Imamat, the climactical rank of Abraham (a.s.)

In defining the reality of Imamat, it was made clear that a person may become a prophet or a messenger while he has not been appointed as an Imam. this position dem ands special eligibility in all aspects. it is the same position that Abraham (a.s.) attained after successfully passing many difficult tests and proving his genuine worthiness; this being the last step of his development to qualify for that rank.

Some may imagine that the qualifications of an Imam is only that a person ' be worthy and a model '. they do not consider the fact that this condition existed in Abraham from the very beginning of his prophethood. furthermore, not only Abraham, but also all prophets and messengers, had had this epithet from the onset of their calling. it is for this reason that a prophet should be sinless since his deeds are considered as models. therefore, Abraham (a.s.), who was a prophet and messenger of Allah, was gifted the rank of Imamat by Allah after he passed his trials successfully and proved that he was worthy of it.

* * * *

Who is unjust ?

The objective meaning of the arabic word ' the unjust ' mentioned in this verse: " my covenant does not include the unjust " is not only ' being unjust to others '. but the term ' unjust ' (in contrast with the philosophical meaning of ' justice ' which means to set everything in its own proper place), here, is used with its broad sense of meaning. thus, committing an ' unjust ' act means that ' a person, an action, or a thing has been arranged in a situation which is not appropriate '.

Since the position of Imamat and the outward and inward leadership of people is an extraordinarily splendid position with many responsibilities, the committing of the slightest sin or disobedience disqualifies a person from attaining this rank.

So, in the traditions of ahlul-bait (a.s.) we see that, for proving the vicegerency of hadrat ali (a.s.) immediately after the holy prophet (p.b.u.h.), they have quoted this very verse as justification, indicating that others had been idol-worshippers before islam, in the age of ignorance, and the only person who did not prostrate before an idol, besides prophet muhammad (p.b.u.h.), even for a moment was ali-ibn-abitalib (a.s.) what unjust act is greater than that a person performs idol-worshipping! did luqman not tell his son: "o my son! join not in worship (others) with Allah: for false worship is indeed the highest worong - doing " ? (sura luqman, No.31, verse 13).

Hisham -ibn- salim, as an example, narrates from Imam sadiq (a.s.) who said: " surely, Abrahamwas a prophet but he was not an Imam until when Allah said: 'verily, i have appointd you an Imam (leader)for mankind '. Abraham pleaded: 'and of my offspring (as well) ? ' he (Allah) answered: ' my covenant does not include the unjust'. those who have worshipped an idol, they will not be an Imam (leader)." (2)

In another tradition, 'abdillah-ibn-mas'ud narrates from the holy prophet (p.b.u.h.)who said: " Allah told Abraham: 'I do not give you my covenant (of Imamat) for the unjust of your children.' Abraham said: who are these unjust whom your covenant does not include of my offspring? ' Allah said: ' whoever prostrated before an idol, leaving me, I will never make him an Imam', and hi is not worthy of being an Imam ..." (3)

* * * *

An Imam, by Allah's commission

It is also understood from the current verse that an Imam (a sinless comprehensive leader of people) should be appointed by Allah. the reason is that: firstly , Imamat is a kind of covenant from Allah and it is evident that such a person should be ordained by him, the one who is the maker of the covenant.

Secondly, the persons who have eve tainted their lives with iniquity, even as small as a dark spot, whether it is against themselves of against others, or if there is a sign of idol-worshipping even for a short period of time in their lives, they are not eligible for Imamat, they should be perfectly sinless throughout their whole lives in order to become an Imam.

It is Allah who knows the hearts and minds of men and has given us criteria by which to evaluate them. this point will be discussed more comprehensively at a later time.

If we want to recognize the vicegerent of the prophet (p.b.u.h.), according to the above criterion, there would not be any one save amir-ul-Mu'mineen Ali (a.s.).

It is noteworthy that the writer of al-manar narrates from abu-hanifah that he believed the government of the time was exclusively suitable for the alawites. that was why he approved rebellion against their ruling government (which was headed by mansur of the abbasides). and it was also for the same reason that he did not agree, himself, to be in charge of the position of supreme court judge in the government of the abbasides.

Then, the writer of al-manar adds that the four kalifs of the sunnite school of thought all did not agree with the governments of their time, whom they did not approve as worthy chiefs of the muslims, because the governors were some cruel unjust ones. (4)

It is ironical that, in our time, some of the sunnite scholars approve and support the tyrannical governments whose relations with the enemies of islam are certain and definite, and their mischief and unjust acts are clear to all. but, this is insignificant compared to the fact that, they also consider them / 'ulul'amr / ' political and religious chieves' and / wajib ul 'ita'ah / ' necessary to be obeyed '.

* * * *

Two Questions

This fact should also be noted that the concept of Imamat does not necessarily mean that an Imam forcedly leads all people to the truth; but it means that people having their own free will, together with their potential for receptiveness and their eligibility, can take advantage of and use the Imam's quality of effectiveness in outward and inward leadership in order to be guided.

It is just like we stated earlier, that the sun has been created to furnish light, heat and energy for all living creatures which have the potential to receive these bounties and are capable of development.

Another question that may be proposed is that according to the above commentary it seems that, every Imam previously must have been a prophet or a messenger and then be appointed as an Imam, whereas the sinless vicegerents of the holy prophet (p.b.u.h.) were not in such a position.

As an answer, we say that it is not necessary that the Imam, himself, be previously a prophet or a messenger and then reach that position. when his predecessor had the rank of prophethood, messengership and Imamat, (such as the prophet of islam (p.b.u.h.)), the eligible vicegerent can continue executing the duties of Imamat as an Imam. this situation occurs when a new messenger is not needed, like after the prophet of islam (p.b.u.h.), who is the seal of the prophets.

In other words, if the process of receiving divine revelation and communicating all the ordinance have been formerly performed and only the stage of their execution remains, the true successors of the prophet can continue the prophet's line of execution, and it does not necessitate that he, himself, be a prophet or a messenger.

* * * *

The distinguished personality of Abraham (a.s.)

Abraham's (a.s.) name is mentioned in the holy qur'an in 69 occurrences which are gathered in 25 suras. in these verses, this great prophet (a.s.), whose worthy epithets are mentioned therein, is highly praised and appreciated by Allah from all aspects. he was a prototype, an example, of a complete human being.

The supremeness of his knowledge about Allah, his clear logical statements against idol-worshippers, his intense efforts and endeavours in challenging with the tyrants of his time, his dedication and forbearance in obeying the commands of Allah, and his unique perseverance against the storms of adventures and grievous trials, are all good examples for muslims, and those who pave the path towards Allah, to take and follow in their lives as their models.

As the qur'an says about Abraham (a.s.), he was of the elect and good, (5) in the ranks of the righteous, (6) a model, (7) a man of truth, (8) most tender-hearted, and forbearing. (9) furthermore, he was incomparably brave and extraordinarily generous as well.

Allah willing, we will offer a more detailed explanation concerning this matter later when commenting on some of the verses of sura ibrahim, No. 14, especially the last part of the sura.

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(1) Usul-Kafi, vol.1, chapter2 concerning the degress of the prophets (Nabiy),the messengers (Rasul), and the Imams (p.b.u.th.),p.133
(2) Usul-Kafi,vol.1, chapter:prophets and Messengers, Tradition 1.
(3) Al-Amali, by Shaykh Tusi, published in 1414, p.379
(4) Al-Manar, vol.1,pp.457-458
(5) Sura Sad, No.38 , verse 47
(6) Sura Nahl, No. 16 , verse 122
(7) Ibid. verse 120
(8) Sura Maryam, No. 19 , verse 41
(9) Sura al-Taubah, no 9, verse 114

(125) وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

125. " And (remember) when We made the House (the Ka'bah in Mecca) a resort and a secure sanctuary for the people, (saying): ' Take to yourselves Abraham's Station for a place of prayer '. And We enjoined Abraham and Ismail (saying): ' Sanctify My House for those who go around it, for those who abide in it and pay devotion, and to those who bow down and prostrate themselves '."

