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Commentary :One's deviation from the right path leads man to the point where he considers the forbidden act of sodomy as a correct and virtuous act and the religiously acceptable act of marriage as a vice and as wrong conduct. In other words, man is transformed as a consequence of sin, where the most natural way for him may seem to be the ugliest and the most vicious way becomes the most attractive. The verse, concerning the people of Lot, says: " They said: 'You know we have no right to your daughters, and verily you know well what we desire'. " In our holy religion, homosexuality is considered as one of the capital sins that require religious punishment. It consists of lashes, execution or both commensurate with the act, and is to be applied upon those who have committed the act according to the testimony of just witnesses. Muslim leaders and those in positions of responsibility must prevent it by all means. This is why Lot(a.s.) says that if he had faithful companions, he would have fought against those mean people, to defend his guests, or at least he would have taken them to a safe place to shelter them. The verse says: " He said: 'Would that I had the power against you or I might take refuge in a strong support'. " The Sin of Sodomy in the Qur'an and TraditionsThere are many accounts in the Glorious Qur'an about the vicious and detestable act of this deviant people, all of which exhibit the magnitude and intensity of the sin.( Refer to Sura Al- A'raf, verses 97- 08- 38, Sura Hud verse 28, Sura Al- 'Anbiya verse 47, Sura An- Naml verse 45.) The Islamic literature highlights the grievous consequences for such behavior revealing how serious a sin it is in the religion of Islam. For example, it is said that if an adolescent commits or is the object of the act of sodomy, Allah's heavens start trembling and He will not speak to those involved on the Day of Resurrection. Imam Sadiq(a.s.) has said that if someone can to be stoned to death twice, that person would be he who had committed the act of sodomy. We can also find in another Islamic from Imam Sadiq(a.s.) quoting the Prophet(p.b.u.h.)who said: "He who performs a sexual act with an adolescent, will enter the Day of Judgment in a state of uncleanness, Allah will be outraged, the perpetrator will be deprived of His favor and He will prepare a place in Hell for such a person and what an awful place it is! " Again he said: "If a male is involved in sex with another male, Allah's heavens will tremble. "(1) Numerous narrations severely denounce transvestites, i. e. men and women who make themselves up to look like the opposite sex which predisposes them to the act of sodomy. (1) Refer to Usul- i- Kafi, Wasa'il- ush- Shi'ah, Bihar ul 'Anwar, Nahj ul Balaqah (81) قالُوا يا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَ لا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلاَّ امْرَأَتَكَ إِنَّهُ مُصيبُها ما أَصابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَ لَيْسَ الصُّبْحُ بِقَريبٍ 81. " They(the guests)said: 'O Lot! Verily we are messengers of your Lord! Never shall they reach you! So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them. Verily their appointed time is the morning: Is not the morning nigh ?'" Commentary :The Arabic term/ 'asri/ is derived from/ 'isra'/ which means 'movement by night'. The phrase/ 'illamra'ataka/(but your wife)has been exceptioned, either is derived from/ ahlika/ which means: 'Do move your whole family by night except your wife, ' or it has been exceptioned from/ la yaltafit/ meaning that none of them should look behind or pay attention to what was going on behind them except his wife, who, while leaving with him was worried about those corrupt people and would end up lingering behind and, consequently, became a victim of the Divine punishment. When the divine angels noticed Lot's anxiety under the tormenting conditions he was in, they unveiled the secret telling him that they were messengers from Allah, that he should stop worrying and know that those people would not be able to bother him any more. The verse says: " They(the guests)said: 'O Lot! Verily we are messengers of your Lord! Never shall they reach you! ..." Becoming aware as to who his guests were and what their mission was, provided him with the utmost comfort and ease of mind, he then realized that his time of troubles was about to be over and he would be free from association with the depravity of this vicious and scandalous tribe, the time for rejoicing was at hand. The guests ordered Lot to take his family that night and leave that land immediately, for good. However, they were told to be careful not to look back. The only person who violated this order was