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IntheNameofAllãhTheAll-Compassionate,TheAll-Merciful

PraisebelongstoAllãh,theLordofallBeing;theAll-Compassionate,theAll-Merciful;theMasteroftheDayofJudgement.

Theeonlyweserve;andtoTheealoneweprayforsuccour.

Guideusinthestraightpath,thepathofthosewhomThouhastblessed,notofthoseagainstwhomThouartwrathful,

norofthosewhoareastray.

*****

O'Allãh!Sendyourblessingstotheheadofyourmessengersandthelastof

yourprophets,Muhammadandhispureandcleansedprogeny.

Alsosendyourblessingstoallyourprophetsandenvoys.

Part1"THETABLE"

1ChapterFOREWORD

1. The late al-‘Allãmah as-Sayyid Muhammad Husayn at-Tabãtabã’ī(1321/1904–1402/1981)–mayAllãhhavemercyuponhim–wasafamousscholar,thinkerandthemostcelebratedcontemporaryIslamicphilosopher.Wehaveintroducedhimbrieflyinthefirstvolumeofthetranslationofal-Mīzãn.2. al-‘Allãmah at-Tabãtabã’ī is well-known for a number of his works of

which the most important is his great exegesis al-Mīzãn fītafsīri 'l-Qur’ãnwhichisrightlycountedasthefundamentalpillarofscholarlyworkwhichthe‘AllãmahhasachievedintheIslamicworld.3.We felt the necessity of publishing an exegesis of the Holy Qur ’ãn in

English.Aftera thoroughconsultation,wecame tochooseal-Mīzãn becausewefound that itcontained in itself, toaconsiderableextent, thepointswhichshouldnecessarilybeexpoundedinaperfectexegesisoftheHolyQur ’ãnandthe points which appeal to the mind of the contemporary Muslim reader.Therefore,weproposed toal-Ustãdhal-‘Allãmahas-SayyidSa‘īdAkhtarar-Radawī to undertake this task, becausewewere familiarwith his intellectualabilitytounderstandtheArabictextofal-Mīzãnandhis literarycapability inexpressionandtranslation.Sowereliedonhimforthisworkandconsiderhimresponsible for the English translation as al-‘Allãmah at-Tabãtabã’ī wasresponsiblefortheArabictextofal-Mīzãnanditsdiscussions.4.We have now undertaken the publication of the eleventh volume of the

Englishtranslationofal-Mīzãn.ThisvolumecorrespondswiththefirsthalfofthesixthvolumeoftheArabictext.WiththehelpofAllãh,theExalted,wehopetoprovidethecompletetranslationandpublicationofthisvoluminouswork.Inthefirstvolume,thereaderwillfindtwomoreappendicesincludedapart

fromthetwowhicharetoappearinallvolumesoftheEnglishtranslationofal-Mīzãn:Onefortheauthorsandtheotherforthebookscitedthroughoutthiswork.

*****WeimploreuponAllãhtoaffectourworkpurelyforHispleasure,andtohelp

ustocompletethiswork,whichwehavestarted.MayAllãhguideusinthisstep

whichwehavetakenandinthefuturesteps,forHeisthebestMasterandthebestHelper.

WORLDORGANIZATIONFORISLAMICSERVICES

(BoardofWriting,TranslationandPublication)17/3/1423,30/5/2002,Tehran–IRAN.

2ChapterTranslationoferses55-56

OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,thosewhokeepupprayersandpaythezakãtwhiletheybow(55).AndwhoevertakesAllãhandHisMessengerandthosewhobelieveforaGuardian,thensurelythepartyofAllãharetheythatshallbetriumphant(56).

COMMENTARY

The twoverses, asyou see, areplacedbetween theverses,whichprohibittaking the People of theBook and the unbelievers for a helper or guardian.That is why a group of Sunnī exegetes has tried to join these two with theprecedingandfollowingversesinasinglecontext;theyhavetakenthewholegroup in one connotation, aiming to describe the believers' responsibilityregarding people'swilãyah (in the meaning of helping), and prohibition oftaking theJews, theChristiansand theunbelieversasahelper. Itconfines thewilãyahtoAllãh,HisMessenger,andthosebelieverswhoestablishprayersandpay thezakãtwhile theyarebowing– they indeedare truebelievers.Thus itexcludesthehypocritesandthoseinwhoseheartsisadisease;leavingthetruebelieverswhosewilãyahisincumbent.Theversegivesthesameimportthatisshownbyacollectionofsuchversesas:. . .andAllãhistheGuardianofthebelievers (3:68);The Prophet has a greater claim on the believers than theyhave on themselves, … (33:6); [and about the believers that] . . . these areguardians of each other;… (8:72); And (as for) the believing men and thebelievingwomen, theyareguardiansofeach other;…(9:71). [According totheseexegetes]theverseunderdiscussionmakesAllãh,HisMessengerandthebelievers awliyã’ ( ءایلوأ = here meaning'helpers')ofthebelievers.However,thereremainsthedifficultyofthecircumstantialclause,whilethey

bow,whichisattachedtotheclause,andpayzakãt.Theyhavetriedtoremovethisdifficultyby taking thebowing in ametaphorical sense, i.e., they submitthemselves toAllãh;or theyare financially in a lowposition, etc.Theversethen would mean: The Jews, the Christians and the hypocrites are not yourguardian;ratheryourGuardiansareAllãh,HisMessengerandthosebelieverswhokeepupprayersandpayzakãt,andtheyinallthissurrenderthem-selvestoAllãhwith total obedience – or, they pay zakãt while they themselves arepoorandinstraitenedcondition.This was the explanation given by them. But if you ponder on, and look

minutely at the two verses and the ones surrounding them, and then at thegeneralpositionofthischapter,youwillreachataconclusiondifferentfromwhattheyhavesaid.Thefirstthingwhichgoesoutofwindowistheirclaimthatalltheseverses

were in a single context, and that their aim was to describe thewilãyah ofhelpingandtodifferentiatebetweengenuineandfalsehelp.Yet,althoughitisacceptedthatthechapterwasrevealedduringthelastdays

of the Messenger of Allãh (s.a.w.a.) in the Last Pilgrimage; but it is alsoaccepted that all its verseswere not revealed together in onego; the chaptercontains verses which were doubtlessly revealed before that time, and theirmeanings clearly show it; also their narrated reasons of revelation supporttheirearlierrevelation.Ifaverseisplacedbeforeorafteraverseitdoesnotgiveanindicationthattheircontextisone;nordoessomeaffinitybetweenoneverseandanothershowthattheywererevealedtogetherorinonecontext.Moreover, theprecedingverses [Oyouwhobelieve!Donot take the Jews

andtheChristiansforfriends…]forbidthebelieverstobefriendtheJewsandtheChristians,andputtoshamethehypocritesandthoseinwhoseheartsisadisease for hastening to them and looking after their interests, withoutaddressing theJewsand theChristiansor talking to them.And the followingones [O you who believe! Do not take for guardians those who take yourreligionforamockeryandajoke,fromamongthosewhoweregiventheBookbefore you and the unbelievers;…Say: "OPeople of theBook!Do you findfaultwithus (foraught)except thatwebelieve inAllãh…,and thatmostofyouaretransgressors?"],prohibit takingthemforguardiansandexposetheirconditionbyorderingtotalktothemandputthemtoshameforhypocrisyandtransgression.Thustheaimsinthetwosetsofversesarequitedifferentfromeachother.So,howthecontextcanbethesame?Apart from that you have seen in the commentary of preceding verses [O

youwhobelieve!DonottaketheJewsandtheChristiansforfriends...]thatthewilãyah in the meaning of help is not suitable in that context, and theparticularitiesofthoseversesandespeciallythewords,theyarefriendsofeachother, and thewords,andwhoeveramongstyou takes them fora friend, thensurely he is one of them, are not appropriate for such interpretation.Establishingthewilãyahofhelpanditsundertakingbetweentwonationsdoesnotmakethetwointoonenationnordoesitattachonetotheother.Alsosuchprohibition cannot be justified by saying that, they are friends of each other.Suchexpressionscanonlybeusedwhentheaimistoprohibitwilãyahoflove,becauselovecreatespsychologicalandspiritualblendingofbothparties,andpermits each to affect psychological and spiritualmanagement in the other'slifeaffairs;itbringstwogroupsneareachotherincharacterandactivitiesinawaythatobliteratesnationalcharacteristics.Notonlythat.ItisnotcorrecttocounttheProphet(s.a.w.a.)asawaliyy (in

themeaningofhelper)ofthebelievers,whileitsoppositeiscorrect.ThishelpwhichisgivenbyAllãh,andtheQur ’ãnmentions it inmanyof itsverses, isthehelpinreligion.Accordingly,itispro-pertosaythatthereligionbelongstoAllãh–inthemeaningthatHehasestablisheditandlaiddownitssharī‘ah.