Commentary :

The Magnificence of the Ka'bah

After explaining the high rank of Abraham (a.s.) stated in the previous verse, the Qur'an, in this verse, directs attention towards the magnificence of the House, the Ka'bah in Mecca, which was built by Abraham and his son (a.s.). It says:

" And (remember) when We made the House (the Ka'bah in Mecca) a resort and a secure sanctuary for the people, ..."

Since the term / ma qabah /, originally based on / qaub /, means ' a place to which people return ' or ' a place where people assemble ', and the Ka'bah has been a center where monotheists gather every year, then, by this assembly, believers, not only bodily but also spiritually, return to Divine Unity and to their intrinsic nature. So, that may be why the term / ma qabah / (a resort, an abode, a house) has been used for this Sacred House. And, since a man's house is the continuous returning site of its inhabitants who, after having completed their affairs, can experience rest and tranquility therein, there lies this sense of resting and tranquility in the meaning of the term / ma qabah /. This emphasizes the concept of its next word / amnan / ' secure sanctuary ' especially with the word ' people ', which indicates that this secure center is a common refuge for all people of the world.

This is, in fact, the acceptance by Allah of one of the requests that Abraham (a.s.) sought. (We will discuss this subject on page 300.) Then, it adds:

"... (saying): ' Take to yourselves Abraham's Station for a place of prayer.'..."

The opinions of the commentators are divided as to what ' Abraham's Station ' is. Some of them have said that the whole Hajj is Abraham's Station. Some others have rendered it to / 'arafah / ' the Mount of Recognition ', / mas'arul haram / ' Sacred Monument ', and /jamarat/ ' lapidations '; while others believe that the entire sacred premises of Mecca is considered the ' Station '.

But, as many Islamic narrations denote, and many of the commentators have said, too, the verse apparently refers to the very standing-place of Abraham which is located close to the Ka'bah where pilgrims offer their circumambulatory prayer after performing their ritual circumambulation of the Ka'bah. Thus, the purpose of the term /musalla/, mentioned in the verse, is ' the place of prayer ', too.

Then, it refers to the covenant that He made with Abraham (a.s.) and Ismail (a.s.) about the purification of the Ka'bah, where it says:

"... And We enjoined Abraham and Ismail (saying): ' Sanctify My House for those who go around it, for those who abide in it and pay devotion, and to those who bow down and prostrate themselves '."

What is the meaning of sanctification here? Some have said that the meaning of sanctification here is purification fro m the existence of idols.

Some others have said that the purpose is purification from outward dirt like blood and the contents of animals' stomachs which people sacrificed therein, because there were some ignorant persons who thoughtlessly did such deeds as leaving these remains behind.

Furthermore, some believe that sanctification, here, means ' purity of intent ' when building this House of Monotheism.

There is no reason for us to confine the meaning of sanctification here. Its purpose is purification of this ' House of Monotheism ' from any dirt, physically and spiritually.

It is for this reason that in some traditions we read that this verse has been rendered into sanctification from pagans and in some others into washing and purifying the body from dirt.

* * * *

Explanation :

The Secure Refuge, its Social and Educational Effects

According to the above verse, ' the House of Ka'bah ' has been chosen and proclaimed as ' a secure refuge ' by Allah. We know that there are resolute rules in Islam instructing every believer to avoid any quarrel, war, fight and bloodshed within the limits of this Holy land, Mecca. It is so that not only the members of humankind, regardless of nationality, race, gender, group, or condition, should be safe and secure there, but also animals and birds are protected there, in that nobody is allowed to hurt them.

In this world, where fighting and wars are always within the overall scene, the existence of such a peaceful center can function as a special helpful fortress within which the problems of many nations can be solved. The security of this region lets different peoples, with all their differences and enmities that they may have, gather together therein, sitting, speaking, and solving their difficulties. Thus, one of the most important problems which usually exists, initiating face to face oral communications about dismissing or decreasing enmities between nations, can be solved.

It frequently happens that the two sides of a conflict or the opposing governments in the world are willing to put an end to their antagonism and have parley for this purpose, but they cannot find a secure and respectable place wherein both sides can feel free to speak therein peacefully and securely. This case has been anticipated in Islam, and Mecca is introduced as such a center.

Now that most of the Muslims of the world are unfortunately involved in some hostile conflicts, they can make use of this sacred secure land, and, under its banner of holiness and special spirituality which enlightens the hearts, begin speaking with each other to solve their problems.

* * * *

Why the 'House' of Ka'bah ?

In the above verse, the Ka'bah is referred to by the Lord as ' My House ',while it is clear that neither is Allah bodily substance nor does He need a House. The purpose, here, is to honour and glorify the Ka'bah by stating its honour and lofty status, and, therefore, it is called /baytullah / ' the House of Allah '.

(126) وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هََذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الآخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

126. " And (remember) when Abraham said: ' My Lord, make this a secure City and provide its people with fruits such of them that believe in Allah and the Last Day.' He said: ' And whoever disbelieves, I shall let him enjoy himself for a little while, then I shall drive him to the Punishment of Fire and an evil destination it is ! ' "

Commentary :

Abraham's (a.s.) Petition to Allah !

In this verse Abraham (a.s.) asks Allah two great requests in favour of the inhabitants of this Holy land, one of which was referred to in the previous verse. The Qur'an says:

" And (remember) when Abraham said: ' My Lord, make this a secure City ..."

As it was pointed out in the previous verse, Allah accepted this invocation from Abraham (a.s.) and set this Holy land as a secure center, both outward and inward security. his second petition was thus:

"... and provide its people with fruits such of them that believe in Allah and the Last Day.'...."

It is interesting that Abraham (a.s.) requested ' security 'first , and then he asked for material gifts which itself is a reference to the fact that a safe and soundeconomic status is not possible unless there exists security in a town or country.

The opinions are divided amongst the commentators as to the meaning of the term ' fruits ' here. On the whole, it seems that the word has a vast meaning, so broad that it includes any material bounty whether it is fruits or other nutritious substances, as well as spiritual bounties.

Concerning the meaning of this term in the above verse, Imam Sadiq (a.s.) in a tradition has said: " It is the fruits of hearts." (1) This indicates that Allah attracts the attention and affection of human beings to the people of this Holy land.

This is also noteworthy, that Abraham (a.s.) invocates this petition only for the believers in Allah, the only True God, and the Last Day, because he might have realized from the statement: " My covenant does not include the unjust," cited in the former verse, the fact that some groups of his future offspring would follow the path of polytheism and injustice; then, to show reverence in a courteous manner, here, he did not include them in his petition.

However, Allah's answer to this invocation of Abraham (a.s.) was:

"... He said: ' And whoever disbelieves, I shall let him enjoy himself for a little while, ..."

"...then I shall drive him to the Punishment of Fire and an evil destination it is ! ' "

This is, in fact, the same ' General Mercy ' of Allah by which His unlimited bounties are available to all creatures so that good doers and evildoers equally enjoy from His vast bountiful Table in this world, but in the next world, where His ' Specific Mercy ' comes forth, wrongdoers will have no share of it and also they will have no way to rescue themselves.

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(1) Bihar-ul-Anwar, vol.12.86 & 100

 

(127) وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
(128) رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
(129) رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ

127. " And (remember) when Abraham and Ismail raised up the foundations of the House; (saying): ' Our Lord, accept (this service) from us; for surely You are All-Hearing,All-Knowing'.

128. " ' Our Lord, make us submissive (Muslims) to You, and of our progeny an Ummah (a nation) submissive to You, and show us our ways of worship, and turn to us (mercifully); for surely You are the Oft-Returning, the Most Merciful '."

129. " ' Our Lord, send amongst them an Apostle of their own who shall recite unto them Your revelations, teach them the Book and the Wisdom, and purify them; for surely You are Almighty, All-Wise '."

Commentary :

The Structure of the House of Ka'bah

It is clearly understood from the numerous verses of the Qur'an, the Islamic traditions, and some historical records that the House of Ka'bah had been founded before Abraham (a.s.) and that it had been established at the time of Adam (a.s.). Sura Ibrahim, No. 14, verse 37, quoting from the tongue of Abraham (a.s.), says: " Our Lord ! Surely I have settled a part of my offspring in a valley unproductive (of fruit) near Your Sacred House, ..."