Lot's wife, who, guilty of inclination towards the corrupt ones disregarded the order and was dealt the same punishment as the Sodomites. The verse says: "... So travel with your family in a part of the night, and let none of you look back, but your wife. Surely she shall be smitten by that which smites them. " The angels last words to him were that the time for imposing the penalty will be in the morning. As the last hours of the night approached, they told them to get up and depart from the town as soon as they can, because the morning time was near. The verse says: "... Verily their appointed time is the morning: Is not the morning nigh '"? * * * * (82) فَلَمَّا جاءَ أَمْرُنا جَعَلْنا عالِيَها سافِلَها وَ أَمْطَرْنا عَلَيْها حِجارَةً مِنْ سِجِّيلٍ مَنْضُودٍ (83) مُسَوَّمَةً عِنْدَ رَبِّكَ وَ ما هِيَ مِنَ الظَّالِمينَ بِبَعيدٍ 82. " When Our command came, We turned it(their township)upside down, and rained on it stones of baked clay, layer on layer. " 83. " Marked with your Lord, and it is not far off from the unjust ones. " Commentary :The Arabic term/ sijjil/ means a piece of baked clay which is neither as soft as clay nor as hard as stone. The Arabic word/ mand ou oud/ means one on top of the other in succession. The objective of stones being marked either is that every piece of stone was meant for a particular person, or it means that those stones were different from the ones on the earth. This holy verse explains the end result of the people of Lot. The people of Lot used to live during the time of Abraham(a. s), and Lot(a. s.), their prophet, was sent among them to propagate and disseminate the same religion of monotheism. Accompanying Abraham(a.s.) he went to Palestine then to a land called 'Mu'tafikat', where the people used to worship idols and openly sodomize. Lot(a.s.) started struggling against this corruption and social pathology. The more he struggled, the less he met with success until he was threatened with expulsion if he did not stop preaching.(1) Thereafter the angels of Divine punishment and death came down and after informing Abraham and Lot(a.s.) , completed their mission turning the land of this corrupt tribe upside down. According to verse 31 of the Sura Al- H ijr, a blast occurred and overwhelmed the people of Lot. Perhaps, it was this horrible blast which turned the region upside down, stones were thrown out from within the earth and fell upon their heads similar to volcanic eruptions and the subsequent explosions which occur.(2) Explanations:1. The punishment of those who go against human nature is the overturning of their cities and environment. The verse says: " When Our command came, We turned it(their township)upside down, ..." 2. Oppressive people cannot escape Divine punishment as Allah's anger can turn rain into stones and pelt them to death. The verse says: "... and rained on it stones of baked clay, layer on layer. " Those nations who have a permissive attitude towards homosexuality such as is found in the West, must expect Allah's punishment and the upturning of the region where this corruption takes place. The verse says: " Marked with your Lord, and it is not far off from the unjust ones. " * * * * (1) Sura Ash- Shu'ara, No. 26, verse 167 (2) Al- Mizan, the Commentary Section 8The Ministry of Shu'ayb Shu'ayb preaches Unity of Allah and warns his people against dishonest life - The people rejected Shu'ayb's exhortation and were punished (84) وَ إِلى مَدْيَنَ أَخاهُمْ شُعَيْباً قالَ يا قَوْمِ اعْبُدُوا اللَّهَ ما لَكُمْ مِنْ إِلهٍ غَيْرُهُ وَ لا تَنْقُصُوا الْمِكْيالَ وَ الْميزانَ إِنِّي أَراكُمْ بِخَيْرٍ وَ إِنِّي أَخافُ عَلَيْكُمْ عَذابَ يَوْمٍ مُحيطٍ 84. " And to(the people of)Madyan(We sent)their brother Shu'ayb. He said: 'O my people! Worship Allah! You have no other Allah than He. And do not give short measure and weight. Verily I see you in prosperity and I fear for you the punishment of an all- encompassing Day'. " Commentary :Madyan whose name today is Ma'an, is a town to the east of the Gulf of 'Aqaba. In the Torah its name is mentioned as Madyan. Its inhabitants were among the descendents of Ismail(a.s.) and they enjoyed good commercial ties with Egypt, Lebanon and Palestine. Some people regard the term 'Madyan' as the name of a tribe that used to live around Mount Sinai. The types of corruption that were practiced by the different nations mentioned in the Qur'an vary, and this very fact should be of note. The corruption of the people of Lot had been sexual deviation, and the corruption of the people of Shu'ayb(a.s.) in this case was economic corruption, i. e. use of short weights; weighing less than what they were assumed to sell or measuring less and claiming to deliver the value of the goods exactly as their clients had