrahim(a.s.)"...werenounceyou,andenmityandhatredhaveappearedbetweenusandyouforeveruntilyoubelieveinAllâhalone"(60:4),thatis,wedisavowandrepudiateyou.AndHesays,describingIblîsandhisdisowninghisfriendsfrommankindontheDayofResurrection:"...surelyIdisbelievedinyourassociatingme(withAllâh)before"(14:22).AndalsoHesays:Andhesaid:"YouhaveonlytakenforyourselvesidolsbesidesAllâhbywayoffriendshipbetweenyouintheworld'slife,thenontheresurrectiondaysomeofyoushalldenyothers,andsomeofyoushallcurseothers...(29:25),thatis,someofyoushalldissociatefromothers.

Theauthorsays:Thistraditionconfirmswhatwehavepreviouslymentionedthatdisbeliefhasmanygradesandranks.

Chapter5:2:8-20

Andtherearesomepeoplewhosay:"WebelieveinAllâhandinthelastday";whiletheyarenotatallbelievers(8).TheydesiretodeceiveAllâhandthosewhobelieve,andtheydonotdeceiveexceptthemselvesandtheydonotperceive(9).Thereisadiseaseintheirhearts,soAllâhaddedtotheirdiseaseandforthemisapainfulchastisementbecauseofthelietheyweresaying(10).Andwhenitissaidtothem,"Donotmakemischiefintheland",theysay:"Wearebutpeace-makers"(11).Nowsurelytheythemselvesarethemischief-makers,buttheydonotperceive(12).Andwhenitissaidtothem:"Believeasthepeoplehavebelieved",theysay:"Shallwebelieveasthefoolshavebelieved?"Nowsurelytheythemselvesarethefools,buttheydonotknow(13).Andwhentheymeetthosewhobelieve,theysay:"Webelieve";andwhentheyarealonewiththeirSatans,theysay:

"Surelywearewithyou,wewereonlymocking"(14).Allâhpaysthembacktheirmockery,andleavesthemaloneintheirrebellionblindlywanderingon(15).Thesearetheywhobuyerrorfortheguidance,sotheirbargainbrings(them)nogain,noraretheyguidedaright(16).Theirparableisliketheparableofonewhokindledafire,butwhenithadilluminedallaroundhim,Allâhtookawaytheirlight,andlefttheminutterdarkness-theydonotsee(17).Deaf,dumb(and)blind,sotheywillnotturnback(18).Orlikeanabundantrainfromtheheaveninwhichisutterdarknessandthunderandlightning;theyputtheirfingersintotheirearsbecauseofthethunderpeals,forfearofdeath,andAllâhencompassestheunbelievers(19).Thelightningalmosttakesawaytheirsight;wheneveritshinesonthemtheywalkinit,andwhenitbecomesdarktothemtheystandstill;andifAllâhhadpleasedHewouldcertainlyhavetakenawaytheirhearingandtheirsight;surelyAllâhhaspoweroverallthings(20).

COMMENTARY

Thesethirteenversesareaboutthehypocrites.WeshalldiscussthissubjectindetailinChapter63(TheHypocrites)andinsomeotherplaces.

QUR’AN:Theydesiretodeceive:"al-Khad'ah"()isdeceit,duplicity.

QUR’AN:WhentheyarealonewiththeirSatans:"ash-Shaytân"()meansevil,wicked;thatiswhytheIblîsiscalledtheSatan.

QUR’AN:Theirparableisliketheparableofonewhokindledafire...theywillnotreturn:Thehypocritesarelikeamanwhoissurroundedbyablindingdarknessinwhichhecannotdistinguishgoodfrombad,beneficialfromharmful;toremoveithekindlesafire,andinitslightisabletoseetosomedistancearoundit;thenassoonasithasilluminedallaround,Allâh,extinguishesitbywind,rainorsomeotherthinglikeitandheisleftashewasbefore-inutterdarkness.Andnowheispressedbetweentwodarknesses-thatofthenightandthatofbewildermentandnullityofhisendeavour.Thisparablefitsexactlyonhypocrites.AhypocritedeclareshimselftobeaMuslim,andthroughitgainssomebenefits,asheistreatedasaMusliminmattersofmarriageandinheritanceetc.Butassoonasdeathapproaches-thetimewhentherealandcompletebenefitsofIslamshouldhaveappeared-Allâhtakesawaythelight,nullifieshisdeedsandleaveshiminutterdarknessinwhichhecannotseeatall.Thushefallsbetweentwodarkness-hisoriginaloneandtheoneheaddedwithhisdarkdeeds.

QUR’AN:Orlikeanabundantrain...Allâhhaspoweroverallthings:"as-Sayyib"(=abundantrain);"al-barq"(=lightning;fleshoflightning);"ad-ra'd"(=thunderthatisheardafterlightning);"as-sâ`iqah"(=thunderbolt,tostrikewithlightning).

Thisisanotherexampleforthehypocrites.Amaniscaughtinarainpour;darknesssurroundshim,heisunabletoseearoundandloseshisbearings.Theraintellshimtorunaway;tofindasheltersomewhere,butdarknesspreventshimfromit;frighteningthunderandlightning-boltshaveoverwhelmedhim,yetwhenlightningappearshetriestotakeitsadvantagebywalkingaheadinitslight-butitappearsonlyforafleetingmomentandthendisappears;wheneveritshineshewalksaheadandwhendarknessIengulfshimagainhestops.

Ahypocriteisexactlyinthesameposition.HedoesnotlikeIslam,buthastoprofesstobeaMuslim.Hiswordsdonotreachhisheart;whathesaysisdifferentfromwhathebelievesinhisheart.Becauseofthisdiscrepancyhispathisnotilluminatedasitshouldhavebeen.Theresultisthathegropesaboutaimlesslyandstumbleseverynowandthen;hewalksalittleandthenstops.ThusAllâhpunisheshimwithdisgrace;andhadHewishedso,Hewouldhavetakenawayhissightandhearing,therebydisgracinghimontheveryfirstday.

Chapter6:2:21-25

Omen!worshipyourLordWhocreatedyouandthosebeforeyousothatyoumayguard(againstevil)(21);Whomadetheearthabed(restingplace)andtheskyastructure;and(Who)sendsdownrainfromtheheaven,therebybringsforthwithitsubsistenceforyouofthefruits;thereforedonotsetupequalstoAllâhwhileyouknow(22).AndifyouareindoubtastothatwhichWehaverevealedtoOurservant,thenproduceachapterlikeitandcallonyourwitnessesbesidesAllâhifyouaretruthful(23).Butifyoudo(it)not-andnevershallyoudo(it)-thenbeonguardagainstthefireofwhichmenandstonesarethefuel;itispreparedfortheunbelievers(24).Andconveygoodnewstothosewhobelieveanddogooddeedsthatforthemaregardensinwhichriversflow;whenevertheyshallbegivenaportionofthefruitthereof,theyshallsay:"Thisiswhatwasgiventousbefore;-andtheyshallbegiventhelikeofit,andtheyshallhavepurematesinthem;andinthemtheyshallabide(25).

COMMENTARY

QUR’AN:Omen!worshipyourLord...mayguard(againstevil):Theprecedingnineteenverseshavedescribedthepositionsofthethreegroupscategory-wise:ThepiousoneswhoareontheguidancefromtheirLord;thedisbelieverswhoseheartsandearshavebeensealedandwhohavetheireyescovered;andthehypocritesinwhoseheartsthereisdiseasesoAllâhaddedtotheirdiseaseandtheyaredeaf,dumbandblind.

Inthisbackground,AllâhcallsthementobeHisgoodser vants,toworshipHimandtojoin,notthedisbelieversandthehypocrites,butthepiousones,thosewhoguardthemselvesagainstevil.Thiscontextshowsthattheclause,"sothatyoumayguard(againstevil)",isgovernedbytheverb"worship"-youshouldworshipAllâhtojointhosewhoguardagainstevil,whoarepious.Itmayalsobegovernedbytheverb,"created"-Allâhcreatedyouinorderthatyoumayguardyourselvesagainstevil.

QUR’AN:Whomadetheearthabed...donotsetupequalstoAllâhwhileyouknow:"al-Andâd"()ispluralofan-nidd(=alike,equal,peer).Thephrase,"whileyouknow",isunconditional,andgrammaticallyitiscircumstantialphraseof"donotsetup";thesetwofactorslendextra-ordinaryforcetotheprohibitionofsettingupequalstoAllâh.ThesentenceshowsthatamanwhohasevenalittleknowledgeshouldnotascribeanyequalorpartnertoAllâh;heshouldknowthatitisAllâhWhohascreatedhimandthosebeforehimandarranged

andmanagedthissysteminthecreationfortheirsustenanceandsurvival.

QUR’AN:Andifyouareindoubt...thenproduceachapterlikeit...:Itisachallengewhichhumanbeingsandjinncannevermeet.ThischallengehasbeenofferedtodemonstratethemiracleoftheQur ’ân,toshowthatitisaBooksentdownbyAllâh,thereisnodoubtinit;thatithasbeenrevealedasanever lastingmiraclethatwillremainalivetilltheendoftheworld.ThischallengehasrepeatedlybeengivenintheQur'an:

Say:"IfmenandjinnshouldcombinetogethertobringthelikeofthisQur’ân,theycouldnotbringthelikeofit,eventhoughsomeofthemwereaidersoftheothers"(17:88).Or,dotheysay:"Hehasforgedit?"Say:"ThenbringtenchapterslikeitforgedandcalluponwhomyoucanbesidesAllâh,ifyouaretruthful"(11:13).

Thiscontextshowsthatthepronoun"it"in"likeit"refersto"thatwhichWehaverevealedtoOurservant",thatis,theQur ’ân.ItisachallengetothemtobringalikeoftheQur ’âninitsinimitablestyleandmeaning.

Theword"minmithlihi"(=translatedhereas"likeit")mayalsoberenderedas"fromlikehim".InthatcaseitwillbeachallengetobringalikeoftheQur ’ânwrittenbysomeoneliketheHolyProphet.ThisQur ’ânhasbeenbroughtbyapersonwhowasnevertaughtbyanyteacher,whohadnotlearntthesevaluableandmarveloustruthsfromanyhumanbeing,norhadhetakenthismosteloquentstylefromanymortal.IfthedisbelieversthoughtthatsuchamancanwritesuchaBook,thenletthembringitslikefromsomesuchilliterateman.Inthislight,theversewouldhavethesameimportasthefollowingone:Say:"IfAllâhhaddesired(otherwise)Iwouldnothaverecitedittoyou,norwouldHehavetaughtittoyou;indeedIhavelivedalifetimeamongyoubeforeit;doyounotthenunderstand?"(10:16)

Bothexplanationshavebeengiveninsometraditions.

Obviously,thisandtheotherchallengingversesdaretheantagoniststobring,iftheycan,likeofeventheshortestchapteroftheQur ’ân-say,theChapterofal-Kawtharoral-Asr.

Astrangeexegesishasbeenwrittenbysomeonethat"likeit"meanslikethisChapter,TheCow,inwhichthisverseoccurs.Thisexplanationistotallydevoidofgoodliterarytaste.ThosewhodisbelievedintheQur ’ân,rejectedthewholeBookasbeingforgedagainstAllâh.WhatpurposecouldbeservedbychallengingthemtobringaChapterlikethatofTheCow?Suchachallengewould,infinalanalysis,meanthis:IfyouareindoubttheshortChapterofal-Kawtharoral-Ikhlds,thenbringalikeofthelargestChapterofTheCow.Absurd,isn'tit!

MIRACLEANDITSQUIDDITY

TheclaimoftheQur ’ânthatitisamiraculoussign,andthechallengetothedoubtersofferedbythisverse,containsinrealitytwoclaims:First,thatmiracles,super-naturalevents,dooccur;second,thattheQur ’ânisoneofsuchmiracles.Ifthesecondclaimisproved,thefirstwillautomaticallybeproved.ThatiswhytheQur ’ânhaschallengedthementobringitslike,asitwouldprovebothaspectsoftheclaim.

Howdoesamiraclehappen?Afterall,itisagainstthedeep-rootedsystemofthecause-and-effectwhichisnevernegated.TheQur ’ânexplainsthissubjectinthefollowingtwostages:

First:Themiracleisareality;theQur ’ânisoneofthemiracles,whichinitselfprovestheexistenceofmiraclesingeneral;itoffersachallengetoitsadversaries,andinthiswayprovesitstruth.

Second:Whatistherealityofmiracle?Howcanathinghappeninthisworldofnatureagainsttheuniversallawofthecause-and-effect?

THEMIRACLEOFTHEQUR’AN

Undoubtedly,theQur ’ânhasofferedacontinuingchallenge,bywhichitprovesitselftobeamiracle.ThischallengehasbeengiveninmanyversesofMeccanaswellasMediniteperiod.AllofthemshowthatthisBookisadivinemiracle,asuper-naturalsign.Theverseunderdiscussion,"AndifyouareindoubtastothatwhichWehaverevealedtoOurservant,thenproduceachapterlikeit...",isoneofthosechallenges:ProduceachapterlikeoneoftheQur ’ânfromsomeoneliketheProphet.ItshouldbenotedthatitdoesnotpurporttoprovetheprophethoodofMuhammad(s.a.w.a.)directly;itdoesnotsay,`ifyouareindoubtastotheprophethoodofOur,servant';insteaditsays,`ifyouareindoubtastothatwhichWehaverevealedtoOurservant'.Likewise,allthechallengesgivenintheQur ’ânaimtoprovethatthisBookisasuper-naturalsignfromAllâh.Andwhenthisfactisestablished,theprophethoodoftheProphetwillautomaticallybeproved.

Theversesofchallengevaryintheirscopeandgenerality.Themostgeneralistheverse:Say:`IfmenandjinnshouldcombinetogethertobringthelikeofthisQur'ân,theycouldnotbringthelikeofit,eventhoughsomeofthemwereaidersoftheothers"(17:88).TheverseisofMeccanperiod,anditiseasytoseethatitcontainsanall-encompassingchallenge.

Thischallengeisnotconfinedtoitsunsurpassedeloquenceandpureststyle.Otherwise,thechallengewouldnotcovernon-Arabs;itcouldbeaddressedtoonlythosewhospokepureArabicbeforeitwasdebasedbyforeigninfluence-inotherwords,onlytotheArabsofthedaysofpaganismortothosewhoselife-spanbridgedthetimeofpaganismandthatofIslam.Buttheversechallengesnotonlythewholemankindbutconfrontsthejinnalso.

AsforotherspecialqualitiesoftheQur ’ân(liketheexpositionofspiritualrealities,thehighmorals,themostcomprehensiveandthefairestlegalcode,theinformationofthethingsunseenaswellasothersubjectswhichthemanhadnoteventhoughtofwhentheQur ’ânwasrevealed),theyareofsuchanaturethatonlyaselectedgroup-andnotthewholemankind-mayappreciatethem.Butthechallengeisgeneralandcoverselitesandcommonmenandjinn.Itisclearinthislightthatitisnotconfinedtoanyonequality;itdefiesthemtobringalikeofthisBookinallitsqualitiestogether.

TheQur ’ânisamiracle:Foramanofeloquence,initsspellbindingsublimityandstyle;forasage,initssagacity;forascholar,initsknowledge;forasociologist,initssocialsystem;foralegislator,initslegislation;forapolitician,initspolitics;foraruler,initsruleofjustice;andforthewholeworld,insuchthingswhichnoneofthemcangraspliketheinformationoftheunseen,propheciesoffutureevents,freedomfromdiscrepancyinitslaws,knowledgeandexpression.

TheQur ’ânclaimstobeacomprehensivemiracle,coveringallitsaspects.Itisamiracleforeveryindividualmanandjinn-anaveragepersonoraselectone,learnedorignorant,manorwoman,ofaveryhighrankofexcellenceorofalowerlevel-inshort,anyonewhohasenoughintelligencetounderstandtheQur'ânicspeech.Man,bynature,comprehendsavirtueandunderstandsitsvariousgrades.Everypersonshouldlookintoanexcellencewhichheorsomeoneelsehasgot;thenheshouldcomparethatexcellenceorvirtuewithwhattheQur ’âncontainsofthesame;andthenheshoulddecide-inallhonestlyandjustice-whetheritisinhumanpowertobringalikeoftheQur ’ân.Isitpossibleforamantobringsuchdivineknowledge,sowell-reasoned,astheQur ’ânhasdone?

Isitwithinhumanpowertobuildsuchcharacter,basedonfoundationofreality,whichmayhonestlybecomparedwiththeQur ’ânicteachinginpurityandexcellence?Canhumanbeingslegislateperfectlawscoveringallhumanactivitieswithoutblunderingintodiscrepancies,withthespiritofmonotheismandthewordofpietypermeatingeveryorderanditseveryimplication,withpurityandcleanlinessfeedingitsrootandshoots?Cansuchastonishingcomprehensivenessandall-inclusivenesscomefromanuntaughtman?Amanwhowasbornandbroughtupamongapeoplewhoseonlyshareinhumanvirtueswasalifesustainedwithraids,plundersandwars;theyburiedtheirdaughtersalive,andkilledtheirchildrenforfearofpoverty;theyboastedoftheirfathersandmarriedtheirmothers;debaucherywastheirpride;theycondemnedknowledgeandshowedofftheirignorance;inspiteoftheirhaughtinessandchauvinism,theywerepreyeduponbyeveryhunterandwereeasytargetsforanyonewhowishedtoconquerthem-onedaytheywereundertheYemeniterule,thenextdaywereruledoverbytheEthiopians;somedayByzantineemperorslordedoverthem,theotherdayitwasPersia'sturntohumiliatethem.Thisisthepicture,inminiature,oftheArabsbeforeIslam.Andinsuchenvironment,theQur ’ânwasbroughtbytheProphetofIslam.

Again,supposeamanbringsabook,claimingthatitisaguidancefortheworlds.Willhedaretoincludeinitthenewsandinformationsoftheunseen-bothpastandfuture-notinoneortwoplacesbutspreadoveralotoftopics-instories,inprophecies,andabouttheevents

thataretohappeninfuture?Andwhatwillbeyourjudgementifnotasingledetailproveswrong?

Onceagain,manisapartofthisnaturalworld;thisworldisconstantlychanginganddevelopingfromperfectiontoper fection.Isitpossibleforamantotalkabouteach-andeveryaffairofhumanlife;togivetheworldknowledge,laws,wisdom,admonition,parables,stories-concerningeverymatter,bigorsmall-withoutcommittinganydiscrepancy,withoutshowinganytraceofgradualdevelopment?Andespeciallyso,ifhistalksarenotdeliveredallatonetime,aredeliveredpiecemealinalongperiodoftwenty-threeyears?Andevenmoresowhensometopicsarerepeatedagainandagain,whenthereareshootssproutingfromapreviouslyplantedroot?Undoubtedly,itisnotpossible,becausenomancanremainunchangedinhisknowledgeandoutlookthroughouthislife.

WhenamanpondersoverthesefactsabouttheQur ’ân-containingtheabove-mentioneddistinctionsbesidesmanymore-hecanentertainnodoubtwhatsoeveraboutitsdivineorigin;hewillfeelsurethatitisbeyondhumanpower,overandabovethenaturalandmaterialcauses.Ifsomeoneisnotinapositiontounderstandthisclearfact,heshouldfollowthedictateofhisnature-inotherwords,heshouldaskthosewhoareknowledgeableaboutthissubject.

Question:WhydidnottheQur ’ânconfineitschallengetotheeliteonly?Whatistheuseofincludinggeneralpublicinthiscall?Afterall,acommonmaniseasily-influencedbysuchclaimsandittakeshimnotimetoacceptpretensionsofeverypretender.Don'tyouseethatitwasthisgroupthatsurrenderedtoal-Bâb,al-Bahâ',MirzâGhulâmAhmadQâdiyânîandal-Musaylamah,eventhoughwhatthosedeceiversbroughtastheirproofwasmorelikeasenselessjabberandravingdeliriumthanasensibletalk?

Reply:Itwastheonlywaytokeepthemiracleall-inclusive;theonlypossiblemethodfordiscerningtheperfectionandexcellenceinaqualitythathasvariousranksandgrades.Peoplehavedifferentgradesofunderstanding;likewise,thevirtuesdifferintheirperfection.Thosewhohavehighlevelofunderstandingandcorrectperceptionwilleasilyappreciatethehighqualityofanexcellentwork.Thosewhohavealowerunderstandingshouldrefertotheformerfortheirjudgement.Itisthedictateofnatureanddemandofhumanpsyche.

Amiraclethatcanbeuniversalandcomprehensive,thatcanbeaddressedtoeveryindividual,ineveryplaceandatalltimes,thatcanbeconveyedtoallandcanremainalivetothelastdayoftheworld,mustnecessarilybeasetofdivineknowledgeandspiritualrealities.Allothermiracleswereeithermaterialobjectsoratangibleeventthatweregovernedbythelawsofnatureinasmuchastheywereconfinedtoacertaintimeandspace.Theywereseenbyonlyalimitednumberofpeople;evensupposing,forthesakeofargument,thatitwasobservedbyallpeopleofthatparticularplace,itcouldnotbewitnessedbypeopleofotherlocalities;andsupposethatanimpossiblehappened,thatis,itwasseenbythewholeworld,itcouldnotcontinueeternallyforthefuturegenerationstoobserve.

ItwasforthisreasonthatAllâhchosethisacademicandspiritualmiracle,thatis,theQur ’ân,fortheProphetofIslam,sothatitmaycontinueitschallengetothewholemankind-inallplacesandinallgenerations.Andthusthemiraclecontinuesinitsgenerality,defyingeveryperson,ineveryareaandeveryera.

FIRSTSPECIFICCHALLENGE:THEKNOWLEDGEITCONTAINS

Nowwecometoitsspecificchallenges.Ithasofferedpar ticularchallengeconcerningtheknowledgeitimpartsaridcognitionitcontains.Allâhsays:...andWehaverevealedtheBooktoyouexplainingclearlyeverything(16:89);...noranythinggreennordrybut(itisall)inaclearbook(6:59).Therearemanyotherversesofthesametheme.LookatthefundamentalteachingsgiveninthetextoftheQur ’ân;thenseeitsdetailsforwhichithasreferredthepeopletotheProphet-asAllâhsays:...andwhatevertheApostlegivesyou,takeit,andfromwhateverheforbidsyou,keepback...(59:7);...thatyoumayjudgebetweenpeoplebymeansofthatwhichAllâhhastaughtyou(4:105).ThenyouwillknowthatIslamhasputitsattentiontoallbigandsmalltopicsrelevanttodivineknowledge,moralvirtuesandreligiouslaws-coveringworship,mutualdealings,socialregulations,penalcode,and,inshort,everythingthataffectslifeandcharacter.Allthisisbasedonthefoundationofhumannatureandmonotheism.Analyzethedetailsandyouwillfindmonotheismastheirbasis;combinethebasiswithrelevantprinciplesandyouwillgetthedetails.

Thenithasdeclaredthatallthisknowledgewillremainvalidtotheendoftheworld;willcontinuetoguidemankindandwillalwaysberelevanttohumanneedsandenvironment.Allâhsays:...andmostsurelyitisaMightyBook:Falsehoodshallnotcometoitfrombeforeitnorfrombehindit;arevelationfromtheWise,thePraisedOne(41:41-42).SurelyWehaverevealedtheReminderandWewillmostsurelybeitsguardian(15:9).Inotherwords,itisaBookwhichisbeyondthereachofthelawofchangeanddevelopment;itwillneverbedisturbedbyabrogation.

Aquestionmaybeaskedhere:Thesociologistsareoftheopinionthatthelawsandregulationscontrollingthesocietymustchangeaccordingtothechangesoccurringinthestructureofsociety.Asthetimepassesandcivilizationmarchesahead,itbecomesnecessarytochangethelawstocopewiththechangedsituation.Thenhowcanthesharî`ahofIslamcontinuewithoutanychangeorabrogationallthesecenturies?Weshallexplainthismatter,Godwilling,undertheverse:Mankindwasbutonepeople...(2:213).HereitisenoughtopointoutthattheQur ’ânhasbuiltitslawsonthefoundationofmonotheismandexcellentethicsthatspringfromhealthyhumannature;itdeclaresthatlegislationmustgrowupfromtheseedofcreationandexistence.Thescholarsofsociology,ontheotherhand,havefixedtheireyesonchangesofsociety,totallyignoringthespiritualsideofmonotheismandmorality.Asaresult,theirwordconcentratesonmaterialdevelopmentofthesociety-andsocietyisnotalivingorganism,itdoesnothaveasoul;andthewordofAllâhisthehighest.

SECONDSPECIFICCHALLENGE:THERECIPIENTOFTHEREVELATION

AnotheraspectofthischallengeisthepersonalityoftheuntaughtProphetwhobroughtthisQur ’ânasamiracleinitswordsandinitsmeanings.Hehadnotlearntfromanyteacher,wasnottrainedbyanyinstructor.ThischallengeiscontainedinthefollowingwordsofAllâh:Say:"IfAllâhhaddesired(otherwise)Iwouldnothaverecitedittoyou,norwouldHehavetaughtittoyou;indeedIhavelivedalifetimeamongyoubeforeit;doyounotthenunderstand?"(10:16).TheProphetlivedamongthemasoneofthem.Inallthoseyears,hehadnotrisenabovetheminscholarship,norwasherenownedforanyknowledge.Hedidnotdeliveranylecture,nordidhecomposeasinglelineofpoetry,uptohisfortiethyear-thatistosay,forabouttwo-thirdsofhistotallife-span;hedidnotgetanydistinctioninliteratureorscholarshipalltheseyears.Then,allofasudden,hebroughtwhathesaidwastherevelationfromGod,beforewhichgiantsofliteraturefeltlikepigmies,andeloquentspeakersbecametongue-tied.Hepublishedthatrevelationtothefurthestlimitsoftheworld,butnoonedaredtobringitslikeinallthesecenturies.

TheoutmostthathisadversariescouldsaywasthathemusthavelearntthosestoriesfromChristianmonksduringhistrade-journeystoSyria.ButhehadgonetoSyriaonlytwice:First,inhisearlychildhood,withhisuncle,AbûTâlibandthen,attheageoftwenty-five,withMaysarah,theslaveofKhadîjah.Inboththesejourneyshewasneveralonedayornight,andnobodyeverreportedanysuchmeetingwithanysupposedteacher.Evenifweacceptforthesakeofargumentthatsuchtrainingsessiondidtakeplace,manyquestionswillarisefromit:Whotaughthimthisdivineknowledgeofmonotheism?Wheredidhegetthesewiserulesandtheserealities?Andlastly,whogavehimthisunsurpassedelocutionwhichhaskeptthesilver-tonguedelocutionistsdumbfoundedalltheseyears?

Anothersuggestionwasthathelearnedthesesublimetruthsfromablacksmith,ofRomanorigin,whomadeandsoldswords.Allâhrepliedtothisallegationinthisverse:AndcertainlyWeknowthattheysay:"Onlyamortalteacheshim".Thetongueofhimwhomtheyareinclinedtoblameforitisbarbarous,andthisisclearArabiclanguage(16:103).

AthirdaccusationwasthathegainedthisknowledgefromSalmân,thePersian,whoallegedlyknewallaboutvariousreligionsandsects.ButSalmânmettheProphetinMedinaandthereafteracceptedIslam,whilethemajorportionoftheQur ’ânwasrevealedatMecca,andthatpartcontainedalltheprinciples,knowledgeandstoriesthatwerelaterrepeatedatMedina-wemaysaythatMeccanrevelationhadmoreofthesething,thantheversesrevealedatMedina.Thequestionis:WhatknowledgedidSalmânaddafterhisconversiontoIslam?Nothing.Moreover,readtheOldandtheNewTestaments,andcomparethestoriesoftheprevious

prophetsandtheirpeoplewritteninthemwiththoserevealedintheQur ’ân.Youwillseethatthelatter'shistoryandstoriesaredifferentfromtheformer's.TheBibleattributessuchsinsandevilstotheprophetsofAllâhwhichonewouldbelothtoascribetoanaveragemanofgoodcharacter.ButtheQur ’ânabsolvesthemfromsuchblames.ThenyouwillfindintheBiblemanytopicsthathavenobearingon,andrelevanceto,thespiritualknowledgeormoralexcellence.TheQur ’ânnevertalksexceptaboutthatwhichistrulybeneficialtopeopleintheirspiritualupliftmentandchar acter-building.

THIRDSPECIFICCHALLENGE:ITSPROPHECIESANDINFORMATIONOFUNSEEN

TheQur ’ân'sthirdspecificchallengeisconcerningitspropheciesandtheinformationitgivesoftheunseen.Suchversesmaybedividedinfourcategories:

1.Theinformationaboutpreviousprophetsandtheirnations:Allâhsaysaboutsomeofthesestories:TheseareofthetidingsoftheunseenwhichWerevealedtoyou;youdidnotknowthem-(neither)younoryourpeople-beforethis...(11:49);.andHesaysafterthestoryofYûsuf:Thisisofthetidingsoftheunseen(which)Werevealedtoyou,andyouwerenotwiththemwhentheyresolvedupontheiraffair,andtheyweredevisingplans(12:102);also,aboutthestoryofMaryam:ThisisofthetidingsoftheunseenwhichWerevealtoyou;andyouwerenotwiththemwhentheycasttheirpens(todecide)whichofthemshouldhaveMaryaminhischarge,andyouwerenotwiththemwhentheycontendedonewithanother(3:44);andabout`Isâ:Suchis‘Isâ,sonofMaryam;(thisis)thesayingoftruthaboutwhichtheydispute(19:34).Therearemanyversesofthesameimport.

2.Propheciesoffutureevents:Forexample:TheRomanswouldavengetheirdefeat:TheRomansarevanquished,inanearland;andthey,afterbeingvanquished,shallovercomewithinafewyears(30:2-4);theProphetwouldreturntoMeccaafterhishijrah:MostsurelyHeWhohasmadetheQur’ânbindingonyouwillbringyoubacktothedestination(28:85);thevisionoftheProphetwouldcertainlycometrue:CertainlyAllâhhadshowntoHisApostlethevisionwithtruth:YoushallmostcertainlyentertheSacredMosque,ifAllâhpleases,insecurity,(some)havingtheirheadsshavedand(others)havingtheirhaircut,youshallnotfear(48:27);thebehaviour,infuture,ofagroupofMuslims:Thosewhoareleftbehindwillsaywhenyousetforthforthegainingofacquisition:Allowus(that)wemayfollowyou.TheydesiretochangethewordsofAllâh(48:15);nobodywouldbeabletoharmtheProphet:...andAllâhwillprotectyouformthemen(5:70);theQur ’ânwillremainundertheprotectionofAllâh:SurelyWehaverevealedtheReminderandWewillmostsurelybeitsguardian(15:9).WemayincludeinthiscategoryothernumerousversesgivinggoodtidingstothebelieversandthreateningthedisbelieversandpagansofMeccaofvariousretributions.

Inthiscategorycomethepropheciesofthesignsanddisturbancesappearingsoonbeforethe

DayofJudgement.Forexample:AnditisforbiddentoatownwhichWedestroyedthattheyshallnotreturn,untilwhenGogandMagogareletlooseandtheyshallhastenforthfromeveryelevatedplace.Andthetruepromiseshalldrawnigh,thenlo!theeyesofthosewhodisbelievedshallbefixedlyopen:Owoetous!surelywewereinheedlessnessastothis;nay,wewereunjustones(21:95-97).AllâhhaspromisedtothoseofyouwhobelieveanddogoodthatHewillmostcertainlymakethemsuccessorsintheearthasHemadesuccessorsthosebeforethem...(24:55).Say:`HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingoftoothers....(6:65).

3.Theversesbasedonsuchscientificrealitieswhichwereunknown,andevenunthoughtof,whentheQur’ânwasrevealed,andwhichhavejustnowbeendiscoveredafterlongresearches:AndWesendthewindsfertilizing(15:22);Andtheearth-Wehavespreaditforthandputinitanchors(i.e.mountains)andcausedtogrowinitofeverything,weighed(15:19);HaveWenotmadetheeartharestingplace,andthemountainsaspegs(therein)?(78:6-7).

4.TheversesthatalludetomanygreateventsanddisordersthatweretohappenintheIslamiccommunity,ortheworldingeneral,afterthelifetimeoftheProphet.Forexample:Oyouwhobelieve!whoeverofyouturnsbackfromhisreligion,thensoonAllâhwillbringapeoplethatHeshalllovethemandtheyshallloveHim,humbledbeforethebelievers,mightyagainsttheunbelievers,theyshallstrivehardinAllâh'swayandshallnotfearthecensureofanycensurer;thisisAllâh'sgrace,HegivesittowhomHepleases(5:54);Andeverynationhadanapostle;sowhentheirapostlecame,thematterwasdecidedbetweenthemwithjusticeandtheyshallnotbedealtwithunjustly.Andtheysay:"Whenwillthisthreatcomeabout,ifyouaretruthful?"Say;"Idonotcontrolformyselfanyharm,oranybenefit,exceptwhatAllâhpleases;everynationhasaterm;whentheirtermcomes,theyshallnotthenremainbehindforanhour,norcantheygobefore(theirtime)".Say:"TellmeifHispunishmentovertakesyoubynightorbyday!whatthenisthereofitthattheguiltywouldhastenon?"(10:47-50);Thensetyourfaceuprightlyforthe(right)religioninnaturaldevotion(tothetruth),thenaturemadebyAllâhinwhichHehasmademen;...andbenotofthepolytheists,ofthosewhodividedtheirreligionandbecamesects;everysectrejoicinginwhattheyhadwiththem(30:30-32).Therearemanyversesthatcomeintothiscategory,andweshalldescribesomeofthemwhenexplainingtheseventeenthchapter(TheNight-journey).Itshouldbenotedherethatthiscategoryisoneofthespecialtiesofthisbookofours.

FOURTHSPECIFICCHALLENGE:NODISCREPANCIESINTHEQUR’?N

ItisoneofthechallengesoftheQur ’ânthatthereisnodiscrepancyinit.Allâhsays:DotheynotthenmeditateontheQur'ân?AndifitwerefromanyotherthanAllâh,theywouldhavefoundinitmanyadiscrepancy(4:82).

Thisisamaterialworld,governedbythelawofchangeanddevelopment.Everyiteminthisworldchangesdayafterdayfromweaknesstostrength,fromdeficiencytoperfection-initsownselfaswellasinallitsconcomitantsandattachments.Manisnoexceptiontothisrule.Healsoundergoesconstantchangeanddevelopmentinhisexistenceaswellasineffectsofhisactionsandreactions.Andthislawappliesalsotowhathegetsthroughhisperceptionandintellect.Everymanfindsthathistodayisabitmoreperfectthanhisyesterday.Everypassinghourmakeshimrealizewhatmistakeshehadcommittedinthepasthour,whaterronousviewshehadheldafewhoursback.Itisafactthatnosanepersoncandeny.

Inthisbackground,lookattheQur ’ân.Muhammad(s.a.w.a.)broughtthisbookpiecebypiece,onesmallchapterorafewversesatatime.Itcontinuedfortwenty-threeyearsindifferentplaces,variousconditionsanddivergentsituations:InMeccaandMedina,bydayandbynight,duringjourneysandathome,inthickofbattleandintimeofpeace,duringhardupdaysandineasytimes,whenMuslimssuffereddefeatandwhentheywerevictorious,insafetyandindanger.Itcontainedalltypesofsubjects-itunveiledspiritualknowledge,taughtexcellentethicsandordainedlawsforeveryconceivableaspectoflife.Inspiteofallthesefactors,thereisnotawhiffofdiscrepancyinitsmatterormeaning-itisanoft-repeatedbookwhosepartsresembleonewiththeother.Thereisnotaleastdifference,contradictionorcontrarietyintherealitiesithasexplained,intheprinciplesithaslaiddown.Oneverseexplainstherest,onesentenceclarifiestheothers,as'Alî(a.s.)said:"Itsonepartspeakswiththeother,andoneportiontestifiesabouttheothers."

Nodoubt,ifsuchabookwouldhavebeenfromotherthanAllâh,therewouldhavebeenalotofupsanddownsinitsstyle;thespeechwouldhavebouncedbetweeneleganceandclumsiness;thethemeswouldhaverangedfromcorrecttoer ronous.Inshort,thebookwouldhavebeenuneven,unbalancedandfullofdiscrepancies.

Question:Thisisaclaimwithoutanyproof.Non-MuslimscholarshavewrittenmanybooksshowingthattheQur ’ânsuffersfrommanydiscrepanciesandmistakes-inconstructionofsentences(whichfallshortofthestandardofeloquence)aswellasinthemesandmeanings(whichcontainerrorsinitsviewsandteachings).TherepliesgivenbytheMuslimsarejustpiteousattemptstoexplainawaythosecontradictionsandshortcomings.Thosearedefectsthatacorrectandgoodspeechshouldnothavehadinthefirstplace.

Reply:Theso-calleddiscrepanciesanddefectshavenotbeendiscoveredbyouradversaries;theyhavebeenmentioned(togetherwiththeirreplies)byMuslimsintheirbooksofexegesisandothersubjectsrelatedtotheQur ’ân(notexceptingthisbookofours);theMuslimauthorshaveusedthismethodtoshowthatwhatlooksatthefirstglanceanunusualstyleorexpressionisinfactagemofhighesteloquence.Thenon-Muslimwritershavejustpickedoutthosesupposeddefectsanddiscrepanciesandcollectedthemintheirbooks,ignoringtherepliesthatshowedtherealbeautyofthoseexpressions.Ifeyeofloveisblind,theeyeofenmityisnotanybrighter.

Question:Well,howcanyouexplainawaythedifficultythatarisesoutofabrogation?ManyQur ’ânicverseshavebeenabrogated,astheQur ’ânitselfsays:WhateversignsWeabrogateorcausetobeforgotten,Webringonebetterthanitorlikeit(2:106);AndwhenWechange(one)communicationfor(another)communication,andAllâhknowsbestwhatHereveals...(16:101).Abrogationisatleastachangeofopinion,aninconsistencyofthought,ifnotanoutrightcontradictioninspeech.

Reply:Abrogationisneitheracontradictioninspeechnorachangeofopinionorthought.Aruleisabrogatedwhenthesociety,theenvironment,changesinsuchawaythattheunder lyingwisdomofthatruleremainsnolongervalid.Thedifference,ifany,isnotintheopinion;itisratherinthesubjectmatter.Aclearevidenceofitmaybeseenintheabrogatedversesthemselves-theyinvariablyalwayscontainedsomephrasesorclausestoshowthatthegivenorderwasatemporaryone,thatitwouldsoonbeabrogated.Forexample:Andasforthosewhoareguiltyoflewdnessfromamongyourwomen,calltowitnessagainstthemfour(witnesses)fromamongyou;theniftheybearwitnessconfinethemtothehousesuntildeathtakesthemawayorAllâhmakessomewayforthem(4:15).Notethelastsentenceandthehintitgives.Anotherexample:ManyofthepeopleoftheBookwishthattheycouldturnyoubackintounbelieversafteryourfaith...Butpardonandforgive(them)untilAllâhshouldbringaboutHiscommand(2:109).Heretootheconcludingphraseshowsthattheruleordainedwasnotforever.

FIFTHSPECIFICCHALLENGE:ITSELOQUENCE

TheQur ’ânhasalsochallengeditsadversariestobringitslikeinitseloquence.Allâhsays:Or,dotheysay:"Hehasforgedit?"Say:"ThenbringtenchapterslikeitforgedandcalluponwhomyoucanbesidesAllâh,ifyouaretruthful."Butiftheydonotansweryou,thenknowthatitisrevealedbyAllâh'sknowledgeandthatthereisnogodbutHe;willyouthensubmit?(11:13-14)TheseverseswererevealedatMecca.AgainAllâhsays:Or,dotheysay:"Hehasforgedit?"Say:"ThenbringachapterlikethisandcallwhomyoucanbesidesAllâh,ifyouaretruthful."Nay,theyhaverejectedthatofwhichtheyhavenocomprehensiveknowledge,anditsfinalinterpretationhasnotyetcometothem(10:38-39).TheseareMeccanversestoo.

AlltheseverseschallengethedoubtersanddisbelieverstobringthelikeoftenorevenonechapteroftheQur ’âninitsstyleandeloquence,aseloquencewasthemostaccomplishedartoftheArabsofthosedays.Undoubtedly,theyhadreachedthehighestpeakofeloquence.Nopreceding,contemporaryorfollowingnationeverreachedevennearthemintheirmasteryofliterature.Theirexpressionwaselegant,theirstyleenchanting;theirwordsperfectlyfittedtheirthemesandmeanings;theirtalkswerealwaysinharmonywiththeoccasions;theirwordswereplainandtheirsentencesbeautiful;andtheirspeechhadaneasyflowandinimitablegrace.Itwasawayofwhichtheywerethepioneersandtheonlywalkers.TheQur ’ânchallengedsuchanationineverypossibleway,soastoexcitetheirrage,rousetheir

furyandfirethemwithdeterminationtomeetthechallenge.Itshouldnotbeforgottenthattheywereextremelyproudoftheirartofeloquenceandneveracknowledgedtheleastelocutionaryskilltoanyoneelse.Inspiteofthatarroganceoftheirs,theProphetdaredthemtobringjustonechapterliketheQur ’ân.Itisachallengethatevennowisringingintheearsofdisbelievers,defyingthemtoforge,iftheycan,justonechapterlikeit.ButtheArabs'onlyanswerwastoavoidit;themoreforcefullytheywerechallenged,themoreevidenttheirhelplessnesswas.Ultimately,theyusedtohidethemselvestoavoidhearingitssound.

Allâhsays:NowsurelytheyfolduptheirbreaststhattheymayconcealfromHim;nowsurely,whentheyputtheirgarmentsasacovering,Heknowswhattheyconcealandwhattheymakeknown(11:5).

Evenafterfourteencenturies,noonehasbeenabletobringitslike.Thosewhotrieditputthemselvestoshameandmadethemselvestargetsofridicule.Historyhaspreservedsomesamplesofthosepatheticattempts.Musaylamah(whoposedasaprophet)wrotethesewordsinreplytotheQur ’ânch.105(TheElephant):"Theelephant,whatistheelephant!Andwhatwillmakeyouunderstandwhattheelephantis?Ithasanunwholesometail,andalongtrunk."Inanother"verse",whichherecitedbeforeal-Sajâh(whoalsoclaimedtobeaprophetess),hesaid:"...thenwepenetrateitintoyouwomenahardpenetration,andtakeitoutfromyouforcefully..."Lookatthisrigmoraleanddecideitsworth.AChristianinlatterdayswrotethis"chapter"inreplytotheChapterofTheOpening:"AllpraiseisduetotheBeneficent,theLordofthebeings,theKing,theSubduer.ForTheeistheworship,andfromTheeisthehelp.Guideustothepathoffaith."

Allattemptstomeetthischallengesufferedthesamefate.

TwoQuestions:

First:Itisunreasonabletosaythataspeechcanreachalevelwhereitwouldbecomeamiracle,asuper-naturalwork.Languagehasbeenmadebyhumaningenuity.Howcanapro-ductofnaturebeabovethereachofnature?Amakerismorepowerfulthanthethinghemakes;acausealwaysencompassesitseffect.Itisthemanwhoinventedthewordstomeethissocialneeds,toconveytoothers'mindswhatonethinksorfeels.Therelationshipofawordwithitsmeaningiscreatedbyman.Itisasubjectivequalitygiventothewordbyman.Thisqualitycannotreachbeyondtheabilityofthemakerhimself.Inotherwords,itisimpossibleforaspeechtoriseabovethehumanability.

Second:Letusacceptforthetimebeingthataparticularcompositionofaspeechmayreachsuper-naturallevel,maybecomeamiracle.Everyintendedthememaybeclothedinvarioussentences,eachdifferingfromtheothersingradesofperfection;andoutofthosenumeroussentencesonewouldreachastandardwhichwouldbebeyondhumanabilityandpower-andthatcompositionwouldbeamiracle.Itmeansthatforeveryintendedmeaningtherewouldbeonemiraculoussentence;andotherstructureswouldbebelowthatstandard.Butweseethat

theQur ’ân,moreoftenthannot,repeatsmanythemes-andespeciallythestories-usingdifferentcompositionsanddissimilarstyles.Whicheversentence-structureandstyleisacceptedasamiracle,theotheroneswouldfallshortofthatstandard.

Reply:Beforereplyingtotheseobjectionsonemattershouldbeclarifiedhere.ItweresuchquestionswhichledsomeMuslimscholarstobelieveinthetheoryofas-sarf(=toturnaway).TheybelievedlikeotherMuslimsthatitwasimpossibleformentobringalikeofthewholeQur ’ân;oritstenchapters,orevenonechapter.But,accordingtothem,thisinabilityofmenwasnotbasedonthefactthattheQur'ânicspeechinitselfwasbeyondthehumanpower.TherealreasonwasthatAllâh,byHispredominantwillanddecree,hasturnedawayanddissuadedwould-beadver sariesfrombringingitslike.Allâhhasdonesotopreserveandprotectthesanctityoftheprophethood.

Thistheorywastotallywrong.Thisexplanationisnotinconformitywiththeclearimportofthechallengingverses.Allâhsaysforexample:Or,dotheysay:"Hehasforgedit?"Say:"ThenbringtenchapterslikeitforgedandcalluponwhomyoucanbesidesAllâh,ifyouaretruthful."Butiftheydonotansweryou,thenknowthatitisrevealedbyAllâh'sknowledgeandthatthereisnogodbutHe;willyouthensubmit?(11:13-14).Ponderonthesentences,"thenknowthatitisrevealedbyAllâh'sknowledge".ThechallengewasmeanttoprovethattheQur'ânwasarevelation;thatitwasnotaspeechforgedbytheApostle;andthatitwasrevealedbyAllâh'sknowledgeandnotbytheSatans.Thesamethemeisfoundinthefollowingverses:

Or,dotheysay:"Hehasforgedit."Nay!theydonotbelieve.Thenletthembringatalklikeitiftheyaretruthful.(52:33-34).AndtheSatanshavenotcomedownwithit;anditbehoovesthemnot,andtheyhavenotthepowertodo(it).Mostsurelytheyarefarremovedfromthehearing(ofit)(26:210-212).Ontheotherhand,thistheoryof"turningaway"impliesthattherealityoftheQur ’ân'smiraclewasnotinitsbeingarevelationfromAllâh;themiraclewasthatAllâhpreventedthepeoplefrombringingalikeofit.Againlookattheverse:Or,dotheysay:"Hehasforgedit?"Say:"ThenbringachapterlikethisandcallwhomyoucanbesidesAllâh,ifyouaretruthful."Nay,theyhaverejectedthatofwhichtheyhavenocomprehensiveknowledge,anditsfinalinterpretationhasnotyetcometothem...(10:38-39).ThisverseclearlysaysthatwhatmadethemhelplessbeforetheQur ’ân,whatmadeitimpossibleforthemtobringalikeofevenoneofitschapters,wasthefactthatithasafinalinterpretationwhoseknowledgeisreservedforAllâh-aknowledgewhichtheylacked.ItisthisinherentqualityoftheQur ’ânwhichvanquishedtheadversaries.ItwasnotthattheyhadabilitytobringitslikebutAllâhpreventedthemfromdoingso.Then,thereistheverse:DotheynotthenmeditateontheQur'ân?AndifitwerefromanyotherthanAllâh,theywouldhavefoundinitmanyadiscrepancy(4:82).ItshowsthatthemiracleisintheinherentqualityoftheQur ’ânthatitwasfreefromdiscrepancyinitswordsandmeanings-becauseitisaqualitywhichisnotwithinthepowerofanycreature-notthattherewassomediscrepancyinthisBook,butAllâhpreventedpeoplefromfindingitout.

AlltheseQur ’ânicdeclarationsprovethatthetheoryofas-sarfhasnolegtostand,andone

shouldnottakeitseriously.

Nowwecometotheobjectionsmentionedearlier

Itisafallaciousargumentthatasthelanguageisaproductofhumaningenuity,itcanneverreachalevelwhichwouldbebeyondthegrasporabilityofhumanbeings;language,beingaproduct,cannotbemorepowerfulthanitsproducer.Thefallacyliesinthefactthatwhathasbeeninventedbymanissimplewordsforparticularmeanings.Butthiscongruityofthewordswiththeirmeaningsdoesnotteachthemanhowtoarrangethosewords,howtoplan,draftanddeliveratalkinthebestpossibleway-inawaythatthetalkreflectsthebeautyofthemeaningasitisinthemind,andthemeaninginitsturnbecomesamirrorofthereality,remainsincompleteagreementwiththefact.Itrequiresadexterityintheartofeloquence,anadroitnessinelocution;alsoitdependsonsharpintelligenceandcomprehensiveknowledgesothatthespeakermaybefullycognizantofallaspectsofthesubjectmatter.Itisthisskillandknowledgethatdiffersfrommantoman,andcreatesdifferencebetweentalkandtalkintheirrespectiveperfectionandbeauty.

So,therearethreeaspectsofahumantalk;Knowledgeoflanguage-amanmaybehavingthemostcomprehensiveknowledgeofthewordsofalanguage,withoutbeingabletospeakit;elocutionaryskill-amanmaybethemostaccomplishedorator,withoutbeingcognizantofmaterialandspiritualrealities;Knowledgeofrealities-amanmaybethemostlearnedscientistortheologianwithouthavingtheabilitytoexpresshisviewsandmeaningsintelligibly.Thesethreefactorsmaybefoundseparately(asmentionedabove)andmayalsocombinetogetherinsomepeople.Andonthemdependthebeautyandtheeloquenceofaspeech.

Thefirstfactor-singlewordsfortheirmeanings-hasbeeninventedbysocialinstinctofman.Buttheremainingtwodependonintellectualrefinementanddelicatediscernment.

Humanperception,intelligenceanddiscernmentislimitedandrestricted.Wecannotcomprehendallthedetailsofanevent,allconcomitantsofafact.Asaresult,wecannotbesureofbeingrightatanytime.Furthermore,wearegraduallymovingfromdeficiencytoperfection,andsoisourperceptionanddiscernment.Lookatanyspellbindingoratororenchantingpoet;comparehisearlierworkwithhislatestandyouwillseethedifference.

Inthisbackground,letuslookathumanspeech-anyhumanspeech.First,wecannotbesurethatitisfreefromerrorsoffactandjudgement,because,asmentionedabove,nospeakercanhavecomprehensiveknowledgeofallthedetailsandconcomitantsofanevent.Second,itwillnotbeonthesamelevelwithspeaker'sformerorlaterspeech.Notonlythat:Eveninthesamespeechthebeginningwillsurelybeonaleveldifferentfromthatoftheend,althoughwe,probably,willnotbeabletodiscernitbecauseoftheminutenessofdifference.

Now,whenwefindadecisivespeech,basedoncomprehensiveknowledge,andfreefromalltypesofdiscrepancy,wewillhavetoadmitthatitisnottheworkofamortalman.Thisreality

hasbeendescribedinthefollowingverses:DotheynotthenmeditateontheQur'ân?AndifitwerefromanyotherthanAllâhhhh,theywouldhavefoundinitmanyadiscrepancy(4:82);(Iswear)bytheheavenenduedwithrotation,andbytheearthsplitting(withplantsetc.),mostsurelyitisadecisiveword,anditisnotajest(86:11-14).Notetheadjectivesusedfortheheavenandtheearth-theypointtotheconstantchangesoccur ringtherein,becausetheoathisaboutaBookwhichisfreefromchangeanddifference,inasmuchasitisbasedonanunchangeableandlastingreality,thatis,its"interpretation".(ItisaQur ’ânicterminologythatwillbeexplainedinCh.3.)Also,Allâhsays:Nay!itisagloriousQur ’ân,inaguardedtablet(85:21-22);(Iswear)bytheBookthatmakesmanifest(thetruth);surelyWehavemadeitanArabicQur'ânsothatyoumayunder stand.AndsurelyitisintheoriginaloftheBookwithUs,trulyelevated,fullofwisdom(43:2-4);Butnay!(Iswear)bythefallingofstars;andmostcertainlyitisagreatoathifyouonlyknew;mostsurelyitisanhonouredQur'ân,inabookthatishidden;nonedotouchitsavethepurifiedones.ArevelationbytheLordoftheworlds(56:75-80).TheseandothersimilarversesshowthattheQur ’ânisbasedonestablishedrealitiesthatdonotchange,thatareneveraltered.And,therefore,theQur ’ânitselfissafefromchange,alterationanddiscrepancy.

Tocomebacktothemainobjection:Acceptedthatlanguagehasbeenmadebymen.Butitdoesnotmeanthattherecannotbefoundapieceofliteraturethatisbeyondthereachoftheverymenwhomadethelanguage.Otherwise,wewouldhavetosaythatasword-makermustbethebravestofalltheswordsmen,theinventorofchessorlutemustbethemostaccomplishedchess-masterorlutanist!

Theperfecteloquencedemandsthat,first,thewordshouldbeincompleteharmonywiththeintendedmeaning,and,second,theconveyedmeaningmustbeinaccordancewiththeestablishedfact.Howthewordsfitthemeanings?Thestructuralsequenceofthewordsandtheirpartsshouldperfectlyagreewiththenaturalorderoftheintendedmeaninganditsparts-bringingtheman-madelanguageandsentencesintotalagreementwiththenature.(SeefordetailsDalâ'ilu'1-ijâzofash-Shaykh`Abdu'1-Qâhiral-Jurjânî.)Asforthemeaning,itmustbecorrectandtrue,basedonarealfactexistingoutsideourimagination-andthatfactshouldbeofpermanentvalue,unchangeableandunalterable.Thefirstquality(theagreementofthewordwithmeaning)dependsonthisbasicqualityofthemeaning.Averyeloquentsweet-soundingjocularspeechcannotstandbeforeaserioustalk;norcananeloquent,seriousspeech-ifitisbasedonwrongpremises-beequaltoatalkthatreflectstruefactsandcomprehensivewisdom.

Aspeechattainsthehigheststandardofeloquencewhenitswordsaresweet,itsstylefree-flowing,itsmeaningfittingtheoccasionanditsconveyedpropositionbasedontruefacts.

Suchatalk,basedasitisonreality,canneverdifferwithotherrealities,canneverdisagreewithothertruths.Truthandrealityisanon-divisibleentity.Truthcannotrefuteanothertruth;realitycannotopposeanotherreality.Lie,ontheotherhand,maybeinoppositiontoanotherlieasitsurelyisagainstthetruth.Ponderontheverse:...andwhatisthereafterthetruthbuterror(10:32).Notethattruthissingular,thereisnodivisioninit.AgainAllâhsays:...and

follownot(other)ways,fortheywillscatteryouawayfromHisways...(6:153).Liehasmanyways,itisnotonlydisunitedbutalsodisuniting.

Obviously,therecanbenodifferencewhatsoeverbetweenonetruthandtheother;instead,thereshallbetotalunionandunisonbetweenthem-onetruthwillleadtotheother,onerealitywillguidetotheother;thus,onepartoftheQur ’ânconfirmstheothers,onesentencetestifiesfortheothers.

ItisawonderfulqualityoftheQur ’ân.Takeanyverse;itisclearinitsmeaning;addtoitanotherrelevantverseequallyclear;andyouwillfindthemtogetherpointingtoanewrealitythatwasnotshownbyeitherverseseparately:thenputthemsidebysidewithathirdrelevantverse,andyouwillgainfreshinsightintonewsublimerealities.ItisauniquequalityoftheQur'ân,andyouwillseemanyexamplesofthisspecialcharacter isticinthisbook.Unfortunatelytheexegeteshadsofarneglectedthismethod.Hadtheyfollowedthiswaysincetheearlydays,theywouldhavediscoveredbynowsomuchofitshiddentreasures.

ThislengthydiscoursewasnecessarytoshowthatthetwoobjectionslaiddownagainsttheQur ’ânicmiracleofeloquencewerebaseless.Miraculouseloquenceisnotbasedonwordsalone.Therefore,itisoutofplacetosaythatasitismanwhohadmadethelanguage,howcananyspeechbeabovethereachofthemanhimself?Also,thereisnoroomforthequestionthatasonlyoneoutofmanypossiblecompositionscanbethehighest,howisitpossibletoexpressoneideaindifferentways,andthentoclaimthatallwereofmiraculousstandard?Ourforegoingexplanationhasmadeitclearthatthemiracleofeloquencedependsonmean-ing-onitsagreementwithsublimeunchangeablerealityandonitsconformitywiththewords.

TheRealityOfMiracle:AccordingToTheQuran

TheQur ’ânrepeatedlyassertstheoccurrenceofmiracle-anunusualpreternaturalphenomenon,whichshowstheauthorityofmetaphysicalforcesoverthephysicalandmaterialworld.Miracleisnotsomethingagainstself-evidentrationaltruth.

Somepeoplehavetriedtoexplainawaytheversesthatdescribevariousmiracles;theiraimwastomaketheQur'ânfittheprinciplesofmodernphysicalsciences.Butsuchattemptsareunacceptable,astheyareaforcedburdenonthelanguageandtheQur ’ân.

Wearegoingtoexplain,undervariousheadings,whattheQur ’ânteachesusaboutthemeaningandrealityofmiracle.

1.TheQur’ânConfirmstheGeneralRuleoftheCause-and-Effect

TheQur ’ânsaysthatinthisnaturalworldeverything,everyeffect,hasacause;thatthereisasystemofcause-and-effectpermeatingthroughthisworld.Itisaself-evidentreality;andonthistruthdependthescientificandacademicresearchesanddiscussions.Manbynaturebelievesthattheremustbeacauseforeverynaturalphenomenon.Likewise,academicresearchestrytofindoutrelevantcausesforallsuchhappenings.Whatisacause?Itissuchathing,oracombinationofthings,thatwheneveritoccurs,anotherthing-itseffect-unfailinglycomesintobeing.Wetrytofindoutbyexperimentsthecausesofvariousthings.Forexample,experiencehastaughtusthatifthereisanyburn,itmusthavebbeencausedbyfire,movement,frictionorsomesuchcause.Acausemustbeunfailable,comprehensiveanduniversal.Inotherwords,wheneverandwhereverthecauseisfound,itseffectmustbefound.

ThismatterisclearlyconfirmedbytheQur ’ân.Ittakesthisprincipleforgrantedwhenittalksaboutlife,death,sustenanceandotherheavenlyorearthlyphenomena-althoughitultimatelyascribesalltheeffects,andtheircausestoo,toAllâh.

TheQur'ân,therefore,confirmsthegeneralsystemofthecause-and-effect;wheneveracauseisfound(withallitsnecessaryconditions)itseffectmustcomeintobeing,andwheneverweseeaneffect,itsurelyandunfailinglyprovestheexistenceofitscause.

2.TheQur’ânAffirmsMiracle(Super-NaturalEvents)

TheQur ’ân,nevertheless,narratesmanyaneventthatgoesagainstthenormal,naturalsystemofthecause-and-effect.Itascribesmanysuper-naturalmiraclestovariousprophets,likeNûh,Hûd,Sâlih,Ibrâhîm,Lût,Dâwûd,Sulaymân,Mûsâ,`IsâandMuhammad(peaceofAllâhbeonthemall!).Itshouldnotbeforgottenherethatthoseevents,althoughabnormalanduncus-tomary,werenotinherentlyimpossible;theywerenotlikeanassertionthat`Apositivepropositionanditsoppositeareaffirmedtogetherandarenegatedtogether';orlikeastatementthat`Athingcanbeseparatedfromitsownself';orthat`Oneisnotahalfoftwo'.Weinstinctivelyknowthatsuchpropositionsareimpossible,theycannotbe.Butthemiraclesshownbytheprophetswerenotofthiscategory;otherwise,themindsofuntoldbillionsofreligionists,sincethedawnofhumanity,wouldnothaveacceptedthemandbelievedinthem.Nomanacceptsaninherentlyimpossiblestatement,nordoesanysanepersonascribesuchathingtoanother.

Moreover,theeffectsthatarecalledmiracle,arenotunknowntothenature.Thenaturalworldiscontinuouslyengagedinbestowingonthematteroneformaftertheother,turningoneeventintoanother,givinglifetothedead,anddeathtotheliving,transformingthemisfortuneintofortuneandthecomfortintodiscomfort.Allthisishappeningdailyintheworldofnature;theonlydifferencebetweenanaturaleventandamiraculousoneisinthespeedand

stepsrequiredtoreachthegoal.Anaturalcausebringsaboutitseffect,inspecialconditions,ataparticulartimeandspace,stepbystepinalongseriesofchanges.Thematterpresentinawalking-stickmayonedayappearinarunningser pent;adisintegratingskeletonmayonedaybecomealivingman-butinitsnaturalcourseitwilltakeaverylongtime,undercertainconditionsoftimeandspace,withnumerousconsecutivecauseswhichwouldconstantlychangethatparticularmatterfromoneformtotheother,takingitfromonesteptothenextandthentothethirdandsoon,untilitappearsintherequiredshapeandform.Innormalway,itcannothappenwithoutitspropercauses,withoutitsnecessaryconditons;norcanitbebroughtintobeingbywill-powerofahumanbeing.Butwhenitcomestoamiracle,ithappensjustbythewilloftheprophet,withoutanymaterialcauseandwithoutanylapseof.

Ofcourse,itisverydifficultforasimplemind-asitisforascientificbrain-tounderstandsuchsuper-naturalevents;manis,afterall,accustomedtothenatural-causality.Ontheotherhand,noscientistcanoutrightrejectoccurrenceofsuper-naturalphenomenaeveninthisatomicage.Everydaysomeoneortheotherdemonstrateshisskillbringingsomesuper-naturaleventsabout;peopleseeit,radiosandtelevisionsbroadcastit,newspapersandmagazinespublishit;andnobodysaysthatitcouldnothavehappenedasitwasagainstthelawsofnature.

Suchphenomenahaveledmanymodernscholarstothetheorythatman,likeeverythingelse,issurroundedbyunknownmagneticorelectriccurrents;manmay,throughrigoroustraining,getcontroloverthesurroundingcurrents,andusethemtoaffectothermaterialthingsinabnormalandunusualways,bringingthoseastonishingfeatsabout.

Ifthistheoryisprovedcorrectandall-inclusive,itwillsupercedeallpresenttheoriesthatexplainvarioushappeningsandeffectsintermsofmotionandpower;itwillreplaceallpreviouscauseswithoneall-pervasivenaturalcause:themagneticcurrents.

Thisistheirtheory.Theyarerightintheirbeliefthateverynaturalphenomenonmusthaveanaturalcauseifthecausalrelationshipbetweenthemisintact.

TheQur ’ânhasnotidentifiedbynameanyall-pervasivenaturalcausethatwouldexplainallnaturalandsuper-naturalevents,asitisnotwithinthemainpurposesofthisdivinebook.Butitaffirmsthateverynaturalphenomenonhasanaturalcause-bypermissionofAllâh.Inotherwords,everyphenomenonistotallydependentonAllâh,Whohasappointedforitacertainprocedure,anaturalcausethroughwhichitgetsitsexistence-theexistencethatisgivenbyAllâh.Allâhsays:andwhoeverfearsAllâhHewillmakeforhimanoutlet,andgivehimsustenancefromwhencehethinksnot;andwhoevertrustsinAllâh,Heissufficientforhim;surelyAllâhattainsHispurpose;Allâhindeedhasmadeameasureforeverything(65:2-3).ItsfirstsentenceunreservedlydeclaresthatwhoeverfearsAllâhandhastrustinHim,Allâhissufficientforhim,andHewillsurelymanagehisaffairsandmakehimsucceed,evenifinthenormalwayitmayseemimpossible,evenifthematerialcausesgoagainsthim.Itissupportedbythefollowingverses:AndwhenMyservantsaskyouconcerningMe,thenverilyIamverynear;IanswertheprayerofthesuppliantwhenhecallsonMe(2:186);Callupon

Me,Iwillansweryou(40:60);IsnotAllâhsufficientforHisservant?(39:36).