This verse confirms that when Abraham (a.s.) with his wife and his infant son Ismail arrived at the Holy land of Mecca, there was no sign of the Ka'bah seen therein, but he was guided there by Divine inspiration.

Another verse says: " The first House ( or worship ) appointed for men was that at Bekka : full of blessing..." (Sura 'Al-i-'Imran, No.3, verse 96).

It is certain that the worshipping of Allah and the structure of the center of adoration did not begin from the time of Abraham (a.s.). It had started before that and was established at the time of Adam (a.s.). The idea mentioned in the verse under discussion indicates the same meaning, too. It says:

" And (remember) when Abraham and Ismail raised up the foundations of the House; (saying): ' Our Lord, accept (this service) from us; for surely You are All-Hearing, All-Knowing'."

This statement refers to the concept that the foundations of the Ka'bah had existed from before, and Abraham (a.s.) and Ismail (a.s.) raised them up.

Hadrat Amir-ul-Mu'mineen Ali (a.s.) in one of his sermons known as Qasi'ah also says: " Do you not see that Allah, the Glorified, has tried all the people among those who came before, beginning with Adam, up to the last ones in this world with stones... He made those stones into His Sacred House... Then He commanded Adam and his sons to turn their attention towards it. ..." (1)

In short, the verses of the Qur'an and the Islamic narrations confirm this historical fact that the House of Ka'bah was originally built by Adam (a.s.). Then during the Flood at the time of Noah, it fell down. Then, later, it was rebuilt by the hands of Abraham (a.s.) with the aid of his son Ismail (a.s.).

The second of the above two verses attests to the fact that Abraham (a.s.) and his son Ismail (a.s.) sought from Allah five important invocations. These prayers, which were offered when they were busy building the Ka'bah, are so exact and consistent with all the necessities of material and spiritual life, that they can lead man to the recognition of the magnificence of the souls of these two great Apostles of Allah.

At first, Abraham (a.s.) prays: " ' Our Lord, make us submissive (Muslims) to You, ..."

Then he invocates: "...and of our progeny an Ummah (a nation) submissive to You, ..."

He continues saying: "... and show us our ways of worship, ..." (so that we can adore You in a way worthy of Your Highness).

After that, he (a.s.) seeks Allah for repentance, thus:

"... and turn to us (mercifully); for surely You are the Oft-Returning, the Most Merciful '."

* * * *

The fifth invocation, which was sought from Allah at the time of constructing the Holy Ka'bah by Abraham and Ismail (a.s.), is this:

" ' Our Lord, send amongst them an Apostle of their own ..."

"... who shall recite unto them Your revelations, teach them the Book and the Wisdom, and purify them; ..."

"...for surely You are Almighty, All-Wise."

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(1) Nahjul- Balaqah, Sermon 192

(130)وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الآخِرَةِ لَمِنَ الصَّالِحِينَ
(131)إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
(132)وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ

130. " And who turns away from Abraham's creed but he who makes a fool of himself ? Indeed, We chose him in this world, and in the Hereafter surely he shall be among the righteous."

131. " When his Lord said to him, ' Submit ', he said, ' I have submitted to the Lord of all worlds'."

132. " And this did Abraham bequeath to his sons, and (so did) Jacob, ' My children, Allah has chosen for you the Faith, therefore die not unless you are Muslims '."

Commentary :

Abraham (a.s.), a Human Prototype

In the former verses, Abraham's personality was partly introduced. Some of his services and quite a few of his comprehensive invocations, which included material and spiritual aspects, were discussed. From the totality of these words, it is concluded that this great Apostle can be a good model for all the truth-seekers throughout the world, and his school of thought can be an instruction guideline for all human beings.

Based on this very matter, in the first verse of the above verses, it says:

" And who turns away from Abraham's creed but he who makes a fool of himself?..."

Is this not foolishness that one forsakes such a pure brilliant creed and goes astray along the misleading paths of polytheism, blasphemy, and corruption? This is a religion which is appropriate for and coinciding with the soul and nature of man. It is a process that parallels wisdom and logic. This creed is beneficial for man both in the present world and the next world.

Then, it adds: "... Indeed, We chose him in this world, and in the Hereafter surely he will be among the righteous."

Yes, Abraham (a.s.) is chosen by Allah, and he is among the ranks of the righteous and that is why he should be chosen as a model.

* * * *

The next verse, as an emphasis, refers to one of the other outstanding qualities which is, in fact, the origin of the rest of his qualities.

" When his Lord said to him, ' Submit ', he said, ' I have submitted to the Lord of all worlds'."

Yes, it is when Abraham (a.s.), that pure true believer and self-sacrificer, hearkens to the call of his innate nature that the Lord enjoins him ' Submit ', and he submits himself totally to His command. Abraham (a.s.) sees that the stars, the moon, and the sun, all in all, have precise settings. Then he, with his mind and perceptioe finds out that they are subject to the regulations of creation. Therefore, he proclaims that none of them can be his Lord, and he says: " For me, I have set my face firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to God." (Sura Al-An'am, No. 6, verse 79).

In fact, the first step to attaining worthiness for a person is through purity and sincerity, and it was owing to this same quality in Abraham (a.s.) that he was able to submit exclusively to the command of Allah, therefore He was pleased with him and chose him, and for this same reason He selected him to introduce His religion.

The entirety of Abraham's (a.s.) deeds, throughout his life, from beginning up to the end, were unique. One of his expressions of faith was through his challenge with idol worshippers and star worshippers. Another was when, while in the midst of fire, he showed such strength of faith that his hostile enemy, Nimrod, was so affected by him that he unwillingly said: " If a person wants to take a god, he should take one similar to the God of Abraham (a.s.)." (1)

Also, bringing his wife and suckling son to that hot dry land, i.e. the Holy land, building the House of Ka'bah, and taking his beloved son into the place of sacrifice, each was an example of the resoluteness of his manner.

* * * *

Abraham's (a.s.) bequest to his children at the last moments of his life was also a model, as the last verse of the verses under discussion says:

" And this did Abraham bequeath to his sons, and (so did) Jacob, ..."

Each of them told their sons: "... ' My children, Allah has chosen for you the Faith, therefore die not unless you are Muslims'."

It seems that the Qur'an by stating the bequest of Abraham (a.s.) intends to reiterate the fact that you human beings are not only responsible for your children while they are with you but you are responsible for their futures, too. When you are on your deathbed, do not think of only your financial affairs and that of your children after your death; you had better think about their spiritual life, too.

Not only did Abraham (a.s.) bequeath such a testament, but also his grandson, Jacob (a.s.), imitated Abraham's same manner and at the last moments of his life enjoined his children to attain the secret of victory, success and happiness via this short phrase: ' Submit to the Lord of the worlds'.

The mentioning of Jacob from among all prophets, here in this verse, is perhaps with the aim of telling the Jews and Christians, who each in their own way used to join themselves to Jacob, that the blasphemic creeds which they followed and the lack of pure submission in the Truth that they showed by their actions, did not coincide with the manner of the one whom they joined themselves to.

---

(1) Al-Kafi,vol. 8, p. 368 , narration 559

 

(133) أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُواْ نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ إِلَهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
(134) تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

133. " Nay, were you witnesses when death approached Jacob ? When he said to his sons: ' What will you worship after me ? ' They said: ' We will worship your God and the God of your forefathers Abraham, Ismail and Isaac, the One (true) God (alone) and to Him we do submit '."

134. " That is a nation that has passed away; theirs is that which they have earned, and yours is what you have earned; you shall not be questioned for what they had been doing."

Occasion of Revelation

A group of the Jews believed that when Jacob (a.s) was on his deathbed, he enjoined on his children the same religion which the Jews currently believe in (with all its corruption of the scriptures). For the nullification of their belief, Allah sent down this verse. (1)

Commentary :

Everyone is Responsible for his Own Deeds

As it is also understood from the apparent meaning of the verse, there were some rejectors of Islam who falsely charged Jacob (a.s.), the prophet of Allah, regarding this matter. (The matter was mentioned in the description of the occasion of revelation.)

To reject this false claim, the Qur'an says:

" Nay, were you witnesses when death approached Jacob ?...":

Were you there when he frankly questioned his children the way he did?

