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For the purpose of destroying the false imagination, The Qur'an instructs the Prophet (p.b.u.h.) such :" Say: ' Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed ? '..." It is worthy to note that among all the attributes of Allah, here; the Qur'an has emphasized but on feeding the creatures and giving them their sustenance. Using this sense, maybe, is for the sake that most of the connections in the material life of man relate to this very material need, viz, the need in eating a piece of bread, which makes persons to humiliate themselves before the masters of wealth and power. The case may be so that sometimes they bow before them as if they worship them. In the above-mentioned verse, the Qur'an denotes that your sustenance is in the authority of Allah, not in that of them. Then, in answer to the suggestion of those who invited the Prophet (p.b.u.h.) to join the camp of polytheists, the Qur'an instructs him to say that besides the command of wisdom which leads him to rely on the One Who is the Creator of the heavens and the earth, he also says that the revelation of Allah has instructed him to be the first Muslim who submits himself, and never he joins the row of polytheists. The verse says:"...Say: 'I have been commanded to be the first who submits himself'. And be not you (O' Muhammad) of the polytheists." * * * (16) مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَ ذلِكَ الْفَوْزُ الْمُبِينُ 16. " Whoever is spared of it (the Divine retribution) on that Day, He has certainly been merciful to him, and that is the manifest triumph." Commentary : The Messenger of Allah (p.b.u.h.) once said: " By Allah in Whose hand is my soul, no one of people may enter into Paradise (merely) by his own deed." They asked him : " Even you, O' Messenger of Allah ? " The Prophet (p.b.u.h.) answered: " Even I, unless Allah shelters me with His mercy and grace." Then, the holy Prophet (p.b.u.h.) put his hands on his head and recited the above-mentioned verse. (Tafsir Nur-uth-Thaqalayn, vol. 1, P. 706; and Majma'-ul-Bayan) " Whoever is spared of it (the Divine retribution) on that Day, He has certainly been merciful to him, and that is the manifest triumph." Everybody is threatened to fall in danger. Saving from the Divine punishment demands a particular grace from the side of Allah. However, prosperity can be gained only in the light of security from His Wrath. * * * (17) وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلاَّ هُوَ وَ إِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ 17. " And if Allah touches you with affliction, none can remove it but He; and if He touches you with good, then He is All-Powerful over all things." Commentary : Hopes should be to Allah, and feares should also be from Allah, since the origin of all affairs is the same. It is not such that the goodnesses come from one source and the cause of removing vices originates from another source. The Laws of Allah are legitimated for all and they let no exception. The holy Prophet (p.b.u.h.) should betake to Allah when confronting the bitter and sweet incidents, too. The verse says: " And if Allah touches you with affliction, none can remove it but He; and if He touches you with good, then He is All-Powerful over all things." * * * (18) وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ هُوَ الْحَكِيمُ الْخَبِيرُ 18. " And He is the Omnipotent over His servants, and He is the All-Wise, the All-Aware." Commentary : In the current Sura, verse No. 14, the discussion was about creative power and sustenance of Allah. In verse 15, it was about the Wrath of Allah and Hereafter. In verse 16, the words were upon the Divine rescue and mercy. Verse 17 is about solving the difficulties and reaching the goodnesses. So, in this verse, His absolute Power (Omnipotence) is stated about. If it happens that some tyrant persons dominate others for some days 'because of ignorance, weakness and disunity of people, it is sure that His Omnipotence ruins all these arrangements and, in the frame of wisdom and knowledge, He utilizes His Power and Dominance. That is why the Qur'an says: " And He is the Omnipotent over His servants, and He is the All-Wise, the All-Aware." * * * (19) قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ أَ إِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرى قُلْ لا أَشْهَدُ قُلْ إِنَّما هُوَ إِلهٌ واحِدٌ وَ إِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ 19. " Say: ' What thing is the greatest in testimony ? ' Say: ' Allah ! He is witness between me and you, and this Qur'an has been revealed to me that I may warn you thereby, and whomever it reaches. Do you indeed testify that there are other gods with Allah ? ' Say: ' I do not testify '. Say : ' He is only One God, and verily I am quit of that which you associate (with Him) '." Commentary : The pagans of Mecca demanded witness from the Prophet (p.b.u.h.) for his prophethood. They did not accept the prophecy of the Messenger of Allah (p.b.u.h.) and told him that even the Jews and the Christians did not know him a divine prophet. This holy verse, with an atmosphere of Allah's inspiration and help, and at