"...Have no awe of them, but stand in awe of Me; ..."

Another point which is noteworthy, here, is that the Qiblah is the symbol of Monotheism. The Qiblah, the direction of prayer, is the emblem of the Muslims. In Nahjul-Balaqah, Sermon 173, the Qiblah is referred to as ' a clear sign, or a distinguishing flag '. Idol worshippers and star worshippers, when worshipping, turned towards idols or stars or the moon. Instead of those misguided directions, Islam introduced the Ka'bah as the Qiblah for Muslims. Thus turning towards the Sacred Mosque is considered a sign of being mindful of the Lord. Some traditions indicate that the Prophet of Islam (p.b.u.h.) usually sat towards the direction of the Qiblah. We are even advised by the Holy Ahlul-Bait (a.s.) to lie, to sleep and to sit down towards that direction.

This action has been counted as a form of worship. There are some special obligatory ordinances on observing the Qiblah while performing certain ritual actions. For instance, slaughtering animals to be used for food, burial of a Muslim corpse in the grave, and establishing the obligatory prayers should be done towards the Qiblah. Elimination of bodily wastes while facing or with one's back to the Qiblah is unlawful.

In addition to what was said in the above, the Qiblah is the sign and the factor of uniting Muslims. If we look from above the earth down at the Muslims of the world, we see that they turn towards the Qiblah at least five times a day with special regularity and in a particular order. Throughout history, the Ka'bah has been the center point of the godly movements and revolutions, including that of Abraham (a.s.), Prophet Muhammad (p.b.u.h.), up to Imam Husayn's (a.s.); and in the future, Imam Mahdi (May Allah hasten his advent) will start his blessed movement from the site of the Ka'bah. Then, we conclude that:

1. The Ka'bah is the Qiblah of Muslims, all of whom, wherever they be, are commissioned to turn towards it when they stand praying.

" 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."

2. Muslims should avoid doing anything that causes their enemies
to seek pretext.

"...so that people shall have no dispute against you..."

3. Independence is a ' value ' while tolerating flattery is a disgrace.

4. The change of the Qiblah is the fulfilment of the conditions and qualities promised in the earlier Divine Books.

5. The change of the Qibalh was a factor to nullify the vain objections and pretexts of the ' People of the Book' , Pagans, and hypocrites.

6. It is not right to be silent when there is injustice:

".... save those of them that are unjust....."

7. Foreign enemies cannot be the greatest danger for the Muslims, while impiety and having no awe of Allah is the real danger.

8. Appointing and independent qiblah for the Muslims was to prepare the perfection of Allah ' blessing upon them.

"...and that i may perfect my blessig upon you,...."
"...and so that you might be guided (aright)....."

9. Appointing an independent Qiblah for Muslims' prayers towards the sacred Mosque is a process for the Guidance of believers.

---

(1)Sura Al-Baqarah, No.2, verse 144

(151) كَمَا أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
(152) فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

151." Even as we have sent among you a Messenger of your own who recites our revelations to you that purifies you and teaches you the Book and the Wisdom , and teaches you that which you did not know."

152." Therefore, remember Me, and i will remember you; and be thankful to Me, and be you not ungrateful."

Commentary :

The subject matter of the first verse is the Messengership of the Prophet of Islam (p.b.u.h.) which was is answer to the invocation of Abraham (a.s.) who had asked:" our lord, send amongst them an apostle of their own who shall recite unto them Your revelations,....", (Sura Al-Baqarah, No2, verse129) , Besides, that the prophet of Islam (p.b.u.h.) also repeatedly said: I am (the fruit of ) the very acceptance of my father'ss invocation, Abraham (a.s.)." (1)

Thus, Allah sent a prophet to the people from among themselves who was familiar with their demands, needs, and wishes. He used to communicate with them through their own language, and he lived amongst them.

" Even as We have sent among you a Messenger of your own who recites Our revelations to you that purifies you and teaches you the Book and the Wisdom, and teaches you that which you did not know."

* * * *

Through the second verse, Allah has promoted the rank of Man by saying that He and we remember each other.

" Therefore, remember Me, and I will remember you, ..."

The level and standard of knowledge and understanding of people is diffirent, so, Allah tells a group of servants : "...Remember Allah's favour on you...", (Sura 'Al-il-'Imran, No. 3, verse 103), while he addresses some others of them thus: "... remember Me...", as in the current verse. The remembrance of Allah is a prerequisite to being thankful to Him, hence, it has preceded the term thankfulness. This is an illustration of the consideration of Allah's honour for Man as a reflection of His Grace unto His servants. On one end of this scale, there is Man with his ignorance, poverty, mortality, and feebleness, while on the other end, there is Allah, the All-Knowing, the All-Sufficient, the Eternal, and the All-Mighty Who wants him to remember Him in order to show his gratitude for the great blessings of the Qiblah and the Messenger of Islam, and He promises to remember him, too. This very remembrance is also a favour from Allah bestowed upon His servants.

No doubt, if a person neglects Allah in life, He, of course, will be heedless towards him, too.