Yes, that which you (Jews) charge Jacob (a.s.) with is not true. The factual account which occurred was that:

"...When he said to his sons:' What will you worship after me ? '.."

"...They said: ' we will worship your god and the god of your forefathers Abraham, Ismail and Isaac, the one (true) god (alone) and to him we do submit'."

Yes, he did not enjoined them with anything but to believe in monotheism and to submit to the command of Allah, which is the root of submission to all the Divine ordinaces.

It can be deduced from this verse that verse that when Jacob was on his deathbed, a feeling of anxiety and worry existed in him about the future of his children. Finally he expressed his anxiety and asked his sons what they would worship after him. He especially asked ' what (thing) ' and he did not ask ' whom ', because there were some idol-worshippers in the locale who used to prostrate before some particular ' things '. Jacob wanted to know whether there was any tendency towards those beliefs in the depths of their hearts. But when he heard his children's answer, he found, again, his peace of mind.

This is also noteworthy that Ismail (a.s.) was not Jacob's father or forefather, but he was Jacob's uncle, whereas in the verse under discussion, the term / 'aba' / which is the plural of the word / 'ab / (father) has been applied. This makes it clear that, in the Arabic language, this word was sometimes used for ' uncle '. Hence, we say that if this word has been used regarding 'Azar in the Qur'an, it does not negate the fact that 'Azar was Abraham's uncle, not his father.

* * * *

The last of the above verses mentioned is an answer to one of the delusions of the Jews. They emphasized very much on their ancestors and the honour and glory they ascribed themselves in relation to Allah. They imagined that even when they tainted themselves with sin, they could be rescued under the comforting shade of such ancestors. Then, the Qur'an says:

" That is a nation that has passed away; theirs is that which they have earned,and yours is what you have earned;..."

And, in the same way that they are not responsible for your deeds, also,

"... you shall not be questioned for what they had been doing."

Therefore, instead of expending all your energy trying to prove that you, by right of ancestry, deserve the honour and high position that your pure ancestors enjoyed, you should try to improve your own Faith and deeds.

The addressees in this verse are apparently the Jews and ' the People of the Book ', but it is evident that this statement is not specifically referring to them alone, in that this basic principle, pertains to us Muslims, too.

---

(1) Tafsir-i-Abulfutuh-Razi,vol. 1, p.339

(135) وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَارَى تَهْتَدُواْ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(136)قُولُواْ آمَنَّا بِاللّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ وَيَعْقُوبَ وَالأسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُون
(137)فَإِنْ آمَنُواْ بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا هُمْ فِي شِقَاقٍ فَسَيَكْفِيكَهُمُ اللّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ

135." And they said: ' Be Jews or Christians, you shall be guided aright '.

Say: ' Nay ! Rather the creed of Abraham, the upright; and he was not of those who associate partners to Allah '."

136. " Say: ' We have believed in Allah and that which has been sent down to us, and (in) what was sent down to Abraham, Ismail, Isaac, Jacob and the tribes; and (in) that which was given to Moses and Jesus and (in) that which was given to all prophets from their Lord. We make no distinction between any of them, and to Him do we submit '."

137. " If then they believe in what you believe, they indeed are guided (aright); but if they turn away, then they are clearly in schism; Allah will suffice you against them; He is the All-Hearing, the All-Knowing."

Occasion of Revelation

Upon the occasion of revelation of these verses it is narrated from Ibn Abbas that some of the Jewish scholars and some Christians from Najran were disputing with the Muslims. Each of these two groups considered their own creed more superior than the other's regarding the Truth, then they negated each other. The Jews said that their prophet, Moses (a.s.), was superior and their Book, the Turah, was the best. The Christians, on the other hand, had the same claim. They said Jesus (a.s.) was the best guide and the Evangel was the best among the heavenly Books. Even though they could not settle their own disputes between themselves, the followers of both creeds invited the Muslims to their own religion. The above verses were revealed and answered them both. (1)

* * * *

Commentary :

Only Our Creed is True !

Egoism and self-conceit usually cause one to think that Truth is exclusively his own and therefore, he considers others wrong. This very person, consequently, tries to divert others to his own way of seeing things, as the Qur'an through the first verse of the above verses says:

" And they said: ' Be Jews or Christians, you shall be guided aright'. ..."

Tell them that distorted religions can never be the source of guidance, but:

"... Say: ' Nay ! Rather the creed of Abraham, the upright; and he was not of those who associate partners to Allah '."

The true believers in pure Faith are those who follow the pure Monotheistic creed, i.e. the Monotheism which has never been tainted with any form of polytheism. The most important basic principle for recognizing the pure religion from the corrupted ones is by keeping in mind this very perfect creed of Monotheism.

Islam instructs us not to make distinction between the divine prophets and to respect their religions totally because the fundamental principles of all Divine religions are entirely the same. Moses (a.s.) and Jesus (a.s.) reinstituted the pure (hanif) doctrine of Abraham (a.s.), which is to live and die with faith in the One True God. They believed in the non-polytheistic creed of Abraham (a.s.), the pure Monotheist, although their religions were later contaminated with polytheism by their ignorant followers. The Jews, though they taught Unity, went after false gods, and the Christians invented the trinity or borrowed it from pagans. (Of course, if they search for the pureness of truth, they will realize that there is no difference between what their prophets preached and what was brought forth by Islam and that they, in performing their duties today, should follow the divine creed of Islam which has come down from the direction of Allah for this Age).

* * * *

Concerning the statements of the Muslims' opponents, the next verse enjoins the followers of Islam thus:

" Say: ' We have believed in Allah and that which has been sent down to us, and (in) what was sent down to Abraham, Ismail, Isaac, Jacob and the tribes; and (in) that which was given to Moses and Jesus and (in) that which was given to all prophets from their Lord. ..."

"...We make no distinction between any of them, and to Him do we submit '."

Self-conceit and tribal or racial prejudices should never lie at the root of our accepting some of the prophets and rejecting the others. They were all Divine teachers who spent their lives training and guiding people in different eras of time. Their aim was only to guide human beings towards pure Unity, Truth, and Justice, although each of them had some particular duties and special qualifications related to their own specific periods of time.

* * * *

Then it adds :

" If then they believe in what you believe, they indeed are guided (aright); ..."

"... but if they turn away, then they are clearly in schism;..."

If they do not mix their racial and tribal problems, and the likes of them, with the religion, and formally accept all the prophets, they are also guided, otherwise they have put away the truth and followed the wrong.

The term / siqaq / originally means ' cleft, conflict, and fight ' and, here, it has been rendered into ' blasphemy ', and sometimes into 'misleading ', or ' separation from Truth and tending to falsehood ', all of which, in fact, basically point back to the same fact.

Some of the commentators have cited that when the former verse was revealed whereby Jesus (a.s.) was mentioned in a row with some other prophets, some of the Christians said that they did not agree with that statement because Jesus (a.s.) was not like other prophets; he was the son of God. The last verse of the above verses was sent down (2) and warned them that they were misguided and they were in schism.

However, at the end of the verse, it encourages the Muslims not to be afraid of the plots of enemies; saying:

"... Allah will suffice you against them; He is the All-Hearing, the All-Knowing."

* * * *

Explanation :

The Oneness of the Prophets' Invitation

In several occasions, the Holy Qur'an points out that there is no difference between the prophets of Allah because all of them had received the revelation from one single Source and pursued one goal. Therefore, the Qur'an enjoins the Muslims to respect all of the Divine prophets equally. But, as it was stated before, this exhortation does not conflict with the idea that every new religion sent down from Allah abrogates the former religions and Islam is the last religion in the world.

Of course, no religion on earth, except Islam, has ever demanded of its adherents to believe equally in the truthfulness and flawless godliness, sinless purity of conduct and character of the other apostles of Allah and in the other sacred scripts as the revealed Word of Allah. This command in Islam was given because the Divine Apostles were like some teachers and every one of them instructed the human race as one class. It is evident that when the period and the course of one class finishes, the trainees will be promoted to another teacher, to a class of a higher degree. Therefore, all nations are to fulfill the requirements given by the last prophet of their times, which is the last stage of the development of the religion in their period of time. This statement will never contrast the rightfulness of the invitations of other prophets.

* * * *

Who were ' Asbat ' ?