the time of loneliness of Islam, foretells a bright and promising future for Muslims, when it hates polytheism. For three times, and in a short phrase, the Qur'an refers to Unity of Allah while quitting polytheism. The verse says:" Say: ' What thing is the greatest in testimony ? ' Say: ' Allah ! He is witness between me and you, and this Qur'an has been revealed to me that I may warn you thereby, and whomever it reaches. Do you indeed testify that there are other gods with Allah ? ' Say: ' I do not testify '. Say : ' He is only One God, and verily I am quit of that which you associate (with Him) '." Besides all other prophetic miracles, Unseen aids, and frustrating the hostile plots, the Qur'an itself is the greatest evidence to the Prophet's Messengership. The messengership of Muhammad (p.b.u.h.) is both worldly and eternal, for all humankind and in all ages. However, a permanent warning indeed, should be accompanied with an everlasting warner. Therefore, the divine Imamate and leadership should also be together with the Qur'an forever. This meaning is cited in Tafsir-us-Safi and Usul-i-Kafi, narrated from Iman Sadiq (a.s.). * * * (20) الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمُ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لا يُؤْمِنُونَ 20. " Those whom We have given The Book (the Jews and Christians) recognize him (Muhammad) as they recognize their sons. Yet those who have lost their own selves, they will not believe." Commentary : The content of this verse is similar to that of Sura Al-Baqarah, No. 2, verse 146. Not only the name and qualities of the Prophet of Islam were mentioned in the Turah and the Evangel and the scholars of the People of the Book had informed their people of him under the title of ' the promised prophet', but also the characteristics of this holy Prophet (p.b.u.h.) and his companions were recorded in their Books. The Qur'an says: " Muhammad is the Messenger of Allah, and those with him are the firm (of heart) against the unbelievers, compassionate among themselves, ... that is their description in the Turah and their description in the Evangel (1); ..." In this verse, the Qur'an clearly answers to those who claimed that the People of the Book had no evidence upon the prophethood of the Prophet of Islam (p.b.u.h.), when it says : " Those whom We have given The Book (the Jews and Christians) recognize him (Muhammad) as they recognize their sons. ..." And, at the end of the verse, as a final conclusion, the Qur'an announces that, with all these clear signs, only those people do not believe in this Prophet who have lost all their things and the capital of their own selves in the bargaining market of commercial transactions of lives. It says : "... Yet those who have lost their own selves, they will not believe." * * * (1) Sura-Al-Fath, No. 48, verse 29 Section 3Polytheists shall themselves confess their guiltThe greatness of the guilt of being polytheist - The polytheists shall themselves deny polytheism which they had themselves held as their conviction - They shall desire to be returned to this life. (21) وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِآياتِهِ إِنَّهُ لا يُفْلِحُ الظَّالِمُونَ 21. " And who is more unjust than him who forges a lie against Allah or denies His Signs; verily the unjust will not succeed." Commentary : The Qur'anic expression /wa man azlamu/ (and who is more unjust) has occurred in the Qur'an about fifteen times. This phrase has been used with the senses of calumny against Allah, barring people from going into the mosques, and concealing the testimony of the Truth. This denotes that cultural injustice and barring people from rectitude and comprehension, is the worst injustice upon the society. Setting a stone and a piece of wood equal to the Lord is an injustice toward Him, and worshipping them is an injustice toward humanity. Therefore, the unjust people will never meet the true salvation. The above-mentioned verse says : " And who is more unjust than him who forges a lie against Allah or denies His Signs; verily the unjust will not succeed." The more an oppressed person is dear and holy, the more intense is the danger of transgression against him. That is why being unjust toward the Lord and the Sacred House, and belying against Divine Holy Essence, are the worst injustice : " And who is more unjust ..." Transgression upon the thought and culture of nations is one of the worst transgressions. Polytheism, forging a lie against Allah, a false claim of being the divine prophet, innovation, interpretation of the Qur'an by personal opinion, concealing the Truth, and the like, are all kinds of this sort of injustice. The following couple of traditions are recorded in Qurar-ul-Hikam, vol. 1, p. 149. Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Avoid transgression. It is the greatest sin. Verily every transgressor will be punished for his transgression." Again, he (a.s.) said: " Avoid cruelty. Whoever commits it, his life will become dark." * * * (22) وَ يَوْمَ نَحْشُرُهُمْ جَمِيعاً ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ 22. " And on the Day We will muster them all together, then We will say to those who associated partners (to Allah): ' Where are your associate-gods whom you were asserting ? ' " Commentary : In the previous verse, it was said that the oppressors, who apparently gain some social ranks by calumny, rejection and concealing the Truth, will not meet salvation, A prosperous person is one who has some positive matters for answering the questions in the Hereafter, because all the polytheistic imaginations will be effaced therein. " And on the Day We will muster them all together, then We will say to those who associated partners (to Allah) : ' Where are your associate-gods whom you were asserting ? ' " The objective meaning of the Arabic word /jami'an/ mentioned in the verse, is either 'all human beings', or the polytheists and the idols. The evidence for this idea is the content of another verse that targets men end their wives, and what they were worshipping. That verse says: " Gather together those who were unjust and their mates, and what they used to worship." (1) It is true that the verse under discussion refers to polytheists, but those who accept the leadership of other than Allah's saints, and oppose the friends of Allah, are rather a kind of polytheists. In Jami'ah Supplication, we recite : "And he who opposes you is a disbeliever." An Islamic tradition, narrated from the immaculate ones, says: " The person who refuses us (our way) is similar to the person who refuses (the word of) Allah, and such a person is as a disbeliever." * * * (1) Sura As-Safat, No. 37, Verse 22 (23) ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَنْ قالُوا وَ
اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ 23. " Then their excuse would be nothing but that they would say : 'By Allah, our Lord ! we were not polytheists '." 24. " See how they (the polytheists) lie against their own selves, and that whichthey were forging has passed away from them." Commentary : The Arabic term /fitnah/, here, has been rendered into 'intimidated to idols and paganism'; or, it means 'excuse'. " Then their excuse would be nothing but that they would say : 'By Allah,our Lord ! we were not polytheists '." As their quality requires, liars tell lies on the Day of Judgement, too. In this regard the Qur'an says: " On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars (1)." Regarding this holy verse, Imam Amir-ul-Mu'mineen Ali (a.s.) in a tradition has said that after this lie, their lips will be sealed and their other limbs will tell the truth. Thus, in the court of Allah, neither telling a lie is helpful, nor an oath. " See how they (the polytheists) lie against their own selves, and that which they were forging has passed away from them." Hence, the polytheists will dislike their own thoughts and creeds on the Hereafter Day, when they will say : "... we were not polytheists'.''" However, on the Hereafter Day, surely hating polytheism will not be helpful. (1) Sura Al-Mujadilah, No 58, Verse 18 (25) وَ مِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ فِي آذانِهِمْ وَقْراً وَ إِنْ يَرَوْا كُلَّ آيَةٍ لا يُؤْمِنُوا بِها حَتَّى إِذا جاؤُكَ يُجادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هذا إِلاَّ أَساطِيرُ الْأَوَّلِينَ 25. " And of them there are some who hearken to you, and We have laid veils upon their hearts lest they understand it, and in their ears a heaviness; and (even) if they see every sign they will not believe in it, so that when they come to you they dispute with you, those who disbelieve say : ' This is naught but the legends of the ancients '." Commentary : In this verse, the psychological conditions of some of the pagans are hinted to. They do not usually show the least inclination from themselves when they are told the facts. They not only do not show inclination, but also oppose these facts hostilely, and, by means of calumny, they keep themselves and others aloof from them. Concerning these people, the Qur'an says : " And of them there are some who hearken to you, and We have laid veils upon their hearts lest they understand it, and in their ears a heaviness;..." Indeed, attributing such matters to Allah relates to 'the law of causation' and the property of 'action'. That is, the result of continuation in doing wrong and insisting on obstinacy is that it turns the soul and self of the person into its own nature. Experience has proved this fact that, at first, evil-doers feel inconvenience with their own evil action. But little by little, they will be accustomed to it, so that there may come some day that they count doing their evil actions obligatory. So, the verse indicates that their circumstance has changed to a state that if they see all the signs and revelations of Allah they will not believe in them. The verse says :"... and (even) if they see every sign they will not believe in it, ..." The verse informs the Prophet (p.b.u.h.) implying that beyond their disbelief, when they come to you they have no aim but disputing and quarrelling with you. The verse says : "... so that when they come to you they dispute with you, ..." Instead of hearkening to you heartily and, at least, in the form of a seeker of the truth that they should comtemplate upon it to probably find it, they