Feeding the starved is of the greatest good deeds.

Feeding the needy is one of the prominent good deeds of 'the Righteous' and 'the servants of Allah'. This is mentioned not only in the above verses, but it is also emphasized in many other verses of the Qur'an. Hence, it is understood that this good deed is particularly appreciated by Allah.

Nowadays, according to the news broadcasts, every year millions of people die from starvation in some parts of the world, while in some other parts, so much extra food is discarded as garbage. If we pay attention to this, two points will become very clear. First, the absence of morals in today's world, and second, the need for Islamic instruction.

There are many Islamic narrations that seriously refer to this subject, some of which are as follows:

1. A tradition from the Prophet (P.B.U.H.) says: "One who feeds three Muslims, will be fed, by Allah, from three lush gardens in the dominion of the heavens.(3)

2. A narration from Imam Sadiq (P.B.U.H.) says: "One who feeds a Muslim believer to his fill, will be rewarded on the Day of Judgment so much so that neither a man nor an angel nor a Prophet knows the amount except Allah, who is Lord for all."(4)

Another narration from the same Imam says: "I prefer to feed a needy believer than only to visit him and I prefer to visit him than to free ten slaves."(5)

Notice that the narrations do not emphasize on feeding only the needy and the starved, but some of them denote that feeding the believers is as important as freeing a slave even though the believer is not in need of the food. This shows that the main goal, besides feeding someone, is gaining the hearts and strengthening friendly relations. However, the opposite case is seen among many people today.

Sometimes two close friends or two relatives go to a hotel and each of them pays his own share, as if paying the expenses of the other is something unheard of, especially if the number of the guests is large.

Some narrations stipulate that feeding the starved, in general, (irrespective of believers or unbelievers) is of the best deeds. For example, a tradition from the Prophet (P.B.U.H.) says: "One of the greatest deeds, in the sight of Allah, is to soothe the heartached and to feed the starved. By Him in Whose hand is Mohammad's soul; the Muslim who, being satisfied with food, sleeps at night while his Muslim brother or neighbour is hungry, has not really believed in me (my prophecy)!" (6)

Although the last part of the aforementioned tradition is about feeding the Muslims, the first part covers all the starved and the vastness of the meaning may cover even the animals.

* * * *

(1) Al-Qadir, vol. 3, p. 107-111, Ihqaqal-Haqq, vol. 3, p. 157-171.
(2) Kamil-i-Ibn-i-Athir, vol. 2, p. 131.
(3) Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6.
(4) Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6.
(5) Usul-i-Kafi, vol. 2, Chapter 'Feeding', Tradition 18.
(6) Bihar-al-Anwar, vol. 74, p. 369.

Sura Insan

(Human)

No. 76 (verses 12-22)

(12) وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا
(13) مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا
(14) وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا
(15) وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا
(16) قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا
(17) وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا
(18) عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا
(19) وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا
(20) وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
(21) عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
(22) إِنَّ هَذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا

12. " And Allah will reward them for their patience, with a garden and clothes of silk (in Heaven)."

13. " Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the hitter cold (of the moon)."

14. " And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick)."

15. " And amongst them will be passed vessels of silver and goblets of crystal."

16. " (Bright as) crystal, made of silver; they will determine the appropriate measure.

17. " And they will be given to drink, there, a cup (of pure drink) mixed with Zanjabeel (ginger)."

18. " (From) a spring, there, named Salsabeel."

19. " And round about them will (serve) youths of perpetual (freshness): if you saw them, you would think them scattered pearls."

20. " And when you look, you will see a Bliss and a Realm Magnificent."

21. " Upon them will be Green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver and their Lord will give to them to drink of a Drink Pure and Holy."

22. " Verily this is a reward for you, and your endeavor is accepted and appreciated.

Commentary:

Great Rewards in Heaven

The aforementioned verses have a slight hint of the good and the Righteous and show that they are delivered from the evils and painful chastisements on Doomsday and are covered by Allah light of beauty and blissful joy. Now, the following verses refer to at least fifteen blessings in Heaven.

First, some Heavenly clothes and the settlement of the blessed ones, in Heaven, are spoken about. It says: " And Allah will reward them, for their patience, with a garden and clothes of silk (in Heaven)."

Yes, Allah sets them in special gardens of Heaven and dresses them in the best clothes due to their constancy and their altruism, such as their loyalty to their vow, fasting and donating their food to the indigent, the orphan and the captive, at the time when they were in need of it and were preparing to break their fast.