The term / sebt / originally means: ' stretching, or expanding of something easily '. A tree is sometimes called ' sabat ' because its branches expand freely. The leading lexicologists expressly declare that / sebt / the plural of which is / asbat / includes sons' children and daughters' children. (3)

The meaning of the term / asbat /, here, is the groups and tribes of Israelites who came forth from Jacob's twelve sons, and, since there were some prophets among them, in the above verse they are counted among those upon whom the Divine verses have been sent down.

So, the objective meaning of the term, here, is the tribe of Israelites or the tribes of Jacob's children who consisted of some prophets, not all the children of Jacob. Some of those children were not entirely eligible to be prophets because they committed sin in their dealings with their own brother.

* * * *

The Arabic term / hanif / is based on / hanaf / with the meaning ' orthodox, true ', or ' inclined from misguidance to right opinion '. So, those pure monotheists who turn away from polytheism and incline to this basic principle, are called ' Hanif '.

It is also for this reason that one of the meanings of / hanif / is ' true, straight '.

This explanation makes it clear that the meaning offered by the commentators for the term / hanif / such as Hajj, the pilgrimage to the Ka'bah, adhering to truth, following Abraham (a.s.), and the pureness of deeds, are all reflections of that inclusive meaning and each of them is an example of it.

---

(1) Majma'-ul-Bayan, vol.1,p.216
(2) Majma' ul-Bayan, vol. 1, p. 218
(3) Arabic-English Lexicon, part 4,p.1294, by : E.W. Lane

(138) صِبْغَة اللّهِ وَمَنْ أَحْسَنُ مِنَ اللّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدونَ
(139)قُلْ أَتُحَآجُّونَنَا فِي اللّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ
(140)أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ وَيَعْقُوبَ وَالأسْبَاطَ كَانُواْ هُودًا أَوْ نَصَارَى قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
(141)تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُواْ يَعْمَلُونَ

138." (Receive) the baptism of Allah and who is better than Allah in baptizing? And Him do we worship."

139. " Say (to the Jews and Christians): ' Would you dispute with us concerning Allah Who is our Lord and your Lord? For us are our deeds and for you are your deeds: and we are sincere to Him '."

140. " Or do you claim that Abraham, Ismail, Isaac, Jacob, and the tribes were Jews or Christians? Say: ' Who then knows best, you or Allah? ' Who is more unjust than he who conceals testimony received from Allah? And Allah is not heedless of what you do."

141. " That is a nation that has passed away; theirs is that which they have earned and yours is what you earned; you shall not be questioned for what they had been doing."

Commentary :

Following the invitation, in the former verses, to the adherents of all religions to accept the Divine messages of all prophets, in the first verse of this group of verses, it commands them all to:

" (Receive) the baptism of Allah ..."

Which is the same as the purification by Faith and true monotheism resulting in the manifestation of one true colour. Then, it adds:

"... and who is better than Allah in baptizing? And Him do we worship."

Thus, the Qur'an commands that all racial, tribal and other separative colours be put aside and that every one take on (symbolically) the colour of Allah.

Some commentators have recorded that it was a custom among the Christians to baptize their new-born children in baptismal water which was mixed with dye or a colour, signifying that the baptized person received new colour in life. They said that this baptism, especially with this particular colour, caused the person to be cleaned from the original sin that he had inherited from Adam (a.s.).

The Qur'an rejects this baseless logic and tells them that in order to purify their souls and minds from any stain of sin instead of using colours of rituals, superstitions and dispersiveness, they had better accept the colour of truthfulness and godliness.

Truly, what a delicate and beautiful sentence it is! How nice it would be if all people accepted the godly colour, i.e. the colour of unity, purity and virtue! Viz the colour of colourlessness, the colour of justice, equality, patience and perseverance. Under the light of the colour of unity and sincerity, all conflicts and fights can be put to an end and the main weed of polytheism and dispersion might be rooted out.

This is, in fact, that very colournessless, or in other words, pulling away of all colours.

In several traditions, commenting on this verse, it is narrated from Imam Sadiq (a.s.) who has said that the objective meaning of /sibqatallah / ' the baptism of Allah' is the pure creed of Islam. (1) This idea is also a reference to what was said in the above.

Some of the Jews, and some others, occasionally disputed with the Muslims claiming that all the prophets were chosen from among them and their religion was the oldest of all religions, and their book was the most ancient of Divine Books. They said that if Muhammad (p.b.u.h.) had really been a prophet, he would have been appointed from among them. They sometimes said that their race was superior to the Arab race, for the acceptance of creeds, and they were more receptive to revelation than Arabs, because they had practically been idol-worshippers while the Jews were not.

The Jews considered themselves the sons of God, the ones who claimed Heaven exclusively theirs. The Qur'an refuses all of these false imaginations. At first, it tells the Prophet (p.b.u.h.):

" Say (to the Jews and Christians): ' Would you dispute with us concerning Allah Who is our Lord and your Lord? ..."

This Lord is not exclusively for one particular tribe or a certain race. He is the Lord of all human beings and all creatures in the world of existence.

Addressing them, it adds that they should also know that: there are no privileges for anyone except for those attained by a person's good deeds:

"... For us are our deeds and for you are your deeds: ..."

But there is a difference between those deeds. We serve Him sincerely and associate none with Him, (while most of you have poluted Unity with polytheism):

"...and we are sincere to Him '."

* * * *

The next verse replies to some other vain claims of theirs. It says:

" Or do you claim that Abraham, Ismail, Isaac, Jacob, and the tribes were Jews or Christians?..."

"... Say: ' Who then knows best, you or Allah? '..."

Allah knows best of all that they were neither Jewish nor Christian.

You also know, whether you admit it or not, that many of those prophets came in to this world before Moses (a.s.) and Jesus (a.s.), and if you do not know it, then you have ignorantly charged them with such a belie which in itself, is a great sin and an attempt at hiding the true fact. Thus:

"... Who is more unjust than he who conceals testimony received from Allah? ..."

"... And Allah is not heedless of what you do."

What a wonder! When it happens that a person's mind is dominated by obstinacy and prejudice, he denies even the well-known facts of history. For instance, the Jews counted the prophets such as Abraham (a.s.), Isaac (a.s.) and Jacob (a.s.), who came into the world and passed away before Moses and Jesus, as being from among the followers of Moses (a.s.) and Jesus (a.s.). They denied the above mentioned fact which is pertinent to the fate of their people and defines their Faith and religion. It may be for this very reason that the Qur'an introduces them as the most unjust. There is no unjust action worst than that some persons intentionally deny some facts in order to misguide people so that they wander aimlessly in that misguidance.

* * * *

In the last of the verses under discussion, which is also the last verse of the first part (out of the thirty parts) of the Holy Qur'an, the Qur'an answers them in another style indicating that supposing all these claims were correct, then, this is the answer:

" That is a nation that has passed away; theirs is that which they have earned..."

"...and yours is what you earned; you shall not be questioned for what they had been doing."

In conclusion, a nation should rely upon its own deeds, not on its past history. As a person should thrive on his own excellencies, not on those of his ancestors.

---

(1) Nur-uth-Thaqalayn, vol.1,p.132

The End

Part One

Part Two

(142) سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ

142. " The fools among the people will say: ' What has turned them from their Qiblah (direction of prayer) which they were facing at.' Say: ' Allah's is the East and the West; He guides whoever He pleases to a straight way '."

Commentary :

Occasion of the Change of Qiblah

This verse together with a few verses following it refers to one of the great happenings in the history of Islam which caused a huge wave of excitement among the people of that time. The explanation for the occurrence is that the Prophet of Islam (p.b.u.h.), under divine direction, prayed towards the direction of Jerusalem for thirteen years in Mecca after proclaiming his mission and then, also, for several months in Medina after his migration. But again, under divine direction, the Qiblah (i.e. the direction of prayer) was changed and Muslims were commissioned to pray towards the Ka'bah.

The commentators are divided as to the length of time that Muslims worshipped facing towards Jerusalem in Medina. The duration of this ritual situation has been cited from seven to seventeen months. However, during this period, Muslims were always entangled with the reproaches of the Jews, because Jerusalem was originally the Jewish Qiblah. Since the Muslims used to pray towards the direction of Jerusalem, the Jewish Qiblah, during that time, they blamed that their (Muslims) acceptance of their (Jewish) Qiblah proved, as they thought, that the Jews were right in their creed and Muslims, who were not independent for themselves in the direction of prayer, were not.

