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Anyway, prevalence of the truth over the untruth and the formation of the Divine government by the saints of Allah are among the decisive and repeated promises of the Qur'an.
The Divine Essence is the source of all good and the blessings, and is lovely. " but for those who have faith, their love of Allah is more intensive. "(1) What is to be feared is Allah's position. Of course, if your friend is a judge and your case is taken to the court to him to be judged, you will he in awe of him about his court of justice and his position at the court, though he is your friend.
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(1) Sura Al- Baqarah, No. 2, verse 165
(15) وَ اسْتَفْتَحُوا وَ خابَ كُلُّ جَبَّارٍ عَنيدٍ
15. " And they (the prophets as well as the believers) sought victory, but every obstinate oppressor remained deprived.
Commentary:
Once all the prophets performed all their duties with regard to their nations, those who were supposed to become believers accepted the faith and the rest insisted on their paganism, and threatened frequently the prophets. It was at this time that they asked Allah for victory over the pagans. The verse says:
" And they (the prophets as well as the believers) sought victory, ..."
Allah also accepted the prayer call of these true warriors for holy causes who were genuinely beseeching. And, eventually every deviant stiff- necked person became desperate and perished. The verse says:
"... but every obstinate oppressor remained deprived.
All the prophets were expecting victory. Noah called upon his Lord: " Verily I am overcome, so give help'. "(1)
Other prophets also sought victory from Allah. They used to say: " Our Lord! Decide between us and our people with truth, and You are the best of deciders. "(2) Thus the Qur'an, the blissful, through many verses deals with the victory of the prophets and the annihilation of the pagans as well as their punishment, declaring to the pagans decisively that the day of conquest will soon come and every spiteful oppressor will be punished by his own retribution.
(1) Sura Al- Qamar, No. 54, verse 10
(2) Sura Al- A'raf, No. 7, verse 89
(16) مِنْ وَرائِهِ جَهَنَّمُ وَ يُسْقى مِنْ ماءٍ صَديدٍ
16. " Hell is before him, and he will be given to drink of festering fluid. "
Commentary:
The Arabic term/ wara'/ means the ultimate and the end of a course, as it is said in Persian, the end- result of this meal is becoming ill.
There are three kinds of drink in Hell 1- A drink that consists of pussy fluid and blood, which comes out of a wound and is called 'S adid'. 2- Something which flows out of the skin of the hell- dwelling people and is called 'Qassaq'. 3- The third drink is 'melted copper' which is called 'Hamim'.
The drinks of the hell- dwelling people is burning and not quenching one's thirst. A few Qur'anic verses in this regard are:
A: " who are made to drink boiling water so it rends their bowels a sunder. "(1)
B: " They will be succoured with water like molten copper that shall scold the faces; "(2)
Of course, those who burned the hearts of the faithful and who slapped them on their faces, making blood- bath flow by their destructive weapons and chemical bombs, must not have any punishment other than what was said. The verse says:
" Hell is before him, and he will be given to drink of festering fluid. "
(1) Sura Muhammad, No. 47, verse 15
(2) Sura Al- Kahf, No. 18, verse 29
However, the Paradise- dwelling people will live by the side of delicious tasting water of the streams, feeding themselves on delicious tasting milk and honey provided with them by Allah, and will enjoy themselves from all the Divine blessings. " and their Lord will give them to drink of a Drink Pure and Holy. "
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(17) يَتَجَرَّعُهُ وَ لا يَكادُ يُسيغُهُ وَ يَأْتيهِ الْمَوْتُ مِنْ كُلِّ مَكانٍ وَ ما هُوَ بِمَيِّتٍ وَ مِنْ وَرائِهِ عَذابٌ غَليظٌ
17. " He will drink it little by little which he can hardly swallow agreeably, and death will come to him from every side, while he will not be about to die, and there will be a vehement chastisement before him. "
Commentary:
The punishment of the hell- dwelling people is depicted well in the profile in this verse. A- The chastisement of such people is bit by bit, little by little and gradual so as to be tortured to the utmost. The verse says:
" He will drink it little by little which he can hardly swallow agreeably, ..."
