| Back | Next |
|
Explanations : A moment of having pride and saying " I am better than ..." (1) may bring forth some surprising sequels. For instance : " Get you down ... go you out. Verily you are of the abject ones."(2) All these despises and falls are spread upon the proud Satan, since, instead of apology, he decided to lead astray humankind. The Arabic term /maz'um/ is derived from /za'ima/ in the sense of 'a severe blemish'; and the Arabic term /madhura/ is derived from /dahr/ which means 'to drive away disgracefully'. * * * * (1) Current Sura, verse 12 (2) Current Sura, verse 13 (19) وَ يا آدَمُ اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ 19. " And O' Adam ! dwell you and your spouse in the Garden, and eat you two from wherever you two desire, but do not approach this tree lest you will be of the unjust." Commentary : The statement of the verse is told Adam (a.s.) saying that he and his wife would dwell in the Garden and that it was permissible for them to eat whatever and wherever they desired, but they should not approach that tree in order to eat from it, because they would deprive themselves from a great reward. A detailed commentary upon this holy verse was offered under the description of Sura Al-Baqarah, No. 2, verse 35.(1) * * * * (1) The Light of the Holy Qur'an, Part 1, PP. 150-155. (20) فَوَسْوَسَ لَهُمَا الشَّيْطانُ لِيُبْدِيَ لَهُما ما وُورِيَ عَنْهُما مِنْ سَوْآتِهِما وَ قالَ ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلاَّ أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ 20. " Then Satan whispered (evil suggestions) unto the two (Adam and Eve) that he might manifest unto them that which was hidden from them of their shameful parts, and he said: ' Your Lord has not prohibited you from this tree except that you may not both become two angels or that you may (not) become of the immortals." Commentary : Satan tempted Adam and Eve in the feature of a friend and a benevolent one. He knew that whoever's shameful parts be manifest, the one should not remain in Heaven. The only way by which the privity parts of Adam and Eve could become manifest was eating from the forbidden tree. So, Satan planned a plot that they might eat from that tree. Thus, Satan prepared the necessary things of their banishment from heaven. He told them if they had eaten from that tree, they would have turned into the form of angels and they could remain in Heaven forever. He said that the reason of that prohibition was that they would not become angels, or would not dwell in Heaven for ever. The verse says : " Then Satan whispered (evil suggestions) unto the two (Adam and Eve) that he might manifest unto them that which was hidden from them of their shameful parts, and he said: ' Your Lord has not prohibited you from this tree except that you may not both become two angels or that you may (not) become of the immortals." * * * * (21) وَ قاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ 21. " And he swore unto them both: ' Verily I am a sincere adviser to you '." Commentary : Satan made an oath for Adam and Eve that he was an absolute benevolent in inviting them to eating from that tree. Therefore, their delusion was strengthened thereby, because Adam and his wife imagined that no one would swear by Allah falsely. The verse says : " And he swore unto them both: ' Verily I am a sincere adviser to you '." * * * * (22) فَدَلاَّهُما بِغُرُورٍ فَلَمَّا ذاقَا الشَّجَرَةَ بَدَتْ لَهُما سَوْآتُهُما وَ طَفِقا يَخْصِفانِ عَلَيْهِما مِنْ وَرَقِ الْجَنَّةِ وَ ناداهُما رَبُّهُما أَ لَمْ أَنْهَكُما عَنْ تِلْكُمَا الشَّجَرَةِ وَ أَقُلْ لَكُما إِنَّ الشَّيْطانَ لَكُما عَدُوٌّ مُبِينٌ 22. " Then he (Satan) caused them both to fall by deceit; so when they tasted the (forbidden) tree, their shameful parts became exposed to them and they both took to stitching upon themselves leaves of the Garden; and their Lord called out to them: ' Did I not forbid you both from that tree and (did I not) say to you that verily Satan is a manifest foe for you ? '." Commentary : Satan deceived Adam and Eve and caused them to be thrown down into the valley of misfortune so that they were sent away from that exalted rank. As soon as they tasted from the fruit of that tree and ate it, their clothings fell down from their bodies, and they ashamed from each other. The verse says : " Then he (Satan) caused them both to fall by deceit; so when they tasted the (forbidden) tree, their shameful parts became exposed to them ..." The verse continues saying :"... and they both took to stitching upon themselves leaves of the Garden; ..." That is, they took the leaves of the trees and put them over each other in order to cover their privity parts therewith. Regarding this matter, it was pointed out in