Thenextsentence,"surelyAllâhattainsHispurpose",explainsthereasonofthefirstdeclaration.Thesamethemeisfoundintheverse:...andAllâhispredominantoverHisaffair,butmostpeopledonotknow(12:21).Thissentencetooisall-inclusiveandwithoutanycondition.AllâhhasHisownwaytoletathinghappen,ifHesowills-evenifthenormalwaysareclosed,evenifusualpathstoitarecutoff.

Thismaypossiblyhappenintwoways:First,AllâhmaybringthatthingintobeingsimplybyHiswill,withoutresortingtoanymaterialornaturalcause.Second,theremaybeanalter -nativenaturalcause,unknowntous,whichAllâhmayhaveappointedforthatphenomenon;itmaybehiddenfromoureyesbuttheMakerandCreator,Whohasprescribedit,knowsitandusesittoattainHispurpose.Thissecondpossibilityseemsmoreappropriateinviewofthelastsentence,"Allâhindeedhasmadeameasureforeverything."Thissentenceshowsthateveryeffect,whetheritisinaccordancewiththenormalcausalityornot,hasameasureappointedbyAllâh,isrelatedtootherbeings,hasaconnectionwithotherthings;Allâhmaybringthateffectintoexistencethroughanyotherrelatedthing,evenifthenormalcauseisabsent.WhatshouldnotbeforgottenisthebasicfactthatitisAllâhWhohasbestowedcausalityonacause;thisrelationofcauseandeffectisnotindependentofAllâh.

Allâhhascreatedcausalrelationbetweenvariousthings.HecanattainHispurposethroughanywayHewishes.Nodoubt,thereisthesystemofcause-and-effectintheworld;butthischainisinthehandsofAllâh,HemayuseitinanywayHewills.Thereisarealcausalrelationbetweenathingandthethingsthathaveprecededit;butthatrealityisnotasweknowit-thatiswhynoacademicorscientifictheoryiscapableofexplainingallphenomenaoftheworld;itisreallyasAllâhknows,makesandmanagesit.

Thisbasicprinciplehasbeenreferredtointheversesof"decree"or"measure":AndthereisnotathingbutwithUsarethetreasuresofit,andWedonotsenditdownbutinaknownmeasure(15:21).SurelyWehavecreatedeverythingaccordingtoameasure(54:49);...andWhocreatedeverything,thenordainforitameasure(25:2).Whocreatedthenmadecomplete,andWhomade(things)accordingtoameasurethenguided(themtotheirgoal)(87:2-3).Lookalsoatthefollowingverses:Nomisfortunebefallsontheearthnorinyourownsouls,butitisinabookbeforeWebringitintoexistence(57:22).NoafflictioncomesaboutbutbyAllâh'spermission;andwhoeverbelievesinAllâh,Heguidesarighthisheart;andAllâhisCognizantofallthings(64:11).

Theseverses(andespeciallythefirst)showthatthethingstaketheirparticularidentityinaccordancewithameasureappointedforitbyAllâh;thatmeasuregivesititsindividualityanddefinesit;andthatmeasureanddefinitionprecedesthethingandthenaccompaniesit.Athingcanbeproperlydelineatedonlyifitisseeninitsperspective,clearlydefiningitsrelationtoallotherthings.Theotherrelatedthingsserveasamouldthatgivesthisitemitspeculiarshapeandparticularform.Everymaterialeffectisconnectedwithallthingswhichprecedeoraccompanyit.Allsuchthingstogetherserveasthecauseofthiseffect;andthis

oneinitsturnbecomesapartofthecauseofothereffectsthatcomelater.

Also,itmaybeprovedfromthefollowingtwoverses:ThatisAllâh,yourLord,theCreatorofeverything...(40:62);...thereisnolivingcreaturebutHeholdsitbyitsforelock;surelymyLordisonthestraightpath(11:56).AddtothemthefactthattheQur ’ânconfirmsthegeneralsystemofcausality-andyouwillfindthecompletepicturedisplayedbeforeyoureyes.

1.ThefirstversesaysthateverythingiscreatedbyAllâh,andthesecondonestatesthatcreationisonasinglepattern;thereisnodeviationinitasthatwouldcausechaosanddisturbance.

2.TheQur ’ânconfirmsthegeneralsystemofcausalityforallmaterialthings.

3.Itfollowsthateverymaterialthingandeffectisinvariablyalwayscreatedbyacause-acausethatprecedesitandbringsitintobeing.Itmakesnodifferencewhetheritisanormalandusualcause,orasupernaturalone.Theremustalwaysbeacause.

4.Manyusualcauseswhichsometimesfailtobringabouttheexpectedeffectsarenottherealcauses.Therealcausesarethosewhichneverfailtocreatetheexpectedeffects.Anexamplemaybegivenofvariousdiseasesandtheircauses;influenzawaspreviouslythoughttobecausedbycold;butcolddidnotalwayscreateit,nowithasbeendiscoveredthatitiscausedbyavirus.Thesameistrueaboutmanysupernaturalfeats.

3.WhateverisCausedbyNaturalCausesisReallyCausedbyAllâh

TheQur ’ân,whileaffirmingthecausalrelationbetweenacauseanditseffect,ascribeseveryeffecttoAllâh.Theinferenceisthatthesenormalandusualcausesarenotindependentincreatingtheireffects;therealcause,inthetruesenseofthisword,isonlyAllâh.Allâhsays:surelyHisisthecreationandthecommand(7:54);WhateverisintheheavensandwhateverisintheearthisAllâh's(2:284);Hisisthekingdomoftheheavensandtheearth(57:5);Say:“AllisfromAllâh"(4:78).TherearenumeroussuchversesshowingthateverythingbelongsexclusivelytoAllâh;HemaydealwithitinanywayHelikes;nooneelsecanhandleitatallexceptbypermissionofAllâh;HeallowswhomsoeverHewishestomanage,influenceandeffectittoacertainextent.Butthisdivinepermission,establishingtherelationofcausality,doesnotmakethatcauseindependentofAllâh;itisjustapermissiongivenbytherealownertousehisproperty.Themanhavingthispermissioncannottransgressthelimitsimposedbytheowner.Allâhsays:Say:"OAllâh,Masterofkingdom!ThougivestthekingdomtowhomsoeverthoupleasestandtakestawaythekingdomfromwhomsoeverThoupleasest(3:26);OurLordisHeWhogavetoeverythingitscreation,thenguidedit(toitsgoal)(2:50);...whateverisintheheavensandwhateverisintheearthisHis;whoishethatcanintercedewithHimbutbyHispermission?(2:255);...andHeisfirmlyestablishedonArsh,regulating

theaffair;thereisnointercessorexceptafterHispermission(10:3).

ThecausesdohavethecausalitybecauseAllâhhasgivenittothem.Theyhavegotit,butarenotindependentofAllâh.Itisthisfactorthathasbeendescribedinaboveversesas"inter -cession"and"permission".Permissionmeansthattherewasanimpedimentwhich,butforthispermissionwouldhavehinderedthenow-authorizedagentfrominterferinginthisaffair.

Inshort,everycausehasbeengiventhepowertocreatetherelevanteffect;buttherealauthorityisyetinthehandsofAllâh.

4.TheSoulsoftheProphetsdohaveInfluenceOvertheSuper-NaturalEvents

Allâhsays:...anditwasnotmeetforanapostlethatheshouldbringasignexceptwithAllâh'spermission;butwhenthecommandofAllâhcame,judgementwasgivenwithtruth,andthosewhotreated(it)asaliewerelost(40:78).

Theverseshowsthatitwastheapostlewhobroughtthesign-bypermissionofAllâh.Thesoulsoftheprophetsweregivenaspecialpowertocausethemiracle;andthatcausalpower,likeallothercauses,createditseffectwithpermissionofAllâh.AgainAllâhsays:AndtheyfollowedwhattheSatanschant(ofsorcery)againstthekingdomofSulaymân;andnotthatSulaymândisbelieved,but(itwas)theSatansthatdisbelieved,theytaughtmensorceryandwhatwassentdowntothetwoangelsatBabylon,HârutandMârut:Yetthesetwotaughtnooneuntiltheyhadsaid,"Surelyweareonlyatrial,thereforedonotbeadisbeliever".Eventhenmenlearnedfromthesetwothatbywhichtheymightcauseaseparationbetweenamanandhiswife;andtheycannothurtwithitanyoneexceptwithAllâh'spermission(2:102).

Thisverseprovestwothings:magichassomereality;andit,notunlikemiracle,iscausedbyapsychicalfactorofthemagician,bypermissionofAllâh.

Takeamiracle,amagic,amysteriouswonderofasaint,oraspell-bringingskillacquiredthroughrigorouspractice-alltheseextra-ordinaryorsuper-naturaldeedsemanatefromtheiragents'psychicalfactors-orwill-power-astheabove-mentionedverseshaveshown.ButAllâhhasmadeitclearthatthepsychicalcausefoundinHisapostles,prophetsandbelieversispredominant,hasthemastery,overallothercauses,inallimaginableconditions;itcanneverbeoverpowered.Allâhsays:AndcertainlyOurwordhasalreadygoneforthinrespectofOurservants,theapostles:Mostsurelytheyshallbetheassistedones,andmostsurelyOurhostaloneshallbethevictoriousones(37:171-173).Allâhhaswrittendown:Iwillmostcertainlyprevail,IandMyapostle...(58:21).MostsurelyWehelpOurapostlesandthosewhobelieve,inthisworld'slifeandonthedaywhenthewitnessesshallstand(40:51).Asyousee,theseversesdonotputanyconditionorrestrictiononthepromisedvictory;the

apostlesandthebelieversshallbevictoriousovertheiradversariesinallconditionsandsituations.

Itmaybeinferredfromitthatthisdivinesourceissomethingmetaphysical,preternatural.Materialthingsare,intheirnature,measuredandlimited;theygettheworstofitiftheyarefacedbyanotherthingwhichissuperiorinpower.Butthispreternaturalspiritualsource,whichisassistedbythewillofAllâh,isneverdefeatedbyanyfactor;wheneveritisfacedbyanymaterialadversary,itisgivenbyAllâhafarmoresuperiorpowertoachievevictorywithflyingcolours.

5.WhateverisCausedbyPsychicalPowerDependsonaCommandfromAllâh

Readagainthelastsentenceoftheverse40:78,mentionedatthebeginningoftheprecedingchapter:"butwhenthecommandofAllâhcame,judgementwasgivenwithtruth,andthosewhotreated(it)asaliewerelost".Youwillseethatthesuper naturaleventcausedbythepsychicalpoweroftheagentdependsonacommandfromAllâh-inadditiontoHispermission.Thatcommandmaycoincidewiththesaidpermission,ormaybeonewithit.ThecommandofAllâhisHiscreation,describedbytheword‘Be'intheverse:Hiscommand,whenHeintendsanything,isonlythatHesaystoit,"Be",anditis(36:82).AlsoAllâhsays:Surelythisisareminder,sowhoeverwishestakestohisLordaway.AndyoudonotwishexceptthatAllâhwishes;surelyAllahisKnowing,Wise(76:29-30).Itisnaughtbutareminderfortheworlds,forhimamongyouwhowishestogostraight.AndyoudonotwishexceptthatAllahwishes,theLordoftheworlds(81:27-29).Theseversesshowthattheaffairswhicharewithinthesphereoftheman'swill,andunderhiscontrolandauthority,arestilldependentonthedivinewillfortheirexistence.Whattheseversessayisthis:Theintentionalactionsofamanaredonebyhiswill;butthatwillitselfdependsonthewillofAllâh.

TheversesdonotsaythatwhateveriswishedbymaniswishedbyAllâh.Haditbeenthecase,nohumanwishwouldhaveremainedunfulfilled-becauseitwouldhavebecomethewillofAllâh!Also,manyversesrefutethisidea;AndifWehadwishedWewouldcertainlyhavegiventoeverysoulitsguidance...(32:13).AndifyourLordhadwishedsurelyallthosewhoareintheearthwouldhavebelieved(10:99).Ourwilldependsonthedivinewill;ouractiondependsonourwill,andalsotheydepend-indirectly,throughourwill-onthewillofAllâh.AndbothourwillandactiondependonthecommandofAllâh-onHisword,"Be".

Things,affairsandeventsmaybeeithernaturalorsuper natural;andthesuper-naturalmaybeeitheronthesideofgood,likemiracle,oronthatofevil,likemagicandsoothsaying.Butallofthemcomeintobeingthroughnaturalcauses,andatthesametimetheydependonthewillofAllâh.Inotherwords,theycannotcomeintobeingunlessthenaturalcausecoincides,orbecomesone,withthepermissionandcommandofAllâh.Allthingsareequalinthisrespect;

butwhenaprophetbringsaboutamiracle,oragoodservantofAllâhpraystoHimforathing,anadditionalfactor,thatis,thedecisivecommandofAllâh,isaddedthereto;andthedesiredeffectoreventunfailinglycomesintobeing.Allâhsays:Allâhhaswrittendown:Iwillmostcertainlyprevail,IandMyapostles(58:21);IanswertheprayerofthesuppliantwhenhecallsonMe...(2:186).Seealsoothersuchversesquotedintheprecedingchapter.

6.TheQur’ânAttributestheMiracletoanInvincibleCause

Theprecedingchaptershavemadeitclearthatmiracle,likeothernaturalandsuper-naturalthings,needsanaturalcause;andthatallcausesdependonsomemetaphysicalcauses.Alltheseeventsandeffectsmay,thus,bedividedintofourcategories:

First:Thenormalevents:Theycomeintobeingbynormalapparentcauseswhichareaccompaniedbyrealcauses-inmostcasesthoserealcausesarematerialones;aridthosecausesdependonthedivinewilland.command.

Second:Theextra-ordinaryeventsofevilnature,likesor ceryandsoothsaying:Theyarecausedbynaturalbutunusualandabnormalcauses,whichareaccompaniedbytherealcauses;andthosecausesdependonthedivinepermissionandwill.

Third:Theextra-ordinaryeventsofgoodnature,likeaprayeransweredbyAllâh:Theyarecausedbythenaturalandrealcause,withpermissionandwillofAllâh-butsucheventsdonotcontainanyelementofchallenge,thatis,theydonotpurporttoprovethetruthofanycallorclaim.

Fourth:Themiracles:Theextra-ordinary,super-naturaleventsofgoodcharacter,whicharebroughtaboutasachallenge,toprovethetruthofthecallorclaim.TheytooarecausedbythenaturalandrealcauseswithpermissionandwillofAllâh.

Thethirdandfourthcategorieshaveanextraqualityinthem:Theircauseisfortifiedbyaninvinciblefactor;itcanneverbeoverpowered,asitisalwaysaccompaniedbythedecisivecommandofAllâh.

Question:Itisstrangetosaythatmiracleiscausedbyanaturalcause.Suppose,wediscovertherealnaturalcauseofamiracle;willitnotthenbepossibleforustocreatethatmiracle?Ifyes,thenmiraculousnesswouldbearelativematter;anyactionwouldbeamiracleintheeyesofthosewhoareunawareofitscause,butquiteanordinarythingforthosewhoknow.Inthesameway,aneventthatwasbelievedtobeamiracleindarkageswouldnotbesoimpressiveinthisageofscienceandknowledge.Ifscientificresearchfoundouttherealnaturalcausesofthemiracles,therewouldbenomiracleatall-andnomiraclecouldbeusedtoprovethetruthoftheprophet'sclaim.Whatallthisleadstoisthis:Amiracleisnotaproofexceptagainsthimwhoisignorantofitsnaturalcause;therefore,itcannotbeputasanevidenceof

thetruthoftheprophet'sclaim.

Reply:Miraculousnessofamiracledoesnotdependonunknowabilityofitscause;norisitamiraclebecauseitemanatesfromanextraordinaryormysteriouscause.Itisamiraclebecauseitisbroughtaboutbysuchanextraordinarycausewhichisinvincible,whichcannotbeovercome,cannotbedefeated.Letuslookatthecaseofaseriouslysickperson,who,allofasudden,iscuredbytheprayersofabeliever.Itiscalledamiraculousevent,becauseitemanatesfromaninvinciblecause.Weknowthatpatientcouldbecuredbymedicaltreatment,anditwouldhavebeenanormalprocess;butthiscause,thatis,themedicaltreatment,couldbefoiledbyothermorepowerfulfactors;andthatiswhyitisnotcalledamiracle.

7.TheQur’ânCountsMiracleasaProofoftheTruthoftheClaimofProphethood

Question:Whatistheconnectionbetweenmiracleandveracityoftheclaimofprophethood?Reasonfailstoseeanybindingrelationbetweenthetwo.ButtheQur ’ântimeandagainassertsthisconcomitancy,asmaybeseeninthestoriesofvariousprophets,forexample,Hûd,Sâlih,Mûsâ,`IsâandMuhammad(peaceofAllâhbeonallofthem!).TheQur ’ânnarratesthatnosoonerdidtheyannouncetheirclaimthantheywereaskedbytheirpeopletobringsomemiracletoprovethetruthoftheirclaim;andtheyrespondedtoitbyshowingthemiracle.

Notonlythat.Someofthemweregiventheirmiracleevenbeforetheirnationshadaskedthemforit.AllâhtoldMûsâ(a.s.)atthestartofhismission:GoyouandyourbrotherwithMysignsandbenotremissinrememberingMe(20:42).AndHesaysabout`Isâ(a.s.):And(willmakehim)anapostletothechildrenofIsrael:"ThatIhavecometoyouwithasignfromyourLord,thatIcreateforyououtofdustliketheformofabird,thenIbreatheintoitanditbecomesabirdwithAllâh'spermissionandIhealtheblindandtheleper,andbringthedeadtolifewithAllâh'spermissionandIinformyouofwhatyoueatandwhatyoustoreinyourhouse;mostsurelythereisasigninthisforyou,ifyouarebelievers"(3:49).

ThesameisthepositionoftheQur ’ânwhichwasgiventotheProphetrightatthestartofhismission.Thereasondoesnotseeanyconnectionwhatsoeverbetweenthetruthofthemessageofanapostleoraprophetononehandandhisabilitytoshowasuper-naturalsignontheother.

Moreover,thebeautyoftheprinciplesexpoundedbytheapostlesandtheprophets,strengthenedasitisbyirrefutableproofs,dispenseswiththeneedofanymiracle-foranintelligentandknowledgeableperson.Thatiswhyitissaidthatmiraclesareneededforconvincingthesimple-mindedpeople,becausetheycannotunderstandalearneddiscourse;butknowledgeablepersonsdonotneedthem.

Reply:Theprophetshadnotbroughtthemiraclestoproveanyprincipleofreligion,likebeliefinOnenessofGodandtheDayofResurrectionetc.-thetruthofwhichcouldberealizedbyintellectandreason.Theyalwaysprovedsuchthingswithreasoningandlogicalarguments.Forexample,AllâhsaysregardingtheexistenceoftheCreator:Theirapostlessaid:"IstheredoubtaboutAllâh,theMasteroftheheavensandtheearth?"(14:10);andHesaysaboutresurrection:AndWedidnotcreatetheheavenandtheearthandwhatisbetweentheminvain;thatistheopinionofthosewhodisbelieve;thenwoetothosewhodisbelieveonaccountofthefire.ShallWetreatthosewhobelieveananddogoodlikethemischief-makersintheearth?OrshallWemakethosewhoguard(againstevil)likethewicked?(38:27-28).Whywere,then,theapostlesaskedtoshowmiracle,andwhydidtheybringitabout?ItwastoprovethattheywereinfactsentbyAllâh;itwasmeanttoauthenticatetheirclaim.

TheprophetsclaimedthattheyweresentbyAllâh,thatHehadrevealedHismessagetothem-eitherdirectlyorthroughanangel.Itwasanassertionofasuper-naturalevent;aclaimofarealitybeyondthephysicalsensesandmentalcognizationoftheirpeople;afactabovethelevelofman'sperception.Ifthatclaimwasright,itwouldbeaspecialmetaphysicaldispositionreservedfortheprophetsonly.Thedifficultywasthattheprophetswerelikeanyotherhumanbeingintheirhumanityandinitscharacteristics.Howcouldtheybefavouredforthisespecialrelationshipwiththeworldbeyondnature?

Thedisbelievers,therefore,resortedtotwomethodstodisprovetheprophets'claim:

FirstMethod:Theytriedtorefuteitthroughsuch"arguments"asthefollowing:

a)Theysaid:"Youarenothingbuthumanbeinglikeus;youwishtoturnusawayfromwhatourfathersusedtoworship"(14:10).Theapostleswerelikeallothermen;andothermendonotreceivesuchdivinerevelationaswasclaimedbytheapostles.IftheycouldbegivenrevelationfromGod,whycouldnotothersgetitaswell?Werenotallofthemalikeintheirhumanity?

Theapostlesrepliedtoitinthesewords:Theirapostlessaidtothem:"Wearenothingbuthumanbeingslikeyourselves,butAllâhbestows(His)favoursonwhomHepleasesofHisservants..."(14:11).Theyacceptedthattheywerelikeallmenintheirhumanity,butshowedthatapostleshipwasaveryespecialfavourofAllâh,andHebestowsitonwhomHepleases.Itisnotdifficultto.seethatbeingalikedoesnotprecludesomeofthemfrombeingreservedforsomeespecialfavours.Ofcourse,ifAllâhhadpleased,Hecouldhavebestoweditonanyoneamongthem,butHechoseforthisfavourwhomHepleased.ThesamewasthethrustoftheirprotestagainsttheProphet:"Hasthereminderbeenrevealedtohimfromamongus?"(38:8)

b)Ofthesamenature,butwithaddedsarcasm,werethefollowingremarksofthepolytheistsofMecca:Andtheysay:"WhywasnotthisQur'ânrevealedtoamanofimportanceinthetwotowns?"(43:31)Andtheysay:"Whatsortofapostleisthisthatheeatsfoodandgoesaboutinthemarts;whyhasnotanangelbeensentdowntohimsothathebeawarnerwithhim?Or

atreasurebethrowndowntohim,orbeforhimagardenfromwhichhemayeat!"(25:7-8)

Whattheywantedtosaywasthis:IftheApostle(ofIslam)reallyhasbeenchosenbyGodtoreceivedivinerevelation,thenhemustbesomeoneaboveallthemortals.Thenwhydoesherequirefoodtoeat,andwhyisheobligedtogoaboutinthemarketstoearnhislivelihood?IfheistrulyarepresentativeofGod,heshouldhavebeenaccompaniedbyanangeltoassisttriminhiswork,orheshouldhavebeengivenatreasuretosavehimthetroubleofearninghislivelihoodinthemarkets,oragardenshouldhavebeenbestowedonhim,sothathewouldnotneedafoodlikeours.

Allâhansweredtheminthesewords:Seehowtheycoincomparisonsforthee!Sotheyhavegoneastray,thereforetheyshallnotbeabletofindaway...AndWedidnotsendbeforetheeanymessengersbuttheymostsurelyatefoodandwentaboutinthemarkets;andWehavemadesomeofyouatrialforothers;willyoubearpatiently?AndyourLordisEver-seeing(25:9,20).Andinreplytotheirdemandforsendingdownanangel,itwassaidinanotherchapter:AndifWehadmadehimangel,Wewouldcertainlyhavemadehimaman,andWewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused(6:9).

c)Goingfurther,theyraisedtheirdemandsevenhigher:AndthosewhodonothopeforOurmeeting,say:"Whyhavenotangelsbeensentdownuponus,or(why)dowenotseeourLord?"Nowcertainlytheyaretooproudofthemselvesandhaverevoltedagreatrevolt(25:21).Accordingtotheirthinking,therewasnodifferencebetweenthemandtheProphet;allwerehumanbeings.Thenwhyshouldhebereservedforthisofficeofapostleship?Theytooshouldbevisitedbyangels;or,evenbetter,theyshouldseetheLord.Allâhrepliedtothem:Onthedaywhentheyshallseetheangels,thereshallbenojoyonthatdayfortheguilty,andtheyshallsay:"Itisaforbiddenthingtotallyprohibited"(25:22).Itmeansthatiftheypersistintheirdisbelief,theyshallnotseetheangelsexceptatthetimeofdeath,andthentheyshallnotfindanyjoyinit.Thesamethinghasbeenmentionedinanotherverse:Andtheysay:"OyoutowhomtheReminderhasbeenrevealed!youaremostsurelyinsane.Whydoyounotbringtoustheangelsifyouareofthetruthfulones?"Wedonotsendtheangelsbutwithtruth,andthentheywouldnotberespited(15:6-8).

d)Thislastverseshowsusonemoretwistoftheir"arguments".TheProphet,accordingtotheirthinking,wastruthfulinhisclaimofrevelation,buthewasinsane;whatevernewshebroughtwasaproductofhisunstablemindandwas,therefore,notcorrect.Thesame"argument"wasputagainstNûh(a.s.),astheQur ’ânsays:...andtheycalled(Nûh)mad,andhewasdrivenaway(54:9).

Thesewerethevariationsoftheir"arguments"againsttheclaimsoftheProphet,theargumentswhichwerebasedonsimilarityoftheprophetsandtheirpeopleintheirhumanity.

SecondMethod:Itwastorejectoutrighttheclaimoftheprophets,anddemandfromthemproofoftheirveracity,askingthemtobringsomesignstoshowthattheywereinfactrepresentativesofAllâhandrecipientsofHisrevelation.

Theapostlesandtheprophetsclaimedadistinctionwhichwasintangibleandunknowabletotheirpeople.Theyclaimedthattheyweregivenapostleshipand/orprophethood;thattheywerespokentobyAllâh-eitherdirectlyorthroughangels.Now,suchaclaimcouldnotbeverifiedbyanytestorexperiment.Itcouldbeobjectedagainstintwoways:(i)Therewasnoproofthatsuchaclaimwastrue;(ii)therewasproofthatitwasnottrue.Revelation,divinespeech,(andtheresultingsharî`ahandreligiousdiscipline)couldnotbeexperiencedbyanyoneotherthantheclaimant;thenormalsystemofcauseandeffectwasagainstit.Ifsuchaclaimweretrue,itwouldmeanthattheProphetwasindirectcontactwiththeworldbeyondnature;hewastunedtothedivinepower-thepowerthatcanchangethecourseofnature,canmaketheeffectappearwithouttheirusualcauses.Inthatcase,heshouldbeabletoproducesomeanothertangiblesuper-naturaleffect;afterallonesuper-naturaleventislikeanyothersuper-naturaleventsofarasthedivineauthorityisconcerned.IfAllâhspoketotheProphet-asuper-naturaleffect-Heshouldshowonhishandssomeothertangiblesuper-naturaleffectsinordertoprovethetruthofhisformerclaim,thatis,theclaimthathereceivesrevelationfromGod.IfGodwantedtoguidethepeoplearightbymeansofasuper-naturalthing,thatis,revelation,thenletHimprovethetruthofHisProphetbymeansofanothersuper-natural,thatis,miracle.

Thatwaswhythepeopleaskedformiracleswheneveraprophetwassenttothem.Theywantedmiraclestoverifyhisclaimofprophethood,andnottoensurethetruthofhisteach-ings.Supposeamanissentbyarulertohissubjectswithhiscommandsandlaws.Hereacheshisdestinationandtheyaskhimforhiscredentials.Willtheybesatisfiedif,atthisjuncture,hestartsexplainingthewisdomunderlyingeachruleandregulation?Certainlynot.Theywillsay:Allthatyouhavesaid,justshowsthattheserulesarebasedonwisdomandmeantforourgood;butitdoesnotproveinanywaythattheyarefromourruler,northatyouarehisdeputyauthorizedtomanageouraffairsonhisbehalf.Weshallbelieveinyourclaimonlywhenyoushowusacredentialtothiseffect,forexample,anappointmentletterdulysignedbytherulerandhavinghisofficialseal.ItisasthepolytheistshadsaidtotheProphet:"...untilyoubringdowntousabookwhichwemayread"(17:93).

Fromtheaboveexplanation,twothingsbecomeabundantlyclear

First:Miraclehasaninseparable.connectionwiththetruthoftheclaimofprophethood.Learnedandignorant,eliteandcommon,allmenneedmiracleinordertobeabletoacceptthetruthofaprophet'sclaim.

Second:Whattheprophetreceivesandperceivesoftherevelationisentirelydifferentfromthosethingswhichwefeelbysensesorcomprehendbyintellect.Inplainwords,revelationisnotafunctionofmind;itisarealitytotallyseparatefrom"rightthinking".ThisfactisbrilliantlyclearfromtheBookofAllâh;andnoone,havinganiotaofcommonsense,canentertainanydoubtaboutit.Butinrecenttimessome"scholars"haveclosedtheireyesfromthisreality,andtriedtoreinterpretthespiritualfactsanddivineknowledgeinthelightofthenaturalsciences.Theyhave,accordingly,basedtheirexplanationsonmaterialistictheory.

Theybelievethathumanperceptionandcomprehensionisacharacteristicofmatter,emanatingfromthebrain.Theyareoftheopinionthatallrealmeritsandperfections–whetherofanindividualorofagroup-aredevelopmentsofmatteronly.Basedonthesepremises,theyhaveexplainedprophethoodandallrelatedspiritualfactorsonthefollowingmaterialisticlines:

Prophethoodisasortofasharpmentalpower,anintellectualgenius.Thegeniuswhoiscalledprophet,looksatthesocialconditionsofhisnation;analyseswhattheyhaveinheritedofthebeliefs,ideas,customsandsuperstitions;andthenchangesthemtoconformwiththeneedsofhistimeandplace,inthemostsuitablemanner.Inthatlight,heframesforthemthebasicsocialprinciplesandordainspracticalrulesandregulations-inordertoraisetheirstandardoflife,toelevatetheirmoralityandethics,tomakethembettermembersofsociety.Basingonthishypothesis,theyhavedeclaredthat:

1)Prophetisanintellectualgenius,whocallshispeopletothegoodoftheirsociallife.

2)Revelationisthegoodthoughtwhichcomesintohismind.

3)Divinebookisthecollectionofthosegoodthoughtsandideas,inasmuchastheyarefreefrompersonaldesiresandselfishmotives.

4)Angelswho,theprophetsays,cometohim,areonlythenaturalmaterialforceswhichkeeptheworldgoing.Or,theyarepsychologicaltraitswhichleadthemantohisperfection.TheHolyGhostisahigherdevelopmentofthosematerialforces,whichrainsthosepureideasontheprophet'smind.Satanisaretrogressionofthesamematerialforces,whichpoisonsthemindswithevilthoughtsandincitesthepeopletoanti-socialdeeds.Inthesameveintheyhaveexplainedawayalltherealitieswhichtheprophetshavetoldusabout-liketheTablet,thePen,theThrone,theChair,theBook,theReckoning,theGarden,andtheFire.

5)Religionsareproductsoftimes;theychangewiththetimes.

6)Themiracles,attributedtotheprophets,arenothingmorethanmythsandfictions;whichwereforgedintheinterestofreligion,tostrengthenthebeliefofcommonpeople;ortoenhancetheprestigeofreligiousleadersintheeyesoftheirfollowers.

Thisinshortistheirexplanation.Butprophethood,inthismeaning,shouldratherbecalledapoliticaldevicethanadivinereality.Itisnotpossibleheretothrowlightonitsvariousfacets.Whatthereaders,however,shouldnotoverlookisthatthisinter pretationhasnoresemblancewhatsoevertowhathasbeendescribedintheBooksofAllâhandthetraditionsoftheprophets.Whatledthese"scholars"tosuchinterpretationswastheirtotalsubmissiontomaterialistictheories;thatwaswhytheyrejectedeverymetaphysicalreality,andtriedtobringitdowntotheleveloflifelessmatter.

Suchpeoplesareacademicdescendantsofanearliergroup:Manyearlytheologians

interpretedeveryreligiousreality-theThrone,theChair,theTablet,thePen,theAngelsetc.-inmaterialterms,adding,atthesametime,thatthosethingsexistedbeyondthegraspofoursenses.Needlesstosaythatthatinter pretationwasnotbasedonanyactualexperimentorsensualperception.Nowthattheareaofphysicalscienceshasexpandedsomuch,andeverythingisbeinganalyzed,testedandexperimentedon,thislatergenerationwasobligedtorejecttheideaofphysicalexistenceofthosereligiousrealities,because,asmentionedabove,theirexistencecouldnotbeprovedbyanytestorexperiment.Therefore,theyhadtoinventothermeaningsforthoserealities,wellwithintheareaofsensualperception.Theythoughtthattheywereservingthecauseofreligioninthisway-becausetheirinterpretationwouldbringthoserealitieswithinthesensualandphysicalrecognition,andthussavethemfrombeingtotallyrejectedbymodernscholars.

Bothgroupshavestrayedfromtherightpath.Theancienttheologianscorrectlyunderstoodthemeaningsofthesewords,withoutresortingtoanyallegoricalinterpretation.Buttheyerredwhentheythoughtthatthosewerematerialthingsalthoughbeyondthepurviewofsensualperception,notsubjectedtothelawsofmatter.

Themodernscholarstookthewrongwayfromtheverystart;theygavethesewordswrongmeaningsintheireagernesstomakethemconformwithmaterialrealities;intheirattempttopullthesesublimetruthsdowntothelevelofphysicalexperience.

Thecorrectwayistoexplainthesewordsaccordingtothedictatesofthelanguageandtheusage;thenshallcomethestageofidentifyingwhat,howandwhere,forexample,thePenis.Thisshouldbedonewiththehelpofotherrelevantverses.AfterthePenisidentified,itmaybecomparedwithcurrentscientificideastocheckwhetheritgoesagainstthem.Ifthatexaminationrevealsthattheidentifiedentitywasbeyondthedomainofmatter,thenitshouldnotbeproved,ordisproved,bytheprinciplesofphysicalsciences.Thescienceisconcernedwithmaterialandphysicalthings.Whatauthorityhasitgottojudgemetaphysicalorspiritualthings?Canweallowalinguisttoprove,ordisprove,apropositionofastronomybytherulesofgrammer?Ifnot,thenwhyshouldtherulesofphysicalsciencesbeappliedtoprove,disproveorinterpretmetaphysicalrealities?

QUR'AN:Butifyoudo(it)not-andnevershallyoudo(it)-thenbeonguardagainstthefireofwhichmenandstonesarethefuel;itispreparedfortheunbelievers.Andconveygoodnewstothosewhobelieveanddogooddeeds,thatforthemaregardensinwhichriversflow;whenevertheyshallbegivenaportionofthefruitthereof,theyshallsay:"Thisiswhatwasgiventousbefore;-andtheyshallbegiventhelikeofit,andtheyshallhavepurematesinthem;andinthemtheyshallabide.

Thechapterbeganwithdescriptionofthreegroups:thepiousones,thedisbelieversandthehypocrites.Butthenallofthemwerejoinedtogetherbythewords,"Omen!",callingthemtoworshipAllâh.Inthiscontext,theycouldbedividedintwogroupsonly:thosewhoansweredthiscall(i.e.thebelievers)andthosewhodidnotanswerit(i.e.thedisbelievers).Thehypocritesdonotcomeintothispicture,probablybecauseintheirappearancetheyarewith

thefirstgroup,whileinrealitytheyareincludedinthesecond.Perhaps,thatiswhythepreviousdesignationofthefirstgroup(thosewhoguardagainstevil)hasbeenchangedherefor"thosewhobelieve".

"al-Waqud"()isfuel.Theversesaysthatmanhimselfisthefuelofthehell.Heishisownfuel,tokeepthefireburning,andtogethimselfburnedinthatfire.Allâhsays:theninthefireshalltheybeburned(40:72).ItisthefirekindledbyAllAh,whichrisesabovethehearts(104:6-7).Manshallbeburnedinafirethatwillbekindledandfueledbyhisownself.

Thenextverse,2:25,runsparalleltoitandwefindthesameprincipleatworkherealso:"whenevertheyshallbegivenaportionofthefruitthereof,theyshallsay:`Thisiswhatwasgiventousbefore;'andtheyshallbegiventhelikeofit".Itindicatesthatmanshallgetthereonlywhathehashimselfpreparedhere.TheProphethassaid:"Asyoulivesoyouwilldie,andasyoudiesoyouwillberaised."Butthepeopleoftheparadisehaveapleasantdistinctionvis-a-visthepeopleofthefire,becausetheyshallbegivenever-increasingrewardsbytheirLord:TheyhavethereinwhattheywishandwithUsismoreyet(50:35).

"...ofwhichmenandstonesarethefuel":Thestonesreferredtoherearetheidolswhichthedisbelieversworshipped.Allâhsays:SurelyyouandwhatyouworshipbesidesAllâharethefirewoodofhell...(21:98).

"...theyshallhavepurematesinthem":Theadjective"pure",inasmuchasitqualifiesthe"mates",referstopurityfromallsuchthingsasmaycreateaversionandunpleasantness-whetherintheirbodiesorintheirbehaviour.Inotherwords,thematesgiventothebelieversinparadisewillbefreefromeverydisagreeablecharacteristicortrait.

TRADITIONS

as-Sadûqnarratesthatas-Sâdiq(a.s.)wasaskedaboutthisverseandhesaid:"Thepurematesaretheoneswhoshallbefreefrommenstruationandotherexcrements."

TheAuthorsays:Someothertraditionshaveexpandedthemeaningtoincludecleanlinessfromalldefectivetraits,allcharacteristicscausingaversion.

Chapter7:2:26-27

SurelyAllâhisnotashamedtosetforthanyparable-(thatof)agnatoranythingabovethat;thenasforthosewhobelieve,theyknowthatitisthetruthfromtheirLord,andasforthosewhodisbelieve,theysay:"WhatisitthatAllâhmeansbythisparable?"HecausesmanytoerrbyitandmanyHeleadsarightbyit,butHedoesnotcausetoerrbyit(any)exceptthetransgressors(26),whobreakthecovenantofAllâhafteritsconfirmationandcutasunderwhatAllâhhasorderedtobejoined,andmakemischiefintheland;theseitisthatarethelosers(27).

COMMENTARY

QUR’AN:SurelyAllâhisnotashamed...:Gnatormosquitoisoneofthesmallestanimalsperceptiblebynakedeyes.Thesetwoversesrunparalleltoverses19-21ofch.13:IsthenhewhoknowsthatwhathasbeensentdowntoyoufromyourLordisthetruthlikeuntohimwhoisblind?Onlythosepossessedofunderstandingshallbearinmind,thosewhofulfilthepromiseofAllâhanddonotbreakthecovenant,andthosewhojointhatwhichAllâhhasbiddentobejoined,andfearAllâhandfeartheevilreckoning.

Theverseclearlyshowsthatthereisastraying,ablindness,whichafflictsthemanasaresultofhisevildeeds;itisdifferentfromthatinitialstrayingandblindnesswhichthemanoptsforbyhisownfreewill.Lookatthesentence,"butHedoesnotcausetoerrbyit(any)exceptthetransgressors".Theytransgressedfirst,anditwasonlythenthatAllâhmadethemgoastray.

Guidanceandmisguidancearetwocomprehensivewords;theyencompasseveryfelicityandinfelicitythatcomesfromAllâhtoHisgoodandwickedservantsrespectively.AsAllâhdescribesintheQur ’ân,HemakesHisgoodservantsliveahappylife,strengthensthemwiththespiritoffaith,bringthemoutofthedarknessintothelight,andgivesthemalightbywhichtheywalkamongthepeople;HehastakenthemunderHisprotectionandguardianship,andthereisnofearforthem,norshalltheygrieve;Heiswiththem,answersthemwhentheycallonHim,andremembersthemwhentheyrememberHim;andtheangelscomedowntothemwithgoodnewsofeternalpeace.

Diametricallyopposedtoitistheconditionofevil-doers.Allâhcausesthemtoerr,takesthemoutofthelightintothedarkness,setsasealupontheirheartsandhearings,andacover ingovertheireyes;Healterstheirfacesturningthemontheirbacks;placeschainsontheirnecks

andthesereachuptotheirchins,sotheyhavetheirheadsraisedaloft,andmakesabarrierbeforethemandabarrierbehindthem,thenHecoversthemoversothattheycannotsee;HeappointsforthemtheSatanstobecometheirassociates,andtheyturnthemawayfromtherightpathwhiletheythinkthattheyareguidedaright;thoseSatansmaketheirmisdeedstoseemgoodtothemandtheyaretheirguardians;Allâhleadsthemonbystepsfromwhencetheyperceivenot;andyetHerespitesthem,butHisplanisfirm;Hemakesaplanforthemandleavesthemaloneintheirrebellion,blindlywanderingon.

Thesearesomeexamplesoftheconditionsofthetwogroups.Ondeeperconsideration,itappearsthatman,inthisworld,livestwolives:thereisthislifewhichmaybeseenandperceivedbyall,andthereisanotherlifehiddenbehindthisone;thathiddenlifeiseithergoodorbad-dependingonhisfaithanddeeds.Manwillbecomeawareofthathiddenlifewhentheveilofsecrecywillberemovedafterdeath.Thenhewillseehimselfinhistrueform.

Further,itappearsfromtheQur ’ânicversesthatmanhashadaspirituallifebeforethelifeofthisworld;andheshallhaveanotherlifeafterthisone.Inotherwords,manhasbeengiventhreelives-thislifeinthisworldisthesecondone,therewasoneprecedingitandtherewillbeanotherfollowing.Theconditionofthethirdlifeshallbedeterminedbythatofthissecondlife-which,initsturn,isgovernedbythefirstone.

Manyexegeteshaveexplainedawaytheversesaboutthefirstlife;theysaythatitisonlyaliterarystyle,whichpresentsimaginarypicturesasrealfacts.Andasfortheversesconcerningthelifehereafter,theytooaremisrepresentedasallegoriesandmetaphors.Butbothtypesofversesaretooclearinthismeaningtoallowsuchmisinterpretations.

Weshallexplaintheversesaboutthefirstlifeunderch.7.Asforthelifehereafter,manyversesshowthatthesamegoodorbaddeedswhichmancommitsinthislife,shallbereturnedtohim,astheirownrewardorpunishment,onthedayofrequital.Allâhhasmentionedthisfactinmanyverses:...anddonotmakeexcusestoday;youshallberecompensedonlywhatyoudid(66:7);theneverysoulshallbepaidbackinfullwhatithasearned,andtheyshallnotbedealtwithunjustly.(2:281);thenbeonguardagainstthefireofwhichmenandstonesarefuel(2:24);Thenlethimsummonhiscouncil,Wetoowouldsummonthetormentors(ofthehell)(96:17-18);Onthedaythateverysoulshallfindpresentwhatithasdoneofgoodandwhatithasdoneofevil...(3:30);...theyeatnothingbutfireintotheirbellies...(2:174);...surelytheyonlyswallowfireintotheirbellies...(4:10).Therearemanyversesofthesameimport.

Thenthereistheverse50:22,whichbyitselfisenoughtoconvinceoneofthisprinciple:Certainlyyouwereheedless,ofit,butnowWehaveremovedfromyouyourveil,soyoursighttodayissharp.Thewords,"youwereheedlessofit",indicatethattherewassomethingpresentinthisworld,towhichtheguiltyonehasnotpaidanyattention;"removedfromyouyourveil"meansthat,butforthatveil,hecouldhaveseenthatrealityeveninthisworldlylife.WhatthemanwouldseeontheDayofResurrectionwaspresenteveninthisearthlylife;

otherwise,itwouldnotbelogicaltosaythatpreviouslyyouwereinattentivetoit,orthatitwashiddenfromyoureyes,butnowthatthecoverhasbeenremoved,youmayseeitclearly.

Thereisnoallegoryormetaphorintheseverses.TrytoexplaininplainArabictheprinciplewhichwehavementionedjustnow.Youwillnotfindamoreexplicitwaythantheoneusedintheseverses.Then,howcantheybeexplainedawayasallegories?

Thedivinetalkherepointsattworealities:-

First:Recompense:Whatamanwillgetinhereafter-rewardorpunishment,paradiseorhell-shallbeinrecompenseofthegoodorevilhewouldhavedoneinthislife.

Second:Embodimentofthedeeds:Manyversesindicatethatthegoodorevildeedsthemselvesturnintotheirownpleasantorunpleasantrecompense.(Or,thattherecompenseisaninsepar ableconcomitantofthedeedsthemselves.)Itishiddenfromoureyesinthislife,butweshallseeitclearlyonthedayofreckoning.

Theserealitiesarenotreallytwo.Butwehadtoexplainitinthiswaytobringitnearertotheminds.TheQur ’ântoosaysthatitusessimilitudestomakepeopleunderstand.

QUR’AN:butHedoesnotcausetoerrbyit(any)exceptthetransgressors:"al–Fisq”(=transgression,sinfulness).ItistheQur ’ânthat,firstofall,usedthiswordinitsnowprevalentmeaning.Itisderivedfromfasaqati't-tamrah(=thedatebrokeoutofitsouterrind).Thatiswhyithasbeenfurtherexplainedbythewords,"whobreakthecovenantofAllâhafteritsconfirmation"-athingmustbewholebeforeitisbroken.Alsothetransgressorsaredescribedattheendoftheverseasthelosers-onemustbeowningathingbeforehecanloseit.Allâhfurthersays:Surelythelosersaretheywhohavelostthemselvesandtheirpeopleontheresurrectionday(42:45).Alltheseexpressionsshowhowappropriatetheadjective,"al-fâsiqîn"(=thetransgressors)isinthiscontext.

YoushouldneverthinkthattheadjectivesusedbyAllâhinHisbookforHisgoodservants(like"thosewhoareneartoAllâh","thesincereones","thehumbleones","thegoodones","thepurifiedones"etc.)orfortheevilones(like"theunjust","thetransgressors","thelosers","thosewhogoastray",etc.)arecheapepithets,orthattheyareusedasliteraryembellishment.Eachadjectivehasitsownsignificance;eachpointstoaparticularstageinman'sspiritualjourney.Eachhasitsowncharacteristics,andgivesrisetoitsespecialeffectsandconsequences.Onphysicallevel,everyagehasitsownchar acteristicsandpowers,whichcannotbefoundbeforeorafterthatage;likewise,onspiritualplane,everyattributehasitsownspecialeffects.

ANESSAYONCOMPULSIONANDDELEGATION

Thesentence,"butHedoesnotcausetoerrbyit(any)exceptthetransgressors",explainshowAllâhmanagestheactionsofHisservants.DoesHecompelthemtoactinapre-determinedway?Or,hasHedelegatedtothemallpowersinthisrespect?Itisbettertosolvethisknottyproblemhereandnow,bytheguidanceoftheQur ’ân.

Allâhsays:WhateverisintheheavensandwhateverisintheearthisAllâh's(2:284);Hisisthekingdomoftheheavensandtheearth(57:5);toHimbelongsthekingdom,andtoHimisdue(all)praise(64:1).TheseandothersimilarversesprovethattoAllâhbelongsthewholeuniverse;Hisownershipisunconditionalandunlimited.Amanownsathing,letussay,adonkey;hemayuseitandtakeitsadvantagetoacertainextentonly.Forexample,hemayrideitoruseitasabeastofburden;buthecannotstarveittodeath,norcanheburnitalive.Why?Becausehisownershipisnotabsolute;societywouldcondemnhimifheweretocommitsuchatrocities.Hisownershipallowshimcertainadvantagesonly;andnoteverypossibleuse.

ButwhenwesaythatAllâhistheOwneroftheworlds,wemeanabsolute,realandunrestrictedownership.ThereisnoownerexceptAllâh;thethingsown,orcontrol,forthemselvesneitheranyharmnoranyprofit,neitherlife,deathnoresurrection.ItisonlyAllâhwhoownsandcontrolseveryaffairofeverycreature;HemaydowiththemwhateverHepleases;noonecanaskHimwhy;HecannotbeblamedorquestionedforanythingHedoes,becauseHeistheabsoluteOwner.Hehas,ofcourse,allowedsomeofHiscreaturestousesomeotherthingstoacer tainlimits;butboththeuserandtheusedareHisproperty;andtheusercannotexceedtheauthorizedlimit.Allâh,astheabsoluteOwner,cannotbequestionedaboutHisdispositions;butothershavetogiveaccountofhowtheyexercisedtheirauthority.Allâhsays:whoishethatcanintercedewithHimbutbyHispermission?(2:255);thereisnointercessorexceptafterHispermission(10:3);...thatifAllâhpleaseHewouldcertainlyguideallthepeople?(13:31);AndifAllâhpleaseHewouldcertainlymakeyouasinglenation,butHecausestoerrwhomHepleasesandguideswhomHepleases...(16:93);AndyoudonotpleaseexceptthatAllâhplease(76:30);HecannotbequestionedconcerningwhatHedoesandtheyshallbequestioned(21:23).AllâhdisposesandmanagesHispropertyinanywayHepleases;noonecanuseanyotherthingexceptwithHispermission,becauseHeistherealOwnerandSustainerofeverything.

NowwecometotherulesandlawswhichAllâhordainsforHiscreatures.Heusesthesamemethodwhichhasbeenadoptedbythehumansociety-ordainingwhatisgoodandpraisingandrewardingitsdoers;forbiddingwhatisbadandcondemningandpunishingitsdoers.Forexample,Hesays:Ifyougivealmsopenly,itiswell(2:271),...evilisabadnameafterfaith(49:11).Obviously,thelawsordainedbyAllâhlookatthegoodofman,andaimatperfectingthehumansociety.Allâhsays:...answer(thecallof)AllâhandHisApostlewhenhecallsyoutothatwhichgivesyoulife(8:24);thatisbetterforyou,ifyouknow(61:11);SurelyAllâhenjoinsthedoingofjusticeandthedoingofgood(toothers)andthegivingtokindred,andHeforbidsindecencyandevilandrebellion(16:90);SurelyAllâhdoesnotenjoinindecency(7:28).Therearemanysuchverses;andtheyshowthattheprincipleswhichthelawsarebaseduponarealwaysthesame-beitadivinecommandmentorahumanlegislation.Whatisgood

initselfandensuresthegoodofthesocietyisallowed,enjoinedandprescribed;andwhatisevilinitselfandendangersthesocialstructureisforbidden;manispraisedandrewardedfordoingtheformer,andblamedandpunishedfordoingthelater.Someofthoseprinciplesareasfollows:-

Peopledowhatevertheydobecauseofitsunderlyingwisdomandgood.Legislationoflawsisnoexceptiontothisrule;thelawstooaremadebecauseoftheirunderlyinggoodandbenefit.Theyrewardthelaw-abidingcitizensandchastise,iftheysowish,thelaw-breakers.Thesaidrecompensemustbecorrelatedtotheactiondone-initsquantityandquality.Also,itisacceptedthattheenjoinmentandprohibitioncanbeaddressedtohimonlywhoisnotunderanyduressorcompulsionwhohasgotfreedomofwillandchoice.Theabove-mentionedrecompensetooisrelatedtosuchactionsonlywhichemanatefromfreewillandchoice.Ofcourse,ifsomeone,byhisownaction,putshimselfinatightcorner,inadifficultpositionwherehehastotransgressalaw,hemaybejustlypunishedforthattransgression,andhispleaofhelplessnesswillnotbeheededatall.

AllâhusesthesesameprinciplesinHisdealingwithHiscreatures.Hedoesnotcompelthemantoobeyortodisobeythedivinecommands.Hadtherebeenanycompulsion,rewardingtheobedientoneswiththeparadiseandpunishingthedisobedientoneswiththehellwouldhavebeenabsolutelywrong:therewardwouldhavebeenanunprincipledventure,andthepunishmentanunmitigatedoppressionandinjustice-andallofitisevilaccordingtoreason.Moreover,itwouldmeanfavouringoneagainsttheotherwithoutanyjustification,withoutanycause–andthistooisademeritaccordingtoreason.Furthermore,itwouldprovidetheaggrievedpartywithavalidargumentagainstAllâh;butAllâhsays:...sothatpeopleshouldnothaveanargumentagainstAllâhafterthe(comingof)apostles(4:165);...thathewhowouldperishmightperishbyclearproof,andhewhowouldlivemightlivebyclearproof(8:42).

Theabovediscoursemakesthefollowingpointsclear:-

First:Divinelawsarenotbasedoncompulsion.Theseruleshavebeenmadeforthegoodofmaninthislifeandthehereafter.Andtheyhavebeenprescribedforhimbecausehehasfreedomofwill,hemayobeytheruleifhesowishes,andmaydisobeyifhesochooses.Hewillbefullyrecompensedforwhatevergoodorbadhedoesbyhisfreewill.

Second:Therearethingsandactionswhicharenotinconformitywiththedivinesanctity,yettheQur ’ânattributesthemtoAllâh,likemisleading,deceiving,schemingagainstsomeone,leavinghimwanderingoninhisrebellion,lettingtheSatanoverpowerthemanandbecomehisassociate.Alltheseactionsarerelatedtovariouskindsofmisleadingandmisguidance.ButAllâhisabovealldefectsanddemerits,and,therefore,thesewordswhenattributedtoHim,shouldconveyameaninginkeepingwithHissacredname.Initialmisleading,eveninthesenseofmakinginattentiveandforgetful,cannotbeascribedtoAllâh.Whattheabove-mentionedexpressionsactuallymeanisthis:Whensomeonebyhisownfreewill,optstogoastray,choosesthewrongpathandcommitssins,thenAllâhleaveshiminthatstraying,and,

thus,increaseshiserror-itisdoneasapunishmentofhiswrongchoice.Allâhsays:HecausesmanytoerrbyitandmanyHeleadsaright,byit,butHedoesnotcausetoerrbyit(any)exceptthetransgressors(2:26)....whentheyturnedaside,Allâhmadetheirheartsturnaside(61:5).ThusdoesAllâhcausehimtoerrwhoisextravagant,adoubter(40:34).

Third:Thedivinedecreedoesnotcovertheactionsofthemaninasmuchastheyareattributedtohim-theyaredonebythedoer,althoughnotcreatedbyhim.Weshallfurtherexplainitlater.

Fourth:Nowthatithasbeenseenthatthedivinelawisnotbasedoncompulsion,itshouldbeclearlyunderstoodthatitisnotbasedondelegationofpowereither.Howcana"master"issueanauthoritativecommandifhehasdelegatedallhispowerstotheservant.Inotherwords,thistheoryofdelegationnegatesthecomprehensiveownershipofAllâhvis-à-vismanyofHispossessions.

TRADITIONS

Agreatnumberoftraditions(narratedfromtheImâmsofAhlu'l-bayt-a.s.)says:"Thereisneithercompulsionnordelegation(ofpower),but(thereis)apositionbetweenthesetwo(extremes)."

Itisreportedin‘Uyûnu’1-akhbâr,throughseveralchains:WhentheLeaderofthefaithful,‘AlîibnAbîTâlib(a.s.)returnedfromSiffîn,anoldman(whohasparticipatedinthatbattle)stoodupandsaid:"OLeaderofthefaithful!Tellusaboutthisjourneyofours,wasitbyAllâh'sdecreeandmeasure?"TheLeaderofthefaithfulsaid:"Yes,OShaykh!ByAllâhyoudidnotascendanyelevation,nordidyoudescendtoanyvalleybutbyadecreeofAllâhandbyHismeasure."Theoldman,thereuponsaid:"IleavetoAllâhallmytroubles(ofthisjourney),OLeaderofthefaithful!"(‘Alî-a.s.)replied:"Havepatience,OShaykh!Perhapsyoutakeittomeanafirmdecreeandacompulsorymeasure!Ifitwereso,thentherewouldbenojustificationofrewardorpunishment,nosenseofcommand,prohibitionoradmonition,nomeaningofpromiseorthreat;therewouldnotbeanyblameonanevil-doernoranypraiseforagood-doer.Nay,thegood-doerwouldhavebeenrathermoredeservingofblamethantheevil-doer,andtheevil-doerrathermoreworthyofgracethanthegood-doer.(Beware!)thisisthebeliefoftheidol-worshippersandtheenemiesoftheBeneficentGod(whoare)theQadariyyahofthisummahanditsMajûs.OShaykh!VerilyAllâhordained(thesharî‘ah)givingfreedomofwill(tomen)andprohibited(evil)tokeepusonguard;andHegaveplentiful(reward)onmeagre(deeds);andHewasnotdisobeyedbybeingoverpowered,norwasHeobeyedbycompulsion;andHedidnotcreatetheheavensandtheearthandwhatisbetweentheminvain;thatistheopinionofthosewhodisbelieveonaccountofthefire."

Theauthorsays:ThetopicsofthespeechofAllâhandHisdecreeandmeasurewereamongtheearliestaboutwhichtheMuslimsdifferedamongthemselves.Thisseconddisputemaybedescribedasfollows:

Theeternaldivinewillgoverneverythingintheuniverse.Thesethingsaretransientintheirquiddity;butwhentheydoexist,theydosobecausethewillofAllâhdecreedtheirexistence-andinthiswaytheirexistencebecomesessential-otherwise,thedivinedecreewouldbemeaningless.Conversely,whenathingdoesnotexist,itisbecauseAllâhdidnotdecreeitsexistence-andinthiswayitsexistencebecomesimpossible-otherwise,thedivinewillwouldbemeaningless.Inshort,whateverexists,existsbecauseAllâhhasdecreeditsexistence,-thusturningitintoanessentialbeing.Thisprincipleapplieseverywhere.Butthedifficultyariseswhenitcomestosuchahumanactionthatissuesfromourownwillandchoice.Weknowthatwecandoitifwesodesire,andcanignoreitifwesowish.Theirdoingandnotdoingisequallypossibletous.Thebalanceistippedinfavourofeithersidebyourownwillandchoice.Ouractionsarebasedonourchoice,andourwillbringsthemintoexistence.Thedifficultythatarisesatthispointisthis:WehaveearlierseenthatnothingcomesintobeingwithoutthewillanddecreeofAllâh,whichturnsthethingintoanessentialbeing-ifso,thenhowcananyactionofoursbetermedas"possible"one?Itmustexistbecausethedivinewillhasdecreedit!Moreover,howcanourwillaffectitinanywaywhenitisgovernedbythewillofAllâh?Also,inthisbackground,itcannotbesaidthatmanhadpowertodoacertainworkbeforehedidit.And,becausehedidnothavethatpower,Allâhcouldnotgivehimanyorderorcommandfororagainstthatwork.Goingastepfurther,ifAllâhgavehimanorderandhedidnotcomply,itwouldmeanthatAllâhHimselfhadnotwantedthatthingtohappen;soitwasimpossibleforittohappen.Thenthequestionwouldarise:HowcouldAllâhorderhimtoperformanimpossibletask?Conversely,ifsomeonecompliedwiththatorder,itwasbecauseAllâhHimselfwantedittohappen.Thenwhyshouldthemanberewardedwithoutanyvalidreason?Bythesamereasoning,asinnershouldnotbepunished,asitwouldbeagainstjustice,anakedoppression.Onemaygoonenumeratingthedifficultiesarisingoutofthissubject.AlargenumberofMuslimsfeltobligedtoadmit,andbelievein,alltheseabsurdities.Theysaidthat:

Mandoesnothavepowertodoaworkbeforethetimecomestodoit.Thereasonhasnothingtodowiththemeritordemeritofanyaction.WhateverAllâhdoesbecomesgood;andwhateverHeforbidsbecomesevil.

Accordingly,Allâhmaychooseanactionwithoutanyjustification;Hemaygiverewardwithoutanycause;Hemayordainlawsbeyondthecapacityofthedoeroragent;Hemayinflictpunishmentonadisobedientservanteventhoughthesaiddisobedienceandtransgressionwasnotofhisdoing.

Itappearsthattheoldman,whohadaskedthequestion,thoughtthatthebeliefinthedivinewillanddecreemeantthattherewasnomeritordemeritinanyactionandthatmanhadnorightofanyreward(orpunishment).NaturallyhewasdisappointedwhenheheardthatthejourneywasbythedecreeofAllâh;thatiswhyhesaid:"IleavetoAllâhallmytroubles."

Whathemeantwasthis:MyjourneytoSiffînandbackandmyfightinginthewayofAllâhhadnobenefitformeasitwasgovernedanddonebythewillofAllâh;myshareinallthisventurewasonlythetroubleandtheinconveniencewhichIunderwent.Therefore,IshallleaveittoAllâhtobalancemyaccount,asitwasHeWhoputmethroughallthesetroubles.TheImâm(‘Alî)repliedtohimbysaying,"Ifitwereso,therewouldbenojustificationofrewardorpunishment..."TheImâmpointedtotherationalprincipleonwhichthelegislationisbased.AndattheendhereasonedthatAllâhdidnotcreatetheheavensandtheearthandwhatisbetweentheminvain.IfAllâhcouldwilltheman'sactionsinawayastodeprivehimofhisfreedomofwillandchoice,itwouldmeanthatHecoulddothingswithoutanypurposeandaim;thenHecouldcreatethewholecreationaimlesslyandinvain.Thisinitsturnwouldrendertheprincipleofresurrectionandrewardandpunishmentinvalidtoo.

Itisnarratedinat-Tawhîdand‘Uyûnu’l-akhbârthatar-Ridâ(a.s.)wasaskedaboutcompulsionanddelegation,andhesaid:"ShouldInotteachyouinthisregardaprinciplebywhichyoushallneverdiffer(amongyourselves),andnoonewillarguewithyouonthissubjectbutthatyoushalldefeathim(byit)?"Wesaid:"(Teachittous)ifyousoplease."Thereuponhesaid:"VerilyAllâhisnotobeyedthroughcompulsion,norisHedisobeyedbyoverpowering;andHedidnotleavetheservantsremissinHiskingdom;He(still)ownswhatHehasgivenintotheirpossession,andhaspoweronwhatHehasputintotheirpower.Now,iftheservantsdecidedtoobeyHim,Hewouldnotpreventthemfromit,norwouldheputanyobstructiontoit;andiftheydecidedtodisobeyHim,thenifHepleasedtobartheirwaytoitHewoulddoso,andifHedidnothinderitandtheycommittedit,thenitwasnotHeWholedthemintothat(sin)."ThentheImâmsaid:"Whoeverwouldaccuratelydelineatetheboundariesofthisspeechwouldsurelyovercomehisadversary."

Theauthorsays:Whydid"al-Mujabbirah"(=thebelieversincompulsion)saywhattheysaid?Itwasbecausetheyponderedonthedivinedecreeandmeasure,anditledthemtotheconclusionthatwhenAllâhdecreesathingitmusthappeninescapably.Theirdeliberationofthissubjectwascorrect,andsowastheconclusionarrivedat.Wheretheyfellinerrorwasincorrelatingthatconclusionwithreality;theydidnotunder standthedifferencebetweenarealityandanideabasedonsubjectiveapproach;theyforgotthedistinctionbetweenessentialityandpossibility.

Itiscorrecttosay,onthebasisofthedivinedecreeandmeasure,thatnothinghappensinthisworldunlessitturnsanessentialbeing;itisbecauseeverythingandeveryaffaircomesintobeingwhenitisdecreedbyAllâh,accordingtothemeasureprescribedbyHim;andthenitcannotfailtohappen,otherwisethedecreeofAllâhwouldfail.Atthesametime,itshouldbekeptinmindthatatransientorpossiblethingbecomesessentialbecauseofitssufficientcause.Whenlookedatinconjunctionwithitssufficientcause,itwouldbecalled"essential";butseparatedfromthatcause,itwouldremainasitwasbefore-atransientorpossiblething.Letuslookatanactionofmanwhichhedoesbyhisfreewillandchoice.Whenwelookatitinrelationtoallthingsthatarenecessarytobringitintobeing-knowledge,will,propertoolsandorgans,thematerial,formal,efficientandfinalcauses,andalltheconditionsoftimeandspace-itwillbecomeanessentialbeing;anditisinthiscontextthatitbecome

subjectoftheeternaldivinewill.Inotherwords,itbecomesanessentialbeingwhenallaspectsofitssufficientcausearecomplete.But,lookedinrelationtoeachofthoseaspectsseparately,itremainsonlyatransientandpossiblething.Ifitisseenvis-à-visitsefficientcauseonly,thatis,inrelationtothedoeronly,itwillretainitscharacteristicsoftransienceandpossibility-itwillnotbecomeanessentialbeing.