Not only in this verse, but also in many other verses throughout the Holy Qur'an, this fact is stipulated: all rewards, in the Hereafter, are (paid) in full for Man's patience and constancy, i.e. patience for obedience, patience for avoiding sins, and patience for standing firm against difficulties and hardships.

Sura Ra'd No 13, verse 24 denotes that angels will receive the blessed ones, in Heaven, in the following manner: "Peace unto you for that you persevered in patience...". And in Sura Mo'minin, No 23, verse 111, it says: "I have rewarded them, this day, for their patience and constancy. They are indeed the ones that have achieved bliss.

* * * *

It goes on to say: "Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the bitter cold (of the moon)."

Usually when people want to have a rest they sit somewhere and recline and that is why the verse says: "Reclining therein upon raised thrones...". Then, to portray the complete comfort in the moderate weather, of Heaven, the end of the verse says: there is "...neither the severe (heat of) the sun nor the bitter cold (of the moon)".

It does not definitely denote that the 'sun and moon' will not exist there, but, regarding the shade of the trees in the gardens of Heaven, the excessive heat of the sun will not exist.

The term /zamhariri/ is based on /zamhar/ which has the following meanings: 1. 'excessive cold' , 2. 'excessive anger' , 3. 'redness of eyes due to anger'; the first meaning, however, is understood here and there is a narration that says there is a place in Hell where the limbs shatter due to the excessive cold. (1)

The term /ara'ik/ 'thrones' is the plural form of /arikah/ 'throne' and originally means: 'a couch for the bride in the bride-chamber', but, here it means 'a seat covered with a canopy and highly decorated'.

* * * *

Enumerating the blessings of Heaven, the next verse says: "And the shade of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick)".. In the Garden, there will be no hindrance, not a thorn to pierce the fingers, nor a need to lift a finger to pick the fruit.

It is necessary to note, again, that the life in that world is very different from the life in this world. The blessings mentioned in these verses, as well as other verses in the Holy Qur'an, are only some slight, albeit meaningful, hints to the great benefits in Heaven; and according to some narrations, there are blessings there that no eyes have ever seen, no ears have ever heard, and no minds have ever considered.

Ibn-Abbas says that "The blessings the Lord has mentioned, in the Holy Qur'an, are those which their names we are only acquainted with." For instance, He mentions a 'pure drink mixed with Zanjabil (ginger)' and 'ginger 'is an aromatic root which Arabs like for its smell.(2)

* * * *

The next verse refers to the feast in Heaven, the furnishings and those who will entertain in those surroundings. It says: "And amongst them will be passed vessels of silver and goblets of crystal".

The vessels are "(Bright as) crystal, made of silver; they will determine the appropriate measure". The mentioned vessels will be full of various Heavenly foods and the crystal goblets will be full of pleasant aromatic drinks. The quantity will be as much as they wish and according to their taste and desires and will be served by Heavenly youths.

The term /aniyah/ is the plural form of /ana/, which means 'dishes of any kind', and the term /akwab/ is the plural form of /kub/ which means 'a water container without a handle,' which is sometimes called 'goblet'. The term /qawarir/ is the plural form of /qaruah/ which means 'containers made of crystal or glass'.

It seems strange that the vessels should be (bright as) crystal , but they are made of silver. In this world no one can find such a thing. Here, in this world, the crystal vessels are made of quartz. The stone is melted and then made into a crystal-type container. The Creator, Who makes it possible for us to change hard, dark stone into a clear, transparent glass, is capable of achieving the same'. results, for the next world, with a metal such as silver.

So, from this description we understand that the vessels, and the containers in Heaven, are both as bright as crystal and as beautiful and splendid as silver, so much so that the liquids contained therein can be clearly seen.

There is a tradition from Imam Sadiq (P.B.U.H) which says: "Man, in Heaven, can see through silver just as he can see through glass and crystal in this world." (3)

We also know that, today, scientists have found special rays (such as X-ray) which pass through solid matter and show the inner properties, similar to the way we can see through glass or crystal.

* * * *

Continuing, it says: "And they will be given to drink there, a cup (of pure, drink) mixed with Zanjabeel (ginger)".