"... and be thankful to Me, and be you not ungrateful."

Explanation :

Here, your attention is attracted to the following descriptions and messages derived from the above verses:

1. The recitation of Divine revelations, the purification of receptive souls, the instruction of the Book and Wisdom, and teaching of people what they do not know, are among the duties of prophets.

2. That leader is successful who is from amongst the people themselves, because he is acquainted with their problems and speaks the same language as theirs.

"...a Messenger of your own who recites Our revelation to you..."

3. Human beings are not able to solve all their scientific problems by themselves. That is why He did not say in the verse / malata'lamun / '(He teaches you) what you do not know ', but He said: / malamtakunu ta'lamun / '(He teaches you) that which you did not know ' in order to remind us that if the prophets (a.s.) had not existed, Man could never have found the answers to many of his problems. For example, he could not have found out what his future (the next world) will be, or, he could not recognize which path was the true path of felicity and salvation.

4. Prophets were not merely the teachers and leaders of ethics and theology, but they were also the instructors of science. Without their leadership in science, human knowledge would have remained undeveloped in all fields.

"...and teaches you that which you did not know."

5. The remembrance of Allah is not only the cause for the Grace of Allah, but with the remembrance of Allah the hearts will gain peace and rest. Sura Al-Ra'd, No. 19, verse 28 says:

"...Certainly! By Allah's remembrance are the hearts at rest."

6. Establishing prayer is the best way to remember Allah, as in Sura Taha, No. 20, verse 14, Allah Himself says:

"...keep up prayer for My remembrance..."

---

(1) Al-Amali, by Shaykh Tusi, p.379

(153) يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلوةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

153. " O' you who have Faith! seek you help (from Allah) through patience and prayer, verily Allah is with the patient ones (in the time of adversity)."

Commentary :

The phrase / ya'ayyuhalladina'amanu/ " O' you who have Faith! " addresses all those who have Faith entirely, foremost of whom Hadrat Amir-ul-Mu'mineen Ali (a.s.) and the rest of the immaculate Imams are distinguished. This idea is expressed in many Islamic narrations; for instance, it is quoted from Ibn Abbas narrating from the holy Prophet (p.b.u.h.) who said: " No revelation containing ' O' you who have faith' was sent down except that Ali is at its top and is its chief." (1)

Again, it is narrated from 'Akramah who narrates from Ibn-Abbas that has said: " Allah has sent down no verse in the Qur'an consisting of 'O' you who have faith ' but Ali-ibn-Abitalib (a.s.) is the leader of it and the chief of it ".(2)

Of course, the more complete and the higher the degree of Faith is, the content of the verse about it is more clear and more apparent.

(This phrase has also been discussed more comprehensively when commenting on Sura No, 2 verse 104 on pages 250 and 251 in the current volume.)

The phrase / wasta'inu / " seek you help from Allah " is a guiding imperative phrase because at every moment and in all affairs a mortal is in need of Allah's help, whether it is something which is inside his free will, because he is not an absolutely independent subject, though he is created free in will; or it is something which is outside of his will. Man is in complete need of Him (s.w.t.) and he should constantly invocate for everything and seek help from the Lord.

A person most naturally and reasonably can be qualified for the special blessings from God. If this verse is to be taken as referring to the conquest of Mecca, even then it holds good, if it means to say that the people must prove their worthiness or value to the Truth in Islam by bearing the hardest trials with constant prayers to the Lord; for prayer suggests the praying individual's acknowledgment of God's Omnipotence and the individual's confidence in God being the All-Merciful one, as the only One who can grant the prayers of the sincere supplicants.

Real Faith can never be mere empty words. It must express or manifest itself through patience or endurance in all that befalls the individual to show his faithfulness to God, and the help from God must be sought through prayers or supplications to the Lord.

The aid of Allah requires eligibility. This eligibility is confirmed by two things:

The first is having patience in worldly hardships and perseverance in bearing its bitter circumstances. And also having patience in tolerating the hardship of performing Divine services, and obtaining knowledge and good ethics, patience in withholding one's self from lusts and the fleeting pleasure of committing sins and yeilding to low desires, is necessary. This bitterness of hardship, which is short in time, finally results in a sweet fruit which lasts a long time. Concerning the epithets of the true believers, Amir-ul-Mu'mineen Ali (a.s.) has said: " The short period of patience resulted in a long period of tranquility for them." (3)

The term / sabr / ' patience ', in this verse, is rendered into ' fasting ' and 'holy war '.

The second thing is ' prayer ' which is the highest means of turning towards and approaching Allah by which we may seek help and aid from that Origin of favour and Grace.

Some commentators have rendered the term / salat / into ' supplication ' whose explanation demands a separate chapter.