ordered. In keeping with the ways of the other prophets(a.s.) , this compassionate and brotherly prophet at first called them to believe in monotheism, the Unity of Allah, the most fundamental pillar of religion, exhorting his people to worship the one and only God. The verse says: " And to(the people of)Madyan(We sent)their brother Shu'ayb. He said: 'O my people! Worship Allah! You have no other Allah than He. ..." Then he turned his attention to the economic corruption of the people whose roots were found in the idol worship itself which was prevalent among the people of Madyan at the time. He said that they should not weigh out their goods less than their value by using the wrong scales in their commercial transactions. The verse says: "... And do not give short measure and weight. ..." This great prophet's words can be interpreted as two reasons for them. At first he seems to be saying that by accepting this advice the gates of commerce will develop, prices will deflate, and peace and tranquility will prevail which will attract Allah's grace upon the community. It is also possible to interpret this sentence to mean that Shu'ayb sees them having affluence and tremendous wealth; thus, there is no reason for them to infringe upon people's rights, by selling them less goods and charging them the same price. The second matter is that he also fears their insistence upon idol worship, and abusing Allah's blessings will lead to their punishment on the Day of Judgment. The verse continues saying: "... Verily I see you in prosperity and I fear for you the punishment of an all- encompassing Day'. " (85) وَ يا قَوْمِ أَوْفُوا الْمِكْيالَ وَ الْميزانَ بِالْقِسْطِ وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدينَ 85. " And O my people! Fill up the measure and the balance in justice, and do not diminish the people their things: and do not mischief in the land, working corruption. " Commentary :The Qur'anic phrase/ la tabxasou/ is derived from the article/ baxasa/ signifying 'not to reduce'; while the Arabic phrase/ la ta' au/ means 'not to commit evil or mischief'. Compromising people's rights in economic matters is a prominent example of corruption, for ailing economies always lead communities to corruption. All economic transactions should be strictly supervised. Shu'ayb insisted upon the establishment of a just economic system in this verse and along with dissuading his people from cheating others in economic transactions, he also called upon them to consider the rights of others, saying that they should use scales and weighing devices with fairness. But this verse says: " And O my people! Fill up the measure and the balance in justice, ..." The establishment of justice and safeguarding everyone's due rights are principles that must be administered throughout all of society. Taking this one step further, he said that they should not falsely ascribe faults and defects to other people's goods, thus reducing the value of their goods, properties and belongings. It continues saying: "... and do not diminish the people their things: ..." Towards the end of the verse, going even further, he added that they should not corrupt the earth by committing mischief. It says: "... and do not mischief in the land, working corruption. " The above two verses strongly indicate that next to the belief in monotheism, a healthy economy is of primary importance. It also shows that anarchy in an economic system can be a major source of corruption in any society. * * * * (86) بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنينَ وَ ما أَنَا عَلَيْكُمْ بِحَفيظٍ 86. "(The lawful wealth)which is left by Allah is better for you, if you be believers. And I am not a guardian over you. " Commentary :The Qur'anic term/ baqiyatullah/, mentioned in this verse, refers to the dividends which one can obtain through a godly and allowed capital, and it is certainly a hundred percent clean. However, according to the Islamic narrations, it refers to everything Divinely sanctioned that is left for humanity as a whole. One example of this are the faithful soldiers who return victoriously from a holy war, for they have remained alive by the Divine will. It refers also to the contemporary Imam, Imam Mahdi(May Allah hasten his auspicious advent), who is also known as/ baqiyatullah/ since that noble person has been retained and stored for the guidance of mankind by the Divine Will. Some Islamic narrations denote that one of the names of this honorable man(Had rat Mahdi)is/ baqiyatullah/(1) whom we greet with this name saying:/ 'assalamu 'alayka ya baqiatullah fi 'ard eh/. When he appears in Mecca, he will recite the above verse in a loud voice and say: "I am that promised Godly being kept by Allah.