Itisnowcleartoseeatwhichpointthebelieversin"compulsion"havedeviatedfromtherightpath.Theythoughtthat,inasmuchasthehumanactionwassubjecttothedivinewillanddecree,manhadnopoweronit;hewasnotafreeagent;hewasratherahelplesstoolindivinehands.Buttheydidnottakeintoconsiderationthefactthatthedivinewilltakesitintohandonlywhenallaspectsofitssufficientcausearecomplete,andnotbeforethat.ThedivinewilldecreesthatacertainactionbedonebyZayd-notunconditionally,butontheconditionthatitisdonebyZayd'sfreewill,atacertaintimeandacertainplace.Therefore,itsrelationtothedivinewillitselfdemandsthatitshouldbeanactionofafreeagent,donebyhisownfreewillandchoice.

Doubtlessly,thatactionwillbecalledan"essential"oneifseeninrelationtothedivinewill;butatthesametimeandbyvirtueofthesamedivinewill,itwillbeapossibleandtransientactionwhenrelatedtothedoer,thatis,theman.Inotherwords,therearetwowills-thehumanandthedivine;theydonotrunparalleltoeachother;thedivinewillcomesafterandabovethehumanwill-theyareinavertical,andnotahorizontalpositiontoeachother.Therefore,thereisnocompetitionorcollisionbetweenthetwowills.Itwasashort-sightednessonpartofthebelieversincompulsiontonegatethehumanwillinordertoestablishthedivineone.

TheMu‘tazilitessaidthathumanactionsaredonebyman'sfreewill.Buttheywenttotheotherextreme,andfellinanerrornolessobjectionablethanthatofal-Mujabbirah.Theytoosaidthatifhumanactionwassubjectedtothedivinewillmanwouldnothaveanyfreedomofwillandchoice.Andthentheytookapositiondiametricallyopposedtothatofal-Mujabbirah,andcametotheconclusionthatthedivinewillhadnorelationwhatsoevertothehumanaction.Thustheyhadtoacceptanothercreator-themanhimself-forhumanactions.Inthisway,theyaccepteddualismwithoutknowingwhattheyweredoing.Goingfurthertheyfellintotrapsmoreharmfulthanthebeliefofal-Mujabbirah.AstheImâmhassaid:"Thepooral-Qadariyyah,theywantedtoemphasizethejusticeofAllâh,sotheyremovedHimfromHispowerandauthority..."

Amaster,showingkindnesstooneofhisslaves,marriedhimtoaslave-girlofhis;hebestowedonhimaproperty,gavehimawell-furnishedhouseandprovidedhimwithallthenecessitiesoflife.Thentherecamesomepeoplethere,lookedathisproperty,andbeganarguingamongthemselves.Someonesaid:"Eventhoughthemasterhasgiventhispropertytohisslaveandhasmadehimitsowner,theslavehasnorightin,orauthorityover,thispropertyatall.Doesanyslaveownanything?Theslavetogetherwithallhisbelongingsbelongstothemaster."

Anothersaid:"No.Youarewrong.Themasterhasbestowedonthisslavetherightofproperty.Nowtheslaveisitsabsoluteowner,andthemasterhaslostallhisrights,andauthorityoverthisproperty.Wemaysaythathehasabdicatedinfavourofhisslave."

Theformerwastheopinionofal-Mujabbirah;thelaterthatoftheMu‘tazilites.Butbothwerewrong.Thecorrectviewwouldhavebeentosay:Themasterhasgothisstatusofmastership;theslavehispositionofservitudeandbondage.Themasterhasmadetheslaveownerofhis(i.e.,master's)property.Thepropertybelongstothemasteratthesametimethatitbelongstotheslave.Therearetwoownerships-oneovertheother.ThisiswhattheImâmsofAhlu’l-bayt(a.s.)havetaughtustobelieve,andwhatthereasonsupports.

‘AbâyahibnRib‘îal-Asadîasked‘Alî,theLeaderofthefaithful,themeaningof"capability".TheLeaderofthefaithfulaskedacounterquestion:"DoyouhavethatcapabilitywithoutGodorwithGod?"When‘Abâyahremainedsilent,hetoldhim,"Tellme,O‘Abâyah!"Hesaid:"WhatshouldIsay?OLeaderofthefaithful!"Hesaid:"Youshouldsaythatyouhavegotthatcapabilityby(graceof)Allâh,toWhomitbelongsandnottoyou.IfHemadeyouitsowner,itwouldbeofHisbounties,andifHetookitawayfromyou,itwouldbeatrialfromHim;andHeistheOwnerofwhatHegaveintoyourpossession,andhaspoweroverwhatHeputunderyourpower..."(al-Ihtijâj)

Theauthorsays:Itsmeaningmaybeunderstoodfromtheprecedingexplanation.

al-MufîdreportsinhisSharhu’l-‘aqâ’id:Ithasbeennar ratedfromAbû’l-Hasan,thethird,(a.s.)thathewasaskedwhethertheactionsoftheservantswerecreatedbyAllâh.He(a.s.)said:"IfHeweretheircreator,Hewouldnothavedisownedtheirliability.AndHe(Allâh)hassaid:Verily,Allâhisfreefromliabilitytotheidolators...(9:3).ItdoesnotmeanthatAllâhwasnotresponsibleforthecreationoftheidolators;whatAllâhhasdisownedanyresponsibilityof,istheiridolworshipandtheirevils."

Theauthorsays:Therearetwoaspectsofadeed-itsactualexistence,anditsrelationtoitsdoer.Itisonlywhenanactionisseeninrelationtoitsdoerthatitiscalledobedienceordisobedience,goodorbad,virtueorsin.Sofarasactualexistenceisconcerned,thereisnodifferencebetweenmarriageandfornication.WhatdistinguishesonefromtheotheristhecommandofAllâh-marriageconformswiththedivinelaw,andfornicationgoesagainstthatlaw.Someoneiskilledwithoutanyreason;anotheriskilledbyalawfulauthorityinreprisalofamurder.Ateacherpunishesanorphaninordertoguidehimaright;anoppressorhitsatthesameorphanunjustly.Inalltheseexamples,theactualmovementsoftheactionsareidentical.Butonegroupiscalledsinbecauseitdoesnotconformwiththedivinelaworgoesagainstthecommonwealofthesociety.

Allâhsays:AllâhistheCreatorofeverything...(39:62).Everyactionisa"thing"inasmuchasitexists.AndtheImâmhassaid:"Whatsoevermaybecalledathingiscreated,exceptAllâh..."Also,Allâhsays:WhomadegoodeverythingthatHehascreated...(32:7).Itmaybeinferredthateverythingisgoodbecauseitiscreated.Creationandgoodnessareinsepar able

factors.Butatthesametime,weseethatAllâhhasnamedsomeactionsasevil.Forexample,Hesays:Whoeverbringsagooddeed,heshallhavetenlikeit,andwhoeverbringsanevildeed,heshallnotberecompensedbutonlywiththelikeofit...(6:160).Theseareobviouslytheactionsdonebyman;notthefactorofrecompensewhichcannotapplytodivineactions.Suchadeediscalledsin.Itisevilbecauseitlackssomething;becauseitisanullificationofaspiritualvirtueorsocialgood.Inotherwords,asinissinbecauseitisanegation,anon-being;otherwiseitwouldhavebeengood.

Now,letuslookatthefollowingversesoftheQur ’ân:

Nomisfortunebefallsontheearthnorinyourownsouls,butitisinabookbeforeWebringitintoexistence...(57:22);NoafflictioncomesaboutbutbyAllâh’spermission;andwhoeverbelievesinAllâh,Heguidesarighthisheart...(64:11);Andwhateverafflictionbefallsyou,itisonaccountofwhatyourhandshavewrought,and(yet)Hepardonsmost(ofyourfaults)(42:30);Whateverbenefitcomestoyou,itisfromAllâh,andwhatevermisfortunebefallsyou,itisfromyourself(4:79);...andifabenefitcomestothem,theysay:"ThisisfromAllâh;”-andifamisfortunebefallsthemtheysay:"Thisisfromyou."Say:“AllisfromAllâh;"butwhatisthematterwiththesepeoplethatwell-nightheydonotunderstandwhatistold(them)?(4:78).Onponderingupontheseverses,itbecomesclearthatthesemisfortunesarerelativeevils.AmanisbestowedwiththebountiesofAllâh,likesecurityandpeace;healthandwealth,andsoon;thenhelosesoneormoreofthesebounties.Thismisfortune,inrelationtothatman,isevilbecauseithasnullifiedsomeexistingthings,thatis,thebountieswhichhehadpreviouslyenjoyed.Thus,everymisfortuneiscreatedbyAllâh,andatthatstageitisnotanevil.Butitisanevilwhenseeninrelationtothemanwholosesanexistingbountybecauseofit.

Likewise,everysinisanegativefactor,andassuch,itisnottobeattributedtoAllâhatall;thoughitmaybeattributedtoHimfromanotherangle,inasmuchasithappensbypermissionofAllâh.

al-Bazantisaid:Itoldar-Ridâ(a.s.)thatsomeofourfellowsbelieveincompulsionandsomeofthemadvocatethe(beliefof)capability.Thereuponhetoldme:"Writedown(asIsay):Allâh,BlessedandHighisHe,hassaid:‘OsonofAdam!ByMywillyouhavebecomesuchthatyouwishforyourselfwhatyouwish;andbyMypoweryoudischargedthedutiesimposedbyMe(onyou);andbyMybounty,yougotpowertodisobeyMe;Imadeyouhearing,seeing(and)powerful.Whateverbenefitcomestoyou,itisfromAllâh;andwhatevermisfortunebefallsyou,itisfromyourself.AnditisasitisbecauseIhavemorerightonyourgooddeedsthanyouhaveyourself;andyouaremoreliabletoyoursinsthanMe.AnditisbecauseIcannotbequestionedconcerningwhatIdoandtheyshallbequestioned.Thus,Ihavearrangedforyoueverythingthatyouwant...'"(Qurbu’1-asnâd)

This,ornearlythesame,traditionisnarratedthroughotherchains,oftheSunnîsaswellasoftheShî‘ahs.Inshort,thedeedsthatcannotbeattributedtoAllâh,arethesinsperse.Itfurtherexplainsthesentenceoftheprecedingtradition:"Ifheweretheircreator,Hewouldnothave

disownedtheirliability...WhatAllâhhasdisownedanyresponsibilityof,istheiridol-worshipandtheirevils..."

AbûJa‘farandAbû‘Abdillâh(a.s.)said:"Certainly,AllâhistooMercifultoHiscreaturestocompelthemtosinandthentopunishthemforit.AndAllâhistoopowerfulforanyonetothinkthatHewouldwillathinganditwouldnothappen!"(Thenarrator)said:"Thenthey(a.s.)wereasked:‘Isthereathirdpositionbetweenthe(positionsof)compulsionand(in-dependent)capability?'Theysaid:‘Yes,broaderthan(thespace)betweentheheavenandtheearth."'(at-Tawhîd)

Muhammadibn‘Ajlânsaid:"IaskedAbû‘Abdillâh(a.s.)whetherAllâhhasdelegated(theauthorityof)theaffairtotheservants.Hesaid:Allâhistoohonourabletodelegate(theauth-ority)tothem.’Isaid:‘ThenhasHecompelledtheservantsintheirdeeds?’Hesaid:Allâhistoojusttocompelaservantonadeedandthentopunishhimforit.’”(i)

InthesamebookMihzamisreportedassaying:"Abû‘Abdillâh(a.s.)said:"Tellmewhatisthatconcerningwhichourfollowers(whomyouhaveleftbehind)havedifferedamongthemselves.’Isaid:‘Aboutthecompulsionandthedelegation?’Hesaid:‘Thenaskmeaboutit.’Iasked:‘HasAllâhcompelledtheservantsto(commit)sins?’Hereplied:‘Allâhistooover poweringtodoittothem.’Iasked:‘ThenhasHedelegated(theauthority)tothem?’Hereplied:‘Allâhhastoomuchpoweroverthemtodoso.’Iasked:‘Thenwhatisit(i.e.,thecorrectposition)?MayAllâhmakeyouraffairsrightforyou!’"(Thenarratorsays:)"TheImâmturnedhishandtwiceorthrice,thensaid:‘IfIweretoansweryouconcerningit,youwouldnotbelieve.’”

Theauthorsays:“Allâhistoooverpoweringtodoittothem”:Compulsionmeansthataforcemajeuresubduesthesubjectinsuchawaythathispowerofactionisnullified."Toooverpowering"(or,moreoverpoweringthanthat)isthepredominantwillofAllâh-Hehaswilledthattheactionwouldemanatefromthedoerbyhisfreewillandchoice,andthisiswhatisactuallyhappeningintheworld.Thedivinewillhasgiventhemanfreedomofwill;neitherthedivinewillnegatesthehumanwill,northehumanwillcollideswiththedivinewill.

Itisreportedinat-Tawhîdthatas-Sâdiq(a.s.)said:"TheApostleofAllâhsaid:‘WhoeverthinksthatAllâhenjoinstheevilandindecency,hetellsalieagainstAllâh;andwhoeverbelievesthatthegoodandbad(dohappen)withoutthewillofAllâh,heremovesAllâhfromHisauthority.'"

Itisreportedthatal-HajjâjibnYûsufwrotetoal-Hasanal-Basrî,‘Amribn‘Ubayd,Wâsilibn‘Atâ’and‘Amirash-Sha‘bî,askingthemtodescribewhattheyhadgot(andwhathasreachedthem)inrespectof(divine)decreeandmeasure.al-Hasanal-Basrîwrotetohim:"ThebestthingthathasreachedmeisthatwhichIheardtheLeaderofthefaithful,‘AlîibnAbîTâlib(a.s.)saying:‘DoyouthinkthatHeWhohasforbiddenyouhas(also)actedcunninglyagainstyou?Rather,yourlowerandhigher(parts)havecunninglydeceivedyou,andAllâhisfreefromitsliability.'"And‘Amribn‘Ubaydwrotetohim:"ThebestthingIhaveheardaboutthe

decreeandmeasureisthesayingoftheLeaderofthefaithful,‘AlîibnAbîTâlib(a.s.):‘Ifperfidywereinrealitydecreed,theperfidiousman,ifpunished,wouldhavebeenoppressed.'"AndWâsilibn‘Atâ’wrotetohim:"ThebestIhaveheardaboutthedecreeandmeasureisthesayingoftheLeaderofthefaithful,‘AlîibnAbîTâlib(a.s.):‘DoyouthinkthatHewouldguideyoutothepathand(then)obstructyou(frommovingon)?'"Andash-Sha‘bîwrotetohim:"ThebestthingIhaveheardconcerningthedecreeandmeasureisthewordoftheLeaderofthefaithful,‘AlîibnAbîTâlib(a.s.):‘WhateveryouhavetoseekAllâh'spardonforit,itisfromyou;andwhateveryouthankAllâhforit,itisfromHim.'"Whentheirlettersreachedal-Hajjâjandhestudiedthem,hesaid:"Certainlytheyhavetakenitfromaclearspring."(at-Târâ’if)

ItisnarratedinthesamebookthatsomeoneaskedJa‘faribnMuhammadas-Sâdiq(a.s.)aboutthedecreeandmeasure,andhereplied:"Whateveryoumayblametheservant(ofAllâh)forit,itisfromhim;andwhateveryoucannotblametheservant(ofAllâh)forit,itistheworkofAllâh.Allâhwillsaytotheservant:‘Whydidyoudisobey?Whydidyoutransgress?Whydidyoudrinkliquor?Whydidyoufornicate?'Thisis,therefore,theworkoftheservant.ButHewillnotsaytohim:‘Whywereyousick?Whywereyouofshortstature?Whydidyoubecomewhite?Whywereyoublack?(Hewillnotaskit)becauseitistheworkofAllâh."

‘Alî(as.)wasaskedaboutmonotheismandjustice(ofAllâh),andhesaid:"MonotheismisthatyoushouldnotimagineHim;andjusticeisthatyoushouldnotaccuseHim."(Nahju’1-balâghah)

Theauthorsays:Therearenumeroustraditionsonthissubject;butthosequotedabovethrowlightonalltheaspectsofthetopic.

Theabove-mentionedtraditionsshowvariousspecialmethodsofargumentregardingthesubjectmatter.

a)Someofthemargueonthebasisoflegislationitself-orderandprohibition;punishmentandrewardetc.-thatmanhasfreedomofwill,withoutanycompulsionordelegationofpower.See,forexample,thespeechoftheLeaderofthefaithful,‘Alî(as.),replyingtotheoldman.ItissimilartotheargumentwehaveinferredfromthewordsofAllâh.

b)OthersbringinevidencetheversesoftheQur ’ânwhichcannotbereconciledwiththetheoryofcompulsionordelegationofpower.Forexample:AndAllâh’sisthekingdomoftheheavensandtheearth(3:189);andyourLordisnotintheleastunjusttotheservants(41:46).Also,thereistheverse,Say:"SurelyAllâhdoesnotenjoinindecency"(7:28).

Poser:Adeedmaybedescribedasunjustorindecentifitisseeninrelationtous.ButwhenitisattributedtoAllâhitisnotcalledunjustorindecent.Therefore,evenifall"our"deedswereactuallydonebyAllâh,itwouldbeperfectlyrighttosaythatHeisnotunjustanddoesnotenjoinindecency.

Reply:Thesentenceseeninthecontextleavesnoroomforsuchmisconceptions.Thecompleteverseisasfollows:Andwhentheycommitanindecencytheysay:"WefoundourfathersdoingthisandAllâhhasenjoineditonus"Say:"SurelyAllâhdoesnotenjoinindecency.DoyousayagainstAllâhwhatyoudonotknow?"Lookatthesentence,"andAllâhhasenjoineditonus".Thepronoun"it"clearlyreferstotheindecencycommittedbythem;anditisthesamedeedwhichisreferredtointhesentence,"SurelyAllâhdoesnotenjoinindecency,".Allâhdoesnotenjoinwhatistermedasindecencyincontextofhumanactivities;itdoesnotmatterwhetherinotherframeworkitiscalledindecencyornot.

c)Athirdtypeofreasoningisbasedonthedivineattributes.AllâhhasgivenHimselfmanygoodnames,andhasdescribedHimselfwithmanysublimeattributes,whichcannotbesquaredwithcompulsionordelegationofpower.AllâhistheSubduer,theOmnipotent,theBenevolentandtheMerciful.TheseattributescanonlybebelievedinifonebelievesthateverythingdependsonAllâhinitsexistence,andthatitsdefectsandshortcomingscannotbeattributedtoHimatall.(Refertothetraditionsquotedfromat-Tawhîd.)

d)YetothersrefertoseekingthepardonofAllâhaswellastotheblamewhichsocietydirectsatthewrong-doer.Ifsinwerenotfromthemanhimself,therewouldhavebeennomeaninginaskingfordivinepardon.IfallouractionsweredonebyAllâhwhyshouldwebeblamedforonlysomeofthemandnotfortheothers?

e)Lastly,therearethetraditionswhichexplainthewords,likecausingtoerr,sealingtheheartsandmisleading,whentheyareattributedtoAllâh:

ar-Ridâ(a.s.)saidexplainingthewordsofAllâh,andHe(Allâh)lefttheminutterdarkness-theydonotsee:"AllâhisnotdescribedasleavingsomethingasHiscreaturesdo.ButwhenHeknewthattheywouldnotreturnfromdisbeliefanderror,HeheldbackHishelpandgracefromthemandletthemalonewiththeirchoice."(‘Uyunu’1-akhbâr)

ThesamebooknarratesfromthesameImâminexplanationofthewordsofAllâh,Allâhhassetasealupontheirhearts:"Itissettingasealontheheartsofthedisbelieversasapunishmentoftheirdisbelief,asAllâhhassaid:...nay!Allâhhassetasealuponthemowingtotheirdisbelief,sotheyshallnotbelieveexceptafew(4:155)."

as-Sâdiq(a.s.)saidconcerningthewordsofAllâh,SurelyAllâhisnotashamedtosetforthanyparable...:"ThisdivinewordanswersthosewhothinkthatAllâhmakes(His)servantsgoastrayandthenpunishesthemforthatstraying..."(Majma‘u’l-bayân)

Theauthorsays:Itsmeaningmaybeunderstoodfrompreviousexplanations.

APHILOSOPHICALDISCUSSION

Everyspeciesisrelatedtoaparticulartypeofactionandreaction.Infactitisthesespecialcharacteristicswhichidentifythespeciesassuch.Welookedatvariouskindsofactionsandreactionsemanatingfromvariousgroups.Ourreasontoldusthatthereshouldbeanefficientcause,anagent,tobringeachkindoftheseactionsandreactionsintobeing.Therefore,weputeverygroupinaseparatecategory,identifyingitasaspecies.Whenwecomparedhumancharacteristics,forexample,withthoseofananimal,anddelineatedthemclearly,wedecidedthattheyweretwodifferentspecies,withdifferentcharacteristics.

Whentheactionsareseeninrelationtotheirsubjects,thatis,thespecies,theyareprimarilydividedintotwocategories:

First:Theactionsemanatingfromthenature-wheretheknowledgeoftheiremanationhasnoeffectatallontheirexistence.Forexample,thegrowthandnutritionofthevegetables;themovementofthebodies;ourownhealthorillness.Thesethingsareknowntous,presentinourownbodies;butourknowingornotknowingthemhasnoeffectwhatsoeverontheircomingintobeing;theytotallydependupontheirdoer-thatis,nature.

Second:Theactionsissuingforthfromthedoerwithhisknowledge-wherethesaidknowledgehasabearingontheirbeing,liketheintentionalactionsofthemanandevenofsomeanimals.Thedoerdoessuchanactionafterknowingandidentifyingit;anditistheknowledgeandperceptionthatgiveshimthatinsight.Theknowledgemakeshimrealizewhatwouldconstitutehisperfection,andhelpshimindecidingwhetheraparticularactionwouldleadtothatdesiredperfection.Theknowledgedistinguishesthemeansofperfectionfromotherthings;andthisdistinctionhelpsthedoerinchoosingaparticularcourseofaction.Andtheactioncomesintobeing.

Theactivitiesbaseduponingrainedaptitude(likeissuingforthoftherequiredvoices,whenamanspeaks),aswellasthoseemanatingfromnaturaldisposition,orfromthedictatesofnature(likebreathing)and,likewise,thosespringingfromoverwhelminggrieforfearetc.,donotrequirecontemplationormeditationbythedoer.Why?Becausethereisnotmorethanoneformofknowledgehere,andthedoerdoesnothavetodelayhisactivityawaitingafinaldecision.Therefore,hedoesitimmediately.Butinothercases,wherethedoerhasbeforehiseyestwoormorepossibleformsofknowledgetochoosefrom,hehastospendatleastafewmomentsincontemplationanddeliberation.Forexample,Zaydishungry,andhegetsabread.Itsoneaspectisthatitmaysatiatehishunger;buttheremaybeotheraspectstoo-itmaybeanotherman'sproperty,itmaybepoisoned,itmayhavebecomedirtyandsoon.Zaydhastoreflectwhetherthebreadislegally,morallyandhygienicallyfitforconsumption.Whenhereachesaconclusion,theactionsfollowswithoutanydelay.

Thefirsttypeofactivitiesiscalledinvoluntary,likenaturalreactions;thesecondtypeiscalledvoluntary,orintentional,likewalkingortalking.

Theintentionalactions,emanatingfromman'sknowledgeandwill,areagaindividedintotwo

categories:

First:Whenthemandecidestodo-or,nottodo-acertainwork,hemaydosoentirelyonhisown,withoutbeinginfluencedbyanyotherfellow.Intheexamplegivenabove,Zaydmaydecide,onhisown,nottoeatthebreadbecauseitwassomeoneelse'sproperty;orhemayeatitinspiteofthatsnag.Thisiscalledadeeddonebyman'sfreewill.

Second:Whenthemanoptsforacertaincourseofactionundertheinfluenceofsomeoneelse.Atyrantmayforceahelplesspersontoactaccordingtothattyrant'sinstructionunderduress.Thepoorfellowinthisconditioncommitssinsandcrimesagainsthisownwill.Thisiscalledadeeddoneundercompulsion.

Right?Butletuslookatthissecondcategorymoreclosely.Wehavesaidthatthiskindofdeedresultsfromthecompeller'scompulsion;hedoesnotallowanyfreedomtothedoer,whohastotaketheonlywayleftopenbytheoppressor.Buteventhen,itisthedoerhimselfwhodecidestoproceedonthatway.Itistruethatthemajorfactorleadingtothisdecisionwasthetyrant'scompulsion;butitisequallytruethatthedecisionwastakenbythedoerhimself,eventhoughitwastakentosavehimselffromthetyrant'soppression.Inshort,eventhedeedsdoneundercompulsionaredonebythewillofthedoer.Itfollowsthatthedivisionofintentionalactionsintothesetwocategoriesisnotreal,notbasedonactualfacts.Theintentionalactionistheonewhichemanatesfromaknowledgeandawillthattipsthebalanceinitsfavour.Thisrealityisfoundinthedeeddoneundercompulsionaswellasintheonedonebyfreewill.Itmakesnodifferencethatitwassomeotherman'sforceorfearthattippedthebalanceinonecaseandthedoer'sownthinkingthatdidsointheother.Amansittingnearawalllooksuptofindthatitwasabouttofall;overcomebyfearhesprintsawayfromthatplace.Andwesaythathedidsobyhisownfreewill.Suppose,atyrantthreatenstobull-dozethewalloverhimifhedidnotmoveaway.Overcomebyfear,hesprintsawayfromthere.Andwesaythatitwasdoneundercompulsion.Butthefundamentalsinbothcasesarethesame.Themanisovercomebyfearanddecidestomoveaway.So,whyshouldweputthemintwodifferentcategories.

Objection:Thereisenoughdifferencebetweenthetwoactionstowarranttheirassignmenttotwodifferentcategories.Thedeeddonebyfreewillisbasedonitsunderlyingwisdom(intheeyesofthedoer);thedoerdeservespraiseorblame,andgetsrewardorpunishment,forit.Allthesefactorsaresimplyabsentinthecaseofadeeddoneundercompulsion.

Reply:Itistrue.Butthesefactorsarebasedonsubjectiveapproachofthesociety.Theydonothaveanyexistenceoutsidetheimagination.Bytalkingonthesesubjectiveapproacheswehavecrossedthelimitsofphilosophy.Philosophydealswiththethingsthatexistinreality,aswellaswiththosethings'naturalcharacteristics.Whatallthisleadstoistheconclusionthatthediscussionwhethermanisfreeinhisactionsisbeyondthescopeofphilosophy.

Wemayyetbringitbackonthetrackofphilosophyfromanotherdirection:

Atransient(possible)thinghasequalrelationwithexistenceandnon-existence.It,therefore,needsasufficientcausetotipthebalanceinfavourofexistence,sothatitmaycomeintobeing.

Thetransientthing,whenrelatedtoitssufficientcause,becomesanessentialbeing-itbecomesimpossibleforitnottoexist.Thatiswhyitissaidthatatransientdoesnotcomeintobeingunlessitbecomesanessentialbeing.

Atransient,byitsdefinition,musthaveasufficientcauseforitsexistence.Atransientexistingwithoutitssufficientcauseisacontradictioninterms.Andthatcausegivesittheessentiality,solongasitexists.

Nowlookattheuniverseataglance.Youwillfindachainmadeupofunnumerablelinks,allofwhichwouldbeessentialbeings.Inotherwords,notasingleexistingthingcouldbecalledatransient,solongasitexists.

Butthis"essential-ness"comestoitonlywhenitislookedatinrelationtoitssufficientcause.

Thesufficientcausemaybeasinglethingoracompoundofvariouscauses-thematerial,theformal,theefficientandthefinalcauses,plusthenecessaryconditionsoftimeandspaceaswellasotherpreliminaries.Aneffectwhenrelatedtoitssufficientcausemustinvariablyexist-becausethesaidcausewouldmakeitessential.Butwhenseenwithonlyapartofthatcause,orifrelatedtoanyoutsidefactor,itwouldnotbeessential;itwouldremainatransientasbefore.

Ifatransient,onbeingrelatedtoonlyapartofitssufficientcause(e.g.,toitsefficientcauseonly)becomeessentialandcomeintobeing,itssufficientcausewouldbesuperfluous;anditwouldbeacontradictioninterm.

Itshowsthatinthisnaturalworldtwosystemsarefoundsimultaneously:oneofessentialityandtheotheroftransiency.Thesystemofessentialitycoversthesufficientcausesandtheireffects-thereisnotransiencyinanypartofthisworld,neitherinanypersonnorinanyaction.Thesystemoftransiencyper meatesthematteranditspotentialitieswhenrelatedtoonlyapartofthesufficientcause.Takeanyhumanaction;ifitisrelatedtoitssufficientcause-man(theefficientcause),knowledgeandwill(thefinal),matter(thematerial)anditsshape(theformal)plusallconditionsoftimeandspaceincludingremovalofeveryhindrance-itwouldbecomeessential.Butifitisseeninrelationtoonlyitsefficientcause,thatis,man,itwouldremaintransient.

Finally,itshouldbepointedoutthatthetransientthingsneedacausefortheirexistencebecauseoftheirtransiency.AndthisneedwouldnotenduntilthechainofcauseandeffectfinallyreachesacauseWhoistheEssentialBeing.Thisobservationleadstothefollowingtwoconclusions:

First:Theneedofaneffectforitscausedoesnotendonitsbeingrelatedtoitstransientcause.TheneedcontinuesuntilitreachestheFinalCause,theEssentialBeing.

Second:Thisneedemanatesfromitstransientnature.Itneedsacausetobringitintoexistencewithallitscharacter isticsandtraits,includingitsrelationshipwithitsvariouscauses,fulfillingalltheconditionsofitsexistence.

Nowwemayponderuponthequestionofcompulsionanddelegationofpower,keepinginviewtheabove-mentionedpremises:

First:Nodelegationofpower:Man,likeallotherthingsandtheiractions,dependsonthewillofAllâh,forhisexistence.Inthesameway,man'sactiondependsonthewillofAllâhinitsexistence.Therefore,theMu‘tazilites'view-thathumanactionshavenorelationatalltothedivinewill-iscompletelybaseless.TherewasnoreasonatallforthemtodenythedecreeandmeasureofAllâhinrespectoftheman'sactions.

Second:Nocompulsion:ThisrelationtothewillofAllâh,inasmuchasitisconcernedwithexistence,keepsallthechar acteristicsofthecreatedthinginview.Everyeffectemanatesfromitscause-withallitscharacteristicswhichhaveanybearingonitsexistence.Aman'screationisattributedtoAllâh,keepinginviewallitsintermediarycausesandcondition-thefather,themother,thetime,theplace,thefeatures,thequantity,thequalityandalotofotherconcomitants.Likewise,theactionofmanisattributedtoAllâh,keepinginviewallitscharacteristicsandconditions.Whenaman'sactionisattributedtoAllâhandHiswill,itdoesnotceasetobetheman'saction;itisstillcausedbythesaidman'swill.ThewillofAllâhdecreesthattheactionbedonebythemanemanatingfromtheman'sownfreewillandchoice.Therefore,itwouldbeacontradictionintermtosaythattheactionwasnolongerdonebyman'sfreewillbecauseitwasrelatedtothedivinewill.AllâhHimselfhasdecreedittobeaworkofthemanbyhisfreewill;howcanitbesaidthatthedivinewilllostitseffectivenessandtheactionhappenedwithouttheman'sfreewill?Itisnowclearthattheviewofal-Mujabbirah-thatthehumanaction'srelationtothedivinewillnullifiesitsrelationtothehumanwill-isabsolutelydevoidoftruth.

Theabovediscourseshowsthatthesaidactionhasarelationtothehumanwillandarelationtothedivinewill;neitherrelationnullifiestheother,becauseeachisconnectedwiththeothervertically,nothorizontally.

Third:Thehumanaction,whenrelatedtoitssufficientcause;becomesessential.Butseeninrelationtoonlyapartofthesufficientcause,itremainstransient.Forexample,whentheactionisrelatedtoonlyitssufficientcause,thatis,man,itdoesnotbecomeessential,butremainstransientasbefore.

Therefore,whatagroupofmodernmaterialistphilosophershavesaid-thatthewholesystemofnatureispermeatedbycompulsion,andthereisnofreewillatallintheuniverse-is

totallywrong.Aswehavesaid,alleffectsinrelationtotheirsufficientcausesareessential,but,whenrelatedtoonlyapartofthesaidcauses,aretransient.Anditisthefoundationonwhichman'slifeisbased.Amanteachesandtrainshischildandthenhopesthathiseffortswouldbearfruit.Iftherewasnofreedomintheworld,ifeverythingwasessentialandhadtohappenanyhow,thenallthisteachingandtrainingwouldbeofnoearthlyuse;therewouldremainnoplaceforhopeinhumanlife.

Chapter8:2:28-29

HowdoyoudenyAllâhandyouweredeadandHegaveyoulife?AgainHewillcauseyoutodieandagainbringyoutolife;thenyoushallbebroughtbacktoHim(28).HeitisWhocreatedforyouallthatisintheearth,andHedirectedHimselftotheheaven,soHemadethemcompletesevenheavens;andHeknowallthings(29).

GENERALCOMMENT

Thetalkrevertsagaintotheinitialtopic.Thebeginningofthechapterdealtwiththreecategoriesofmankind;thenallwereaddressedtogether(verses21-27)withthewords,"Omen",Nowtheseversesdescribethesamesubjectwithagraterdetail.Thetwelveverses,startingfromhere,depicttherealityofman;showthepotentialitiesofperfectionwhichAllâhhasendowedhimwith;delineatethevastscopeofhisinnerbeing;describethevariousstages-deathandlife,andagaindeathandlife;thenthereturntoAllâh-throughwhichhepassesinhisjourney,explainingthatthefinaldestinationisAllâh.Inthiscontext,theversesdescribesomebasicbountiesofAllâhuponhim-creativeaswellaslegislative.Hecreatedforhimallthatis,intheearthandmadetheheavensubservienttohim.HemadehimHisdeputyontheearth,orderedtheangelstoprostratebeforehim,putthefirstmanintotheGarden,openedforhimthedoorofrepentanceandenhancedhisprestigebyguidinghimtoHisworship.Inthisbackground,theopeningwords,"HowdoyoudenyAllâh",servetoemphasizethegraceandbountyofAllâhonman.

COMMENTARY

QUR’AN:HowdoyoudenyAllâh...youshallbebroughtbacktoHim:Theverseissomewhat(thoughnotexactly)similartotheverse40:11:Theyshallsay:"OurLord!twicedidstThougiveusdeath,andtwicehastThougiveuslife,sowedoconfessourfaults;istherethenawaytogetout?This(later)isoneoftheversesthatproveanal–barzakh(=interveningperiodorlife)betweenthisworldandthenext.ItsaysthatAllâhgivesdeathtwice.Firstisthedeaththattransfersusfromthisworld.Butwhenandwhereshallwebegiventheseconddeath?Givingofdeathpresupposesaprecedinglife.ItmeansthatmanshallbegivenalifeintheperiodinterveningbetweenthisfirstdeathandtheDayofResurrection.

Thisargumentissolid,andithasbeenofferedinsometraditionstoo.

Question:Bothverseshaveexactlythesameconnotation.Bothmentiontwodeathsandtwolives.Accordingtotheverse2:28,thestagebeforethelifeofthisworldhasbeencalledthefirstdeath.Thencomesthefirstlifeinthisworld,followedbytheseconddeathtransferringthemantothenextworld,andlastlywillcomethesecondlifeontheDayofResurrection.Thesecondverse(40:11)tooshouldbeinterpretedinthesameway,becausebothhavethesameimport.Itmeansthatafterthedeathofthisworld,thereisnolifebeforetheDayofResurrection.

Reply:Itiswrongtosaythatthetwoverseshavethesameconnotation.Theverse2:28mentionsonedeath,onecausingtodieandtwogivingsoflife;whiletheverse40:11istalkingabouttwogivingsofdeathandtwogivingsoflife.Thereisaworldofdifferencebetween"death"and"causingtodie"."Causingtodie"showsaprecedinglife;while"death"canbeusedjustforabsenceoflife-evenwhentherewasnolifebeforeit.

Theverse40:11referstothedeathafterthislife,thenthelifeoftheinterveningperiod,thenthedeathafterthat,andfinallytothelifeontheDayofResurrection.Theverse2:28ontheotherhand,refersfirsttothelifelessstate("death",andnot"causingtodie")beforecomingtothisworld,thengoesonmentioningthislife,thendeathandthenthelifeoftheinter veningperiod.TherewillbesomedelaybeforemanisreturnedtohisLord.Theconjunctiveused"thumma"(=then)denotessomedelay.ItsuseheresupportsthisexplanationbecauseafterthelifeoftheinterveningperiodthereshallcomeagainadeathandonlythenthemanshallbereturnedtoAllâh.

QUR’?N:andyouweredeadandHegaveyoulife:Itshowstherealityofmanandhisexistence.Heisabeing,ever-changing,everproceedingonhispathofperfection,stepbystep,stagebystage.Beforecomingintothisworld,hewasdead,thenhewasmadealivebyAllâhandcamehere;againhewillbecausedtodieandthenbemadealiveagain.Allâhsays:...andHebeganthecreationofmanfromdust.ThenHemadehisprogenyofanextract,ofwaterheldinlightestimation.ThenHemadehimcompleteandbreathedintohimofHisspirit...(32:7-9);...thenWedidgrowitintoanothercreation;soblessedbeAllâh,thebestofthecreators(23:14);Andtheysay:"What!whenwehavebecomelostintheearth,shallwethenindeedbeinanewgeneration?"Nay!theyaredisbelieversinthemeetingoftheirLord.Say:"Theangelofdeathwhoisgivenchargeofyoushallcauseyoutodie,thentoyourLordyoushallbebroughtback"(32:10-11);FromitWecreatedyouandintoitWeshallsendyoubackfromitwillWeraiseyouasecondtime(20:55).Theverseswillbeexplainedwhenweshallcometothem;theyhavebeenquotedhereonlytoshowthatmanisapartoftheearth,hewascreatedfromit,graduallydevelopeduntilhegrewinto"anothercreation";this"anothercreation"proceedsonthepathofhisperfection;thentheangelofdeathcompletelyremovesthis"man"fromthebody;andhereturnstoAllâh.Thisisthepathwhichthemanhastotaketo.

Thedivinedecreehasplannedtheuniverseinsuchawaythateverythingisrelatedtoevery

thingelse;thereisaconstantactionandreactionbetweenitandtherestofthecreation.Mantooinfluences,andisinturninfluencedby,allthatexistsintheearthandintheheavens-theelementsandtheircharacteristics,theanimalworld,thevegetableworld,theminerals,thewater,theairand,inshort,everycreationofnature.Thefactisthatthescopeofman'sactivitiesismuchgreater,andhiscirclefarbiggerthananythingelse's.Hehasbeengiventhinkingandreasoningpowers,and,asaresultofthisuniquegiftofAllâh,heinfluencestheothercreatures,managesthem,arrangesandrearrangesthem,manipulatesthem,destroysthem,amendsthemandperfectsthem,onascaleunheardofoutsidehiscircle.Everycreatureisunderhisdomain.Sometimesheimitatesnaturebycreatingsyntheticitemsforhisneeds;atothertimeshesetssomeforcesofnatureagainsttheothers.Inshort,heobtains,byallpossiblemeans,whateverhewantsfromwhateverhewants.

Passageoftimehasfurtherstrengthenedhishands;nowhehasdeeperinsightintheworkingofnature,andmanipulatesthesystemevenmoreeffectively.ThatissothatAllâhmayestablishtherealitybyHiswords,andsothatthetruthofHisspeechmaybeseenevenmoreclearly:AndHehasmadesubservienttoyouwhatsoeverisintheheavensandwhatsoeverisintheearth,all,fromHimself(45:13).Theversefollowingtheverseunderdiscussion,thatis,2:29,statesthesamefact:HeitisWhocreatedforyouallthatisintheearth,andHedirectedHimselftotheheavens,soHemadethemcompletesevenheavens.Thecontext-descriptionofthebountiesofAllâhbestowedonman-showsthatitwasforthebenefitofmanthatAllâhdirectedHimselftotheheavensandmadethemcompleteseven.(Ponderonthepoint!)

Thisisthepathtakenbythemaninhisjourneyofexistence;andthisistheimprintofhisactivitiesontheuniverse;itshowswherehebeganfromandwhatishisfinaldestination.

Man'slifeinthisworldoriginatesfromnature,astheQur ’ânconfirms.ButthesamebookdeclaresalsothatthisverylifeemanatesfromAllâh:...andindeedIcreatedyoubefore,whenyouwerenothing(19:9);SurelyHeitisWhooriginatesandreturns(85:13).Manisacreaturethatisbroughtupinthecaressingfoldofcreation,getshisnourishmentfromthebreastofproduction,andisconnectedonthislevelwithlife-lessnature.But,ontheleveloforigination,heisrelatedtothecommandofAllâh,toHisauthority:Hiscommand,whenHeintendsanything,isonlythatHesaystoit,"Be",anditis(36:82);OurwordforathingwhenWeintendit,isonlythatWesaytoit,"Be",anditis(16:40).

Thismuchaboutgenesis.Asforthereturnjourney,thepathdividesintwo:thepathofhappiness,andthatofunhappiness.

Thepathofhappinessistheshortestroute,leadingthemantothesublimespiritualheights.Itkeepsraisinghisstatusandenhancinghisrankuntilittakeshimtothedivinenearness.Thepathofunhappiness,ontheotherhand,isalongroutethatkeepsdemeaninganddebasinghimrenderinghimlowestofthelow,untilhereachesthedivinepresence.AndAllâhencompassesthemoneveryside(85:20).Thissubjecthasbeenfullyexplainedundertheverse,Guideustothestraightpath(1:6).

Thiswasashortdescriptionofman'spath.Detailsabouthislifeinthisworld,andbeforeandafterit,willbegivenintheirproperplace.Theverseunderdiscussionisnotconcernedwiththosedetails;itmakesonlyapassingreferencetoitasithassomebearingonguidanceandmisguidance,happinessandunhappiness.

Hemadethemcompletesevenheavens:WeshallwriteabouttheheavensinChapter32(as-Sajdah),Godwilling.

Chapter9:2:30-33

AndwhenyourLordsaidtotheangels,"VerilyIamgoingtomakeintheearthavicegerent";theysaid:"wiltthouplaceinitsuchasshallmakemischiefinitandshedbloodwhilewecelebrateThypraiseandextolThyholiness?"Hesaid:"SurelyIknowwhatyoudonotknow"(30).AndHetaughtAdamthenames,allofthem,thenpresentedthemtotheangelsandHesaid:"TellMethenamesofthoseifyouareright"(31).Theysaid:"GlorybetoThee!wehavenoknowledgebutthatwhichThouhasttaughtus;surelyThou,Thou(alone),arttheknowing,theWise"(32).Hesaid:"OAdam!informthemoftheirnames.Andwhenhehadinformedthemoftheirnames,Hesaid:"DidInotsaytoyouthatIsurelyknowtheunseen(secrets)oftheheavensandtheearthand(that)Iknowwhatyoumanifestandwhatyouwerehiding?"(33).

COMMENTARY

Theversestelluswhythemanhasbeensenttothisworld,whatisthesignificanceofhisappointmentasthevicegerentofAllâhinthisearth,whatarethecharacteristicsandspecialfeaturesofthisvicegerency.UnlikeotherQur ’ânicstories,ithasbeentoldinoneplaceonly,thatis,intheseverses.

QUR’AN:AndwhenyourLordsaid:Weshallexplaininvol.IV,whatthe"speech"or"saying"meanswhenitisattributedtoAllâh,toangelsandtotheSatan.

QUR’AN:theysaid:"Wiltthouplaceinitsuchasshallmakemischiefinit...andextolThyholiness?":Theangelsheardtheannouncement,"Iamgoingtomakeintheearthavice-gerent",andatoncearrivedattheconclusionthatthewouldbevicegerentwouldmakemischiefintheearthandshedblood.Apparentlytheyunderstoodtheultimatebehaviourofthesaidvicegerentfromthewords,"intheearth".Avicegerentappointedintheearthwouldcertainlybecreatedfrommaterialcomponents;hewouldnecessarilybebestowedwithtwobasictraitsofdesireandanger;theearthisaplaceofunceasingstruggleandconstantconfrontation;itsresourcesarelimited,itsopportunitiesfinite;buttheproposedvicegerent'sdesirewouldbeunlimited,infinite.Theconditionoftheearthandearthlythingswashardlyreassur ing.Itscreaturesweresubjectedtoever-continuingdeteriorationanddisintegration;itsgoodwasalwaysturningintobad;itwasaplacewhereanindividualcouldnotlivewithoutagrouphavingsimilarcharacteristicsandtraits.Keepingallthisinview,theangelsatonceunderstoodthatwhatAllâhintendedtocreatewasnotonlyanindividual,butaspecies.The

membersofthatspecieswouldhavetolivetogether,cooperatingwithoneanother;thatistosay,theywouldhavetoestablishasociety,asocialorder.Andwithaventurelikethis,theywereboundtocausemischiefandtoshedblood.

Ontheotherhand,theyknewthatvicegerency-settingonethinginplaceofanother-wasunthinkableunlessthevicegerentwereatruecopyofhispredecessorinallthecharacteristics,traitsandintrinsicabilities.TheproposedearthlycreaturewastobemadevicegerentofAllâhintheearth.AllâhhasgotforHimselfthebestnames,thesublimeattributes;HismercyandpowerarebeyondthecomprehensionofHiscreatures;He,inHisperson,isuntouchedbyanydefect;and,inhisactions,isfreefromallkindsofevilanddisorder.Howcouldanearthlyvicegerent,withallhisdefectsanddeficiencies,representthemajestyandsplendourofAllâhintheearth?Well,couldalowlycreatureofearthbeamirrorofdivinebeautyandsublimity?

Thiswastheirquestion-anditwasnomorethanaquestion.Itwasnotaprotest,notanobjection;theyactuallywantedtoknowthetruth.TheylaterassertedtheirbeliefthatAllâhwastheKnowing,theWise.TheybelievedthatwhatAllâhintendedtodowasbasedonknowledgeandwisdom;andtheirquestionwasputinordertolearntheunderlyingwisdomofthedecisionofAllâh.Whattheirquestion-or,pleading-amountedtowasasfollows:

Allâhintendstoappointavicegerentintheearth;inorderthatthesaidvicegerentshouldrepresentAllâhbycelebratingHispraiseandglorifyingHisholinessthroughhisworthypresence.Buthisearthlynaturewouldnotlethimdoso;itwouldirresistiblypullhimtowardsmischiefandwickedness.Sofarasthemainpurposeofthisvicegerency-celebratingAllâh'spraiseandglorifyingHisholiness-isconcerned,wearealreadydoingit.Therefore,weareAllâh'sdefactovicegerents;andifAllâhwishes,Hemaybestowuponusthisdesignation.Whatistheneed,then,ofanewcreationtoactasvicegerentofAllâhintheearth?

Forthereply,Allâhusedasentence,"SurelyIknowwhatyoudonotknow",andanaction,"AndHetaughtAdamthenames,allofthem".

Thecontextshowsthat:

First:ThevicegerentwastogetthevicegerencyofAllâh;hewasnottobecomeasuccessorofanyearthlycreaturethathadprecededhim.IfAllâhhadwantedthemantotaketheplaceofthatpreviouscreature,thereply,"AndHetaughtAdamthenames,allofthem",wouldbequiteirrelevant.

AssumingthatmanwasgivenvicegerencyofAllâh,thisprestigewouldnotberestrictedtothepersonofAdamonly,hisdescendantstoowouldbevicegerentsofAllâhintheearth.Adamwastaughtthenames;inotherwords,thisknowledgewasingrainedinhumanbeinginsuchamannerthat,sincethatfirstday,ithasbeenconstantlybearingnewer,fresherandbetterfruits;whenevermangetsachance,hediscoversnewavenuesofknowledge;andthushealwaysfindshimselfimbuedwithpreviouslyunknownpotentialitiesthatmoreoftenthannotturnintorealachievements.Itisaneverendingprocess;itisawonderthatwillnotcease,and

ever-freshinsightthatwillneverfailtoastonish.

Thatthisassumptioniscorrect,andthewholemankindisvicegerentofAllâh,isevidentbythefollowingverses:Andremember(Opeopleof‘Ad!)whenHemadeyousuccessorsofNûh'speople...(7:69);ThenWemadeyousuccessorsinthelandafterthem...(10:14);...andHemakesyousuccessorsintheearth(27:62).Thewordtranslatedhereas"successor"isthesamethathasbeentranslatedas"vicegerent"intheverseunderdiscussion.

Second:Allâhdidnotsaythatthevicegerent-designatewouldnotcausemischiefandbloodshed;nordidHerejectthepleaoftheangelsthattheycelebratedHispraiseandextolledHisglory.Bythissilence,Heconfirmedthattheangelswererightonbothcounts.ButthenHemademanifestonethingwhichtheangelswerenotawareof.Heshowedthemthattherewasamatterwhichtheycouldnotshouldertheresponsibilityof,whilethisproposedvicegerentcoulddoso.Manwasentrustedwithadivinesecretwhichtheangels,intheirnature,wereunabletoknoworunderstand.Andthatdivinegiftwouldmorethancompensatetheensuingmischiefandbloodshed.

Allâhtoldthem,first,thatsurelyHeknewwhattheydidnotknow.ThenHereferredtothesamereplybytellingthem:"DidInotsaythatIsurelyknowtheunseen(secrets)oftheheavensandtheearth?"Lookingattheinterveningsentencesitmayeasilybeunderstoodthatthe"unseen(secrets)"referto"thenames".ItdoesnotrefertoAdam'sknowledgeofthosenames.Theangelswereunawareofeventheexistenceofthese"names";itwasnotthattheyknewaboutthenamesbutwerenotsurewhetherAdamknewthemornot.HadtheangelsbeendoubtfulonlyaboutAdam'sknowledgeofthenames,itwouldhavebeenenoughtotellAdamtoinformtheangelsofthenamesinorderthattheywouldhaveknownthatAdamknew.Instead,AllâhfirstaskedthemtotellHim"thenamesofthose".TheangelshadclaimedthevicegerencyofAllâhforthemselves,andhadhintedthatAdamwasnotfitforit;buttheessentialqualificationforthevicegerencywastheknowledgeofthenames;therefore,Allâhaskedbothcandidatesaboutthenames;theangelsdidnotknowthem,andAdamknew;itprovedthathehadthequalificationwhiletheylackedit.Thequestion(aboutthisknowledge)addressedtotheangelsendswiththeclause,"ifyouareright";itmeansthattheyhadclaimedaposition,essentialqualificationofwhichwasthisknowledge.

QUR’AN:AndHetaughtAdamthenames,allofthem,thenpresentedthemtotheangels:TheArabicpronoun,"them",usedin"thenpresentedthem",ismadeforrationalbeings,thosewhohavelife,senseandunderstanding.Obviously,thenames(or,thenamedones)weresomelivingandsensiblebeingwhowerehiddenbehindthecurtainofthe"unseen".ItfollowsthattheknowledgegiventoAdamoftheirnameswassomethingtotallydifferentfromwhatweunderstandfromtheknowledgeofnames.Merelyknowingthenames(inthesenseknowntous)hasnodistinction;otherwise,theangelstoowouldhavebecomeequaltoAdaminthisrespectassoonastheyheardthosenamesfromAdam.Also,therewouldhavebeennodistinctionforAdaminsuchaknowledge.TheangelscouldrightlycomplaintoAllâhthatHetaughtthosenamestoAdam,butkeptthem(i.e.theangels)indark;hadHetaughtthemtoo,theywouldhavebeenequalto,ifnotbetterthan,Adam!Understandably,suchfavouritism

couldnothavesilencedtheangels.Surely,itwassomethingdeeperthenmerelyknowingallthenames.

ItwouldnothavebeenaconvincingargumentforAllâhtoteachAdamadictionaryandthenputitasanevidenceagainsttheangels-thehonouredservantswhodonotprecedeHiminspeechandwhoactaccordingtoHiscommandmentonly-tellingthemtoinformHimofthewordswhichtheyhadnotbeentaught,andwhichthemankindwastoinventinfuture.Moreover,theonlypurposeoflanguageistoconveythefeelingsandideastothehearer;buttheangelsdonotneedanylanguageforthispurpose;theyconveyandreceivetheideasdirectlywithoutthemediumofwords;theirstageisfarhigherthanthatofhumanbeingsinthisrespect.

However,itisclearthattheknowledgeofthenameswhichtheangelsgotafterhearingthemfromAdamwasnotthesameasAdamhadgotbyteachingofAllâh-theinferiorknowledgeofthenamestheycouldgrasp,butnotthesuperioronewhichqualifiedAdamforvicegerencyofAllâh.

Adamdeservedthevicegerencybecausehewasgiventheknowledgeofthenames,andnotbecauseheinformedtheangelsofthosenames.Thatiswhytheydeclared,"GlorybetoThee!wehavenoknowledgebutthatwhichThouhasttaughtus".Theyacceptedthattheydidnotpossessthatknowledge.

TheabovediscourseleadsustobelievethatAdamwastaughtthenamesofthenamedonesinsuchawaythatheclearlyknewtheirrealityandrecognizedtheirsubstantialexistence;itwasnotmerelyknowingthesemanticvalueofanoun.Thenamedonesweresubstantialrealities,theactualbeingsthatwere,atthesametime,hiddenbehindthecurtainoftheunseen(secrets)oftheheavensandtheearth.Thisespecialknowledgecouldbelearntonlybyanearthlyhumanbeing,butwasquiteincomprehensiblebyaheavenlyangel.Andthisknowledgehadanintrinsicbearinguponvicegerency.

"al-Asmâ'"(=thenames),inthesentences,"AndHetaughtAdamthenames",isapluralwiththedefinitearticle"al"(the)prefixedtoit.Grammatically,itdenotesgenerality,comprehensiveness;anditisfollowedbytheemphatic,“allofthem”.Clearly,Adamwastaughtallthenamesofeverynamedthing,withoutanyrestrictionorlimitation.Asdescribedearlier,thepronoun,"them",intheclause,"thenpresentedthemtotheangels",showsthateveryname,thatis,thenamedone,wasalivingbeinghavingknowledgeandintellect;andatthesametime,hewasinthecurtainoftheunseen-theunseenoftheheavensandtheearth.

"Theunseenoftheheavensandtheearth":Itisagenitivecase.Somewhereelsethisphrasemaymeantheunseenpartsoftheheavensandtheearth.Butinthisverse,whereAllâhintendstodemonstrateHisperfectandcomprehensivepower,andtoshowthedeficiencyandincapabilityoftheangels,itmustmeanasecretwhichisunseentoalltheworlds,toalltheheavensandtheearth;anunseenbeyondthesphereoftheuniverse.

Ifyoulookatalltheparticularsofthisverse-that"thenames"denotesgenerality,thatthenamedoneswerealiveandhadknowledge,andthattheywereunseentotheheavensandtheearth-youwillagreethatitperfectlyfitsonthethemeoftheverse15:21,AndthereisnotathingbutwithUsarethetreasuresofitandWedonotsenditdownbutinaknownmeasure.Whateveriscalledathing-whateveris"named"athing-Allâhhasitsvasttreasures,ever-lasting,never-ending,unmeasuredbyanymeasure,unlimitedbyanylimit.Measureandlimitcometoitwhenitiscreatedandsentdown.Thevastnessofthesetreasuresisnotofthesamekindasthemultiplicityofnumber,becauseanumber,nomatterhowlarge,isbydefinitionmeasured,limitedandquantified.Thesaidtreasurearevastintheirranksandgrades.(WeshallfurtherexplainitinChapter15.)

Thenamedoneswhowerepresentedbeforetheangelsweresublimebeings,whowerewell-protectedbyAllâh,hiddenincurtainsoftheunseen.Hesentthemdowntotheuniversewiththeirblessingsandbenefactions,andcreatedallthatisintheheavensandintheearthfromtheirlightandsplendour.Althoughtheyhadnumerousidentities,theywerenotdifferentintheirnumberorintheirpersons;whateverdifferencetherewas,itwasintheirranksandgrades.

QUR’AN:andIknowwhatyoumanifestandwhatyouwerehiding:Thesentencestandsfacetofacewiththementionoftheunseen(secrets)oftheheavensandtheearth.Probablyitreferstothosethingswhicharethepartsoftheheavensandtheearth;andinthiswaybothsentencestogethercoverallunseenthings-thosewhicharebeyondthesphereoftheheavensandtheearthtogetherwiththosewhicharewithinthatsphere.

Insteadofsaying"andwhatyouhide",Allâhsaid,"andwhatyouwerehiding".ThischangedstyleshowsthattherewassomethinghiddenespeciallyinrespectofAdamandhisappoint-mentasvicegerent.Probablyitwastheincidentdescribedinthenextverse:"...(theangels)prostratedexceptIblîs.Herefusedandheshowedarrogance,andhewasoneoftheunbelievers".ItshowsthatIblîswasanunbelieverbeforethen,andthathisrefusaltoprostratehadsprungfromthatdisbelief,whichhehadkepthiddenuptothatmoment.Obviously,theprostrationoftheangelsandtherefusalofIblîshadhappenedafterAllâhhadtoldthem,"SurelyIknowwhatyoudonotknow",butbeforeHesaidtothem,"...Iknowwhatyoumanifestandwhatyouwerehiding"(i.e.theunbeliefkeptsecretbyIblîs).Italsoexplainsthereasonwhytheformersentencewaschangedto,"Isurelyknowtheunseen(secrets)oftheheavensandtheearth".

TRADITIONS

as-Sâdiq(a.s.)said:"Theangelscouldnotknowwhattheysaid(WiltThouplaceinitsuchasshallmakemischiefinitandshedblood),iftheyhadnot(earlier)seensomeonewhohadmademischiefinitandshedblood."(at-Tafsîr,al-‘Ayyâshî)

Theauthorsays:Thistraditionmaybepointingtoanearliercreaturethatinhabitedtheearthbeforethemankind,assomeothertraditionssay.ItisnotagainstwhatwehavesaidthattheyunderstooditfromtheverywordsofAllâh:Verily,Iamgoingtomakeintheearthavicegerent;ratherthetraditionandourexplanationarecomplementary.Thetradition,withoutputtingitintheframeworkofourexplanation,wouldshowthattheangelstoo,likeIblîs,hadcommittedthefollyofunauthorizedanalogy-averyobjectionablepractice.

Zurârahsaid:"IvisitedAbûJa'far(a.s.)andheasked(me):‘WhatdoyouhaveofShî’ahtraditions?'Isaid:‘Idohavealargenumberofit;andIwasthinkingofkindlingafiretoburntheminit.'Hesaid:‘Hideit(somewhere),youwill(naturally)forgetwhatyouarenotfamiliarwith.'"(Zurârahsaid):"Then,Ithoughtaboutthemankind(andaskedhimaboutthem).Hesaid:‘Howdidtheangelsgettheirknowledgewhentheysaid,WiltThouplaceinitsuchasshallmakemischiefinitandshedblood?'"ZurârahfurtherreportsthatwheneverAbû‘Abdillâh(a.s.)mentionedthistradition,hesaid:"Itisashatteringblowagainstal-Qadariyyah(i.e.thosewhosaythatmaniscompletelyindependentofAllâhinhisactions)."Abû‘Abdillâh(a.s.)furthersaid:"Adam(a.s.)had,intheheaven,afriendfromamongtheangels.WhenAdamgotdownfromtheheaventotheearth,theangelfeltlonely;hecomplained(ofit)toAllâhandsoughtHispermission.Allâhallowedhimandhecamedowntohim(Adam);hefoundhim(Adam)sittinginadesolateregion.WhenAdamsawhim,heputhishandonhisheadandcriedaloud."Abû‘Abdillâh(a.s.)said:"Theynarratethat(itwassuchaloudcrythat)allthecreaturesheardit.Theangeltoldhim:‘OAdam!IdonotseebutthatyouhavedisobeyedyourLordandputonyourselfaburdenbeyondyourstrength.DoyouknowwhatAllâhhadtoldusaboutyou,and(what)wehadsaidinHisreply?'(Adam)said:‘No.’(Theangel)said:‘Allâhtoldus,"Iamgoingtomakeintheearthavicegerent".Wesaid:"WiltThouplaceinitsuchasshallmakemischiefinitandshedblood?"Thus,Hecreatedyoutoplaceyouintheearth.Coulditberightforyoutostayintheheaven?’”Abû‘Abdillâh(a.s.)said:"AllâhinthiswayconsoledAdamforthreedays."(ibid.)

Theauthorsays:ThetraditionshowsthattheGardenofAdamwasintheheaven.Othertraditionsonthissubjectwillbegivenlater.

Inthesamebook,Abû’l-‘AbbâsisquotedassayingthatheaskedAbû‘Abdillâh(a.s.)aboutthewordsofAllâh,AndHetaughtAdamthenames,allofthem,(andenquired)astowhatAllâhhadtaughthim.(TheImâm)said:"Theearths,themountains,thecanyonsandthevalleys."Thenhelookedattherugwhichhesatuponandsaid:"AndthisrugisamongthethingswhichHetaughthim."

Itisreportedinthesamebookthatal-Fudaylibnal-‘AbbâsaskedAbû‘Abdillâh(a.s.)whatwerethenameswhichAllâhtaughtAdam.Hereplied:"Thenamesofthevalleysandthevegetablesandthetreesandthemountainsoftheearth."

ThesamebooknarratesfromDâwûdibnSarhânal-‘Attârthathesaid:"IwaswithAbû‘Abdillâh(a.s.);hecalledforthetable-spreadandwetookourmeals.Thenhecalledforthe

washbowlandhand-towel.Isaidtohim:‘MayIbeyourransom!ThewordsofAllâh:AndHetaughtAdamthenames,allofthem-was(this)wash-bowlandhand-towelamongthem?'He(a.s.)said:‘Themountain-passesandthevalleys.'Sayingthishepointedbyhishandthisandthatway."

as-Sâdiq(a.s.)said:"Verily,AllâhtaughtAdamthenamesofHisproofs,allofthem;thenHepresentedthem-andtheywerethespirits-totheangels,andsaid:‘TellMethenamesoftheseifyouarerightinyourclaimsthatyouhavemoreright,thanAdam,tothevicegerencyintheearthbecauseofyourglorifyingandextolling(Me).'Theysaid:‘GlorybetoThee!wehavenoknowledgebutthatwhichThouhasttaughtus;surelyThou,Thou(alone),arttheKnowing,theWise.'Allâh,BlessedandHighisHe!said:‘OAdam!informthemoftheirnames.'Whenheinformedthemoftheirnames,theyknewoftheir(i.e.thosespirits)highrankbeforeAllâh,GreatisHisname!Theyrealizedthatthey(i.e.thosespirits)weremoredeservingtobethevicegerentsofAllâhinHisearth,and(tobe)HisproofsoverHiscreatures.ThenAllâhremovedthem(thespirits)fromtheirsight,andsubjugatedthemwiththeir(i.e.thosespirits)obedienceandlove;andtoldthem,‘DidInotsaytoyouthatIsurelyknowtheunseen(secrets)oftheheavensandtheearthand(that)Iknowwhatyoumanifestandwhatyouwerehiding?'"(Ma‘âni’1-akhbâr)

Theauthorsays:Themeaningofthistraditionmaybeunderstoodfromthecommentarygivenearlier;anditmayalsoberealizedthattherewasnocontradictionbetweenthistraditionandtheprecedingones.Itwasexplainedearlierthattheverse15:21(AndthereisnotathingbutwithUsarethetreasuresofit...)thateverythingoriginallyexistsinthetreasuresoftheunseen;thethingsthatarewithuscameintobeingondescendingfromthere.Thenamegiventoathinginthisexistenceisinfactthenameofthatwhichishiddeninthetreasuresoftheunseen.YoumaysaythatAllâhtaughtAdameverythingthatwasinHistreasuresoftheunseen-unseenthatwashiddenfromtheheavensandtheearth.Thesameideamaybeconveyedinthesewords:AllâhtaughtAdamthenamesofallthings-thethingsthatwereunseensecretshiddenfromtheheavensandtheearth.Thesumtotalofbothstatementsisthesame.