Some others, based on some Islamic traditions, have interpreted it into the ' obligatory prayers ' and ' supererogatory prayers' . For example: it is cited in Tafsir 'Ayyashi narrated from Fudayl from Imam Baqir (a.s.) who said: " O' Fudayl, convey our salam (regards) to our followers whom you visit and tell them I say that I avail you aught (in keeping you far) from the punishment of Allah save by piety. Then, they must control their tongues and be careful of their hands. They should be attentive to patience and prayer. Verily Allah is with the patient ones." (4)

The first part of the verse has also occurred in verse 45, the explanation of which can be referred to on pages 169 and 170.

The objective meaning of the phrase " Allah is with the patient ones" is that His help, assistance, guidance, success, favours, the protection from pests, the perfection of intentions, as well as His other blessings are showered upon the patient by Him.

Above all of the aforementioned bounties, there is the reward of Allah granted to the patient believers in the Hereafter about whom He says: " Those who patiently persevere will truly receive a reward without measure! ", (Sura Az-Zumar, No. 39, verse 13).

---

(1) Tafsir-i-Furat-ul-Kufi,p.49, Tradition 7
(2) Al-Burhan fi Tafsir-il-Quran , vol.1,p.167
(3) Bihar-ul-Anwar, vol. 68, p.113, Tradition 48
(4) Bihar-ul-Anwar, vol. 82, p. 232

(154) وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ وَلَكِن لاَّ تَشْعُرُونَ

154. " And do not say of those who are slain in Allah's way: ' They are dead.' Nay (they are) alive, but you perceive (it) not."

Commentary :

The Qur'anic phrase ' of those who are slain in Allah's way ' refers to those who are slain (i.e. martyred) in the battles led by the Prophet (p.b.u.h.) or Imams (a.s.) or one of their specific deputies, as well as anyone who is martyred on the path of Islam and propagation of the religion of Allah. The content of the verse is inclusive of not only all who are slain in the path of Allah such as: the immaculate Imams (a.s.) their ministers, Muslim scholars and believers, although the occasion of revelation of the verse is reported that it was revealed about the Muslims who were martyred in the battle of Badr, but also any one other than them.

" And do not say of those who are slain in Allah's way:
' They are dead.'..."

The phenomenon of martyrdom is more clearly described in Sura 'Ali-'Imran, No. 3, verses 169,170 which gives further information about the truth that those who surrender or sacrifice their lives in the way of Allah (i.e. the martyrs) are alive receiving their sustenance from their Lord.

" And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their Lord;" " Rejoicing in what Allah has given them out of His grace, ..."

The term /sahid/ ' martyred ' used in many occurrences in the Qur'an refers to this blissful state of realization.

Therefore, this stage of life, i.e. the life immediately after death, i.e. the purgatory life, is not allocated to martyrs alone, though the verse is about them, but it envelops all people, because stating something does not mean that the unstated, but applicable, instances are not involved. For example, when we say ' this man is just ', it does not mean that justice belongs to him exclusively and there is not any other just person; while there may be thousands of people who are just.

Thus, this verse, here, confirms the purgatorial life for the martyrs. This life, the intermediate state, according to many verses of the Qur'an and abundant Islamic traditions, exists for all believers and nonbelievers both, with a distinction. The soul of a believer, after departuring from its physical body, will settle in a body similar to this one and will be sustained in that world until when the Hereafter comes forth; while the soul of a nonbeliever, during the time when passing this course, will be in torment, as the Qur'an says: " (In falsehood will they be) until when death comes to one of them, he says: ' O' my Lord! send me back (to life), " " In order that I may work righteousness in the things I neglected. ' By no means! It is but a word he says, Before them is a partition till the Day they are raised up." (Sura Al-Mu'min, No. 23, verses 99 and 100).

It is narrated from Yunus-ibn-Thibyan who said he was sitting
with Imam Sadiq (a.s.) when he was explaining about the believers'
souls and he (a.s.) said: " O' Yunus! when Allah gets the soul of a believer taken, He puts his soul in a setting like his body that was in this world. So, they eat and drink and when a comer enters he recognizes them in the same form as they were in the world." (1)

Also, Abu-Basir narrates from Imam Sadiq (a.s.) who, about the believers' souls, said: " (They will be) in Heaven with the same features as their (worldly) bodies were so that if you see him (one of them) you will surely recognize him and say who he is." (2)

Then the Qur'an continues saying:

"...Nay, (they are) alive, ..."

Life is divided into four sorts: the plant-life, the animal-life, the human-life, and the Faith-life.

Plant-life is the power of growth which is common among plants and animals including human beings. The death of this particular life is when that power stops.

Animal-life is the power by which feeling and conscious movement come to being. Human beings and animals have this life in common. It dies when this power ceases.

Human-life is the faculty of general reasoning and perceiving by which Man is distinguished from animal. This phenomenon emerges because of that abstract and rational soul which administrates this body.

Its death causes the interruption of this administration and breaking off its connection with the body but there is no destruction for it and it remains to return to the body again when the Resurrection occurs. So, this purgatorial state exists not only for martyrs or Muslims, but for the soul of every conscious being.

Faith-life is the peace of mind, assurance of self, and clearness of heart all of which come into existence for a believer through Faith and knowing Allah. It is in this state that he can live in rest and tranquility with joy and pleasure because the toils, hardships, and miseries of this world would not create any awe, worry, anxiety or instability for him. This very condition originates from his relianace and belief in Providence, Who gives only goodness.