Thus theProphet (s.a.w.a.) or thebelievers or both together are exhorted tohelp it, or some helpers are invited to help Allãh regarding the laid downreligion,asHesays:…Thedisciplessaid:"WearehelperofAllãh"…(61:14);. . . if you helpAllãh,Hewill help you… (47:7);Andwhen Allãhmade acovenantwiththeprophets:"…youmustbelieveinhim,andyoumustaidhim."...(3:81);apartfromothermanysuchverses.Also,itispropertosaythatthereligionbelongstotheProphet(s.a.w.a.)–in

themeaningthatitishewhohascalledtoitandconveyedittous,forexample.Orthat thereligionbelongstoAllãhandHisMessenger– in themeaningoflegislation and guidance, and so they call people to help it or praise thebelievers for helping it; as Allãh says:… so those who believe in him andhonour him and help him, … (7:157);. . . seeking grace of Allãh and (His)pleasure,andassistingAllãhandHisMessenger…(59:8);…and thosewhogaveshelterandhelped…(8:72);andothersuchverses. Likewise, it is proper to say that the religion belongs to the Prophet

(s.a.w.a.)andthebelievers–inthemeaningthattheyareobligatedtofollowitslawsandactonit,soit issaidthatAllãhistheirGuardianandHelper;asHesays:…andsurelyAllãhwillhelphimwhohelpsHim;…(22:40);MostsurelyWehelpOurmessengers,andthosewhobelieveinthisworld'slifeandonthedaywhenthewitnessesshallstandup(40:51);…andhelpingthebelieversiseverincumbentonUs.(30:47),apartfromothersuchverses.However,itisnotcorrecttoascribethereligiontothebelieversalone,thus

making themasprincipal andputting theProphet (s.a.w.a.) aside, and then tocount the Prophet (s.a.w.a.) as their helper in their affairs; becausewhateverreligiousdignitythereis,theProphet(s.a.w.a.)hasthelion'sshareinit.Thatiswhywedonotfindasingleex-ampleintheQur ’ãnwheretheProphet(s.a.w.a.)hasbeenmentionedasthebeliever'shelper.Farbeitfromthedivinespeechtoneglectthenobledivinedecoruminanyinstance.This is one of the strongest proofs that wherever the Qur ’ãn ascribes

wilãyahtotheProphet,itmeansthewilãyahofGuardianshipandauthorityorthatofloveandaffection,asAllãhsays:TheProphethasagreaterclaimonthebelieversthantheyhaveonthemselves,...(33:6);OnlyAllãhisyourGuardianandHisMessenger and thosewho believe, . . . (5:55); note that the verse isaddressed to the believers, and as you have been told earlier, there is nomeaning in counting the Prophet (s.a.w.a.) their waliyy in the meaning ofhelper. It is now clear that these two verses are different in the context from the

precedingones,evenifwetakethewilãyahinthemeaningofhelping;donotbeconfusedbytheclause:thepartyofAllãharetheythatshallbetriumphant,

becausetriumphandprevailingpointstotheconnotationofhelpingasmuchasit does to that ofmanagement and authority, and to that of love and affinity.Triumph of religion – the topmost desire of the people of religion – takesplacewhen the believers attach themselves toAllãh andHisMessengerwithanypossiblemeans.AllãhhasclearlyannouncedittotheminHiswords:Allãhhaswritten down: "Iwillmost certainly prevail, I andMyMessengers;" . . .(58:21); And certainly Our word has already gone forth in respect of Ourservants,themessengers:mostsurelytheyshallbetheassistedones,andmostsurelyOurhostaloneshallbethevictoriousones(37:171-3).On top of all, there are a lot of traditions declaring that these two verses

wererevealedabout‘Alī(a.s.)whenhegavehisringincharitywhilehewaspraying. Thus these verses are reserved for him and are not general. Godwilling,manyofthosetraditionswillbequotedunder"Traditions".Ifsuchnumerousandsomanyaccumulatedtraditionspointingtothereason

of revelation can be ignoredwhile explaining a verse, then obviously not asingle verse could be explained with the help of the narrated reasons ofrevelation in the whole Qur ’ãn. Therefore, there is no justification forgeneralizing the two verses and claiming that they point to the believers'friendshipwithoneanother.However, the exegetes have objected to these traditions – although they

shouldnothavedonesoinviewoftheiroverwhelmingnumbers–asfollows:First:These traditionsareagainst thecontextof theverses thatapparently

pointtothewilãyahofhelp,asmentionedabove.Second:Theywantustousepluralandmeansingular;becauseaccording

to them, the clauses: those who believe and those … , refer to ‘Alī, butlanguagedoesnotsupportit.Third:According to these traditions,zakãtwouldmeangiving thering in

charity,anditisnotcalledzakãt.Basedon theseobjections, theysay that theversesaregeneral,andrestrict

thewilãyah tothegroupmentionedtherein.Thehypocriteswerehasteningtothehelpof thePeopleof theBookandemphasizing its importance;soAllãhforbadeitandsaidthattheironlyhelpersareAllãh,HisMessengerandthetruebelievers,ratherthanthePeopleoftheBookandthehypocrites.Therewouldremainonlyonedifficulty:thatthisexplanationdidnotagreewiththeapparentmeaning of the conditional clause: while they bow. But, it could easily beremovedifwetookitinitsmetaphoricalmeaning,i.e.whiletheyarehumblebeforeAllãh;orevenwhentheyarethemselvesinneed,inwretchedcondition.Thiswas thegistof theirobjections.But ifyoumeditateon thisandother

similarverses,youwillseethatnoneofthesestandsonitslegs.

As for theverse'sposition in thecontextof theonesdenotingwilãyah ofhelp:Youhaveseenthatthoseversesdonotgivethemeaningofhelp;andevenifwe suppose that the previous verses denote thatmeaning, this verse is notcompatiblewithit.Asfortheproblemofusingpluralandmeaningsingular:Youhaveseenthe

detailedreplytoitundertheverseofMubãhalah(3:61)involumethreeofthisbook.1Also,itwasexplainedtherethatthereweretwowaysofspeaking:1.Touseapluralwordandmeanasingular,asingleentity.2.To describe a general proposition, using a pluralword, in order that it

maybeappliedtoallsuitablecandidates,evenifatpresent therebeonlyonepersonorthingtowhichitcouldbeapplied.The language rejects the first style;but thesecondone isverycommon in

use.WouldthatIknewwhattheywouldsayabouttheverse:Oyouwhobelieve!

DonottakeMyenemyandyourenemyforfriends:wouldyouofferthemlovewhiletheydenywhathascometoyouofthetruth,…wouldyoumanifestlovetothem?…(60:1).Itisundoubtedlyknownthattheversereferstooneman,HãtibibnAbīBalta‘ah,whenhecorrespondedwiththeQuraysh.Orabouttheverse:Theysay:"IfwereturntoMedina,themightywillsurely

driveout themeaner therefrom;" . . . (63:8). It iswellknownthat thespeakeroneman,was‘AbdullãhibnUbayyibnSalūl.Orabout theverse:Theyaskyouas towhat theyshouldspend… . (2:215),

andthequestionerwasoneman.Orabout theverse: (As for) thosewhospend theirwealthbynightandby

day,secretlyandopenly,theyshallhavetheirreward…(2:274).Itisnarratedthatthespenderwas‘AlīorAbūBakr.TherearealotofsuchversesintheQur ’ãn.Avery strangephenomenon appears before our eyeswhenwe look at the

clause: (they say), "We fear lest a calamity should befall us;"… (5:52). Thespeaker was ‘Abdullãh ibn Ubayy, according to the narrated reason ofrevelation,which theobjectors themselvesdoaccept;and it is inbetween theversesunderdiscussion.[Theyfindnodifficultyinapplyingthepluralstoonemaninthisclause!]

