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In the verse under discussion, the world has been counted as a divine blessing.(1) The verse says : " Then, when they forgot that which they had been admonished to, We opened for them the doors of all things (of enjoyments), until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter dispair." This fact should also be noted that the wrath of Allah and death both happen suddenly. So, we should be always prepared. Verily, it happens that the happy shout of men of pleasure usually changes into a despondent groan all of a sudden. (1) Faith and piety bring the blessing of the heavens and the earth for the bearers of them, while negligence shut the gates of all good things to the ignorant persons. (45) فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ 45. " So the people who were unjust were rooted out, and praise belongs to Allah, the Lord of the worlds." Commentary : The annihilation of unjust people is conclusive and certain. Cruelty cannot resist long. Transgression is also effective in generation. The verse says : " So the people who were unjust were rooted out, ..." Therefore, as it is mentioned in the current holy verse, when the transgressors are destroyed, Allah should be thanked and praised. So, the verse continues saying : "... and praise belongs to Allah, the Lord of the worlds." This phrase, mentioned in this verse, hints to this fact that cutting off the roots of mischief and transgression, which ends to the destruction of a people who can continue committing it, is so important that requires to thank Allah and to be gratitude of Him. A tradition narrated from Imam Sadiq (a.s.) says : " He who loves the imperishability of the unjust, its meaning is that Allah to be disobeyed (by means of sins), and (the phenomenon of transgression is so important that) Allah (the Blessed and Exalted) has praised His Essence for the destruction of the unjust and He has said: " So the people who were unjust were rooted out, and praise belongs to Allah, the Lord of the worlds '." (1) * * * (1) Majma'-ul-Bayan, Vol. 3, P. 302 (46) قُلْ أَ رَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى‏ قُلُوبِكُمْ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ انْظُرْ كَيْفَ نُصَرِّفُ الْ‏آياتِ ثُمَّ هُمْ يَصْدِفُونَ 46. " Say: ' Have you considered if Allah takes away your hearing and your eyesight and seals on your hearts, which god other than Allah can give it back to you ? ' See you, how We repeat the Signs, yet they turn away." Commentary : Do know the Bestower of Bounties: In this verse, the Qur'an addresses the pagans and, at first, it implies if Allah takes away His worthy blessings, such as your ears and your eyes, from you and sets a seal on your hearts so that you cannot realize between right and wrong and good and evil, which god, save Allah, is able to return these blessings to you ? The verse says : " Say: ' Have you considered if Allah takes away your hearing and your eyesight and seals on your hearts, which god other than Allah can give it back to you ? '..." In fact, pagans believed this fact that the creator and the giver of sustenance is Allah, but they worshipped idols as the intercessors with Allah. Then, the Qur'an continues the statement and commands them to see how Allah stated the verses and reasons in different forms for them, but they still turn away from the Truth. It says : "... See you, how We repeat the Signs, yet they turn away." * * * (47) قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلاَّ الْقَوْمُ الظَّالِمُونَ 47. " Say: ' Have you considered if the punishment of Allah comes to you suddenly or openly, will anyone be destroyed but the unjust people '." Commentary : Next to mentioning these three great blessings of Allah, (i.e. eyes, ears, and comprehension), which can be the origin of all blessings in this world and the next, this verse hints to the possible removal of all these blessings in general. It says : " Say: ' Have you considered if the punishment of Allah comes to you suddenly or openly, will anyone be destroyed but the unjust people '." The purpose of this statement is that the only one who is able to punish through different chastisements and to take up the existing blessings, is Allah. Thus, idols have no function in this process. Therefore, there is no reason that you refuge to them. * * * (48) وَ ما نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَ مُنْذِرِينَ فَمَنْ آمَنَ وَ أَصْلَحَ فَلا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ (49) وَ الَّذِينَ كَذَّبُوا بِ‏آياتِنا يَمَسُّهُمُ الْعَذابُ بِما كانُوا يَفْسُقُونَ 48. " And We do not send the messengers but (as) announcers of good news and warners, then whoever believes and amends (himself) - no fear shall be upon them, nor shall they grieve." 