This life is the same as the ' good life ', about which the Lord says: " Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions." (Sura An-Nahl, No. 16, verse 97). And, the Qur'an also says: " O' you who have Faith! give your response to Allah and His Apostle, when He calleth you to that which will give you life; ..." (Sura Al-Anfal, No. 8, verse 24).

It is said that the utterances in a language indicate meanings so that letter and spirit correspond with each other. For example, the term 'light or lamp ' is applied to any means which is used in darkness to get brightness from. Then, whatever has this function, the application of that term for it is correct, although the substance is different from the point of material, form and other qualities.

Life is a general sense which is recognized by the appearance of the effects which are expected from it. In this sense, the term ' life ' is used for the Essence of Allah, too. The example of this idea is recited in Sura 'Al-i-'Imran, No. 3, verse 2 which says: " Allah! there is no god but He, the Living, the Self-Subsisting, Eternal." That is, the Essence from Whom the effects of knowledge and power are clear and manifest.

That is why some sholars said that Allah's life is His very Knowledge and Power. Of course, the Essence of the Knower and the Mighty is alive. Therefore, wherever the effects of this meaning exist, the application of this utterance is correct, but it is not necessary that its kind and its characteristics and properties, which are appropriate to those particular situations, be the same everywhere and in all circumstances. Hence, the life in Purgatory, from the point of quality for martyrs and other people, is of the quality of the same world. It is for this reason that the people of this world with their senses, the quality of the nature of which is of the quality of this world, can not perceive that which is of the quality of the nature of that world.

"...but you perceive (it) not."

By the way, this verse clears the doubt of materialist and pagans who believe that with death, man's life becomes extinct, i.e. there is no life after death. Here, the Qur'an warns all, Muslim or non-Muslim, that MAN'S LIFE DOES NOT PERISH AFTER DEATH, BUT IT DOES REMAIN.

So, with this in mind, we realize that there is nothing more valuable or worthwhile than the time spent striving for the perfection of such a life. May Allah help us all to follow His Ordinances that He so graciously made available to us by way of the Qur'an in order that we might experience success in this life and in the Hereafter.

---

(1) Majma'- ul-Bayan,vol. 1,p.236
(2) Ibid

 

(155) وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ
(156) الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّا إِلَيْهِ رَاجِعونَ
(157) أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ

155. "And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits; but give glad tidings to the (steadfast) patient."

156. "Who, when a calamity befalls them, (by showing perseverance), say: ' Verily we belong to Allah, and certainly unto Him shall we return'."

157. " Those are they on whom are blessings and Mercy from their Lord, and they are the ones that are guided (aright)."

Commentary:

Trial, an Indisputable Divine Rule

Imam Amir-ul-Mu'mineen Ali (a.s.) said: "Even though Allah, the Glorious, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment." (1)

Concerning the sense of rial, in a sermon, he (a.s.) also has remarked:

"...Certainly, Allah tries His servants in respect of evil actions by decreasing fruits, holding back blessings and closing treasures of good, so that he who wishes to repent may repent, he who wishes to recall (forgotten good) may recall, and he who wishes to abstain (from evil) may abstain. ..." (2)

* * * *

Allah (s.w.t.) tests all human beings, but with varieties. All the different sites of the world are the testing-places, and all the members of humanity, even the prophets, are under trial, and all the pleasant and unpleasant things are the means of trial. We ought to know that the Divine examinations are not done in order to clear out the ambiguity, but they are to evoke and train the capacities and abilities of humankind.

The means of this trial are all bitter and sweet happenings of Man, including: fear, hunger, loss of property, lives, agricultural products, fear from enemies, economic siege, and taking part in Holy War himself, or by sending children and dear ones to the battle of war. These trials were experienced in the first war of Islam (battle of Badr), and will also come forth at the time of the reappearance of the Expected Mahdi, the twelfth Imam (May allah hasten his glad advent), for which Muslims should be prepared.

The inflictions, which human beings encounter with, are usually concerned with wealth, life, children, or the fear of the loss of either of them.

The secret of mentioning ' fear ', among the means of trials, first, may be that the purpose is the fear for the lack of either of those three things. It is always before the loss of the very things that one fears of losing them.

Then, next to fear, hunger is pointed out, which comes into being as a result of poverty. Yet, in this respect, fasting is counted one of the examples of hunger.

Loss of property has been situated in the third degree. The loss of wealth, of course, is very bitter, especially for a rich person when he becomes poor.

Then there comes the loss of life, which often occurs because of different ailments or after being wounded: in a battle-field and Holy War in the way of Allah, and so on.

And, finally, the loss of fruits comes forth. Some of the commentators have rendered this loss into the death of one's child, which is the heaviest calamity.

"...but give glad tidings to the (steadfast) patient."

It addresses the prophet of Islam (p.b.u.h.) that he gives glad tidings to those people who persevere with patience in their calamities and difficulties.