(2) Certainly the other immaculate Imams(a.s.) have been also entitled as:/ baqiatullah/. * * * (1) Bihar ul 'Anwar, vol. 46, p. 259 (2) Tafsir- us- Safi, vol. 2, p. 468 (87) قالُوا يا شُعَيْبُ أَ صَلاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ ما يَعْبُدُ آباؤُنا أَوْ أَنْ نَفْعَلَ في أَمْوالِنا ما نَشؤُا إِنَّكَ لَأَنْتَ الْحَليمُ الرَّشيدُ 87. " They said: 'O Shu'ayb! Does your prayer command you that we should leave off that our fathers worshipped, or we(should forsake to do)what we like with our property Truly you are the forbearing, the right minded'. " Commentary :Now let us look at how this obstinate people reacted in face of this Divinely reformist voice. Those who idol- worshippers regarded their idols as symbols of their ancestral tradition and an emblem of their cultural identity, and who gained profit through fraudulent activity in their transactions, asked Shu'ayb if it was his religion of prayer that ordered him to encourage them to abandon the worship of that which their fathers had worshipped, and interfere in their transactions to make them lose their freedom in dealing with their own property. The verse says: " They said: 'O Shu'ayb! Does your prayer command you that we should leave off that our fathers worshipped, or we(should forsake to do)what we like with our property ? ..." The people of Shu'ayb wrongly thought that no one should set the minimum limits for proprietors, rights, regarding domination in their properties, when in fact financial affairs should always be governed by correct criteria. Such criteria are clearly elucidated by the Divine prophets otherwise society would see a great degree of corruption. They wanted to know how could such a forbearing, patient and understanding man, have said such a thing. They said: "... Truly you are the forbearing, the right minded'. " Perhaps they thought that the particular movements and words of prayer would have had a negative effect on them, but if they truly meditated they would have found that prayer enlivens man's sense of responsibility, virtue, abstinence, piety, and gratitude, and makes him remember Allah and His Court of Justice. For these reasons, man would be kept away from idol worship, blind obedience, short selling goods, and all types of fraud under the light of prayer. * * * * (88) قالَ يا قَوْمِ أَ رَأَيْتُمْ إِنْ كُنْتُ عَلى بَيِّنَةٍ مِنْ رَبِّي وَ رَزَقَني مِنْهُ رِزْقاً حَسَناً وَ ما أُريدُ أَنْ أُخالِفَكُمْ إِلى ما أَنْهاكُمْ عَنْهُ إِنْ أُريدُ إِلاَّ الْإِصْلاحَ مَا اسْتَطَعْتُ وَ ما تَوْفيقي إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنيبُ 88. " He said: 'O My people! Bethink you' If I be upon a clear proof from my Lord, and He has provided me with fair sustenance from Him And I desire not, in opposition to you, to do that which I forbid you from it. I desire naught save reform so far as I am able. My success is only with Allah. On Him do I rely and unto Him I turn(repentant)'. " Commentary :In the previous verse, the idol worshippers protested as to why they could not be free to dispose of their own property for good or, in this case, for evil. Shu'ayb(a.s.) answered that if he had kept them from doing this, it would have been for the good of their own lives and their community, and it was not because of such things as hostility, envy, short sightedness or other things. Individual interests must not be detrimental to the public interest. The verse says: " He said: 'O My people! Bethink you' If I be upon a clear proof from my Lord, and He has provided me with fair sustenance from Him And I desire not, in opposition to you, to do that which I forbid you from it. I desire naught save reform so far as I am able. ..." They had to stop thinking that a comfortable life could only be gained through crooked dealings and sinful activity, and Allah's prophets are an example that one could live a decent life without being polluted by these sins. We must keep in mind that he who commands others to what is good and dissuades others from what is bad must be a man of practice himself. The prophets themselves were not only planners and leaders; they themselves were the best examples of men of practice. Shu'ayb continues saying: "... My success is only with Allah. On Him do I rely and unto Him I turn(repentant)'. " * * * * (89) وَ يا قَوْمِ لا يَجْرِمَنَّكُمْ شِقاقي أَنْ يُصيبَكُمْ مِثْلُ ما أَصابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صالِحٍ وَ ما قَوْمُ لُوطٍ مِنْكُمْ بِبَعيدٍ 89. " And O My people! Let not(your)breach with me cause you to sin, lest befalls you the like of what befell the people of Noah, or the people of Hud or the people of Salih; and the people of Lot are not far off from you. " Commentary :Shu'ayb advises his opponents that they should not burn their bridges behind