B- The different kinds of punishments take the dwellers of Hell as to the brink of their death- beds, though they will not die despite all these. The verse continues saying:
"... and death will come to him from every side, while he will not be about to die, ..."
C- The chastisements are followed by graver consequences, which will be ever increasing as well. The verse says:
".. and there will be a vehement chastisement before him. "
The Qur'an contains several qualities for the chastisement of the Hereafter Day: 'painful, 'severe', 'great', 'vehement' all of which mean and make allusions to the intensity and the magnitude of the type of chastisement.
The Arabic word/ 'isaqah/ denotes drinking water with one's own will. The sentence mentioned in the verse signifies that one will never drink that water willingly. (Tafsir Tibyan) .
The blissful Prophet (p.b.u.h.) remarked: "Whoever drinks wine, his prayers will not be answered for forty days and it is appropriate for him that Allah makes him drink the stinking and infectious water of Hell. " The Arabic term/ s adid/ means the festering fluid which comes out of a wound. And/ tajarru'/: signifies sipping gradually and continuously. The Arabic term/ 'isaqah/ means making the drink flow through one's throat, and/ 'i tidad/ means acceleration with all of one's power. The Qur'anic word/ 'asif/ means a strong wind which blows during day- time, or it may mean the day in which blows a strong wind.
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(18) مَثَلُ الَّذينَ كَفَرُوا بِرَبِّهِمْ أَعْمالُهُمْ كَرَمادٍ اشْتَدَّتْ بِهِ الرِّيحُ في يَوْمٍ عاصِفٍ لا يَقْدِرُونَ مِمَّا كَسَبُوا عَلى شَيْءٍ ذلِكَ هُوَ الضَّلالُ الْبَعيدُ
18. " The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; they will have no power over any thing out of what they have earned; that is the very straying, far (and deep) . "
Commentary:
The issue discussed in the previous verses concerned mostly with the loss and the disadvantage incurred by the obstinate oppressors and of their deprivations. Here, we have an explanation upon the same meaning.
Allah, the Almighty, converts the vices and the evils of the faithful into the good and the decent in case of their repentance, but the evil deeds of the disbelievers wipe out the impact of their good deeds.
Therefore, there is an explicit parable or example explained in this noble verse for the deeds of the unbelievers, which supplements the discussion of the previous verses as to the ultimate end of the pagans. It says:
" The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; ..."
The objective is all their deeds, even their apparently good deeds which are orientated from paganism and idolatry.
Just in the same way that ashes cannot stand in the way of a strong wind in a stormy day, even for one moment, and will spread immediately, and no one is able to assemble them, the
same case is for the disbelievers in the truth who will be unable to gain any thing from the good deeds they have performed. All will be lost and gone with the wind, leaving them empty- handed. Such is the case with being misguided to the utmost. The verse says:
"... they will have no power over any thing out of what they have earned; that is the very straying, far (and deep) . "
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(19) أَ لَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ إِنْ يَشَأْ يُذْهِبْكُمْ وَ يَأْتِ بِخَلْقٍ جَديدٍ
(20) وَ ما ذلِكَ عَلَى اللَّهِ بِعَزيزٍ
19. " Did you not see that Allah created the heavens and the earth with truth If He wills He will take you away and bring (in your place) a new creation. "
20. " And this is not difficult for Allah. "
Commentary:
The Qur'an has repeated on several occasions that Allah has not created the heavens and the earth for vain and for the sake of fun of it. The Qur'an says: "And We did not create the heavens and the earth and what is between them in sport. "(1) Elsewhere He remarks: "And We did not create the heaven and the earth and what is between them in vain, that is the opinion of those who disbelieve; " (2)
Of course, it is the disbelievers who presume that the creation of existence is aimless and out of question.
Now Allah declares that He has made man for the purpose of worshipping and of having faith and not for the sake of disbelieving and disobedience. Hence, He says:
" Did you not see that Allah created the heavens and the earth with truth ? ..."