Some commentators have said that this ' glad tidings' points to the reward of Heaven and the merit of Divine forgiveness for them, as Imam Sadiq (a.s.) has said: "Allah, Mighty and Glorious, said: '...but give glad tidings to the (steadfast) patient', or, (that is), with Paradise and forgiveness." (3)

But in another tradition, Imam Sadiq (a.s.) has rendered the concept of ' glad tidings ' into the reappearance of Imam Al-Mahdi (a.s.), where he says:

" Before the rise of Gha'im (Al-Mahdi) (May Allah hasten his auspicious reappearance) there will appear some signs by which Allah tries the Muslim believers. " Muhammad-ibn-Muslim, (who was one of the special followers of the Imam), said that he required to know what those signs were; and he (a.s.) answered:" Those are the same that Allah, the Glorious, has expressed in the Qur'an, thus: ' And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits;'

So far as he (a.s.) recited: '...but give glad tidings to the (steadfast) patient', and continued to say: ' This means to give glad tidings to the believers who show patience and perseverance in these calamities for the advent of the Gha'im (a.s.), (viz., Hadrat Mahdi, May Allah (s.w.t.) hasten his glad advent." (4)

Yes, the world is anxiously awaiting the advent of this great reformer (a.s.). When he comes, he will fill the world full of justice. Then, there will be no inequity, no cruelty, and no transgression. Allah will open the doors of blessings out of the earth and heaven because of his auspicious appearance. At that time, the believing people can continue to live peacefully and easily under his esteemed government, to prove their worship and servitude to Allah.

Concerning this meaning, in a tradition, the Holy Prophet (p.b.u.h.) has said:" Al-Mahdi is mine. His luminous forehead is high and wide, while over whose nose there is a little projection. He will fill the earth with justice, just as it is filled up with aggression and cruelty." (5)

* * * *

"Who, when a calamity befalls them, (by showing perseverance), say: ' Verily we belong to Allah, and certainly unto Him shall we return'."

After recounting different calamities, and giving glad tidings to the patient, it introduces this group of patient who, with this competency, rightfully deserve to be given glad tidings. It is clear that every ordinary person is not fit to be rewarded with all these excellences and dignities. Hence, that reward, i.e. the glad tidings, is specialized to the ones whose patience originates from a firm foundation. This particular glad tidings is qualified by a special blessing and Mercy from the side of Allah. These kind of people are those ones whose hearts turn to their Lord at the moment of meeting with a calamity when, they say:

"... Verily we belong to Allah, and certainly unto Him shall we return'."

They treat such because they have realized, through knowledge of certainty or by visual certainty, that whatever exists belongs to Allah and is under His Will. So, whatsoever He has given to human-kind in this world, such as: soul, property, children, and all other similar respects, are ficticious.

They also know that whatever Allah has bestowed upon them has been based upon His Wisdom, and when He takes it from them, it is not taken because of miserliness, but it is for His good that He takes a blessing from a person to mercifully impart a better one. They have found out that their return, their destination, as well as the return of every thing, is undoubtedly unto Him.

* * * *

However, he who, based on these foundations, knows and remembers that his soul, wealth, and whatever he possesses belongs to Allah and is under His Authority, surrenders to His divine decrees. The one, with this awareness, will be patient and thankful properly and reasonably. Such a person, of course, is one of those eligible believers for whom Allah says: " Those are they on whom are blessings and Mercy from their Lord,...", and they are prosperous.

Some of the commentators have said that / salawat/ (blessings and peace), which comes from Allah (s.w.t.), is the same as ' fogiveness', while some others believe that it is 'praise'.

The term /salawat/ (blessings) is said in the plural form because it refers to the abundant mercy of Allah. It may mean that there are many frequent blessings for these steadfast patient from Allah which do not cease.

It is narrated from the Prophet (p.b.u.h.) who said:" The person who receives a calamity and thereafter, whenever the one remembers it, utters the phrase ' Verily we belong to Allah, and certainly unto Him shall we return ', Allah gives the believer once again the reward of the day when the one received that calamity". (Even though there has passed a long time after that calamity). (6)

He (p.b.u.h.) has also said in another tradition that, for such a person, Allah will amend that calamity with a better quality than before and his destiny will conclude well.(7)

"...and they are the ones that are guided (aright)."

This group of the patient, as was mentioned in the above, when they entangle with a calamity, are patiently steadfast, since they have known that they themselves and what they have are all Allah's, and in His possession. They also know that their return is unto Him, and they express this fact, too, by their tongue and with uttering the above holy phrase. Such people have attained the rank and position of nearness to Allah. Their march is gain after gain, i.e. an ever progressive gain. They are, in fact, guided aright.