49. " And as for those who belie Our Signs, chastisement shall afflict them for what they were transgressing." Commentary : In this verse, the Qur'an points to the situation of messengers of Allah and indicates that not only the lifeless idols are not able to do anything, but the great prophets and divine leaders also have not anything to do except communicating messengership, glad tidings, warning, encouragement, and threat. So, all blessings that exist are from the source of Allah (s.w.t.) and they wholly have come into being merely under His command. Therefore, whatever even the prophets desire, they may ask Him. The verse says : " And We do not send the messengers but (as) announcers of good news and warners, ..." Then, The Qur'an adds that the way to felicity is found in two things. Firstly people should believe, and secondly they amend themselves (by doing good deeds). For such people, there will be no fear because of Divine punishments, nor shall they grieve for their former actions. The verse says : "... then whoever believes and amends (himself) ِ no fear shall be upon them, nor shall they grieve." Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Whoever is in awe of Allah, He, the Purified, will secure him from every thing." (Qurar-ul-Hikam, vol. 5, p. 421) Imam Zayn-ul-'Abidin (a.s.) said: " The origin and the commencement of every knowledge is the awe of Allah." (Bihar-ul-'Anwar, vol. 74, p. 180) Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Whoever is in awe of his Lord stops transgressing." (Qurar-ul-Hikam, vol. 5, p. 275) * * * The contrary status is for those who reject the Divine revelations. They will be confronted with the punishment of Allah for the very mischief and disobedience. The verse says : " And as for those who belie Our Signs, chastisement shall afflict them for what they were transgressing." Imam Sajjad, the fourth Imam, (a.s.) said: " Avoid being a companion of sinners, helping transgressors, and neighbouring with evil-doers; and beware of their sedition, and go away from their surroundings." (Bihar-ul- 'Anwar, vol. 75, p. 151) * * * (50) قُلْ لا أَقُولُ لَكُمْ عِنْدِي خَزائِنُ اللَّهِ وَ لا أَعْلَمُ الْغَيْبَ وَ لا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ ما يُوحى‏ إِلَيَّ قُلْ هَلْ يَسْتَوِي الْأَعْمى‏ وَ الْبَصِيرُ أَ فَلا تَتَفَكَّرُونَ 50. " Say: (O' Our prophet !) ' I do not say to you that the treasures of Allah, are with me, nor do I know the Unseen, nor do I say to you that I am an angel. I do not follow but what is revealed to me.' Say: ' Are the blind and the seeing one equal ? Do you not then ponder ? ' " Commentary : Knowing the Unseen ! This verse is a complementary statement to answering the different protests of pagans and polytheists. Here, three divisions of their protests are responded in some short sentences. The first one is that they suggested the Prophet (p.b.u.h.) to bring some surprising and wonderful miracles. Secondly each of them suggested a separate thing as the one wished. Thirdly they were not contented with observing the miracles that some others asked for. Their desires were sometimes some houses made of gold, sometimes the descent of angels, and another time they wished the dry hot land of Mecca to be changed into a vast garden full of water and fruits. By demanding these amazing things from the Prophet (p.b.u.h.), as if, they expected the rank of a kind of divinity and ownership of the earth and the heaven for him. That is why, in answer to these people, Allah commands the Prophet (p.b.u.h.) : " Say: (O' Our prophet !) ' I do not say to you that the treasures of Allah, are with me, ..." The Arabic term /xaza'in/ is the plural form of /xazinah/ with the meaning of 'source and treasure of everything '. Thus, the Qur'anic phrase /xaza'inullah/ (the treasures of Allah) encompasses the treasures of the whole things. This originates from His Infinite Essence, Who is the source of all virtues and powers. Some of those people expected that the Prophet (p.b.u.h.) would imform them of the entire secrets concerning the future and the past. They expected him to tell them what happenings would occur in their lives, so that they could try to repel their harms and attract their profits. Then, in answer to such people, through the continuation of the verse, the Prophet (p.b.u.h.) was told to say: "... nor do I know the Unseen, ..." Some of them expected that the Prophet (p.b.u.h.) himself to be an angel, or an angel could accompany him. They desired that there would be no quality of human beings in him, such as eating food, walking in the roads and markets, and so on. To answer the rejection of these people, in the third sentence of the verse, the Qur'an says: "... nor do I say to you that I am an angel. ..." Then, in the continuation of this statement, he adds that he follows only the commandments and instructions that are communicated to him through revelation from the Lord. "... I do not follow but what is revealed to me.'