These statements were difficult for the Prophet of Islam (p.b.u.h.) and Muslims to bear. They were, on one hand, showing obedience to the command of Allah, and, on the other hand, the ceaseless sarcasm of the Jews was intolerable. It was for this reason that by night Prophet Muhammad (p.b.u.h.) occasionally turned his face towards the heavens in a way that showed he was expecting to receive Divine revelation.

After some time of waiting, finally the command for changing the Qiblah was revealed. It was while the Prophet (p.b.u.h.) was praying the noon prayer and he had already performed only two rak'ats of the prayer in Bani-Salim Mosque towards the direction of Jerusalem when Gabriel was commissioned by Allah to take the arm of the Prophet (p.b.u.h.) and turn his face towards the direction of the Ka'bah.

The Jews were annoyed with this occurrence and according to their old traditional style, they began seeking pretexts. Aforetime, they used to say that they were superior to Muslims because Muslims were dependent on the Jews regarding their Qiblah. But, when the command of changing the Qiblah was sent down by the Lord, a party of the Jews protested; as the Qur'an says:

" The fools among the people will say: ' What has turned them from their Qiblah (direction of prayer) which they were facing at ? '..."

The Jews disputed about why the Muslims altered the former prophets' Qiblah that day. They said if the first Qiblah was correct, then why the change? And, if the second one was right, then why had they been praying towards the direction of Jerusalem for more than thirteen years?

The Lord ordered His Apostle thus:

"...Say: ' Allah's is the East and the West; He guides whoever He pleases to a straight way'."

Similar to this circumstance the words East and West, besides the verse under discussion, have occured in four other verses of the Qur'an: 2: 115, 2: 177, 26: 28, 73: 9. There is a short explanation about their objective meaning when commenting on verse 115 (pg. 267 this vol.). The content meaning of these terms refers to the Omnipresence of Allah as the Absolute Reality, the hold of which penetrates the universe in its every part and particle as well as its whole, meaning both the rise of the light in the East and its setting in the West are the various aspects of manifestation of Allah's Mighty and Glory i.e., whichever direction the mind turns there is this aspect of His.

This verse was a decisive clear reasonable answer for those who sought pretext by letting them know that Jerusalem, the Ka'bah and all other places belong to Allah, and, intrinsically, Allah has no house and no place; He is the Omnipresent. The main principle here is that we servants should submit to His command and whatever direction He appoints for prayer, that direction is sacred and respectable and that direction should be prayed towards. Without His commission, no place has excellence or preference in its own essence.

And, the change of the Qiblah, in fact, is one stage of the many different stages of trial and development, each of which is an example of Divine Guidance. It is He Who guides people to the ' Straight Path '.

---

(1) The commentary of the First part of the Holy Qur'an ended of the previous page, but verses about the theme of Qiblah in the Qur'an is still continued. Hence, to complete the idea, we had to add some verses of part2 , here, at the end of this volume.

(143) وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللّهُ وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللّهَ بِالنَّاسِ لَرَؤُوفٌ رَّحِيمٌ

143. "And thus have we made you an ummat of midding stand that you may be witnesses over mankind, and the messenger may be (a) witness over you. we did not make the (former) Qiblah (direction of prayer) towards which you were facing at, except that we might distinguish him who follows the messengerfrom him who truns back upon his heels; it was indeed hard except for those whom Allah has guided. Allah would never let your faith be wasted - truly Allah is to mankind Most Affectionate, Most Merciful."

Commentary:

An Ummat of Middle Standing

In this verse a part of the philosophy and secret of the change of the Qiblah is referred to.

At first it says:

"And thus have we made you an ummate of midding stand...."

A nation that is a medium one from any aspect, viz. it is in a state that is neither in excess nor defect and can be brought forth as an example.

But, why is the Mslims' Qiblah a middle one? Haply, it is because most of the christians were living in countries west of their Qiblah. In order to stand towards the directon of the birthplace of Jesus which was located in jerusalem they had to stand nearly towards the direction of the East. Therefore the East was considered the direction of their Qiblah. The Jews, who mostly were living in syria, Babylon and the like, preyed towards Jerusalem which was located nearly in the west for them. Hence, the west was considered the direction of their Qiblah. But, for the Muslims of that time ( Muslims is Medina), the Ka'bah was located in the south, between the East and the west which, thereby, was considered a middle ground.

All of those meaning, in fact, are understood from the phrase wakaoalika / ' and thus ' stated in the verse, the Qur'an, however, apparently, may intend to refer to the position of all Islamic programs and that not only the Muslims' Qiblah is middle standing but also in all other aspects they have this specialty.

Then, it adds:

"...that you may be witnesses over mankind, and the Messenger may be (a) witness over you. ..."

The expression of the Muslims being ' witnesses ' over the people of the world, and the Prophet (p.b.u.h.) bearing ' witness ' over the Muslims may be an insinuation to ' being as a model ', since witnesses are always chosen from the eligible ones. Thus, the purpose might be that you (Muslims), with these instructions and this creed, are a model nation, as the Prophet (p.b.u.h.) is a model among you.

You, by your deeds and behaviour bear witness that a man can be both a man of action and a man of religion while he is living in this very world. He, being sociable, can quite properly protect the limits of his spiritual and moral aspects. Portraying these thoughts and activities, you bear witness that not only there is no contradictions between religion and science, or the present world and the coming world, but they serve one another.

Then, the Qur'an has pointed to one of the secrets of the change of the Qiblah when it says:

"...We did not make the (former) Qiblah (direction of prayer) towards which you were facing at, except that We might distinguish him who follows the Messenger from him who turns back upon his heels; ..."

It is interesting that the Qur'an does not say: ' him who follows you ' but it says: ' him who follows the Messenger ' which confirms the fact that you (Muhammad) are commissioned by the Lord and you are a guide. So, they must be obedient to your command in all things. In this relation, the change of the Qiblah is simple; if the command were beyond that, it should be obeyed and their seeking pretext in it is a sign of their holding on to the customs of the age of paganism and idol worshipping.

The Quranic phrase "from him who turns back upon his heels" which originally means ' to turn on ones heel ' is a hint to a kind of retrograde manner or retrogression.

"... it was indeed hard except for those whom Allah has guided...."

Yes, the soul of absolute submission to the command of Allah will not come to being unless there is Divine Guidance. This is an important matter, that one ought to be so submissive that he does not feel in his self even the slightest heaviness for the execution of such commandments; on the contrary, because it is from Allah, he embraces it willingly and eagerly.

Since the seductive enemies or the ignorant friends thought that with the change of the Qiblah our services would become futile and our reward be wasted, at the end of the verse it says:

"...Allah would never let your Faith be wasted truly Allah is to mankind Most Affectionate, Most Merciful."

Allah's commandments are issued as prescriptions for the purpose of our remedy; then one day this one is useful and the next, something else. Each of them in its proper place is the best to provide our felicity, prosperity, and development. Thus, the change of the Qiblah should not create any anxiety for you about your former prayers and worshippings nor those in the future, because all of them have been right and proper.

(144) قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوْتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْوَمَا اللّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

144. " Indeed We see turning your face (O' Muhammad) to the heavens, and now We shall turn you (in prayer) to a Qiblah that you shall be pleased with.

Turn then your face towards the Sacred Mosque and wherever you are, turn your faces towards it (for prayer) and those who have been given the (earlier) Book know well that it is the truth from their Lord.

And Allah is not at all heedless of what they do."

Commentary :

Turn Towards the Sacred Mosque

As it was mentioned before, Jerusalem was the first, but temporary, Qiblah of the Muslims. So, as the Prophet (p.b.u.h.) was waiting to receive the command from Allah to change the Qiblah, especially after he had migrated to Medina and continued praying towards the same direction, i.e. towards the direction of Jerusalem, the Jews used to very frequently taunt the Muslims at not having a Qiblah of their own and stated that but for the Jews' faith, the holy Prophet (p.b.u.h.) would not even know the direction towards which, by the direction of Allah, he should turn in prayer. Owing to the sneers of the Jews he (p.b.u.h.) desired a change and Allah granted it to him. In the above verse this subject is referred to when the command of the Qiblah has been issued to the Prophet (p.b.u.h.). It says thus:

" Indeed We see turning your face (O' Muhammad) to the heavens,..."