---

(1) Nahjul Balaqah, Saying No. 93
(2) Nahjul-Balaq­ah, Sermon 143
(3) Al-Burhan fi Tafsir-il-Qur'an, vol. 1, p. 169
(4) Al-Burhan fi Tafsir-il-Qur'an, vol. 1, p.197
(5) Tara'if, by sayyid-ibn-Tawus, p. 177; & Sunan Abi-Dawud, vol. 4, p. 152
(6) Bihar-ul-Anwar, vol. 82, p. 142
(7) Makhzan-ul-'Irfan, vol. 2, p. 143

(158) إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ

158. " Behold, Safa and Marwah are among the Symbols (appointed by) Allah; so whoever makes the pilgrimage (Hajj) to the House, or performs 'Umrah, therefore it is no blame on him to go round them both. And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing."

Occasion of Revelation:

Running between Safa and Marwah, is obligatory with the Shi'ah, the followers of Ahlul-Bayt (a.s.), and it is one of the main actions in both greater pilgrimage (Hajj) and lesser pilgrimage ('Umrah). But, at the beginning of Islam, those Muslims were not willing to perform it because they had imagined that there had been something wrong in it, for, at the Age of ignorance, there had been an idol in Safa called: 'Usaf, and another in Marwah named: Na'ilah, which pagans used to touch both while running therein. So, this very verse was revealed to make the Muslims free from that false imagination. This very meaning is cited in At-Tibyan fi Tafsir-il-Qur'an, narrated from Imam Muhammad Baqir (a.s.) and Imam Ja'far Sadiq (a.s.).(1) The idea is also cited with more details in Majma'-ul-Bayan, narrated from Imam Sadiq (a.s.). It begins thus:

" Muslims had usually seen some signs of innovation from the pagans of pre Islamic era of Ignorance, (so they disliked to circumambulate them). Then, Allah sent this verse down (to remove that aversion)." (2)

The expansion of this description is thus that before the advent of Islam and also at the time of revelation some pagans and idol-worshippers used to go to Mecca to make Hajj pilgrimage with a particular form which was common at that time. Their fulfilment of Hajj pilgrimage was principally originated from Prophet Ebrahim (Abraham) (a.s.) but with a mixture of superstitions and polytheism. Some of their ritual actions were: halt at 'Arafat, sacrifice, circumambulation, and run between Safa and Marwah, which were done in a special state.

Islam, clearing out that noble performance from superstitions, accepted Hajj pilgrimage as a great worship and approved all of its correct and pure ceremonies.

One of the deeds which was to be done then was /Sa'y/, i.e., running between two hillocks called Safa and Marwah, over which the aforementioned idols were kept and pagans touched them when climbing those two hillocks.

Hence, Muslims were averse to going to these hillocks and thought that in that circumstance it was not right for them to perform running between Safa and Marwah.

Then, it was at the time of 'Umrat-ul-Ghad¤a (in seventh A.H.) that the above verse was revealed and announced that Safa and Marwah are among the Symbols of Allah and, although some ignorant people have polluted them with idols, it is not right that Muslims abandon the obligatory running between them.

Commentary:

Acts Done Ignorantly

This verse, regarding the particular psychological conditions that was mentioned in the occasion of revelation, preliminarily informs Muslims that Safa and Marwah are among the symbols of Allah:

" Behold, Safa and Marwah are among the Symbols (appointed by) Allah;..."

After this introductory sentence, it subsequently comes to the meaning that:

"...so, whoever makes the pilgrimage (Hajj) to the House, or performs 'Umrah, therefore it is no blame on him to go round them both. ..."

The wrong behaviour of pagans, that had polluted the symbols of Allah with those idols, should never decrease anything of the importance of those two sacred sites.

At the end of the verse, it says:

"... And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing."

Therefore, the Lord, by giving good rewards bountifully, thanks the servants for their obedience and doing right actions; while He is completely aware of their intentions and knows who is interested in the idols and who is averse to them.

Explanation:

It may be worthy to say that the terms Safa and Marwah are referred to in the Qur'an only once.

These two hillocks stand nearly 420 meters opposite each other. This distance is now set up as a covered hall under whose ceiling the pilgrims perform the running, /sa'y/. The height of Safa Mount is 15 meters, and that of Marwah is 8 meters.

These two terms, used now as proper names for those two hillocks, are philologically meaningful, too. The term /safa/ means a hard smooth stone, while /marwah/ means a hard rough stone.

The Qur'anic term /sha'a'ir/ is the plural form of /sha'irah/ which means ' ritual sign'. Therefore, the phrase /sha'a'irillah/ means anything which reminds a person of Allah, and revives a sacred remembrance in one's mind which, itself, would be an act of virtue or devotion to Allah.

The term /'i'tamara/, derived from /'umrah/, originally means the additional parts that are added to a building in order to complete it. This word, used in religious terminology, is applied for special deeds added to the performances of Hajj Pilgrimage. (When 'Umrah is done separate from Hajj pilgrimage, it is called / 'umrah mufradah/, a single 'Umrah). This minor pilgrimage to Mecca is very much similar to Hajj pilgrimage in many aspects, but its difference is not so minute, of course.

---

(1) At-Tibyan fi-Tafsir-il-Qur'an, vol. 2, p.44
(2) Majma'-ul-Bayan, vol. 1, p. 240

(159) إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
(160) إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ فَأُوْلَئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

159. " Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)."

160." Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully; and I am the Oft-Returning (to mercy), the Merciful (to people)."

Occasion of Revelation:

Jalal-id-Din Suyuty has narrated in his book, 'Asbab-un-Nuzul, from Ibn-Abbas that several Muslim people, such as Ma'ath-ibn-Jabal, Sa'd-ibn-Ma'ath, and Kharijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (p.b.u.h.)). They concealed the reality of the subject and, (in their answers), did not refer to the main idea. The above verse was revealed about them.(1)

Commentary:

In the occasion of revelation it was mentioned that the addressees in this verse were the scholars of the Jews, but the meaning is general and never limits the concept of the verse to them only. It covers all whosoever that conceal the truth.

This holy verse intensively blames such people, saying:

" Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)."

By this verse, we realize that both Allah and the servants of Allah and angels totally hate this action. In other words, concealing the fact is an action that stimulates the wrath of all adherents of truth from jinn, mankind, and angels.

What a treachery is greater than that the scholars, for the sake of their personal interest, hide the Messages and evidences of Allah, which are His deposits, and cause people to go astray.

The phrase: " after We made it clear for mankind in the Book;" indicates that such persons, in fact, attempt to spoil the struggles of prophets and the devotions of the godly people alongside the path of the propagation of the Messages of Allah. This action is really a great sin so that none can ignore.

* * * *

The Qur'an, as a book of guidance, never blocks up the way of return and does not shut the windows of hope to people. It never makes people despair for the Mercy of Allah, however much they are sinful. Hence, in the next verse, it shows the way of repentance of this great sin, thus:

" Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully); and I am the Oft-Returning (to mercy), the Merciful (to people)."

The phrase: " and I am the Oft-Returning (to mercy), the Merciful (to people)," regarding that it has occurred next to the phrase: " These it is unto whom I turn (mercifully)" refers to the particular affection and kindness of Allah unto the repentant ones. It says if they return, Allah will return, too. If they return to the obedience and servitude, and reveal the fact, Allah will return to Mercy and again shower over them the blessings He had ceased.

---

(1) Lubab-un-Nuqul fi 'Asbab-in-Nuzul, p. 22

 

(161) إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِينَ
(162) خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ
(163) وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لاَّ إِلَهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ

161. " Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."

162. " Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."

163. " And your God is One God. There is no god but He; He is the Beneficent, the Merciful."

Commentary:

It was described in the former verses that if the people who conceal the fact repent and express the reality, they will be involved in the mercy and grace of Allah. But in this verse they are warned that if they do not repent and remain in the state of infidelity until they die, they will be in the same situation that Allah, angels and all people curse them. Of course, the repentance that occurs before death is accepted, but the repentance at the moment of death is not helpful.

At first, it says:

" Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."

This group of infidels, similar to the aforementioned group, are involved in the curse of Allah, angels, and people, too. The difference is that this group, because of their continuous insistence on being faithless, can not have a way to return to the right path.

* * * *

Then, it adds:

" Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."

* * * *

Since the principle of the Faith in theism can put an end to all these misfortunes, in the last verse of this group of verses, it says:

" And your God is One God. ..."

Again, to emphasize more, it says:

"... There is no god but He;..."

Then, at the end of the verse, as the reason for that statement, it adds:

"...He is the Beneficent, the Merciful."

Yes, only the One, Whose general mercy encompasses all creatures, on one side, and on the other side, Whose specific Mercy reaches the true believers, deserves servitude, and no one else.

Section 20,

Unity of Allah, Fate of the Polytheists

(164) إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

164. " Surely in the creation of the heavens and the earth and the alternation of night and day, and (in) the ships that sail on the sea with what profits mankind, and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal, and in the change of the winds and the clouds controlled (for service) between the sky and the earth; surely there are signs for a people having understanding."

Commentary:

The previous verse spoke about the Oneness of the Lord. Then, here in this verse, there is the reason and evidence to prove the existence of the Providence and that there is only One God, the Glorious. He, the Almighty, is the cause of all causes and the source of knowledge, power, order, and regularity.

Primarily, we attract attention to the fact that uniformity and order, in general, are signs for the existence of intelligence and knowledge, where harmony is a reason for the being of unity. Based on this principle, the explanation of which has been stated in the books of theism, when we deal with the various aspects of ' order ' in the world of existence, we come to the harmony and the unity of action in the regular working of the universe, on one side, and on the other side, we encounter with a single source of knowledge and power that all these glorious effects originate from.

So, the native uniformity and the perfect and the never disturbed harmony in the working of the universe, loudly and most eloquently suggests and clearly manifests the Unity of the Creator and the unchallengeable or unquestionable supremacy of its Single Master or Lord. Man is exhorted to reflect over the creation and realize the divine unity in the midst of the diversity and the manifoldness of the innumerable objects in the heavens and the earth and in the forces of nature and the perfectly harmonious working of the natural phenomena. The uniformity and the harmony in the objects and the working of the universe is constantly referred to in the Holy Qur'an as a sign of the Unity of the Maker.