Many commentators have said that Arabs were pleased with drinking wine mixed with ginger, because it made the wine tastier. Now, the Holy Qur'an speaks about 'a cup (of pure drink)' which is mixed with Zanjabeel (ginger), but it is obvious that this mixed drink is completely different from that of wine. In other words, the difference between these two kinds of drink is as far as the distance between this world and the next world.

It seems that Arabs, of the past, used to drink two kinds of wine in two forms: One of them was warm and stimulating, which was mixed with ginger; and the other one was cool and narcotic, which was mixed with camphor.

Since the other world's facts cannot be stated in worldly language, we are compelled to use our limited human vocabulary for explaining and trying to understand the sublime meanings to the wonderful facts found in the Holy Qur'an.

Commentators have given many different definitions for 'Zanjabeel' (ginger), but most of them have said that it means: a tropical plant grown for its aromatic root used for flavoring food and drink.

* * * *

These Heavenly cups of drink are filled "(From) a spring, there, named Salsabeel" and according to Arabic terminology, Salsabeel is a very enjoyable drink which flows easily into the mouth and down the throat; being quite refreshing.

* * * *

To describe the happy feast, held in Heaven, the next verse speaks about those who entertain, there, and it says: "And round about them will (serve) youths of perpetual freshness); if you saw them you would think them scattered pearls".

The youths, themselves, their youthfulness, freshness, vigour, mirth and beauty are immortal, and, therefore, their entertainment would be eternal as well. This idea is understood from the terms /muxalladun/ 'of perpetual' and /yatuf-u-'alayhim/ 'round about them will serve'.

The term 'scattered pearls' shows both the attractive beauty and brightness of the youths, as well as their presence, everywhere, at the Divine feast. It, also, implies that the blessings in the New World cannot be explained exactly.

* * * *

Then, the next verse is expressed very meaningfully: 'And when you look you will see a Bliss and a Realm Magnificent".

There are many commentaries on the word /na'im/ 'Bliss' and the terms /mul-kan kabi-ra/ 'Realm Magnificent'.

Among them are the following:

1.A narration from Imam Sadiq (P.B.U.H.) cites: "The verse means that it is an Estate (or Realm) that neither fades nor vanishes." (4)

2. The blessings in Heaven are so plentiful and various that no one can explain them.

3. A 'Realm Magnificent' is a place in Heaven where the angels enter by the permission of the Blessed, and greet them upon their arrival.

4. Whatever the Blessed wish for, there, they obtain.

5. The lowest Blessed (from the point of rank), in Heaven, has so large a domain that when he (she) looks he (she) can see a thousand years' distance.

6. A permanent immortal 'Realm' where the wishes are completely fulfilled.

The word /na'im/ 'Bliss' and the terms /mul-kan kabi-ra/ 'Realm Magnificent', referring to the vast gardens in Heaven, have such vast meanings that they can cover all the above commentaries.

* * * *

>To this end, some Heavenly blessings were pointed out such as: provinces, thrones, shades, fruits, drinks. vessels and those who entertain the Blessed, in Heaven. Then, attention is paid to some Heavenly ornaments of those who had just passed the great Event of Judgment and says: " Upon them will be Green Garments of fine silk and heavy brocade,...".

The term /sundus/ 'garment' means 'a thin silk cloth' while /istabraq/ 'brocade' means 'a thick silk cloth'. Some commentators say the latter is derived from the Persian term /setabr/ 'thick', but some others believe it is derived from the Arabic term /barq/ 'shining'. The verse continues: "...and they will be adorned with bracelets of silver...".

The silver, there, is so bright that it glitters like crystal and it is more beautiful than rubies and pearls.

The term /asawir/ is the plural form /aswarah/ 'bracelet' and is originally derived from /dastvar/ 'a bracelet', a Persian word, with some phonetical changes in Arabic, of course.

'Green' is the color of the Garments mentioned in the verse, because this color is the most refreshing to the eye; like the leaves on the trees, and fits in well with the 'Garden'. There are several kinds of green color, of course, each of which has its own elegance.

In some other verses of the Holy Qur'an, we see that the Blessed are decorated with golden bracelets, as for instance; in Sura Kahf, No. 18, verse 31, it says: "...they will be adorned therein with bracelets of gold,...." This does not contrast with the current verse in this Sura, because people may decorate themselves with a variety of ornaments.

The question may arise, "Aren't silver and gold bracelets used by women as ornaments, then, why are they both mentioned for all the Blessed, i.e. men and women?".