Itisnotoutofplaceheretopointtothetraditionsofat-tînah(=thesubstance,ofwhichathingismade).Suchatradition,narratedinBihâru'1-anwâr,isasfollows:

Jâbiribn‘Abdillâhsaid:"IsaidtotheApostleofAllâh(s.a.w.a.):‘WhatwasthefirstthingwhichAllâhcreated?'Hesaid‘Thelightofyourprophet,OJâbir!Allâhcreatedit,thencreatedfromiteverygood;thenHecausedittostandbeforeHiminthestationof"nearness",solongasAllâhwished.ThenHedivideditintoparts;andHecreatedtheThronefromonepart,andtheChairfromanotherpart,andthebearersoftheThroneandtheoccupiersoftheChairfromyetanotherpart;andHeplacedthefourthpartinthestationoflove,aslongasAllâhwished.ThenHedivideditintoparts;andHecreatedthePenfromonepart,andtheTabletfromanotherpart,andtheGardenfromyetanotherpart;andHeplacedthefourthpartinthestationoffear,aslongasAllâhwished.ThenHedivideditintoportions,andHecreatedtheangelsfromoneportion,andthesunfromanotherportion,andthemoonfromyet

anotherportion,andHeplacedthefourthportioninthestationofhope,aslongasAllâhwished.ThenHedivideditintoportions,andHecreatedtheunderstandingfromoneportion,andtheknowledgeandforbearancefromanotherportion,andthe(divine)protectionandhelpfromyetotherportion,andHeplacedthefourthportioninthestationofmodestyaslongasAllâhwished.ThenHelookedatitwithawe-inspiringeye,andthatLightstartedperspiring,andonehundredandtwenty-fourthousanddropsdroppedfromit;andAllâhcreatedfromeachdropthesoulofaprophetandapostle.Thenthesoulsoftheprophetsbeganbreathing,andAllâhcreatedfromtheirbreaststhesoulsof(His)friendsandthemartyrsandthegoodones.'"

Theauthorsays:Therearenumeroustraditionsofthesametype;andondeepponderingtheysupportwhatwehavewrittenearlier;someofthemwillbediscussedlateron.Youshouldnotrejectsuchtraditionsoutright,thinkingthattheywereforgedbytheSûfîs.Thewondersofthecreationareunfathomable;thescientistsandthephilosophershavespent,andarespending,theirlivesindiscoveringsomeofitssecrets;buteverysolvedenigmabringsinitswakealotoffreshpreviouslyunthoughtofenigmas.Donotforgetthatthisistheunfathomabilityofthisphysicalworld-thesmallestinrange,thenarrowestinscope,thelowestinrank.Howcanwepassjudgementaboutotherworldsbeyondthisone-theworldsoflight,spaciousnessandabundance?

Chapter10:2:34

AndwhenWesaidtotheangels:"ProstratebeforeAdam",thenallprostratedexceptIblîs.Herefusedandheshowedarroganceandhewasoneoftheunbelievers(34).

GENERALCOMMENT

Ithasbeenexplainedearlierthattheprecedingwords,"andwhatyouwerehiding",showthattherewasahiddenthingthathad,meanwhile,comeintoopen.Thelastsentenceofthisversetooleadstothesameconclusion.Insteadofsaying,"Herefusedandheshowedarrogance,andhedisbelieved",itsays,"...hewasoneoftheunbelievers".Itwasnotthathebecameanunbelieveratthatmoment;hewasanunbelieverlongsince,buthadkeptitasecret,andthiseventbroughtitintoopen.Also,itwasmentionedthattheeventoftheprostrationoftheangelsmusthavehappenedbetweenthedivinewords,"SurelyIknowwhatyoudonotknow",andthewords,"...Iknowwhatyoumanifestandwhatyouwerehiding".Itmaybeasked:WhythenhasAllâhputthisverseafterthosewords?ProbablyithasbeendonejusttocreatealinkbetweenthestoriesofcreationofAdamandhisbeingplacedintheParadise.Thetwelveverses(28-39)wererevealedtodescribehowandwhenmanwasmadevicegerentofAllâh,howwashesentdowntotheearth,andwhatistohappentohiminthislife-thehappeningsthatwillhaveabearingonhislastinghappinessorunhappiness.Forthistheme,theeventofprostrationhasnotmuchimportance-exceptasaconnectinglink.Thatiswhyithasbeenmentionedhereonlybrieflywithoutgoingintodetails.Perhaps,itisbecauseofthesamereasonthattheQur ’ânhaschangedthepronounsreferringtoAllâhfromthethirdperson(yourLordsaid)tothefirst(AndwhenWesaid).

TheangelshadnothiddenanythingfromAllâh;itwasIblîswhohaddoneso.ThenwhydidAllâhascribethisdeedtoallofthem(youwerehiding)?Allâhinthistalkusedthesamemethodwhicheventhehumanbeingshaveadoptedfortheirownspeeches;weascribetheworkofanindividualtothewholegroup,ifthedoerisnotproperlyidentifiedorifhetriestoremainanonymous.Also,theremaybeanotherexplanationforit.Apparentlythefirstannouncement,"Iamgoingtomakeintheearthavicegerent",hadshownthatthesaidvicegerentwouldhaveauthorityovertheangelstoo.ItmaybeinferredfromthecommandobligingthemtoprostratebeforeAdam.Probablyonhearingthatfirstannouncementsomedisturbingthoughthadcomeintotheirminds,asithadneveroccurredtothemthatanyearthlycreaturecouldbegivenauthorityovereverythingincludingthemselves.Some

traditionstoopointtoit.Inthiscontextthewords,"whatyouwerehiding",couldeasilybeaddressedtotheangels.

COMMENTARY

QUR’AN:"ProstratebeforeAdam":Apparentlyitshowsthatprostration,perse,maybedonebeforeotherthanAllâh,ifitisdoneinconformitywithAllâh'scommand,asamarkofrespecttothatperson.AsimilarcaseisfoundinthestoryofYûsuf(a.s.):Andheraisedhisparentsuponthethroneandthey(all)felldowninprostrationbeforehim,andhesaid:"Omyfather!thisistheinterpretationofmyvisionofold;myLordhasindeedmadeittobetrue"(12:100).

Thistopicneedssomeclarification:

ItwasexplainedinthechapterofTheOpeningwhattheworshipmeans.Theworshipperplaceshimselfinthepositionofservitudeandperformswhatmanifeststhisstatus,whatclearlyshowsthatheacceptsthemastershipofhismaster.Thoseactsmustbesuchastoshowthemaster'smastershiportheservant'sservitude;forexample,prostratingbeforethemaster,bowingdowntohim,standingbeforehimwhenhesits,walkingbehindhimwhenhewalksetc.Themoreaptanactionistoshowthisstatus,themorereserveditbecomestotheritesofthedivineworship.Prostrationisthemostsignificantsymbolofthemaster'sstatusaridtheservant'slowrank,becausethemaninthisactfallsdownandputshisforeheadontheground.Forthisreason,ithasthestrongestconnectionwiththedivineworship.

However,prostrationisnotthesamethingasworship.Theyhavetwodifferentmeanings,andworshipisnotaquidditativesubstanceofprostration.Aquidditativecharacteristiccanneverbeseparatedfromanybeing.Butprostrationmaybedonewithoutanythoughtofreverenceorworship-forexample,justtomakefunofsomeone.Keepingthisinview,itmaysafelybesaidthatalthoughtheconnectionofprostrationwithdivineworshipisthestrongest,thatworshipisnotitsquiddity.Therefore,prostration,perse,cannotbeexclusivelyreservedforAllâh.Ifthereisanyimpedimentorobstruction,itshouldemanatefromthesharî‘ahorthereason.Whatthesharî‘ahandthereasonforbidisascribingtheprerogativesofthelordshiptoanyoneotherthanAllâh.Buttheydonotforbidhonouringsomeoneoraccordinghimrespectwhenitisdonewithoutelevatinghimtogodhead.

Thediscoursegivenabovewasfrompurelyacademicpointofview.Butthereligiousgoodtaste,conditionedasitisbyritualsofworship,hasstrictlyreservedtheprostrationfordivineworship;itshouldnotbedoneforanyoneotherthanAllâh;inIslam,oneisforbiddentoprostratebeforeothersevenasamarkofrespect.

Apartfromprostration,thereisnoproof-eitherfromtheQur ’ânandtraditionorfrom

reasonandlogic-againstaccordingrespectandshowingreverencetoothersthanAllâh,especiallywhenitisdoneasapartoftheloveofAllâh;examplesmaybegivenofreveringandlovingthegoodservantsofAllâhandpayingrespectstothegravesofthefriendsofAllâhortothethingsattributedtothem.Thereisnoreasonwhatsoeverwhysuchactionsshouldbeprohibited.(Weshalldealwiththissubjectinamoreappropriateplace,Godwilling.)

TRADITIONS

Abû‘Abdillâh(a.s.)said:"WhenAllâhcreatedAdamandorderedtheangelstoprostratebeforehim,itcameintotheangels'mind:‘WeneverthoughtthatAllâhhadcreatedanycreaturemorehonourablethanus;weareHisneighbours,andwearethenearestofHiscreationtoHim.'ThereuponAllâhsaid:‘DidInotsaytoyouthatIknowwhatyoumanifestandwhatyouwerehiding?'-(itwas)areferencetowhattheyhadmentionedconcerningtheaffairsofthejinn,andhadconcealedwhatwasintheirownminds.So,theangels,whohadsaidwhattheyhadsaid,tookrefugewiththeThrone."(at-Tafsîr,al-‘Ayyâshî)

Anothertraditionofthesamethemeisnarratedinthesamebookfrom‘Alîibnal-Husayn(a.s.),thelastpartofwhichrunsasfollows:"Whentheangelsrealizedthattheyhadfallenintoerror,theytookrefugewiththeThrone;anditwasagroupoftheangels-andtheywerethosewhowerearoundtheThrone;itwasnotalltheangels(whohadthoughtso)...So,theyhavetakenrefugewiththeThronetilltheDayofResurrection."

Theauthorsays:Thethemeofthetwotraditionsmaybeinferredfromthetalkoftheangels:"WecelebrateThypraiseandextolThyholiness";and"GlorybetoThee!wehavenoknowledgebutthatwhichThouhasttaughtus;surelyThou,Thou(alone),arttheKnowing,theWise."

ItwillbeexplainedlaterthattheThronemeansthedivineknowledge,asthetraditionsnarratedfromtheImâmsofAhlu'l-bayt(a.s.)say.(Therefore,theangels'takingrefugewiththeThronewouldrefertotheirconfessionthattheyknewonlythatwhichAllâhhadtaughtthem,andthatonlyAllâhwastheKnowing,theWise.)

Accordingtosometraditions,theword"theunbelievers",(intheclause,"andhewasoneoftheunbelievers")referstothespecies,jinn,towhichIblîsbelonged,andwhichwascreatedbeforeman.Allâhsays:AndcertainlyWecreatedmanofclaythatgivesforthsound,ofblackmudfashionedintoshape.AndthejinnWecreatedbeforeofintenselyhotfire(15:26-27).

Accordingtotheabove-mentionedtraditions,theattributionofhidingtotheangels(whatyouwerehiding)needsnoexplanation;theclausemeansexactlywhatitsays;theangelshadactuallyhiddenintheirheartstheideaoftheirsupremacy.

Athird,groupoftraditionssaysthatthesaidclausereferstoIblîsandhishiddenthoughtthathewouldnotmakeobeisancetoAdamandwouldnotprostratebeforehimifaskedtodoso.

Thereisnocontradictionbetweenthesevariousexplanations,becauseallthemeaningsmaybeinferredfromtheQur ’ânicverses.Theyarealltrueandbasedonfact.Varioustraditionsthrowlightonvariousfacetsofthesamefact.

AbûBasîrsaid:"IsaidtoAbû‘Abdillâh(a.s.):‘Didtheangelsprostrateandputtheirforeheadsontheearth?'Hesaid:‘Yes,asanhonour(bestowedonhim)byAllâh.'"(Qisasu'l-anbiyâ,ar-Râwandî)

TheImâmsaid:"VerilytheprostrationoftheangelsbeforeAdamwasinobediencetoAllâhandfortheirloveofAdam."(Tuhafu'1-‘uqûl)

MûsâibnJa'far(peacebeonthemboth)narratesthroughhisforefathersthataJewaskedAmîru'l-mu'minîn'Alî(a.s.)aboutthemiraclesoftheProphetincomparisonwiththemir -aclesof(other)prophets(incourseofwhich)hesaid:"ThisisAdambeforewhomAllâhorderedHisangelstoprostrate.""DidHedoanythinglikeitforMuhammad?"'Alî(a.s.)said:"Itwasso.ButAllâhorderedHisangelstoprostratebeforeAdam;yettheirprostrationwasnotaprostrationofworship;(itwasnot)thattheyhadworshippedAdamagainstAllâh,MightyandGreatisHe!ItwasratherasanacknowledgementofAdam'ssuperiorityandamercyofAllâhtowardshim.AndMuhammad(s.a.w.a.)wasgivenwhatwasbetterthanthat.VerilyAllâh,GreatandHighisHe!,blessedhiminHisomnipotence,andtheangels,allofthem,prayedforhim,andthebelieverswereobligedtoprayforhim.Sothisistheincrease,OJew!"(al-Ihtijâj)

AllâhcreatedAdam,andheremainedforfortyyearsin(that)shape(i.e.astatuewithoutlife).AndIblîs,thecursed,usedtopassbyhimandsay:"Whyhaveyoubeencreated?"al-‘Alîm(i.e.al-Kâzim-a.s.)said:"ThenIblîssaid:‘IfAllâhorderedmetoprostratebeforethis,IwouldcertainlydisobeyHim.'...ThenAllâhsaidtotheangels,‘ProstratebeforeAdam’;allofthemprostrated;butIblîsshowedtheenvythatwasinhisheartandherefusedtoprostrate."(at-Tafsîr,al-Qummî)

Bihâru'l-anwârnarrates,quotingfromQisasu'l-anbiyâ',as-Sâdiq(a.s.)thathesaid:"IblîswasorderedtoprostratebeforeAdam,andhesaid:‘OmyLord!ByThyhonour!IfThouexcusestmefromprostratingbeforeAdam,IwouldcertainlyworshipTheeaworshipnoonewouldeverhaveworshippedTheeinalikemanner.'Allâh,GreatisHisglory!,said:‘IliketobeworshippedaccordingtoMyownpleasure.'"

TheImâmalsosaid:"VerilyIblîscriedaloudfourtimes:First,onthedayhewascursed,andthedayhewasdroppeddowntotheearth,andthedayMuhammad(s.a.w.a.)wassent(asprophet)aftera(long)intervaloftheapostles,andwhenthesourceoftheBookwassentdown.Andhesnorted(insatisfaction)twice:whenAdamatefromthetreeandwhenhe

(Adam)wassentdownfromtheGarden."

AndhesaidaboutthewordsofAllâh:sotheirnakednessappeareduntothem(20:121):"Theirnakednesswasnotseenbefore,thenitwasuncovered."

Alsohesaid:"ThetreefromwhichAdamwasforbidden(toeat)wasthespikenard."

Theauthorsays:Thetraditions-andtherearemany-supportwhatwehavewrittenaboutprostration.

Chapter11:2:35-39

AndWesaid:"OAdam!dwellyouandyourwifeintheGardenandeat(youboth)fromit(freely)aplenteous(food)whereveryou(two)wishanddonotapproach(youtwo)thistree,forthenyou(two)willbeoftheunjust"(35).ButtheSatanmadethembothslipfromitanddrovethemoutofwhattheywerein;andWesaid:"Getdown,someofyoubeingtheenemiesofothers;andthereisforyouintheearthanabodeandaprovisionforatime"(36).ThenAdamreceived(some)wordsfromhisLord,soHereturnedtohimmercifully;surelyHeisOft-returning(tomercy),theMerciful(37).Wesaid:"Getdownyouthere-fromalltogether;andiftherecomestoyouaguidancefromMe,thenwhoeverfollowsMyguidance,nofearshallcomeuponthem,norshalltheygrieve(38).And(asto)thosewhodisbelievein,andbelie,Oursigns,theyaretheinmatesofthefire,inittheyshallabide"(39).

COMMENTARY

QUR’AN:AndWesaid:"OAdam!dwellyouandyourwife...":Althoughthestoryoftheangels'prostrationbeforeAdamhasbeenrepeatedseveraltimesintheQur ’ân,thatofhisplacementintheGardenhasbeengiveninthreeplacesonly:

First:Theversesgivenabove,fromChapter2(theCow).

Second:InChapter7(theElevatedPlaces):And(Wesaid):

"OAdam!dwellyouandyourwifeintheGarden;soeatfromwhereyoudesire,butdonotgonearthistree,forthenyouwillbeoftheunjust"(19).ButtheSatanwhisperedanevilsuggestiontothemthathemightmakemanifesttothemwhatwashiddenfromthemoftheirnakedness,andhesaid:"YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbothbecometwoangelsorthatyoumay(not)becomeoftheimmortals"(20).Andhesworetothemboth:"MostsurelyIamasincereadvisertoyou"(21).Thenhecausedthemtofallbydeceit;sowhentheytastedofthetree,theirnakednessbecamemanifesttothem,andtheybothbegantocoverthemselveswiththeleavesoftheGarden;andtheirLordcalledouttothem:"DidInotforbidyoubothfromthattreeandsaytoyouthattheSatanisyouropenenemy?"(22).Theysaid:"OurLord!Wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers"(23).Hesaid:"Getdown,someofyoubeingtheenemiesofothers,andthereisforyouintheearthanabodeand

aprovisionforatime"(24).He(also)said:"Thereinshallyoulive,andthereinshallyoudie,andfromitshallyouberaised"(25).

Third:InChapter20(Tâ-Hâ):AndcertainlyWehadcovenanteduntoAdambefore,butheforgot;andWedidnotfindinhimanydetermination(115).AndwhenWesaidtotheangels:"ProstratebeforeAdam",theydidprostrate,but1blîs(diditnot);herefused(116).SoWesaid:"OAdam!surelythisisanenemytoyouandtoyourwife;thereforelethimnotdriveyoubothforthfromtheGardensothatyoushouldbeputtotoil(117);Surelyitis(ordained)foryouthatyoushallnotbehungrythereinnorbareofclothing(118);andthatyoushallnotbethirstythereinnorshallyoufeeltheheatofthesun"(119).ButtheSatanwhisperedanevilsuggestiontohim;hesaid:"OAdam!shallIguideyoutothetreeofimmortalityandakingdomwhichdecaysnot?"(120).Thentheybothateofit,sotheirnakednessappeareduntothem,andtheybothbegantocoverthemselveswithleavesoftheGarden,andAdamdisobeyedhisLord,sohegotastray(121).ThenhisLordchosehim,soHeturnedtohimandguided(him)(122).Hesaid:"Getdownyoutwotherefrom,all(ofyou),oneofyou(is)enemytoanother.SoiftherecomestoyouguidancefromMe,thenwhoeverfollowsMyguidance,heshallnotgoastraynorbeunhappy(123).AndwhoeverturnsawayfromMyremembrance,hisshallsurelybeastraitenedlife,andWewillraisehim,ontheDayofResurrection,blind"(124).Heshallsay:"MyLord!whyhastThouraisedmeblind,andIwasaseeingoneindeed?"(125)Hewillsay:"Evenso:Oursignscametoyou,butyouforgotthem;eventhusshallyoubeforsakenthisday"(126).AndthusdoWerecompensehimwhoisextravagantanddoesnotbelieveinthesignsofhisLord;andcertainlythechastisementofthehereafterissevererandmorelasting"(127).

Thecontext,andparticularlytheopeningwordsofthestory,"VerilyIamgoingtomakeintheearthavicegerent",clearlyshowthatitwasfortheearththatAdamwascreated;itwastheoriginalplanthatheshouldliveanddieintheearth.AllâhhadtemporarilyplacedthecoupleintheGardentotesttheminorderthattheirnakednessmightbeuncoveredtothem.AlsothecontextinallthreeplacesshowsthattheordertotheangelstoprostratebeforeAdam,andthentoAdamtostayintheGardenisasingle,continuous,story.ItallshowsthatAdam(a.s.)wascreatedspecificallyfortheearth,andthewaytosendhimdownwasthroughtheGardenasmentionedintheQur ’ân:Itwasshownthathewassuperiortotheangelsand,therefore,morequalifiedforthevicegerencyofAllâh;thentheyweretoldtoprostratebeforehim,inacknowledgementofhissuperiority;thenhewasplacedintheGardenbutforbiddentogonearaparticulartree;sothatoneatingfromittheyshouldbecomeawareoftheirnakednessandthenbesentdowntotheearth.Itmeansthatthelastlinkinthischainwastheirbecomingawareoftheirprivateparts-itwasthisfactorwhichirrevocablyshowedthattheywerefitforthisearth,readyforthislife."as-Saw'ah",(literallymeansshame,disgrace,privatepartofthebody.Inthisstoryithasbeenusedinthelastmeaning,asmaybeseenfromthewords,"andtheybothbegantocoverthemselveswithleavesoftheGarden".Thatiswhywehavetranslateditas"nakedness".

However,theirawarenessoftheirpudendaprovedthatinadditiontotheirspiritualqualities,theyhadalsoanimalinstinctsanddesiresingrainedinthem.Itnaturallymadethemdependent

onnutritionandgrowth.Iblîswantedthemtobecomeawareoftheirnakedness.Adamandhiswifeweregivenearthly,humanexistenceandwereatonceplacedintheGardenwithoutanydelay;theywerenotgiventimetoperceiveandunderstandtheirnakednessoritsconcomitants;theyhadnotyetcomprehendedthelifeofthisearthanditsnecessities.WhentheyweresenttotheGardentheirconnectionwiththespiritualworld,includingtheangels,wasstrong;theirlinkwithitwasnotweakened.ItshouldbenotedthatAllâhhassaid,"whatwashiddenfromthem";Hehasnotsaid,"whathadbeenhiddenfromthem";itmaybeinferredfromtheexpressionusedthattheirnakednesscouldnotremainhiddenforeverinthislife;itwashiddenforonlyashortperiodwhentheywereplacedintheGarden.Theuncoveringoftheirnakednesswithallitsconcomitantswasapredeterminedfactanditdependedupontheireatingfromthattree.ThatiswhyAllâhhadtoldthem:"thereforelethimnotdriveyoubothforthfromtheGardensothatyoushouldbeputtotoil";thereafter,theSatan"drovethemoutofwhattheywerein".

ItshouldnotbeoverlookedthatevenwhenAllâhpardonedthemaftertheirrepentance,HedidnotreturnthemtotheGarden-theyweresentdowntotheearthtolivetherein.Iftheireatingofthetree,theuncoveringoftheirprivatepartsandthelifeofthisworldwerenotaconfirmeddivineplan,anirrevocablepredetermineddecree,theywouldhavebeenreturnedtotheirplaceintheGardenassoonastheywereforgiventheirmistake.Inshort,itwasthedivineplanthattheyshouldspendsometimeintheGardentogetthempreparedforthelifeinthisworld;andtheirremovalfromtheGarden,accordingtothecausalrelationdecreedbyAllâh,dependedontheireatingfromthetreeandbecomingawareoftheirnakedness,andithappenedbecausetheylistenedtothewhisperingoftheSatan.

Allâhsays:"AndcertainlyWehadcovenanteduntoAdambefore,butheforgot".Whichcovenantdoesthisversealludeto?Doesitrefertotheadmonition,"anddonotapproach(youtwo)thistree,forthenyou(two)willbeoftheunjust"?Ortothewarning,"surelythis(i.e.,theSatan)isanenemytoyouandtoyourwife"?Ordoesitrefertothegeneralcovenantmadewithallhumanbeingsingeneralandwiththeprophetsinparticular?

Thefirstpossibilityisoutofquestionaltogether.Allâhsays:"ButtheSatanwhisperedanevilsuggestiontothem...andhesaid:‘YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbecometwoangelsorthatyoumay(not)becomeoftheimmortals...'"Obviously,whenAdamandhiswifecommittedtheerrorandtastedofthetreetheywereawareoftheprohibition-eventheevilsuggestionoftheSatanhadbegunwithareferencetoit.AndAllâhsaysinthisversethat"WehadcovenanteduntoAdambefore,butheforgot;andWedidnotfindinhimanydetermination."It,therefore,couldnotrefertothatprohibition,becauseAdamhadnotforgottenitatall.

Thesecondsuggestion-thatthecovenantmightrefertothewarningagainsttheSatan-isnotsowideofmark;stillitisnotsupportedbyapparentmeaningoftheverses.ThesaidwarningwasgiventobothAdamandhiswife,whilethisversereferstoacovenantmadeespeciallywithAdam.

Itleavesuswiththelastalternativethatthecovenantmeansthegeneralcovenantwhichwasmadewiththewholemankindandmoreparticularlywiththeprophets.Thisverse(aboutthecovenantwithAdamandhisforgettingit)occursatthebeginningofthestoryinthechapterofTâ-Hâ;andthestoryconcludeswiththewords,"SoiftherecomestoyouguidancefromMe,thenwhoeverfollowsMyguidance,heshallnotgoastraynorbeunhappy.AndwhoeverturnsawayfromMyremembrance,hisshallsurelybeastraitenedlife,andWewillraisehim,ontheDayofResurrection,blind.Heshallsay:‘MyLord!whyhastThouraisedmeblind,andIwasaseeingoneindeed?'Hewillsay:‘Evenso:Oursignscametoyou,butyouforgotthem;eventhusshallyoubeforsaken(literally:forgotten)today."'

Theseconcludingversesperfectlyfitthatopeningone.ToturnawayfromtheremembranceofAllâhisnotdifferentfromforgettingthecovenantofAllâh.Addtoittheuseofthesameverb(youforgotthem)inthenextverse.AllthesereferencesareperfectlycompatiblewiththecovenantmadewiththesoulsofthehumanbeingsabouttheMastershipofAllâhandtheirownservitude.ThatcovenantobligedthemanthatheshouldneverforgetthatAllâhishisLord,theRulerandMasterofhisaffairs;norshouldhelosesightofthefactthatheisawhollyownedslaveofAllâh;thathehasnoauthoritywhatsoeveroverhisbenefitorharm;nordoeshehasanycontroloverhislife,deathorresurrection;inshortheownsneitherhisperson,hischaracteristicsnorhisactions.

Theerrorthatstandsoppositetothisremembranceisfor getfulness-manforgetshisLordandHisAll-encompassingMastership;hebecomesengrossedinhisownself,gettingboggeddownmoreandmoreinthemireofthisworld'sattractions.

Lookatthisworld'slife,withallitsdiversity;andseehowitspreadsitstentaclesinalldirections.Notehowitissharedbythebelieverandtheunbelieverboth.Andthenfindouthowthetwogroupsrespondtoitsjoyandsorrow.Howdifferentistheirrespectiveattitudetowardsthislife'ssuccessandfailure,happinessandunhappiness,contentanddiscontent,reliefandsuffering.Thesefactorsaffectthetwogroups-thebelieversandtheunbelievers-inentirelydifferentways.ThebelieverhastheknowledgeofAllâhandtheunbelieverlacksthisknowledge.Anditcausesallthedifferencesintheirrespectivebehaviour.Everymanlooksatthisworld;aworldthatissubmergedinalltypesofmisfortunesanddisasters:alifefollowedbydeath,ahealthruinedbydisease,aprosperityeatenawaybypoverty,acomfortdestroyedbydiscomfort,againnullifiedbyloss-thisis,inanutshell,thelifeofthisworld.ThebelieverknowsthateverythingandeveryaffairbelongstoAllâh;nothingisindependentofGod,theLord.EverythingandeveryaffairemanatesfromHim;andallthatoriginatesfromHimisgoodandbeautiful;nothingbutbeautyandsplendour,goodnessandexcellence,cancomefromHim.AndbecauseallthingsandallaffairsissueforthfromhisLordandMaster,hethinksthatalliselegantandfine;hedislikesnothingandfearsnothing;everythinginhiseyesislikeable,exceptthatwhichhisMastertellshimtodislike.HesubjugateshislikesanddislikestothoseofhisMaster.Inshort,allhisattentionisfixedtothepleasureofhisMaster.HeknowsthateverythingisthesolepropertyofGod;noneelsehasanyshareinanything.Thatbeingthecase,whyshouldheworryhowtheMastermanagesHisownproperty?HedoesnotthinkthatheiscompetenttomeddleintheaffairsofhisLord.This

submissiontoAllâhcreatesaperfecttranquillity,atrulyhappylife,untarnishedbyunhappi-ness;alightwithoutdarkness,ajoywithoutsorrow,abenefitwithoutharm,andaricheswithoutwant.ItallhappensbecausehebelievesinAllâhandinHismastership.

OntheotherhandistheunbelieverwhodoesnotknowAllâh.BycuttinghimselfofffromtheoneandonlyMaster,hehastobowhisheadbeforeeverycreature.Hebelievesthatevery-thingisindependentinitsactions-thatithasapowerofitsowntobenefitortoharm,todogoodorevil.Consequently,heremainsinconstantfearofeverything;heiseverapprehensiveofeveryrealorimagineddanger.Heisalwaysgrievingforwanthasbefallenhim,longingfortheopportunitieshehasmissed.Hefeelsnostalgiafortheprestigeorwealththatisgone;breakshisheartforthechildren,relativesorfriendswhohavelefthim.Heisinextricablytrappedbytheattractionsoftheworld;hereliesonthemandhastrustinthem;andwhenanythinggoeswrong,hesinksintodespair.Thenassoonashemakesavirtueofnecessityandisresignedtothatmisfortunate,anewcalamityoverwhelmshim.Inthisway,heisalwaysdrivenfrompillartopost,withaheavyheartandagloomycountenance;"thusdoesAllâhlayuncleanlinessonthosewhodonotbelieve".

Itcanbeseen,inthelightoftheabovediscourse,thatforgettingthecovenantandunhappinessofthisworld'slife,bothareinterrelated-thelaterspringsfromtheformer.Thisfactbecomesclearerifwecomparethewordingsoftheverse20:123-124withthoseusedintheverseunderdiscussion.Theformersays:SoiftherecomestoyouguidancefromMe,thenwhoeverfollowsMyguidance,heshallnotgoastraynorbeunhappy.AndwhoeverturnsawayfromMyremembrance,hisshallsurelybeastraitenedlife,andWewillraisehim,ontheDayofResurrection,blind.Andthesameideahasbeenexpressedinthisverseinthefollowingwords:...thenwhoeverfollowsMyguidance,nofearshallcomeuponthem,norshalltheygrieve.

Itmaybeinferredfromtheseversesthattheforbiddentreewasofsuchanaturethatifoneatefromithewouldcertainlybeentangledinthetroublesandmisfortunesofthislife-hewouldspendhislifeinthisworld,heedlessofhisownplace,forgettinghisLord.ProbablyAdam(a.s.)wantedtocombinethefruitofthattreewiththecovenantthathehadenteredintowithhisLord.Buthecouldnotsucceed;thefruithaditseffect,heforgotthecovenantandfellintothetroublesandtoilsofthisworld.ThenhewassavedwhenherepentedbeforeAllâhandAllâhturnedtohimwithmercy.

QUR’AN:andeat(youtwo)fromit(freely)aplenteous(food)"ar-Raghad"()literallymeanshappiness,well-being,goodlifeandaffluencearghada'l-qawmumawâshiyahum()means,"thepeoplelefttheircattletograzewhereveritliked."Qawmunraghad"()and"nisâ’unraghad”()meanspeople(orwomen)havingalifeofplentyandopulence.

QUR’AN:anddonotapproach(youtwo)thistree;Thecontextshowsthatactualprohibitionwasofeatingfromit;buttheyweretoldnoteventoapproachit;theprohibitionwascouchedinthesetermsforemphasis.Whatwasreallyforbiddenisseenfromtheverse:sowhentheytastedofthetree,theirnakednessbecamemanifesttothem(7:22),and...theybothateofit,

sotheirnakednessappeareduntothem(20:121).

QUR’AN:forthenyou(two)willbeoftheunjust:"az-Zâlimîn"()isthenomenagentisofaz-zulm(=injustice,todowrong).Itisnotfromaz-zulmah(darkness),ashasbeensuggestedbysomeone.Adamandhiswifeacknowledgedtheirwrong-doing,andtheQur ’ânquotesthemassaying:"OurLord!wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers"(7:23).

ThisclausehasbeenchangedinChapter20to"sothatyoushouldbeputtotoil";andthetoilhasfurtherbeenexplainedinthesewords:Surelyitis(ordained)foryouthatyoushallnotbehungrytherein(i.e.intheGarden)norbareofclothing;andthatyoushallnotbethirstythereinnorshallyoufeeltheheatofthesun(20:118-119).Clearly,theinjusticeandwrong-doing,mentionedintheverse2:25,wastobringinitswakethetoilofthisworld-hunger,thirst,nakednessandotherdiscomforts.Theinjusticeorwrongthattheyhaddonewasagainsttheirownselves;itwasneitherasin(asthistermisusedinthesharî‘ah)noraninjusticeagainstAllâh.Itshowsthattheprohibitionwasinthenatureofanadvicepointingouttothemwhatwasgoodfortheirowncomfort;itdidnothavetheforceofanordainedlaw.Adamandhiswifedidwrongtothemselves,becausetheirdisregardtothatdivineadvicecausedtheirremovalfromtheGarden.

Whenamancommitsasin(i.e.anoffence,fromthesharî‘ahpointofview),heisgivenapunishment.Thenifherepentsandhisrepentanceisaccepted,thepunishmentiscompletelywaivedoff,andheisreturnedtohispreviouspositionasthoughhehadnotcommittedthesinatall.IfAdamandhiswifewereguiltyofsuchasin,theyshouldhavebeenreturnedtotheirplaceintheGardensoonaftertheirrepentancewasaccepted.Butitwasnotdone.Itclearlyshowsthattheprohibitiondidnothavetheforceofanordainedlaw;itwasonlyanadvice.Evenso,neglectingithaditsnaturaleffectonbothofthemandtheyhadtocomeoutoftheGarden.ButthisremovalfromtheGardenwasnotapunishmentforanysinorcrime;itwasthenaturalconsequenceofthewrongtheyhaddoneagainsttheirownselves.(Weshallwriteagainonthissubject,Godwilling.)

QUR’AN:ButtheSatanmadethembothslipfromit:TheSatancouldhavemisledthembycreatingevilthoughtsintheirhearts,inthesamewayashemisleadsotherhumanbeings.Butmanyverses,inthethreenarrativesquotedatthebeginningofthiscommentary,showthattheSatanhadappearedbeforeAdamandhiswife,andhadtalkedtothemfacetoface:

SoWesaid:"OAdam!surelythisisanenemytoyouandtoyourwife"(20:117).AllâhhadpointedouttheSatantoAdam,notbyanyverbaldescriptionbutbyshowingtohimthepersonofthesaidenemy.(Notethedemonstrativepronoun,"thisis".)

(TheSatan)said:"OAdam!shallIguideyoutothetreeofimmortality..."(20:120).Thespeaker,thatis,theSatan,musthavetalkedtoAdamfacetoface.

Andhe(i.e.theSatan)sworetothemboth:"MostsurelyIamasincereadvisertoyou"(7:21).

Obviously,hewasvisibletoAdamandhiswifeandsworeduringhistalkwiththem.

...andtheirLordcalledouttothem:"DidInotforbidyoubothfromthattreeandsaytoyouthattheSatanisyouropenenemy?"(7:22)ItindicatesthattheSatanwasvisibletoAdamandhiswife.IftheSatanhadmisledthembycreatingevilthoughtsintotheirmindswithoutappearingbeforethem,theycouldhavesaidtoAllâhthattheywerenotawarethatthatthoughtwasputintotheirmindsbytheSatan;thattheymistookittobetheirownthoughtbecausetheSatanhadnotappearedbeforethem.

TheyusedtoseeandrecognizetheSatan.Likewise,otherprophets-allofthemcoveredbyAllâh'sprotection-usedtoseeandrecognizehimifandwhenhecametothem.Manytradi-tionsmentionsuchencountersinthestoriesofNûh,Ibrâhîm,Mûsâ,‘?sâ,Yahyâ,Ayyûb,Ismâ‘îlandMuhammad(mayAllâhblesshimandhisprogenyaswellastheprophets).

Theabove-quotedversesaswellastheverse7:20(andhesaid:"YourLordhasnotforbiddenfromthistreeexceptthat...")alsoshowthattheSatanhadvisitedthennearthattreeintheGarden.HeenteredtheGarden,talkedtothemandputevilsuggestionbeforethem.HewasabletodosobecausetheGardenwasnottheGardenofeternalabode.TheQur ’ânalsosaysthatAdam,hiswifeandtheSatanallwereremovedfromtheGardentogether.(Ofcourse,AllâhhadsaidtotheSatan:"Thengetdownfromthis,foritdoesnotbefityoutobehaveproudlytherein"[7:13].Butthepronouns"this"and"therein"mayrefertotheangelsortotheheaven.Itmaymean:Getdownfromthecompanyoftheangels;or,getdownfromtheheavenasitisaplaceofhonour.)

QUR’AN:andWesaid:"Getdown,someofyoubeingtheenemiesofothers...":Thesecondpersonpronouns,usedinthisverse,areplural,whichdenoteatleastthreepersons.Clearly,itwasaddressedtoAdam,hiswifeandtheSatan.TheSatanwasturnedoutoftheheavenand/orthecompanyoftheangelsbefore(asdescribedabove).Thisversecombinesinitselfthatpreviousordertoo;andmanifeststhefirmdecreeofAllâhestablishingenmitybetweenIblîsononesideandAdamandhiswifeandtheirdescendantsontheother.Italsopromulgatesanotherdecreethattheyshallliveintheearth,dietherein,andberaisedagainfromit.

Itmaysafelybesaidthatthewholehumanrace(Adamtogetherwithhisdescendants)iscoveredbythelastmentioneddecree:Thereinshallyoulive,andthereinshallyoudie,andfromitshallyouberaised(7:25).Thisversecomesattheendofthestory(inChapter7)whichbeginswiththefollowingwords:AndcertainlyWecreatedyou,thenWefashionedyou,thenWesaidtotheangels:"ProstratebeforeAdam"...(7:11).Inbothversespluralpronounshavebeenused;anditisanindicationthatthecreationandthedecreetoliveanddieintheearthincludesmorethantwo,thatis,otherhumanbeingstoobesidesAdamandhiswife.

ThestoryofAdammayhavebeenusedbyAllâhtorepresenttherise,fallandriseagainofthewolemankind.Adamwasthefirstrepresentativesofhumanity,andhislifewasasymbol,

aminiature,ofthehumanbeingslife-spaninthisworld.

TheangelsweretoldtoprostratebeforeAdam,becausehewasthevicegerentofAllâhintheearth.Ithasbeenmentionedearlierthatthisvicegerencywasbestowedonthewholemankind.TheangelsprostratedbeforeAdam,ashewasthesymbolofhumanity,therepresentativeofhisrace.

AdamandhiswifewereplacedintheGardenandthenweresentdownfromtherebecausetheyhadeatenofthefor biddentree.Everymanmayseehisownfaceinthismirror.Hissoul,beforecomingtothisworld,enjoyedthesublimeandloftyexistence;hisabodewasspirituallyneartohisLord-aplaceofjoyandhappiness,ofsplendourandlight;inthecompanyofpurifiedcompanionsandspiritualfriends,neartoAllâh,theLordoftheworlds.Thenheoptedforthistransientlife,andwasatonceentangledinthetroublesandtoilsofthisworld;leavingthatpurifiedexistence,hewasattractedtothistediousandodiouslife.

AdamatoncerepentedandprayedforthemercyofAllâh.Inthesameway,manmayreturntoAllâhandconsequentlytotheeternalabodeofhonourandbliss.Butifhetookthewrongturning,didnottrytoreturntoAllâh,and,inshort,followedhisbasedesires,hewouldchangethebountyofAllâhintodisbeliefandungratefulness,woulddirecthimselftotheplaceofdisgrace-tothehell;andhowevilthatrestingplaceis!

QUR’AN:ThenAdamreceived(some)wordsfromhisLord,soHereturnedtohimmercifully:"at-Talaqqî“(=toreceive)signifies"tolearn".ItwasthislearningofthewordsthatpavedthewayfortherepentanceofAdam.

"at-Tawbah"()literallymeanstoreturn;generallyitisusedforrepentance,becausewhenamanrepents,hereturnstohisLord.ThisverbisattimesascribedtoAllâh(asinthisverse),andsignifiesthatAllâhreturnsorrestorestheservanttoHisgraceandmercy.Inotherwords,Heacceptsthepleaoftheservantandforgiveshissins.Atothertimesitisattributedtotheservant;thenitsignifiestheservant'sreturntoAllâh,thatis,hisrepentancefromhissins.

at-Tawbah(repentance)ofmanisflankedonbothsidesbytwotawbahs(mercies)ofAllâh.MancanneverdowithoutthemercyofAllâh.HeneedsmercyandhelpofAllâhtoturnawayfromsins;onlythenhemayreturntoAllâh,mayrepentfromhissins;thenagainthemercyofAllâhcomesforward,andhisrepentanceisaccepted.Therefore,anacceptedrepentanceofmanissuesforthfromthemercyofAllâh,andalsoendsonHismercy.Theverse9:118clearlymentionsthisfact:thenHereturnedtothem(mercifully)sothattheymightreturn(i.e.mightrepent).

WhatwerethewordswhichAdamreceivedfromhisLord?SomepeoplethinkthatitreferstotheirinvocationreportedinChapter7:Theysaid:"OurLord!Wehavebeenunjusttoour-selves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers"(7:23).Butthisviewisnotsupportedbythesequenceoftheevents.AdamandhiswifehadaddressedthatinvocationbeforetheyweretoldtogetdownfromtheGarden(7:24);and

itwasaftergettingthatorderthathe"receivedsomewords"fromAllâh,asisclearfromtheverse2:36-37.Therefore,"somewords"cannotrefertothatpreviouslyutteredinvocation.

Theremay,however,beanotherexplanation:WhenAllâhannouncedtotheangelsthatHewasgoingtomakeavicegerentintheearth,theysaid:"WiltThouplaceinitsuchasshallmakemischiefinitandshedblood,whilewecelebrateThypraiseandextolThyholiness?"Allâhdidnotsaythattheiraccusationagainstthewouldbevicegerentwaswrong;HisonlyanswerwasthatHetaughtAdamallthenames.Theremusthavebeensomethingdeep,meaningfulandrelevantinthisteachingofthenames;otherwise,theangelscouldnotbesatisfied,theirobjectioncouldnotbeanswered.ThenamestaughttoAdammusthavecontainedsomesuchthingthatwouldcometotherescueofmanifhesinned,wouldsavehimfromdisgraceifheerred.Probably,thewordsreceivedatthetimeofrepentancewererelatedtothenamestaughttohiminthebeginning.

ItcannotbedeniedthatAdam(a.s.)didwrongtohimselfbyplacinghimselfinthisworld-acrossroadsofhappinessandunhappiness;hadhebeenensnaredbyithewouldhaveperished;buthechosetoreturntohisoriginalplaceofspiritualblissandwassaved;hehadtoundergo,inthisprocess,untoldmiseriesandunbearablehardships.Inanycase,heputhimselfinsomuchtroublethathebecame"unjust"tohimself.ThequestionarisesastowhyAllâhselectedthishardwaytosendhimfromtheGardentotheearth.Thefact,however,remainsthatinthisprocessheattainedtosuchheightsofeternalblissandspiritualperfectionaswouldhavebeenimpossibletoreachwithoutcomingdowntotheearth-andthattoowithastigmaofmistake.

TheeventsleadingtohisremovalfromtheGardenand,later,totheacceptanceofhisrepentanceshowedtohimhistruereality-howhumble,dependent,deficientandservilehewas;andatthesametimehecametorealizethateverydifficultyofthisworldleadstomanifoldeaseinthenextlife;everyunpleasantnesshereresultsinenhancedpleasantnessthere;everytroubleintheobediencetoAllâhbringsinitswakethepleasureofAllâhandHisunlimitedreward;theprocesscontinuesuntiltheservantreachesthesublimepresenceofhisLord.Adamknew,throughhisownexperience,tasteofmanyofthebeautifulattributesofAllâh:Hisforgiveness,turningmercifullytotheservants,coveringtheirmistakes,bestowingmercyonthem,puttingthemintheshadowofHiscompassionandgrace-thesearesomeofthedivineattributeswhichHehasespeciallyreservedforthesinners.AdamcouldnotknowandunderstandthemwithoutpassingthroughthestageswhichAllâhhaddecreedforhim.

This,however,washisrepentance;itmadeordinationofasharî‘ahessential.ItwasnecessaryforAdamandhisdescendantstoknowwhichpaththeyshouldtakesoastoreachtheirdesti-nation,theabodeofblissandhappiness.Hisrepentancebroughthimtothestagewherepromulgationofreligionandordinationofthesharî‘ahwasinevitable.

ThatiswhyAllâhfrequentlymentionstherepentancebeforethebelief:Standfastthen(intherightpath)asyouarecommanded,asalsohewhohasturned(toAllâh)withyou...(11:112);AndmostsurelyIammostforgivingtohimwhorepentsandbelievesanddoesgood...(20:82).TherearemanysuchversesintheQur ’ân.

QUR’AN:Wesaid:"Getdownyouthereforealltogether;andiftherecomestoyouaguidancefromMe,thenwhoeverfollowsMyguidance,nofearshallcomeuponthem,norshalltheygrieve.And(asto)thosewhodisbelievein,andbelie,Oursigns,theyaretheinmatesofthefire,inittheyshallabide".

Thisistheessenceofreligionordained,forthefirsttime,forAdam(a.s.)andhisdescendants.Allâhhascondensedthewholereligioninthesetwosentences;nothinghasbeenadded,norcanbeaddedtoituptotheDayofResurrection.

PonderonthisstoryandparticularlythenarrativeofChapter20.YouwillseethatAllâhhadissuedtwodecreesinrespectofAdamandhisdescendants.Whenheatefromthetree,itwasdecreedthatheshouldgetdowntotheearthandspendhislifetherein-alifeoftroubleandtoil.Andwhenherepented,itwasordainedthatheandhisdescendantsshouldbehonouredwithdivineguidance.Thefirstdecreeinitiatedtheearthlylifeforhim;thesecond,issuedafterhisrepentance,bestoweddignityandgracetothatlife,byprovidingitwithdivineguidance.Fromthenon,man'slifeiscomposedoftwolives:Amaterial,earthlylifeandaspiritual,heavenlyone.Itmaybeinferredfromrepetitionoftheorderto"getdown"inthisnarrative:"Getdown,someofyoubeingtheenemiesofothers;andthereisforyouintheearthanabodeandaprovisionforatime"(2:36)."Getdownyoutherefromalltogether;andiftherecomestoyouaguidancefromMe..."(2:38).

RepentanceofAdam(2:37)occurredbetweenthesetwoorders.ThesequenceshowsthatAdamhadrepentedbeforetheirdepartingfromtheGarden,althoughhehadslippedfromhisearlierpositionofhonour.Itmayalsobe,inferredfromthechangeinthestylesofthefollowingverses:AllâhsaidtoAdam,whenplacinghimintheGarden,"donotgonearthistree"(7:19);butwhentheyatefromit,theirLordcalledouttothem:"DidInotforbidyoubothfromthattree..."(7:22).Notethedemonstrativepronoun,"this",(foranearerobject)intheformerspeech,and"that"(forafartherone)inthelatter.Alsocontrasttheverb,"said",(showingproximity)oftheformerwith"calledout"(showingdistance)ofthelatter.Allthistogethersupportstheabove-givenexplanationthatatthetimeofthesecondorderAdamwasstillintheGardenbutnotinhisearlierhonouredplace.

"Getdown,someofyoubeingtheenemiesofothers;andthereisforyouintheearthanabodeandaprovisionforatime"(2:36;7:24)."Thereinshallyoulive,andthereinshallyoudie,andfromitshallyouberaised"(7:25).TheversesindicatethatthelifeontheearthwasverydifferentfromthatintheGarden.Thislifeisfirmlyconnectedwiththeearth,fullofdifficultiesandhardships.Man,inthislife,iscreatedfromtheearth,thenafterdeathisreturnedintoit,andwill,ontheDayofResurrection,beraisedfromit.ThislifeisdifferentfromthatoftheGarden.ItfollowsthatAdamhadlivedaheavenly-andnotearthly-lifeintheGarden.

ThisobservationgivesusacertaintythattheGardenofAdamwasintheheaven,althoughitwasnottheGardenofeternalabodefromwhichoneisneverturnedout.

Whatismeantby"theheaven"?Weshall,Godwillingexplainitsomewhereelse.

Now,wecometothemistakeofAdam.Theexplanationgivenundervariousversesthrowssufficientlightonthissubject.Buttheimportanceofthetopicjustifiesitsrecapitulationinasystematicway:

Theversesobviouslysaythathehadcommittedamistakeanddisobeyedthedivinecommand:"...forthenyou(two)willbeoftheunjust";"andAdamdisobeyedhisLord,sohegotastray";andtheytooacknowledgedtheirerror:"OurLord!Wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers."Butonmeditatingontheverses,andparticularlyontheadmonitionnottoeatofthetree,wecometoadefiniteconclusionthatthesaidprohibitionwasnotinthenatureofanauthoritativecommand;itwasratherlikeanadvicetoguideAdamtohisgoodandcomfort.Thefollowingproofirresistiblyleadustothisconclusion:

First:Allâhsaidinthis,aswellasinChapter7,thateatingofthetreewouldbeaninjustice,awrong-doing(forthenyoutwowillbeoftheunjust).Thesameresulthasbeendescribedas"toil"(sothatyoushouldbeputtotoil);andthe"toil"hasbeenexplainedinthetermsofworldlyneedsandtroubles,becauseitwasordained"foryouthatyoushallnotbehungrytherein(i.e.,aslongasyouremainedintheGarden)norbareofclothing;andthatyoushallnotbethirstythereinnorshallyoufeeltheheatofthesun".Itseemsclearthatitwastoprotectthemfromtheseworldlytroublesandtoilsthattheyweretoldnottogonearthattree,Theprohibition,therefore,wasnotmorethananadvice;certainlyitwasnotanauthoritativecommand.Goingagainstanadvicedoesnotentailasin,doesnotinvolverebellionagainsttheadviser.Theinjustice,mentionedinthisstory,therefore,meanstheirdoingwrongagainsttheirownselves,puttingthemselvesinthisworld'shardshipandtoil;butitcannotmeanthesincommittedbyaservantagainsthismaster.

Second:Whenaservantrepents,thatis,returnstoAllâh,hisLord,andtheLordacceptsthatrepentance,alltheeffectsofthesinareerased,asthoughhehadnotcommittedanysinatall.Iftheprohibitionagainsteatingfromthetreehadtheforceofanauthoritativecommand,anordainedlaw,AdamandhiswifeshouldhavebeenreturnedtotheirplaceintheGardenassoonastheirrepentancewasaccepted.Buttheywerenot.Itdecisivelyprovesthattheprohibitionwasofadvisorynatureliketellingsomeonenottoputhishandinafire;ifhedoesnotlistentotheadvice,hishandwouldcertainlyburn,andthesubsequentapologywouldnotunburnit,eveniftheapologywasaccepted.Likewise,Adamandhiswifedisregardedtheadvice,andasaresultofeatingfromthetree,hadtogooutoftheGardenandliveintheearthalifeoftrialandhardship.TheirrepentancecouldnottakethembacktotheGardenastheircomingtotheearthwasthenaturalandinevitableresultofthataction.

Theprohibition,inshort,wasnoalawordainedbytheMaster-liketheannouncementthatamanwhoneglectstopraywouldentertheFire;ortheonewhodisobeystherulesofthesharî‘ahwouldbepunished.Ifitwerelikesuchacommand,therepentancewouldhave

rubbedouttheeffectofdisobedienceandtheywouldhavebeensentbacktotheGardenstraightaway.

Third:Wesaid:"Getdownyoutherefromalltogether;andiftherecomestoyouaguidancefromMe,thenwhoeverfollowsMyguidance,nofearshallcomeuponthem,norshalltheygrieve.And(asto)thosewhodisbelievein,andbelie,Oursigns,theyaretheinmatesofthefire,inittheyshallabide."Theseverseshaveputinanutshellallthedetailedlaws,rules,andregulationssentbyAllâhforthemankind,throughHisangels,booksandapostles.Anditwasthefirstsharî‘ahwhichAllâhordainedfortheworld,theworldofAdamandhisdescendants.Itwasordainedafterthesecondorderto"getdown"-andtheorderto"getdown"wasnotalegislative,butacreative,command,resultingfromhiseatingofthetree.

ItmeansthatatthetimewhenAdampartookofthetree,nosharî‘ahwasordainedyet,andnolawwaspromulgated.Therefore,whateverAdamdidwasnotatransgressionagainstanylawoftheshâri’ah,norwasthereanysinorcrimeinvolvedinactingagainstthatadvice.

Question:TheordertotheangelsandIblîstoprostratebeforeAdamwasanauthoritativecommand,anditwasgivenbeforetheordertoAdamnottogonearthattree.Therefore,itisdifficulttobelievethatatthattimetherewasnoobligatorylaw.

Reply:WearetalkingaboutAdamandhisdescendants,andnotabouttheangelsandIblîs.ItisirrelevantwhethertheangelsandIblîsweregivenacompulsoryorderbeforeAdamwasplacedintheGarden.

Question:Iftheprohibitionwereofanadvisorynature,Allâhwouldnothavedescribeditsdisregardinthetermsof"injustice","disobedience",and"goingastray".

Reply:Wehavealreadyexplainedthatthe"injustice"donebyAdamandhiswifewasagainsttheirownselves;itwasnotasinagainstAllâh.

"al-‘Isyân"(=disobedience)literallymeanstoresist,ortoyieldwithdifficulty.TheArabssay:Ibrokeitanditwasbroken;Ibrokeitfa-‘asâ(=)butitresisted,oryieldedtomypressurewithdifficulty.Notheedinganorderiscalledal-‘isyân,becauseonedoesnotyieldtothatenjoinmentorprohibition.Thisresistancemayoccuragainstanadviceasmuchasagainstacompulsoryorder.Thewordinitselfdoesnotimplysinning;italldependsonthenatureoftheorderthatwasdisregarded.

Ofcourse,nowadayswe,theMuslims,usethiswordassynonymoustosinning.Andnowithasbecomeaterminologyofthesharî‘ah(oroftheMuslims),usedfordisobediencetoanauthoritativecommand.ButthislatertransformancecannoteffectitsoriginalorliteralmeaningforwhichitwasusedintheQur ’ân.

"al-Ghawâyah"(=togoastray)literallymeansinabilityofamantolookafterhisinterests;notmanagingone'saffairsproperly.Thiswordbyitselfdoesnotindicatecommittingasinor

crime.Itisthecontextthatdeterminesitsvalue.Itsemphasischangesdependingonwhethertheneglectedorderwasanadviceoranauthoritativecommand.

Question:Thenwhydidtheyrepent?Whydidtheysay,"andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers?"

Reply:at-Tawbah(repentance)meanstoturnto.Andthewordcanbeusedinvariousmeanings,dependingoncontext.

Aservantrebelsagainsthismaster,andthereafterreturnstohimandasksforhisforgiveness;themaster,ifhesowishes,pardonshim,andgiveshimhispreviousrankandposition.

Adoctortellsapatientnottoeatcertainfruits,lesthisillnessbeprolongedorthediseasebecomplicated.Thepatientdisregardstheprohibitionand,asaresult,putshislifeindanger.Nowhefeelsembarrassedandrepentsbeforethedoctor,askingforhisforgiveness,begginghimtoprescribeforhimamedicinetoenablehimtoregainhishealthandvigour.Thedoctormaytellhimthatnowitwillbenecessaryforhimtoundergoalonganddifficulttreatment,addingthatifheper severedintheprescribedregimenhishealthwouldbemuchbetterthanbefore.

Thesignificanceoftheotherwordsusedinthenarrative,likeforgiveness,mercyandloss,maylikewisechangewiththecontext.

TRADITIONS

al-Qummî(‘Alî)narrates,inhisat-Tafsîr,fromhisfather(IbrâhîmibnHâshim)whonarrates,fromas-Sâdiq(a.s.)(omittingthechainofinterveningnarrators,althoughitwasfullydescribedbyhisShaykh).Hesaid:"as-Sâdiq(a.s.)wasaskedabouttheGardenofAdamwhetheritwasagardenofthisworldoroneofthehereafter's.He(a.s.)said:‘Itwasagardenofthisworld,whereinthesunandthemoonrose.HaditbeenaGardenofthehereafter,hewouldhavenotcomeoutofit.'He(a.s.)furthersaid:‘AllâhplacedhimintheGardenandallowedhimitsfreedomwithexceptionofthetree.(Itwasdone)becauseherewasacreatureofAllâhwhocouldnotsurvivewithout(some)enjoinmentandprohibition,nor(coulditcontinue)withoutfood,cloth,shelterandmarriage;norcouldheknow,withoutdivinehelp,whatwasbeneficialtohimfromwhatwasharmful.ThencametohimIblîsandtoldhim:

"Ifyou(two)atefromthistree,whichAllâhhasforbiddenyou,you(two)wouldbecometwoangelsandwouldabideintheGardenforever;andifyou(two)didnoteatfromit,AllâhwouldturnyououtfromtheGarden;"andhesworetothemthathewasasincereadvisertothem;asAllâhquoteshiswords:YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbothbecometwoangelsorthatyoumay(not)becomeoftheimmortals.Andhe

sworetothemboth:"MostsurelyIamasincereadvisertoyou."Adambelievedinhiswords,andthey(i.e.Adamandhiswife)atefromthetree;andtheybecameasAllâhsays:theirnakednessbecamemanifesttothem;whatAllâhhadclothedthemwithofthe(attiresofthe)Gardendroppedawayfromthem,andtheybothbegantocoverthemselveswiththeleavesoftheGarden;andtheirLordcalledouttothem:DidInotforbidyoubothfromthattreeandsaytoyouthattheSatanisyouropenenemy?Theysaid,asAllâhquotesthem:"OurLord!Wehavebeenunjusttoourselves;andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers.

"ThereuponAllâhsaidtothem:"Getdown,someofyoubeingtheenemiesofothers;andthereisforyouintheearthanabodeandaprovisionforatime."'"He(theImâm)said:"that(time)istheDayofResurrection".Hefurthersaid:"ThenAdamdescendedonthe(hillof)as-Safâ–anditgotthisnamebecauseSafîyu'llâh(=thesincerefriendofAllâh,i.e.Adam)camedownonit;andHawwâ'(Eve)descendedonthe(hillof)al-Marwah-anditwasnamedal-Mar-wahbecauseal-mar'ah()thewomandescendedonit.TheAdamremainedinprostrationforfortydays,weepingfortheGarden.SoJibrîl(Gabriel)cametohimandsaid:‘DidAllâhnotcreateyouwithHishand,and(didHenot)breathintoyoufromHisspirit,and(didHenot)madeHisangelsprostratebeforeyou?'Hesaid:‘Certainly.'(ThenJibrî1said:)‘andHeorderedyounottoeatfromthetreeandyoudisobeyedHim?'Adamsaid:‘Iblîssworetomefalsely.'"

Theauthorsays:ThereareothertraditionstoofromAhlu'1-bayt(a.s.)totheeffectthattheGardenofAdamwasofthisworld;althoughsomeofthemarefromthesameIbrâhîmibnHâshim.

Thephrase,"agardenofthisworld",hasbeenusedincontrasttotheGardenofeverlastingabode.Itindicatesastatebetweenthisworldandthehereafter.Adam'sgardenwasnottheGardenofeverlastingabode,butneitherwasitagardenlikeisthestate,placeandtimethatofoursal-Barzakh()betweenone'sdeathandtheDayofResurrection.ThesaidGardenmaybecalledaGardenofal-Barzakh,anditmaywellhavebeensituatedinthisworld.Thesentences,"Adamdescendedonthe(hillof)as-Safâ",and"Hawwâ'descendedonthe(hillof)al-Marwah",indicatethat,beforeit,theyweresomewhereabovethisworld.Theinterpretationof"atime"withthe"DayofResurrection"isalsorevealing.Manremainsinal-Barzakhafterhisdeath,andatthesametimeheremainsintheearth.ManyQur ’ânicversesusetheseexpressionsinterchangeably.

Forexample:Hewillsay:"Howmanyyearsdidyoutarryintheearth?"Theywillsay:"Wetarriedadayorpartofaday",butaskthosewhokeepaccount.Hewillsay:"Youdidtarrybutalittle-hadyoubutknown(it)"(23:112-114).AndatthetimewhentheHourshallcome,theguiltyshallswear(that)theydidnottarrybutanhour;thustheyusedtoutterlies.Andthosewhoaregivenknowledgeandfaithwillsay:"CertainlyyoutarriedaccordingtothedecreeofAllâhtilltheDayofResurrection,butyoudidnotknow"(30:55-56).

Apartfromthat,manytraditionsofAhlu‘l-bayt(a.s.)showthattheGardenofAdamwasin

theheaven,andthatheandhiswifedescendedfromtheheaven.Fortheonewhoisfamiliarwiththelanguageoftraditions,itisnotdifficulttobelievethatthesaidGardenwasintheheavenandthattheyhaddescendedfromtheheaventotheearth,eveniftheywerecreatedintheearthitselfandlivethereinallalong.TheseexpressionsarenotanydifferentfromthosewhichsaythattheGardenisintheheaven,andyetsaythatthegraveisanorchardfromtheorchardsoftheGardenorapitfromthepitsoftheFire.Manysimilarexpressionsarefoundinthetraditions.Anylingeringdoubtwillberemovedwhenweshallwriteabouttheheaven,Godwilling.ThereisnomentioninthecorrectandreliabletraditionsastohowIblîsfoundhiswaytoAdamandhiswife,orastowhatmeansheadoptedforthispurpose.SometraditionsmentiontheserpentandpeacockasthetwohelpersofIblîsinhisendeavourtomisleadAdamandhiswife;buttheyareextremelyunreliable.Obviously,suchtraditionswereinterpolatedundertheinfluenceofJudaism.ThisstoryhasbeentakenfromtheJews,andtomakethispointclear,wearequotingitfromtheBible(KingJamesversion).ThestoryisgiveninthebookofGenesis:

"AndtheLordGodformedmanofthedustofground,andbreathedintohisnostrilsthebreathoflife;andmanbecamealivingsoul.AndtheLordGodplantedagardeneastwardinEden;andthereheputthemanwhomhehadformed.AndoutofthegroundmadetheLordGodtogroweverytreethatispleasanttothesight,andgoodforfood;thetreeoflifealsointhemidstofthegarden,andthetreeofknowledgeofgoodandevil.AndariverwentoutofEdentowaterthegarden;andfromthenceitwasparted,andbecameintofourheads.ThenameofthefirstisPison:thatisitwhichcompasseththewholelandofHavilah,wherethereisgold;Andthegoldofthatlandisgood:thereisbdelliumandtheonyxstone.AndthenameofthesecondriverisGihon:thesameisitthatcompasseththewholelandofEthiopia.AndthenameofthethirdriverisHiddekel:thatisitwhichgoethtowardstheeastofAssyria.AndthefourthriverisEuphrates.AndtheLordGodtooktheman,andputhimintothegardenofEdentodressitandtokeepit.AndtheLordGodcommandedtheman,saying,Ofeverytreeofthegardenthoumayestfreelyeat:

Butofthetreeoftheknowledgeofgoodandevil,thoushaltnoteatofit:forinthedaythatthoueatestthereofthoushaltsurelydie.AndtheLordGodsaid,Itisnotgoodthatthemanshouldbealone;Iwillmakehimanhelpmeetforhim.AndoutofthegroundtheLordGodformedeverybeastofthefieldandeveryfowloftheair;andbroughtthemuntoAdamtoseewhathewouldcallthem:andwhatsoeverAdamcalledeverylivingcreature,thatwasthenamethereof.AndAdamgavenamestoallcattle,andtothefowloftheair,andtoeverybeastofthefield;butforAdamtherewasnotfoundanhelpmeetforhim.AndtheLordGadcausedadeepsleeptofalluponAdam,andheslept:andhetookoneofhisribs,andclosedupthefleshinsteadthereof;Andtherib,whichtheLordGodhadtakenfromman,madeheawoman,andbroughtheruntotheman.AndAdamsaid,Thisisnowboneofmybonesandfleshofmyflesh:sheshallbecalledWoman,becauseshewastakenoutofMan.Thereforeshallamanleavehisfatherandhismother,andshallcleaveuntohiswife:andtheyshallbeoneflesh.Andtheywerebothnaked,themanandhiswife,andwerenotashamed.NowtheserpentwasmoresubtilthananybeastofthefieldwhichtheLordGodhasmade.Andhesaiduntothewoman,Yea,hathGodsaid,Yeshallnoteatofeverytreeofthegarden?Andthe

womansaiduntotheserpent,Wemayeatofthefruitofthetreesofthegarden:

Butofthefruitofthetreewhichisinthemidstofthegarden,Godhathsaid,Yeshallnoteatofit,neithershallyetouchit,lestyedie.Andtheserpentsaiduntothewoman,Yeshallnotsurelydie:ForGoddothknowthatinthedayyeeatthereof,thenyoureyesshallbeopened,andyeshallbeasgods,knowinggoodandevil.Andwhenthewomansawthatthetreewasgoodforfood,andthatitwaspleasanttotheeyes,andatreetobedesiredtomakeonewise,shetookofthefruitthereof,anddideat,andgavealsountoherhusbandwithher;andhedideat.Andtheeyesofthembothwereopened,andtheyknewthattheywerenaked;andtheysewedfigleavestogether,andmadethemselvesaprons.AndtheyheardthevoiceoftheLordGodwalkinginthegardeninthecooloftheday:andAdamandhiswifehidthemselvesfromthepresenceoftheLordGodamongstthetreesofthegarden.AndtheLordGodcalleduntoAdam,andsaiduntohim,Whereartthou?Andhesaid,Iheardthyvoiceinthegarden,andIwasafraid,becauseIwasnaked;andIhidmyself.Andhesaid,Whotoldtheethatthouwastnaked?