..." At the end of the verse, the Prophet (p.b.u.h.) is ordered to ask them whether the blind and those who can see are equal. Are those whose eyes, minds and intellects are shut equal with those whose eyes see the facts well and recognize them ? "... Say: ' Are the blind and the seeing one equal ? Do you not then ponder ? '" * * * Section 6 Believers will be rewarded To offer salutation 'Salam-un-'alaykum' to the believers whom they meet. (51) وَ أَنْذِرْ بِهِ الَّذِينَ يَخافُونَ أَنْ يُحْشَرُوا إِلى‏ رَبِّهِمْ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَ لا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ 51. " And warn with it (the Qur'an) those who fear that they will be mustered unto their Lord; (for) there is not any guardian nor intercessor for them besides Him, so that they may guard themselves (against evil)." Commentary : At the end of the previous verse, the words meant that the blind and the seeing one are not equal. Now, in this verse, the Prophet (p.b.u.h.) is commanded to warn those who are in awe of the Day of Resurrection. It says : " And warn with it (the Qur'an) those who fear that they will be mustered unto their Lord; ..." This phrase means that those whose eyes of understanding is vigilant, as much as they probable there will be a Reckoning Day, have been prepared to accept the Truth under the light of this probability and with the fright of responsibility. Then, the verse continues saying that such vigilant persons are in awe of a day when : "... there is not any guardian nor intercessor for them besides Him, ..." Yes, the Prophet (p.b.u.h.) is commanded to warn such people and to invite them unto the Truth, because there is a hope that they may become pious and virtuous. The verse says : "... so that they may guard (themselves against evil)." Upon the commentary of this verse, Imam Sadiq (a.s.) says : " The Qur'an warns those who have the hope of reaching their Lord, and encourages them by what is with Him, because the Qur'an, whose intercession is acceptable, will be an intercessor for them." (1) The Prophet (p.b.u.h.) said:" Learn the Qur'an, because on the Day of Judgement that Book will intercede its reciters." (Musnad-i-Hanbal, vol. 5, p. 251) * * * (1) Majma'-ul-Bayan, Vol. 3, P.P. 304, 305, (Arabic version) (52) وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ ما عَلَيْكَ مِنْ حِسابِهِمْ مِنْ شَيْ‏ءٍ وَ ما مِنْ حِسابِكَ عَلَيْهِمْ مِنْ شَيْ‏ءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ 52. " And do not repel those who call upon their Lord in the morning and the evening, seeking His countenance. Nothing of their account falls upon you nor anything of your account falls upon them, that you should repel them and thus become of the unjust." Occasion of Revelation : Upon the occasion of revelation of this verse, it is cited that when a group of rich pagans saw that there had gathered some poor persons such as : 'Ammar, Bilal, Khabbeh and the like of them around the Prophet (p.b.u.h.), they suggested to the Prophet (p.b.u.h.) that he would leave them in order that they themselves could gather around him. As Al-Minar, the commentary book, narrates, the second kalif said that they would accept that suggestion to try it, and the above verse was revealed. There is a similar verse to this one in the Qur'an. It is in Sura Al-Kahf, No. 18, verse 28. Qurtubi cites in his commentary book that from the time this verse was revealed on, the Prophet (p.b.u.h.) did not leave the gathering of the poor unless the poor left (the place) first. The objective meaning of 'call upon their Lord in the morning and the evening' may be the daily prayers. (Al-Mizan, the commentary) Commentary : Regarding the occasion of revelation, Islam is a school of struggle against unjust discrimination, racialism, demanding privilege, and asking for blackmail. Thus, protecting the sincere, poor, and striving believers is more important than the probable attraction of some rich pagans. The holy verse says : " And do not repel those who call upon their Lord in the morning and the evening, ..." Then, no privilege can match the Faith. Most of the followers of the divine prophets were