Sura Al-Baqarah that the geneneral interest was so that such a scene would come forth for Adam and Eve, and they should come out from the Garden. Their banishment from the Garden was not their retribution, because prophets do not commit any sin so that they be deserving of retribution. It was only a 'leaving the better', i.e. if they did not do it, it would be better. "... and their Lord called out to them: ' Did I not forbid you both from that tree and (did I not) say to you that verily Satan is a manifest foe for you ? '." This was what Allah, addressing Adam and Eve, called out to them both. * * * * (23) قالا رَبَّنا ظَلَمْنا أَنْفُسَنا وَ إِنْ لَمْ تَغْفِرْ لَنا وَ تَرْحَمْنا لَنَكُونَنَّ مِنَ الْخاسِرِينَ 23. " They said: ' Our Lord ! We have been unjust to ourselves, and if You do not forgive us and have (not) mercy on us, we shall certainly be of the losers '." Commentary : In answer to the reprimand of Allah, they both said that they were unjust to themselves. The verse says :" They said: ' Our Lord ! We have been unjust to ourselves, ..." The objective meaning of 'being unjust', here, is that they abandoned performing a recommendable act and, therefore, they were deprived from its recompense. Their purpose of their statement may be that as a result of coming down on the ground, and being deprived from that peaceful and blessful life, they incurred unjust to themselves. The verse, from the tongue of Adam and Eve, continues saying :"... and if You do not forgive us and have (not) mercy on us, we shall certainly be of the losers '." They invocated Allah that if He did not cover their blemish and did not have mercy on them, and did not bestow His grace and His other favours by means of endowing His blessings and some other rewards upon them, they would be from those people who do not enjoy and benefit of their lives. Whenever a person causes a loss unto himself, or does not ward off a damage from himself, he has been unjust to himself, without being worthy of bearing retribution. * * * * (24) قالَ
اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ
مَتاعٌ إِلى حِينٍ (25) قالَ فِيها تَحْيَوْنَ وَ فِيها تَمُوتُونَ وَ مِنْها تُخْرَجُونَ 24. " He said: ' Get you down, some of you (being) the enemies of others and for you there is in the earth an abode and a provision for a (fixed) time'." 25. " He said: ' Therein shall you live, and therein shall you die, and from it shall you be raised'." Commentary : It was thus that Adam and Eve were banished from the Garden, and, thereafter, humankind began their adventurous lives on the earth. The Qur'n says : " He said: ' Get you down, some of you (being) the enemies of others and for you there is in the earth an abode and a provision for a (fixed) time'." * * * * Allah says to human beings that both your lives and deaths perform on the earth, and, on the Resurrection Day you will be raised and come out from inside the ground. " He said: ' Therein shall you live, and therein shall you die, and from it shall you be raised'." It is understood from this verse that, on the Resurrection Day, Allah will raise and bring out human beings from this very ground. * * * * Section 3Mankind warned against its enemy, SatanMankind was warned against Satan and his Tribe - Sincerity in prayer - Justice in dealings enjoined. (26) يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ ذلِكَ مِنْ آياتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ 26. " O' children of Adam ! We have indeed sent down to you clothing to cover your shameful parts, and (for) adornment, and the raiment of piety; that is the best. This is of the Signs of Allah so that they may take admonition." Commentary : A Warning unto All the Children of Adam ! From this holy verse on, Allah states a series of constructive commandments and recommendations for all the children of Adam, which, in fact, are the continuation of Adam's affairs in Heaven. At first, He points to the subject of clothing and covering the body, which had an important function in the event of Adam. Allah says : " O' children of Adam ! We have indeed sent down to you clothing to cover your shameful parts, ..." The usage of the clothing that He has sent for us is not only for covering the body and concealing its shameful parts, but it is also a factor of adornment. Clothing is a splendor and an ornament which makes one's stature seem more beautiful than what it really is. "... and (for) adornment, ..." Following this phrase, which refers to the outward clothing of people, the Qur'an streches the discussion to the spiritual clothing. As the manner of the Qur'an is in many other instances, it combines these two aspects together, and says that the clothing of piety is better than that clothing. It says : "... and the raiment of piety; that is the best. ..." The resemblance of piety and righteousness to 'raiment' is a very explicit and expressive resemblance. Clothing both protects the body from cold and heat, and is a fender against a great deal of dangers. It both covers the vices of the body and is an ornament for persons. The essence of piety and righteousness, besides covering the ugliness of man's sins and protecting him from a lot of personal and social dangers, is also considered a very great adornment for him. It is a notable ornament which increases his personality. The objective meaning of 'the raiment of piety' is that very spirit of piety which protects the soul of man, and, however, the sense of 'shy', 'righteous deed.', and the like of them are assembled in it. At the end of the verse, the Qur'an implies that these raiments that Allah has assigned for you, irrespective of the material raiment and the spiritual one, bodily raiment and the raiment of piety, are wholly from among the signs of Allah, so that the servants of Allah may remember the Divine bounties. It says : "... This is of the signs of Allah so that they may take admonition." Raiments in the Past and Present :As far as the history of man indicates, human beings have always worn clothes, but, in our time, the means of producing clothes have so vastly varied and developed that it is not compareable with the past at all. And, unfortunately, the secondary aspects of clothes, and even its unpleasant and disgraceful instances, have so vastly spread that they are being preceded the philosophy of clothing. Clothing has been taken a factor of kinds of luxuries, expansion of corruptions, excitation of lusts, gaudiness, haughtiness, prodigality, extravagance and the like of them. Sometime there may be found some surprising clothes among people, and particularly among those young ones who imitate the western customs, that its aspect of madness precedes its aspect of intellect. The custom of following fasition in clothing, not only waste a great deal of wealth, but also squanders a great part of time and powers of individuals. (27) يا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطانُ كَما أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُما لِباسَهُما لِيُرِيَهُما سَوْآتِهِما إِنَّهُ يَراكُمْ هُوَ وَ قَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ 27. " O' children of Adam ! Let not Satan seduce you as he expelled your parents from the Garden, stripping them both of their clothings that he might expose unto them their shameful parts. Surely he sees you, he and his Tribe, from where you do not see them. We have made the Satans the friends of those who do not believe." Commentary : The previous verse referred to raiment as a divine bounty. Here, the Qur'an warns us to be aware that Satan does not take away this raiment and bounty from us. Satan seduces the believing people either, and causes them to deviate from the straight path. But he has not a full mastership and domination over them, because a believing person can be saved by means of repentance and refuging to Allah. Thus, his domination is over the disbelievers. " O' children of Adam ! Let not Satan seduce you as he expelled your parents from the Garden, stripping them both of their clothings that he might expose unto them their shameful parts. Surely he sees you, he and his Tribe, from where you do not see them. We have made the Satans the friends of those who do not believe." Explanations 1. Any kind of propaganda and preach, which ends to nakedness, is Satanic. 2. Exposing the privity parts is a preparation for the lack of belief and domination of Satan. 3. Nakedness is a factor of banishment from the rank of nearness to Allah. 4. Adam (a.s.), who was prostrated unto by the angels, was seduced by Satan, therefore, you should be more careful. 5. Satan is not alone, He has some groups of assistances, too. They watch you in all moments. * * * * (28) وَ إِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَ اللَّهُ أَمَرَنا بِها قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ 28. " And whenever they commit an indecency, they say: ' We found our fathers (acting) upon it, and Allah has enjoined it on us.' Say : ' Verily Allah does not enjoin indecencies. Do you say against Allah what you do not know ? '." Commentary : In this verse, the Qur'anpoints to one of the important temptations of Satan, which is usually stated by the tongues of some persons who have Satanic qualities. It is so that when they do a disgraceful action, and they are asked of its reason, they will answer that it is the custom and tradition that they have found with their ancestors upon it in addition that Allah has enjoined them upon it, too. The verse