1al-Mīzãn(Eng.),vol.6,pp.59-63.(tr.)Itcouldbesaidthatintheabove-mentionedversesthereweremanypeople

who agreedwith that one person's views, orwere pleasedwith their action;thereforeAllãhhasusedplurals inorder that itmaycover thedoer togetherwith thosewhoagreedwithhim.However, itwould show thatusingapluralforasinglepersonwasjustifiedif therewasagoodreasonfor it.Theverseunderdiscussiontoowouldcomeintothiscategory;asitwouldprovethatthereligiousnobilities–includingthesaidwilãyah–isnotconfinedtoonepersonto the exclusionof the others; rather it only dependsonpriority in sincerityanddeeds.Moreover,all thenarratorsof these traditionswere thecompanionsof the

Prophet(s.a.w.a.)andtheirdiscipleswhowerewiththeminthatveryera.AllofthemwerepureArabswhose languagewasnotpervertedandwhose tongueswere notmixed up. If such usagewas not allowed in the speech and peoplewere not familiarwith such expressions, theywould not have accepted thesenarrations,rathertheywouldhavebeenthefirsttoputforwardthisobjection;butnoneofthemisonrecordtospeakagainstitonthisground.Asforthesayingthatcharityofaringisnotcalledzakãt:Itshouldbekept

in mind that the use of the word, zakãt, specifically in its terminologicalmeaningtookplaceintheMuslim'sexpressionsaftertheQur ’ãnlaiditdownas an obligatory act of religion; but in its literal sense it covers thatterminological meaning and other spendings altogether. When it is usedwithoutanyrestrictionorjoinedwithkeepingupprayer,itindicatesspendingthepropertyforthesakeofAllãh.See,forexample,whatAllãhhasmentionedregardingthepreviousprophets:HesaysaboutIbrãhīm,Ishãq,andYa‘qūb:…andWerevealedtothemthedoingofgoodandthekeepingupofprayerandthegivingofzakãt,...(21:73);andHesaysaboutIsmã‘īl:Andheenjoinedonhisfamily prayer and zakãt, and was one in whom his Lord was well pleased.(19:55);andHequotes‘Īsã(a.s.)sayinginthecradle:…andHehasenjoinedonme prayer and zakãt so long as I live (19:31).And it is known that theirsharī‘ahdidnothavethezakãtofwealthasweunderstanditinIslam.Likewise, look at the following verses, which were revealed inMecca in

earlydaysofprophethoodwhen thezakãt (asweknow it)wasnot legislatedyet:Heindeedshallbesuccessfulwhopayszakãt,andremembersthenameofhis

Lordandprays(87:14-15);[He]whogivesawayhiswealthforzakat (92:18);Thosewhodonotgivezakãtand theyareunbelievers in thehereafter. (41:7);And who are givers of zakat (23:4). Would that I knew what the Muslimsunderstoodfromtheword,zakãt,intheseverses!Even the verse of zakãt itself: Take alms out of their wealth, you would

cleansethemandpurifythemthereby,andprayforthem;surelyyourprayeris

arelieftothem;…(9:103),showsthatzakãtisasortofalmsandcharity,andit has been named zakãt [lit: purification] only because charity cleanses andpurifies in general; and then its was pre-dominantly used for that particularalms.Allofitclearlyshowsthatthereisnohindranceincallinggeneralalmsand

spendinginthewayofAllãhaszakãt.Alsoitisevidentthatthereisnoreasonforinterpretingtheword,bowing,inmetaphoricalsense.Similarly,thereisnoreason to look for far-fetched justifications as to why Allãh used in thebeginningoftheversetheword:yourGuardian,insingularandbroughtinitspredicate:thosewhobelieve,inplural.Thinkoverit.QUR’ÃN:OnlyAllãhisyourGuardianandHisMessengerandthosewho

believe: ar-Rãghib has said in his Mufradãtu 'l-Qur’ãn: "al-Walã’ and at-tawãlī ( ءآلولا ، يلاوتلا )denotethattwoormorethingsaresopositionedasnothingextraneouscomesbetween them. Metaphorically it is used to indicate proximity in place, oraffinity, or friendship, and in help, or inbelief.al-Wilãyah ( ةیآلولا ) ishelp, and/or management of affairs. It has been saidthat al-walãyah and al-wilãyah ( ةیآلولاةیآلولا ، ) both are one likeal-dalãlah and al-dilãlah ( ةلالدلا ، ةلالدلا ); and it reallymeans management of affairs; and al-waliyy and al-mawlã ( يلولاىلوملا ،) denote thismeaning, and both are used as nomenagentis,i.e.guardian/manager;andasnomenpatientis, i.e.onewhoseaffairsaremanaged.AbelieveriscalledwaliyyofAllãh,butnowhereishereferredtoasmawlãofAllãh;whileAllãhiscalledwaliyyofthebelievers,aswellastheirmawlã."Further he says: "They say, tawallī when used without any pre-position,

gives the meaning of wilãyah, indicating that it is related to the nearestobjective;theysay,'Iturnedmyears/eyes/facetoso-and-so'.Allãhsays:…soWeshallsurelyturntheetoaqiblahwhichthoushaltbepleasedwith;turnthenthy face towards the SacredMosque; and wherever you are, turn your facestowards it; . . . (2:144); but when it is followed by prepositionmin ( نم =from) clearly or implied, it means turning away and leaving theproximity."Apparently,manperceivedtheproximity(pointedtobywilãyah)firstofall

physically in bodies and their places and times; then it was borrowed forimmaterial nearness, opposite to the above-mentioned idea. We know thatprimitivemanbeganhisperceptivejourneywiththematerialthingsperceivedthroughthefivesensesandwasinvolvedwiththemlongbeforethinkingaboutrationalpropositionsandimmaterialideasandtheirrelatedthings.Whenwilãyah – a special proximity – is affected in spiritual/ immaterial

affairs,itfollowsthatwaliyyhasarightandanauthorityoverthemawlãwhichothersdonothave (except throughhim).All suchmanagementalaspects thatmaybedelegatedtoanotherwillautomaticallybetakenoverbythewaliyy,e.g.thewaliyyofadeceasedperson.Theestate,whichthedeceasedusedtomanageby right of ownership, his heir, has the right to manage it by wilãyah ofinheritance.Likewise,theguardianofaminormanagesthatminor'sfinancialaffairsbywilãyahofguardianship;and thehelpermanages theaffairsof thehelped one strengthening him in his defence; and Allãh is the Guardian(Waliyy) of His servants and manages their affairs in this world and thehereafter– there isnoguardianexceptHim.SoAllãh is theGuardianof thebelievers, inasmuch as He manages the affairs of their religion throughguiding,calling,andhelpingthemandsoon.AndtheProphetistheGuardianofthebelieversinasmuchashehastheauthoritytodecidebetweenthem,forthemandagainstthemthroughlegislationandjudgement.Likewise,thehãkim(ruler, judge) is the guardian of the people over whom he rules within hisjurisdiction.Thesameisthecasewithotherexamplesofwilãyah, likethatofemancipation,covenant,protection,neighbourhoodanddivorce;similarly,thewilãyahofacousin,ofloveandofadesignatedsuccessor,andsoon.Also,Hisword: they shall turn (their)backs to you [33:15], i.e. they shall

turntheirbackstowardsthewarandignoreitsdemands.AndHisword:youturnedback[5:92],i.e.youturnedawayfromaccepting

it;youfaceditsoppositedirectionbyturningawayfromit.Inshort,lookingatwilãyahinitsdifferentusages,wegetthemeaningofa

sort of proximity that gives its subject some authority of management andpossessionofplanning.Looking at the context of the verse under discussion: "OnlyAllãh is your