Hastthoueatenofthetree,whereofIcommandedtheethatthoushouldestnoteat?Andthemansaid,Thewomanwhomthougavesttobewithme,shegavemeofthetree,andIdideat.AndtheLordGodsaiduntothewoman,Whatisthisthatthouhastdone?Andthewomansaid,Theserpentbeguiledme,andIdideat.AndtheLordGodsaiduntotheserpent,Becausethouhastdonethis,thouartcursedaboveallcattle,andaboveeverybeastofthefield;-uponthybellyshaltthougo,anddustshaltthoueatallthedaysofthelife;AndIwillputenmitybetweentheeandthewoman,andbetweenthyseedandherseed;itshallbruisethyhead,andthoushaltbruisehisheel.Untothewomanhesaid,Iwillgreatlymultiplythysorrowandthyconception;insorrowthoushaltbringforthchildren;andthydesireshallbetothyhusband,andheshallruleoverthee.AnduntoAdamhesaid,Becausethouhasthearkeneduntothevoiceofthywife,andhasteatenofthetree,ofwhichIcommandedthee,saying,Thoushaltnoteatofit:

cursedisthegroundforthysake;insorrowshaltthoueatofitallthedaysofthylife;Thornsalsoandthistlesshallit,bringforthtothee;andthoushalteattheherbofthefield;Inthesweatofthyfaceshaltthoueatbread,tillthoureturnuntotheground;foroutitwastthoutaken:fordustthouart,anduntodustshaltthoureturn.AndAdamcalledhiswife'snameEve;becauseshewasthemotherofallliving.UntoAdamalsoandtohiswifedidtheLordGodsaid,Behold,themanisbecomeasoneofus,toknowgoodandevil:andnow,lestheputforthhishand,andtakealsoofthetreeoflife,andeat,andliveforever:ThereforetheLordGodsenthimforthfromthegardenofEden,totillthegroundfromwhencehewastaken.Sohedroveouttheman;andheplacedattheeastofthegardenofEdenCherubims,andaflamingswordwhichturnedeveryway,tokeepthewayofthetreeoflife."(Genesis,ch.2:vs.7toch.3:vs.24)

ComparethenarrativeoftheQur ’ânwiththatoftheBible,thenponderonvarioustraditionsnarratedintheShi'âhorSunnîbooks;youwillcometoknowmanyrevealingdifferences.Butwearenotgoingintoitbecauseitisbeyondthescopeofthisbook.

Question:HowcouldIblîsentertheGardenandmisleadAdamtherein?Thequestionarisesbecause:

i)theGardenisaplaceofcleanlinessandpurity,whereinthereshallbenothingvainnoranysin(52:23);

ii)Thegardenisintheheaven,andIblîswasalreadyturnedouttherefromwhenherefusedtoprostratebeforeAdam.Thengetoutofit,forsurelyyouaredrivenaway(15:34).Thengetdownfromthis,foritdoesnotbefityoutobehaveproudlytherein(7:13).

Reply:(i)TheQur ’ândisallowsvainandsinfulactsintheGardenofeternalabode(inwhichthebelieversshallbeplacedafterresurrection)andtheGardenofal-Barzakhwhereintheyareplacedafterdeath.ButitissilentabouttheGardenofAdam,inwhichhewasplacedtogetherwithhiswifebeforemanwassenttothisworldandgivenanyauthoritativelaw.Rather,itmaybesaidthatitshowsnotonlypossibilityofdisobediencetherein,butalsoitsoccurrence.Proof:ThisverydisobedienceofAdamandhiswife.

Moreover,vanityandsinarerelativeterms;andtheydonotoccuruntilmancomesintothisworld,andisgivensomeauthoritativelawstofollow.

(ii)Theargumentmayberepliedasfollows:

a.Itcannotbedefinitelysaidthattheclauses,"getdownofit"and"getdownfromthis"weremeanttoturnIblîsoutoftheheaven,because"theheaven"hasnotbeenmentionedinprecedingsentences.Theorder,therefore,couldmean,‘getoutoftheranksoftheangels',or‘getdownfromthehonouranddignitygiventothee'.

b.Maybe,theordertogetdownortogetoutmeantonlythathecouldnotliveorstayintheheavenwiththeangels.Ifso,thenitwasnotaprohibitionagainstoccasionallygoingorascendingthereto.ThisinterpretationissupportedbytheverseswhichdescribetheSatans'occasionalgoingsuptotheheaventoeavesdroptheconversationsoftheangels.[3]Also,ithasbeennarratedthatbeforethetimeof‘?sâ(a.s.),theSatansweregoinguptotheseventhheaven;whenhewasborntheywerebarredfromthefourthheavenandabove;thenafterthebirthoftheProphettheywerebarredfromalltheheavens.

c.ThereisnomentionintheBookofAllâhthatIblîshadenteredtheGarden.Therefore,thequestiondoesnotariseatall.Ithas,ofcourse,beennarratedinthetraditions;buttheyarenotal-mutawâtir;andpossiblythenarratorshavedescribedthestoryintheirownwords,andnotexactlyastheImâmsaid.

UtmostthatmaybeputasevidencethatIblîshadenteredtheGardenistheverse:andhe(i.e.theSatan)said:"YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbecometwoangels..."(7:19),ashehadusedthepronoun,"this",("thistree")whichdenotes

nearness.Butifitistakentomeannearnessinplace,itwouldgivethesamemeaninginAllâh'scommand,...donotgonearthistree(7:18).Surelyit,cannotbesaidthatthepronounindicatesthatAllâhwasinthatplacenearthetree.1

‘Abdu's-Salâmal-Harawî2said:"Isaidtoar-Ridâ(a.s.):‘OsonoftheMessengerofAllâh!tellmeaboutthetreefromwhichAdamandHawwâ’ate,whatwasit?Becausepeopledohavedifferentviewsaboutit;somehavenarratedthatitwasawheat-plant,andothershavereportedthatitwasthetreeofenvy.'Hesaid:‘Allthisistrue.'Isaid:‘Thenwhatdotheseexplanations,withtheirdifferences,mean?'Hesaid:‘Osonofas-Salt!verilythetreeoftheGardenbears(fruitsof)manykinds;anditwasawheat-plantand(yet)itboregrapes;anditwasnotlikeatreeofthisworld.AndwhenAllâhraisedthestatusofAdambymakingtheangelsprostratebeforehimandbyplacinghimintheGarden,hesaid:"HasAllâhcreatedanymansuperiorthanme?"

AndAllâhknewwhathadcameintohismind;soHecalledouttohim:"Raiseyourhead,OAdam!andlookatthepillaroftheThrone."So,helookedatthepillaroftheThroneandfoundwrittenonit:"ThereisnogodexceptAllâh;MuhammadistheMessengerofAllâh;‘AlîibnAbîTâlibistheLeaderofthefaithful,andhiswife,FâtimahistheChiefofthewomenoftheworlds,andal-Hasanandal-HusaynaretheChiefsoftheyouthsofthepeopleoftheGarden."Adamsaid:"OmyLord!whoarethey?"He,MightyandGreatisHesaid:"OAdam!theyare(from)youroff-springs;andtheyarebetterthanyouandallMycreation;andifitwerenot(for)them,Iwouldhavenotcreatedyou,northeGarden,northefire,northeheaven,northeearth.Sobecarefulnottolookatthemwithenviouseyes;otherwise,IwillturnyououtofMynearness."Buthelookedatthemwithenviouseyesandentertainedthehopeof(attainingto)theirrank.So,theSatangotthebetterofhim,untilheatefromtheforbiddentree;andgotthebetterofHawwâ’,andshelookedatFâtimahwithenviouseyesuntilshetoo,likeAdam,atefromthetree.Thereupon,AllâhturnedthemoutofHisGarden,andgotthemdownfromHisnearnesstotheearth.'"(‘Uyûnu'l-akhbâr)

Theauthorsays:Thismatterhasbeendescribedinmanytraditions,somemoredetailedthanthis;others,moreconcise.Inthistradition,theImâmhasconfirmedthatthetreewasthewheat-plant,andalsothatitwasthetreeofenvy.TheformerimpliesthatthetreewasnotworthyofattentionofthepeopleoftheGarden;thelaterindicatesthatitwastooloftytocomewithinthegraspofAdamandhiswife(asatraditionsaysthatitwasthetreeoftheknowledgeofMuhammadandhisprogeny).

Apparently,thetwointerpretationsaretotallydifferentfromeachother,andthetraditionseemsaproblematicone.Butifyouponderonthecovenantreferredtoearlier,youwillseethatbothmeaningsarecomplementary,andnotmutuallyexclusive.Adam(a.s.)wantedtocombinethepleasuresoftheGarden-aplaceofnearnesstoAllâh,whereitwasnecessarytoalwayskeepthecovenantbeforeone'seyes,andnottoletone'sattentiondiverttoanyoneoranythingelse-withtheforbiddentree-whichwouldbringalltheworld'stroublesinitswake;buthefailedinhisendeavour,wassentdowntotheearthbecausehehadbeenheedlessofthesaidcovenantandofitsdemands.ItwasreservedfortheProphettocombinethesetwo

seeminglyappositefactors;itwashewho,forthefirsttime,harmonizedthisworldwiththenext,synchronizedthematterwiththespirit,andbroughtintobeingawholeman.

However,AllâhagainguidedAdamaright,chosehimforHisvicegerency,andasaresultofhisrepentance,raisedhimabovetheworldlydesiresandmadehimrememberagaintheforgottencovenant.

"Buthelookedatthemwithenviouseyesandentertainedthehopeof(attainingto)theirrank":Thesecondclauseexplainsthefirst;Adamwantedthathetooshouldattaintothatstatus;itwasnotthathewasenvious(i.e.,hadanyillwill)againstthem.Envyisavice,whileaspiringtoraiseone'sstatusisnot.

Nowletuslookatthefollowingtwotraditions:

1.ath-ThumâlînarratesfromAbûJa’far(a.s.)thathesaid:"AllâhmadeacovenantwithAdamthatheshouldnotgonearthetree.Butwhenthetimecamewhen,accordingtotheknowledgeofAllâh,hewastoeatofit,heforgot(thecovenant)andatefromit.Andthatis(themeaningof)thewordsofAllâh:AndcertainlyWehadcovenanteduntoAdambefore,butheforgot;andWedidnotfindinhimanydetermination."(Kamâlu'd-dîn)

2.al-‘Ayyâshînarratedinhisat-Tafsîrfromoneofthetwo(i.e.,thefifthorthesixth)Imâms,thathewasaskedastowhyAllâhpunishedAdamforhisforgetfulness.Hesaid:"Hehadnotforgotten;andhowcouldheforgetwhenhehadrememberedit(verywell)and(even)Iblîshadtoldhim:YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbothbecometwoangelsorthatyoumay(not)becomeoftheimmortals."

Thewaytoharmonizetheseseeminglyconflictingtraditionsisclearifoneappliestothemtheforegoingexplanation.

Abû's-Saltal-Harawîsaid:"al-Ma'mûngatheredfor‘AlîibnMûsâar-Ridâ(a.s.)peopleofvarioussectsfromamongtheMuslims,theJews,theChristians,theMagians,theSabaeansandallotherreligions.Nobodystood(forreligiousdiscussionwiththeImâm)butthathewasforcedtoaccepthis(Imâm's)argumentsandwasputtosilence.Thenstoodbeforehim‘AlîibnMuhammadibnal-Jahmandsaidtohim:‘Doyoubelieveinsinlessnessoftheprophets?OsonoftheMessengerofAllâh!'Hesaid:‘Yes.’He(‘AlîibnMuhammadibnal-Jahm)said:

‘ThenwhatwouldyoudowiththewordsofAllâh:andAdamdisobeyedhisLord,sohegotastray?...’Thensaidourmaster,ar-Ridâ(a.s.):‘Woeuntoyou!O‘Alî!!HavefearofAllâh(inyourheart)anddonotascribeindecenciestotheprophetsofAllâh,anddonotinterpretbyyourownopiniontheBookofAllâh(MightyandGreatisHe!)VerilyAllâh(MightyandGreatisHe!)says:...butnoneknowsitsinterpretationexceptAllâhandthosewhoarefirmlyrootedinknowledge(3:7).AsforthewordsofAllâh,andAdamdisobeyedhisLord,sohegotastray,(thefactisthat)Allâh(MightyandGreatisHe!)hadcreatedAdam(tobe)HisproofinHisearthand(tobe)HisvicegerentinHistowns;HehadnotcreatedhimfortheGarden;and

thedisobediencewas(done)byAdamintheGarden,andnotintheearth;(anditcametopass)sothatthemeasuresofthedecreeofAllâh(MightyandGreatisHe)mightbefulfilled.Sowhenhewassentdowntotheearthandwasmade(Allâh's)proofandvicegerent,hewasprotected(i.e.becamesinless),asAllâhsays:SurelyAllâhchoseAdamandNûhandthedescendantsofIbrâhîmandthedescendantsof‘Imrânabovealltheworlds."'(3:33)(al-Amâlî,as-Sadûq)

Theauthorsays:Thesentence,"andthedisobediencewas...intheGarden",pointstowhatwehavealreadymentionedthattherewasnoreligiouslawordainedintheGarden;andthatAdam(a.s.)evenbeforehiscreation,wasdestinedtoliveintheearth;and,therefore,thedisobediencewasofanadvice,andnotofanordainedlaw.Inthiscontext,thereappearsnoreasonwhyanyoneshouldtry(assomeonehasdone)toexplainawaythistraditioninaround-aboutway.

‘AlîibnMuhammadibnal-Jahmsaid:"Iwaspresentinthecourtofal-Ma'mûn;and‘AlîibnMûsâwastherewithhim.Andal-Ma'mûnsaidtohim:‘OsonoftheMessengerofAllâh!Isitnotyourbeliefthattheprophetsaresinless?'Hesaid:‘Yes.'(al-Ma'mûn)said:‘ThenwhatisthemeaningofthewordsofAllâh,theHigh:andAdamdisobeyedhisLord,sohegotastray?'(TheImâm)said:‘VerilyAllâhsaidtoAdam:dwellyouandyourwifeintheGardenandeat(youboth)freelywhereveryou(two)wishanddonotapproach(youtwo)thistree,(pointingtoatree)forthenyou(two)willbeoftheunjust.Allâhdidnotsaytohim:Donoteatfromthistreenorfromanothertreeofitskind.Andtheydidnoteatfromit;theyatefromanother(similar)treebecausetheSatanwhisperedevilsuggestiontothemandsaid:"YourLordhasnotforbiddenyoufromthis(i.e.theothersimilar)tree;Hehasonlyforbiddenyoufromapproachingthatone;andHehasnotforbiddenyoufromthatthreeexceptthatyoumaynotbothbecometwoangelsorthatyoumaynotbecomeoftheimmortals."Andhesworetothemboth:"MostsurelyIamasincereadvisertoyou."AndAdamandHawwâ’hadnotseenbeforethatanyoneswearingfalselyinthenameofAllâh;thushecausedthemtofallbydeceitandtheyatefromthat(tree)becausetheybelievedinhisoathinthenameofAllâh.AnditallhappenedbeforeAdamwasmadeaprophet,anditwasnotabigsinleading'onetothefire;itwasonlyaforgivenminor(sin)thatispermissibletotheprophetsbeforetheybeginreceivingrevelation.ButwhenAllâhchosehimandmadehimprophethebecamesinless,notcommittinganyminorormajorsin.Allâh(MightyandGreatisHe!)hassaid:SurelyAllâhchoseAdamandNûhandthedescendantsofIbrâhîmandthedescendantsof‘Imrânabovealltheworlds...'"(‘Uyûnu'1-akhbâr)

Theauthorsays:as-Sadûq(mayAllâhhavemercyonhim!)afternarratingthetraditioninfull,hascommentedasfollows:

"Strangethat‘AlîibnMuhammadibnal-Jahm,inspiteofhisopenhostilitytowards,andenmityandhatredof,Ahlu'1-bayt(a.s.),shouldnarratethistradition."

Thiscommentonlylooksatthebeliefofthesinlessnessoftheprophetswhichthistraditionpurportedlyproves;butas-Sadûq(mayAllâhhavemercyonhim!)didnotlookdeepintoits

implications.Thereportedreplyisnotinaccordwiththewell-knownbeliefoftheImâmsofAhlu'1-bayt,thatalltheprophetswerefullyprotectedfromallmajorandminorsinsbeforeaswellasaftergettingtheprophethood.

Moreover,thereplypresumesthattheversedoesnotmeanwhatitapparentlysays.Accordingtothistradition,theverse,"YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbothbecometwoangels...",shouldbereadasfollows:"YourLordhasnotforbiddenyoufromthis(i.e.theothersimilar)tree;Hehasonlyforbiddenyoufromapproachingthatone;andHehasnotforbiddenyoufromthattreeexceptthatyoumaynotbothbecometwoangels..."Suchdeletionsareagainstthenormsofeloquence.ThequotedspeechoftheSatanclearlyshowsthathewasinstigatingthemtoeatfromtheverytreethatwasforbidden,holdingouttothemthehopeofbecomingangelsorimmortals:"YourLordhasnotforbiddenyoufromthistreeexceptthatyoumaynotbothbecometwoangelsorthatyoumay(not)becomeoftheimmortals.""OAdam!shallIguideyoutothetreeofimmortalityandakingdomwhichdecaysnot?"Thenarrator,thatis,‘AlîibnMuhammadibnal-Jahm,hadhimselfbeengiventhecorrectandcompleteanswerinthecourtofal-Ma'mûn,astheprecedingtraditionshows;therefore,thereissomethingwronginthisnarrationofhis,althoughsomepartsmaybesomehowinterpretedcorrectly.

as-Sadûqhasnarrated(throughhischain)fromal-Bâqir(a.s.),throughhisforefathers,from‘Alî(a.s.)thattheMessengerofAllâh(s.a.w.a.)said:"AdamandHawwâ’stayedintheGarden,(tilltheyweresentoutofit)forsevenhoursaccordingtothe(countingofthe)daysoftheworld,untilAllâhsentthemdownonthesameday."

‘AbdullâhibnSinânsaid:"Abû‘Abdillâh(a.s.)wasasked-andIwaspresentthere:‘HowlongdidAdamandhiswifestayintheGardenuntiltheirmistakeremovedthemfromit?'Hesaid:‘VerilyAllâhbreathedHisspiritintoAdamafterthemiddayonFriday;thencreatedhiswifefromhislowestrib;thenHemadeHisangelsprostratebeforehimandplacedhiminHisGardenthesameday.AndbyGod!hedidnotstaythereinbutsixhoursofthesamedayuntilhedisobeyedAllâh.Thereupon,Allâhremovedthembothfromitafterthesunset,andtheywereputintothecourtyardoftheGardentillthemorning;thentheirnakednessbecamemanifesttothem;andtheirLordcalledouttothem:"Did1notforbidyoubothfromthattree?"Adamfeltashamedandbowed(hishead)andsaid:"OurLord!Wehavebeenunjusttoourselvesandweconfessoursins;therefore,forgiveus(oursins)."Allâhsaidtothem:"GetdownyoubothfromMyheavenstotheearth;becausenosinnershallremaininMynearness-neitherinMyGardennorinMyheavens."'"(at-Tafsîr,al-‘Ayyâshî)

Theauthorsays:Thetraditiongivesanewdetail,thatAdamandHawwâ’wereremovedfirstfromtheGardentoitscourtyardandthenfromthecourtyardtotheearth.TherearesomeindicationsintheQur ’ântosupportthisinformation:

First:Theyweretwicetoldto"getdown"(videvs.2:36and2:38).Itwasacreative,andnotalegislative,order,andacreativeordertakeseffecttheinstantitisgiven.

Ifthefirstordertoldthemtogetdowntotheearth,therewasnoquestionoftheirnotgettingdowntotheearthatonce;and,therefore,thesecondorderwouldbesuperfluous.Butinthelightofthistraditionthetwocommandswouldbeperfectlyinorder.

Second:Asmentionedinthecommentary,thisideamaybeinferredfromthechangedverbsandpronounsoftheverses.AllâhdescribesinthesewordshistalkwithAdamwhenhewasbeingplacedintheGarden:AndWesaid:"OAdam!dwellyouandyourwifeintheGarden...anddonotapproach(youtwo)thistree..."Butaftertheyhadeatenfromthetree,theirLordcalledouttothem:"DidInotforbidyoubothfromthattree?"Theverb,"Wesaid"oftheformerhasbeenchangedto"calledouttothem"inthelatter;asthedemonstrativepronoun,"thistree"(showingnearness)wasreplacedby"thattree"(showingdistance).ThesechangesshowthatAdamhadbeenremoved,bythetimeofthesecondaddress,fromhisoriginalplaceofnearnessintheGardentoadistantplace-whichthetraditiondescribesasthecourtyard.

ButthistraditionsaysthatHawwâ’wascreatedfromthelowestribofAdam;itisaBiblicalstorywhichhasbeentotallyrejectedbytheImâmsofAhlu'l-bayt,(aswillbeseenfromthetraditionswhichwillbequotedundertheversesofthecreationofAdam).Thistradition,therefore,isunacceptableunlessthisexpressionistakentomeanthatHawwâ’wascreatedfromtheclayleftoverfromthecreationofAdamandwhichwaslyingnearhislowestrib.

WhetherhestayedintheGardenforsixhours(asthistraditionsays)orseven(astheformersays)isnotveryimportant,becausesuchthingsaremereapproximation.

ItisreportedfromthefifthorthesixthImâm(peacebeonthemboth)thathesaidabouttheverse,thenAdamreceived(some)wordsfromhisLord,that(thewordswereasfollows):"ThereisnogodexceptThee;GlorybetoThee,OAllâh!andpraise!Ihavecommittedevilandbeenunjusttomyself;therefore,forgiveme(mysin)andThouartthebestoftheforgivers.ThereisnogodexceptThee;GlorybetoThee,OAllâh!andpraise!Ihavedonewrongandbeenunjusttomyself;therefore,havemercyonme,andThouartthebestoftheforgivers.ThereisnogodexceptThee;GlorytoThee,OAllâh!andpraise!Ihavecommittedevilandbeenunjusttomyself;therefore,havemercyonme,andThouartthebestofthosewhohavemercy.ThereisnogodexceptThee;GlorybetoThee,OAllâh!andpraise!Ihavedonewrongandbeenunjusttomyself;therefore,forgiveme(mysin)andturntome(withmercy);surelyThou,Thoualone,artoftreturning(withmercy),theMerciful."(al-Kâfî)

Theauthorsays:Thisthemehasbeennarratedalsobyas-Sadûq,al-‘Ayyâshî,al-Qummîandothers;nearlythesamethinghasbeennarratedthroughtheSunnîchains;anditmaypossiblybeinferredfromtheapparentmeaning,oftheverses.

al-Kulaynîhaswritteninal-Kâfî:"Andanothertraditionsaysinrespectofthisverse:(Adam)hadaskedfrom(Allâh)bytherightofMuhammadand‘AlîandFâtimahandal-Hasanandal-Husayn."

Theauthorsays:Thisexplanationtoohasbeennarratedbyas-Sadûq,al-‘Ayyâshî,al-

Qummîandothers.AnearlysimilartraditionhasbeennarratedthroughtheSunnîchains.itisreportedinad-Durru'l-manthûrthattheProphetsaid:"WhenAdamcommittedthesinthathecommitted,heraisedhisheadtowardstheheavenandsaid:‘IbeseachThee,bytherightofMuhammad,toforgiveme.'Allâhrevealedtohim(i.e.,askedhimthroughrevelation):‘AndwhoisMuhammad?'Hesaid:‘BlessedisThyname!WhenThoucreatedme,IraisedmyheadtowardsThyThroneandsawwrittentherein:ThereisnogodexceptAllâh;MuhammadistheMessengerofAllâh.ThusIknewthatnoonecouldbemorehonouredinThypresencethanhimwhosenameThouhadstplacedwithThyname.'Thereupon,Allâhrevealedtohim:‘OAdam!Verilyheisthelastoftheprophets,fromthydescendants;andifitwerenotforhim,Iwouldhavenotcreatedthee.'"

Theauthorsays:Althoughthesetraditionsseemnottobeinaccordwiththeapparentmeaningoftheverse,ondeeperconsiderationthisexplanationdoesnotlooksofar-fetched.Thesentence,"ThenAdamreceived(some)wordsfromhisLord",showsthathewastaughtthosewordsbytheLord,andthathehadgotthatknowledgebeforehisrepentance.Also,itisknownthatAllâhhadtaughthimallthenames.AllâhtoldtheangelsthatHewasgoingtomakeintheearthavicegerent;theysaid:"WiltThouplaceinitsuchasshallmakemischiefinitandshedblood,whilewecelebrateThypraiseandextolThyholiness?Hesaid:"SurelyIknowwhatyoudonotknow".AndHetaughtAdamthenames,allofthem.Theremusthavebeensomethinginthosenamestowipeouteveryinjustice,toeraseeverysinandtocureeveryspiritualandmoraldisease;otherwise,theobjectionoftheangelscouldnotbeanswered-Allâhdidnotsayasinglewordtorefutetheangels'assertion;allHedidwastoteachAdamallthenames.

Itmeansthatthosenamescouldcurealltheillsofhumanity;theangelsunderstooditandsurrenderedtotheknowledgeandwisdomofAllâh.Wehaveearlierexplainedthatthosenamesweresublimecreations,hiddenfromtheheavensandtheearth;theywereintermediariestoconveythegraceandbountiesofAllâhtoHiscreation;andnocreaturewouldbeabletoattaintoitsperfectionwithouttheirassistance.Atthisstage,wemayrefertosometraditionswhichsaythatAdamsawthefiguresofMuhammadandhisAhlu'l-bayt,andalsotheirlightatthetimehewastaughtthenames;andtheoneswhichmentionthathesawthemwhenAllâhtookouthisoffspringfromhisback;andtheotherswhichdescribehisseeingthemintheGarden.However,Allâhhasnotidentifiedthosewords,andhasuseditasacommonnoun,"(some)words";nevertheless,theQur ’ânhasclearlyusedtheexpression,"word",foranindividualbeing,asforexample,intheverse3:45:...AllâhgivesyougoodnewsofawordfromHimwhosenameistheMessiah,‘IsâsonofMaryam...

Someexegeteshavewrittenthatthe"words",mentionedinthisverse,refertothepleaofAdamandhiswifereportedinChapter7:Theysaid:"OurLord!Wehavebeenunjusttoour -selves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers."

Butthesequenceofeventsdoesnotsupportthisview.TherepentanceofAdam,accordingtothenarrativeofChapter2,hadoccurredafterhiscomingtotheearth.Theverse(2:37)

describingtherepentancecomesaftertheverse(2:36)thatmentionshisdescenttotheearth.1ButtheyhadutteredthatpleawhiletheywerestillintheGarden,beforecomingdowntotheearth.Thepleaisgiveninverse7:23;andtheorderto"getdown"comesafterthatinverse7:24.Apparently,thispleawasinresponsetotheiradmonitionbyAllâh:"DidInotforbidyoubothfromthattree...?";theywantedtodeclaretheirservitudeandtosurrenderthemselvestoAllâh;acknowledgingthatalltheauthoritywasinthehandsofAllâhandHemightdowhatHepleased;HewastheirLord,andtheyhadputthemselvesindangeroflossbybeingunjusttothemselves.

as-Sâdiq(a.s.)said:"Verily,MûsâaskedhisLordtolethimmeetAdam;andhewasjoinedwithhim(i.e.,Adam).Mûsâsaidtohim:‘Ofather!DidAllâhnotcreateyouwithHishand,andbreatheintoyouofHisspirit;andmaketheangelsprostratebeforeyou,andorderyounottoeatofthetree?ThenwhydidyoudisobeyHim?'(Adam)said:‘OMûsâ!Howlongbeforemycreationdidyoufindmymistake(mentioned)intheTorah?'Hesaid:‘Thirtythousandyearsbefore.'(Adam)said:‘Thatisit."'as-Sâdiq(a.s.)said:"ThusrefutedAdamtheargumentofMûsâ."(at-Tafsîr,al-Qummî)

Theauthorsays:as-Suyûtîhasnarratedinad-Durru'l-manthûrapproximatelysimilartraditions,throughvariouschains,fromtheProphet.

al-Bâqîr(a.s.)said:"ByGod,AllâhhadsurelycreatedAdamfortheworld,andHegavehimplaceintheGarden,inorderthathemightdisobeyHimandthusHemightreturnhimtothatforwhichHehadcreatedhim."(‘llalu'sh-sharâ'i‘)

Theauthorsays:Atraditionofthesametheme,narratedbyal-‘Ayyâshîfromas-Sâdiq(a.s.),concerninganangelfriendofAdam,hasbeenquotedearlier.

ASyrianasked‘Alî(a.s.)astowhichvalleyintheearthwasthemosthonoured.He(a.s.)said:"ThevalleycalledSarândîbwhereinAdamdescendedfromtheheaven."(al-Ihtijâj)

Theauthorsays:Incontrasttoit,therearenumeroustraditionsshowingthathehaddescendedatMecca(andsomeofthemhavebeenquotedabove).Maybe,hefirstcamedowntoSarândîbandthengotdownto.Mecca.

Ithasbeenreportedbyat-Tabâranî,Abu'sh-Shaykh(inhisal-‘Azamah)andIbnMarduwayh,fromAbûDharr,thathesaid:"Isaid:‘OMessengerofAllâh!Whatdoyousay,wasAdamaprophet?'Hesaid:‘Yes.Hewasaprophet(and)anapostle;Allâhtalkedtohimbefore;Hehadtoldhim:"OAdam!dwellyouandyourwifeintheGarden."'"

Theauthorsays:TheSunnîshavenarratedalmostsimilartraditionsthroughvariouschains.

Chapter12:2:40-44

OchildrenofIsrael!RememberMybountieswhichIbestowedonyou,andbefaithfulto(your)covenantwithMe,Iwillfulfil(My)covenantwithyou;andofMe,Mealone,shouldyoubeafraid(40).AndbelieveinwhatIhavesentdownverifyingthatwhichiswithyou,andbenotthefirsttodenyit,neithertakeameanpriceinexchangeforMysigns;andMe,Mealone,shouldyoufear(41).Anddonotmixupthetruthwiththefalsehood,norhidethetruthwhileyouknow(it)(42).Andkeepupprayerandpaythezakdtandbowdownwiththosewhobowdown(43).What!doyouenjoinmentobegoodandforgetyourownselveswhileyoureadtheBook?Haveyouthennosense?(44)

GENERALCOMMENT

NowbeginstherebukingoftheJewsthatcontinuesformorethanahundredverses.Allâhremindsthemofthebountiesbestowed,ofthehonoursgiven;contrastingitwiththeiringrati-tudeanddisobedience;showinghowateveryjuncturetheypaidthefavoursofAllâhwithdisregardoftheircovenant,openrebellionagainstdivinecommandsandevenwithpolytheism.Theseriesremindsthemoftwelveeventsoftheirhistory-likerescuingthemfromPharaohandhispeoplebypartingtheriver,drowningofPharaohandhisarmy,theappointedrendezvousatthemountSinâ’i,theJews'startingcalf-worshipinMûsâ'sabsence,andMûsâ'sordertothemtokillthemselves,theirdemandfromMûsâtoshowtheirLordtothemfacetoface,theirdeathbylightningandthentheirarisingfromdeadetc.-allofwhichshowshowtheywerechosentoreceivetheespecialfavoursofAllâh.Buttheiringratituderunsparalleltoit.TheyrepeatedlybrokethecovenantsmadewithAllâh,committedcapitalsins,hideouscrimesandshamefuldeeds;moredespicable.wastheirspiritualpovertyandmoralbankruptcy-inopendefiancetotheirbookandtotaldisregardtothereason.Itwasallbecausetheirheartswerehardened,theirsoulslostandtheirendeavoursworthless.

COMMENTARY

QUR’AN:...andbefaithfulto(your)covenantwithMe:(=covenant)literallymeansguardingand"al-‘Ahd"maintenance.Byassociationithascometomeancovenant,oath,testament,will,encounter,house,etc.

QUR’AN:...andofMe,...shouldyoubeafraid:"ar-Rah-bah"(=fear)isoppositeofar-raghbah(=desire).

QUR’AN:...andbenotthefirsttodenyit:Thatis,firstamongthepeopleofthebook,orfirstamongyourownpeople.Thisfirstnessisnotall-inclusive,becausethedisbelieversofMeccahadrejectedtheMessagebeforetheJews.

Chapter13:2:45-46

Andseekassistancethroughpatienceandprayer;andmostsurelyitisahardthing,exceptforthehumbleones(45),whoknowthattheyshallmeettheirLordandthattheyshallreturntoHim(46).

COMMENTARY

QUR’AN:Andseekassistancethroughpatienceandprayer:Manseeksassistanceinsuchaffairsandtasksashecannotmanagealone,andinhardshipsanddifficultieswhichhecannotovercomehimself.InrealitythereisnohelperexceptAllâh.Mancan,therefore,manageallhisaffairsandovercomeallhisdifficultiesbycourageandsteadfastness(i.e.bypatience)andbylookingtowardsAllâh(i.e.byprayer).Thesetwofactorsarethebestwaytogetassistance:patiencemakeseventhegreatmisfortuneslooktrivial,andputtingallhisconfidenceinAllâhawakensthespiritoffaith;andthusmancomestorealizethatthecausewhichheisrelyinguponcanneverfailtoproducethedesiredeffect.

QUR’AN:andmostsurelyitisahardthingexceptforthehumbleones:Thepronoun,it,referstothe"prayer".Itisdifficulttorelateitto"seekingtheassistance",becauseitwillthencoverpatiencetoo,andtheword"thehumbleones"willnotlookappropriate-humblenessdoesnotfitverymuchwithpatience.

Thewordusedhereforhumblenessis"khushû’”();"khudu’”()toohasthesamemeaningbutwithonedifference:whilethelattershowsitselfinthelimbsofthebody,theformerreferstotheinnerfeeling.

QUR’AN:whoknowthattheyshallmeettheirLord...:Thewordusedinthisversefor"knowing"is"yazunnûn"();

itliterallymeans"theythink".Butthecontext,thatis,thebeliefinthehereafter,demandsafirmconvictionthatwouldleavenoroomforanydoubtorsupposition.Allâhsays:andtheyaresureofthehereafter(2:4).Or,maybe,Allâh,byusingthisword,makesusrealizethatevenanelementaryideaofthehereafterissufficienttocreateinamanhumilityandhumblenessbeforehisLord.Manyaknowledgecomestomaninstages:(1)firsthebecomesawareofanidea;(2)thenhehassomedoubtsaboutitscorrectness;(3)thenhebecomesinclinedtoacceptit;(4)thengraduallythepossibilityofhisacceptingtheoppositeview

vanishescompletelyandhebecomesfirmlyconvincedofthetruthofthatidea-andthisfirmconvictioniscalledknowledge.Ifsuchaknowledgeisconcernedwithsomefrighteningaffair,thenhisworryanddisquietwillbeginassoonashereachesthethirdstagewhenheisonlyinclinedtoacceptit-isonly"thinking"thatprobablyitmaybetrue.ThisQur ’ânicexpression,inotherwords,saysthatman,forshowinghumblenessbeforeAllâh,needsonlytobeawareoftheideathatthereisaLordWhomhemayreturntoafterhisdeath.InthiscontextonlyastrongsuppositionshouldbeenoughtomakehimdesistfromdisobeyinghisLord;itwouldnotbenecessary,forthispurpose,toreachthestageoffirmknowledge.Fromthispointofview,theverselooksalmostsimilartotheverse:...therefore,whoeverhopestomeethisLord,heshoulddogooddeeds,andnotjoinanyoneintheworshipofhisLord(18:110).

Theabovediscourseisbasedontheassumptionthatthewords,"theyshallmeettheirLord...",refertotheDayofResurrection.Butiftheyareinterpretedin,anotherway(asweshalldescribeinChapter7),thereshouldbenodifficultyatallinitsexplanation.

TRADITIONS

as-Sâdiq(a.s.)said:"Whenever‘Alî(a.s.)facedadifficulty,heusedtostandupfortheprayerandthenrecitethisverse:andseekassistancethroughpatienceandprayer."(al-Kâfî)

ThesameImâmsaidaboutthisverse:"Thepatiencemeansfasting."Alsohesaid:"Whenamanisconfrontedbyahardmisfortune,heshouldfast.SurelyAllâhsays:andseekassistancethroughpatience,thatis,fast."(ibid.)

Theauthorsays:al-‘Ayyâshîtoohasnarratedthethemeofthesetwotraditionsinhisat-Tafsîr.Interpretationof"patience"asfastisbasedonthe"flow"oftheQur ’ân.

Abu'l-Hasan(a.s.)saidaboutthisverse:"Thepatiencemeansfast;whenamanisvisitedbyahardshipormisfortune,heshouldfast;surelyAllâhsays:Andseekassistancethroughpatienceandprayer;andmostsurelyitisahardthingexceptforthehumbleones.Andthehumbleoneishewhoshowshumilityinhisprayer,turningallhisattentiontoit;anditmeanstheMessengerofAllâh(s.a.w.a.)andtheLeaderofthefaithful(a.s.)."(al-‘Ayyâshî)

Theauthorsays:TheImâmhasinferredfromthisversethedesirabilityoffastingandprayingwhenoneisfacinganyhardshiporturmoil;andlikewise,thedesirabilityofseekingthedivinehelpthroughthemediumoftheProphetand‘Alî(a.s.)atthattime.Inthisway,thetraditioninterpretsthefastandtheprayerastheProphetand‘Alî(a.s.).

‘Alî(a.s.)saidabouttheverse,whoknowthattheyshallmeettheirLord...:Allâhsaysthattheyaresurethattheywouldberesurrected.Andthesuppositionaz-zann()meanscertainty.

(ibid.)

Theauthorsays:as-Sadûqalsohasnarratedthistradition.

al-Bâqîr(a.s.)saidthatthisversewasrevealedabout‘Alî,‘UthmânibnMaz'ûn,‘AmmâribnYâsirand(someof)theirfriends.(al-Manâqib,IbnShahrâshûb)

Chapter14:2:47-48

OChildrenofIsrael!calltomindMyfavourwhichIbestowedonyouandthatImadeyouexcelthenation(47).Andbeonyourguardagainstthedaywhenonesoulshallnotavailanotherintheleast;neithershallintercessiononitsbehalfbeaccepted,norshallanycompensationbetakenfromit,norshalltheybehelped(48).

COMMENTARY

QUR’AN:Andbeonyourguardagainstthedaywhenonesoulshallnotavailanotherintheleast:Thetemporalpowerandauthority,withallitsvarioussystemsandvaryingconditions,isbasedonanecessityoflife-theonlyjustificationofthisinstitutionisthatitfulfilsthisneedintheframeworkoftheprevailingfactorsofthesociety.Itsometimesexchangesacommodityforanother,givesupabenefitforanother,substitutesanorderwithanother-withoutanyhardandfastcriteriontoregulatesuchdispensations.Thesamephenomenonisobservedintheirjudiciary.Logically,acrimemustberecompensedwithpunishment.Yetsometimesthejudge,becauseofsomeextraneousreasons,decidesnottopunishthecriminal.Sometimesthecriminalrousesinthejudgeanoverwhelmingfeelingofpitybyhispassionateappealformercy.Orhewinshimoverbybribewhichinduceshimtodeliveranunjustjudgement.Oraninfluentialmanintercedeswiththejudgeonbehalfofthesaidcriminalandthejudgecannotignorethatintercession.Or,thesaidcriminalbecomesastatewitnessleadingtotheconvictionofevengreatercriminals,andishimself,thus,releasedwithoutanypunishment.Orhistribeorcolleaguesgethimfreedfromtheclutchesoftheauthorities.Whateverthecausemaybe,itisawell-establishedcustomintheworldlygovernmentsandhumansocietiestoletthewrong-doersgofreeattimes.

Theancienttribesandtheidol-worshippersbelievedthatthelifehereafterwasanextensionofthisone;thatthecustomsofthisworldwerevalidforthatonetoo,andthatthenextworldwaspermeatedbythesameactionsandreactionswhichprevailedinthisone.Thustheyofferedsacrificesandofferingstotheirdeitiesseekingforgivenessfortheirsinsorassistanceintheirneeds;theofferingsweresupposedtointercedeontheirbehalf.Sometimesasinwasexpiatedorhelpwassoughtbyofferingevenahumansacrifice.Theycarriedthisideaofcontinuationofthelifesofarastoburywithamanalltypesofnecessitiesoflife,notforgettinghisornamentsandarms,inorderthathemightusethemonhisonwardjourney;sometimesevenhisconcubinesandsoldierswereburiedalivewithhimtokeephimcompany.Youmayseea

lotofsuchfindsinarchaeologicalmuseumsaroundtheworld.SomesuchideashavepersistedevenamongtheMuslims-withalltheirdiverseculturesandlanguages,albeitinmodifiedforms.

TheQur ’ânhasrejectedallsuchsuperstitiousbeliefsandbaselessideasinnouncertainterms:

...andthecommandonthatdayshallbeentirelyAllâh’s(82:19).

...andtheyseethechastisementandtheirtiesarecutasunder(2:166).

AndcertainlyyouhavecometoUsaloneasWecreatedyouatfirst,andyouhaveleftbehindyourbacksthethingswhichWegaveyou,andWedonotseewithyouyourinter cessorsaboutwhomyouassertedthattheywere(Allâh's)associatesinrespecttoyou;certainlythetiesbetweenyouarenowcutoffandwhatyouassertedisgonefromyou(6:94).Thereshalleverysoulbecomeacquaintedwithwhatissentbefore,andtheyshallbebroughtbacktoAllâh,theirtrueMasterandwhattheydidfabricateshallescapefromthem(10:30).

Therearemanysimilarverses;andtheyshowthatthelifehereafteriscutofffromthenaturalcauseswhichgovernthislife,andisquiteseparatefrommaterialconnections.Oncethisprincipleisunderstoodalltheabove-mentionedmythswouldautomaticallybeclearedaway.ButtheQur ’ânisnotcontentwiththisgeneraldeclaration;itrefuteseachandeverymythandsuperstitiondescribedabove:

Andbeonyourguardagainstthedaywhenonesoulshallnotavailanotherintheleast;neithershallintercessiononitsbehalfbeaccepted,norshallanycompensationbetakenfromit,norshalltheybehelped(12:48).

...beforethedaycomesinwhichthereisnobargaining,neitheranyfriendshipnorintercession(2:254).

Thedayonwhichafriendshallnotavail(his)friendaught...(44:41).

...thereshallbenosaviourforyoufromAllâh...(40:33).

Whatisthematterwithyouthatyoudonothelpeachother?Nay!onthisdaytheyaresubmissive(37:25-26).

AndtheyworshipbesideAllâhwhatcanneitherharmthemnorprofitthem,andtheysay:"TheseareourintercessorswithAllâh."Say:"Doyou(presumeto)informAllâhofwhatHeknowsnotintheheavensandtheearth?"GlorybetoHim,andsupremelyexaltedisHeabovewhattheysetupwithHim.(10:18).

...theunjustshallnothaveanyfriendnoranyintercessorswhoshouldbeobeyed(40:18).

Sowehavenointercessors,noratrue-friend(26:100-101).

Therearemanyotherversesofthesametheme,allrejectingtheintercessionontheDayofResurrection.

Ontheotherhand,theQur ’ândoesnottotallyrejecttheintercession;ratheritconfirmsittoacertainextent.Forexample,

itsays:

AllâhisHeWhocreatedtheheavensandtheearthandwhatisbetweentheminsixperiodsandHeisfirmlyestablishedonthethrone;youhavenotbesidesHimanyguardianoranyintercessors;willyounotthenmind?(32:4)

...thereisnoguardianforthem,noranyintercessorbesidesHim(6:51).

Say:‘Allâh'sistheintercessionaltogether"(39:44).

...whateverisintheheavensandwhateverisintheearthisHis;whoishethatcanintercedewithHimbutbyHispermission?Heknowswhatisbeforethemandwhatisbehindthem(2:255).

SurelyyourLordisAllâh,Whocreatedtheheavensandtheearthinsixperiods;andHeisfirmlyestablishedonthethrone,regulatingtheaffair;thereisnointercessorexceptafterHispermission(10:3).

Andtheysay:"TheBeneficentGodhadtakentoHimselfason."GlorybetoHim!Nay!theyarehonouredservants;theydonotprecedeHiminspeechand(only)accordingtoHiscommandmentdotheyact.Heknowswhatisbeforethemandwhatisbehindthem,andtheydonotintercedeexceptforwhomHeapproves,andforfearofHimtheytremble(21:26-28).

AndthosewhomtheycalluponbesidesHimhavenoauthorityforintercession,buthewhobearswitnessofthetruth,andtheyknow(him)(43:86).

Theyshallhavenoauthorityforintercession,savehewhohasmadeacovenantwiththeBeneficentGod(19:87).

OnthatdayshallnointercessionavailexceptofhimwhomtheBeneficentGodallowsandwhosewordHeispleasedwith.Heknowswhatisbeforethemandwhatisbehindthem,whiletheydonotcomprehendHiminknowledge(20:109-110).

AndintercessionwillnotavailaughtwithHimsaveofhimwhomHepermits(34:23).

Andhowmanyanangelisthereintheheavenswhoseinter cessiondoesnotavailatallexceptafterAllâhhasgivenpermissiontowhomHepleasesandchooses(53:26).

Someoftheseverses(likethefirstthree)saythatinter cessionisreservedforAllâh,whiletherestdeclarethatotherstoomayintercedewithAllâh'spermission.Inanycase,allofthemconfirmtheintercessionperse.Howaretheseversesrelatedtotheprecedingoneswhichtotallyrejectintercession?ItisexactlythesamerelationthatexistsbetweentheversesthatsaythattheknowledgeofunseenisreservedtoAllâhandthosewhichdeclarethatotherstoomayhavethatknowledgewiththepermissionofAllâh.AsAllâhsays:

Say:"NooneintheheavenandtheearthknowstheunseenbutAllâh"(27:65).

AndwithHimarethekeysoftheunseen,doesnotknowitanyexceptHe(6:59).

TheKnoweroftheunseen!soHedoesnotrevealHissecretstoany,excepttohimwhomHechoosesofanapostle(72:27).

Thesameisthecasewithvariousversesonthesubjectsofcreating,sustaining,givingdeath,causity,command,authorityandsimilarthings.SomeversesreservethemforAllâh;whilesomesaythatotherstoomaydothesethings.Itisawell-knownstyleoftheQur ’ân:firstitrejectstheideathatanyoneotherthanAllâhhasanyvirtueorperfection;thereafteritconfirmsthesamevirtueorperfectionforothersdependingonthepermissionandpleasureofAllâh.Whenreadtogether,theversesshowthatnobodyhasanyvirtuebyhisownpowerandright;whateverexcellencetheremaybe,hehasgotitbecauseAllâhhasgivenittohim.Allâhputsmuchemphasistothisfact;HeattachestheprovisoofHiswillevenforthosethingswhicharefirmlydecreedbyHim.Forexample:Soastothosewhoareunhappy,theyshallbeinthefire;forthemshallbesighingandgroaninginit;abidingthereinsolongastheheavensandtheearthendure,exceptasyourLordplease;surelyyourLordisthe(mighty)doerofwhatHeintends.Andastothosewhoaremadehappy,theyshallbeinthegarden,abidinginitaslongastheheavensandtheearthendure,exceptasyourLordplease;agiftwhichshallneverbecutoff(11:106-108).NotethatabidingforeverismadedependentonthepleasureofAllâh,evenincaseofthegarden,althoughitisagiftwhichshallneverbecutoff.ItemphasizesthefactthatevenwhenAllâhfirmlydecreesathing,itdoesnotpassoutofHiscontrolorauthority;surelyyourLordis(mighty)doerofwhatHeintends(11:107).WhenAllâhgivesathing,itdoesnotgooutofHistotalpossession.WhenHedeniessomethingtosomeone,itisnotdonetoprotectHimselfagainstanyneedorpoverty!

Inshort,theversesthatrejectintercession-albeittalkingabouttheDayofResurrection-dosointhecontextofinter cessionindependentofAllâh'sauthority;whiletheonesprovingit,proveitbasicallyforAllâhandthen,dependingonHispleasure,forothers.

ThustheintercessionisprovedforotherthanAllâhwithHispermission.

Nowweshouldseewhatisthemeaningofintercession?Whomayintercede?Onbehalfof

whom?Andwhen?Howisitrelatedtothedivineforgiveness?

1.WHATISTHEMEANINGOFINTERCESSION?

"ash-Shafâ‘ah"(=intercession)isderivedfrom"ash-shaf ’"()whichmeans"even"asopposedtoodd-theintercederaddshisownrecommendationtothepleaofthepetitioner;inthiswaythenumberofpleadersbecomeseven,andtheweakpleaofthepetitionerisstrengthenedbytheprestigeoftheintercessor.Weareaccustomedinoursocialandcommunallifetoseekothers'intercessionandhelpforfulfillingourneeds.Weresorttoittogetanadvantageortowardoffadisadvantage.Herewearenottalkingaboutanadvantageoradisadvantage,abenefitoraharmthatiscausedbynaturalcauses,likehungerandthirst,heatorcold,illnessorhealth;becauseinsuchcaseswegetwhatwewantthroughitsnaturalremedies,likeeatinganddrinking,wearingclothes,gettingtreatmentandsoon.Whatwearetalkinghereaboutisthebenefitandharm,punishmentandrewardresultingfromthesociallawsmadebycivilauthorities.Risingfromtheveryrelationshipofmastership-and-servitude-andforthatmatter,betweeneveryrulerandruled-therearesomecommandments,ordersandprohibitions;onewhofollowsandobeysthemispraisedandrewarded,andtheonewhodisobeysiscondemnedandpunished;thatrewardorpunishmentmaybeeithermaterialorspiritual.Whenamasterordershisservanttodoornottodoathing,andtheservantobeyshimhegetsitsreward;andifhedisobeysheispunished.Wheneveraruleismade,thepunishmentforitsinfringementislaiddowntoo.Thisisthefoundationwhichalltheauthoritiesarebuiltupon.

Whenamanwantstogetamaterialorspiritualbenefitbutisnotsuitablyqualifiedforit;orwhenhedesirestowardoffaharmwhichiscomingtohimbecauseofhisdisobedience,buthasnoshieldtoprotecthimself,thencomesthetimeforintercession.

Inotherwords,whenhewantstogetarewardwithoutdoinghistask,ortosavehimselffrompunishmentwithoutperforminghisduty,thenhelooksforsomeonetointercedeonhisbehalf.Butintercessioniseffectiveonlyifthepersonforwhomoneintercedesisotherwisequalifiedtogettherewardandhasalreadyestablishedarelationshipwiththeauthority.Ifanignor antpersondesiresappointmenttoaprestigiousacademicpost,nointercessioncandohimanygood;norcanitavailincaseofarebellioustraitorwhoshowsnoremorseforhismisdeedsanddoesnotsubmittothelawfulauthorities.Itclearlyshowsthatintercessionworksasasupplementtothecause;itisnotanindependentcause.

Theeffectofanintercessor'swordsdependsononeortheotherfactorwhichmayhavesomeinfluenceupontheconcernedauthority;inotherwords,intercessionmusthaveasolidgroundtostandupon.Theintercessorendeavourstofindawaytotheheartoftheauthorityconcerned,inorderthatthesaidauthoritymaygivetherewardto,orwaivethepunishmentof,thepersonwhoisthesubjectofintercession.Anintercessordoesnotaskthemasterto

nullifyhismastershiportoreleasetheservantfromhisservitude;nordoeshepleadwithhimtorefrainfromlayingdownrulesandregulationsforhisservantsortoabrogatehiscommandments(eithergenerallyorespeciallyinthatonecase),inordertosavethewrong-doerfromthedueconsequences;nordoesheaskhimtodiscardthecanonofrewardandpunishment,(eithergenerallyorinthatparticularcase).Inshort,intercessioncaninterferewithneithertheinstitutionofmastershipandser vantshipnorthemaster'sauthoritytolaydowntherules;norcaniteffectthesystemofrewardandpunishment.Thesethreefactorsarebeyondthejurisdictionofintercession.

Whatanintercessordoesisthis:Heacceptstheinviolabilityoftheabove-mentionedthreeaspects.Thenhelooksatoneormoreofthefollowingfactorsandbuildshisintercessiononthatbasis:

a.Heappealstosuchattributesofthemasterasgiverisetoforgiveness,e.g.,hisnobility,magnanimityandgenerosity.

b.Hedrawsattentiontosuchcharacteristicsoftheservantasjustifymercyandpardon,e.g.,hiswretchedness,poverty,lowstatusandmisery.

c.Heputsatstakehisownprestigeandhonourintheeyesofthemaster.

Thus,theimportofintercessionislikethis:Icannotanddonotsaythatyoushouldforgetyourmastershipoveryourservantorabrogateyourcommandmentornullifythesystemofrewardandpunishment.WhatIaskofyouistoforgivethisdefaultingservantofyoursbecauseyouaremagnanimousandgenerous,andbecausenoharmwouldcometoyouifyouforgivehissins;and/orbecauseyourservantisawretchedcreatureoflowstatusandsteepedinmisery;anditisbefittingofamasterlikeyoutoignorethefaultsofaslavelikehim;and/orbecauseyouhavebestowedonmeahighprestige,andIimploreyoutoforgiveandpardonhiminhonourofmyintercession.

Theintercessor,inthisway,bestowsprecedenceonthefactorsofforgivenessandpardonoverthoseoflegislationandrecompense.Heremovesthecasefromthelatter'sjurisdictionputtingitunderformer'sinfluence.Asaresultofthisshift,theconsequencesoflegislation(rewardandpunishment)donotremainapplicable.Theeffectofintercessionis,therefore,basedonshiftingthecasefromthejurisdictionofrewardandpunishmenttothatofpardonandforgiveness;itisnotaconfrontationbetweenonecause(divinelegislation)andtheother(intercession).

Bynowitshouldhavebeenclearthatintercessiontooisoneofthecauses;itistheintermediatecausethatconnectsadistantcausetoitsdesiredeffect.

AllâhistheultimateCause.Thiscausalityshowsitselfintwoways:

First:Increation:EverycausebeginsfromHimandendsuptoHim;Heisthefirstandthe

finalCause.HeistherealCreatorandOriginator.AllothercausesaremerechannelstocarryHisboundlessmercyandlimitlessbountytoHiscreatures.

Second:Inlegislation:He,inHismercy,establishedacontactwithHiscreatures;Helaiddownthereligion,sentdownHiscommandments,andprescribedsuitablerewardandappropriatepunishmentforHisobedientanddisobedientservants;Hesentprophetsandapostlestobringusgoodtidingsandtowarnusoftheconsequencesoftransgression.TheprophetsandapostlesconveyedtousHismessageinthebestpossibleway.ThusHisproofoveruswascomplete:andthewordofyourLordhasbeenaccomplishedwithtruthandjustice,thereisnonetochangeHiswords...(6:115).

BothaspectsofcausalityofAllâhmaybe,andinfactare,relatedtointercession.

1.Intercessionincreation:Quiteobviouslytheintermediarycausesofcreationaretheconduitsthatbringthedivinemercy,life,sustenanceandotherbountiestothecreatures;andassuchtheyareintercessorsbetweentheCreatorandthecreated.SomeQur'ânicversestooarebasedonthisverytheme:whatever,isintheheavensandwhateverisintheearthisHis;whoishethatcanintercedewithHimbutbyHispermission(2:255);SurelyyourLordisAllâh,whocreatedtheheavensandtheearthinsixperiods,andHeisfirmlyestablishedonthrone,regulatingtheaffair;thereisnointercessorexceptafterHispermission(10:3).IntercessioninthesphereofcreationisonlytheintermediationofcausesbetweentheCreatorandthecreatedthingandeffect,inbringingitintobeingandregulatingitsaffairs.

2.Intercessioninlegislation:Intercession,asanalysedearlier,iseffectiveinthisspheretoo.ItisinthiscontextthatAllâhsays:OnthatdayshallnointercessionavailexceptofhimwhomtheBeneficentGodallowsandwhosewordHeispleasedwith(20:109);AndintercessionwillnotavailaughtwithHimsaveofhimwhomHepermits(34:23);AndhowmanyanangelisthereintheheavenswhoseintercessiondoesnotavailatallexceptafterAllâhhasgivenpermissiontowhomHepleasesandchooses(53:26);...andtheydonotintercedeexceptforhimwhomHeapproves...(21:28);AndthosewhomtheycalluponbesidesHimhavenoauthorityforintercession,buthewhobearswitnessofthetruthandtheyknow(him)(43:86).TheseversesclearlyaffirmintercessoryroleforvariousservantsofAllâhbothmenandangels-withdivinepermissionandpleasure.ItmeansthatAllâhhasgiventhemsomepowerandauthorityinthismatter,andtoHimbelongsallthekingdomandalltheaffairs.ThoseintercessorsmayappealtoAllâh'smercy,forgivenessandotherrelevantattributestocoverandprotectaservantwhootherwisewouldhavedeservedpunishmentbecauseofhissinsandtransgressions.Thatintercessionwouldtransferhiscasefromthegenerallawofrecompensetothespecialdomainofgraceandmercy.(Ithasalreadybeenexplainedthattheeffectofintercessionisbasedonshiftingacasefromtheformer'stothelatter'sjurisdiction;itisnotaconfrontationbetweenonelawandtheother.)Allâhclearlysays:...sothesearetheyofwhomAllâhchangestheevildeedstogoodones(25:70).Allâhhasthepowertochangeonetypeofdeedintoother,inthesamewayasHemayrenderanactnullandvoid.Hesays:AndWewillproceedtowhattheyhavedoneofdeeds,soWeshallrenderthemasscatteredfloatingdust(25:23);...soHerenderedtheirdeedsnull(47:9);Ifyouavoidthegreatsinswhichyou

areforbidden,Wewillexpiatefromyouyour(small)sins(4:31);SurelyAllâhdoesnotforgivethatanythingshouldbeassociatedwithHim,andforgiveswhatisbesidesthattowhomsoeverHepleases(4:48).

Thelastquotedverseiscertainlyaboutthecasesotherthantruebeliefandrepentance,becausewithbeliefandrepentanceevenpolytheismisforgiven,likeanyothersin.AlsoAllâhmaynurtureasmalldeedtomakeitgreaterthantheoriginal:Theseshallbegrantedtheirrewardtwice(28:54);Whoeverbringsagooddeed,heshallhavetenlikeit(6:160).Likewise,Hemaytreatanonexistentdeedasexisting:And(asfor)thosewhobelieveandtheiroffspringfollowtheminfaith,WewillunitewiththemtheiroffspringandWewillnotdiminishtothemaughtoftheirwork;everymanisresponsibleforwhathehasdone(52:21).

Tomakealongstoryshort,AllâhdoeswhatHeplease,anddecreesasHewills.Ofcourse,HedoessopersuanttoHisservants'interest,andinaccordancewithanintermediarycause-andintercessionoftheintercessors(e.g.,theprophets,thefriendsofAllâhandthosewhoarenearertoHim)isoneofthosecauses,andcertainlynorashnessorinjusticeisentailedtherein.

Itshouldhavebeenclearbynowthatintercession,initstruesense,belongstoAllâhonly;allHisattributesareintermediariesbetweenHimandHiscreaturesandarethechannelsthroughwhichHisgrace,mercyanddecreespasstothecreatures;Heistherealandall-encompassingintercessor:Say:“Allâh'sistheintercessionaltogether"(39:44);...youhavenotbesidesHimanyguardianoranyintercessor(32:4);...thereisnoguardianforthemnoranyintercessorbesidesHim(6:51).Theintercessors,otherthanAllâh,getthatrightbyHispermission,byHisauthority.

Inshort,intercessionwithHimisaconfirmedreality-incaseswhereitdoesnotgoagainstthedivinegloryandhonour.

2.THEOBJECTIONSAGAINSTINTERCESSION

Intercession,asexplainedabove,isaconfirmedreality-notineverycasebutinapprovedones.TheQur ’ânandthetraditionsdonotprovemorethanthis.Alittlemeditationonthemeaningofintercessionisenoughtoleadtothisconclusion.Intercessionismediationincausalityandeffectiveness.Obviouslycausalitycannotbelimitlessandunconditional.Nocausecanbeacauseofeveryeffect,norcananeffectbegovernedbyeverycause-otherwiseitwouldrenderthesystemofcauseandeffectnullandvoid.Thosewhodonotbelieveinintercessionhavefalleninthisverytrap-theythoughtthatweaffirmtheinter cessioninitstotalitywithoutanyconditionorlimit.Alltheirobjectionsemanatesfromthisverymisunderstanding:

FirstObjection:Allâhhasthreatenedtopunishthewrongdoer;nowsupposedlyHewaivesthepunishmentontheDayofJudgement.Thequestioniswhetherthiswaiverisjusticeorin-justice.Ifitisjustice,thentheoriginalpromiseofpunishmentwouldbeinjustice,quiteunworthyofdivinemajesty;andifitisinjustice,thentheintercessionoftheprophets,forexample,wouldbeapleaforinjustice,anditisafollythatshouldnotbeattributedtotheprophets.