The answer is that among many groups of people, it is common for both men and women to use gold and silver for ornamentation, but the kind of bracelet is different (though in Islam using gold as an ornament, by men, is forbidden in this world).

In Sura Zukhruf No.43, verse 53 ,it says: " Then why are not gold bracelets bestowed on him?..." and it is understood that golden bracelets, used by men, had been a sign of dignity among ancient Egyptian people.

Moreover, as we have frequently said, the facts of the other world cannot be described, exactly, with our very insufficient, limited human vocabulary.

And, finally, at the end of the verse, as to the best and greatest Heavenly Blessing of these kinds, it remarks: "...and their Lord will give to them to drink of a Drink Pure and Holy".(5)

* * * *

In the preceding verses, among the blessings mentioned were Drinks and Cups; which were filled from the fountain of 'Salsabeel' and quenched the thirst of the Blessed. But, there is a considerable 'difference between those drinks and what is expressed in this verse.

On the one hand, the 'ones who serve' are "youths of perpetual (freshness)"; while, here, the 'one who serves' is Allah, Himself (and what a wonderful expression!) The word 'Lord' is especially stressed.

The Lord Who has constantly cherished man and Who is his owner and trainer; Who has helped him to advance in the course of development until he has reached the last stage. And now, it is time to show the culmination of His Lordship and make the Righteous quenched and cheerful with the cup of Pure Drink, by His own mighty hand.

On the other hand, the word /tahur/ means something which is both pure and purifying. Thus, the Drink purifies both man's body and soul from any taint and impurity.

It gives him such spirituality, brightness, and merriment that it is indescribable with our limited human vocabulary.

It is quoted from Imam Sadiq (P.B.U.H.) that, "(This drink) purifies man's heart and soul from everything except Allah".

It removes any ignorance, unveils any curtain over the truth and makes man worthy of an eternal presence in close proximity to Allah. The pleasure of this pure Drink exceeds any other blessing and is superior to any other gift.

While the filthy wine of this world obliterates Man's reason and takes him far away from Allah the pure Drink, which is given by the hand of 'the ones who serve', alienates him from everything, but Allah and makes him immersed in He Beauty and Glory.

In short, the favor which is included in this verse and in this blessing, is above anything else.

It is concluded from one of the traditions quoted from the Prophet (P.B.U.H.) that the fountain of Pure Drink is at the threshold of Paradise then, with a sip of this Pure Drink, Allah purifies their hearts from envy (and any other vices). Thus, the verse states: "...and their Lord will give to them to drink of a Drink Pure and Holy".

It is worth considering that the word /tahur/ 'pure' has been mentioned for only two items in the Holy Qur'an.

The first is about the 'rain' (Sura Furqan, No 45, verse 25) which purifies and revives everything. And, the second is in the current verse about the special Divine Drink, which is also purifying and reviving.

* * * *

In the last verse, of this part, the last point on this subject is presented. It states that these great blessings and unique gifts are a recompense for your deeds; and your efforts, struggles and diligence are accepted and thanked. ( "Verily this is a reward for you, and your endeavor is accepted and appreciated.")

Never should one think that these gifts and great rewards are unduly given. Indeed, all these are a recompense for Man's endeavors and deeds; and they are a reward for man's diligence, self-perfection and abandonment of pleasure in sin.

This point also mentions a particular pleasure that Allah Himself, or His angels address to man and tell him: "Verily this is a reward for you, and your endeavor is accepted and appreciated." And perhaps according to some commentators, this blessing, where Allah thanks Man, is superior to all other blessings.

The verb /kana/ 'was', which is in the past tense, perhaps refers to this point: that these blessings have been prepared for you (the Righteous) in advance. As when one pays careful attention to detail and prepares everything, in advance, for his guest.

(1) Durr-al-Manthur, vol. 6, p. 300.
(2) Majma'-al-Bayan, vol. 10, p. 411.
(3) Majma'-aI-Bayan, vol. 10, p. 410.
(4) Majma'-al-Bayan, vol. 10, p. 411.
(5) Nur-uth-Thaqalayn, vol.5, p. 485. tradition 6.)

Sura Insan

(Human)

No. 76 (verses 23-26)

(23) إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا
(24) فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا
(25) وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
(26) وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

23. "Surely We, Ourselves, have revealed the Holy Qur'an to you, revealing (it) in stages."

24. "Therefore be patient and constant to the command of your Lord, and obey not from among them a guilty or an ungrateful one."