GuardianandHisMessengerandthosewhobelieve",wefindthatthemeaningofwilãyah(guardianship)foralltheguardiansisthesame,because"Allãh,HisMessenger and the believers", have all been ascribed to one word: "yourGuardian", and clearly guardianship of each has the samemeaning. This isalso supported by the clause at the end of the second verse: then surely thepartyofAllãharetheythatshallbetriumphant,asitindicatesorclearlyshowsthat all the guardians are the party of Allãh, because they are under His

Guardianship;thustheguardianshipoftheMessengerandofthosewhobelievesproutfromtherootofAllãh'sGuardianship.AllãhhasascribedtoHimselfthefollowingaspectsofwilãyah:al-Wilãyatu 't-Takwīniyyah (The Authority Over Creation): Through this

authority He manages everything and disposes the creatures' affairs as HepleasesandinwhateverwayHepleases.Hesays:OrhavetheytakenguardiansbesidesHim?ButAllãhistheGuardian,...(42:9);…youhavenotbesidesHimanyguardianorany intercessor;willyounot thenmind? (32:4);…Thou artmy guardian in this world and the hereafter; . . . (12:101); … he has noguardianafterHim;…(42:44).Thesameistheimplicationoftheverses:…andWearenearer toHim thanhis life-vein. (50:16);…andknow thatAllãhintervenesbetweenmanandhisheart,...(8:24).PossiblyrelatedtoitisthewilãyahofhelpwhichAllãhascribestoHimself:

That is becauseAllãh is theProtector of thosewhobelieve, and because theunbelieversshallhavenoprotector for them(47:11);…thensurelyAllãh it isWho is his Guardian, . . . (66:4); and the same connotation is seen in theverse:…andhelpingthebelieversiseverincumbentonUs(30:47).al-Wilãyatu 't-Tashrī‘iyyah (The Authority Over Legislation): Allãh has

ascribed to Himself this wilãyah, which concerns the believers' religiousaffairs: Legislation of the laws, guidance, advice, help and so on. He says:AllãhistheGuardianofthosewhobelieve;Hebringsthemoutofthedarknessintolight;...(2:257);...andAllãhistheGuardianofthebelievers(3:68);andAllãh is theGuardianof thepious . . . (45:19)The same is the themeof theverse:Anditisnotforabelievingmannorforabelievingwomantohaveanychoice in theiraffairswhenAllãhandHisMessengerhavedecidedamatter;andwhoeverdisobeysAllãhandHisMessenger,hesurelystraysoffamanifeststraying(33:36).ThisiswhatAllãhhasdescribedrelatedtoHiswilãyah,anditconcernsthe

authorityovercreationandauthorityoverlegislation.Youmayalsocallthemtherealwilãyahandthewilãyahfromasubjectivepointofview.Then Allãh has mentioned for His Prophet (s.a.w.a.) thewilãyah which is

reserved for him, and it isal-Wilãyatu 't-Tashrī‘iyyah: TheProphet (s.a.w.a.)has the right and authority to legislate the laws, call people to it, train theummahaccordingly,ruleoverthemanddecideintheiraffairs.Allãhsays:TheProphethasagreaterclaimonthebelieversthantheyhaveonthemselves,…(33:6).Thesameistheconnotationoftheverses:SurelyWehaverevealedtheBooktoyouwiththetruththatyoumayjudgebetweenpeoplebymeansofthatwhichAllãhhastaughtyou;...(4:105);...andmostsurelyyouguidetotherightpath(42:52);…aMessengerfromamongthemselves,whorecitestothem

His communications and purifies them, and teaches them the Book and theWisdom,...(62:2);…thatyoumaymakecleartomenwhathasbeenrevealedtothem,...(16:44);...obeyAllãhandobeytheMessenger…(4:59);AnditisnotforabelievingmannorforabelievingwomantohaveanychoiceintheiraffairswhenAllãhandHisMessengerhavedecidedamatter;...(33:36);Andthat you should judge between them by what Allãh has revealed, and do notfollowtheirlowdesires,andbecautiousofthem,lesttheyseduceyoufrompartofwhatAllãhhasrevealedtoyou;...(5:49).IthasbeenmentionedthatAllãhhasnotascribedtotheProphetthewilãyahofhelpfortheummah.Inshort,theProphet(s.a.w.a.)hasthewilãyahovertheummah,inasmuchas

heleadsthemtoAllãh,rulesoverthem,judgesanddecidesinalltheiraffairs.It is incumbentonthemtoobeyhimunconditionally.In thisway,hiswilãyahspringsfromAllãh'swilãyah,inthemeaningoftheauthorityoflegislation.Inotherwords,theProphet(s.a.w.a.)hasprecedenceoverthemastheyareboundtoobeyhim,becausehisobedienceisAllãh'sobedience.Thus,hiswilãyah isthewilãyahofAllãh,assomepreviouslyquotedversesprove,forexample:…obeyAllãhandobeytheMessenger…(4:59);Anditisnotforabelievingman,norforabelievingwomantohaveanychoiceintheiraffairswhenAllãhandHis Messenger have decided a matter; . . . (33:36), apart from other suchverses.ItisthismeaningofwilãyahasascribedtoAllãhandHisMessenger,which

isbestowedonthebelieversintheverseunderdiscussion,whenitsays:"OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve."Youhaveseenthatthecontextprovesthatitisonlyonewilãyah,anditbelongstoAllãhdirectly and to the Messenger and to those who believe indirectly bypermissionofAllãh.Had thewilãyah ascribed to Allãh in this verse, been different from that

ascribedtothosewhobelieve,itwasmoreappropriate,inordertoavoidanyconfusion, to bring anotherword ofwilãyah beforementioning "those whobelieve",asAllãhhasdoneinsimilarsituations.Forexample,Hesays:Say:"Ahearerof good for you (who)believes inAllãh and believes the faithful… "(9:61).Theword:"believes",hasbeenrepeatedbecauseitsconnotationsinthetwoclausesaredifferent.Asimilarstylewasusedintheverse:…obeyAllãhand obey theMessenger… (4:59), as was explained in volume five of thisbook.2Moreover,theword:"YourGuardian",issingularandisascribedto,"those

whobelieve",i.e.plural.Accordingtotheexegetes,itisbecausewilãyahherehasasinglemeaning,anditdirectlybelongstoAllãhandasfortheMessengerandthebelievers,itisindirectly,throughAllãh.

It is clear fromabove that the restriction in "Only" aims at confining thewilãyah to those mentioned in the verse. It removes the possiblemisunderstanding that it might cover those who are mentioned and also theothers.Thereisanotherpossibilitythatthisrestrictionnegatesthewilãyahofallpersonsotherthanthosementionedtherein.QUR’ÃN:thosewhokeepupprayersandpaythezakãtwhiletheybow: It

gives further particulars of "those who believe"; "while they bow" is theconditionalclauseattachedtothesubjecthiddenintheverb"pay".ar-Rukū‘ (

عوآرلا )isaparticularpositionofbodywhichisfoundinhumanbeingsonly.Anoldman with bent back iscalledar-rãki‘ ( عآارلا = one who bows down.) In thelanguage of sharī‘ah it is the name of aspecial position in worship. Allãh says: … (those) who bow down, whoprostrate… (9:112). Symbolically it represents humility and submission [toAllãh];butinIslamitisnotallowedexceptinprayer,contrarytoprostration.Andbecauseitshowshumilityandsubmission,thewordissometimesused

to allude to general humbleness, or to poverty and need, because a man instraitenedcircumstancesusuallyshowshumilitybeforeothers.QUR’ÃN:And whoever takes Allãh and His Messenger and those who

believe for guardian, then surely the party of Allãh are they that shall betriumphant: at-Tawallī ( وتلا يل = to take as a friend); "thosewho believe" points to the preceding: those who believe, together with theirattributes: those who keep up prayers and pay the zakãtwhile they bow; theclause:"thensurelythepartyofAllãharetheythatshallbetriumphant",isputintheplaceofthecomplementforthepreceding