Taking this short introductory explanation into consideration, we continue explaining the commentary of the verse again.

In this verse, there are six aspects of the indication of regularity in the world of existence, each of which is a symbol for the unity of that Infinite Essence or an indication to the Eternal One, the pure Essence, the Supreme Being.

1. The first symbol, which refers to the Unity of the Creator, is the creation of the heavens and the earth:

" Surely in the creation of the heavens and the earth..."

Yes, this glorious universe with all its stars and planets, including millions and millions of illuminating suns, some of which meaningfully twinkle at us when we look at the sky at night or show themselves far from behind some great telescopes, all in all are the signs and means of reflection of His Power, Knowledge,and Unity.

It is surprising that the more the knowledge of the human race increases, the clearer the greatness and vastness of this universe is recognized, and it is not evident that how large and up to when this scientifical expansion of the recognition of the still secrets of the universe will continue.

Today, scientists and astronomers infrom us that there are thousands and thousands of galaxies in the universe where our solar system is only a part of one of them. In our galaxy alone, there are hundreds million suns and bright stars among which, according to the scientists' data, there can be found some millions of inhabitable planets. What a Splendour! What a Power.

In addition to the tradition narrated from the holy Prophet (p.b.u.h.)(1) and Ahlul-Bayt (a.s.) about some of the verses of the Qur'an confirming the existence of the living creatures in the Heaven and other planets (earths) besides our dwelling earth, there have been written many scientific books on this subject by a lot of Islamic and non-Islamic scholars that the followings are a few examples out of hundreds of similar examples:

a) The Earth, the Sky and the Stars from the View of the Qur'an; by Dr. Muhammad Sadiqi.

b) The Qur'an and the Modern Science; by: 'Abdul-Qani- Al-Khat¤ib; translated by: Dr. Asadullah Mubashshiri.

c) Jahan 'Afarin; by: Husayn Nuri, one of the esteemed scholars in the Religious Teaching Center of Qum.

d) The Earth and the Sky; by: A. Welkuf; translated by: Ali Dukhaniyati.

e) Galaxies and Quasars; by: William J. Kaufmann, Ié (Department of Physics, Sandiego, State University).

It should be noted that the life found on other planets may be, of course, rather in a different form from what exists on our globe. Therefore, in investigations of the matter, we must not consider only the kind of the life on the earth as a standard, because those globes have their own life-conditions for themselves which are certainly different from the circumstances of the life on the earth, so that, in a great deal of cases such as temperature, water, air and light, they are incomparable with that of the earth.

2. The second indication is seen in the constant change of the day and the night, where it says:

"...and the alternation of night and day,..."

Yes, the constant change of night and day, the absence of darkness and the presence of light, with that regularity that they have, and, that one ceaselessly becomes shorter and the other one becomes longer, that as a result of which the four seasons come into being, when trees, plants, and animals obtain their evolutions under these gradual changes, are totally the signs of His Exalted Essence and Attributes.

If these gradual changes were not, or they happened without order, or they were always either day or night alone, there would be no life throughout the world at all.

3. Then, it points to the ships which move on the water of the seas for the benefit of Man:

"... and (in) the ships that sail on the sea with what profits mankind,..."

Man travels long voyages over the seas and oceans by small and large ships towards different points of the world to perform his purposes. This kind of transportation over sea-water can be afforded by employing some factors, particularly when it is done by a sailor.

The first factor is the regular winds that blow from the surface of the seas towards the land and vice versa, including the ceaseless winds blowing from the North Pole and South Pole called ' Arctic winds and Antarctic winds ', or the regional winds which blows in their own proper times and let the ships utilize this natural force gratuitously setting forth to their destinations.

Another factor is the natural property of wood against the special pressure of water which causes that it floats over water.

Again, there is the two invariable magnetic poles of the earth which fix the hands of a compass.

The arrangement of the stars in the sky, which lead people to their destinations, is also counted a factor.

Yes, it is with the combination of all these arrangements that the application of ships, with their abundant benefits alongside the help of men, can be made possible. Thus, all these processes are indications of His Pure Essence.

Concerning the sailing ships, it is surprising that today, with the invention of the force of powerful engines used in the ships, not only this meaning has not lost its importance but it has also gotten a higher position in this respect, because the great gigantic ships are still among the best means of transportation and communication between people of different spots. Some kinds of modern ships are as large as a town, having arenas, pleasure centers, playgrounds, and even a market-place for shopping. Or, in some particular ships, there are airports where several aeroplanes can land on or take off from.

4. Now, the rain, the life-giving water which is sent down from the sky to the earth, is pointed out. It says: "...and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal,..."

Yes, wherever the pure life-giving drops of rain fall down, thereby, life, freshness, blessing, abundancy, and movement may appear therein. This lifeless but splendid water, which falls down with special order, and waters all those plants and living creatures continually, is the harbinger of His Power and Grandeur.

5. Then, for the useful currents and regular and irregular blowing of the winds, it says:

(10)

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