"... and now We shall turn you (in prayer) to a Qiblah

that you shall be pleased with. ..."

"... Turn then your face towards the Sacred Mosque..."

"... and wherever you are, turn your faces towards it (for prayer)..."

According to the Islamic traditions, we know that this change of the Qiblah happened in Medina, at a very sensitive moment when the Prophet (p.b.u.h.) was praying the noontime prayer. The bringer of Divine revelation took Muhammad's (p.b.u.h.) arm and turned him from the direction of Jerusalem to the direction of the Ka'bah. At the same time Muslims immediately changed their rows, too. It is also said that in that event even the women had to change their place of prayer with the men. (It should be noted that in that occurrence Jerusalem was located approximately towards the North while the direction of the Ka'bah was towards the South.)

It is also noteworthy that the change of the Qiblah had been one of the signs of the Call of the Prophet of Islam (p.b.u.h.) written in the former scriptures. The Jews had learnt therein that he (p.b.u.h.) would pray towards two directions for his Qiblah.

Therefore, in the above verse, after the command of the Qiblah, it adds:

"... and those who have been given the (earlier) Book know well that it is the truth from their Lord. ..."

The phrase " those who have been given the (earlier) book " means the Jews who through the prophecies in their scriptures (Vide Deut 18: 15 & 18) already knew that the holy Prophet Muhammad (p.b.u.h.) was a true prophet, thus:

" The Lord, thy God, will raise up unto thee a prophet from the midst of thee, of thy brethren like unto Me; unto him you shall hearken:" Deut 18: 15.

" I will raise them up a prophet from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him." Deut 18: 18,19

Moreover, the Prophet of Islam (p.b.u.h.) did not follow the customs of his locale at first, and put aside the Ka'bah which was the center of idols that the Arabs loved very much. He formally accepted the direction of the Qiblah of a limited minority, i.e. Jerusalem. This was, in itself, considered proof of the rightfulness of his invitation and the Divinity of his Call.

At the end of the verse, it adds:

"... And Allah is not at all heedless of what they do."

That is, instead of introducing the change of the Qiblah as a sign of his rightfulness, they rejected it and raised a tumult. But Allah is heedless neither of their actions nor of their intentions.

(145) وَلَئِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءهُم مِّن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ إِنَّكَ إِذَاً لَّمِنَ الظَّالِمِينَ

145. " And even if you were to bring every Sign to those who have been given the (earlier) Book, they would not follow your Qiblah, nor would you be a follower of their Qiblah, neither are they the followers of each other's Qiblah. And if you follow their desires after the knowledge that has come to you, then you will surely be of the Unjust.

Commentary :

They will Never be Content !

Commenting on the previous verse it was described that the ' People of the Book ' knew that the change of the Qiblah from the direction of Jerusalem to the direction of the Sacred Mosque not only was not an objection to the authenticity of the Prophet of Islam (p.b.u.h.), but that it was one of the signs of his rightfulness to prophethood, because they had learned through their religious books that the Apostle of Islam (p.b.u.h.) would pray towards the directions of two Qiblahs. But their vain religious fanaticisms did not let them accept the fact.

In principle, until when a person has not made a decision on a subject yet, by bringing proof, reasons, logic, and miracles for him, he might be made to understand the fact or the fact, itself, might be proved and be manifested to him and consequently, he changes his belief. But, when formerly he has decidedly confirmed his position, especially in the case of a zealous or ignorant person, it is not at all possible to change his mind.

So the Qur'an decisively says:

"And even if you were to bring every Sign to those who have been given the (earlier) Book, they would not follow your Qiblah, ..."

Therefore, do not tire yourself, for they will never surrender to the truth because the truth-seeking soul has died in them. Unfortunately, all of the Divine prophets were faced with such persons who were either of the rich puissant ones, or of the deluded and mammonish scholars, or of the ignorant zealous laymen. Then, it adds :

"... nor would you be a follower of their Qiblah, ..."

That is, if they think that, with their sayings and uproars, the Muslims' Qiblah may change again, they are mistaken. This Qiblah is permanent and it is the final everlasting Qiblah for all Muslims. This kind of speaking is, in fact, one of the ways of concluding the reproaches of opponents by standing firm and proving that those futile uproars will not change anything.

Then it adds that they are so fanatic in their creed that:

"... neither are they the followers of each other's Qiblah. ..."

Neither would the Jews follow the Christian's Qiblah nor would the Christians follow the Jews' Qiblah.

Then, again for more emphasis, it warns the Prophet (p.b.u.h.):

... And if you follow their desires after the knowledge that has come to you, then you will surely be of the Unjust.

Such warnings which are stated in the form of conditional sentenes, addressing the Prophet (p.b.u.h.) are frequently seen in the Qur'an, the purpose of which is threefold:

The first is that all know that, regarding the law of Allah, there is no difference between the servants of Allah and even the Divine prophets are included under those laws, therefore, if, for the sake of argument, the holy Prophet (p.b.u.h.), too, were to delude from the Truth, he would also be involved with the Lord's punishment, though such a supposition is impossible concerning the prophets (a.s.) with their Faith and immence knowledge and whose ranks of virtue are known. (And, as it was stated before, a conditional proposition does not necessarily verify the existence of a protasis.)

The second thing is that, taking into consideration the above circumstance, other people would think about their own situations and know that when the Prophet (p.b.u.h.) is being warned, then how much more they should be careful about their responsibilities and duties. They must never follow their enemies' perverted desires or give attention to their uproars.

The third aim is to make it clear that the holy Prophet (p.b.u.h.), too, has no right on his own to change anything in Allah's ordinances. It is not so that any one can collide or come to terms with him, since he is a servant, too, and obedient to His Command.

(146) الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمْ وَإِنَّ فَرِيقاً مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ
(147) اَلْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ

146. " Those to whom We have given the (earlier) Book, recognize him (the Prophet) as they recognize their sons, but a group of them most surely conceal the truth while they know (it)."

147. " The Truth is from your Lord, therefore be not one of the doubters."

Commentary :

Following the former discussions about the obstinacy and bigotry of a party of the People of the Book, the first verse of the above says:

" Those to whom we have given the (earlier) Book, recognize him (the Prophet) as they recognize their sons,...."

They have learnt about his name and his specific characteristics in their religious books.

"....but a group of them most surely conceal the truth while they know (it)."

Some of them, of course, having seen those clear signs of the promised Prophet (p.b.u.h.) embraced Islam. It is quoted from 'Abdillah- ibn-Salam, who previously had been one of the Jewish scholars and then accepted Islam, that he said that from before, he knew the Prophet of Islam (p.b.u.h.) better than he know his son,(1) and the other scholars know the prophet of Islam well, too.

This verse uncovers an important fact. It denotes that the earlier Divine Books had contained a very vivid and distinct illustration of the physical and spiritual characteristics of the Prophet of Islam ( p.b.u.h.).It had been so clear that those who were acquainted with those Books could draw a clear image of him in their minds.

Can anybody imagine that any name or description about the Prophet of Islam's (p.b.u.h.) characteristics could not be found mentioned in the Turah and the Evangel? Certainly not, because, as the above verse indicates, the Prophet of Islam (p.b.u.h.) was announced openly and very clearly before their eyes by his epithets that were cited in the books of the ' People of the Book '. If this statement were not true, might the scholars of the ' People of the Book ' not rise against it? Would they not present their books to him and insist that he should prove his claim thereby according to their Books? Was it possible that even one of their learned men would surrender to the invitation of the Prophet of Islam (p.b.u.h.) without sufficient cause ?

Thus, such verses in the Holy Qur'an are, themselves, clear evidence for them to the rightfulness of the prophethood of the Prophet of Islam (p.b.u.h.)

* * * *

Then, to emphasize upon the former statements about the change of the Qiblah or the ordinances of Islam in general, it says: " The Truth is from your Lord, therefore be not one of the doubters."