2al-Mīzãn(Eng.),vol.8,pp.277-8.(tr.)conditionalclause,althoughitisnotthecomplement.Rather,thespeechhas

putthemajorpremiseinplaceoftheconclusion,inordertoshowthereasonof theproposition. Ineffect it says:Whoever takesAllãhandHisMessengerandthosewhobelieveforguardian,shallbetriumphant,becausehebelongstothepartyofAllãhand thepartyofAllãhare they thatare triumphant. It isanallusionthattheyarethepartyofAllãh.

al-hizb ( بزحلا ),according to ar-Rãghib, is a group having coarseness, ruthlessness, andharshness.AllãhhasdescribedHispartyinanotherplaceintheQur ’ãn,withanearly similar theme and has ascribed success to them. Hesays:YoushallnotfindapeoplewhobelieveinAllãhandthelatterdaybefriendingthosewhoactinoppositiontoAllãhandHisMessenger,eventhoughtheyweretheir fathers, or their sons, or theirbrothersor their kinsfolk; theseare theyintowhoseheartsHehasimpressedfaith,andwhomHehasstrengthenedwithaspiritfromHim:andHewillcausethemtoentergardensbeneathwhichriversflow,abidingtherein;Allãhiswell-pleasedwiththemandtheyarewell-pleasedwith Him; they are Allãh's party: now surely the party of Allãh are thesuccessfulones(58:22).al-Falãh ( حالفلا )

means victory and acquisition of the object of desire, i.e., triumph. It is thistriumphand success,whichAllãhhaspromised tobestowon thebelievers–this being His best promise to them. Hesays:successfulindeedarethebelievers(23:1).Manyverseshavethistheme;andinall of them the promise is without any condition; obviously it denotesunrestricted victory and unconditional success. Gaining felicity, adhering totruth,vanquishinginfelicityandrefutingfalsityinthisworldandthehereafter:InthisworldthroughgoodlifewhichisfoundinvirtuoussocietymadeupofthefriendsofAllãh, inanearthcleansedfromthefriendsofSatan,basedonpiety;andinthehereafter,inneighbourhoodoftheLordoftheworlds.

TRADITIONS

[al-Kulaynī]narratesfrom‘Alī ibnIbrãhīm,fromhisfather, fromIbnAbī‘Umayrfrom‘UmaribnUdhaynah,fromZurãrah,al-FudaylibnYasãr,BakīribnA‘yan,MuhammadibnMuslim,BarīdibnMu‘ãwiyahandAbu'l-Jãrūd,alltogether from Abū Ja‘far (a.s.) that he said, "Allãh, the Mighty, the Great,orderedHisMessenger (tohave)wilãyah of ‘Alī, and revealed tohim:OnlyAllãh is yourGuardianandHisMessengerand thosewhobelieve, thosewhokeepupprayersandpaythezakatwhiletheybow;andthewilãyahofulu'l-amr[wasmade] incumbent; and theydidnotknowwhat itwas.SoAllãhorderedMuhammad (s.a.w.a.) that he should explain the wilãyah to them as he hadexplainedprayer,zakãt,fastandhajj."When this (order) came to him from Allãh, the Messenger of Allãh

(s.a.w.a.),feltuneasyandhewasafraidlesttheyturnawayfromtheirreligionandcallhimaliar;sohisbreastwasstraitenedandheappealedtohisLord,theMighty, the Great. Then Allãh, the Mighty, the Great, revealed to him: OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andifyoudoitnot,thenyouhavenotdeliveredHismessage,andAllãhwillprotectyoufrom the people. So he complied with the order of Allãh, Mighty is Hisremembrance!He stood up (to announce) thewilãyah of ‘Alī on the day ofGhadīr Khumm; so he called out: The Prayer of Congregation; and (then)ordered the people that those present should convey (thismessage) to thosewhowerenotthere."‘UmaribnUdhaynahsaid,"All(theabove-mentionednarrators)exceptAbu

'l-Jãrūd (further) said, 'AbūJa‘far (a.s.) said, "Thiswasanotherduty,and thewilãyah was the last of the obligations. Then Allãh, the Mighty, the Great,revealed:This day have I perfected for you your religion and completedMyfavour on you and chosen for you Islam as religion."Abū Ja‘far (a.s.) said,"Allãh,theMighty,theGreat,says,'Ishallnotsendtoyouanydutyafterthis;Ihaveperfectedforyoualltheduties.'"'"(al-Kãfī)al-BurhãnandGhãyatu 'l-marãmnarrate fromas-Sadūq throughhischain,

fromAbu'l-Jãrūd,fromAbūJa‘far(a.s.)thathesaidaboutthewordofAllãh,theMighty, the Great:Only Allãh is your Guardian and His Messenger andthosewho believe, "A group of the Jews accepted Islam; there were amongthem‘AbdullãhibnSalãm,Asad,Tha‘labah,IbnYãmīnandIbnSūriyã.Sotheycameto theProphet (s.a.w.a.)andsaid, 'OProphetofAllãh!VerilyMūsãhadmade Yūsha‘ ibn Nūn his wasiyy (successor); so who is your wasiyy? OMessengerofAllãh!AndwhoisourGuardianafteryou?'Thenthisversewas

revealed: Only Allãh is your Guardian and His Messenger and those whobelieve,whokeepupprayersandpayzakãtwhiletheybow."TheMessengerofAllãh(s.a.w.a.),said(tothecompanions):'Standyouup.'

Theystoodupandcametothemosque,andlo!Abeggarwascomingout.The(Prophet,s.a.w.a.),said, 'Obeggar!Hasanyonegivenyouanything?'Hesaid,'Yes.'Thisring.'(TheProphet)said,'Whogaveittoyou?'Hesaid,'Gaveittomethatmanwhoispraying.'He(theProphet)said, 'Inwhichpositionhadhegiven it to you?' He said, 'He was bowing.' So the Prophet (s.a.w.a.), said,'AllãhuAkbar,'andthepeopleinthemosquesaid,'AllãhuAkbar.'"ThentheProphet(s.a.w.a.),said, '‘Alī isyourwaliyy (Guardian)afterme.'

Theysaid,'WearepleasedwithAllãhastheLord,andwithMuhammadastheProphet,andwith‘AlīibnAbīTãlibastheGuardian.'SoAllãh,theMighty,theGreat, revealed:Andwhoever takes Allãh andHisMessenger and thosewhobelieve for a guardian, then surely the party of Allãh are they that shall betriumphant."al-Qummīnarrates fromhis father, fromSafwãn, fromAbãn ibn ‘Uthmãn

fromAbūHamzahath-Thumãlī,fromAbūJa‘far(a.s.)thathesaid,"WhiletheMessengerofAllãh (s.a.w.a.),was sittingwith agroupof the Jews including‘Abdullãh ibn Salãm, this verse was revealed to him. So the Messenger ofAllãh (s.a.w.a.)wentout to themosque,andabeggarcamebeforehim.Then(theMessenger,s.a.w.a.)said,'Hasanyonegivenyousomething?'Hesaid,'Yes.Thatonewhoispraying.'SotheMessengerofAllãh(s.a.w.a.)camethereandlo!Itwas‘Alī(a.s.)."(at-Tafsīr)Theauthorsays:al-‘Ayyãshīalsohasnarratedit inhisat-Tafsīr fromthe

sameImãm(a.s.)ash-Shaykhwrites:NarratedtousMuhammadibnMuhammad,i.e.al-Mufīd;

he said: narrated to us Abu 'l-Hasan ‘Alī ibn Muhammad al-Kãtib; he said:narratedtousal-Hasanibn‘Alīaz-Za‘farãnī;hesaid:narratedtousAbūIshãqIbrãhīm ibn Muhammad al-Thaqafī; he said: narrated to us Muhammad ibn‘Alī;hesaid:narratedtousal-‘Abbãsibn‘Abdillãhal-‘Anbãrī,from‘Abdu'r-Rahm ãn ibn al-Aswad al-Kindī al-Yashkurī, from ‘Awn ibn ‘Ubaydillãh,fromhisfather,fromhisgrandfatherAbūRãfi‘,thathesaid,"Iwent,oneday,totheMessengerofAllãh(s.a.w.a.),whilehewasasleepandasnakewasin,asideofthehouse;butIdidnotliketokillitlestIawaketheProphet(s.a.w.a.),andIthoughtthat[probably]revelationwasbeingsenttohim,soIlaidbetweenhim and the snake, and said (to myself): 'If there was any evil from it (thesnake),itwouldcometome,nottohim.'"SoIwas(there)alittlewhile,andtheProphet(s.a.w.a.)wokeup,andhewas

reciting:OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve

...untilhecametotheendoftheverse.Thenhesaid,'PraisebetoAllãhWhocompleted for ‘Alī His favour, and congratulations to him for the grace ofAllãhwhichHehasbestowedonhim.'Thenhesaidtome,'Whatareyoudoinghere?'SoIinformedhimaboutthesnake,hesaidtome,'Killit.'SoIkilledit.Thenhesaidtome,'O[Abū]Rãfi‘!Whatwillbeyourpositionwhenagroupwill fight against ‘Alī and hewill be on right and they onwrong? To fightthem,isarightofAllãh(onHiscreatures),MightyisHisname!Sowhoevercould not [fight, he should hate them] by his heart; there is nothing beyondAllãh.' So I said, 'OMessenger ofAllãh! Pray toAllãh forme that if I findthem He should strengthen me to fight them.'" (Abū Rãfi‘) said, "Then theProphet(s.a.w.a.),prayedforme;andsaid,'Verily,everyprophethadatrustee,andverily,mytrusteeisAbūRãfi‘.'"Hesaid,"Whenpeopledidbay‘ahof‘Alīafter‘Uthmãn,andTalhahandaz-

Zubayr proceeded (against him), I remembered the saying of the Prophet(s.a.w.a.).SoIsoldmyhouseatMedinaandapieceofland(Ihad)atKhaybar;andIcameoutmysons–and–myselfwiththeLeaderoftheFaithful(a.s.)inordertobemartyredinhisarmy.ButIcouldnotreachhimuntilhereturnedfromBasrah.AndIwentwithhimtoSiffīn;IfoughtinhispresenceinSiffīnand also in Nahrawãn. I remained with him constantly until ‘Alī (a.s.) wasmartyred.IreturnedtoMedina,andIhadneitheranyhousetherenoranyland.Soal-Hasanibn‘Alī(a.s.)gavemealandinYanbū‘,anddividedformeapartof the house of the Leader of the Faithful (a.s.); and I lived in it with mydependents."(al-Amãlī)al-‘Ayyashī narrates through his chain from al-Hasan ibn Zayd, from his

fatherZaydibnal-Hasan,fromhisgrandfatherthathesaid,"Iheard‘Ammãribn Yãsir saying, 'A beggar stood near ‘Alī ibn Abī Tãlib, while he wasbowinginasupererogatoryprayer;sohepulledouthisringandgaveittothebeggar.Then theMessengerofAllãh (s.a.w.a.) cameandwas informedof it.Then this verse was revealed to the Prophet (s.a.w.a.): Only Allãh is yourGuardianandHisMessengerandthosewhobelieve,thosewhokeepupprayersandpay zakãtwhile theybow (to the endof theverse).So theMessenger ofAllãh(s.a.w.a.)reciteditbeforeus,thensaid,"Anyonewhosemawlã(guardian)amI, ‘Alī ishismawlã;OAllãh!Be friendofhimwho ishis friend,andbeenemyofhimwhoishisenemy."'"(at-Tafsīr)Also, al-‘Ayyãshī narrates from al-Mufaddal ibn Sãlih, from some of his

companions,fromtheFifthorSixthImãm(a.s.)thathesaid,"Whenthisversewasrevealed:OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,itprovedtroublesometotheProphet(s.a.w.a.),ashewasafraidthattheQurayshwouldaccusehimoflying.So,Allãhrevealed:OMessenger!Deliver

whathasbeenrevealedtoyoufromyourLord(totheendoftheverse).SohecarrieditoutonthedayofGhadīrKhumm."(ibid.)Also,henarrates fromAbū Jamīlah, fromsomeofhis companions, from

either of the two Imãms (a.s.) that he said, "Indeed the Messenger of Allãh(s.a.w.a.), said, 'Verily Allãh revealed to me to love four: ‘Alī, Abū Dharr,Salmãn and al-Miqdãd.'" [The narrator says:] "I said, 'Well, with all thatmultitude of the people, was not there anyone who knew this matter?' (TheImãm) said, 'Certainly; (therewere) three.' I said, '[When] these verseswererevealed: Only Allãh is your Guardian and His Messenger and those whobelieve, and: Obey Allãh and obey the Messenger and those vested withauthority from among you: was there no one to ask about whom they wererevealed?'He said, 'For that reason (perdition) came to them, theywere notasking.'"(ibid.)as-Sadūq narrates through his chain fromAbū Sa‘īd al-Warrãq, from his

father, fromJa‘far ibnMuhammad, fromhis father, fromhisgrandfather, inthe hadīth of adjuration of ‘Alī (a.s.) against Abū Bakr when Abū Bakracquiredcaliphate;and‘Alī(a.s.)mentionedhisexcellentvirtuestoAbūBakr,and described the clear wordings of the Messenger of Allãh (s.a.w.a.)concerninghisappointment;sohesaidinteralia,"IadjureyoubyAllãh;isitIwhohavethewilãyahfromAllãh,(joined)withthewilãyahoftheMessengerofAllãh (s.a.w.a.), in theverseof thezakãtof the ring,oryou?" (AbūBakr)said,"Nay!Itisforyou."(Ghãyãtu'l-marãm)ash-Shaykh narrates through his chain from Abū Dharr, the hadith of

adjuration of the Leader of the Faithful (a.s.) against ‘Uthmãn, az-Zubayr,‘Abdu 'r-Rahmãn ibn ‘Awf and Sa‘d ibn Abī Waqqãs, on the day ofconsultation,andhisargumentsagainstthemwiththecleardeclarationsoftheMessengerofAllãh(s.a.w.a.)–andeveryoneofthemwasconfirmingwhathewas saying.And he (a.s.) had said inter alia, "Is there anyone among you –exceptme–whohadpaidzakãtwhilehebowed;and theversewas revealedabout him: Only Allãh is your Guardian and His Messenger and those whobelieve,thosewhokeepupprayersandpayzakãtwhiletheybow?"Theysaid,"No."(al-Majãlis)Abu'l-Hasanath-Thãlith‘AlīibnMuhammadal-Hãdī(a.s.)wroteanepistle

to the people of Ahwãz when they had asked him about Compulsion andDelegation.He(a.s.)wroteinit,interalia: "The ummah unanimously agrees, without any difference at all, that the

Qur ’ãn is truth, there is no doubt in it, according to the belief of all sects.Therefore,when theyuniteon it theyareon the right, and theyareguidedaright to confirm what Allãh has revealed, because the Prophet (s.a.w.a.) has

said,'Myummahshallnotuniteonerror.'He(s.a.w.a.)hasthustoldusthatwhatthe (whole) ummah agrees upon and some of them are not in discord withothersonit,isthetruth.Thisisthe(true)connotationofthishadīth;notwhattheignorantonessayinitsinterpretation;northatwhichtheenemieshavesaid:negation of the order of the Book, following the commands of forgedtraditionsandvainnarrations,andfollowingtheperilousandruinousdesireswhich go against the clear verdict of the Book and confirmedmeanings ofclearandbrilliantverses.AndwepraytoAllãhthatHeshouldhelpusforsalãtandguideustogoodconduct."Thenhe(a.s.)said:"Therefore,whentheBooktestifiesforthetruthandactualityofnews,thena

group of theummah refutes it and argues against it by one of those forgednarrations, they become lost in error because of its rejection and refutation.The most correct hadīth is that whose truth is known from the Book. Forexample,thehadīthoftheMessengerofAllãh(s.a.w.a.)whichisunanimouslyagreeduponbyall, thathesaid, 'IndeedIamleavingbehindamongyou twocaliphs:theBookofAllãhandmyProgeny,aslongasyouadheretothembothyou shall never go astray afterme, and they shall never separate from eachother until they come to me on the hawd (reservoir)'. And there is anotherwordingnarratedfromhiminthesamemeaning,'IndeedIamleavingamongyoutwoprecious(orweighty)things:theBookofAllãhandmyProgeny(whoare)peopleofmyhouse,and theyshallneverseparate fromeachotheruntiltheycometomeonthereservoir,aslongasyouadheretothembothyoushallnevergoastray.'"Wefindevidenceof thishadīth inclearwords in theBookofAllãh, like