the poor persons who believed in the Truth. "... seeking His countenance. ..." Never should the existing believers be scorned for the attraction of the chiefs of pagans. If the seekers of pretexts cannot find faults with the leader of the school of thought or the school itself, they try to find faults with the followers of the school of thought and their economical circumstances. (Regarding to the occasion of revelation.) However, repelling the sincere poor and the deprived, is an injustice and, in the meanwhile, the reckoning of everybody is up to Allah (s.w.t.). (In spite of the current manner in Christianity, (where priests forgive the faults), even the Prophet (p.b.u.h.) is not responsible for the forgiveness or retribution of sins in Islam : "... Nothing of their account falls upon you nor anything of your account falls upon them, ..." * * * (53) وَ كَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَ هؤُلاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنا أَ لَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ 53. " And thus did We try some of them by others so that they (mockingly) say: 'Are these they upon whom Allah has favoured from among us ? ' Does not Allah know best the grateful ? " Commentary : In this verse, the Qur'an warns the rich disbelievers that these processes are as some trials upon them. When they fail in these tests, they should tolerate the painful results of their deeds. The verse says : " And thus did We try some of them by others ..." The Arabic term /fitnah/, here, means 'trial'. Then the verse continues stating the meaning that these rich people reach a state that they look at the true believers despisingly and, as the verse adds : "... they (mockingly) say: ' Are these they upon whom Allah has favoured from among us ? '..." They ask whether these believers, upon whom Allah has bestowed Islam, are worthy that these words to be spoken about. Then, the Qur'an answers them implying that these believers are some people who have thanked for the blessing of knowledge and recognition when they applied it. They also have thanked the invitation of the Prophet (p.b.u.h.) by accepting him. What blessing and thanksgiving is greater than that Allah has set the Faith firm in their hearts ! "... Does not Allah know best the grateful ? " It is cited in Atyab-ul-Bayan that once, someone came to Imam Kazim (a.s.) and complained about his poverty. Imam (a.s.) asked him whom he thought as the richest person. The man answered that Harun-ur-Rashid was. Imam (a.s.) asked him whether he agreed to exchange his own Faith for his (Harun's) wealth. The man said : 'No'. Imam (a.s.) said: 'Then, you are richer than him, since you have something that you are not ready to change for his wealth.' " * * * (54) وَ إِذا جاءَكَ الَّذِينَ يُؤْمِنُونَ بِ‏آياتِنا فَقُلْ سَلامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلى‏ نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءاً بِجَهالَةٍ ثُمَّ تابَ مِنْ بَعْدِهِ وَ أَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ (55)وَ كَذلِكَ نُفَصِّلُ الْ‏آياتِ وَ لِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ 54. " And when those who believe in Our Signs come to you, say: ' Peace be on you. Your Lord has prescribed mercy on Himself that whoever of you does evil in ignorance, and thereafter repents and amends (himself), then verily He is forgiving, Merciful '." 55. " And thus do We explain the Signs so that (the Truth be distinguished) and the way of the sinners be manifest." Commentary : It is cited in the occasion of revelation of this verse that a group of the sinners went to the Prophet (p.b.u.h.) and said that they had committed many faults. The holy Prophet (p.b.u.h.) kept silence; and this verse was revealed. " And when those who believe in Our Signs come to you, say: ' Peace be on you. Your Lord has prescribed mercy on Himself that whoever of you does evil in ignorance, and thereafter repents and amends (himself), then verily He is forgiving, Merciful '." In this Sura, Allah has repeated twice the phrase : " He has prescribed for Himself mercy ". Once in the verse under discussion for the encouragement of people in this world, and the second upon the Resurrection, when the concerning verse says : "... He has prescribed mercy on Himself. He will surely gather you to the Resurrection Day, ..." (Verse 12). The holy verse leads us to this understanding that if sin is not committed arrogantly and pertinaciously, it is forgivable. "... in ignorance, ..." When it is said that the relation of the Islamic leaders is with people, it is a relation of intimacy and affection. "... say ' Peace be on you ..." Allah has prescribed mercy on Himself, but those whom this mercy is bestowed on are the repentant. "... and thereafter repents and amends (himself), ..." * * * However, in the next verse (No. 55), it implies it is thus that Allah explains His Signs and his commandments so clear that both the way of truth-seekers and the obedient believers be distinguished and the way of obstinate sinners and that of the enemies of Truth be made manifest. The verse says: " And thus do We explain the Signs so that (the Truth be distinguished) and the way of the sinners be manifest." The purpose of the Arabic term /mujrim/, here, is the very obstinate sinners who, by no means, will surrender to the Truth. That is, after this general invitation unto the Truth, including even the invitation unto those sinners who are remorseful from their deeds, the way and tradition of the obstinate and inflexible sinners, will be recognized fully. * * * Section 7 The Judgment Kingdom is only Allah's - Allah's knowledge comprehends every thing. (56) قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ قُلْ لا أَتَّبِعُ أَهْواءَكُمْ قَدْ ضَلَلْتُ إِذاً وَ ما أَنَا مِنَ الْمُهْتَدِينَ 56. " Say: ' I am forbidden to worship those whom you call besides Allah', Say: ' I do not follow your low desires, for then indeed I should have gone astray and I will not be of the (rightly) guided." Commentary : The undue desires, from anybody they are issued, should be explicitly responded with a negative answer. The source of the Prophet's determinations (p.b.u.h.) is Divine revelation. Acquittance from infidelity is a part of Islam. Polytheistic belief is the root of sensual desires. Thus, a preacher of the Faith ought not follow to quench the people's desires, but he should act for the sake and pleasure of Allah. The verse says : " Say: ' I am forbidden to worship those whom you call besides Allah', Say: ' I do not follow your low desires, for then indeed I should have gone astray and I will not be of the (rightly) guided." * * * (57) قُلْ إِنِّي عَلى‏ بَيِّنَةٍ مِنْ رَبِّي وَ كَذَّبْتُمْ بِهِ ما عِنْدِي ما تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلَّهِ يَقُصُّ الْحَقَّ وَ هُوَ خَيْرُ الْفاصِلِينَ 57. " Say: " Verily I am (relying) on clear proof from my Lord, while you belied it; I have not with me that (chastisement) which you hasten for, the judgment is only Allah's; Who declares the truth and He is the best of deciders '." Commentary : The Arabic term /bayyinah/ (clear proof), mentioned in the verse, is derived from /baynunah/ (separation). It is so called for the reason that it clearly and completely separates between right and wrong. Pagans said that if it was true, why the divine chastisement was not sent down upon them. This expression is a similar meaning to the content of another verse where they said if He was right, He should send down stones upon them. Here is the verse: "... if this is the truth from You, then rain upon us stones from heaven or inflict on us a painful punishment." (Sura Al-'Anfal, No. 8, Verse 32) The proofs and miracles of prophets had neither heaviness nor ambiguity. Everybody could understand them, and, if those people were not stubborn they would heartily accept them. That was why the divine prophets used to introduce themselves as messengers of Allah with some proofs. Seeking for chastisement and hastening for the punishment of Allah were found in other communities, too. The peoples of Salih, Hud, and Noah also said that if the prophet of their time was true, he would bring the promised punishment upon them. They said " Then bring to us what you threaten us with, if you are of the truthful ones " (Sura Al-A'raf, No. 7, verse 70 , 77), (sura Hud, No. 11 verse 32). The invitation of prophets is done on proofs. It is not based on imagination and blindly imitation. "... on clear proof ..." Prophets should have proofs from the origin of Allah. They might not work according to what people demand every day. " Say:" Verily I am (relying) on clear proof from my Lord, while you belied it; I have not with me that (chastisement) which you hasten for, the judgment is only Allah's; Who declares the truth and He is the best of deciders '." For what reason or which evidence it can be that pagans belie the proof of the Prophet (p.b.u.h.) while they expect him to follow their low desires. Can this cause be anything save rudeness, stubbornness, and enmity? A prophet is a divine messenger supported with logic and proofs, while the order of the world of existence is with Allah. * * * (58) قُلْ لَوْ أَنَّ عِنْدِي ما تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَ بَيْنَكُمْ وَ اللَّهُ أَعْلَمُ بِالظَّالِمِينَ 58. " Say: 'If that which you hasten for were with me, certainly the matter would be decided between you and me, and Allah knows best the unjust '." Commentary : Retributions are with Allah, but he respites the unjust as His Knowledge and Wisdom requires. " Say: ' If that which you hasten for were with me, certainly the matter would be decided between you and me, ..." People's haste does not change Allah's Widsom. Yet, the respite in receiving Allah's punishment should not cause that pagans think that their infidelity has been neglected. "... and Allah knows best the unjust '." Allah better knows the status of the transgressors and that in what thing there lies their interest; and that whether their punishment should be sent down now or later. * * * (59) وَ عِنْدَهُ مَفاتِحُ الْغَيْبِ لا يَعْلَمُها إِلاَّ هُوَ وَ يَعْلَمُ ما فِي الْبَرِّ وَ الْبَحْرِ وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلاَّ يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلاَّ فِي كِتابٍ مُبِينٍ 59. " And with Him are the keys of the Unseen. None but He knows them. And He knows whatever is in the land and the sea; and no leaf (of a tree) drops down but He knows it, nor is there a grain in the darkness of the earth nor anything wet or dry but it is (noted) in a clear Book." Secrets of the Unseen ! In the former verses, the words were about Allah's Knowledge, Power, and the expansion of the circle of His commandment. From this verse on, the meaning stated in those verses concisely has been mentioned with some explanation. At first, the subject of Allah's knowledge is pointed out. The verse says " " And with Him are the keys of the Unseen. None but He knows them. ..." Then, for a more emphasis and explanation, it adds : "... And He knows whatever is in the land and the sea; ..." The Arabic term /barr/ means 'a vast place', which is usually used for a (dry) land. The term /bahr/ originally also means 'a vast place' where a plenty of water is found. It is often applied for the seas and, sometimes, for the great streams. However, Allah's knowledge upon whatever exists in the lands and the seas is something which hints to Allah's omniscience, and that His knowledge encompasses all things. That is, He knows the movements of millions of million living creatures, small and big, in the depths of the seas. He knows the true number of the cells of every human being as well as his blood cells. He knows the mystic circulations of all electrons inside atoms. And, finally, He knows all thoughts and contemplations pass through different parts and levels of our minds and those which penetrate into the depths of our soul. Yes, He knows equally all of these things ! Again, in the second phrase, in order to emphasize on Allah's Omniscience, it has particularly pointed to this aspect, and says : "... and no leaf (of a tree) drops down but He knows it, nor a grain in thedarkness of the earth ..." In fact, it has taken two sensitive subjects with which no human being can be thoroughly acquainted even if he lives millions of years and that the technical sets be surprisingly completed. Who knows that, in each day, which seeds the winds separate from the plants throughout the earth, and on which spots of the ground they scatter them ? Which electronic mind can count exactly the number of the leaves which separate from the branches of trees of the forests only during a day ? A glance upon the trees of a forest, specially in fall, when the leaves drop ceaselessly and make up a beautiful scenery, proves this fact well that such sciences will never be within the reach of human beings. The fall of the leaves of trees, in fact, is the moment of their death, and the fall of seeds into the concealed holes of the land is the first step of their lives. It is only He Who is aware of the system of death and life. The statement of this subject has two effects : a philosophical effect and a training effect. Its philosophical effect is that it nullifies the imagination of those who restrict Allah's knowledge to general princples and believe that He is not aware of the details of this world. It clearly specifies that Allah is aware of both all general principles and the details. Its training effect is also clear, because having belief in the vast knowledge of Allah, that He is Omniscience, tells us that the whole secrets of our entity, our deeds and speeches, our intentions and our thoughts are utterly clear for His Pure Essence. With such a belief, how is it possible that a person be careless of his own condition and does not control his own deeds, speeches, and intentions ? (4) Back Next