says : " And whenever they commit an indecency, they say: ' We found our fathers (acting) upon it, and Allah has enjoined it on us.' ..." It is interesting that, for answering them, the Qur'an does not pay attention to the first reason, i.e. the blindly following their fathers. It suffices to answer their second proof. It says : "... Say : ' Verily Allah does not enjoin indecencies. ..." The reason of this statement is that Allah's commandment is not separate from the command of intellect. Then the verse ends with the following holy phrase :"... Do you say against Allah what you do not know ? '." The objective meaning of the Arabic word /fahisah/ (indecency), here, in this verse, is any indecent and disgrace action, including 'naked circumambulation. This action was performed by some ignorant people in order to follow their unjust leaders, which is counted one of its clear denotation expansions. * * * * (29) قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ ادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَما بَدَأَكُمْ تَعُودُونَ 29. " Say: ' My Lord has enjoined justice, and set your faces upright (toward Him) at every place of worship, and call upon Him being sincere to Him in religion. As He brought you forth in the beginning, so shall you also return." Commentary : The verse begins as follows :" Say: ' My Lord has enjoined justice, ..." The Qur'ancommands the Prophet (p.b.u.h.) to say that his Lord has enjoined him justice, and to what wisdom testifies that it is proper, right, and good. It has been said that the purpose of the Qur'nic term /qist/ (justice), here, is 'Unity'. "... and set your faces upright (toward Him) ..." It addresses the Prophet (p.b.u.h.) and tells him to say that the servants should intend to worship Allah while they are rightly stationed toward the direction of the Ka'bah, not toward any other direction. "... at every place of worship, ..." You should observe this divine ordinance at anytime and place of prostration that you are. The purpose of this holy phrase is in the state of 'prayer'. "... and call upon Him being sincere to Him in religion. ..." In this part of the verse, it commands that servants should worship Allah sincerely. That is, sincerity in worshipping Allah (s.w.t.) has been enjoined. The verse concludes as follows : "... As He brought you forth in the beginning, so shall you also return." There are some ideas stated upon the relation of this meaning to the former circumstance, as follows :The statement means that we should call upon Allah (s.w.t.) sincerely, since, finally, we will be raised up again and we will be given our rewards in Hereafter. The Qur'an implies that if, from the point of intellect, it is difficult for you to consider this fact in your mind, look upon your creation in the beginning. Then do know that, as Allah brought you forth from the infinite desert of non-existence into the flower-garden of existence, once more, after death He will give life to your earthly body, too, in the form of a new creation, and He will raise you up again. * * * * (30) فَرِيقاً هَدى وَ فَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ وَ يَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ 30. " A party He has guided aright while a party error is justly their due, (for) verily they took Satans for their guardians other than Allah, and they think that they are the ones guided aright." Commentary : There are some groups of people who, as a result of receptivity and accepting the invitation of the Truth, have been involved in the grace of Allah and have gained the reward of guidance. On the contrary, those who rejected the invitation of the Truth, have been deprived from the grace of Allah, and they have been left to themselves. And, consequently, the light of guidance did not brighten wide their breasts, nor it lightened their hearts, and they were deserving of aberration. " A party He has guided aright while a party error is justly their due, ..." In view of the point that this meaning has occurred after the statement of raising up the dead, it makes clear that 'guidance' is in the sense of 'leading', and 'aberration' is applied with the meaning of 'being deprived from good rewards and Heaven'. "... (for) verily they took Satans for their guardians other than Allah, ..." This statement points out to this fact that their retribution is not undue and without any cause. It is for this condition that they have committed sins and have preferred the love of Satan to the love of Allah. Instead of obeying Allah, they have obeyed Satan. "... and they think that they are the ones guided aright." They disobey Allah, yet they think that they are on the path of right and they are guided