His word:Only Allãh is your Guardian and His Messenger and those whobelieve, those who keep up prayers and pay zakãtwhile they bow. Then thetraditionsofthescholarsinthisrespectunanimouslypointtotheLeaderoftheFaithful (a.s.) that he gave his ring in almswhile hewas in rukū‘; so Allãhappreciateditfromhimandrevealedtheverseabouthim."ThenwefindthattheMessengerofAllãh(s.a.w.a.),distinguishedhimfrom

his companions by (saying) thisword: 'Hewhose guardian am I, ‘Alī is hisguardian;OAllãh!Befriendofhimwhoishis friend,andbeenemyofhimwho is his enemy'; and by hisword: '‘Alī shall repaymydebt and fulfilmypromise;andheismysuccessoroveryouafterme';andbyhiswordwhenheappointedhimashissuccessorinMedinaandhesaid,'OMessengerofAllãh!Areyouleavingme(tolookafter)womenandchildren?'Sohe(s.a.w.a.),said,'Are you not pleased that you have the same positionwithme asHãrūn hadwithMūsã,exceptthatthereisnoprophetafterme?'

"Thus we know that the Book testifies verifying these traditions andconfirmingthisevidence;thereforetheummahisboundtoacknowledgethem,because these traditions agree with the Qur ’ãn. So when we find them inagreement with the Qur ’ãn, and find the Qur ’ãn in agreement with thesetraditions, andproving them, then to follow thembe-comes adutywhichnoonewilltransgressexceptthepeopleofenmityandmischief."(at-Tabrisī,al-Ihtijãj)TheLeaderoftheFaithful(a.s.)said,interalia,inahadīth:"Thehypocritessaidto theMessengerofAllãh(s.a.w.a.), 'Is thereanyduty

pendingwhich your Lord intends to impose on us after all that has alreadybeenlaiddown?Soyou(better)tell(ittous)sooursoulsmaybeatrestthatnownothingelseispending.'SoAllãhrevealedinthisrespect:Say: 'Iexhortyouonlytoonething'(34:46),i.e.thewilãyah.ThenAllãhrevealed:OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,thosewhokeepupprayersandpayzakãtwhiletheybow;andthereisnodifferenceintheummahthatonthatdaynoonegavezakatwhilebowing,exceptoneman…"(ibid.)al-MufīdnarratesfromAhmadibnMuhammadibn‘Īsã,fromal-Qãsimibn

Muhammadal-Jawharī, fromal-HasanibnAbi 'l-‘Alã’ thathesaid,"Isaid toAbū‘Abdillãh (a.s.), 'Thesuccessors, is theirobedience incumbent?'Hesaid,'Yes. They are those (aboutwhom)Allãh has said:Obey Allãh and obey theMessengerandthosevestedwithauthorityfromamongyou;andtheyarethose(aboutwhom)Allãhhassaid:OnlyAllãhisyourGuardianandHisMessengerand those who believe, those who keep up prayers and pay zakãtwhile theybow.'"(al-Ikhtisãs)Theauthorsays:[al-Kulaynī]hasnarrateditinal-Kãfīfromal-Husaynibn

Abi'l-‘Alã’fromthesameImãm(a.s.);andhasalsonarratedanothertraditionofthesamemeaningfromAhmadibn‘ĪsãfromthesameImãm(a.s.).Thechainofvariousnarrationsofwhatwasrevealedabout‘Alī(a.s.)endsat

alltheImãms(a.s.),becausetheyarethepeopleofonehouse,andtheiraffairisone.ath-Tha‘labī has written in his at-Tafsīr: Informed us Abu 'l-Hasan

Muhammad ibn al-Qãsim al-Faqīh; he said: narrated to us ‘Abdullãh ibnAhmadash-Sha‘rãnī;hesaid:informedusAbū‘AlīAhmadibn‘AlīibnRazīn;hesaid:narratedtousal-Muzaffaribnal-Hasanal-Ansãrī;hesaid:narratedtous as-Sariyy ibn ‘Alī al-Warrãq; he said: narrated to us Yahyã ibn ‘Abdi 'l-Hamīdal-Jummãnī, fromQays ibnar-Rabī‘, fromal-A‘mash, from‘Abãyahibn ar-Rab‘ī; he said: narrated to us ‘Abdullãh ibn ‘Abbãs (may Allãh bepleasedwith him),while hewas sitting at the rim of Zamzam, saying: "TheMessenger ofAllãh said" –when amanwearing a turban came there.Now,

wheneverIbn‘Abbãssaid,"TheMessengerofAllãhsaid,"thatmanalsosaid,"TheMessengerofAllãhsaid."So, Ibn ‘Abbãs said to him, "I ask you by Allãh! Who are you?" (The

narrator)said,"Thenheremovedtheturbanfromhisfaceandsaid,'Opeople!Whoeverknowsme,heknowsme;andwhoeverdoesnotknowme,thenIamJundab ibn Junãdahal-BadrīAbūDharr al-Ghifãrī. Iheard theMessengerofAllãhbythesetwo[ears],elsetheyshouldbecomedeaf,andIsawhimbythesetwo[eyes],elsetheyshouldbecomeblind,(while)hewassaying,"‘Alīistheleaderoftherighteousonesandthekilleroftheunbelievers;helpedishewhohelpshimandforesakenishewhoforesakeshim."IndeedIprayedonedaytheprayerofzuhrwiththeMessengerofAllãh.Abeggaraskedinthemosquebutnoonegavehimanything.So thebeggar raisedhishand to theheavensandsaid,"OAllãh!Be(my)witnessthatIaskedinthemosqueoftheMessengerofAllãh,butnobodygavemeanything";and‘Alīwasinrukū‘,sohepointedouttohimwithhisrightlittlefinger,andhehadaringinit.Sothebeggarcameforwardtillhetooktheringfromhislittlefinger;andallthiswasinthesightof the Prophet (s.a.w.a.). When he finished his prayer, he raised his headtowards the heavens and said, "OAllãh!Mūsã had askedYou saying: 'OmyLord!Expandmybreastforme,andmakemyaffairseasytome,andloosetheknot frommy tongue, (that) theymayunderstandmyword,andgive tomeanaider from my family, Hãrūn, my brother, strengthen my back by him, andassociate him (withme) inmy affair'[20:25-32]. SoYou revealed for him aspeakingQur ’ãn:Wewillsurelystrengthenyourarmwithyourbrother,andWewillgiveyoubothapower,sothattheyshallnotreachyou;withOursigns;[28:35].OAllãh!AndIamMuhammad,YourProphet,andYourchosenone.OAllãh!Soexpandmybreastforme,andmakemyaffairseasytome,andgivetomeanaider,‘Alī;strengthenmybackbyhim."'"Abū Dharr said, "The Messenger of Allãh (s.a.w.a.), had not finished his

words when Jibrīl came to him from near Allãh, the High, and said, 'OMuhammad!Recite.'He (s.a.w.a.), said, 'What should I recite?'He said, 'OnlyAllãh is yourGuardianandHisMessengerand thosewhobelieve, thosewhokeepupprayersandpayzakãtwhiletheybow."The book al-Jam‘ Bayna 's-Sihãhi 's-Sittah (by Zarīn, vol.3, tafsīr of the

chapterof"TheTable")quotesundertheverse:OnlyAllãh isyourGuardianandHisMessenger…,fromSahīhu'n-Nasã’ī,fromIbnSalãmthathesaid,"Icame to the Messenger of Allãh (s.a.w.), and we said, 'Verily our peoplebecameourenemywhenweacceptedthetruthofAllãhandHisMessenger,andtheysworethat theywouldnottalktous.'ThenAllãhrevealed:OnlyAllãh isyourGuardianandHisMessengerand thosewhobelieve, thosewhokeepup

prayersandpayzakãtwhiletheybow. "Then Bilãl called ãdhãn for zuhr prayer, and people stood up praying;

somewereprostratingandsomebowing,someaskingAllãh;whenabeggar(camethere)begging;and‘Alīgave(him)hisringwhilehewasbowing.Sothebeggar informed theMessengerofAllãh (s.a.w.).Then theMessengerofAllãh (s.a.w.) recited before us: Only Allãh is your Guardian and HisMessenger and thosewho believe, thosewho keep up prayers and pay zakãtwhile they bow.Andwhoever takes Allãh andHisMessenger and those whobelieve for a guardian, then surely the party of Allãh are they that shall betriumphant." Ibnu 'l-Maghãzilī ash-Shãfi‘ī narrates explaining theword ofAllãh:Only