stand against it with a negative soul and thought. When they hear your statements, which have originated from the source of revelation, they cannot afford it but using the strike of calumny. The verse continues saying: "...those who disbelieve say : ' This is naught but the legends of the ancients '." * * * (26) وَ هُمْ يَنْهَوْنَ عَنْهُ وَ يَنْأَوْنَ عَنْهُ وَ إِنْ يُهْلِكُونَ إِلاَّ أَنْفُسَهُمْ وَ ما يَشْعُرُونَ 26. " And they prohibit people from it, and themselves they keep afar from it, and they destroy none save themselves, while they are not aware." Commentary : The Arabic term /yan'aun/, mentioned in the verse, is derived from /na'ya/ with the sense of 'to avoid'. Some of the commentators of the Sunnite schooled have considered this verse about Abutalib. They have said that he prohibited people from hurting Muhammad while he himself did not believe in Islam and avoided becoming Muslim. They similarly have considered some other verses of the Qur'an concerning this matter, such as Sura At-Taubah, No. 9, verse 115, and Sura Al-Qasas, No. 28, Verse 57. But, from the view point of Shi'ah school, Abutalib was one of the best Muslims whose belief has been reflected in his poems. Moreover, a Muslim believing woman like Fatimah Bent-i-Asad lived as a wife with him until the end of his life. This is also another evidence for this idea. (refer to al-Qadir, vols. 7 and 8) However, pagans and polytheists always try to hinder people and keep them afar from the path of benevolence and good deeds. " And they prohibit people from it, and themselves they keep afar from it, and they destroy none save themselves, while they are not aware." Keeping afar from the acceptance of truth by a person is paving the way of annihilation upon his own self. The real awareness is finding the path of truth, while losing the path of truth and leader of truth, from whoever it maybe, is foolishness. * * * (27) وَ لَوْ تَرى إِذْ وُقِفُوا عَلَى النَّارِ فَقالُوا يا لَيْتَنا نُرَدُّ وَ لا نُكَذِّبَ بِآياتِ رَبِّنا وَ نَكُونَ مِنَ الْمُؤْمِنِينَ 27. " And if you could see when they are stationed before the (Hell) Fire, then they say : 'Would that we might be returned, and we would not belie the Signs of our Lord, and we would be of the believers'." Commentary : According to the verses of the Qur'an, the desire of returning to this world in human beings is found both at the moment of death, and in the grave, and in Hereafter. Sura Al-Mu'minun, No. 23, verses 99 and 100 say: " Until when death overtakes one of them, he says: 'My Lord ! send me back again (into the world) '." " That I may do good ...". And, again, the same Sura, verse 107 says : " O' our Lord ! Take us out of it; then if we return (to evil) we shall be unjust." We must believe in the truth as long as we have been respited in this world, because it will be too late in the Hereafter. " And if you could see when they are stationed before the (Hell) Fire, then they say : 'Would that we might be returned, and we would not belie the Signs of our Lord, and we would be of the believers'." As the philosophers and wisermen have said, this world is the place of movement and the coming world is the world of actuality. As far as an apple is with the tree, it has some movement towards development. But, when it separates from the tree, that movement will end and no more growth is expected from it. Therefore, if a person wishes to be among the dwellers of Paradise, he must prepare the concerning means of development in this life, which is the world of movement. Otherwise, he will be involved with punishment. By the way, the consequence of rejecting the Signs of Allah will be remorse in the Hereafter, and being entangled with the Hell-Fire. (28) بَلْ بَدا لَهُمْ ما كانُوا يُخْفُونَ مِنْ قَبْلُ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ 28. " Rather, what they used to hide before has (now) appeared to them; and even if they were returned, they would revert to what they were prohibited, and most certainly they are liars." Commentary : The Resurrection Day is the day of manifestation of people's hidden secrets. The Qur'an has frequently pointed out this fact. A few of these Qur'anic occurrences are as follows : " And the evil (consequences) of what they did shall become manifest to them ..." (Sura Al-Jathiyah, No. 45, verse 33). " And the evil (consequences) of what they wrought shall become manifest to them, ..." (Sura Az-Zumar, No. 39, verse 48). On the Day of Judgement, all the secrets will be uncovered. " Rather, what they used to hide before has (now) appeared to them; ..." It is impossible for the mortals to return from the coming world back to this world. The verse continues saying : "... and even if they were returned, ..." There are some vicious persons that we cannot expect them to become well again. They will not change even with the respite they will ask for. Sometimes it happens that a person is confronted with difficulties, calamities and bitter circumstances. When such a person is in that condition, the one may make some good decisions, but later, when he reaches to ease and welfare, he forgets all of them. "... and even if they were returned, they would revert to what they were prohibited, ..." So, when telling lies becomes a quality in a person, he will tell a lie in the Hereafter, too, and will bring some false claims there. "... and most certainly they are liars." * * * (29) وَ