The Qur'anic term/ ru'yat/ has been also employed in the sense of knowledge as well as its employment in the sense of
(1) Sura Ad- Dukhan, No. 44, verse 38
(2) Sura Sad, No. 38, verse 27
'perception' and 'seeing'. The meaning implied in the first sense is in mind in this context. This statement is addressed to the Prophet (p.b.u.h.) , but the main aim is his 'Ummat.
Do you not know that Allah created the skies and the earth as His Own wisdom required, which was in the name of the truth or for the aim of the truth The purpose of the aim of the truth is the religion and worshipping. That is, He created the world so as the people worship Him (s.w.t.) and they merit His rewards.
The commentators of the Qur'an have held the view that the truth signifies 'being identical and harmonious'. The structural system of the world of creation in here, as well as the skies and the earth, all show that there has been a great deal of wisdom, order, and aim involved in their creation. Neither Allah has been in need of their creation, nor would He feel any shortcomings brought about without them, for He is in no need of any thing.
Then, the Qur'an implies that the reason as to Him having no need to you and your believing is that when He determines He will take you, replacing you with a new generation of people. The verse says:
"... If He wills He will take you away and bring (in your place) a new creation. "
A new generation of people who are all believers and who do not commit any of the indecent acts committed by you, for whoever is to be the author and the architect of some thing is also able to destroy it.
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It is not impossible for Allah to annihilate you and create a new generation of people. The verse says:
"And this is not difficult for Allah. "
(21) وَ بَرَزُوا لِلَّهِ جَميعاً فَقالَ الضُّعَفاءُ لِلَّذينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذابِ اللَّهِ مِنْ شَيْءٍ قالُوا لَوْ هَدانَا اللَّهُ لَهَدَيْناكُمْ سَواءٌ عَلَيْنا أَ جَزِعْنا أَمْ صَبَرْنا ما لَنا مِنْ مَحيصٍ
21. " And they shall come forth in front of Allah all together. Then the week shall say to those who were the arrogant: 'Verily we were your followers (in the world) . Can you avert from us any part of the chastisement of Allah They would say: 'If Allah had guided us we too would have definitely guided you. It is all the same to us whether we cry or we are patient; there is no way for us to escape. "
Commentary:
The Arabic term/ burouz/ denotes 'exit', and the word/ mubariz/ refers to the person who comes forth out of the line of the army and who declares his intention and readiness for combating the enemy.
We had references made to the hard punishment and severe and painful chastisement of the obstinate disbelievers in some of the previous verses; the Qur'an follows this matter up and supplements it in this verse as well. It first declares that all of them will appear in Allah's court on the day of resurrection, (the oppressors, the pagans, the tyrants, including the ones who were authors or those who were subordinate in positions, the ones who led or the ones who followed) . The verse says:
"And they shall come forth in front of Allah all together. ..."
At this moment, the oppressed ones, that is, those ignorant lot who misled themselves to the sphere of darkness because of their blind obedience and imitation, addressing the seduced oppressors say: We were your followers and have been fallen into this entanglement of disastrous plight because of your leadership. Are you then ready to bear part of our burden The verse says:
"... Then the week shall say to those who were the arrogant: 'Verily we were your followers (in the world) . Can you avert from us any part of the chastisement of Allah ? ..."
But they immediately will answer them:
" They would say: 'If Allah had guided us we too would have definitely guided you. ..."
Nevertheless, what a pity that there is no more room left for such complaints. It is all the same for us whether we become restless or go on crying; whether we are persevering or impatient as there is no way out of our plight for us. The verse says:
"... It is all the same to us whether we cry or we are patient; there is no way for us to escape. "
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Section 4
Disbelievers shall be Disappointed -
Truth shall be Established
The disbelievers disappointed by Satan who shall forsake them - The faithful shall enter the ever- blissful life - Good and bad words compared in a parable - Allah acts as He pleases.