Reply-First:Whatwilltheysayaboutthoseordersthataregivenonlytotesttheloyaltyofaservantandarechangedatthelastmoment,liketheordertoIbrâhîmtokillIsmâ'îl?Surelyitswaivertooliketheoriginalorderwasbasedonjustice.Suchordersaregivenonlytotestthehiddenqualityoftheser vantconcerned.Likewise,itmaybesaidthatsalvationiswrittenforallthebelievers.Thelawsoftheshari`ahwereordainedwithpunishmentsprescribedfortransgressors-inorderthatthedisbelieversshouldperishbecauseoftheirdisbelief.Asfortheobedientbelieverstheirrankwouldbeenhancedbytheirgooddeeds.Andasforthedisobedientbelievers,theywouldberescuedbyintercession:thatintercessionmightbeeffectiveeithertotallyorpartially;inlatercase,theywouldhavetosuffersomeofthepunishmentsinal-BarzakhorontheDayofJudgementitselfandthentheywouldgetdeliverance.Thustheoriginallawwiththeprescribedpunishmentforthedefaultersisnothingbutjustice,and,thesubsequentwaiverofthatpunishmenttooisnothingbutjustice.

Second:Thewaiveroftheprescribedpunishmentasaresultofintercessioncouldbecomparedwiththepreviousorder-inbeingbasedonjusticeorinjustice-onlyifthatwaiverwereacontradictionofthepreviousorder.Butwehaveexplainedthatitisnotso.Intercessionisnotacontradictionof,orconfrontationbetweenonecause(divinelegislation)andtheother(intercession);itisinfactshiftinghiscasefromonejurisdiction(rewardandpunishment)totheother(mercyandforgiveness).

SecondObjection:ItistheestablishedpracticeofAllâh,thatHisactionsarealwayssafefromcontradictionandconflict.WhateverHedecreesandorders,withoutanyexception,runsonanestablishedpattern.Andthisisthefoundationwhichthesystemofcauseandeffecthasbeenbuiltupon.Allâhsays:ThisisastraightpathwithMe,Surely,asregardsMyservants,thouhastnoauthorityoverthemexceptthosewhofollowtheeofthedeviators.AndsurelyHellisthepromisedplaceofthemall(15:41-43);And(know)thatthisisMypath,thestraightone,therefore,followit,andfollownot(other)ways,fortheywillscatteryouawayfromHisway(6:153);ForyoushallnotfindanyalterationanthecourseofAllâh;andyoushallnotfindanychangeinthecourseofAllâh(35:43).Andintercession,ifeffective,wouldcertainlycreateconflictandcontradictionintheactionsofAllâh:Ifintercessioncausedwaiverofpunishmentfromallthesinners,ofalltheirsins,thenitwoulddefeattheverypurposeofthesharî`ahandwouldturnthewholesystemintoajoke.Andifonlysomeofthesinners,oronlysomeoftheirsinswereforgiven,thentherewouldoccurcontradictionindivineactionsandchangeandalterationinAllâh'sestablishedcourse.Certainly,allthesinnersaretransgressorsandeverysinisdisobedienceofdivinecommand.Therefore,forgivingonlysomeofthemoronlysomeoftheirsins,becauseofintercession,wouldbe

impossible.

Intercessionisusedinthislifeofours,wherepeopleareinfluencedbytheirdesiresorsocialconnections.Itcannotworkintheaffairsofthesharî`ahnorcanitinfluencethedivinejudge-mentinanyway.

Reply:NoonedoubtsthatthepathofAllâhisstraightandHiscoursewithoutanychangeorconflict.ButitshouldnotbeforgottenthatthisoneandunchangedcourseisbasedonallHisrelevantattributes,notononlyoneortwoofthem.AllâhistheOneWhobestowsoneverycreaturediversethingslikelife,death,sustenance,bountyandsoon.Thesearethedecreesthatarecontradictoryorunrelatedtoeachother;theydonothavethesameconnectionwiththeissuingauthorityi.e.God.Otherwisetherelationshipofcauseandeffectwouldbecomenullandvoid.Forexample,AllâhdoesnotrestoreasickmantohealthbyvirtueofHisdeath-givingpower;ratherHedoessobecauseHeisMerciful,Benevolent,GiverofhealthandBestowerofbounties.Likewise,HedoesnotdestroyanarroganttyrantbyHismercyandbeneficence,butbecauseHeistheAvenger,theOmnipotentandtheSubduer.TheQur ’ânisthebestwitnessofthisfact:WheneveritascribesaneventoraffairtoHim,itinvariablyalwaysmentionstheappropriateattributebywhichthataffairoreventwasdecreedandmanaged.

YoumaysaythateveryaffairandeverythingisdecreedbyAllâhbecauseofitsunderlyingbenefitandgood.AndHedoeswhateverHedoesbyHisallrelevantattributes,andnotbyonlyoneorsomeofthem.Thereisalwaysactionandreactionbetweenbenefitsandgoodofvariouscoursesofacertainaffair;andAllâhissuesHisdecreeasaresultofHisknowledgethatencompassesallthoseaspects;Hisvisionisnotlimitedtooneortwosidesonly.Hadtherebeenonefixedcauseorattribute,therewouldhavebeennochangeordifferencebetweenabelieverandanon-believer,betweenapiouspersonandadebauchee;buttherearenumerouscausesandattributes,andtheirsum-totaloftenhaseffectsquitedifferentfromtheeffectofitsindividualparts.

Therefore,intercession,andtheconsequentwaiverofpunishment-basedonsum-totalofnumerouscauseslikemercy,par don,judgement,andgivingeveryonehisdueright-doesnotentailanychangeintheestablishedcourse,noranydeviationfromtherightpath.

ThirdObjection:Intercession,accordingtocommonunder standing,prevailsupontheauthoritytodoagainsthisoriginalwill.Inotherwords,theoriginalwillisabrogatedandchangedbecauseoftheintercessor.Ajustjudgewouldneveracceptanintercessionunlesshisknowledgeischanged,e.g.,hisoriginaljudgementwaswrong,andthenhewasmadetorealizethatjusticedemandedacourseoppositetohisoriginalplan.Anunjustjudgewouldacceptintercessionofhisfriendsknowingfullywellthatthecoursesuggestedwaswrong;buthevalueshispersonalrelationsmorethanthedemandsofjusticeandequity.Obviously,boththesealternativesareimpossiblesofarasAllâhisconcerned;HiswillisrelatedtoHisknowledge,andHisknowledgeiseternalandunchangeable.

Reply:Intercessionhasnothingtodowithchangeofwillorknowledge.Whatactuallychangesisthethingwilledaboutorknown.Allâhknowsthatacertainmanwillpassthroughvariousstagesinhislife;foratimehisconditionwillbeexcellent-andAllâhwillsabouthimacertainwill;andHeknowsthatlaterhisconditionwillchange-andHewillsabouthimanotherwill;andeverydayHeisina(new)state(ofglory).AndHehassaid:AllâheffaceswhatHepleasesandestablishes(likewise),andwithHimisthebasisoftheBook(13:39);Nay,bothHishandsarespreadout,HeexpendsasHepleases(6:64).Thesamehappenswithourknowledgeandwill.Weknowthatsoonnightwillcomeandwewillnotbeabletoseeindarkness,butafewhourslaterthesunwillrisedispellingthedarkness.Whennightcomesourwillisdirectedtolightalamp,andlaterwhenthemorningcomesthewillisdirectedtoextinguishthatlamp.Inthiscase,therewasnochangeatallinourknowledgeandwill;whatchangedwastheobjectsofthatknowledgeandwill.Andconsequentlytheyceasedtobegovernedbythatknowledgeandthatwill.Afterall,noteveryknowledgeisrelatedtoeveryknownobject,noreverywillisconnectedtoeverypurpose.

WhatisimpossibleforAllâhisdisagreementofHisknowledgewiththethingknown,orofHiswillwithitsobject-whilethatthingorobjectremainsunchanged.Inotherwords,itisimpossibleforHimtobemistakeninHisknowledgeorforHiswilltobeineffective.Weseeanapparitionfarawayandtakeittobeaman;oncomingnearerwefindthatitwasahorse.Inthiscase,our"knowledge"didnotagreewithitsobject;itwasamistake.Likewise,weintendtodoacertainwork,thenwerealizethatitwouldbewrongtodoso;hereour"will"wascancelledandbecameineffective.Butinthesecasestheobjectsofourknowledgeandwillhadnotchanged.Such"disagreement"iscertainlyimpossibleforAllâh.Butaswehaveseen,intercessionandthesubsequentwaiverofpunishmentdoesnotcomeintothiscategory.

FourthObjection:HadAllâhpromisedintercession,orhadHisprophetsbroughtthismessagetotheirnations,thepeoplewouldhavebeenemboldenedtodisobeythecommandmentsofAllâh,andtotransgressthelimitsofthesharî`ah.Itwouldhavedefeatedthewholepurposebehindtheinstitutionsofprophethoodandreligion.Ifwearetoavoidthisinherentdifficulty,weshallhavetointerprettherelevantQur ’ânicversesandtraditionsinawaythatdoesnotcollidewiththisbasicconcept.

Reply-First:WhatwilltheysayabouttheversesshowingthatAllâh'smercyandforgivenessisall-encompassing?Forexample:SurelyAllâhdoesnotforgivethatanythingshouldbeassociatedwithHim,andforgiveswhatisbesidesthattowhomsoeverHepleases(4:48).Thisverse,asexplainedearlier,coversthecasesotherthanrepentance,astheexceptionofpoly-theismshows-becauseincasesofrepentanceevenpolytheismmaybeforgiven.

Second:Thepromiseormessageofintercessioncouldincitepeopletodisregardtherulesofthesharî`ah,ifitwereaccompaniedbyoneofthefollowingfactors:

1.Ifithadpin-pointedeitherthesinner-bynameordescription-whowastobeforgiventhroughintercession;ortheparticularsinthatwastobewipedoff-unconditionally,definitelyandwithoutanyambiguity.

2.Or,ifintercessionwereeffectiveagainstalltypesofpunishmentandatalltimes.

Readthefollowingsentencestounderstandwhattheaboveconditionsmean:"Allmen,oranamedgroupofmen,willneverbeheldresponsibleforanysinstheycommit;norwilltheyeverbepunishedfortheirtransgressions.""Aparticularlynamedsinwillneverbepunishedfor."

Obviously,suchdeclarationswoulddefeatthebasicpurposeofthesharî`ah.ButAllâhhaskeptboththingsvague.Hehasneversaidwhatsinsorwhichsinnersmightbenefitfromintercession,norhasHesaidwhetheralloronlysomeofthepunishmentwouldbewaived;norhasHemadeitclearwhetherornottheintercessionwouldbeeffectiveineveryconditionandatalltimes.Asallthesethingshavebeenkeptvague,noonecouldbesureofgettingthebenefitofintercession.Inviewofthisuncertainty,hecannotfeelboldtotrespassthelimitsofAllâh.Ontheotherhandthepossibilityofintercessionwouldsavehimfromlosingthehopeofdivinemercy,willkeephimawayfromdespairanddespondency,frompessimismandhopelessness.Thenthereistheverse:Ifyouavoidgreatsinswhichyouareforbidden,Wewillexpiatefromyouyour(small)sins...(4:31).ItclearlysaysthatAllâhwillforgivesmallsinsandwaivethepunishment,providedtheservantshunsgreatsins.IfAllâhcansay,"Ifyouavoidgreat-sins,Ishallforgivethesmallones",Hecanaseasilysay,"IfyoukeepyourbeliefpureuntilyoucometoMewithunpollutedfaith,Ishallaccepttheintercessionofintercessorsonyourbehalf."Theimportantthingistokeepthefaithstrong;thesinsweakenthefaith,hardentheheartandleadtopolytheism.Allâhhassaid:ButnonefeelssecurefromAllâh'splanexceptthepeoplewhoshallperish(7:99);Nay!ratherwhattheyusedtodohasbecomelikerustupontheirhearts(83:14);Thenevilwastheendofthosewhodidevil,becausetheyrejectedthesignsofAllâh...(30:10).

Thehopeofdivinemercy(generatedbythebeliefofintercession),inmanycases,leadstorepentance,pietyandgooddeeds-andoftentheservantreachesastagewhereintercessionisnotneededafterall.Itisinfactthemostimportantbenefitofthisbelief.

Likewise,ifitwerementionedwhowouldbenefitfromintercessionorwhichsinswerelikelytobeintercededabout,butitwasdeclaredthatitwouldneverthelessentailsometypesofpunishmentuptoacertainperiod,themancouldnotfeelboldtocommitsins.AndthefactisthattheQur ’ânhasnowherepin-pointedthesinorthesinnerlikelytobenefitfromintercession.Onthecontrary,itspeaksonlyofavertingthepunishmentfromsomepeople.Andnoobjectioncanbelevelledagainstsuchavagueexpression.

FifthObjection:Utmostthatreasonmayproveisthepossibility,andnottheactuality,ofintercession-infact,itdoesnotproveeventhatmuch.SofarastheQur ’ânisconcerned,itdoesnotshowthatintercessionwillactuallytakeplace.Someversesrefutetheideaofintercessionaltogether,e.g.,...thedaycomesinwhichthereisnobargaining,neitheranyfriendshipnorintercession(2:254).Otherversessaythatintercessionshallbeofnoavail,e.g.,Sotheintercessionofintercessorsshallnotavailthem(74:48).Stillothers,afterrefuting

theactualityofintercession,addtheprovisolike,butbyHispermission(2:255),exceptafterHispermission(10:3),exceptforhimwhomHeapproves(21:28).Thisstyle(anegativefollowedbyexceptionofdivinepermissionorapproval)isusedintheQur ’âninvariablyalwaystoemphasizethenegativestatement;forexample,itsays:Wewillmakeyourecitesoyoushallnotforget,exceptwhatAllâhpleases(87:6-7);Abidingthereinsolongastheheavensandtheearthendure,exceptasyourLordpleases(11:107).Obviously,thereisnodefinitedeclarationintheQur ’ânprovingtheactualityofintercession.Asforthetraditions,thosegivingitsdetailsarenotreliable;andthereliableonesdonotsaymorethantheQur ’ândoes.

Reply:AsfortheversesrefutingtheintercessionwehavealreadyexplainedthatwhattheyrejectistheintercessionwithoutthepermissionofAllâh.Theverse74:48,whichsaysthat"theintercessionofintercessorsshallnotavailthem",isnotaproofagainstintercession;onthecontraryitprovesitsactuality.TheverseisintheChapter,"TheClothedOne"andspeaksabout"them",i.e.,aparticulargroupofwrong-doersmentionedinverses41to47;itistheywhoshallnotbenefitfromtheinter cessionofintercessors;itdoesnotspeakaboutallthesinners.Moreover,itusesthephrase,"theintercessionofintercessors".Thereisadifferencebetweensaying,"Intercessionshallnotavailthem",andsaying,"Intercessionofintercessorsshallnotavailthem".Whenaninfinitiveverborverbalnounisusedingenitiveorpossessivecase,itprovesitsactualexistence,asash-Shaykh`Abdu'1-QahirhasclearlywritteninDalâ'ilu'l-î`jaz.Therefore,theexpression,"intercessionofintercessors"provesthatsomeintercessionshalldefinitelytakeplaceonthatday,althoughthatparticulargroupshallnotbeabletobenefitfromit.Also,theplural,"intercessors"pointstothepresenceofagroupofinter cessors.Lookforexampleatthephrases:shewasofthosewhoremainedbehind(7:83);andhewasoneoftheunbelievers(2:34);soheisofthosewhogoastray(7:175);Mycovenantdoesnotincludetheunjustones(2:124).Thepluralsinallthesephraseswouldhavebeenirrelevantiftheydidnotmeanexistenceofmorethantwopersonshavingtheattributesmentioned.Likewise,theverse:Sotheintercessionofintercessorsshallnotavailthem,insteadofrefutingtheintercession,clearlyprovestheexistenceofintercessorsand,therefore,intercession.Asfortheversesthatcontaintheexceptions,"butbyHispermission","exceptafterHispermission",theyclearlyprovetheactualityofintercession,especiallyastheinfinitiveverb"permission"isusedingenitivecase(Hispermission).NoonehavingatasteofArabicliteraturecanentertainanydoubtaboutit.

Itischildishtosaythatthetwophrases,"butbyHisper mission"and"exceptforhimwhomHeapproves"meanthesamething,i.e.,thedivinewill.Moreover,theQur ’ânhasusedvariousphrasesofexceptioninvariousplaces,e.g.,"butbyHispermission","exceptafterHispermission","exceptforhimwhomHeapproves"and"buthewhobearswitnessofthetruthandtheyknow(him)".Evenifweacceptthatthedivineper missionanddivineapprovalmeanthesamething,i.e.,divinewill,canitbesaidthatthelast-mentionedphrase(buthewhobearswitnessofthetruth...)tooimpliesthesame?SuchinterpretationimpliessuchinexactnessandlaxityintalkasevenanordinaryArabwouldnotlikeattributedtohim,letaloneaneloquentone.Canweaccusethemosteloquentdivinespeech,i.e.,theQur ’ân,ofsuchinarticulateness?Asforthetraditions,weshallshowlaterthattheytoofollowthelineadopted

bytheQur ’ân.

SixthObjection:TheversesdonotsayclearlythatontheDayofJudgement,thepunishmentwouldbeavertedfromthewrong-doers,afterthesinhasbeenprovedandthesentencepro-nounced.TheintercessionattributedtotheprophetsmeansthattheyweretheintermediariesbetweentheLordandHisservant,theyreceivedrevelationfromtheirLordandconveyedittothepeopleandguidedthemtotherightpath,leadingthemtospiritualandethicalperfection.Inthissense,theyaretheintercessorsforthebelieversinthisworldaswellasinthehereafter.

Reply:Nodoubt,itisoneoftheaspectsofintercession;butintercessionisnotlimitedtothismuch.Theprophetscalledtheirpeopletothetruefaithandrepentance,andthisistheinter -cessionmentionedbytheobjector.Nowletuslookagainattheverse:SurelyAllâhdoesnotforgivethatanythingshouldbeassociatedwithHim,andforgiveswhatisbesidesthattowhomsoeverHepleases(4:48).Asdescribedearlier,thisversecoversthecasesotherthanthetruefaithandrepentance.(Truefaithandrepentancewouldwipeoutthepolytheismtoo.)Theexceptionofpolytheismshowsthatherethetalkisaboutotherthings-andintercession,inthemeaningexplainedbyus,isoneofthosecases.

SeventhObjection:Reasondoesnotprovethatintercessionreallyexists;andtheQur ’ânicversesonthissubjectareambiguous-inoneplacetheyproveit,atothersrefuteit;sometimestheyaddsomeproviso,attheothertheyspeakunconditionally.Therefore,theethicsofreligiondemandsthatweshouldbelieveinallofthemandleavetheirmeaningtoAllâh.

Reply:Theambiguousverses,whenreferredtothedecisiveones,becomedecisivethemselves.Itisaneasyprocesswhichisnotbeyondourabilityandpower.Weshallexplainthissubjectwhenwritingabouttheverse:ofittherearesomeversesdecisive,theyarethebasisoftheBook,andothersareambiguous...(3:7).

3.WHOWILLBENEFITFROMINTERCESSION?

Asexplainedearlier,itwasnotinthebestinterestofreligiousguidancetopin-pointwhoshouldbenefitfromintercessionontheDayofJudgement.Butvaguehintsandambiguousstatementscandonoharm,andtheQur ’ânhasusedthemtogiveusageneralidea.Allâhsays:Everysoulisheldinpledgeforwhatithasearned,exceptthepeopleoftherighthand,ingardens;theyshallaskeachotherabouttheguilty:"Whathasbroughtyouintohell?"Theyshallsay:"Wewerenotofthosewhoprayed;andweusednottofeedthepoor;andweusedtoenter(intovaindiscourse)withthosewhoentered(intovaindiscourse);andweusedtocalltheDayofJudgementalie,tilldeathovertookus."Sotheintercessionofintercessorsshallnotavailthem(74:38-48).TheversesdeclarethateverysoulshallremainmortgagedontheDayofJudgementforthesinsithasearned,heldresponsibleforthewrongsdoneinthislife.Theonlyexceptionisofthepeopleoftherighthand-theyshallbereleasedfromthatpledge,

andshallsettleinthegardens.Theyshallseethewrong-doerswhoshallbeheldcaptiveoftheirsins,andherdedintohell;theyshallaskthemforthereasonoftheirenteringintohell,andtheguiltyshallreplybyenumeratingfoursinsasthecauseoftheirdisgraceandpunishment.Andbecauseofthosesins,theyshalllosethebenefitoftheintercessionofintercessors.

Itimpliesthatthepeopleoftherighthandwouldbefreefromthosesinswhichdepriveamanofthebenefitofintercession.Allâhshallreleasethemfromthefettersofsinsandwrongs;andthisreleaseshallbeasaresultoftheintercessionofintercessors.

TheversesareapartoftheChapter74,(TheClothedOne);itwasrevealedatMeccaatthebeginningoftheCall,asitscontentsamplyprove.Atthattimetheprayerandzakâtasknowntouswerenotpromulgated.Inthiscontexttheprayer,mentionedintheverse,"Wewerenotofthosewhoprayed",couldonlymeanturningone'sfacetowardsAllâhwithhumilityandsubmission;likewise,theverse,"andweusednottofeedthepoor",couldonlyrefertogeneralspendingonthepoorinthewayofAllâh.al-Khawd(=translatedhereasenteringintovaindiscourse)literallymeanstowadeintowater,toplungeorrushintosomething.Theverse,"weusedtoenter(intovaindiscourse)...",impliesentanglementinthevainthingsofthislife,whichdistractamanfromremembranceofthehereafter;itmayalsomeanvilificationoftheverseswhichremindoneoftheDayofReckoning.

Thosewrong-doers,therefore,shallbeguiltyoffoursins:(1)NotturningtheirfacestowardsAllâhwithhumilityandsubmission;(2)notspendinginthewayofAllâh;(3)vilificationofdivinerevelations;and(4)callingtheDayofJudgementalie.Thesefourevilsdestroythefoundationofreligion.Religiondemandsfollowingthepurifiedguides,settingone'sfacetowardsAllâh,turningawayfromtheworldlydistractions,settingone'seyesontheDayofJudgement.Ifamansucceedsinit,hewillbefreefromthethirdandthefourthsins,i.e.,vilificationofdivinerevelationandcallingtheDayofJudgementalie.When,inthisway,hisfundamentalbeliefissecured,heshallfeeltheurgetoturntowardsAllâhandtohelpfellowhumanbeings.ThesetwofactorsarerepresentedintheseversesbyprayerandspendinginthewayofAllâh.Faithanddeedallwouldthuscombinetobuildthestructureofreligion.Otherelements,likebeliefinOnenessofGodandtheprophethood,wouldnaturallyfollow.

Thepeopleoftherighthandaretheoneswhoshallbenefitfromtheintercession;andtheyaretheoneswhosereligionandfaithAllâhispleasedwith.TheymaycomeontheDayofJudge-mentwithperfectdeeds-andinthatcasetherewillbenoneedforanyintercession;ortheymaycomeburdenedwithsomesins-anditistheywhoshallbenefitfromtheintercession.Therefore,theintercessionshallbeforthosepeopleoftherighthandwhomayhavecommittedsomesins.

Allâhsays:Ifyouavoidthegreatsinswhichyouarefor bidden,Wewillexpiatefromyouyour(small)sins(4:31).Therefore,anybodycomingontheDayofJudgementwithanunexpiatedsinshallcertainlybeguiltyofagreatsin-haditbeenasmalloneitwouldhavebeenexpiatedlongago.Wehavetoconcludefromthisversethattheintercessionshallbefor

thosepeopleoftherighthandwhoshallbeguiltyofgreatsins.TheProphethassaid:"Verilymyintercessionisforthoseofmyummahwhoshallhavecommittedgreatsins;asforthegood-doers,thereshallbenodifficultyforthem..."

Thedesignation,"thepeopleoftherighthand",istheoppositeof"thepeopleofthelefthand".TheseQur ’ânictermsarebasedonthefactthatman,ontheDayofJudgement,shallbegivenhisbookofdeedseitherinhisrighthandorintheleft.Allâhsays:(Remember)thedaywhenWewillcalleverypeoplewiththeirImâm;thenwhoeverisgivenhisbookinhisrighthand,theseshallreadtheirbook;andtheyshallnotbedealtwithawhitunjustly.Andwhoeverisblindinthis,heshall(also)beblindinthehereafter;andmoreerringfromtheway(17:71--72).Weshalldescribe,whenwritingaboutthisverse,thatgettingthebookintherighthandissynonymouswithfollowingtherightfulImâm;likewisegettingthebookinthelefthandmeansfollowingamisguidingleaderorImâm.AllâhsaysaboutPharaoh:Heshallleadhispeopleontheresurrectionday,andbringthemdowntothefire(11:98).Itmeansthatnotonlytherequiredfourqualitiesbuteventhenomenclature,"thepeopleoftherighthand",isbasedonthefactthattheyfollowedanapprovedreligion,thatAllâhwaspleasedwiththem.

Allâhsaysinanotherplace:andtheydonotintercedeexceptforhimwhomHeapproves(21:28).Thisapprovalisgeneralandwithoutanyconditionorqualification.Itisnotliketheonementionedinverse:...exceptofhimwhomtheBeneficentGodallowsandwhosewordHeispleasedwith(20:109),whereapprovalorpleasureisrelatedtoaservant'sword.Intheverseunderdiscussionthepleasureorapprovalisrelatedtothem,nottotheirdeed;inotherwords,"whomHeapproves"means`whosereligionheapproves'.Accordinglythisversetoohasthesameimportasthepreviousones.

AgainAllâhsays:ThedayonwhichWewillgatherthepiousonestotheBeneficentGodastheguestsofhonour,andWewilldrivetheguiltytohelllike(thirsty)herd(tothewateringplace).Theyshallownnotanyintercession,savehewhohasmadeacovenantwiththeBeneficentGod(19:85-87).TheonewhohasmadeacovenantwithAllâhshallbegivenpossessionofintercession.Itshouldnotbeforgottenthatnoteveryguiltyservantisanunbeliever.Allâhsays:WhoevercomestohisLord(being)guilty,forhimissurelyhell;heshallnotdiethereinnorshallhelive;andwhoevercomestoHimabeliever(and)hehasdonegooddeedsindeed,theseitiswhoshallhavethehighranks(20:74-75).Accordingtotheseverses,anyonewhoisnotagood-doingbelieverisguilty,nomatterwhetherheisanun-believerorawrong-doingbeliever.Thelattergroup,i.e.,thosewhohavetruebeliefbuthavealsocommittedsins,istheonethathasmadeacovenantwithGod.Allâhsays:DidInotenjoinyou(makeacovenantwithyou),OchildrenofAdam!thatyoushouldnotworshiptheSatan?Surelyheisyouropenenemy,andthatyoushouldworshipMe;thisisthestraightpath(36:60-61).Thephrase,"andthatyoushouldworshipMe",isacovenantinthemeaningoforder,enjoinment;andthesentence,"thisisthestraightpath",isalsoacovenantbyimplicationbecausethestraightpathleadstofelicityandsafety.However,suchbelieversshallenterthehellbecauseofsinstheyhadcommitted,thentheyshallberescuedbyintercession.Itistothiscovenantthattheverse2:80alludes:(TheJews)say:"Fireshallnottouchusbutforafewdays."Say:"Haveyoureceivedapromise(covenant)fromAllâh?"Theseversestoo,

therefore,leadustothesameconclusion,namely,thegroupthatshallbenefitfromintercessionontheDayofJudgementisthatofthebelieverswhowouldhavecommittedgreatsins;itistheywhosereligionandbeliefAllâhispleasedwithandhasapproved.

4.WHOARETHEINTERCESSORS?

Ithasbeendescribedthatintercessiontakesplaceintwospheres:increationandinlegislation.Sofarastheintercessionincreationisconcerned,allintermediarycausesareintercessorsbecausetheyareplacedbetweentheCreatorandthecreated.

Asfortheintercessorsinthesphereoflegislationandjudgement,theymaybedividedintotwocategories:(1)intercessorsinthislife,and(2)thoseinthehereafter.

Intercessorsinthislife:AllthethingsthatbringamannearertoAllahandmakehimeligiblefordivineforgiveness.Thefollowingcomeintothiscategory:

a.Repentance:Allahsays:Say:"Omyservants!whohaveactedextravagantlyagainsttheirownsouls,donotdespairofthemercyofAllâh;surelyAllâhforgivesthefaultsaltogether;surelyHeistheForgiving,theMerciful.AndreturntoyourLord..."(39:53-54).Itcoversallthesins,evenpolytheism;ifonerepentsfromitandbelievesinOneGod,one'spreviouspolytheismiswipedoutandforgiven.

b.Truefaith:Allahsays:Oyouwhobelieve!fearAllâhandbelieveinHisApostle:HewillgiveyoutwoportionsofHismercy,andmakeforyoualightwithwhichyouwillwalk,andforgiveyou...(57:28).

c.Gooddeed:Allâhhaspromisedthosewhobelieveanddogooddeeds(thatthereis)forthempardonandgreatrecompense(5:9);Oyouwhobelieve!fearAllâhandseekanapproach(medium)toHim...(5:35).Therearemanyversesofthistheme.

d.TheQur'an:IndeedhascometoyoufromAllâhalightandamanifestBookwherebyAllâhguideshimwhofollowsHispleasure,intothewaysofpeace,andtakesthemoutfromdarknesstowardsthelightbyHiswillandguidesthemtothestraightpath(5:16)

e.Anythingrelatedtoagooddeed,likethemosques,holyplacesandauspiciousdays.

f.Theprophetsandtheapostles,astheyseekforgivenessfortheirpeople.Allahsays:andhadthey,whentheywereunjusttothemselves,cometoyouandaskedforgivenessofAllâh,andtheApostlehad(also)askedforgivenessforthem,theywouldhavefoundAllâhoft-returning(tomercy),Merciful(4:64).

g.Theangels,astheytooaskforgivenessforthebelievers.Allâhsays:ThosewhobearthethroneandthosearounditcelebratethepraiseoftheirLordandbelieveinHimandaskforgivenessforthosewhobelieve(40:7);...andtheangelscelebratethepraiseoftheirLordandaskforgivenessforthoseonearth...(42:5).

h.Thebelieversthemselves,astheyseekpardonfortheirbelieverbrothersandforthemselves.Allâhquotesthemassaying:andpardonus,andforgiveus,andhavemercyonus,ThouartourGuardian...(2:286).

Intercessorsinthehereafter:Weusetheterm,intercessor,inthemeaningexplainedinthebeginning.Thefollowingcomeintothiscategory:

a.Theprophetsandtheapostles:Allâhsays:Andtheysay:"TheBeneficentGodhastakentoHimselfason."GlorybetoHim.Nay!theyarehonouredservants;theydonotprecedeHiminspeechand(only)accordingtoHiscommandmentdotheyact.Heknowswhatisbeforethemandwhatisbehindthem,andtheydonotintercedeexceptforhimwhomHeapproves.(21:26-28).Thosewhowerecalled‘son'ofGod,areinfactHishonouredservantsandtheydointercedeforhimwhomHeapproves.Amongthemis`Isa,sonofMaryam,andhewasaprophet.Itmeansthattheprophetsdointercedeforapprovedpersons.

AgainAllâhsays:AndthosewhomtheycalluponbesidesHimhavenoauthorityfor(or,donotown)intercession,buthewhobearswitnessofthetruthandtheyknow(him)(43:86).

b.Theangels:Theprecedingtwoversesprovethattheangelstoomayintercede,becausetheytoowerecalleddaughtersofAllâh.Moreover,Allâhsays:AndhowmanyanangelisthereintheheavenswhoseintercessiondoesnotavailatallexceptafterAllâhhasgivenpermissiontowhomHepleasesandchooses(53:26);OnthatdayshallnointercessionavailexceptofhimwhomtheBeneficentGodallowsandwhosewordHeispleasedwith.Heknowswhatisbeforethemandwhatisbehindthem...(20:109-110).

c.Thewitnesses:Allâhsays:AndthosewhomtheycalluponbesidesHimhavenoauthorityfor(or,donotown)inter cession,buthewhobearswitnessoftruthandtheyknow(him)(43:86).Thisverseshowsthatthosewhobearwitnessofthetruthdoown(or,haveauthorityfor)intercession.Thewitnessmentionedheredoesnotmeantheonekilledinthebattlefield.Itreferstothewitnessforthedeeds,aswasdescribedintheChapteroftheOpening,andwillbefurtherexplainedundertheverse:Andthuswehavemadeyouamedium(i.e.just)nationthatyoumaybewitnessesoverthepeopleand(that)theApostlemaybeawitnessoveryou...(2:143).

d.Thebelievers:TheyshallbejoinedtothewitnessesontheDayofJudgement;itfollowsthattheytoomayintercedelikethewitnesses.Allâhsays:And(asfor)thosewhobelieveinAllâhandHisapostles,theseitisthatarethetruthfulandthewitnesseswiththeirLord...(57:19).

5.Intercession:AboutWhat?

Theintercessionincreationisrelatedtoeverycauseinthisworldofthecauseandeffect.

Asfortheintercessioninmattersoflegislationandjudgement,someofthemwipeouteverysinanditspunishment,rightfrompolytheismtothesmallestone.Forexample,repentancedone,andtruefaithacquired,beforetheDayofResurrection.Somewipeouteffectsofsomeparticularsins,likesomespecifiedgooddeeds.Asfortheissueunderdiscussion,i.e.,theintercessionoftheprophetsandotherbelieversontheDayofJudgement,wehavealreadyexplainedthatitshallavailthosebelieverswhomighthavecommittedbigsins,butwhosefaithAllâhispleasedwith.

6.WHENWILLINTERCESSIONBEEFFECTED?

WearetalkingheretooabouttheintercessionontheDayofJudgementtowaiveoffthepunishmentofsins.WehaveearlierquotedtheversesoftheChapter42(TheClothedOne):Everysoulisheldinpledgeforwhatithasearned,exceptthepeopleoftherighthand,ingardenstheyshallaskeachotherabouttheguilty(74:38-41).Asexplainedearlier,theversesclearlysaywhowouldbenefitfromtheintercession,andwhowont.Theyalsoimplythattheintercessionwillgetthewrong-doingbelieversreleasedfromfettersoftheirsins,andprotectthemfromabidingforeverinthehell.ButthereisnothingtoshowthatintercessionmightavailagainsttheturmoilsoftheDayofResurrection.Rather,theverseprovesthatitwillbeeffectiveonlyforrescuingtheguiltybelieversfromthehell,orpreventingthemfromenteringintoit.

Itmaybeinferredfromtheversesthatthistalkwilltakeplaceafterthepeopleofthegardenhavesettledinthegardens,andthepeopleofthehellinthehell;andthattheintercessorsshallthenintercedeforagroupoftheguiltyonesandrescuethemfromthehell.Thephrase,"ingardens",impliesit,asdoesthequestion,"Whathasbroughtyouintohell?"Bothphrasesimplyamoreorlesspermanentabode.Likewise,thecomment,"sotheintercession...availsthemnot",denotessomethingoccurringinpresenttimei.e.afterbothgroupshavesettledintheirabodes.

Asforal-Barzakh(=theperiodbetweendeathandtheDayofResurrection)andpresenceoftheProphetandtheImamsoftheAhlu'1-bayt(a.s.)atthetimeofdeathandatthequestioninginthegraveandthehelpgivenbythemtothebelievertoovercomethosedifficulties(aswill

bedescribedundertheverse:Andthereshallnotbeanyoneofthepeopleofthebookbuthemustcertainlybelieveinhimbeforehisdeath(4:159),thesethingshavenothingtodowithintercession.ItisratherexercisingtheauthoritygiventothembyAllâhoverthecreation.Allâhsays:...andonthemostelevatedplacesthereshallbemenwhoknowallbytheirmarks,andtheyshallcallouttothedwellersofthegarden:"Peacebeonyou;theyshallnothaveyetenteredit,thoughtheyhope"..-.Andthedwellersofthemostelevatedplacesshallcallouttomenwhomtheywillrecognizebytheirmarks,saying:"Ofnoavailweretoyouyouramassingsandyourbehavinghaughtily.ArethesetheyaboutwhomyousworethatAllâhwillnotbestowmercyonthem?""Enterthegarden;youshallhavenofearnorshallyougrieve"(7:46-49).ItgivesaglimpseoftheauthorityorrulevestedinthembythepermissionofAllâh.Ifwelookattheverse17:71fromthisangle,ittoothrowslightonthisaspect:(Remember)thedaywhenWewillcalleverypeoplewiththeirImâm;thenwhoeverisgivenhisbookinhisrighthand...TheintermediarypositionoftheImamincallingeverypeopleandgivingthemtheirbooksisasortofauthorityandrulevestedinhimbyAllâh.

Tomakealongstoryshort,intercessionshallhappenattheverylaststageontheDayofJudgement;itshallbringthedivineforgivenesstotheguiltybelievers,preventthemfromenteringintohellandtakethoseoutwhowouldhaveenteredintoit;itshallbebyextensionofmercyand/ormanifestationofbenevolenceandmagnanimity.

TRADITIONS

al-HusaynibnKhâlidnarratesfromar-Ridâ(a.s.),whonarratedthroughhisforefathersfromtheLeaderofthefaithful(a.s.)thathesaid:"TheMessengerofAllah(s.a.w.a.)said`Whoeverdoesnotbelieveinmyreservoir,mayAllâhnotbringhimtomyreservoir,andwhoeverdoesnotbelieveinmyinter cession,mayAllâhnotextendtohimmyintercession.'Thenhe(s.a.w.a.)said:`Verily,myintercessionisforthoseofmyummahwhoshallhavecommittedgreatsins;asforthegood-doers,thereshallbenodifficultyforthem.'"al-HusaynibnKhâlidsaid:"Iaskedar-Ridâ(a.s.):`OsonoftheMessengerofAllah!whatisthenthemeaningofthewordsofAllah,MightyandGreatisHe:andtheydonotintercedeexceptforhimwhomHeapproves?'He(a.s.)said:`TheydonotintercedeexceptforhimwhosereligionAllahispleasedwith.'"(al-Amâli,as-Sadûq)

Theauthorsays:ThetraditionoftheProphet,"Verilymyintercessionis...",hasbeennarratedbybothsectswithnumer ouschains;andwehaveshownearlierthatitisbasedonthethemeofQur'ânicverses.

Sumâ`ahibnMihrânnarratesfromAbûIbrâhîm(a.s.)thathesaidaboutthewordsofAllâh:maybeyourLordwillraiseyoutoapraisedposition:"Thepeople,ontheDayofResurrection,willremainstandingforfortyyears;andthesunwillbeorderedsothatitwillrideovertheirheadsandtheywillbebridledbysweat-andtheearthwillbetoldnottoaccept

anyoftheirsweat.So,theyshallapproachAdamtointercedeforthem,andhewilldirectthemtoNûh,andNûhwilldirectthemtoIbrâhîm,andIbrâhîmwilldirectthemtoMûsa,andMûsawilldirectthemto`Isâ,and`Isâwilldirectthemsaying:`YoushouldseekhelpofMuhammad,thelastprophet.'Thereupon,Muhammad(s.a.w.a.)willsay:`I'lldoit;'andwillproceeduntil,arrivingatthedoorofthegarden,hewillknockatit.Itwillbeasked,‘Whoisit?'(whileAllâhknowsbetter!),andhewillsay:‘Muhammad.'Thenitwillbesaid:‘Openforhim.'WhenthedoorwillbeopenedhewillturntohisLord,fallinginsajdah.Hewillnotraisehisheaduntilheistold:‘Speakupandask,youshallbegiven;andinter cede,yourintercessionshallbegranted.'HewillraisehisheadandturningtohisLordwillfall(again)insajdah.Thenhewillbepromisedasbefore;thenhewillraisehishead.(Thereupon,heshallintercede)untilhewillintercedeevenforhimwhowouldhavebeenburntinthefire.Therefore,ontheDayofResurrection,nooneamongallthenationswillbemoreeminentthanMuhammad(s.a.w.a.);anditis(themeaningof)thewordsofAllâh:MaybeyourLordwillraiseyoutoapraisedposition."(al-`Ayyashi)

Theauthorsays:Thismeaningisnarratedbybothsectsingreatnumber,indetailaswellasinshort,withnumerouschains;anditprovesthatthe"praisedposition"meansthepositionofintercession.Thistraditionisnotinconflictwithintercessionofotherprophets,becauseprobablytheirintercessionwillbeanoffshootofourProphet's,anditwillbeginonhishand.

`UbaydibnZurarahsaid:"Abu`Abdillah(a.s.)wasaskedwhetherabelieverwouldhavetherightofintercession.Hesaid:`Yes.'Thensomeonesaid:`Willevenabelieverneedtheinter -cessionofMuhammad(s.a.w.a.)onthatday?'Hesaid:`Yes.Thebelieverstoowillcomewithwrongsandsins;andtherewillbenonebutheshallneedtheintercessionofMuhammadonthatday.'"(`Ubayd)said:"AndsomeoneaskedhimaboutthewordsoftheMessengerofAllâh:‘IamtheChiefofthechildrenofAdam,andIsaythiswithoutboasting.'Hesaid:`Yes.'(Then)hesaid:`Hewillholdthechain-linkofthedoorofthegardenandopenit;thenhewillfallinsajdah,andAllâhwilltellhim:`Raiseyourhead,dointercede,yourintercessionshallbegranted;ask,youshallbegiven.'Sohewillraisehisheadandagainwillfallinsajdah;thenAllâhwill(again)saytohim:`Raiseyourhead,dointercede,yourintercessionshallbegranted,andask,youshallbegiven.'Thereuponhewillraisehisheadandinter cede-andhisintercessionwillbeaccepted;andhewillaskandbegiven."(ibid.)

Muhammadibnal-QâsimnarratesthroughhischainsfromBishribnShurayhal-Basrîthathesaid:"IsaidtoMuhammadibn'Alf(a.s.):`WhichverseintheBookofAllahisthemosthope-inspiring?'Hesaid:`Andwhatdoyourpeoplesay(aboutit)?'Isaid:`Theysay,(itistheverse,)Say:"Omyservants!whohaveactedextravagantlyagainsttheirownsouls,donotdespairofthemercyofAllah."'Hesaid:`Butwe,thepeopleofthehouse,donotsayso.'Isaid:`Thenwhatdoyousayaboutit?'Hesaid:`Wesay(itistheverse,)AndsoonwillyourLordgiveyousothatyoushallbewellpleased.(Itmeans)theinter cession,byAllahtheintercession,byAllahtheintercession.'"(at-Tafsîr,FuratibnIbrâhîm)

Theauthorsays:ThewordsofAllah,maybeyourLordwill.raiseyoutoapraisedposition,referstotheProphet'sgloriouspositionofintercession,asthenumeroustraditionsofthe

Prophethimselfprove.Moreover,thewordingoftheversetoosupportsit:"willraiseyou"showsthatitisapositionwhichhewillattaininfuture,i.e.ontheDayofJudgement;"praised"isgeneralandunconditional,andimpliesthatheshallbepraisedbyallmen,pastandpresent.al-Hamd()meanstopraisesomeoneforagooddonetoyouintentionally.ThisdefinitionshowsthattheProphetwilldosomethingbyhisownwillandpowerwhichwillbenefitallofthemandinreturneveryonewillpraisehim.ThatiswhytheImamsaidinthetraditionof`UbaydibnZurarah,"andtherewillbenoonebutheshallneedtheintercessionofMuhammadonthatday."

Weshalllaterexplainitfurther.

Nowaboutthedeclarationthattheverse,"andsoonwillyourLordgiveyousothatyoushallbewellpleased,"isthemosthope-inspiringoneintheQur ’ân-especiallywhencomparedtotheverse,Say:"Omyservants!whohaveactedextravagantlyagainsttheirownsouls,donotdespairofthemercyofAllâh;surelyAllâhforgivesthefaultsaltogether;surelyHeistheForgiving,theMerciful.AndreturntoyourLordandsubmittoHimbeforetherecomestoyouthepunishment...andfollowthebestthathasbeenrevealedtoyou..."(39:53–55).al-Qunut(=tolosehope,todespair)hasbeenmentionedseveraltimesintheQur ’ân.AllâhquotesIbrahîm(a.s.)assaying:AndwhodespairsofthemercyofhisLordbuttheerringones(15:56).

AlsoHequotesYa'qûb(a.s.):surelynonedespairsofAllâh'smercyexcepttheunbelievingones(12:87).Butthecontextinbothplacesshowsitasreferringtolosinghopeofdivinemercyinmattersofcreation.Asfortheverseunderdiscussionthecontextslowsthatitadmonishesagainstlosinghopeofdivinemercyinmattersoflegislationandjudgement;lookforinstanceatthewords,whohaveactedextravagantlyagainsttheirownsouls.TheyclearlysaythatonewhohascommittedsinsshouldnotdespairofthemercyofAllâh.AlsoAllâhhaspromisedfor givenessforthefaultsaltogetherwithoutanyexception.Butthispromiseisfollowedbyadmonitiontorepent(turntoyourLord)andsubmittoAllâhandfollowthedivinecommandments.Thetextonthewholedemonstratesthatamanwhomighthavecom-mittedsinsneednotdespairofthemercyofAllâhaslongasheisinapositiontoturntoAllâh,tosubmittoHim,andtofollowHiscommandments.Inshort,thismercyisconditional.Andthereisavastdifferencebetweenthisconditionalmercyandtheall-encompassing,unconditionalmercyandunrestrictedgrantingandpleasingwhichAllâhhaspromisedHisApostle,whohimselfwasamercyforallthemankind.ItisthatpromisewhichwillmaketheApostleofAllâh(s.a.w.a.)wellpleased:andsoonwillyourLordgiveyou,sothatyoushallbewellpleased.

Thislast-mentionedverseoccursinacontextwhereAllâhmentionsHisgraceandbountiestotheProphet;itisauniquepromisenevermadetoanyoneelse.Thephrase,"willgiveyou,"isunconditionalandunrestricted.Apromise,somewhatsimilar,hasbeenmadetoagroupofthepeopleofthegarden:theyshallhavewhattheypleasewiththeirLord(42:22);TheyhavethereinwhattheywishandwithUsismoreyet(50:35).Theseversesshowthatthosepeopleshallbegivenmorethantheywishfor-andmanbynaturedesiresallthathecanthinkof

happiness,goodandfelicity.Itmeansthattheyshallbegivenmorethantheycanthinkof,asAllAhsays:Sonosoulknowswhatishiddenforthemofthejoyoftheeyes(32:17).NowthisiswhatAllâhhaspromisedthosewhobelieveanddogood;andeventhisisbeyondhumanimagination.Surely,whatHeshallgivetoHisProphetasHisspecialgrace,mustbefargreaterthanthis.

ThismuchaboutthegraceofAllâh.Nowletusreflectupon"youshallbewellpleased".ObviouslythispleasurehasnorelationwhatsoevertothepleasureamanshouldhaveforwhateverAllâhgivesHimanddecreesforhim.AllâhistheMasterandtheservanthasnothingofhisownexcepttheinherentneedandpoverty.HemustalwaysbehappyandgratefulforwhateverhisMastergiveshim,nomatterwhetheritismoreorless,bigorsmall;hemustalwaysbepleasedwithwhateverAllâhdecreesforhim,whetheritlookscomfortingordistressing.Thisiswhatisexpectedofeverygoodbeliever;surelytheProphetknowsthisidealbetter,andactsuponitmoreperfectly,thananyoneelse;inshort,helikesforhimselfonlythatwhichAllâhwillsforhim.Therefore,itwouldhavebeensuperfluousandirrelevanttosaythathewouldbepleasedafterhewasgivensomething.Itfollowsthatthispromisedpleasurereferstosomethingelse.Itreferstothathappinessorsatisfactionwhichaneedypersonexperienceswhenhisneedisfullymet.AsimilarpromisewasgiventosomeofHisvirtuousservants:(Asfor)thosewhobelieveanddogood,surelytheyarethebestofmen.TheirrewardwiththeirLordisgardensofperpetuitybeneathwhichriversflow,abidingthereinforever;AllâhiswellpleasedwiththemandtheyarewellpleasedwithHim;thatisforhimwhofearshisLord(98:7-8).Itscontextshowsthatthistooistoshowsomespecialdivinefavourforthem,andhenceitmustbeaveryexclusiveandcomprehensivepleasure.Atthisjuncture,itshouldbementionedthatAllâhhaspraisedHisApostleinthesewords:tothebelievers(heis)compassionate,merciful(9:128).

Keepingallthesethingsinview,ponderonthisquestion:

CantheProphetbepleasedtoenjoythebountiesofthegarden,orcanhebehappywiththepleasuresoftheparadise,whensomebelieversareimprisonedinsidethehell?RememberthattheyarethepeoplewhobelievedinAllâhastheOneGod,intheProphetasthetrueprophet,andinwhathebroughtwithhimasthetruerevelation;buttheywereovercomebytheirindiscretionandSatantwistedthembetweenhisfingersasatoy,andsotheycommittederrorsandsins-withoutanythoughtofrevoltingagainstGod,ofanyarrogancebeforeHim.Evenwe,whenwerememberwhatmistakeswecommittedinpast,whatchancesofspiritualperfectionwemissedbefore,westartblamingourselvesforalltheshortcomings;thenifweseesomeinexperiencedyouthindulginginyouthfulfrolics,wearereluctanttocondemnthem;wefeelcompassionforthem.ButthismercyofoursisamanifestationoftheimperfectcompassionputinournaturebytheCreator.HowcanweunderstandthemercyoftheLordoftheworlds,inaplacewherethemagnanimityofthecompassionate,mercifulProphetandthemercyoftheMostMercifulofallhavetodecideabouttheindiscretionsofapower lesshumanbeing?Especiallysowhenhehadundergoneallthetormentsofal-barzakhinproportiontohismisdeeds?

al-Qummînarratesatraditioninhisat-Tafsîr,undertheverse:AndintercessionwillnotavailaughtwithHimsaveofhimwhomHepermits(34:23),thatAbu'1-`Abbâsal-Mukabbarsaid:"Aservantofawifeof`Alîibnal-Husayn(a.s.),namedAbûAyman,came(tothefifthImam-a.s.)andsaid:`OAbûJa'far!Youmisleadthepeople,saying,intercessionofMuhammad,in-tercessionofMuhammad.'(Hearingthis)AbuJa'farbecamesoangrythathisfacetookagloweringexpression;thenhesaid:`Woeuntoyou!OAbûAyman!Areyoudeludedbychastityofyourstomachandgenitals?Why,whenyouwillseetheterrorsoftheresurrection,youshallcertainlybeinneedofintercessionofMuhammad.Fieonyou!Wouldheintercedeexceptforhimwhowouldhavebeensentencedtothefire?'(Then)hesaid:‘ThereisnoonefromtheearlypeopletothelateronesbuthewillneedtheintercessionofMuhammad(s.a.w.a.)ontheDayofResurrection.'ThenagainAbûJa'farsaid:‘CertainlytheMessengerofAllâhhas(authorityof)intercessionforhisummah,andwehave(authorityof)intercessionforourShî'ahs,andourShî'ahshave(authorityof)intercessionfortheirfamilies.'Thenhesaid:‘Andsurelyabelievershallintercedefor(verylargenumberof)peoplelikethe(tribesof)Rabî'ahandMudar.Andsurelyabelievershallintercedeforhisservant,saying:"OmyLord!Iowethistohim,hewasprotectingmefromheatandcold."'"

Theauthorsays:Thistraditionreferstoageneralinter cession("ThereisnoonefromtheearlypeopletothelateronesbuthewillneedtheintercessionofMuhammad...")andaparticularone("Fieonyou!Wouldheintercedeexceptforhimwhowouldhavebeensentencedtothefire?").Wefindsimilarideainal-`Ayyâshî'straditionfrom`UbaydibnZurârahmentionedearlier.Thereareothertraditionsofthesamethemenarratedbybothsects.Itissupportedalsobytheverse:AndthosewhomtheycalluponbesidesHimhavenoauthorityforintercession,buthewhobearswitnessofthetruthandtheyknow(him)(43:86).Thisverseshowsthattheprerequisiteofinter cessionisthewitnessingofthetruth.Thewitnessesaretheintercessors,theownersoftheintercession.Andweshalldescribeunderverse2:143(AndthusWehavemadeyouamedium[just]nationthatyoumaybewitnessesoverthepeopleand[that]theApostlemaybeawitnessoveryou),thattheprophetsarethewitnessesandthatMuhammad(s.a.w.a.)isthewitnessoverthem;sohe(s.a.w.a.)isthewitnessoverthewitnesses,andthusheistheintercessorfortheintercessors;andwithoutthetesti-monyofthewitnessesthefoundationoftheDayofJudgementwouldcrumble.

The(fifth)Imamsaidabouttheverse,AndintercessionwillnotavailaughtwithHimsavehimwhomHepermits:"NoprophetorapostlemayintercedeuntilAllâhpermitshim,excepttheApostleofAllâh,becauseAllâhhasalreadygivenhimpermissionbeforetheDayofResurrection;andintercessionis(allowed)tohimandtotheImamsfromhisprogeny,andafterthattotheprophets."(at-Tafsir,al-Qummi)

`Alî(a.s.)said:"TheApostleofAllâh(s.a.w.a.)said:`Three(groups)shallintercedewithAllâhandtheirintercessionwillbeaccepted:Theprophets,thenthe(religious)scholars,thenthemartyrs.'"(al-Khisâl)

Theauthorsays:ash-Shuhadâ'()intheQur ’ânicterminologymeanswitnessesofthedeeds;butinthetraditionsoftheImamsitisgenerallyusedforthemartyrswhoarekilledintheway

ofAllâh.Andapparentlyitisinthismeaningthatthewordhasbeenusedinthistraditions.

TheImamsaid:"Wehavethe(authorityof)intercession;andthepeoplewholoveushavethe(authorityof)intercession."(ibid.)

Theauthorsays:NumeroustraditionsprovethattheLadyofparadise,Fatimah(a.s.)hasthepowerandauthorityofinter cession,asdohisdescendantsotherthantheImams.Likewise,alotoftraditionsbestowsimilarauthorityonthebelievers-eventotheirmiscarriedfoetus.Thereisawell-knowntraditionthattheProphetsaid:"Marry(and)procreate;forIshallboastofyou(i.e.yournumber)againstothernationsontheDayofResurrection-evenofmiscarriedfoetus;heshallstandatthedoorofthegardeninarestivemood;heshallbetoldtoenter,buthewillsay:‘No,untilmyparentsenterit...'"

Abû`Abdillâhnarrates,throughhisfatherandgrandfather,from'Ali(a.s.)thathesaid:"Thegardenhaseightgates:onefortheentryofprophetsandthetruthfulones,theotherforthemartyrsandthegoodones;andfivegatesarefortheentryofourShî'ahsandlovers-Ishallbestandingontheas-Sirât(=thepath;thebridgeoverthehell)prayingandsaying:`MyLord!savemyShî`ahsandmyloversandmyhelpersandthosewhofollowedmeinthe(lifeofthe)world.'Thenallofasuddentherewillcomeavoicefrominsidethethrone:`YourprayerisgrantedandyourintercessionforyourShî`ahsaccepted:'AndeveryShî`ahofmineandeveryonewholovesme,helpsmeandfightsmyenemiesby(his)deedorword,shallintercedeforseventythousandofhisneighboursandrelatives-and(thereis)agatefromwhichshallenteralltheMuslimswhowitnessthatthereisnogodexceptAllâhandinwhoseheartthereisnotaniotaofenmitytowardsus,thepeopleofthehouse."(ibid.)

Hafsal-Mu'adhdhinnarratesthatAbû`Abdillâh(a.s.)wrote,interalia,inalettertohiscompanions:"AndknowthatnoneofthecreaturesofAllâhshallavailyouagainstHim,neitheranangelwhoisneartoHim,noranapostleprophetnoranyonebelowthem.Whoeverlikesintercessionofintercessorstoavailhim,shouldaskAllâhtobepleasedwithhim."(al-Kâfî)

as-Sâdiq(a.s.)said:"JâbirtoldAbûJa'far(a.s.):‘MayIbeyourransom,OsonoftheApostleofAllâh!Narratetomeatraditionaboutyourgrandmother,Fatimah.'(Thenthetraditioncontinues,mentioningtheintercessionofFatimahontheDayofResurrection,untilitsays:)AbûJa'far(a.s.)said:‘Then,byGod,nooneamongthepeoplewillremain(unsaved)exceptadoubtingoneoranunbelieverorahypocrite.Whentheyshallbe(put)into(various)ranksofthehell,theyshallcryout-asAllâhhassaid-Sowehavenointercessors,noratruefriend:Butifwecouldbutoncereturn,wewouldbeofthebelievers(26:100-102).’ThenAbuJa'far(a.s.)said:`Butoh!howpreposterous!Theyshallbedeniedwhattheyaskedfor;andiftheywere,sentbacktheywouldcertainlyreturntowhattheywereforbidden,andmostcertainlytheyareliars(6:28).'"(at-Tafsîr,FurâtibnIbrâhîm)

Theauthorsays:TheImamhasprovedbythesentence,"Sowehavenointercessors",thatintercessionwilltakeplaceontheDayofJudgement.Inthislight,itisamusingtoseeour

adversariestryingtouseitasanargumentagainstintercession!Justaswesaidabouttheverse,Sotheintercessionofintercessorsavailsthemnot(74:48),thisversetooshowsthatintercessionwillsurelytakeplaceonthatday.IftheQur ’ânwantedtonegatetheinter cessionaltogether,itwouldhaveusedthesingularform(...nointercessornoratruefriend).Butithasusedtheplural,"Sowehavenointercessors";anditprovesthatthereshallbeagroupintercedingonbehalfofsomepeople,butitwillnotbeofanyavailtothoseparticularspeakers.Moreover,thefollowingsentence,"Butifwecouldbutoncereturn,wewouldbeofthebelievers,"showsadesirewithintheframeofgrief.Obviouslysuchadesireisrelatedtothatthinglossofwhichhascausedthegrief.Therefore,whatthissentenceimpliesisthis:Wouldthatwecouldreturntothepreviouslife;thenwewouldbeofthebelievers,sothattheintercessionofintercessorswouldavailustoo,asithasbenefitedthebelievers.Theverse,therefore,isagoodproofforintercession.

al-Kâzim(a.s.)narratedfromhisfather,throughhisforefathers,fromtheProphetthathesaid:"Myintercessionisforthoseofmyummahwhowouldhavecommittedbigsins;asforthedoersofgood,thereshallbenodifficultyforthem."Hewasasked:"OsonoftheMessengerofAllâh!Howcantheinter cessionbeforthosewhowouldhavecommittedbigsins,whileAllâhsays,andtheydonotintercedeexceptforhimwhomHeapproves(21:28);andacommitterofbigsinscannotbeapproved?"He(a.s.)said:"Nobelievercommitsasinbutheregretsitandfeelsashamed.AndtheProphethassaid:‘Enoughisregretasarepentance.’Andalsohe(s.a.w.a.)hassaid:‘Whoeverispleasedbyagooddeedanddispleasedbyabaddeed,heisabeliever.’Therefore,ifthereissomeonewhodoesnotfeelremorseforasinhehascommitted,heisnotabeliever,andintercessionwillnotavailhim,andhewillbeanunjustone.AndAllâhsays:theunjustshallnothaveanytruefriendnoranyintercessorwhoshouldbeobeyed(40:18)."Itwassaidtohim:"OsonoftheMessengerofAllâh!Howisitthathewhoisnotsorryofasinhehascommitted,hedoesnotremainabeliever?"Hesaid:"Anyonewhocommitsabigsin,knowingthathemustbepunishedforit,willcertainlyfeelremorseforwhathehasdone.Andassoonasheissorry,heisrepentant,eligibleforintercession.Butifheisnotsorry,thenheispersistinginit,andapersistent(sinner)isnotforgiven,becausehedoesnotbelieveinthepunishmentofwhathehasdone;hadhebelievedinthatpunishment,hewouldhavebeensorry.AndtheProphethassaid:`Nobigsinabideswithapologizing,andnosmallsinremains(small)withpersistence.'AndasforthewordsofAllâh,andtheydonotintercedeexceptforhimwhomHeapproves,itmeansthattheydonotintercedeexceptforhimwhosereligionHeapproves.Religionisanacknowledgementthatgoodandbaddeedshavetoberecompensed.Ifone'sreligionwereapproved,onewouldfeelremorseforthesinsonewouldhavecommitted,becausehewouldknowwhattheirresultwouldbeonthe(dayof)resur rection."(at-Tawhîd)

Theauthorsays:ThewordsoftheImam,"andhewillbeanunjustone":Itgivesthedefinitionof"unjust"asapplicableontheDayofResurrection.ItalludestotheQur ’ânicverse,ThenacrierwillcryoutamongthemthatthecurseofAllâhisontheunjust,whohinder(people)fromAllâh'swayandseektomakeitcrookedandtheyaredisbelieversinthehereafter(7:44-45).Accordingly,unjustishewhodoesnotbelieveintheDayofJudgement;naturally,suchamanwouldnotbesorryifheneglectedtodowhathewasorderedtodo,orifheindulgedin

sinsandcrimes.Maybe,heoutrightrejectsbasictruthsandteachingsofreligion;ormaybehejustdoesnotcare,isnotworriedofpunishmentofsinsontheDayofReckoning.Inlatercase,hisverbalacknowledgementoftheDayofJudgementwouldbebutajokeandmockery.

"...assoonasheissorry,heisrepentant,eligibleforintercession":Theadjective,repentant,isnotusedhereinitswell-knownterminologicalsense-repentance(intheterminologicalsense)isbyitselfthebestintercessorandsaviour.WhattheImammeanthereisthis:Ifhefeelsremorseforthesincommitted,hereturnstoAllâh,hisreligionisthusapprovedbyHim,andthereforehebecomeseligibleforintercession.

"AndtheProphethassaid:`Nobigsinabideswithapologizing...’":TheImamnarratedthistraditiontoprovethatpersistenceinasin(evenasmallone)changesitfromitsoriginalsmallnesstoafargreatertransgression-itshowsone'sdisbeliefintheDayofJudgementandinjusticetowardsthesignsofAllâh.Andsuchathingisnotforgiven.Asinisforgivenifthesinnersincerelyrepents,orifintercessionavailshim-andthisdependsonhisreligionbeingapproved;andbothrepentanceandapprovedreligionareabsentincaseofpersistence.

Asimilarthemeisfoundinatraditionquotedin`Ilalulu'shsharâ'i'fromAbûIshâqal-Laythîthathesaid:"IsaidtoAbûJa'farMuhammadibn`Alîal-Bâqir(a.s.):‘OsonoftheMessengerofAllâh!Tellmeaboutabeliever,possessingreligiousunderstandingwhenhereaches(ahighpointin)knowledgeandbecomesperfect,doeshecommitfornication?'Hesaid:‘ByGod!No.'Isaid:‘Thendoesheindulgeinsodomy?'Hesaid:‘ByGod!No.'Isaid:‘Thendoeshesteal?'Hesaid:‘No.'Isaid:`Thendoeshedrinkintoxicant?'Hesaid:‘No.'Isaid:`Thendoeshecommitanyofthebigsinsorindulgeinanyoftheseindecencies?'Hesaid:‘No.'Isaid:‘Thendoeshecommitasin?'Hesaid:‘Yes,andheisabeliever,sinner,submissive.'Isaid:`Whatdoessubmissivemean?'Hesaid:`Thesubmissive(servant)doesnotper sistinit,doesnotkeepdoingit...'"

ar-Rîda(a.s.)narratedthroughhisforefathersthattheMessengerofAllâh(s.a.w.a.)said:"Whentheresurrectioncomes,Allâh,GreatandMightyisHe,willmanifestHimselftoHisbelievingservant,andwillremindhimofhissinsonebyone;thenAllâhwillforgivehim;Allâhwillnotlet(even)anearangeloranapostleprophetknowofhis(sins),andwillcoveritlestanyonebecomesawareofit.ThenHewillsaytohisbaddeeds:‘Begooddeeds.'"(al-Khisâl)

AbuDharrsaid:"TheMessengerofAllâh(s.a.w.a.)said:‘AmanwillbebroughtontheDayofResurrection;anditwillbesaid:"Showhimhissmallsins;andkeepbackfromhimhisbigsins."Thenitwillbesaidtohim:"Youdidsoandsoonsuchandsuchaday."Andhewillgoonconfessing,whileapprehensiveofhisbigsins.Thenitwillbesaid:"Givehimagooddeedinplaceofeverybaddeed."Thenhewillsay:"IhaddonesomesinswhichIdonotsee(mentioned)here."'"AbuDharrsaid:"AndIsawtheMessengerofAllâhlaughinguntilhisteethwereshown."(Muslim)

as-Sâdiq(a.s.)said:"WhentheDayofResurrectioncomes,Allâh,GlorifiedandSublimeis

He,shallspreadHismercyuntilevenIblîswillhopeforHismercy."(al-Amâlî,as-Sadûq)

Theauthorsays:Thelastthreetraditionsareofgeneralnature.ThetraditionsaboutintercessionoftheProphet,emanatingfromtheImâmsofAhlu'1-baytaswellasfromtheSunnisourceshavesuccessivelybeennarratedbysomanynarratorsastoleavenoroomforanydoubtabouttheirauthenticity.Altogethertheyprovethatintercessionwilltakeplace,andthatitwillavailthebelieverswhomighthavecommittedsins;itwillpreventthemfromenteringintohell,orwillrescuethemfromitifalreadysenttherein.Itishowevercertainthatthesinningbelieversshallnotbeallowedtoabideforeverinthehell.AndwehaveearlierexplainedthattheQur ’ântoodoesnotsaymorethanthis.