25. "And remember the name of your Lord morning and evening,"

26. And during the night prostrate thyself to Him; and glorify Him (a) long (part of the) night.

Commentary:

Five Great Instructions for the Fulfillment of Allah's Command.

The aforementioned verses of the Sura are about the creation of Man and then about his rebirth at the time of Resurrection Now, the verses are referring to the Prophet (P.B.U.H.), directly, with some emphatical instruction about the guidance of Man and his patience and constancy. In fact, these verses show the way of how to approach the incomparable immense blessings. This task is not possible except through taking hold of the Qur'an, following the Prophet's leadership and being inspired by his instructions.

At first it says: " Surely We, Ourselves, have revealed the Qur'an to you, revealing (it) in stages."

Some commentators have said that the term /tanzila/ 'revealing in stages', which has appeared as a direct object in this verse, denotes the gradual descent of the Holy Qur'an, whose effect on man's training is clear. Some others believe that it refers to the high position of this Heavenly book and emphasizes the fact that this book was sent down by Allah, in spite of those who accused the Prophet (P.B.U.H.) of being a necromancer, sorcerer, magician and calumniator of Allah.

***

Then, there are five important instructions given to the Prophet (P.B.U.H.) The first is for patience and constancy, and says:

" Therefore be patient and constant to the command of your Lord,..."

Don't be afraid of the difficulties and the problems that occur in your way, the great number of your enemies or their obstinacy. Continue on your way and go forward.

It is noteworthy that, with regard to /f/ in the Arabic term /fasbir/ 'therefore be patient and constant', the instruction for patience is secondary to the revelation of the Qur'an by Allah. That is: since Allah is your supporter then do stay firmly on the way. The term /rabb/ 'Lord, Cherisher' points to the same idea.

And in the second instruction the Prophet (P.B.U.H.) is warned not to listen to or obey the unjust. It says: "...and obey not from among them a guilty or an ungrateful one.

In fact, the second instruction is an emphasis on the first instruction, because numerous enemies tried, in different ways, to make the Prophet (P.B.U.H.) adapt to their way of thinking. It is said that 'Atabat-ibn-i-Rabi'ah' and 'walid-ibn-i-Muqayyarah' told the Prophet (P.B.U.H.) to leave his prophecy and they would give him as much wealth and the most beautiful ladies to marry as would satisfy him and other suggestions like this, hut the Prophet (P.B.U.H.) as a true, great leader, was instructed to he patient and constant against the evil temptations or the threats. which were made against him. He should not yield to either the allurements or the threats.

It is true hit the Prophet (P.B.U.H.) never yielded, and this is a sign for the greatness of his faith; an eternal model for other leaders of the Way.

Although some commentators have said that the term 'sinner' refers to 'Atabat-ibn- i-Rabi'ah' and the term 'ungrateful' refers to 'Walid-ibn-i-Muqayyarah' or 'Abu Jahl; each of whom were among the pagan Arabs, it is clear that the terms have a vast meaning, which encompasses any sinner and unbeliever; but these three were the most vivid evidences of the words.

It is also noteworthy that 'sinner' has a general meaning which includes the ungrateful, too, then 'ungrateful' is a subdivision of 'sinner'.

***

However, since being patient and constant with many great difficulties is not easy to do and going on such a road needs two certain provisions, so, it says in the next verse: "And remember the name of your Lord morning and evening."

***

"And during the night prostrate thyself to Him; and glorify Him (a) long (part of the) night".

Under the light of 'remembering the Name of your Lord', and with 'prostration and glorification' you can build the necessary spiritual strength and sufficient support for overcoming the difficulties along the way.

The term /bukrah/ 'beginning of the day' is opposite to the term /asil/ 'evening, sunset', which is followed by praying at night and are mentioned in these two verses to show the necessity of continuous remembrance of Allah both day and night.

Some commentators have applied them to the five daily prayers; morning (Fajr), noon (Zohr), afternoon ('Asr), sunset (Maqrib) and evening ('Isha) prayers, or in addition to the optional prayers after midnight. At any rate, it seems that these prayers are examples for this continuous remembrance of the Lord and glorification and prostration to Him.

The last two terms in the verse, /Laylan tawila/, refer to the glorification of Allah for a long part of the night. It has been narrated that Imam Ali ibn-Musa-ar-Reza (P.B.U.H.) was asked what 'glorify' meant and he answered that it meant 'optional night prayer'.(1)

It is probable !hat the above commentary is one of the clear evidences of 'glorification' because the optional night prayer is very effective in strengthening ones' faith and self-will for obeying Allah, and refining spirits.