(22) وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ ما كانَ لِيَ عَلَيْكُمْ مِنْ سُلْطانٍ إِلاَّ أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لي فَلا تَلُومُوني وَ لُومُوا أَنْفُسَكُمْ ما أَنَا بِمُصْرِخِكُمْ وَ ما أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمينَ لَهُمْ عَذابٌ أَليمٌ
22. " And Satan says, when the affair is decided: 'Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me. Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement'. "
Commentary:
In the Hereafter, sinners seek to get others involved in their sins and they try to find fellow- conspirators so as to put the whole blame on them for the wrong they have committed. Sometimes the sinner will say: "Friends seduced me! " At other times he says: "Corrupt leaders made me corrupt". Some other times, he blames the Satan and regards him as the cause of his own seduction. But, the Satan answers: Do not put the blame on me, I did not have any role to play except wavering your opinion and calling you to it. It was you who decided to deviate and to become deviant. The verse says:
" And Satan says, when the affair is decided: 'Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me. ..."
The fact that the Satan has no domination over man, not only is verified by Allah but also the Satan himself confesses it. Addressing Satan, Allah says: "Verily (as regards) My (devoted) servants, there is not for you over them any authority, "(1)and in this verse, Satan says: " and I did not have any authority over you, " However, in the continuation of the above verse, the Holy Qur'an says:
"... Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement'. "
Anyway, the Divine promises are all true and they are identical with the reality.
(23) وَ أُدْخِلَ الَّذينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْري مِنْ تَحْتِهَا الْأَنْهارُ خالِدينَ فيها بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فيها سَلامٌ
23. " And those who believed and did righteous deeds will be admitted to Gardens beneath which rivers flow, wherein shall they abide for ever by their Lord's permission; their greetings therein is: 'Peace! '. "
Commentary:
In the day of resurrection, the people of Paradise will hear the word 'Peace' from every direction. 'Peace' from Allah to those whose residence is Paradise. "Peace: a word from a Merciful Lord. "(1) Peace from the part of the angels to the faithful: " Peace be on you, you shall be happy; therefore enter it to abide. "(2) 'Peace' from the residents of Paradise to one another: " their greetings therein is: 'Peace'. "(3)
Sometime one goes somewhere by his own will, and at other times, it happens that others come along and take him to a place with some respect and particular ceremonies. Allah, the Almighty, remarks in this noble verse:/ wa 'udxila/, that is, those who are dwelling in Paradise do not enter the Paradise in a simple and usual manner. On the contrary, they will be admitted to Paradise with particular respect and ceremonial gestures. The verse says:
" And those who believed and did righteous deeds will be admitted to Gardens beneath which rivers flow, wherein
(1) Sura Yasin, No. 36, verse 58
(2) Sura Az- Zumar, No. 39, verse 73
(3) The verse under discussion
shall they abide for ever by their Lord's permission; their greetings therein is: 'Peace! '. "
In the noble verse 37 of the blissful Sura Az- Zumar, No. 93, the Qur'an He also declares: "And those who are in awe of their Lord shall be conveyed to the Garden in companies until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: 'Peace be on you, you shall be happy; therefore enter it to abide'. "
As for those who are residents of Hell, we read that they direct them towards the chastisement while they are being tortured: "Lay hold on him, then put a chain on him. "(1)
There are various streams running in Paradise: A- Streams of water "... In it are rivers of water incorruptible ..."(2) B- Streams of milk "... rivers of milk of which the taste never changes ..."(3) C: Streams of wines with the nature of Paradise: "... rivers of wine, a joy for the drinkers ..."(4) D: Streams of honey: "... a river of honey, pure and clear. ..."(5)
The dwellers of Hell resent and detest one another and curse each other, while the dwellers of Paradise greet one another and will remain constantly in the Paradise. Those paradise- dwellers are sincere and cordial with one another and they always say 'Peace' to each other. They are never involved in quarrelling nor in estrangement and ill terms.
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(1) Sura Alhaqah, No. 69, verse 30
(2) Sura Muhammad, No. 47, verse 15
(3) Ibid
(4) Ibid
(5) Ibid
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