قالُوا إِنْ هِيَ إِلاَّ حَياتُنَا الدُّنْيا وَ ما نَحْنُ بِمَبْعُوثِينَ 29. " And they say : ' There is nothing save our life of the world and we shall not be resurrected '." 30. And if you could see when they are stationed before their Lord ! He will say: 'Is this not the truth ? ' They will say : 'Yes, by our Lord !' He will say : 'Taste you then the chastisement for what you used to disbelieve'." Commentary : This verse is the continuation of the statements of the arrogant and stubborn pagans who, by seeing the scenes of Resurrection, desire to return back to this world once more in order to compensate. But the Qur'an implies that if these people return to the world, they not only will not compensate their evils, but also will continue committing their vicious deeds, and, basically, they deny the Resurrection and Hereafter, too. Surprisingly, they will say that the life is only the life of this world and they will not be raised again. The verse says : " And they say : ' There is nothing save our life of the world and we shall not be resurrected '." * * * In this holy verse, the Qur'an hints to these people's fate on the Resurrection Day, and says:" And if you could see when they are stationed before their Lord ! He will say: 'Is this not the truth ? ' They will say : 'Yes, by our Lord !' ..." They are told once more that they should taste the punishment for that they used to reject that punishment, and they disbelieved. The Qur'an says: "... He will say : 'Taste you then the chastisement for what you used to disbelieve'." It is sure that the purpose of 'standing before the Lord' is not that Allah (s.w.t.) has a place. It means to stand before the scenes of His punishments. This status is the same as the state of establishing the canonical prayer for which a servant says he is standing before Allah. * * * Section 4Those who disbelieve the meeting of Allah are certainly losersRejection of Truth is a sure loss. Life of this world is nothing but play and pastime - The abode of the Hereafter is the best for the pious. (31) قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقاءِ اللَّهِ حَتَّى إِذا جاءَتْهُمُ السَّاعَةُ بَغْتَةً قالُوا يا حَسْرَتَنا عَلى ما فَرَّطْنا فِيها وَ هُمْ يَحْمِلُونَ أَوْزارَهُمْ عَلى ظُهُورِهِمْ أَلا ساءَ ما يَزِرُونَ 31. " They indeed are losers who deny the meeting with Allah until, when the hour comes on them all of a sudden, they will say : ' Alas for us, for what we neglected in it ! ' And they shall bear their burdens on their backs; now beware, evil is that which they bear ! " Commentary : The purpose of "meeting of Allah" is the spiritual meeting and inner intuition in the Hereafter. The reason of it is that all of the dependances of man unto wealth, position, and relatives will be ceased from him there, and, by facing with the divine reward and retribution, he will perceive the absolute Sovereignty of Allah. Regret is for losing merits and interests, while remorse is for damages coming forth.(1) However, in the Hereafter regret is useless. That is why sins will be burdens on the shoulder of the sinners. They feel their evil consequence like a heavy load on their back, specially when they see the scene of the Divine punishment. Therefore, evil is the burden that will be stored for the evil doers ! The verse says : " They indeed are losers who deny the meeting with Allah until, when the hour comes on them all of a sudden, they will say : ' Alas for us, for what we neglected in it ! ' And they shall bear their burdens on their backs; now beware, evil is that which they bear ! " The holy Prophet (p.b.u.h.) said: " A loser is the one who is neglectful of improving his Hereafter's affair." (Madinat-ul-Balaqah, vol. 2, p. 492) Imam Amir-ul-Mu'mineen Ali (a.s.) said: " How much loser the one is who possesses no merit in Hereafter."(Qurar-ul-Hikam, vol. 1, p. 746) * * * (1) A tradition narrated from the Prophet (p.b.u.h.) indicates that those who are in the Hell Fire will see their places in Heaven and say : " Alas for us." (Nur-uth-Thaqalayn, vol. 1, P. 711) (32) وَ مَا الْحَياةُ الدُّنْيا إِلاَّ لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ 32. " And the life of the world is naught but play and pastime, and certainly the abode of the Hereafter is better for those who keep from evil; have you then no sense ? " Commentary : If the life of this world does not be considered as a field for the coming world, it becomes a toy, and human beings will be busy, as children, with playthings such as property, position and so on. Their status can be resembled to the scene of a theater where a person appears in the guise of a king, another one plays in the function of a servant, and the third one becomes a minister therein. After somewhile, all the clothings and functions will be set aside and these persons actually find out that it has been only a play or a film wherein they had a role of playing. (2)
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