***

It is worthy to note, here, that though the five instructions are addressed to the Prophet (P.B.U.H.), they are, in fact, models for all those who have a role in spiritual and humane guidance of societies.

They should know that, after being sure of their strong belief in their goal and prophetic mission, it is necessary for them to be patient and constant and not to be afraid of mass difficulties in their way; since, guiding populations has always been with great difficulties specially when faced with some unyielding ignorant enemies. And no prophetic mission of theirs will survive unless the leaders are patient.

In the next stage, they must strongly stand against evil temptations of the sinners and the ungrateful; those who try to lead astray leaders with all kinds of deceit and hypocrisy in order to make their prophetic mission fruitless. They should neither be deceived by allurements nor be afraid of threats.

In any case, every morning and evening, they should prostrate themselves before Him to obtain spiritual power, strong will and firm decision, especially when they get help in their supplications and night prayers; victory will surely be their own.

And, if it happens that they have a failure or misfortune at some point, along the way, it is possible to compensate for this under the light of these principles. The Prophet's life and his prophetic mission, throughout his career of inviting people to Islam, are good examples for those who wish to follow the straight path.

(1) Majma'-al-Bayan, vol. 10, p. 413.

Sura Insan

(Human)

No. 76 (verses 27-31)

(27) إِنَّ هَؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا
(28) نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا
(29) إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا
(30) وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
(31) يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

27. " They love the fleeting life and put away behind them a Day (that will be) hard and grievous."

28. " It is We who created them and strengthened their joints and when We will We can substitute the like of them (in their place) by a complete change".

29. " Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord".

30. " Yet you will not, unless Allah Wills; surely Allah is All-knowing, All-wise".

31. " He will admit to His Mercy whom He will, but (as for the) evildoers, He has prepared a painful penalty."

Commentary:

This is an admonition; but it is you who choose the way.

In the aforementioned verses, the Prophet was admonished and told that he should never he affected by offenders and pagans.

Historical evidences exit which confirm that there were some people who wanted to have an effect on Prophet's thoughts by alluring him to change his decision. They made offers of wealth, high social rank and beautiful women.

The following verse indicates the above and says: "They love the fleeting life and put away behind them a Day (that will be) hard and grievous.

The scope of their thought is open only to eating, sleeping and sensuality. These bodily enjoyments are their ideal. They weigh the Prophet's great soul with the same criterion. They are some blind-hearted people who are not aware of their future hard day. And what a hard day it will be! Hard from the point of punishment; hard from the point of reckoning, and hard from the point of the length of time of being dishonored and bearing the responsibility of spreading scandals for their vices.

In fact, they will have the day in front of them but, here, using the term /wara ahum/ 'behind them' instead of 'in front of them' is to denote carelessness, as if they put away the day behind them. But, some interpreters have said that the Arabic word /wara/ has the meaning of 'behind' in some texts and of 'forward' in some others.' (1)

* * * *

In the next verse they are warned not to be proud of their strength, because it is Allah who gave it, and other faculties, to them so whenever He Wills He can take these back at once. Look again at the sentiments of the verse: " It is We Who created them and strengthened their joints and when We Will, We can substitute the like of them (in their place) by a complete change".

The term /asr/, in Arabic etymology, means: 'to fasten with a chain' and that is why 'captives' are called 'asir' in Arabic. In the old days, captives were fastened with chains. But, here in this verse, 'asr' means 'to firm the joints' of Man which strengthens him to move about and enables him to carry out his activities, efficiently.

Certainly, the Qur'an has touched on a most fascinating point: 'firming the different joints of Man' , which consists of small and large nerves; connecting tissues that hind muscles to each other; rope-like ligaments and the various muscles themselves.

Small and large pieces of bone, clothed in flesh, comprise the body and are so uniquely tied together that it totally forms a complete unit (Man), which is able to do almost anything. On the whole, the statement is about man's strength.

This verse also makes it clear that Allah is self-sufficient (free from want) and is not in need of their faith and their obedience but, it is only to make them understand. If the verse insists on their faith, it is a grace from Allah's favor to them.

There is a similar sense in Sura An'am, No.6, verses 133, which says: 'And they Lord is self-sufficient', full of Mercy. if it were His Will, He could destroy you and in your place appoint whom He will as your successors....'