aright. * * * * (31) يا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ كُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ 31. " O' children of Adam ! wear your beautiful apparel at every time and place of prayer, and eat and drink but do not act extravagantly; verily He does not like the extravagant (ones)." Commentary : The verse addresses all the children of Adam, saying to them that they should take with themselves their clothings with which they ornament themselves when they perform every prayer. It has been narrated that whenever Imam Hassan Mujtaba tood to keep prayer, he used to wear his best clothes. In answer to the question why he (a.s.) used to do so, he said : " Allah is beautiful and He likes beauty. Therefore, I decorate myself for Him." And after that, he recited the verse under discussion. " O' children of Adam ! wear your beautiful apparel at every time and place of prayer, ..." Some of the commentators have said that this verse enjoins Muslims to wear their own clothes at the time of performing every prayer and circumambulation. This is opposite the notion of the pagans who used to circumambulate nakedly. They said that they would not worship the Lord with the clothes in which they had committed sins. Some other commentators have said that the purpose of 'wearing the beautiful apparel' is targeted to combing the hair at the time of establishing every prayer. The verse continues saying :"... and eat and drink but do not act extravagantly; verily He does not like the extravagant (ones)." It is narrated from Ibn-'Abbas who has said : "Eat whatever you desire, and wear whatever you like, but beware that the two qualities of extravagance and pride do not cause you to commit sin." Section 4The Guidance through Messengers and Their RejectionsThe messengers coming with the guidance - The fate of disbelievers - the guilty ones shall accuse each other and shall themselves witness against themselves. (32) قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ 32. " Say: ' Who has prohibited the ornament of Allah and the good provision which He has brought forth for His servants ? ' Say: ' These are for those who believe in the (short) life of this world (to be) exclusively theirs on the Day of Resurrection.' Thus do We explain the Signs for a people who know." Commentary : The verse begins thus: " Say: ' Who has prohibited the ornament of Allah and the good provision which He has brought forth for His servants ? '..." The Prophet (p.b.u.h.) is commanded to ask who has forbidden the clothings with which people decorate themselves, and who has prohibited the pure and good sustenances. These are the things Allah has created for His servants. The verse continues saying : "... Say: ' These are for those who believe in the (short) life of this world (to be) exclusively theirs on the Day of Resurrection.' ..." These bounties, in this present world, are for the believing people, yet they are not peculiar to them, because disbelieving ones have also a share in them. But, in the Hereafter, they are special to the believers and none else will have a share in them. The fact that in this statement Allah has not said that these are in the world for both those who believe and those who do not believe, is in order to attract the attentions to this matter that bounties have been created for the benefit of the believing people, and, in the meantime, the disbelieving ones enjoy these bounties, too. "... Thus do We explain the signs for a people who know." The Qur'an implies that as Allah introduces the hypocrites to you and admonishes the benefit of your religion to you, He explains the Signs for the people who have knowledge, too. * * * * (33) قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِّ وَ أَنْ تُشْرِكُوا بِاللَّهِ ما لَمْ يُنَزِّلْ بِهِ سُلْطاناً وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُون 33. " Say: ' My Lord has prohibited only indecencies, those apparent of them and those concealed, and sin and unjust aggression (against people's rights) and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know." Commentary : " Say: ' My Lord has prohibited only indecencies, those apparent of them and those concealed, ..." The purpose of this first phrase of the verse is that Allah has prohibited only the things which are indecent. The verses of the Sura, up to here, have referred to the indecencies in brief. This verse, following the subject in details, says : "... and sin and unjust aggression (against people's rights) ..." The indecencies are divided into four categories. They are : 1)Undue oppression and vice, 2) attributing partners to Allah, and 3) forging a lie against Allah. Of course, oppression is always undue, but in fact, this quality has been added for emphasis. (2)
|