APHILOSOPHICALCONTEMPLATION

AccordingtoAbû`AlîIbnSinâ,intellectualreasoningcannotgiveusdetailsconcerningtheresurrectionandjudgement(asgivenintheQur ’ânandsunnah),asitlacksthepremisesnecessarytoleadtoaconclusion.Nevertheless,itmaycontemplatethefutureofmanafterthesoulleavesthebodyandlivesintheformof(Platonic)ideas-howitproceedsonthepathofhappinessorunhappinessreachingtheultimatestation.

Whatevermandoesinbeginningleavesanimprintonhispsyche-eitherofhappinessorunhappiness.By"happiness"wemeanwhatisgoodforhimasaman;ontheotherhand,"un-happiness"denoteswhatisbadforhimasaman.Iftheactionisrepeatedlyperformedtheimprintbecomesdeeperanddeeperuntilitbecomesadeep-rootedcharacteristic,untilitreshapesthepsycheinitsownmould.

Ifthemouldisgood,theresultingshapeaswellastheactionsemanatingfromitaregoodandagreeabletotheman"asaman",andmanis"happy".Ifonthecontrarythemouldisbad,theresultingshapeandactionsbecomeuglyanddisagreeabletotheman"asaman";andalthoughthedeformedpsycheseeminglyenjoysthoseactions,inrealityitremainsunhappy"asaman".Herewearetalkingaboutamanwhoishappyinhispsycheandgoodinhisdeedvis-a-visamanwhoisunhappyinhispsycheandevilinhisdeeds.

Itistheformerthatisthesubjectofourdiscussionhere.Amanmaybegoodandhappyinhisperson,becausehehasgotcorrectbeliefofeternaltruth;buthispsychehasbeenpollutedbythesinsandtransgressionscommittedasaresultofweaknessoffleshanderrorofjudgementandchoice.Consequently,psychebecomes"unhappy".Butthispollutionandunhappinessisamatterofconstraintthathasbeenforcedonhisinherentlyhappypsyche;andweknowfromintellectualreasoningthatconstraintdoesnotcontinueforever.Thatsoulwillmostcertainlygetridofthatunhappiness,pollutionandrustinthefireofchastisementinal-BarzakhorontheDayofJudgement-itdependsonitsownstrengthandstageofinnerperfection.

Theoppositeistrueforthelatergroup.Whatevertheeffectsofgooddeeds,theyarenomorethancosmetics;itisaforcedappearancenotagreeabletoitsinner-self;andsoonerorlateritisboundtodisappear.

Thereremainsafifthcategory:Thesoulwhichcouldnotturnitspotentialsintoachievements-goodorbad-inthislife.Theywillremaininsuspense,waitingforthedivinejudgement.

Thismuchcouldbediscernedfromintellectualreasoning,concerningtherewardandpunishment,theinseparableresultsofthedeeds.

Reasonsalsoprovethatexistencehasvariousgradesofperfection-ideallyperfectorlessso,strongerorweaker.Consequently,thesoulshavevariousranksinrelationtotheCreator-nearerto,orfurtherfromhim.Theyarethereforeoneabovetheother,thehighestbeingthenearesttotheFirstCause.Theyarethemostperfectandidealsouls,likethoseoftheprophets(maypeaceofAllâhbeonthem!).Theymaybecomethemediumsthroughwhichtheunnaturalpollutionandrustmayberemovedfromtheweakersoulswhicharefurtherbelow.Itisthisrolewhichwecallintercession.

ASOCIALDISCOURSE

Somepeoplesay:"Humansocietycannotcontinuewithoutsomelaidrules,norwithoutanauthoritytolookafteritsaffairs.Whenallmembersmaintaindisciplineandobeytherules,socialjusticeismaintainedandstrengthened.Thissystemisbasedontemporalbenefitswhichthesocietycannotdowithout,aswellasonspiritualandethicalideals,liketruth,sincerity,keepingone'swordetc.whichthedevelopmentandgoodofthesocietydependupon.Fortheserulesandregulationstohaveanyforceandeffect,itwasnecessaryforthemtobeaccompaniedbypunishmentlaiddownforthetransgressors.Onlyinthiswaythesystemcouldbeprotectedagainstthewillfultransgressionofsomeandindifferenceandnegligenceofothers.Thatiswhywhenagovernment(nomatterwhichideologyitfollows)isstrongandcapableenoughtomakepeopleobeyitsedicts,thecountrymarchesforward,andsocietyproceedsonthepathofdevelopment.Onthecontrarywhenitisweak,thecountryisovercomebylawlessnessanddisorder,andplaguedbytroublesandturmoil.

"Inviewoftheabove,itisessentialforthegoodofsocietytomakepeoplebelievethattheycouldnotescapetheconsequencesiftheytransgressedthelaw.Nothingshouldbesaidordonetoraiseahopeinthemthattheycouldavoidthepunishmentbysomemeans,likeintercession,bribeordeception.

"ThebiggestobjectionagainstChristianityisaimedatitsbeliefofatonement:ThatChristwascrucifiedinordertoatoneforthesinsofhisfollowers.NowtheChristiansrelyonthatatonementtogetsalvationinthenextworld,withoutcaringwhattheydointhislife.Religion,

inthisway,destroystheveryfoundationofsociety,retardscivilizationandpullsitbackwards.Datashowthatlieandinjusticeisfoundinardentfollowersofreligiontoafargreaterextentthaninthosewhodonotfollowanyreligion.Itsonlyreasonisthattheformerareconfidentthattheirsinswouldcertainlybewipedoffthroughintercession."

Thisisinshortwhatsome"scholars"holdagainstthebeliefofintercession:Thatitweakensthefoundationofcivilizationandsocialjustice.ButneitherIslamprovesintercession,inthemeaningtheyhavegivenit,northeintercessionwhichIslamspeaksofgivestheresulttheyhaveclaimed.Beforewritingagainstintercession,astaughtbyIslam,theyshouldlearnwhatIslamteaches,howitappliesitslawstothesociety,whattypeofinter cessionitpromisesandhow,whenandtowhatextentitistobeappliedandeffected:

First:WhattheQur'ânconfirmsoftheintercessionisthis:Thebelieversshallnotabideinthehell,ontheDayofResur rection,providedtheycometotheirLordwithapprovedbeliefandtruefaith.Thus,itisaconditionalpromise.Thenithasemphasizedthatthefaithremainsingravedangerfromsins,especiallythebigones,andmoreparticularlyifonepersistsinthem.Suchabelieverwouldbetotteringonthebrinkofeternaldamnation.Whenabelieverremembersthatpromise,hishopeofdeliverancesoarshigh;whenheneedsthiswarning,heisover comebydreadofperdition.Hissoulremainshoveringbetweenhopeandfear;heworshipshisLordbothwithloveandawe.Thus,hespendshislifeinamoderateway,onthemiddlecourse.Heexperiencesneitherdiscouragementofpessimism,northerashnessofover-optimism.

Second:Islamhasmadecomprehensivelawsfortemporalandspiritualupliftmentofthesociety;theselawscoverallaspectsoflifeofanindividualandagroup.Ithasprescribedsuitablepunishmentsforthosewhoviolateanyofthoserules-frommonetarycompensationtochastisementtofirmlyfixedpunishment-untilastagecomeswhentheoffenderisdeprivedofhisrightsasamemberofsocietyandiscondemnedtoeternalshame,orevendeath.Allthissystemhasbeenentrustedintothehandsofdivinelyappointedulu'1-amr(=peoplevestedwithauthority).TheneachMuslimhasbeenmaderesponsible,forallotherMuslims,asheisobligedtoenjoinhiscompatriots,todogoodanddesistfromevil.Tocapitall,theMuslimnationisobligedtocallotherstotherightpath,andthewaytoaffectthiscallistogivethemgoodnewsofeternalrewardiftheydogoodandtowarnthemofeternalperditioniftheyindulgeinevil.

ItisthisknowledgeofthisandthenextworldwhichisthefoundationofIslam'scharacter-building.TheProphetpromulgatedthissystem;andexperimenthasproveditseffectivenessandpotency.ItspowertomouldthesocietyintodivineimagewasprovedduringthetimeoftheProphetandcontinuedtodosountilUmayyidscameintopower.Theymadethesharî`ahatoytoplaywith;puttheIslam'spenalcodeincoldstorageandbehavedasthoughtheywereabovealllaw,asifnothingcouldhinderthemintheirpursuitofpleasure.Theresultofthatexer ciseisbeforeoureyestoday.Thestandardof"freedom"hasbeenraised;westerncivilizationismakinginroadsinoursociety.InIslamiccountries,Islamexistsinnameonly.

ItisthismanifestweakeningofreligionandthisretrogressivemovementoftheMuslimswhichhascausedtheirfallfromheightsofjusticeandvirtue,andmadethemslipdowntheplaneofmoralityandethics.Itistheirdebaucheryandtheirwallowingintheirbasedesiresandsensualitiesthathasmadethemboldtotransgresseverylimit,toviolateeveryrule,somuchsothateventheatheistslookdownattheirdebauchery,dishonestyandimmorality.

ThisistherealandonlycauseofthedeteriorationofMuslimsociety.Theobjectoriscompletelyoffthemarkwhenheattributesthisstateofaffairstothosesublimereligiousrealitieswhoseonlyaim,andonlyeffect,wasandistheman'sfelicityandhappinessinthisworldaswellasinthehereafter.

Thedata,mentionedinhisargument,areirrelevanthere.TheyhavelookedataMuslimsocietywhichhasgotnoguardianandnoauthoritytoenforceIslamiclawswithinitsjurisdiction,andatanatheistsocietywhichhasastrongauthoritytoenforceitslawsandtokeepthepeoplewithinthelimits,withhelpofeducationandtrainingofitsownchoice.Therefore,thiscomparisonisquiteclearlyunjustified.

Chapter15:2:49-61

AndwhenWedeliveredyoufromPharaoh'speople,whosubjectedyoutoseveretorment,killingyoursonsandsparingyourwomen,andinthistherewasagreattrialfromyourLord(49).AndwhenWepartedtheseaforyou,soWesavedyouanddrownedthefollowersofPharaohwhileyouwatchedby(50).AndwhenWeappointed(atimeof)fortynightswithMûsâ,thenyoutookthecalf(foragod)afterhimandyouwereunjust(51);thenWepardonedyouafterthatsothatyoumightgivethanks(52).AndwhenWegaveMûsâthebookandthedistinctionthatyoumightwalkaright(53).AndwhenMûsâsaidtohispeople:"Omypeople!youhavesurelybeenunjusttoyourselvesbytakingthecalf(foragod),thereforeturntoyourCreator(penitently)andkillyourpeople,thatisbestforyouwithyourCreator;soHeturnedtoyou(mercifully),forsurelyHeistheOftreturning(withmercy),theMerciful"(54).Andwhenyousaid:"OMûsâ!wewillnotbelieveinyouuntilweseeAllâhmanifestly,"sothepunishmentovertookyouwhileyoulookedon(55);thenWeraisedyouupafteryourdeaththatyoumaygivethanks(56).AndWemadethecloudstogiveshadeoveryouandWesenttoyoumannaandquails:EatofgoodthingsthatWehavegivenyou;andtheydidnotdoUsanyharm,buttheydidharmtheirownselves(57).AndwhenWesaid:"Enterthiscity,theneatfromitaplenteous(food)whereveryouwish,andenterthegatemakingobeisance,andsay,forgiveness,Wewillforgiveyouyourwrongsandgivemoretothosewhodogood(toothers)(58).Butthosewhowereunjustchangeditforasayingotherthanthatwhichhadbeenspokentothem,soWesentuponthosewhowereunjustapestilencefromheaven,becausetheytransgressed(59).AndwhenMûsâprayedfordrinkforhispeople,Wesaid:"Striketherockwithyourstaff."Sotheregushedfromittwelvesprings;eachtribeknewitsdrinkingplace:"EatanddrinkoftheprovisionsofAllâhanddonotactcorruptlyintheland,makingmischief"(60).Andwhenyousaid:"OMûsâ!wecannotbearwithonefood,thereforepraytoyourLordonourbehalftobringforthforusoutofwhattheearthgrows,ofitsherbsanditscucumbersanditsgarlicanditslentilsanditsonions.Hesaid:"Willyouexchangethatwhichisbetterforthatwhichisworse?Enteracity,soyouwillhavewhatyouaskfor."AndabasementandhumiliationwerebroughtdownuponthemandtheyreturnedwithAllâh'swrath;thiswassobecausetheydisbelievedinthesignsofAllâhandkilledtheprophetsunjustly;thiswassobecausetheydisobeyedandexceededthelimits(61).

COMMENTARY

QUR'AN:andsparingyourwomen:Theyleftyourwomenaliveinorderthatthey(i.e.the

women)mightservethem."al-Istihyâ"'()meanstowishsomeonetoremainalive.Thewordmayalsomean:Theybehavedindecentlywiththewomenuntilthey(i.e.thewomen)losttheirmodesty.

"Yasûmûnakum"()translatedhereas"theysubjectedyouto",literallymeans,theyimposeduponyou.

QUR’AN:AndwhenWepartedtheseaforyou:al-Farq()isoppositeofal-jam'();thewordsmeantoseparateandtogather,respectively.Thesameisthecaseofal-fasl()vis-a-vis"al-wasl"().Toseparatetheseameanstopartitswater."Bikum"(),translatedhereas"foryou",mayalsomean,"soononyourenteringthesea".

QUR’AN:AndwhenWeappointed(atimeof)fortydayswithMûsâ:ThesameeventhasbeendescribedinChapter7inthesewords:AndWeappointedwithMûsâatimeofthirtynightsandcompletedthemwithten(more),sotheappointedtimeofhisLordwascomplete,fortynights(7:142).Thisversementionsthetotaldurationofthetwopromisestogether,asatraditionsays.

QUR’AN:thereforeturntoyourCreator(penitently):al-Bâri’()isoneofthebeautifulnamesofAllâh,asAllâhsays:HeisAllâh,theCreator,theMaker,theFashioner;Hisarethemostbeautifulnames...(59:24).ThisnamehasbeenusedthreetimesintheQur ’ân:twiceintheverseunderdiscussionandonceinChapter59,quotedjustabove.PerhapsAllâhusedthisnameherebecauseitwasmostsuitableinthecontextoftheeventdescribed.Whileitisnearerinmeaningtoal-Khâliq(=theCreator)andal-Mûjid(=theInventor),itisderivedfrombara'a,yabra'u,bar'an(=heseparated,heseparates,toseparate).AllâhthusseparatesHiscreationfrominexistence,orHeseparatesmanfromtheearth.Thisnameinthiscontextconveysthefollowingidea:Nodoubtitisveryhardtorepentbykillingyourownpeople.ButAllâh,Whonowordersyoutodestroyyourselvesbykilling,isthesameGodwhohadcreatedyou.Hewaspleasedtocreateyouwhenitwasgoodforyou;andnowHehasdecreedthatyoushouldkillyourownpeople,andthisordertooisgoodforyou.HowcanHedecideanythingforyouexceptthatwhichisgood,andHeisyourMakerandCreator.Thephrase,"yourCreator",pointstoaspecialrelationwhichtheyhavewithHim,anditemphasizesthefactthatthegivencommandisnotforrevenge;itisbasedondivinelove,inordertopurifythem.

QUR’AN:thatisbestforyouwithyourCreator:Thisandtheprecedingverses(thatenumeratetheirtransgressionsandsins)areaddressedtothewholeJewishnation,althoughthesinswerecommittedbyonlysomegroupsofthemandnotbyall.Obviouslyitisbecausetheywereverymuchunitedasanation;ifonedidathing,otherswerepleasedwithit.Itwasbecauseofthisfeelingoftheirnationalunitythatonegroup'sactionisattributedtothewholenation.Otherwise,notalltheIsraeliteshadkilledtheprophets,norhadallofthemindulgedinthecalf-worship,orcommittedothersinsmentionedherein.Itprovesthattheorder,"killyourpeople",actuallymeant,killsomeofyourpeople,i.e.,thecalf-worshippers.Itmayalsobeinferredfromthewords,"youhavesurelybeenunjusttoyourselvesbytakingthecalffor

worship",andthewords,"thatisbestforyouwithyourCreator"(whichapparentlyisthefinalpartofthespeechofMûsâ).

Thewords,"soHeturnedtoyou(mercifully)",provethattheirrepentancewasaccepted.Traditionsaysthattheirrepentancewasacceptedandsinforgivenwhenonlyafewofthemhadbeenkilled.Thisforgivenessbeforetheorderwasfullycompliedwithshowsthatthecommandwasgivenasatrial.ThecaseissomewhatsimilartothedreamofIbrâhîm(a.s.)andhisbeingtoldtosacrificeIsmâ’î1;beforehecouldreachtheultimatestage,hewastold,OIbrâhîm!Youhaveindeedmadethevisioncometrue(37:104-105).Likewise,Mûsâ(a.s.)toldhispeople"turntoyourCreator(penitently)andkillyourpeople,thatisbestforyouwithyourCreator",andAllâhconfirmedtheorder,yetHetookthekillingofsomeasequaltotheexecutionofall,andinformedthemthattheirrepentancewasaccepted,"soHeturnedtoyou(mercifully)".

QUR’AN:apestilencefromheaven:"ar-Rijz"(=punishment).

QUR’AN:donotactcorruptly:"Lâta'thaw"()isderivedfromal-`aythandal-`athy()itmeansthebiggestchaosandmischief.

QUR’AN:anditscucumbersanditsgarlic:"al-Khiyar"()iscucumber;"al-fum"()isgarlicorwheat.

QUR’AN:andtheyreturnedwithAllâh'swrath:"Bâ'û"(=theyreturned).

QUR’AN:thiswassobecausetheydisbelieved:Itgivesthereasonofprecedingstatement;andthenextsentence,"thiswassobecausetheydisobeyedandexceededthelimits"isthereasonofthatreason.TheirdisobedienceandperennialexcessescausedthemtorejectthesignsofAllâhandkilltheprophets.Allâhsaysinanotherverse:Thenevilwastheendofthosewhodidevil,becausetheyrejectedthesignsofAllâhandusedtomockthem(30:10).Howwasthedisbeliefcausedbydisobedience?Oneofthecomingtraditionsexplainsit.

TRADITIONS

AbûJa'far(a.s.)saidaboutthewordsofAllâh:andwhenWeappointed(atimeof)fortynightswithMûsâ:"Itwasthirtynightsinthe(divine)knowledgeandmeasure,thensomethingelsehappened(toshowthatitwasnotthefinaldecree)andAllâhaddedtenmore;andinthiswaytheappointedtimeofhisLord,thefirstandthelast,wascompletedfortydays."(al-`Ayyâshî)

Theauthorsays:Thistraditionsupportswhatwehavementionedearlierthatthefortywasthetotalofthetwoappointedtimes.

`Alî(a.s.)saidaboutthewordsofAllâh:andwhenMûsâsaidtohispeople:"0mypeople!youhavesurelybeenunjusttoyourselves...":"TheyaskedMûsâ:`Howshouldwerepent?'Hesaid:`Someofyoushouldkilltheothers.'Thereupon,theytooktheknivesandeveryonestartedkilling(theothers),evenhisbrother,fatherandson,withoutcaring,byGod!whomhekilled.(Itcontinued)tillseventythousandofthemwerekilled.ThenAllâhrevealedtoMûsâ:`Tellthemtostaytheirhands;'andhewhowaskilledwasforgivenandhewhoremained,hisrepentancewasaccepted."(ad-Durru'l-manthûr)

TheImâmsaid:"Mûsâ(a.s.)wenttotheappointedplaceandtime,andthencamebacktohispeople;andtheyhadstartedworshippingthecalf;thenhetoldthem:‘0mypeople!youhavesurelybeenunjusttoyourselvesbytakingthecalf(forworship),thereforeturntoyourCreator(penitently)andkillyourpeople,thatisbestforyouwithyourCreator.'Theyaskedhim:`Howshouldwekillourpeople?'Mûsâsaidtothem:`TomorroweveryoneofyoushouldcometoBaytu'1-Maqdis[4]withaknifeorapieceofironorasword;whenIascendthepulpitoftheChildrenofIsraelyoushouldallkeepyourfaceshidden,sothatnobodyshouldrecognizetheotherathisside;thenyoushouldkilleachother.'ThusseventythousandofthosewhohadworshippedthecalfassembledinBaytu'1-Maqdis.WhenMusafinishedprayingwiththemandascendedthepulpit,theystartedkillingeachother.(Thiscontinued)untilJibrîlcamedownandsaid:`Nowtellthem,OMûsâ!tostopkilling(eachother),becauseAllâhhasacceptedtheirrepentance.'And(bythattime)tenthousandofthemhadbeenkilled.AndAllâhrevealed:thatisbestforyouwithyourCreator;soHeturnedtoyou(mercifully),forsurelyHisisOftreturning(withmercy),theMerciful."(at-Tafsîr,al-Qummi)

Theauthorsays:Accordingtothistradition,thesentence,"thatisbestforyouwithyourCreator",wassaidbyMûsâ(a.s.)andwasalsousedinthedivinespeech.Inthisway,AllâhconfirmedthewordofMûsâ(a.s.),andmadeitclearthatwhathadactuallyhappened-theexecutionoftenthousandcalf-worshippers-wasallthatwasintendedfromtheverybeginning;andthattheorderofMusawascarriedoutinfull,andnotpartially.AccordingtowhatappearsfromthewordingofMûsâ(a.s.),itwasbestforthemifallofthemwerekilled;butonlysomeofthemgotkilled,notall.Byrepeatingthesamewords,AllâhmadeitclearthatwhatMûsâ(a.s.)hadmeantfromthewords,"thebestforyou",wasnottheexecutionofall.

Thesameat-TafsîrsaysaboutthewordsofAllâh:andWemadethecloudstogiveshadeoveryou:"WhenMûsâcrossedtheseawiththeIsraelites,theylandedatadesert.Theysaid:‘OMûsâ!youhavereallydestroyedandkilledus,bybringingusfromaninhabitedlandtoadesertwherethereis,eitheranyshadowortreenorevenwater.'Atdaytimeacloudappearedoverthemtoprotectthemfromthesun;andatright,mannacamedowntothem,settlingonleaves,treesandstones,andtheyateit;andatdinnertimeroastedbirdsfellontheirdinner -spread,andwhentheyfinishedeatinganddrinking,thebirds(becamealiveand)flewaway.AndMûsâhadastonewhichheusedtoplaceinthemidstofthestation(ofthecaravan),strikingitwithhiswalking-stickand,lo!twelvespringsgushedfromit,asAllâhdescribed,everyspringgoingtothestationofaparticulartribe-andtheyweretwelvetribes."(ibid.)

Abul-Hasanal-Mâdî(a.s.)saidaboutthewordsofAllâh:andtheydidnotdoUsanyharmbuttheydidharmtheirownselves:"SurelyAllâhistoopowerfulandtoounassailabletobeharmedortoascribeanyharmtoHimself.ButHehasjoinedustoHimselfandtookanyinjusticedonetousasaninjusticedonetoHim,andtreatedourloveasHislove;thenHerevealeditina(verseofthe)Qur ’ântoHisProphet,andsaid:andtheydidnotdoUsanyharm,buttheydidharmtheirownselves.Thenarratorsays:"Isaid,`Thisistherevelation?'Hesaid,`Yes."'(al-Kâfi)

Theauthorsays:Nearlythesamethinghasbeennarratedfromal-Baqir(a.s.).

"...toounassailabletobeharmed":ItistheexplanationoftheQur ’ânicexpression,"theydidnotdoUsanyharm";thenextsentence,"ortoascribeanyharmtoHimself",rejectsalsotheoppositeproposition.AllâhcanneitherbeharmednordoesHedoanyinjusticeHimself.Whydidthenarratoraskthequestion,"Thisistherevelation?"Obviously,foranegativesentencetobeplausiblethereshouldbearealorhypotheticpossibilityofapositiveconnectionbetweenthesubjectanditspredicate.Wedonotsay,"Thiswalldoesnotsee".Why?Becausewallhasnopossibleconnectionwithseeing.Now,Allâhcanhavenopossibleconnectionatallwithinjusticeoroppression.Therefore,thesentence,"theydidnotdoUsanyharm",wouldseemasuper fluousandimplausibleassertion,becausetherewasnoneedforsayingthatAllâhcouldnotbeharmednordidHeharmanyone-unlessitwasmeanttoconveysomefinepointtothelisteners.Andthatpointisthis:Greatpersonsoftenspeakonbehalfoftheirservantsanddependants;likewise,AllâhinthisverseisspeakingonbehalfofMuhammadandhisprogeny(peacebeonthemall),joiningthemtoHimselfinthisdeclaration.

as-Sâdiq(a.s.)recitedtheverse:thiswassobecausetheydisbelievedinthesignsofAllâhandkilledtheprophetsunjustly;thiswassobecausetheydisobeyedandexceededthelimits,andthensaid:"ByGod,theydidnothitthemwiththeirhands,nordidtheykillthemwiththeirswords;buttheyheardtheirtalksandannouncedit(totheirenemies);sotheprophetswerecaughtonthatchargeandkilled;thiswasthekilling,theexceedingthelimitandthedisobedience."(al-`Ayyâshî)

Theauthorsays:AsimilartraditionfromthesameImâmisfoundinal-Kâfi.Apparently,theImaminferreditfromthewords,"thiswassobecausetheydisobeyed..."Needlesstosaythatmurder,andespeciallyoftheprophets,andrejectionofthesignsofAllâhcannotbetermedasmeredisobedience.Itshouldbetheotherwayround.Butifwetakethedisobediencetomeandisclosingthesecretsthenitwouldbeperfectlyrighttosaythattheykilledtheprophets,becausethey(disobeyedthemand)didnotkeeptheirsecretsandthusdeliveredthemintothehandsoftheirenemieswhokilledthem.

Chapter16:2:62

Surelythosewhobelieve,andthosewhoareJews,andtheChristians,andtheSabaeans,whoeverbelievesinAllâhandtheLastDayanddoesgood,theyshallhavetheirrewardfromtheirLord,andthereisnofearforthem,norshalltheygrieve(62).

COMMENTARY

Theversefirstmentionsthebelievers,andthensays,"whoeverbelievesinAllâh..."Thecontextshowsthatthelatterphrasereferstotherealbelief,thetrueimân,andthattheword,"thosewhobelieve",(mentionedatfirst)referstothosewhocallthemselvesbelievers.TheversesaysthatAllâhgivesnoimportancetonames,likethebelievers,theJews,theChristiansortheSabaeans.OnecannotgetarewardfromAllâh,norcanhebesavedfrompunishment,merelybygivingoneselfgoodtitles,asthey,forexample,claimthat:noonewillentertheGardenexcepthewhowasaJeworaChristian(2:111).Theonlycriterion,theonlystandard,ofhonourandhappinessistherealbeliefinAllâhandtheDayofResurrection,accompaniedbygooddeeds.ItshouldbenotedthatAllâhdidnotsay,‘whoeverofthembelieves';otherwiseitwouldhaveaccordedsomerecognitiontothesetitles,andwouldhaveimpliedthattherewas,afterall,somebenefitinacquiringthesenames.

ThisthemehasbeenrepeatedlyexpoundedintheQur ’ân.Thehonourandfelicitydependentirelyontrueandsincereservitude;noname,noadjective,candoanygoodunlessitisbackedbycorrectbeliefandgooddeeds.Thisruleisapplicabletoallhumanbeings,rightfromtheprophetstothelowestrank.LookhowAllâhpraisesHisprophetswithallbeautifulandexcellentattributes,andthensays:andiftheyhadsetupothers(withHim)certainlywhattheydidwouldhavebecomeineffectualforthem(6:88).Also,HedescribesthehighstatusandgreatprestigeoftheHolyProphetandhiscompanions,andthenendsitwiththesewords:Allâhhaspromisedthoseamongthemwhobelieveanddogood,forgivenessandagreatreward(48:29).Ponderonthesignificanceofthephrase"amongthem".

ThenwefindthatAllâhhadgivenamansomeofHissignsbuthewentastray:andifWehadpleased,Wewouldcertainlyhaveexaltedhimthereby,butheclungtotheearthandfollowedhislowdesire...(7:176).

TherearemanyversesclearlyshowingthatthehonourandrespectwithAllâhdependsonreality,notonappearance.

TRADITIONS

Salmânal-Fârisisaid:"IaskedtheProphet(s.a.w.a.)aboutthepeopleofthatreligionwhichIfollowed(priortoIslam),andIdescribedtheir(wayof)prayerandworship.Thenitwasrevealed:Surelythosewhobelieve,andthosewhoareJews..."(ad-Durru'l-manthûr)

Theauthorsays:Variousothertraditionswithdifferentchainsofnarrators,saythatthisversewasrevealedaboutthepeopleofSalman.

IbnFaddalsaid:"Iaskedar-Rida(a.s.)why"an-Nasârâ"(=theChristians)weregiventhatname.Hesaid:'Becausetheywerefromavillagecalledan-Nâsirah(=Nazarath)inSyria.[5]Maryamand`IsasettledthereaftertheyreturnedfromEgypt.'"(Ma`âni'1-akhbâr)

Theauthorsays:Weshallcommentonthistraditionwhenwritingonthestoriesof`Isa(a.s.)inChapter3(TheHouseof`Imrân),Godwilling.

Thesametraditionsaysthat"al-Yahûd"(=theJews)gotthisnamebecausetheyaredescendedfromYahûda,sonofYa'qûb.(ibid.)

TheImâmsaid:"TheSabaeansareapeople,neitherZoroastriannorJews,neitherChristiansnorMuslims;theyworshipthestarsandplanets.(at-Tafsir,al-Qummi)

Theauthorsays:Itisidol-worshipofaspecialtype;theyworshippedonlytheidolsofthestars,whileothersworshippedwhateveridolcaughttheirfancy.

AHISTORICALDISCUSSION

AbûRayhânat-Bîrûnîwritesinhisbookal-‘âthâru'l-bâqiyah:

"Theearliestknownamongthem(i.e.,theclaimantsofprophethoodwasYudhasaf.[6]HeappearedinIndiaattheendofthefirstyearofthereignofTahmurth;andhebroughtthePersianscript.HecalledtotheSabaeanreligion,andagreatmanypeoplefollowedhim.TheBishdadiankingsandsomeoftheKayaniswhoresidedinBalkhheldthesun,themoon,thestarsandtheplanetstogetherwithotherelementsinhighesteemandbelievedthattheseluminarieswereverysacred.ItcontinueduntilZoroasterappearedattheendofthethirtiethyearofPeshtasav'sreign.TheremnantsofthoseSabaeansarenowinHarrân,fromwhich

theyhavegottheirnewname,Harrâniyyah.AlsoitissaidthatthisnomenclaturereferstoHarân,sonofTârukh(Terah)andbrotherofIbrâhîm(a.s.),asheallegedlywasoneoftheirreligiousleadersanditsstaunchestfollower.

"IbnSancala,theChristian,haswrittenabookagainstSabaeans.InthatbookhehasattributedmanyridiculousthingstothisHarân.Forexample,hedescribestheSabaeans'beliefaboutIbrâhîm(a.s.)inthesewords:“Ibrâhîm(a.s.)wasremovedfromtheircommunitybecauseawhitespothadappearedonhisforeskin,andtheSabaeansbelievedthatapersonhavingawhitespotwasunclean,andavoidedmixingwithsuchperson.Toremovethatdefect,Ibrâhîmcuthis.foreskin,i.e.circumcisedhimself.Thenheenteredoneofthetemples;andlo!anidolcalledouttohim:"OIbrâhîm!youwentawayfromuswithonedefectandcamebackwithtwo;getoutanddonotevercomebacktous."Ibrâhîmwasenraged;hesmashedtheidols;andwentout.Aftersometime,hefeltremorseforwhathehaddone,anddecidedtosacrificehissononthealtarofJupiter,asitwastheircustomtokilltheirchildrentopleasethedeities.WhenJupiterwasconvincedofthesincerityofhisrepentance,itsentalambtohimtoslaughterinplaceofhisson.”

"‘Abdu'1-MasîhibnIshâqal-Kindîwroteabookinreplyofabookby‘AbdullahibnIsmâ'îlal-Hâshimî.Inthatbook`Abdu'1-MasîhwritesabouttheSabaeans:

"’Itisgenerallybelievedthattheyindulgeinhumansacrifice,althoughnowadaystheycannotdosoopenly.Butsofarasourowninformationgoes,theyaremonotheistswhobelievethatGodisfreefromeverydefectandevil,theydescribeGodinnegative,notpositive,terms;forexample,theysay:Allâhcannotbedefinedorseen,Heisnotunjustoroppressive.Accordingtothem,thebeautifuldivinenamesmaybeusedforGod,butonlyinanallegoricalsense,becausenodivineattributecantrulydescribethereality.Theybelievethatthemanagementofallaffairsisdoneandcontrolledbytheskyandtheheavenlybodies;theskyandthosebodiesarelivingthingshavingthecharacteristicsofspeech,hearingandsight.Theyreverethelightandtheluminaries.OneoftheirlegaciesisthedomeabovethenicheintheUmayyidmosqueofDamascus;itwastheirprayerhouse,andatthattimeeventheGreeksandtheRomansfollowedthesamereligion.ThenitcameunderJewishcontrolandtheyturneditintoasynagogue.Later,theChristianstookitoverandconverteditintoachurch.ThencametheMuslims,andtheychangeditintoamosque.

TheSabaeanshadtheirnumerousplacesofwor ships,andtheiridolswerenamedaftervariousnamesofthesun,andshapedwithfixedpatterns,ashasbeendescribedbyAbuMa'sharal-Balkhiinhisbook,TheHousesofWorship.Forexample,therewasthetempleofBa'lbakwhichhousedtheidolofthesun;ofQirân,whichwasrelatedtothemoonandbuiltinthemoon'sshape,likeashawlwornoverheadandshoulders.Andthereisavillagenearby,Salamsînbyname;itisacorruptionofitsoriginalname,(SanamSîn=theidolofthemoon).Likewise,anothervillageiscalledTara'ûz,thatis,thegateofvenus.TheydoalsoclaimthattheKa'bahanditsidolsbelongedtothem,andthattheMeccanidol-worshipperswereoftheSabaeanreligion.Accordingtothemtheidols,Latand`Uzza,representedSaturnandVenus.Theyhavemanyprophetsintheirhierarchy,mostofthembeingtheGreekphilosophers,for

example,HermesofEgypt,Agadhimun,Walles,PythagorasandBabaswar(maternalgrandfatherofPlato)andmanyotherslikethem.Someofthemdonoteatfish-lestitbespume;norpoultry,becauseitisalwayshot.Also,theydonotusegarlic,becauseitcreatesheadacheandburnsthebloodandsemen(whichisthesourceofcontinuityofthehumanrace);andtheyavoidbeans,becauseitdullstheintelligenceandalsobecauseithadfirstsproutedinahumanskull.Theyobservethreecompulsoryprayers:atsunrise(eightrak`at);atnoon(fiverak`at);andatthethirdhourofthenight.

"’Theyprostratethreetimesineachrak`ah.Also,theyobservetwooptionalprayers-atthesecondandninthhoursoftheday.

"`Theypraywithtaharahandwudu';theytakebathafterjanâbah;buttheydonotcircumcisetheirchildrenbecausetheyhavenotbeentoldtodoso.Mostoftheirlawsconcerningmaritalandpenalcodesarelikethesharî`ahofIslam;whiletherulesabouttouchingadeadbodyaresimilartoTorah's.Theyoffersacrificestothestars,theiridolsandthetemples;thesacrificialanimalsarekilledbythepriestsandwitch-doctors,whoreadinitthefutureofthemanwhooffersthesacrificeandanswertohisquestions.

"'Hermesissometimescalledldris,whoismentionedinTorahasAkhnukh.SomeofthemsaythatYudhasafwasHermes.

"‘Someothershavesaidthatthepresent-dayVarraniyyaharenottherealSabaeans;ratherthesearementionedinthebooksasheathensandidolators.TheSabaeanswerethoseIsraeliteswhostayedbehindatBabylonwhentheirmajorityreturnedtoJeruseleminthereignsofCyrusandArtaxerxes.TheywerefavourablydisposedtoZoroastrianbeliefs,aswellastothereligionofNebuchadnezzar.WhatresultedfromthisexercisewasamixtureofJudaismandZoroastrianism-liketheSamaritansofSyria.MostofthemarefoundinWasitandtheruralareasofIraqaroundJa'farandJâmidah;theytracetheirgenealogytoEnosh,sonofSeth.TheycriticizeandopposetheHarraniyyahandtheirreligion.Withexceptionofafewthings,thereisnosimilaritybetweenthetworeligions:TheSabaeansfacetowardstheNorthPoleintheirprayers,whiletheHarraniyyahfacetowardstheSouthPole.

"‘SomepeopleofthebookhavesaidthatMethuselahhadason(otherthanLamech),namedSâbî,whomtheSabaeanshavedescendedfrom.Thepeople,beforethesharî`ahspreadandbeforeYudhasafappearedonthescene,followedSamanianbeliefs;theylivedintheeasternpartoftheworldandworshippedidols.TheirremnantsarefoundinIndia,ChinaandTaghazghaz,andthepeopleofKhurasancallthemShamnan.Theirrelics,placesofworshipandidolsareseenineasternKhurasanadjoiningIndia.Theybelieveineternityoftheuniverseandtransmigrationofsoul.Accordingtothem,theskyisfallingdowninanendlessvacuum,andthatiswhyitismovingroundandround.’

"Accordingtosomewriters,agroupofthemrejectsthetheoryofeternityoftheuniverseandsaysthatitcameintobeingonemillionyearago."

Theauthorsays:Alltheabovedescriptionhasbeentakenfromthebookofal-Biruni.Theopinion,attributedtosomewriters,thatSabaeans'religionwasamixtureofJudaismandZoroastrianismflavouredwithsomeelementsofHarraniyyah'sbeliefs,seemsbettersuitedinthiscontext;afterall,theverseobviouslyenumeratesthegroupswhichfollowedadivinely-inspiredreligion.

Chapter17:2:63-74

AndwhenWetookapromisefromyouandliftedthemountainoveryou":"TakeholdofwhatWehavegivenyouwithfirmnessandbearinmindwhatisinit,sothatyoumayguard(againstevil)"(63).Thenyouturnedbackafterthat;sowereitnotforthegraceofAllâhandHismercyonyou,youwouldcertainlyhavebeenamongthelosers(64).AndcertainlyyouhaveknownthoseamongyouwhoexceededthelimitsoftheSabbath,soWesaidtothem:"Beapes,despisedandhated"(65).SoWemadethemanexampletothosewhowitnesseditandthosewhocameafterit,andanadmonitiontothosewhoguard(againstevil)(66).AndwhenMusâsaidtohispeople:"SurelyAllâhcommandsyouthatyoushouldsacrificeacow";theysaid:"Doyouridiculeus?"Hesaid:"IseektheprotectionofAllâhfrombeingoneoftheignorants"(67).Theysaid:"CallonyourLordforoursaketomakeitplaintouswhatsheis".Musâsaid:"Hesays,Surelysheisacowneitheradvancedinagenortooyoung,ofmiddleagebetweenthat(andthis);dothereforewhatyouarecommanded"(68).Theysaid:"CallonyourLordforoursaketomakeitplaintouswhathercolouris."Musâsaid:"Hesays,Surelysheisayellowcow;hercolourisintenselyyellow,givingdelighttothebeholders"(69).Theysaid:"CallonyourLordforoursaketomakeitplaintouswhatsheis,forsurelytousthecowsareallalike,andifAllâhpleaseweshallsurelybeguidedaright"(70).

Musâsaid:"Hesays,Surelysheisacownotmadesubmissivethatsheshouldploughtheland,nordoessheirrigatethetilth,sound,withoutablemishinher."Thesaid:`Nowyouhavebroughtthetruth;"sotheysacrificedher,thoughtheyhadnotthemindtodo(it)(71).Andwhenyoukilledaman,thenyoudisagreedwithrespecttothat,andAllâhwastobringforththatwhichyouweregoingtohide(72).So,Wesaid:"Strikethe(deadbody)withpartofthe(sacrificedcow)",thusAllâhbringsthedeadtolife,andHeshowsyouHissignssothatyoumayunderstand(73).

Thenyourheartshardenedafterthat,sothattheywerelikerocks,ratherworseinhardness;andsurelytherearesomerocksfromwhichstreamsburstforth,andsurelytherearesomeofthemwhichsplitasundersowaterissuesoutofthem,andsurelytherearesomeofthemwhichfalldownforfearofAllâh,andAllâhisnotatallheedlessofwhatyoudo(74).

COMMENTARY

QUR’AN:Andliftedthemountainoveryou:"at-Tur"()ismountain;thatiswhyhasbeen

substitutedby"al-jabal"(=mountain)inverse:AndwhenWewrestedawaythemountainoverthemasifitwereacoveringoverhead(7:171)."an-Natq"(=towrestaway;topullout).Theverseatfirstmentionstakingofapromise;andendswiththecommandtotakeholdofwhattheyweregivenandtobearinmindwhatwasinit;inbetweenitreferstotheliftingofthemountainoverthem,withoutsayingwhyitwaslifted.Butthecontextclearlyshowsthatitwasdonetofrightenthemwithoutputtingthemundercompulsion,inorderthattheymightobeywhattheyweretold-ifAllâhhadwishedtocompelthem,therewasnoneedtotakeanypromisebefore.

Objection:Ifweweretotakethesentence,"andliftedthemountainoveryou",initsliteralmeaning,itwouldbeamiraculoussignthatwouldhaveforcedtheIsraelitestoobeythegivencommandunderduressandcoercion;butAllâhsays:Thereisnocompulsioninthereligion(2:256);...willyouthenforcementilltheybecomebelievers?(10:99).

Reply:Theobjectionisbaseless.Thesentenceshowsonlythattheywerethreatenedandfrightened.Justliftingthemountainovertheirheadwasnotenoughtocoerceandforcethemtobelieveandobey.Otherwise,mostofthemiraclesshownbyMusa(a.s.)couldbetermedas"compulsion"!Thesaidquestionerhastriedtoexplainawaythissentenceinthisway:"TheIsraeliteswereatthefootofthemountain;itwasshakenviolentlyandduringthatconvulsionitssummitloomedoverthem,untiltheythoughtthatitwasgoingtofalloverthem.Itisthisnaturalphenomenonthathasbeendescribedaspullingoutthemountainandliftingitoverthem."

Suchmisinterpretationsemanatefromrejectionoftheprincipleof"miracle"altogether.Wehavealreadywrittenindetailonthissubject.Ifweweretoexplainawaytheversesofmiracleinthisway,nospeechwouldremainsafefromdistor tion;andnosentencecouldbetakentomeanwhatitsays;asaresult,allthenormsofeloquenceandliteraturewouldlosetheirvalue.

QUR’AN:sothatyoumayguard(againstevil):"La'alla"()isaparticlemeaning"perhaps","maybe";itdenoteshope-thespeakermaybehopingforsomething,orthepersonspokenwhogivesrisetothehope,orthesituationjustifiesthehopealthoughthespeakerorthelistenerdoesnotfeeloptimistichimself.Inanycase,itimpliessomeuncertaintyaboutthefinaloutcome.Whenthisparticleisusedinadivinespeech,itindicateshopefulnesseitherwithreferencetothelistener,orincontextofthesituation;butitcanneverrefertothespeaker,thatis,Allâh,becauseHecanneverbeuncertainofanyresult.Ithasclearlybeenexplainedbyar-Râghibinhisal-Mufradât.Therefore,wheneverthiswordisusedintheQur ’ân,itistranslatedas"sothat...","inorderthat..."

QUR’AN:Beapesdespised:"Khâsi’în"(=despised,humiliated).

QUR’AN:SoWemadethemanexample:“an-Nakâl"()meansexemplarypunishmentmetedouttooneinorderthatothersmaydesistfromsuchtransgression.

QUR’AN:AndwhenMusâsaidtohispeople:"SurelyAllâhcommandsyouthatyoushould

sacrificeacow...":ThisisthestoryofthecowoftheIsraelites,anditistheseverseswhichhavegiventhischapteritsname,theCow.

TheQur ’ânhasusedadramaticstyleforthisstory.Itopenswiththemiddleofthestory(verses67to71),followedbyitsbeginning(verse72)andendingwithitsconclusion(verse73).Anotherthingtonoteisthechangesofthepronouns-uptoverse66,theIsraelitesweredirectlyaddressedinsecondperson;butverses67to71areaddressedtotheProphetmentioningtheIsraelitesinthirdperson;thenitrevertsagaintotheoriginalsecondperson(verses72-73).

However,letusfollowthenarrativeinthelightoftheQur ’ân.AllâhaddressestheProphetreferringtotheIsraelitesinthirdperson:"AndwhenMusâsaidtohispeople:`SurelyAllâhcommandsyouthatyoushouldsacrificeacow';theysaid..."Obviouslytheordergiventosacrificeacowwithsubsequentdescriptionofitsvariouscharacteristicsandqualities,containedinthesefiveverses(67-71),islikeaparentheticstatementwhichclarifiesthemeaningofthenexttwoverses(72-73),addressedtotheIsraelites:"Andwhenyoukilledaman,thenyoudisagreedwithrespecttothat,andAllâhwastobringforththatwhichyouweregoingtohide.SoWesaid:`Strikethe(deadbody)withpartofthe(sacrificedcow),'thusAllâhbringsthedeadtolife,andHeshowsyouHissignsthatyoumayunderstand."

Thefiveverses(67-71)alsoshowhowill-manneredtheIsraeliteswere;howoffensivetheirbehaviourwastowardstheirprophet.Seehowoff-handedlytheyaccusedtheirprophetofspeakingidlewords,howarrogantlytheymadedemandafterdemandoftheLordtomakeHiscommandclearandplain,asthoughtherewasanyambiguityinthedivinecommandorthepropheticutterance.AddtoittheirinsultingmodeofreferringtoGod:Musâhadtoldthem,"SurelyAllâhcommandsyou...";buttheyrepeatedlyusedthewords,"CallonyourLordforoursake...",asthoughHewasnottheirLord.Thenagaintheywentonrepeatingthedemandtobetold"whatsheis","whathercolouris";andwhenallwasexplainedtothem,theyarrogantlyclaimed,"surelytousthecowsareallalike".Itshouldbenotedthattheydidnotsaythatthatparticularcowseemedindistincttothem;theyinsteadclaimedthatallthecowswerealikeintheireyes-implyingthatthecowspersewerethesame,andifacertainindividualcowhadsomespecialquality,thismuchdescriptionwasnotenoughforidentificationpurpose;theydidnotrealizethatitwasnotthecow,butthedivinewill,whichproducedthedesiredresult.Theyweregivenasimplecommandtosacrifice"acow",thatis,anycow;theyshouldhaveactedonthatgeneralunrestrictedcommand,buttheywentonaskingformoreandmoreparticulars;thiswasinitselfaheightofarrogance.

Then,lookattheirrudenessinaskingtheirprophet,"Doyouridiculeus?"Itcastanaspersionontheprophetthathewas,Godforbid,anignorantpersonwhotalkedaimlessly.Thatiswhyhevehementlydefendedhimselfsaying,"IseektheprotectionofAllâhfrombeingoneoftheignorants".Eventhen,theyhadthetemeritytosayattheendofthestory,"Nowyouhavebroughtthetruth",implyingthatthepreviousexplanationswerenot"thetruth",thattheprecedingdivinespeechandpropheticmessageswere,Godforbid,untruths!

ThisstoryisnotmentionedinthecurrentTorah.Therefore,itwasbetternottoaddressittotheIsraelites.Thismaybeanotherreasonofchangingthemodeofaddress-thestorywasinitiallyaddressedtotheProphet,andafterestablishingthebase,thepronounswereagainchangedtotheoriginalsecondpersondirectlyaddressingtheIsraelites.Nevertheless,theTorahcontainsanorderthatimpliesthatsomesucheventsmusthavetakenplace:

"IfonebefoundslaininthelandwhichtheLordthyGodgiveththeetopossessit,lyinginthefield,anditbenotknownwhohathslainhim:Thenthyeldersandthyjudgesshallcomeforth,andtheyshallmeasureuntothecitieswhichareroundabouthimthatisslain:Anditshallbe,thatthecitywhichisnextuntotheslainman,eventheeldersofthatcityshalltakeanheifer,whichhathnotbeenwroughtwith,andwhichhathnotdrawntheyoke:Andtheeldersofthatcityshallbringdowntheheiferuntoaroughvalley,whichisneitherearednorsown,andshallstrikeofftheheifer'sneckthereinthevalley:AndtheprieststhesonsofLevishallcomenear;forthemtheLordtheGodhathchosentoministeruntohim,andtoblessinthenameoftheLord;andbytheirwordshalleverycontroversyandeverystrokebetried.Andalltheeldersofthatcity,thatarenextuntotheslainman,shallwashtheirhandsovertheheiferthatisbeheadedinthevalley-Andtheyshallanswerandsay:Ourhandshavenotshedthisblood,neitherhaveoureyesseenit.Bemerciful,OLord,untothypeopleIsrael,whomthouhastredeemed,andlaynotinnocentblooduntothypeopleofIsrael'scharge.Andthebloodshallbeforgiventhem."(Deut.,21:1-8)

Itmustnowbeclearthatthestoryasgivenhereisnotintendedasasimplenarrative.Themainthemeistakenupinverse72(Andwhenyoukilledaman...),butbeforethat,apartofthestoryisnarratedtotheProphetinsomedetailinverses67-71forobviousreasons.

Letusnowrecapitulatewhathasbeenexplainedabove,Theverses67-71(AndwhenMusâsaidtohispeople:"SurelyAllâhcommandsyou...),addressedtotheProphet,isaprologuetotheforthcomingepisode(verses72-73),althoughthelistenersdonotknowityet.AstheaudiencedoesnotknowwhytheIsraelitesweretoldtosacrificeacow,itscuriosityisarousedandthesuspensecontinuesuntiltherelationbetweenthesacrificeofthecowanddetectionofthemurdererisrevealed.ItwasthisapparentirrelevanceoftheformertothelatterthatpromptedtheIsraelitiestoaccuseMusâ(a.s.)ofridiculingthem,ofjokingwiththem.Thisaccusationshowedthattheywerecompletelydevoidofdiscipline,wereveryarrogantanddisobedient.Theywerenotinclinedtoobeyanycommandwithoutknowingitswhyandwherefore.Theywerenotreadytobelieveinthatwhichtheycouldnotsee-beliefintheunseenwasagainsttheirgrain.TheywerethepeoplewhohadsaidtoMusâ(a.s.):"0Musâ!wewillnotbelieveinyouuntilweseeAllâhmanifestly"(2:55).

Theirtroublewasthattheywantedtotalindependenceineveryaffair,nomatterwhetheritwaswithintheirdomainornot.Theyerroneouslythoughtthattheunseencouldbebroughtdowntotheleveloftheseen.Consequently,theywantedtoadoptadeitywhichtheycouldseebytheirnakedeyes:Theysaid:"0Musâ!makeforusagodastheyhave(their)gods.,"Hesaid:"Surelyyouareapeopleactingignorantly"(7:138).

NowonderthattheydidnotunderstandthesublimestatusoftheirprophetMusâ(a.s.)andthoughtthathe,likethemselves,followedhisowndesiresandjokedwith,andridiculed,thepeople.Theyaccusedhimofjokingandactinglikeignorantones.AndMusâ(a.s.)hadtorefutethischarge:"IseektheprotectionofAllâhfrombeingoneoftheignorants".WhydidMusâ(a.s.)seektheprotectionofAllâh?Whydidnothesaystraightawaythathewasnotanignorantperson?ItwasbecauseMusA(a.s.)preferredtorelyonthedivineprotectionwhichcannotfail,ratherthanonhisownvirtues.

TheIsraelitesbelievedthatoneshouldnotacceptanythingwithoutproof.Thisprincipleiscorrect,ofcourse.Buttheyweremistakeninbelievingthatmanmustknowthereasonofeveryorderinfulldetail;thatacommandofgeneralnaturewasnotenough.Thatiswhytheywentonaskingformoreandmoredetailaboutthecowtheyweretoldtoslaughter.Theythoughtthatthecow,byitsnature,couldnotbringadeadbodytolife;ifsomewheretherewasaparticularcowpossessingthisunheardofquality,itshouldbepin-pointedwithaccurateanddetaileddescription.Itwasthistrendofthoughtwhichpromptedthemtosay:"CallonyourLordforoursaketomakeitplaintouswhatsheis".Theyunnecessarilyputthemselvesintoacorner;andAllâh,onthisuncalledfordemand,gavethemafewparticulars;"Musâsaid:`Hesays,Surelysheisacowneitheradvancedinage(i.e.notpassedthecalf-bearingage)nortooyoung(i.e.notvirgin,noronethathasnotgivenbirthtoacalfyet)ofmiddleagebetweenthat(andthis).""al-‘Awan"()meansafemaleinmiddleofchild-bearingage.ThentheirLordtookmercyonthemandadmonishedthemnottoindulgeintoomuchquestioning,andtobecontentwiththatwhichtheyweretold:"dothereforewhatyouarecommanded".Buttheydidnotlistentothedivineadviceandsaid:"`CallonyourLordforoursaketomakeitplaintouswhathercolouris.

'Musâsaid:`Hesays,Surelysheisayellowcow,hercolourisintenselyyellow,givingdelighttothebeholders.'"Thismuchexplanationshouldhavebeenenoughforthem,asbythenthecow'sageandcolourhadbeendescribedtothem.Butno,itwasnotenoughfortheIsraeliteswhounhesitatinglyrepeatedtheirfirstquestion,shamelesslyaccusingMusâ-andGodtoo-ofnotgivingthemcleardescriptionasyet:"Theysaid:`CallonyourLordforoursaketomakeitplaintouswhatsheis,forsurelytousthecowsareallalike,andifAllâhpleaseweshallsurelybeguidedaright.

'"So,Allâhfurtherparticularizedhernatureandcharacteristics,saying:"Surelysheisacownotmadesubmissivethatsheshouldploughland,nordoessheirrigatethetilth";andthenHeputafurtherrestrictionabouthercolour,"sound,withoutablemishinher."Nowthattheyweregivenallthedetailsandcouldnotthinkofanymorequestions,theysaid:"Nowyouhavebroughtthetruth."Thesentenceshowsthattheyhadtoacceptthecommandbecausetheycouldnotthinkofanymoreexcusestoavoidit-buteventhentheyputtheblameoftheirpreviousdisobedienceonMusâ-andbyimplicationonAllâh:thattheyhadnotcompliedwiththeorderbeforebecauseMusâ(a.s.)andAllâhhadnotexplaineditcorrectly.Allthisisimpliedinthelastclause,"sotheysacrificedher,thoughtheyhadnotthemindtodo(it)."

QUR'AN:Andwhenyoukilledaman...:Itisthebeginningofthemainstory."at-Tadâru'

"(=translatedhereas"disagreed")isderivedformad-dar'(=repulse)andliterallymeanstopushoneanother.Amanwaskilledandeverygroupwasdisowningitsresponsibility,puttingtheblameonothers.ButAllâhwastodisclosewhattheywantedtohide.

QUR’AN:SoWesaid:"Strikethe(deadbody)withpartofthe(sacrificedcow)":TheArabictextcontainstwopronouns-thefirst(masculine)referstothedeadbodyandthesecond(feminine)tothecow.Thetranslationomitsthepronounsreplacingthemwiththenounstheystandfor.

Someonehasdeniedtheactualityofthisstory,suggestingthattheversessimplydescribethepromulgationofalaw(asgivenintheDeut.,21:1-8,quotedabove).Accordingtohim,raisingsomeonefromthedead(mentionedintheseverses)merelymeansfindingouttheidentityofthekiller-asAllâhsays:Andthereislifeforyouin(thelawof)retaliation(2:179).Inshort,heclaimsthattherewasnomiracleinvolved,norwasthereanydeadbodybroughtbacktolife.Butthecontextofthestoryleavesnoroomforsuchmisinterpretation-especiallyifwelookatthewords,"SoWesaid:`Strikethe(deadbody)withpartofthe(sacrificedcow)',thusAllâhbringsthedeadtolife."

QUR’AN:Thenyourheartshardenedafterthat,sothattheywerelikerocks,ratherworseinhardness:"al-Qaswah"(=sternness)inheartislike"hardness"inrock."Aw"(=or)isusedhereinthemeaningofbal(=rather).Thenextsentencesshowwhytheirheartswereworsethanrocksinhardness:"andsurelytherearesomerocksfromwhichstreamsburstforth".Thesentenceoffersacontrastbetweenrocksandwater.Rocksareusedasexamplesofhardness,whilewaterisproverbiallyusedtodenotesoftness.Eventhen,therearesomerocks-withalltheirhardness-fromwhichstreamsofwater-withallitssoftness-burstforth;"andsurelytherearesomeofthemwhichsplitasundersowaterissuesoutofthem":Thehardrockssendforththesoftwaters;buttheIsraelites'heartsweresohardasnevertoallowanytruthtoissueoutofthem.

QUR’AN:andsurelytherearesomeofthemwhichfalldownforfearofAllâh:Weseehowtherocksandstonesfalldown-bigrocksonthesummitsofmountainscrackup,andthenanordinaryearthquakeisenoughtodislodgethemcausinganavalanche.Also,thecracksfillupwithiceandsnowduringwinter,thenthewarmthofspringmeltstheicesendingthestreamsdownthevalleys.Thisphenomenonisrelatedtoitsnaturalcauses,yetAllâhsaysthattherocksfalldownfromfearofAllâh.Why?BecauseallthenaturalcausesultimatelyreturntotheFirstCause,thatis,Allâh.Rocks,whentheyfalldownbecauseofthenaturalcauses,areinfactobeyingthedivinedecreewhichputthemundertheinfluenceofthosesecondarycauses.Itmay,therefore,besaidthattheyunderstandthecommandoftheirLord-anunder standingthatiscreatednature.TheyobeythedecreeofAllâhinasmuchastheyarethusmouldedbyHim.Allâhsays:andthereisnotasinglethingbutglorifiesHimwithHispraise,butyoudonotunderstandtheirglorification(17:44);allareobedienttoHim(2:116).Feartooisbasedonperception,asaretheglorifyingandtheobeying.ItmaythereforebesaidthattherocksfalldownforfearofAllâh.Thissentenceisofthesamegenreasthefollowingones:AndthethunderdeclaresHisglorywithHispraise,andtheangelstooforaweofHim(13:13);And

whoeverisintheheavensandtheearthmakesobeisancetoAllâhonly,willinglyandunwillingly,andtheirshadowstooatmornandeve(13:15).HerethesoundofthunderhasbeencountedasthedeclarationofdivinegloryandtheshadowissaidtoprostrateforAllâh.Therearemanyversesofthesamestyleandallarebasedonthesameanalysisasmentionedabove.

However,thesentence,"andsurelytherearesomeofthemwhichfalldownforfearofAllâh",furthershowshowtheJews'heartswereworsethanrocksinhardness:TherocksareafraidofAllâhanddofalldownforHisfear,butthereisnofearofAllâhintheJews'hearts,theyarenotafraidofdivinewrath.

TRADITIONS

as-Sadiq(a.s.)wasaskedaboutthewordsofAllâh:TakeholdofwhatWehavegivenyouwithfirmness,whetheritmeantthestrengthofthebodiesorthefirmresolutionoftheheart.He(a.s.)said:"Bothtogether"(al-Mahdsin).

Theauthorsays:Thistraditionhasalsobeennarratedbyal-`Ayyâshîinhisat-Tafsîr.

al-HalabinarratesinexplanationofthewordsofAllâh;andbearinmindwhatisinit,thathesaid:"Bearinmindwhatisinitandalsobearinmindthechastisementthatislaiddownforitsnegligence."(al-`Ayyâshî)

Theauthorsays:Ithasbeeninferredfromthepositionofthisclause-itfollowsthethreatimpliedinliftingthemountainoverthem.

AbuHurayrahsaidthattheMessengerofAllâh(s.a.w.a.)said:"IfthechildrenofIsraelhadnotsaid:andifAllâhpleaseweshallsurelybeguidedaright,theywouldhaveneverbeengiven(respite).Andhadthey(inthebeginning)takenanycowandslaughteredher;itwouldhavebeenenoughforthem;buttheywentonpressing(formoreandmoreparticulars),soAllâhmadeitharder(andharder)forthem."(ad-Durru'1-manthûr)

IbnFaddalsaid:"IheardAbu'1-Hasan(a.s.)saying:`SurelyAllâhorderedthechildrenofIsraeltoslaughteracow-andwhattheyneededwasitstail.(Buttheyaskedformoreandmoredetails)soAllâhmadeitharder(andharder)forthem.'"(at-Tafsîr,al-Qummi)

al-Bazantîsaid:"Iheardar-Ridâ(a.s.)saying:`AmanfromthechildrenofIsraelkilledoneofhisrelatives,thenhetookthebodyandputitinthepath(leading)tothebestoftheIsraelities'clans.Thereafterhecamedemanding(therevengeof)hisblood.Musâ(a.s.)wasinformedthatsuchandsuchaclanhadkilledsuchandsuchaman,andhewasaskedtotellthemwhothekillerwas.Musâsaid:"Bringmeacow."Theysaid:"Doyouridiculeus?"Hesaid:"Iseek

theprotectionofAllâhfrombeingoneoftheignorants."Andhadtheytakenanycow,itwouldhavebeenenoughforthem,buttheypressed(formoreparticulars);thereforeAllâhmadeitharderforthem.Theysaid:"CallonyourLordforoursaketomakeitplaintouswhatsheis":Musâsaid:"Hesays,Surelysheisacowneitheradvancedinagenortooyoung,ofmiddleagebetweenthat(andthis)".Eventhen,iftheyhadtakenanycow(fittingthisdescription)itwouldhavebeenenough.Buttheypressedformore,soAllâhmadeitharderforthem.Theysaid:"CallonyourLordforoursaketomakeitplaintouswhathercolouris".Musâsaid:"Hesays,Surelysheisayellowcow;hercolourisintenselyyellow,givingdelighttothebeholders".Eventheniftheyhadtakenanysuchcow,itwouldhavebeenenoughforthem.Buttheypersisted(inaskingformoredetails)andAllâhmadeitevenharderforthem.Theysaid:"CallonyourLordforoursaketomakeitplaintouswhatsheis,forsurelytousthecowsareallalike,andifAllâhpleaseweshallsurelybeguidedaright".Hesaid:"Hesays,Surelysheisacownotmadesubmissivethatsheshouldploughtheland,nordoessheirrigatethetilth,sound,withoutablemishinher.