* * * *

The next verse covers the general idea which the Sura conveys and, on the whole, it is a complete program for the happiness of Man: "Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord".

It is for Us to show you the Way. There is no compulsion on you to choose it. It is you, using your wisdom, that must distinguish between right and wrong and of your own free-will decide which way to follow.

In fact, this is an emphasis on what was stated at the beginning of the Sura: "Surely We guided...", ie. 'We showed him the Way; whether he be grateful (and assumes it) or ungrateful'.

* * * *

Since some feeble-minded persons may think of the verse as meaning absolute free-will for the servants, the next verse negates their claim by adding: "Yet you will not unless Allah Wills; surely Allah is All-knowing, All-wise". This is the confirmation of the principle of the medium status between fatalism and the idea of chaotic free-will.

On the one hand, it remarks that 'Allah shows the way, and choosing it is up to you'. On the other hand, there is another fact added to it that "Yet you will not unless Allah Wills"; that is, you are not completely independent, but your power and your free-will depends on Allah's Will. It is He who has given them to you and whenever He Wills, He can take them back.

Thus, there is neither an absolute free-will nor an absolute compulsion, but it is a fine, subtle line between them. In other words, there is a kind of freedom which depends on Allah's Will; that at any moment He can take it back, if He Wills. In such a way, the servants are able to fulfill their responsibility, which is the secret of their improvement, while at the same time, they do not feel any independence or self-sufficiency.

In brief, the reason for this idea is so that the servants will not feel independent divine providence, but are in need of His guidance and support. When they are making a decision to do something, they call on his support.

Some of the commentators who believe in fatalism have taken this verse as an evidence of their doctrine. Among them is Fakhr-i-Razi who said: "Take note that this verse is one of the verses in which the waves of fatalism surge." (2)

Yes, if we separate this verse from the former ones, this statement can be right, but paying attention to the fact that in one verse the possibility of the influence of Man's 'free-will' is pointed out, and in another one the recognition of Allah's Will is mentioned, the same 'variety of conditions' clearly approves these conditions, (a place between them; a place between two extreme ends).

It is ironic that those who believe in free-will' have seriously taken to heart this verse, to denote absolute free-will, and those who believe in fatalism have taken stock in the next verse, which addresses only fatalism. Each of these two groups tries to explain away its own idea with that single verse that it has chosen, but, when a correct understanding of a statement in Qur'an (as in any other text) is read, it is meant to be read in relationship to the other statements around it, without any prejudice.

The sentence: "Surely Allah is All-knowing, All-wise" at the end of the verse, may be a point with the same understanding. Allah's knowledge and wisdom is necessary for the servants' freedom on their way to success, otherwise there must be a compulsory success which cannot be a lasting one. Furthermore, His knowledge and wisdom does not compel some individuals to do only good deeds and some others to do evil, so that He would reward the former group and punish the latter one.

* * * *

Finally, in the last verse, of this Sura, a short and meaningful statement refers to the happy end of the righteous and dreadful destiny of the evildoers. It says: "He will admit to His Mercy whom He will, but as for the evildoers He has prepared, for them, a painful Penalty".

It is worth noting that at the beginning of the verse it is said: "He will admit to His Mercy whom He will", but at the end of the verse it concentrates on the painful penalty for the evildoers. This shows that His Will for distributing pain, ollows the individual's Will for seeking to commit sin and also the contrary is true: His Will for bestowing blessings, follows the ndividual's Will for perfecting their faith in Allah and in doing good deeds. This is he very thing that is expected from Allah.

Though these clear evidences are available, there are some persons, such as Fakhr-i-Razi who have taken the first part of the verse as an evidence for fatalism, and in so doing they have neglected the last part of the verse, which addresses free-will and the deeds of the evildoers.

* * * *

Supplication:

"O Lord! Admit us to your mercy, and keep us away from the painful pena4y prepared for the evildoers".

"O Lord! You showed us the way and we will follow. Please help us to stay firm and constant along Your way".

"O Lord! We may not be of the righteous, but we love them. Please count us among them".

(1) If the term /wara/ is added to the subject it means 'behind' and if is added to the object it means 'forward, front': (Ruh-al-Bayan, vol. 8, P. 439)
(2) Tafsir-Fakhr-i-Razi vol. 30, p.262

The End of Sura Insan (Human)