themselves, i. e., because of their hostility to one person they should not destroy the destiny and happiness of themselves and their society. They should stop thinking that the tragic stories of their ancestors were simplistic and parochial in nature. The histories of many people are similar and correspond with each other. We must note that Allah's hands are always capable of meting out punishment. He can annihilate any nation anywhere regardless of what form they might take any time He wants. Just as He drowned the people of Noah(a.s.) , swept away the people of Hud by storm, blasted the people of S alih(a.s.) to extermination, and annihilated the tribe of Lot(a.s.) by assailing them with stones and overturning the land with them. The verse says: " And O My people! Let not(your)breach with me cause you to sin, lest befalls you the like of what befell the people of Noah, or the people of Hud or the people of Salih; and the people of Lot are not far off from you. " * * * * (90) وَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحيمٌ وَدُودٌ 90. "(Then come)and ask forgiveness of your Lord, and turn unto Him(in repentance): Verily my Lord is Merciful, Loving. " Commentary :The dissidents and unbelievers must not only be warned and informed of the punishment to come, but they must also be shown the method by which they can reform themselves and the course of action that may attract Divine mercy. They must be notified that in order to receive Allah's favor and friendship(1), they must follow the path of the prophets and the leadership of the Sinless Ones. If they repent and reconstruct their lives, they will receive positive answers from Allah. The verse says: "(Then come)and ask forgiveness of your Lord, and turn unto Him(in repentance): ..." Allah's(s.w.t.) favor is not a passing affair, rather it is a continuous process and possesses numerous signs and characteristics, He does not only accept repentance, but He also loves those who repent. It says: "... Verily my Lord is Merciful, Loving. " * * * * (1) The term/ wadoud/ refers to that kind of friendship which is everlasting. (91) قالُوا يا شُعَيْبُ ما نَفْقَهُ كَثيراً مِمَّا تَقُولُ وَ إِنَّا لَنَراكَ فينا ضَعيفاً وَ لَوْ لا رَهْطُكَ لَرَجَمْناكَ وَ ما أَنْتَ عَلَيْنا بِعَزيزٍ 91. " They said: 'O Shu'ayb! We do not understand much of what you say; and most surely we see you weak among us. Were it not for your family, we would certainly stone you; and you are not mighty against us'. " Commentary : The prophets and the divine preachers have had to bear the utmost contempt and humiliation in the course of their mission in leading mankind on to the Right Path. Shu'ayb(a.s.) is one of those examples, for they did both to him. They ridiculed and belittled his words and saw him as someone weak and insignificant. They denigrated his family, threatened him with death, and did not give due regard to his honor. The verse says: " They said: 'O Shu'ayb! We do not understand much of what you say; and most surely we see you weak among us. Were it not for your family, we would certainly stone you; and you are not mighty against us'. " The idol worshippers told Shu'ayb(a.s.) that they did not grasp the meaning of his words. But what was his speech about which they claimed they did not understand Was it not but the following 1- I am empowered to perform miracles and to offer you valid proofs. "If I be upon a clear proof ..." 2- I have no financial difficulties and I am not in need of your assistance. 3- I practice what I preach. 4- I intend to reform the society. "I desire naught save reform ..." 5- I struggle with all my might. "... so far as I am able ..." 6- I put all my hopes and trust in Allah. "... On Him do I rely ..." 7- I warn you of the consequences at the end of time and the actions of past generations. "... The like of what befell the people of Noah, ..." * * * * (92) وَ يا قَوْمِ اعْمَلُوا عَلى مَكانَتِكُمْ إِنِّي عامِلٌ سَوْفَ تَعْلَمُونَ مَنْ يَأْتيهِ عَذابٌ يُخْزيهِ وَ مَنْ هُوَ كاذِبٌ وَ ارْتَقِبُوا إِنِّي مَعَكُمْ رَقيبٌ 92. " He said: 'O my people! Is then my family more esteemed with you than Allah And you cast Him behind your back, with neglect. Verily my Lord encompasses what you do'. " Commentary : We should not give priority to the rights of the people, or of groups, parties, or even of international law over Divine rights. We must stop excluding Allah's role in the political and social domains and not let it be dominated by any other matter. According to the verse, these people refrained from doing harm to Shu'ayb because of the fear of retaliation from his tribe. The verse says: " He said: 'O my people! Is then my family more esteemed with you than Allah? ..." (7)
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