"Theysaid:`Nowyouhavebroughtthetruth".TheybegantheirsearchandfoundsuchacowwithanIsraeliteyouth.Hesaid:"Ishallnotsellitbutforahidefullofgold."ThereupontheycametoMusâandinformedhim.Hetoldthemtobuyit.Sotheyboughtandbroughtit.AndMusâorderedittobeslaughtered.Thenheorderedthemtostrikethedeadbodywithitstail.Assoonastheydidso,themurderedmanrosefromthedead,andsaid:"OmessengerofAllâh!Surelyitismycousinwhohadkilledme,andnotthemanagainstwhomhehaslodgedhisclaim."Inthisway,theyknewwhothekillerwas.Thereafter,acompanionofthemessengerofAllâh,Musâ,saidtohim:"Thereisastorybehindthiscow".Heasked:"Andwhatisit?"Hesaid:"(That)Israeliteyouthwasverydevotedtohisfather.Andhepurchasedsomegoods,andcametohisfather(whowasasleep)andkeyswereunderhishead.Andhedidnotliketoawakenhisfather,andcancelledthedeal.Whenhisfatherwokeup,hetoldhimaboutit.Thefathersaidtohim:`Welldone!Takethiscow;itisarecompenseforwhatyouhavelost.'"ThemessengerofAllâh,Musâ,saidtohim:"Lookatthefaithfulnessandgooddeed,wheredoesittakeitspeopleto?"'"

Theauthorsays:Thetraditionsperfectlyfitthedescriptionwhichweinferredfromtheverses.

APHILOSOPHICALDISCOURSEABOUTMAKINGTHEDEADBODIESALIVEANDABOUTMETAMORPHOSIS

ThischapterdescribesseveralmiraculoussignsinthestoriesoftheIsraelitesandtheothers-forexample,partingtheseaanddrowningthefollowersofPharaoh(AndwhenWepartedtheseaforyou,soWesavedyouanddrownedthefollowersofPharaoh...);givingdeathtotheIsraelitesbythunder-boltandthenraisingthemagainfromdead(Andwhenyousaid:"0

Musâ!wewillnotbelieveinyou...");makingthecloudstogiveshadeoverthemandsendingforthemmannaandquails(AndWemadethecloudstogiveshadeoveryou...);makingthestreamstogushoutfromtherock(AndwhenMusâprayedfordrink...);liftingthemountainoverthem(...andliftedthemountainsoveryou...);transformingsomeofthemintoapes(...soWesaidtothem:"Beapes...")andbringingadeadbodybacktolifebyhittingitwithapartofaslaughteredcow(SoWesaid:"Strikethe[deadbody]withpartofthe[sacrificedcow...]").Amongthenon-Israelites,therearemanystoriesofdeadmenand/oranimalsbroughtbacktolife-forexample,alargegroupthathadfledtheirhomesforfearofdeath(Didyounotseethosewhowentforthfromtheirhomes...);achosenservantofAllâhwhopassedbyaruinedtown(Orlikehimwhopassedbyatownandithadfallendownuponitsroofs...)andthebirdswhichwereraisedfromdeadthroughtheagencyofIbrâhim(Andwhenlbrâhimsaid:"MyLord!showmehowThougivestlifetothedead...).Altogether,therearetwelvemiracles,mostofthemoccurringamongtheIsraelites.TheQur ’ânhasnarratedthem;andwehavealreadyshownthatmiraclesdooccur,andsuper-naturaleventsdotakeplace.Wehavealsoshownthatsuchhappeningsarenotinconflictwiththesystemofthecauseandeffect.Itwasclearlyprovedthatitisnotjustifiedtointerprettheversesofmiracleinsuchawayastodenytheirapparentmeanings.Ofcourse,themiracleisnotrelatedtoaninherentlyimpossibleproposition,likedividingthreeintwoequalwholes,orbirthofachildthatwouldbehisownfather.ButifsomethingispossibleinitselfandtheQur ’ânsaysthatitdidhappen,oneshouldnottrytoexplainitawayasanallegoryorametaphor.

However,somemiracles,likeraisingsomeonefromdeadandtransformation,thatis,metamorphosis,requireasomewhatdetailedstudybecausetheyaresometimescriticizedfromphilosophicalpointofview.

Objection:Itisanacceptedfactthatifanexistentthing,abeing,havingapotentialityofperfection,convertsitintoactuality,thenitisimpossibleforittoretraceitsstepsandturnthatactualitybackintothesamepotentiality.Likewise,amoreperfectbeingdoesnotchange,initsforwardmarch,toalessperfectone.

Whenamandies,hissoulisreleasedfromthefettersofmatter;hebecomesanimmaterial"idea"oraspiritualbeing.Boththesestagesareabovethematter;theexistenceintheseplanesismuchmorestrongerthanthatinthematerialsphere.

Therefore,itisimpossibleforasoul-oncedeathhassepar ateditfromthebody-tore-establishitsconnectionwiththatmaterialbody.Otherwise,itwouldmeanthatathing,havingconverteditspotentialityintoactuality,againretrogressedtothesamepotentiality-andaswehaveexplainedaboveitisnotpossible.

Also,manisonahigherlevelofexistencethanthatoftheanimals.Therefore,itwouldbeimpossibleforamantochange,bymetamorphosis,intoananimal.

Reply:Acceptedthatonceapotentialityisturnedintorealityitcannotberegressedtotheself-

samepotentiality.Butraisingsomeonefromdeadinthisworld,aswellasmetamor phosis,isoutsidethedomainofthislaw.

Perceptionandreasonshowthatavegetablesubstance,whenconsumedbyananimal,proceedstoitsultimateperfection,thatis,animality,andtakestheanimalform.Thisforminitselfisanincorporealandimmaterialthing.Havingreachedthisstage,thevegetablehasturneditspotentialityintoactuality.Nowitcannotturnbacktovegetablekingdom.

Theanimalityisthefountain-headoftheanimal'sconsciousactionsandperceptions.Whenitperformsadeedanimpressionisoutlinedonitspsyche.Whenitindulgesinthesameactivityoverandoveragain,thatimpressiongetsdeeperanddeeperuntilitbecomesanineradicabletrait.Thisnewtraitmaybecomethebuildingblockofananimalspecieswithpronouncedcharacter istics;forexample,thefoxwithitscunning,thepigwithitslasciviouslust,thepantherwithitspredatorystalking.If,ontheotherhand,itfailstoacquireanycharacteristics,thepsycheremainsatitsoriginallevelofsimpleanimality.Itislikethecaseofavegetablewhichfailstoreachthethresholdofanimalityandremainsattheoriginallevelofvegetable-kingdom.

Likewise,ananimal,becomingapartofahumanbeing,progressesforwardonthepathofhumanity.Ahumanbeinghasthecapacityofperceivinghisselfinabsoluteincorporealterms.Whenitthuschangesitspotentialitytothisactuality,itisimpossibleforittogobacktotheself-samepotentiality.Thehumanitytoo,byrepeatedlydoingacertaintypeofdeed,acquiresespecialtraitsandcharacteristics-anditcreatesvariouskindsofhumanbeingswiththeirparticularpropertiesinthesamewayashappensinanimalkingdom.

Now,letussupposethatadeadmanwasreturnedtolifeinthisworld,andhissoulre-establisheditsrelationtothematter,thatis,thebody.Obviously,itwouldnotaffecttheincorporealityofthesoul-itwasincorporealinthefirstlife,remainedsoafterthatconnectionwassevered,andwouldremaininthissecondlifetoo.Bodyisthetoolbywhichthesoulcarriesonitsmaterialandintellectualactivities,justasanartisanmakesarticleswiththehelpofhistoolsandequipments.Whenthemandied,thesoullostthattool;whenhewasrevivedthesoulregainedthepossessionandcontrolofthattool.Now,itmayusethattooltoacquirenewtalents,toattaintoahigherlevelofperfectionthanbefore.Itcannot,byanystretchofimagination,besaidtobearetrogressionoraretreatfromperfectiontoimperfection,norisitachangefromrealitytopotentiality.

Objection:Thescenariogivenaboveentailsperpetualcompulsion,whichisobviouslyafalseandvoidproposition.Anincorporealandimmaterialsoul,separatedbydeathfromthebody,doesnothaveanymorepotentialsofacquiringfurtherperfectionthroughre-establishmentofitsrelationtothebody.Rememberthatonlyanegligiblenumberofpeopleareclaimedtohaverisenfromthedead.Andthemultitudeofhumanbeingsremainunrevived.Ifitwereintheirnaturetoacquirenewper fectionsthroughre-establishingtheirlinkwiththeirbodiesand-yettheyweredeniedthatopportunity,theywouldbeperpetuallydeprivedofwhattheirnaturedemanded.Andthisperpetualdeprivationisnothingbut

perpetualcompulsion.

Reply:Thereisnocompulsioninvolvedhereatall.Thesoulhasalreadyprogressedfromitspotentialitytotheactuality.Itreachedacertainlevelanddied.Now,atpresentitdoesnothaveanymorepotentiality.Itwillcontinuetopossesstheactualityithasalreadyacquired.Letussupposethatthereisamanwhodidsomegoodandsomebaddeeds,andthendied.Hadheremainedalivehecouldhaveaddedtohisdeedsandacquiredasomewhatdifferentspiritualform,eitherlovelieroruglierthanbefore.Likewise,ifheisreturnedtolife,hemayacquirebetterorworsetraitsthanbefore.Butifheisnotrevived,thenhealreadyownshisactuality,andwillaccordinglyberewardedorpunishedinal-Barzakh,untilheacquiresaspiritualformaccordingtohisearnedqualities.Eventhen,ifheisreturnedtothisworld,hewouldgetnewpotentialityforspiritualperfection,andmayacquireanotherspiritualformbyusingthematerialtool,forexample,hisbody.But,ifheisnotreturned,thereisneitheranypotentialitynoranyquestionofcompulsion,perpetualorotherwise.

Weshouldnotforgetthatmeredeprivationofapossibleperfectionisnotacompulsion.Otherwise,everyhappeninginthisworldcouldbecalledaperpetualcompulsion.Everyevent,everydevelopmenthereaffectseachandeverythingoftheuniverse,directlyorindirectly.Thereisanever-endingstruggleandconflictgoingonintheuniverse;anditaffectsthewholesystem-includingtheabilityofamantofullyattaintohisperfection.Thateffectmaybebeneficialorharmful.Butnobodyclaimsthatbecausehewasprevented,bythecircumstancesbeyondhiscontrol,fromobtainingapossiblebenefit,hewasunderperpetualcompulsion.

Ifatalentforacertainperfectionisingrainedinsomeone'snatureandthenheispreventedfromachievingit,eitherbysomefactorsinhisownnatureorsomeexternalforcesbentonnullifyingthattalent,thenonlyitmaybecalledaperpetualcompulsion-becauseinthiscase,puttingthattalentorpotentialityinthatspeciesbeavainthing,anaimlessventure.

Nowwecometometamorphosis.Ifaman'sfigureistransformedtothatofapigoranape,itisjustanexternalchange.Heisstillamanintheformofananimal;notthathishumanitywaserasedandreplacedbythenatureofpigorape.Wehavealreadydescribedthatwhenonerepeatedlycarriesonanactivity,itsimpressionisetchedonone'spsyche.Whenamanrepeatedlyindulgesindebauchery,hispsycheturnsintothatofapig;anditisnotimpossibleforthatfiguretoappearinhisfacialfeaturesinthisworldtoo-asitwouldcertainlyappearinthenextworld.Suchamanisstillaman,albeitatransformedone;notthathehaslosthishumanity.

Bytheway,wesometimesread,inthenewspapersandmagazines,reportsofacademicconferencesinEuropeandAmericathattendtoprovethatitispossibletoreviveamanafterhisdeath,andthataman'sfacialfiguresmaychangetosomethingelse.Ofcourse,wedonotbaseoverbeliefonsuchnewsandreports;nevertheless,weexpectouradversariesnottoforgettodaywhattheyhadreadyesterday.

Poser:Thenthereisnodifficultyinbelievingintransmigrationofthesouls.

Reply:Thereisaworldofdifferencebetweenmetamor phosisandtransmigrationofthesouls.Inmetamorphosisthesamebodychangesitsfiguretolooklikesomethingelse;whilethebelieversintransmigrationofthesoulssaythatasoul,afterattainingitsperfectionandleavingthebody,establishesanewconnectionwithanewbody.Obviously,itisanimpossibleproposition.Aquestionmaybeaskedwhetherornotthenewbodywasalreadyconnectedtoasoulofitsown.Ifitalreadybelongedtoanothersoul,itwouldentaildominationofonebodybytwosouls,whichisimpossible-twopersonscannothaveonebody,norcanonebodybegovernedbytwopersonalities.If,ontheotherhand,thebodydidnothaveasoulalready,itwouldmeanthatanaccomplishedanddevelopedsoulwasburdenedbyanunaccomplishedandundevelopedbody.Itwouldcertainlybearegressionfromactualitytopotentiality-justlikereturningawiseoldmantohisinfancy!Andthistooisimpossible.Also,itshouldbeapparentfromwhatwehaveexplainedthatitiscertainlyimpossibleforahumansoul,afterleavingitshumanbody,tobeincarnatedinavegetableoranimalbody.Inshort,thebeliefintransmigrationofthesoulsentailsimpossibilityafterimpossibility.

ANACADEMICANDETHICALDISCOURSEONUNQUESTIONINGADOPTIONOFCONCEPTSANDRULINGS

Thenation,mostfrequentlydescribedintheQur'ân,isthatoftheIsraelites;andtheprophetmostnumerouslyreferredtothereinistheirprophet,Musâ(a.s.),sonof`Imrân.Hisnamehasbeenmentionedinonehundredandthirtysixplaces,twiceasmanyasthesecondmostnumerouslymentionedname,thatis,ofIbrâhîm(a.s.),whohasbeennamedsixty-ninetimesonly-assomepeoplehavecalculated.[7]

Itisnotdifficulttounderstandthereasonforthesefrequentreferences.Islam,thetruereligion,isbasedonthebeliefofmonotheism;itspresentfoundationwaslaidbyIbrâhîm(a.s.);andAllâhcompletedandperfecteditforHisProphet,Muhammad(s.a.w.a.),asHesays:...thefaithofyourfatherIbrâhîm;HenamedyouMuslimsbeforeandinthis...(22:78).AndtheIsraeliteswerethemostdisputatiousandmostquerrelsomeofallthenations;theywerethemostobstinateandmostabstruseofallwhentherewasaquestionofsubmittingtothetruth.AndtheheathensofArabia,whomtheProphetofIslamhadtocontendwith,wereofthesamemould,somuchsothatAllâhsaidtoHisProphet:Surelythosewhodisbelievealikeistothemwhetheryouwarnthemordonotwarnthem,theywillnotbelieve(2:6).

Everyvice,everydepravityfoundintheIsraelitescouldbefoundinthem;they,intheirhard-heartednessandimpertinencewerethemirror-imageoftheIsraelites.

PonderoverthestoriesoftheIsraelites,asnarratedintheQur ’ân;lookatthepictureoftheircharactersandmoralsasitemergesfromthosenarratives.Youwillfindanationdeeplysubmergedinsensualismandmaterialism.Theydidnotbelieveinwhatwasbeyondthereachoftheirexternalsenses;forthemspiritualhappinesswasawordwithoutmeaning;theironlyambitionwasthepursuitofsensualpleasure;theireyescouldnotfocusonintellectualprogressorspiritualperfection,sotheironlyaiminlifewasthematerialdevelopment.Andtothisday,theyhavenotchangedawhit.Itwasthistendencywhichmadetheirmindandwilltotallysubservienttothematterandthematerialphenomena.Theydidnotunderstandexceptthatwhichtheycouldsee,hear,touch,tasteorsmell;theydidnotstrivebutforsometangibleandmaterialgoals.Theirservitudetothesensualphenomenapreventedthemfromacceptinganythingoutsidethedomainofthefivesenses-evenifitwastruth;theirthralldomtomatterencouragedthemtoaccepteverythingtoldbytheirmateriallyadvancedbigbosses-evenifitwasfalse.Itcreatedaclearcontrarietyandinconsistencyintheirwordsanddeeds.Theycondemnedeveryadoptionofothers'concepts,ridiculingitasblindfollowing,ifthatconceptwasunperceivablebytheexternalsenses-nomatterhowcorrectitwas.Andatthesametime,theyappreciatedeveryadoptionofothers'concepts,labelingitasthepleasureoflife,ifitconformedwiththeirmaterialbasedesires-nomatterhowwrongthatconceptwas.ThistraitbecamedeeplyrootedintheirpsycheduringtheirlongsojourninEgypt,wheretheEgyptianshumiliatedthem,enslavedthemandcastigatedthem;theysubjectedthemtoseveretorment,killedtheirsonssparingtheirdaughters,andinthiswasagreattrialforthemfromtheirLord.

However,itwasthisdeep-rootedtraitwhichmadethemheedlesstowhattheirprophetsanddivinescholarstoldthemaboutwhatwasgoodfortheminthislifeaswellasinthehereafter.(RemembertheirdisputationswithMusâandothers!)Andtheseverypeoplewereeverreadytoacceptandfollowwhattheirbigbossescalledthemto,forgratificationoftheirworldlydesires.

Todaythetruthandrealityhasbeenafflictedbythisverytragedy.Themoderncivilization,presentedtothehumanitybythewesternworld,islikewisebasedonsensualperceptionandmaterialoutlook.Itisnotpreparedtoacceptanyproofforsomethingwhichisnotperceivablebytheexternalsenses;anddoesnotaskforanyproofofvalidity,ifathinggivesmateralandsensualpleasure.Thishasresultedinweakeningoftheholdofhumaninstincts,andindisappearanceofdeepknowledgeandhighmoralsfromoursociety.Thistraithasexposedtheedificeofhumanitytoruin,andisconfrontingthesocietywithchaosanddisorder.Andyouwillsurelyseeitsrealfaceinanottoodistantfuture.

Actually,noteveryproofisaskedfor,noreveryunquestioningadoptionofothers'ideasandconceptsisobjectionable.Manproceedsontheroadofperfectionthroughhisintentionalactivities.Hisactionsemanatefromhiswill,andthewillspringsfromthoughtandnotion.Thinking,therefore,isthefoundationofhisperfection.Mandependsonpracticalorintellectualcognitiontowhichhisperfectionisdirectlyorindirectlyrelated.Thiscognitioncreatesinhismindtheneedforindividualorcollectiveactions;thisknowledgeleadstointentionandwillwhichproducesthedesiredactivity.

Man,byhisinstinct,triestofindoutthecauseofeveryevent,happeninginsideoroutsidehisself.Hedoesnotdoanyactionwithoutknowingitsreason;hedoesnotacceptanytheorywithoutascertainingitsproof.Itishisunfailingtrait;healwayslooksforthecauseoftheeventsandactions;itishisnatureandthenatureneverdeviatesfromitssetcourse.Butthistraitputsanunbearableburdenonhim.Noindividualcanaccomplishalltheacademicandpracticalprocessesrequiredforhismaterialandspiritualwell-being.Itisthisburdenwhichledthemantoestablishasocietyandcooperatewithotherhumanbeings.Variouspeopleweregivenresponsibilitiestoper formvarioustasks,inorderthatthesociety,takenasawhole,mightcollectivelyaccomplishalltasks,andfulfillalltheneedsofallitsmembersputtogether.

Humanneedsareexpandingbyleapsandbounds;variousbranchesofknowledge-sciences,technologies,artsetc.-aregrowinglargerandlarger,tosuchanextentthateverysubjecthasgrownintohundredsofsubjects-eachrequiringitsownspecialists.Lookforexample,atmedicalscience.Inolddaysitwasabranchofphysics;nowithasbranchedoutintohundredsofindependentsubjects,andnosinglephysicianorsurgeonmaygainexpertiseinmorethanoneortwoofthem.

Thisvastmultitudeofspecialfieldshasinstinctivelyledmantolimithisinquiryforcause,andhissearchforproof,toonlythosebranchesofknowledgeinwhichhehasgainedsomeexpertise;andacceptandfollowtheverdictsofotherspecialistsinotherfields.Asanepersoninvariablyalwaysreliesontheexpertsinthefieldsoftheirexpertise.Theconfidenceintheirexpertisecreatesacertaintythatwhathasbeensaidordoneiscorrect;andthisservesastheproofdemandedbyhumannature.

Thenaturedictatesthatmanshouldtryhisbesttofindoutthedetailedproofoftherightnessofhisideaandactioninthefieldsofhisspecialty;andasacorollaryitdirectsthatheshouldunquestioninglyaccepttheconceptsandverdictsofothersinotherfields.Inshort,anignorantmanshouldfollowthedecreeofalearnedone.Itisimpossibleforonemantobeanexpertinallthebranchesofknowledge,orindependentinalltheactivitiesnecessaryforhislifeandwell-being.Therefore,itisimpossibleforanymantobefreefromblindlyfollowingalotofexpertsinnumerousavenuesoflife.Anyoneclaimingcontrarytothis,isafool.

Ofcourse,itisashameifamanremainscontentwithunquestioningfollowing,evenwherehecanformanindependentopinionbasedondetailedknowledge;asitisashameifheformsindependentopinionwithoutacquiringnecessaryknowledge.Bothtrendsareundesirable,bothareruinoustoahealthycivilization,botharedangeroustothesociety.

ItistheprerogativeofAllâhthatHisdecreesandordersbefollowedwithoutanyquestioning,withoutanyiforbut;becauseHeistheFirstandFinalcause,annoothercauseorreasonisneededwhenHehasspoken.

Chapter18:2:75-82

Doyouthenhopethattheywouldbelieveinyou?WhileapartyfromamongthemindeedusedtohearthewordofAllâh,thenaltereditaftertheyhadunderstoodit,andtheyknow(this)(75).Andwhentheymeetthosewhobelievetheysay:"Webelieve";andwhentheyarealoneonewithanothertheysay:"DoyoutalktothemofwhatAllâhhasdisclosedtoyouthattheymayarguewithyoubythisbeforeyourLord?Doyounotthenunderstand?"(76).What!DotheynotknowthatAllâhknowswhattheyconcealandwhattheyproclaim?(77).AndthereareamongthemilliterateswhoknownottheBookbutonlylies,andtheydobutconjecture(78).Woe,then,tothosewhowritethebookwiththeirhandsandthensay:"ThisisfromAllâh",sothattheymaysellitforasmallprice;thereforewoetothemforwhattheirhandshavewrittenandwoetothemforwhattheyearn(thereby)(79).Andtheysay:"Fireshallnottouchusbutforafewdays."Say:"HaveyoutakenapromisefromAllâh,thenAllâhwillneverfailtokeepHispromise,ordoyouspeakagainstAllâhwhatyoudonotknow?"(80).Yea!whoeverearnsevilandhissinsbesethimoneveryside,thesearetheinmatesoftheFire;inittheyshallabide(81).And(asfor)thosewhobelieveanddogooddeeds,thesearethedwellersofthegarden;inittheyshallabide(82)

COMMENTARY

Thecontextshowsthattheunbelievers,andespeciallythoseofMedina,thoughtthattheJewswerethelikeliestpeopletohelpandsupporttheApostleofAllâhathisadvent.ThepagantribesofAwsandKhazrajlivedwiththeJewsofMedina,andtheyknewthatthelatterfollowedadivinereligionandarevealedbook.Thusitwasnottoomuchtoexpectthemtobelieveinthelatestintheseriesofdivinereligionsandbooks.

ThiswasthebasisoftheirhopethattheJewswouldaccepttheApostleofAllâhasthetrueprophet,andwouldstrengthenthecauseofreligion,andactivelyparticipateinthepropagationoftruth.ButnosoonerdidtheProphetmigratetoMedinathantheJewsshowedtheirlatenthostility.Thehopewasshatteredandtheexpectationturnedtodisappointment.ThatiswhyAllâhaddressesthebelievers,saying:"Doyouthenhopethattheywouldbelieveinyou?"Concealmentoftruthandalterationofdivinewordswastheirdeep-rootedlife-pattern.WhywonderiftheygobackonwhattheyusedtosaybeforetheadventofIslam?

QUR'AN:Doyouthenhope...andtheyknowthis:ThespeechisnowaddressedtotheProphetandthebelievers,referringtotheJewsinthirdperson.Thissamestylewasusedin

theprecedingstoryoftheCow,becausetheJewshadomittedtheeventfromtheTorah.Theseversescontinuethatmodeofaddressbecauseitexposestheirhabitofalteringandmanipulatingthedivinebook.

QUR’AN:Andwhentheymeetthosewhobelieve...andwhattheyproclaim:Thetwoconditionalclauses,"whentheymeetthosewhobelieve"and"whentheyarealoneonewithanother"arenotinoppositiontoeachother-asweretheclausesintheverse:Andwhentheymeetthosewhobelieve,theysay:"Webelieve";andwhentheyarealonewiththeirSatans,theysay:"Surelywearewithyou,wewereonlymocking(2:14).HerethetwoclausessimplydescribetwoinstancesoftheJews'transgressionsandignorance:

First:Theyindulgeinhypocrisy,showingthattheyhaveacceptedIslam,andtryinginthiswaytoprotectthemselvesfromtrouble,ridiculeandevendeath.

Second:TheywanttodeceiveAllâh,forgettingthatHeistheKnoweroftheseenandtheunseen,Awareofwhattheyconcealandwhattheyproclaim.

WemayinferfromtheversesthattheJewishlaityinMedinasometimestalkedopenlywiththebelievers,tellingthemofsomeoftheforetellingsabouttheProphetorgivingthemsomeinformationthatprovedthetruthofIslamanditsProphet.Buttheirleadersusedtoadmonishthemforit,tellingthemthatitwasathingrevealedtothem,itshouldnotbedisclosedtothebelievers,lesttheyarguedwiththeJewsbeforetheLord-asthoughifthebelieversdidnotarguewiththembeforeGod,Hewouldnotknowofit!SuchthinkingimpliesthatAllâhknewonlytheapparent,notthehiddenandconcealedthingsorthoughts.Allâhrefutedthisfoolishideaandsaid:"What!DotheynotknowthatAllâhknowswhattheyconcealandwhattheyproclaim?"Itisour,andnotGod's,knowledgewhichislimitedtotheseenanddoesnotcomprehendtheunseen,becauseourperceptiondependsonthesenseswhichintheirturndependonbodyorgans-equippedwithnervousinstruments,surroundedbyspaceandtime,influencedbyahundredothermaterialcauses.

ThistalkalsothrowslightonthematerialisticoutlookoftheIsraelites.TheyweresosteepedinthatbeliefthattheyappliedthehumanlimitationstoGodtoo.TheythoughtthatGodwaspresentandactiveinsidethematterandprevailedoverit.Butthatpresenceandthatcontrolandmanagementwerebasedonthesameprinciplesasamaterialcausebringsoutandcontrolsamaterialeffect.SuchabeliefwasnotaspecialtyoftheJews;itwasandisheldevenbythosefollowersofIslamwhobelieveinfundamentalityofmatter.Forthesepeople,God'slife,knowledge,power,choice,will,decree,orderandmanagementhavethesamemeaningsasdotheirownlife,knowledgeetc.Itisadiseaseforwhichthereisnocure.Andthesignsandwarningscanavailnothingtoapeoplewhodonotunderstand.SuchviewshavemadeIslamalaughing-stockintheeyesofthosewhohavenoaccesstothetruefaithandcorrectIslamicknowledge.Thosedetractorssay:TheMuslimsascribetotheirProphetthesaying,"AllâhcreatedAdaminHislikeness";andthesefollowersoftheProphethavecreatedagodinthelikenessofAdam.OnegroupoftheMuslimsascribestoitsLordallthequalitiesofthematter.AnothergroupdoesnotunderstandanythingofGod'sbeautifulattributes;

consequentlyitreducesalldivineattributestonegatives.Itsaysthatthenamesandadjectives,whichareusedforbothGodandHiscreatures,havequitedifferentmeaningsinbothcases.Whenwesay,"GodisExistent,Knowing,PowerfulandAlive",thewordsdenotesomedivinequalitiestotallyincomprehensibletous,completelydifferentfromthemeaningstheyhavewhentheyareappliedtoahumanbeing.Therefore,itisnecessarytoreducethesewordstotheirnegatives.Whattheabovesentence,forexample,meansisthis:"Godisnotnon-existent,notunaware,notpowerlessandnotlifeless."Suchexplanationimpliesthattheybelieveinthatwhichtheydonotunderstand,worshipthatwhichtheyareuncertainaboutandinviteotherstobelieveinthatwhichneithertheynoranyoneelseknowsanythingabout.

Thewordoftruthisenoughtodispelsuchfalsehoods.Thepeoplehavebeenadmonishedbythetruereligiontoholdfasttotheessenceofrealityandsteerclearbetweentheabove-men-tionedtwoextremes.TheyshouldknowthatAllâhisnotlikeHiscreatures,norisHeasetofnegativepropositions.ThetruereligiondirectscommonpeopletobelievethatAllâhisathing,unlikeotherthings;thatHehasknowledge,unlikeourknowledge;power,unlikeourpower;andwill,notproducedbycontemplation;thatHetalks,notwithamouth;andhears,notwithears.Asforthepeopleofhigherunderstanding,theymustponderonHissignsandacquiredeepknowledgeofHisreligion.Hehassaid:Say:`Arethosewhoknowandthosewhodonotknowalike?"Onlythosepossessedofunderstandingshallbearinmind(39:9).Thepeopleofhigherunderstandingarenotequaltoacommonmanintheirknowledgeoftruthandreligion;likewise,thetwoarenotalikeintheirrespectiveresponsibilities.This,therefore,istheteachingofreligionforbothgroupsrespectively;itisthereforthemtofollow,wouldtheydoso?

QUR’AN:AndthereareamongthemilliterateswhoknownottheBookbutonlyliesandtheydobutconjecture;"al-Ummiyy”(=onewhodoesnotreadorwrite)isrelatedto"al-umm"(=mother).Itisasthoughtheexcessiveloveofthemotherpreventedherfromentrustingherchildtoateachertoteachandtrainhim;consequentlyhecouldlearnonlyfromhismother."al-Amâiniyy"()ispluralof"al-umniyyah"(=lie).TheversesaysthatsomeoftheJewswereliterateswhodidreadandwritethebook-butmakingalterationsinit;andtherestwereilliterateswhoknewnothingofthebookexcepttheliesoftheformergroup.

QUR’AN:Woe,then,tothosewhowritethebookwiththeirhands...:"al-Wayl"(=woe,disaster,,severepunishment,adversity,affliction);"al-ishtirâ'"(=tosell).

QUR’AN:therefore,woetothemforwhattheirhandshavewritten...:ThepronounsmayrefereithertoallJewsoronlytotheinterpolatorsamongthem.Iftheformerviewistakenthenthewoeandcondemnationwouldcovertheilliteratestoo.

QUR’AN:Yea!whoeverearnsevilandhissinsbesethimoneveryside..."al-Khatî'ah"(=translatedhereas"sins")actuallyreferstothepsychicalconditionresultingfromevil-doing.Thatiswhytheversespeaksfirstofhisevil-doingandthenoftheeffectsofthesinsbesettinghimoneveryside.Whenheisbesetbyhissinsoneveryside,thereshouldremainnoopeningfortheguidancetoreachhim;he,therefore,willgotoHellandabidethereforever.

Hadtherebeenaniotaoffaithinhisheart,orsomegoodtraitslikejusticeinhischaracter,itwouldhavebeenpossiblefortheraysofguidancetopenetratetohim.Theoverwhelmingbesettingofsinsoneveryside,therefore,ispossibleincaseofpolytheism,asAllâhsays:SurelyAllâhdoesnotforgivethatanythingshouldbeassociatedwithHim,andforgiveswhatisbesidesthattowhomsoeverHepleases(4:48);andalsoincaseofdisbeliefanddenialofthedivinesigns,Allâhsays:And(asto)thosewhodisbelieveinandbelieOursigns,theyaretheinmatesoftheFire,inittheyshallabide(2:39).Inshort,theearningofevilandbeingbesetbysinsonallsidesisabroadexpressioncoveringallthatwouldmakeonetoabideintheHellforever.

Thetwoversesunderdiscussionarealmostsimilartotheverse:Surelythosewhobelieve,andthosewhoareJews,andtheChristians,andtheSabaeans,whoeverbelievesinAllâhandtheLastDayanddoesgood,theyshallhavetheirreward...(2:62).

Bothshowthatthebasisofsalvationandeternalhappinessisthetruebeliefandgooddeeds.Theonlydifferencebetweenthetwosetsoftheversesisthattheverse2:62showsthatmeretakingtooneselfnomenclaturesliketheMuslim,theJewetc.isofnouse;whiletheversesunderdiscussionshowthatmereclaimingofsalvationisofnoworthatall.

TRADITIONS

al-Baqir(a.s.)saidaboutthewordsofAllâh,Andwhentheymeetthosewhobelieve...:"SomeoftheJews(whowerenotinimicaltotheMuslimsandwerenotapartytotheJewishconspiracyagainstthem),onmeetingtheMuslims,usedtonarratewhattheTorahcontainedofthedescriptionofMuhammad(s.a.w.a.);sotheireldersforbadethemtodosoandsaid:`DonotinformthemofwhattheTorahcontainsoftheattributesofMuhammad(s.a.w.a.),lesttheyarguewithyoubythatbeforeyourLord.'Thereupon,thisversewasrevealed."(Majma`u'l-bayân)

ItisnarratedfromthefifthorthesixthImamthathesaidaboutthewordsofAllâh,Yea!whoeverearnsevil...."Iftheydenythewilâyah(=friendship,overlordship)oftheLeaderofthefaithful,thentheyaretheinmatesoftheFire,inittheyshallabide."(al-Kâfi)

Theauthorsays:ash-Shaykhat-Tûsîhasnarratedinhisal-Amâlîatraditionofnearlythesametheme.Thetwotraditionsarebasedontheprincipleofthe"flow"oftheQur ’ânandfittheverseononeofitsbestexample.Allâhhascountedtheloveof,andsubmissionto,theProphet'sfamily-membersasagooddeed,asHesays:Say:"Idonotaskofyouanyrecompenseforitexceptthelovefor(my)nearrelatives;andwhoeverearnsgood,Wegivehimmoreofgoodtherein(42:23).Also,thetraditionmaybetakenasanotherexplanationoftheverse,asweshalldescribeintheChapter6(TheTable)that"thegood"meanscomplyingwiththedemandsofthebeliefofmonotheism.Ifso,thenthetraditionparticularlymentions

`Alî(a.s.)becausehewasthefirstofthisummahtoopenthisdoor.

Chapter19:2:83-88

AndwhenWemadeacovenantwiththeChildrenofIsrael:"Youshallnotworship(any)butAllâhand(youshalldo)goodto(your)parents,andtothenearofkinandtotheorphansandtheneedy,andspeaktomengood(words)andkeepupprayerandpaythezakât."Thenyouturnedbackexceptafewofyouand(nowtoo)youturnaside(83).AndwhenWemadeacovenantwithyou:"Youshallnotshedyourbloodandyoushallnotturnyourpeopleoutofyourcities;"thenyougaveapromisewhileyouwitnessed(84).Yetyouitiswhoslayyourpeopleandturnapartyfromamongyououtoftheirhomes,backingeachotherupagainstthemunlawfullyandexceedingthelimits;andiftheyshouldcometoyouascaptives,youwouldransomthem-whiletheirveryturningoutwasunlawfulforyou.DoyouthenbelieveinapartoftheBookanddisbelieveintheother?Whatthenistherewardofsuchamongyouasdothisbutdisgraceinthelifeofthisworld,andontheDayofResurrectiontheyshallbesentbacktothemostgrievouschastisement,andAllâhisnotatallheedlessofwhatyoudo(85).Thesearetheywhohaveboughtthelifeofthisworldforthehereafter,sotheirchastisementshallnotbelightenednorshalltheybehelped(86).AndmostcertainlyWegaveMusâtheBookandWesentapostlesafterhimoneafteranother;andWegave`Isâ,thesonofMaryam,clearevidenceandstrengthenedhimwiththeholyspirit.What!wheneverthenanapostlecametoyouwiththatwhichyoursoulsdidnotdesire,youwereinsolent,soyoucalledsome(ofthem)liarsandsomeyouslew(87).Andtheysay:"Ourheartsarecovered."Nay,Allâhhascursedthemonaccountoftheirunbelief-solittleitisthattheybelieve(88).

COMMENTARY

QUR’AN:AndwhenWemadeacovenantwiththeChildrenofIsrael:"Youshallnotworship(any)butAllâh...":Tobeginwith,theversereferstotheChildrenofIsraelinthirdperson,andthenendsbyaddressingtheminsecondperson,"Thenyouturnedback..."Thefirstsentencementionsmakingacovenantwiththem-whichmustnaturallybeinwords-thendescribesthatcovenant;thisinitsturnbeginswithadeclarativesentence,"Youshallnotworship(any)butAllâh",andendsupwithsomeimperativeones,"andspeaktomengoodwords..."WhenthestoriesoftheIsraelitesbegan,theywereaddressedinsecondperson,becausetheversescontainedalotofadmonitionandreprimand;itcontinuedtothestoryoftheCowwhen,becauseofdemandsofeloquence,itwaschangedtothirdperson.Conse-quently,thisversetoobeganwiththirdperson,butwhentimecametoquotetheverbalcovenant,thestylerevertedtothesecondperson.

"Youshallnotworship(any)butAllâh":Itisaprohibitionintheformofaninformation.Thisstyleshowstheutmostimportanceattachedtothebanbythespeaker-itisasthoughthespeakerhasnodoubtwhatsoeverthattheordershallbecompliedwith,andthat,inthiscase,theservantswillnotdaretogonearidolatory.

Thesamestyleiscontinuedinthenextclause,"and(youshalldo)goodto(your)parents,andtothenearofkinandtotheorphansandtheneedy."

Thechangeovertosecondperson,althoughresortedtoforthepurposeofquotingthecovenant,hasputthespeechbacktotheoriginalstyleandhaslinkedthelastclausesofthecovenanttothefreshadmonitaryones:"andkeepupprayerandpaythezakât.Thenyouturnedback..."

QUR’AN:and(youshalldo)goodto(your)parents...:Astranslatedhere,itisadeclarativesentencewiththesenseofimperative.Itmayalsobetranslatedasanimperativesentence:"and(do)good..."Theversegivesindescendingorderofimportance,thelistofthosewhomoneshoulddogoodto.Theparentsaretherootofman'sexistence,andnearestofalltohim.Thencomethenearofkin.Goingoutsidethecircleofrelatives,theorphansaremostdeservingofkindnessandbeneficence,becauseintheirsmallagetheyaredeprivedoftheirfather-theirguardian,protectorandbread-earner.Otherneedypersonscomeafterthem.

"andtotheorphans":"al-Yatîm"(=orphan)ishewhosefatherhasdied.Thewordisnotusedforhimwhohaslosthismother.Also,itissaidthatahumanchildiscalled"orphan"ifhisfatherdies,butinanimals,theadjectiveisusedforonewhosemotherdies.

"andtheneedy":"al-Masâkîn"()ispluralofal-miskîn(=needy,impoverished,destitue,lowly).

"andspeaktomengood(words)":"Husnan"(=beauty,excellence)isaninfinitiveverb,usedforadjective(beautiful,excellent,good)togiveemphasis.Somerecitershaverecitedithasanan(=beautiful,excellent,good).However,thesentenceenjoinsthemtospeaknicelytothepeople;itisanindirectwayoforderingthemtomaintaingoodsocialrelationstobehavewithpeoplenicely,gentlyandgood-manneredly-nomatterwhethertheoppositepartyisabelieveroranunbeliever.Itcannotbesaidtobeabrogatedbytheverseoffighting,becausethetwoversesarenotcontradictorytoeachother;theplaceandtimeofsocialcontactisotherthantheplaceandtimeoffighting.Forexample,usinghardwordswhenadmonishingachildtocorrecthisbehaviourisnotcontrarytomaintaininggoodsocialrelation.

QUR’AN:"Youshallnotshedyourblood...":Thistooisaprohibitoryorder,intheformofaninformation-thesamestylewhichwasusedin,"Youshallnotworship(any)butAllâh".“as-safk”(=toshedblood).

QUR'AN:backingeachotherupagainstthem:"at-Tazâhur"(=tohelpeachother).az-Zahîr

(=helper);itisderivedfromaz-zahr(=back)asthoughthehelperstrengthensthebackofthehelpedone.

QUR’AN:whiletheirveryturningawaywasunlawfulforyou:Itsliteraltranslationwillbe,`whileitwasunlawfulforyoutheirveryturningout.'Thepronoun"it"isnotrelatedheretoanypreviouslymentionednounetc.,itisapronounusedtobeginasentence.Intheverse,Say:"He,Allâhisone"(112:1),thepronoun"He"hasthesamegrammaticalsignificance.

QUR’AN:DoyoubelieveinapartoftheBook...:Whyshouldyoufollowtheruleofpayingransomforthemanddisobeytheprohibitionofturningthemout?Arenotbothrulesinthesamebook?DoyoubelieveinapartoftheBookanddisbelieveintheother?

QUR’AN:AndWesentapostlesafterhimoneafteranother:"at-Taqfiyah"(=tosendsomeoneaftersomeoneelse).

QUR’AN:andWegaveIsâsonofMaryam,clearevidence:ThissubjectwillbedealtwithinChapter3,(TheFamilyof`Imran).

QUR’AN:Andtheysay:"Ourheartsarecovered":al-Ghulf"()ispluralofal-aghlaf().Itisderivedfromghilâf(=cover).Theysay:Ourheartsareprotectedundervariouscoversandveils-yourcallcannotreachourhearts.Thesentencehasthesameimportastheverse:Andtheysay:"Ourheartsareundercoveringsfromthattowhichyoucallus(41:5).

TRADITIONS

AbuJa'far(a.s.)saidaboutthewordsofAllâh,andspeaktomengood(words):"Speaktomenthebestofthatwhichyouwouldliketobesaidaboutyourself."(al-Kâfi)

as-Sadiq(a.s.)saidaboutthisverse:"Speaktomen,anddonotspeakbutgooduntilyouknowwhatitis.

"al-Bâqir(a.s.)said:"Speaktomenthebest,ofthatwhichyouwouldliketobesaidaboutyourself;forcertainlyAllâh,MightyandGreatisHe,dislikesanabuser,curler,speakerofevilagainstthebelievers,indecent,shameless(and)begger,andHelovesthemodest,mild-tempered,chaste(and)moderate."(Ma`âni'l-akhbâr)

Theauthorsays:Atradition,similartothefirstone,hasbeennarratedinal-Kâfîfromas-Sâdiq(a.s.)withanotherchainofnarrators;andsimilarlyinal-`Ayyâshî.

Anothertradition,likethesecondonehasbeenwrittenfromthesameImaminal-Kâfî;and

onelikethethirdisnarratedfromal-Bâqir(a.s.)inal-`Ayyâshî.Apparentlythesemeaningsofthe"goodword"havebeeninferredfromgeneralusage.

as-Sâdiq(a.s)said:"VerilyAllâhsentMuhammad(s.a.w.a.)withfiveswords:So(thereis)aswordagainstadhimmî(=freenon-MuslimsubjectofanIslamiccountry).Allâhsaid:andspeaktomengood(words);itwasrevealedaboutthedhimmîs,thenitwasabrogatedbyanotherverse,FightthosewhodonotbelieveinAllâh...(9:29)(al-`Ayyâshî)

Theauthorsays:InthistraditiontheImamhastakenthe"speech"tomeanbehaviour.Wesay:Donotspeaktohimbutgood;whatwemeanis:Donotdealwithhimbutinagoodanddecentmanner.Thismeaningwillapplyonlyifwetaketheword,"abrogated"initsterminologicalsense.Butitmayalsobetakeninitsliteralsense(asweshallexplainundertheverse:WhateversignsWeabrogateorcausetobeforgotten...2:106);andinthatcasethisversewillnotbeinconflictwiththatofthefighting.Itshouldbepointedoutthatsuchusesofwordsintheirliteralmeanings(asagainsttheirterminologicalones)arenotinfrequentinthetraditionsoftheImams.

Chapter20:2:89-93

AndwhentherecametothemaBookfromAllâhverifyingthatwhichtheyhave,andaforetimetheyusedtoprayforvictoryagainstthosewhodisbelieved,butwhentherecametothemthatwhichtheydidrecognize,theydisbelievedinhim;soAllâh'scurseisontheunbelievers(89).Evilisthatforwhichtheysoldtheirsouls-thattheyshoulddenywhatAllâhhasrevealed,outofenvythatAllâhshouldsenddownofHisgraceonwhomsoeverofHisservantsHepleases;sotheyreturnedwithwrathuponwrath,andthereisadisgracefulpunishmentfortheunbelievers(90).Andwhenitissaidtothem,"BelieveinwhatAllâhhasrevealed,"theysay:"Webelieveinthatwhichwasrevealedtous;"andtheydenywhatisbesidesthat,whileitisthetruthverifyingthatwhichtheyhave.Say:"WhythendidyoukillAllâh'sprophetsbeforeifyouwereindeedbelievers?"(91).AndmostcertainlyMusâcametoyouwithclearevidence,thenyoutookthecalf(foragod)inhisabsenceandyouwereunjust(92).And(remember)whenWemadeacovenantwithyouandraisedthemountainoveryou:"TakeholdofwhatWehavegivenyouwithfirmnessandlisten(toOurwords)".Theysaid:"Wehearanddisobey."Andtheyweremadetoimbibe(theloveof)thecalfintotheirheartsonaccountoftheirunbelief.Say:"Evilisthatwhichyourbeliefbidsyouifyouarebelievers"(93).

COMMENTARY

QUR'AN:AndwhentherecametothemaBook:Thecontextshowsthat"aBook"referstotheQur ’ân.

QUR’AN:andaforetimetheyusedtoprayforvictoryagainstthosewhodisbelieved:ItappearsthatwheneverthepagansofArabiaclashedwiththeJews,thelatterprayedforvictorybytherightoftheProphet,andbyhisprophethoodandemigration;andthatthiswastheirusualcustombeforetheadventoftheProphet,somuchsothateventhepagansknewitofthem.Itallisimpliedintheword,"theyusedto".

QUR’AN:butwhentherecametothemthatwhichtheydidrecognize:TheyknewthatMuhammad(s.a.w.a.)wastheawaitedProphet,becausealltheattributesandparticularsmentionedintheirbooksfittedonhimperfectly.Andyettheydeniedhistruth.

QUR’AN:Evilisthatforwhichtheysoldtheirsouls...:"Baghyan"(=outofenvy)isinaccusativecase,explainingthereasonwhytheydisbelievedinMuhammad(s.a.w.a.)evenafter

recognizinghim.Whattheydidwas"outofenvy","thatAllâhshouldsenddownofHisgraceonwhomsoeverofHisservantsHepleases"wastheobjectoftheirenvy."sotheyreturnedwithwrathuponwrath",thatis,theyreturneddoublyenraged.ItmayalsomeanthattheyinviteddoublewrathofAllâhuponthemselves-thefirstbecausetheydisbelievedinTorahandthesecondbecausetheydisbelievedintheQur ’ân.

TheversesaysthattheywerepartisansoftheProphetlongbeforehewasborn;theyprayedtoAllâhforvictorybyhisnameandhisBook.WhentheProphetwassentandtheQur ’ânwasrevealed,theyverywellrecognizedthathewastheProphetinwhosenametheyusedtoprayforvictory,andwhosecomingtheyawaited.Buttheywereoverwhelmedbyenvyandarrogance.NosoonerdidtheProphetbeginhiscallthentheydeniedhistruth,andforgotallthattheyusedtotellabouttheawaitedprophet.ItwasnotsurprisingastheyhadearlierdisbelievedinTorahtoo.Thustheycommitteddisbeliefafterdisbelief,andinvitedthewrathofAllâhuponthemselves,notoncebuttwice.

QUR’AN:andtheydenywhatisbesidesthat:Thatis,theyclaimthattheydonotbelieveinanybookotherthanTorah;butthefactisthattheydonotbelieveeveninTorah.

QUR’AN:Say:"WhythendidyoukillAllâh'sprophets...":Theconjunctive,"then",servestorelatethisquestiontotheirclaim,"Webelieveinthatwhichwasrevealedtous".IfthisclaimofyoursiscorrectthenwhydidyoukilltheprophetsofAllâh?AndwhydidyoudisbelieveinMusâbytakingthecalfforagod?Andwhydidyousay,"Wehearanddisobey",whenWetookapromisefromyouandliftedthemountainoveryou?

QUR’AN:andtheyweremadetoimbibe(theloveof)thecalfintotheirhearts:"al-Ishrâb"(=tomaketoimbibe,tomaketodrink).Insteadofsaying`theloveofthecalf',theversesays,"toimbibethecalf",foremphasis,asthoughtheyhaddrunkthecalfitselfintotheirhearts.Thesentencethuscontainstwometaphors-"thecalf"fortheloveofthecalf,andimbibingintoheartsforloving.

QUR’AN:Say:"Evilisthatwhichyourbeliefbidsyou...":Itisaderisiveexpressionridiculingthemfortheirkillingsoftheprophets,theirdisbeliefinMusâandtheirarroganceincommittingsinaftersinandthenclaimingthattheywerethetruebelievers.Theversetauntinglyasksthem:Isthiswhatyourbeliefbidsyou?

TRADITIONS

as-Sâdiq(a.s.)explainedtheverse,andwhentherecametothemaBookfromAllâhverifyingthatwhichtheyhave...,inthisway:"TheJewsfoundintheirbooksthatMuhammad(s.a.w.a.),theMessengerofAllâh,wouldmigrateandsettlebetween`AyrandUhud.So,theywentoutlookingforthatplace.TheypassedbyamountaincalledHadâd[8];andtheysaid:`Hadâd-and

Uhudarethesame'.Sotheydispersednearby;someofthemsettledatTaymâ',andsomeothersatFadakandyetothersatKhaybar.ThoseatTaymâ'oncedesired(tosee)someoftheirbrethren(atanotherplace).ABedouinfrom(thetribeof)Qayspassedbythemandtheyhired(hiscamels).

Hetoldthem:`Ishalltakeyoufrombetween`AyrandUhud.'Theytoldhim:`Whenyoupassbetweenthetwo,tellus.'WhentheyreachedthelandofMedina,hesaid:`Thatis`AyrandthisisUhud.'Theydescendedfromhiscamelsandsaidtohim:`Wehavenowfound(theplaceof)ourdesire;nowwedonotneedyourcamels,youmaygowhereveryouwish.'ThentheywrotetotheirbrethrenatFadakandKhaybar:`Wehavefoundtheplace,comethereforetous.'Theywroteinreply:`Nowwehavesettledinthisplace,andhaveacquiredproperties;andwearesoneartoyou.Therefore,whenitwillhappen(i.e.,whentheProphetwillcometoMedina),weshallrushtoyou.'ThoseJewsacquiredpropertiesinthelandofMedina.Whentheirwealthincreased,itsnewscametotheearsofTubba’[9]andheattackedthem.Theyfortifiedthemselvesandhelaidsiegetothem.(AndtheyusedtotakepityontheweeklysoldiersofTubba`andthrowdatesandbarleytothematnight.ThiscametothenoticeofTubba`andhesoftenedtowardsthem.[10]Heassuredthemoftheirsafetyandtheycamedowntohim.Hetoldthem:`IdolikethisplaceofyoursandIaminclinedtosettledownhere.'Theysaid:`Itisnotforyou.Itisthemigrationplaceofaprophet;andnoonemaysettledownhereuntilthathappens.'Thereuponhesaid:`ThenIamleavingamongyousomeofthemembersofmyclan,sothatwhenithappenstheyshallhelpandassisthim.'Thusheleftbehindthetwotribesyouseetoday,theAwsandtheKhazraj.Whenthesetwo(tribes)increasedinnumber,theyusedtograbthepropertiesoftheJews.Atthattime,theJewsusedtowarnthem:`Oh!whenMuhammad(s.a.w.a.)issent(byAllâh)weshallcertainlyturnyououtfromourtownandproperties.'ButwhenMuhammad(s.a.w.a.)wassentasProphet,itwastheHelpers(theAwsandtheKhazraj)whobelievedinhimandtheveryJewsdeniedhim!ThisisthemeaningofthewordsofAllâh,andaforetimetheyusedtoprayforvictoryagainstthosewhodisbelieved..."(al-`Ayyâshî)

IbnIshâq,IbnJarîr,Ibnal-Mundhir,IbnAbîHâtimandAbûNa'aym(inhisDalâ'ilu'n-nubuwwah)havenarratedfromIbn`Abbâsthathesaid:"TheJewsusedtoprayforvictoryagainsttheAwsandtheKhazrajbytherightoftheMessengerofAllâh,beforehewassentasprophet.However,whenAllâhraisedhimfromtheArabs,thesameJewsdisbelievedinhimanddeniedwhattheyusedtosayabouthim.Mu'âdhibnJabal,BishribnBarâ'ibnMa'rûrandDâwûdibnSalamahtoldthem:`OJews!FearAllâhandacceptIslam;becauseitwasyouwhousedtoprayforvictoryagainstusbytherightofMuhammad,whilewewerepolytheists,andyouusedtotellusthathewould(soon)besent,describingtoushisattributes.'SalâmibnMushkîm,oneofthetribeofBanûanNadîr,saidtothem:`Hehasnotbroughttousanythingweknow;andheisnottheprophetweweretellingyouabout.'ThenAllâhsentdown(theverse):`AndwhentherecametothemaBookfromAllâh...'"(ad-Durru'1-manthûr)

AbuNu'aymhasnarratedinhisDalâ'ilu'n-Nubuwwahfromthechainsof`Atâ'andad-Dahhâk,fromIbn`Abbâsthathesaid:"TheJewsofBanûQurayzahandBanûan-Nadîr,beforeMuhammad(s.a.w.a.)wassentasprophet,usedtopraytoAllâhforvictory,invoking

Himagainstthedisbelieversandsaying:`OAllâh!WeseekThyhelp,bytherightoftheuntaughtprophet,toletustriumphoverthem.'Andtheyweregivenvictory.Butwhentherecametothemthatwhichtheydidrecognize(i.e.,Muhammad-s.a.w.a.),andactuallytheyhadnodoubtwhatsoeverabouthim,theydisbelievedin,anddeniedhim.(ad-Durru'l-manthûr)

Theauthorsays:Similartraditionshavebeennarratedbyvariousotherchainsalso.

Acommentator,afterpointingtothelastmentionedtraditionsandotherslikethem,says:"Thesetraditions-weakastheirnarratorsareandincompatibleastheyarewiththenarratedtraditions-areanomalousintheirmeaningtoo,becausetheymaintainthattheprayerforvictorywasmade`bythepersonoftheProphet'or,assometraditionssay,`bytherightoftheProphet';andsuchaprayerisagainstthesharî`ah;andnoonehasanyrightonAllâh.Howcouldprayerbeofferedwiththehelpofsuchanon-existentright?

Reply:Thisobjectionresultsfromnotunderstandingthemeaningof"right"andoath.Oathisusedtojoinandbindaproposition,order,requestorexclamationtoanhonourableandsublimething-ifthatpropositionetc.iswrong,thehonourandsublimityofthethingboundtoit,istarnishedanddamaged.Whenyousay,"Bymylife,Zaydisstanding",youhaveboundthehonourofyourlifetothetruthofyourstatement;ifthatstatementbewrong,yourlifewouldlooseitshonour.Whenyousay,"Bymylife,Ishalldothiswork",or"Ientreatyou,bymylife,todothiswork",youhave,inthesameway,putthehonourofyourlifeatstakeforthatwork;ifyoudidnotdoit,orifthesecondpartydidnotheedtoyourentreaty,yourlifewouldlooseitshonour,itsdignity.Twothingsemergefromthisexplanation:

First:Oathisthestrongestmethodofemphasizingatalk,asthescholarsofliteraturehaveconfirmed.

Second:Thethingbywhichoneswears,mustbemorehonourableandmoreimportantthanthepropositionetc.whichitisrelatedto;becauseapropositioncannotbeemphasizedwiththehelpofalessimportantthing.Allâhhassworn,inHisBook,byHisownnameandattributes.Forexample,So,byyourLord,Wewouldmostcertainlyquestionthemall(15:92).Also,HequotesothersswearingbyHisnameandattributes:ByAllâh,ourLord...(6:23);ThenbyThyMightIwillsurelymakethemliveanevillife(38:82).ButHehasalsoswornbyHisProphet,HisangelsandHisbooks,aswellasbyHiscreaturesliketheheaven,theearth,thesun,themoon,thestars,thenight,theday,themountains,therivers,thetowns,theman,thetree,thefigandtheolive.ItcouldnotbepossibleunlessthesethingshadarealdignityoftheirownbestowedonthembyAllâh;everysuchthingmusthaveanattributereflectingoneofthedivineattributes,oranactivityrelatedtothedivinesublimityandeverydignityandhonouremanatesfromHim.

Now,whatobjectioncanberaisedagainstasuppliant,ifhepraystoAllâhforsomethingentreatingHimbyoneoftheabove-mentionedthings-consideringthefactthatAllâhHimselfhasswornbythosethingsandhasgiventhemasublimityanddignity?WhyanexceptionshouldbemadeincaseoftheApostleofAllâhonly?IsitnotanaffronttotheProphetto

removehimfromthiscommonwayofshowingrespect?Bymylife,Muhammad,theApostleofAllâh(s.a.w.a.)isnotlesshonourableintheeyesofAllâhthananIraqifigoraSyrianolive!ThesepeopleforgetthatAllâhHimselfhasswornbyHisProphet:Byyourlife!theywereblindlywanderingonintheirintoxication(15:72).

Nowweshouldhavealookatthe"right".Right,asopposedtowrong,meansafactualthing,existingoutsideimagination,liketheearthandtheman;inshort,everyrealandsubstantialthing,asopposedtoillusoryandimaginaryones.Monetoryandothersocialrightscomewithinthiscategorybecausetheyarefirmlyestablishedbythesociety.

TheQur ’ânhasnullifiedalltherightsclaimedbyman,exceptthatwhichislaiddownandconfirmedbyAllâh-increationaswellasinlegislation.RightinthelegislativeandsocialspheresisthatwhichAllâhHimselfhasestablished,likethemonetaryrights,therightsofthebrothersandtherightsoftheparentsetc.

ItisnecessarytomentionherethatnoonecanlaydownarightagainstAllâh,noonecanmakeitincumbentuponAllâhtodoorgivesomething.ButitispossibleforAllâhtomakeitincumbentuponHimselftodosomething,ortogivesomeonesomething,allinthesphereoflegislation.Thenthat"someone"shallhavearightonAllâhwhichAllâhHimselfhasestablished.Forexample,Allâhsays:evenso(now)itisarightonUs(that)Wedeliverthebelievers(10:103);AndcertainlyOurwordhasalreadygoneforthinrespectofOurservants,theapostles:Mostsurelytheyshallbeassistedones,andmostsurelyOurhostaloneshallbethevictoriousones(37:171-173)

Theassistance,promisedhere,isgeneralandunconditional,notrestrictedbyanyproviso.GettingdeliveranceistherightofthebelieversonAllâh,andgettingassistanceis,inthesameway,therightoftheapostles.ByestablishingthisrightonHimselffortheapostles,Allâhhasenhancedtheirdignityandhonour.AndthereisnothingtopreventasuppliantfromentreatingAllâhtohelpanddeliverhimfromhisdifficulties,bytherightofHisapostleorapostles.AllâhHimselfhaslaiddownthatrightandHeHimselfswearsbyeveryhonourablething,showingusthatsuchoathsandadjurationsareinfactlikedbyHim.

Inshort,thereisnohitchinentreatingAllâhbyHisApostleorbytherightofHisApostle.ThesameappliestoentreatingHimbyHisfriends,orbytherightofHisfriends.HehasestablishedarightforthemonHimselfthatHewillsurelyassisttheminthepathofhappiness,witheveryrelatedassistance.

Theclaimthat"noonehasanyrightonAllâh"isjustanonsense.Ofcourse,noonecanlaydownarightforhimselfonAllâh;noonecanmakeitincumbentonAllâhtodosomething.ButasuppliantdoesnotpraytoAllâhbyarightforcedonAllâhbysomeoneelse;hepleadstoHimbyarightwhichHeHimselfhasestablishedpledgingHisOwnword;andHisPromiseisneverbroken.

Chapter21:Subject

[1]Thisargumentseemsinconclusive.Iftwowordsaresynonymous,itisnotnecessaryforthemtohavethesamepreposition,al-Mawlâ()andal-awlâ()havethesamemeaning–guardian,master,buttheformerisusedwithoutaprepositionwhilethelatterisfollowedbythepreposition“bi”(=for,with,etc.)

[2]Asmaybeseenintheverses36:60-62,quotedabove.

[3]Forexample:AndWehaveguardedit(i.e.theheaven)againsteveryaccursedSatan,buthewhostealsahearing;sotherefollowshimavisibleflame(15:17-18).

-----------------------------------------------------------------------------------------------------------------------------------1Thefirstandthirdrepliesseemstrange,tosaytheleast.Theauthorhimselfhassaid(whilecommentingonthephrase,"...theSatanmadethembothslipfromit")thattheorderto"getdown"orto"getout"maymean,"Getdownfromthecompanyoftheangels;or,getdownfromtheheaven".Buthereherejectsthesecondalternativealtogether!Thethirdreplyisbasedonanunacceptableanalogy-thatwhichoverlookstheimportantdifferencesbetweenthetwosides.IftheSatanisgovernedbytimeandspacehowdoesitimplythatAllâhtooshouldbegovernedbythem?Moreover,inthesamecommentarytheauthorhasprovedonthestrengthofthissameversethat"theSatanhadvisitedthemnearthattreeintheGarden.HeenteredtheGarden...(and)Adam,hiswifeandtheSatanallwereremovedfromtheGardentogether."Thisleavesuswiththesecondreply,whichisdoubtlesslywithoutanyflawandissupportedbytheQur ’ân.(tr.)

2Thatis,Abu's-SaltAbdu's-SalâmibnSâlihal-Harawî.

1Itisnotinaccordwiththeauthor'searlierassertionthattheverse2:36describesAdam'sremovalfromtheearlier-heldplaceofhonourtothecourtyardoftheGarden;afterwhichhelearned"somewords"fromAllâhandrepented(2:37);anditwaslaterthathewassentdownfromthecourtyardtotheGarden(2:38).(tr)

[4]MûsâwascalledtotheMountSini'iandgivenTorahwhiletheIsraeliteswerestillinthewilderness.Anditwasatthattimethattheeventsinquestiontookplace.TheyhadnotenteredPalestineatthattimeandBaytu'1-Maqdiswasnotbuiltyet.Therefore,theword"Baytu'1-Maqdis"usedinthistraditionmustmeanthetentwhichMûsâerectedfordivineworship.[5]Inthosedays,allthelandnowdividedintoSyria,Jordan,LebnonandPalestine,wascalledSyriaorGreaterSyria.

[6]ItisnowalmostcertainthatYudhasafisacorruptionofBudhastav,thetitleofGautamaBuddha,thefounderofBhuddhism.

[7]Videal-Muyamu'1-mufahris,byMuhammadFu'ad`Abdu'1-Baqi.

[8]Intheprintedcopyofat-Tafsîrofal-`Ayyâshî(vol.1,p.49)andwhathasbeenquotedfromhiminal-Bihâr(vol.15,p.226),al-Burhân(vol.1,p.128)andMajma'u'1-bayAn(vol.1,p.158)thenamehasappearedasHadâd.Butwecouldnotfindsuchanameingeographicaldictionaries.PerhapsitisacorruptionofHadadwhichisamountainover lookingTaymâ';(seeMakamu'1-bayânn,vol.2,p.229;al-Qâmûs,vol.1,p.287andTâju'1-'arûs,vol.2,p.333)oritmaybeanotherreadingofHadad.(ed.)

[9](at-Tubba`)wasthetitleofthekingsofYemen.

[10]Thesentencesinparenthesisarenotinal-Mîzân.Theyhavebeenaddedfromthequotationofal-`Ayyâshî,giveninBîharu'1-anwâr,vol.15,p.226.(m)

 

 

 

 

 

 

 

 

 

 

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)