The announcement to the holy Prophet (p.b.u.h.) that he, in fact, is the Apostle from Allah sounds to some as a consolation to the holy Prophet himself (p.b.u.h.) so that he would never doubt when the enemies sneered or scorned upon either the change of the Qiblah or about other problems, even if all of them allied with each other against him. As it was mentioned before, any warning or threat addressed to the holy Prophet (p.b.u.h.) is always and invariably meant, not for the holy Prophet (p.b.u.h.), but for his followers. He never doubted in the Divine revelation because the revelation was, for him, on the level of 'certainty of sight '.

---

(1) Al-Manar, vol.2 & Al-Tafsir-ul-Kabir, Fakhr-i-Razi, vol.4, p.128

(148) وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُواْ الْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

148. " Everyone has a direction to which he turns, so hasten to precede each other towards all that is good.

Wherever you (may) be, Allah will bring you altogether (unto Him); surely Allah is All-Powerful over all things."

Commentary :

Every Religion has a Qiblah

This verse is, in fact, an answer to the Jews who made a vast uproar about the event of the change of Qiblah. It says:

" Everyone has a direction to which he turns, ..."

There had been different directions of the Qiblah during the history of prophets. The change of the direction of a Qiblah is not a strange thing, because it is not like the principles of the religion which are permanent, nor is it similar to Divine affairs which are impossible to interfere in. Therefore, do not make such a big deal about the Qiblah.

"... so hasten to precede each other towards all that is good. ..."

Instead of spending all your time on talking about this minor subject, you had better pay attention to doing good deeds and having pure intentions which have a broad racing field where you can challenge to precede each other, because the criterion of the value of your existence is your pure good actions.

This meaning is just like what is stated in verse 177 of the current Sura: " It is not righteousness that you turn your faces towards the East and the West, but righteousness is that one should have faith in Allah, the Last Day, the angels, the Book, and the Apostles, ..."

If you want to examine Islam or Muslims, you can utilize this criterion for analysis, not the problem of the change of the Qiblah.

Then, as warning to the objectors and encouraging the good-doers, it says:

"... Wherever you (may) be, Allah will bring you altogether (unto Him); ..."

in the Great Court of the Hereafter which is the final stage of reward and punishment.

It is not such that some be busy doing righteous works and some others do not do anything but destruction and spend their time spoiling others' deeds and, yet, these two groups be treated equally without having any reckoning or any recompense.

The idea may seem surprising for some people that how it is possible that Allah gathers the particles of the scattered dusts of men wherever they may be, and brings them into a new life, then, it immediately says:

"... surely Allah is All-Powerful over all things."

Indeed, the existence of this statement at the end of the verse is evidence for the statement preceding it, which says:

" Wherever you (may) be, Allah will bring you altogether (unto Him) ".

Explanation :

The Day When Imam Mahdi's (a.s.) Adherents Assemble

According to numerous traditions narrated from the holy Ahlul-Bait (a.s.) cited in Islamic literature, the expression: " Wherever you (may) be, Allah will bring you altogether (unto Him) " has been rendered into the adherents of Imam al-Mahdi, the twelveth Imam,(a.s.).

It is quoted in ' Raudat-ul-Kafi ' from Imam Muhammad Baqir (a.s.) who,after mentioning this expression, said: " It means the adherents of Imam Gha'im (a.s.) who consist of three hundred and thirteen men. By Allah, they are the objective meaning of the phrase / ummat-ul-ma'dudah /. By Allah, they all will gather together at the same time like the autumnal wind-driven broken clouds that become cumulus." (1)

It is also narrated from Ali-ibn-Musa-ar-Rida, the eighth Imam, who has said: " By Allah, when al-Mahdi (a.s.) rises, Allah will gather all our followers from all cities unto him." (2)

There is no doubt that this commentary is one of the deep innate meanings of the verse. Based on Islamic traditions, we know that there are layers upon layers of meaning concerning the verses of the Qur'an. One of them is the apparent meaning which is universal and general; and others, which are the deeply hidden ones which none knows except the Prophet (p.b.u.h.), the sinless Imams (a.s.), and those whom Allah wills.

In other words, these traditions refer to this very meaning that the Creator, Who is able to gather the particles of the scattered dusts of men from different parts of the world, can easily bring the adherents of al-Mahdi (a.s.) on one day and at one time together to strike the first spark of the establishment of the revolution for the settlement of the godly government in order to put an end to tyranny and transgression, and establish Divine Justice among people throughout the world.

---

(1) Raudat-ul -Kafi, vol.8,p.313, Tradition 478
(2) Majma' -ul- Bayan,vol. 1,p.231

(149) وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
(150) وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِي وَلأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

149. And from whatever place you come forth, turn your face towards the Sacred Mosque. Indeed, this is the truth from your Lord. And Allah is not at all heedless of what you do.

150. And from whatever place you come forth, turn your face (in prayer) towards the Sacred Mosque; and wherever you are, turn your faces towards it, so that people shall have no dispute against you, save those of them that are unjust. Have no awe of them, but stand in awe of Me; and that I may perfect My blessing upon you, and so that you might be guided (aright).

Commentary :

In the previous verse where the direction of the Sacred Mosque is referred to, it concerns Medina, the city where most Muslims inhabited at that time. But, in the first of the above verses, the meaning is more general and it says that from wherever you come forth and set out for travelling, turn your face towards the Ka'bah in prayer.

And from whatever place you come forth, turn your face towards the Sacred Mosque. ...

Here are some points and messages that can be noted:

1. In numerous verses of the Qur'an, the subject of the Qiblah and turning towards it is repeated and emphasized. These repetitions are not undue. Through every one of these verses, besides the proposition of the Qiblah, a new point is propounded. In the current Sura, (1) after commissioning the Prophet (p.b.u.h.) and the Muslims to turn their faces towards the Qiblah, the Sacred Mosque, it says: ...and those who have been given the (earlier) Book know well that it is the truth from their Lord...", because they had learnt from their religious books that the Prophet of Islam (p.b.u.h.) would pray towards two Qiblahs, so, ;...We shall turn you (in prayer) to a Qiblah that you shall be pleased with, in order to fulfil the prophecy which was given to the ' People of the Book ' cited in their Book which they were expecting.

Here, the subject is emphasized again, thus: "...Indeed, this is the truth from your Lord. ...

In the next verse, there is another reason mentioned for these reiterations which will be referred to in the following.

2. Whenever a new subject is proposed, the matter should necessarily be reiterated to be renewed and settled in the minds and hearts of people. It is narrated in a tradition that the first phrase in the prayer call (i.e. Allahu-Akbar) is repeated four times in order that people be prepared and receptive, but the phrases following that are repeated only two times, because people's attention has already been attracted by the proclamation of the call to prayer.

The Lord warns those who disobey His Command, saying:

"...And Allah is not at all heedless of what you do."

* * * *

In the second of the above verses, too, immediately after the ordinance of turning the face towards the Sacred Mosque, the Lord says: "...so that people shall have no dispute against you..."

As it was formerly pointed out, the ' People of the Book ' knew that the Prophet of Islam (p.b.u.h.) would pray towards two Qiblahs, so, if that had not come to pass, they would have questioned or objected that the Prophet (p.b.u.h.) lacked the qualities mentioned in the earlier heavenly Books, or they would have sneered and despised the Muslims accusing them that they, who had not an independent Qiblah for their own, were the followers of the Jewish Qiblah. This objection was not, of course, only from the side of the Jews, but the pagans also assisted them in their ridicules, criticizing : ' Why does not Muhammad respect the Ka'bah, the Holy House built by Abraham and Ismail (a.s.), exclusively for the prayer to God and does yeild towards the religious centre of the Jews? ' The hypocrites, too, were busy objecting to the change of the Qiblah. They said that the Prophet (p.b.u.h.) was not firm in his decision.

However, this verse, with emphasis and repetition, prepares the Muslims for acceptance and perseverance. It informs them that those people who accept proof and reasons will not object to you, but those who are wrong doers and unjustly conceal the truth will not stop seeking pretexts. "...so that people shall have no dispute against you, save those of them that are unjust. ..."

Therefore, you should neither give heed to them nor be afraid of them. You should fear only Allah.

(9)

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