Allãh is yourGuardian andHisMessenger… :Informed usMuhammad ibnAhmad ibn ‘Uthmãn;he said: informedusAbūBakrAhmad ibn Ibrãhīm ibnShãdhãn al-Bazzãz by permission; he said: narrated to us al-Hasan ibn ‘Alīal-‘Adawī;hesaid:narratedtousSalamahibnShabīb;hesaid:narratedtous‘Abdu 'r-Razzãq;he said: informedusMujãhid from Ibn ‘Abbãs that he saidaboutthewordofAllãh:OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,thosewhokeepupprayersandpayzakãtwhiletheybow,thatitwasrevealedabout‘Alī.(al-Manãqib)Also,henarrates: InformedusAhmadibnMuhammadibnTãwãn;hesaid:

informedusAbūAhmad‘Umaribn‘AbdillãhibnShawdhab;hesaid:narratedto us Muhammad ibn Ahmad al-‘Askarī ad-Daqqãq; he said: narrated to usMuhammad ibn ‘Uthmãn;hesaid:narrated tous Ibrãhīm ibnMuhammad ibnMaymūn; he said: narrated to us ‘Alī ibn ‘Ãbis; he said:AbūMaryam and Icalledon‘Abdullãhibn‘Atã’.AbūMaryamsaid(tohim):"Narrateto‘AlīthehadīthwhichyouhadnarratedtomefromAbūJa‘far."Hesaid,"IwassittingnearAbūJa‘far,whenpassedbyhim the sonof ‘Abdullãh ibnSalãm. I said,'MayAllãhmakemeyourransom!IshethesonofhimwhohadknowledgeoftheBook?'Hesaid,'No.Ratheritisyourcompanion,‘AlīibnAbīTãlibaboutwhomwererevealedversesoftheBookofAllãh,theMighty,theGreat:andhewhohasknowledgeoftheBook[13:43];Ishethenwhohaswithhimclearprooffrom his Lord, and awitness fromHim recites it [11:17];Only Allãh is yourGuardianandHisMessengerandthosewhobelieve.'"[5:55].(ibid.)al-Khatīb al-Khwãrazmī has narrated the correspondence b-tween

Mu‘ãwiyah and ‘Amr ibn al-‘Ãs, in which the latter writes inter alia: "Youcertainlyknow,OMu‘ãwiyah!What(Allãh)hasrevealedinHisBook,oftheverses, which are recited regarding [‘Alī's] excellent virtues, which no oneshareswith him.For example, thewordofAllãh, theHigh:They fulfil vows[76:7];OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,

thosewhokeepupprayersandpayzakãtwhiletheybow[5:55];Ishethenwhohas with him clear proof from his Lord, and a witness from Him recites it[11:17]; and Allãh, the High, has said:…men who are true to the covenantwhich they made with Allãh [33:23]; and Allãh, the High, has said to HisMessenger:Say: 'Idonotaskofyouanyrecompense for itexcept the loveof(my)nearrelatives'[42:23]."al-Khatībnarratesthroughhischain,fromAbūSãlih,fromIbn‘Abbãs,that

hesaid,"‘AbdullãhibnSalãmcamewithsomeofhispeoplewhohadbelievedintheProphet(s.a.w.a),andtheysaid,'OMessengerofAllãh!Ourhousesarefar away, indeed; andwe do not have any place for assembly or discussionexceptthisplace(ofyours);andwhenourpeoplesawthatwehadbelievedinAllãhandHisMessengerandhadacceptedhisveracity,theyabandonedusandsworetothemselvesthattheywouldnotsitwithus,norenterintomarriage-tiewith us or talkwith us; and it has proved very hard for us.' So the Prophet(s.a.w.)saidtothem:'OnlyAllãhisyourGuardianandHisMessengerandthosewhobelieve,thosewhokeepupprayersandpayzakãtwhiletheybow.'"Then the Prophet (s.a.w.),went out to themosque and some peoplewere

standing (in prayer) andothers bowing. (TheProphet) sawabeggar; andhesaid to him, 'Has anyone given you anything?'He said, 'Yes; a golden ring.'TheProphet(s.a.w.)saidtohim,'Whohasgivenittoyou?'Hesaid,'Thatonestanding(inprayer)'–andhepointedwithhishandto‘AlīibnAbīTãlib.ThentheProphet (s.a.w.) said, 'Inwhichpositionhegave (it) toyou?'Hesaid, 'Hegave to me while he was in rukū‘.' Then the Prophet (s.a.w.) said: 'AllãhuAkbar',andthenrecited:AndwhoevertakesAllãhandHisMessengerandthosewhobelieveforaguardian,thensurelythepartyofAllãharetheythatshallbetriumphant."ThenHassãnibnThãbitcomposedandrecited(thefollowingpoem):

OAbu'l-Hasan!Maymysoulbeyourransom,andmylife-blood!Aswellaseveryslowandfastin(thewayof)guidance!

Willmypraiseandof(your)loversgoinvain?ButpraiseforAllãh'ssakeisneverlost.Soitisyou,whogavewhilebowing,

Thesoulsofthepeopleareyourransom!Othebestbowingone!Yourblessedring;OthebestMaster,Andthebestbuyerandthebestseller!

SoAllãhrevealedaboutyou,thebestwilãyah,Andmadeitclearindecisivesharī‘ah.(ibid.)

al-Hamawaynī [al-Hamū’ī] narrates through his chain from AbūHadbahIbrãhīm ibnHadbah that he said, "InformedusAnas ibnMãlik that a beggar

came into the Mosque and he was saying, 'Who will lend to the Rich, theTrustworthy (Allãh)?' And ‘Alī was bowing, indicating by his hand to thebeggar to take off the ring from his hand. (Anas) said, 'Then the Prophet(s.a.w.) said, "O‘Umar! Itbecame incumbent." (‘Umar) said, "Maymy fatherandmotherbeyourransom!OMessengerofAllãh!Whatbecameincumbent?"He (s.a.w.) said, "TheGarden became incumbent for him.ByAllãh!He (thebeggar)didnottakeitofffromhishand,butheremovedhimfromeverysinandeveryfault."'"al-HamawaynīnarratesthroughhischainfromZaydibn‘Alīibnal-Husayn,

fromhisfather,fromhisgrandfatherthathesaid,"Iheard‘AmmaribnYãsir–mayAllãh be pleasedwith him – saying, 'A beggar stood near ‘Alī ibnAbīTãlib,andhewasinrukū‘ofasupererogatoryprayer;soheremovedhisringandgaveittothebeggar.ThenhecametotheMessengerofAllãh(s.a.w.)andinformedhimofit.ThenthisversewasrevealedtotheProphet(s.a.w.):OnlyAllãh is yourGuardianandHisMessengerand thosewhobelieve, thosewhokeep up prayers and pay zakãtwhile they bow. So the Messenger of Allãh(s.a.w.)recitedit;thensaid,"AnyonewhosemawlãamI,‘Alīishismawlã."'"al-HãfizAbūNu‘aymnarratesfromAbu'z-Zubayr,fromJãbir(mayAllãhbepleasedwithhim)thathesaid,"‘AbdullãhibnSalãmcame[to

theProphet]with a group, complaining that people have avoided them sincetheyhaveenteredintoIslam.SotheMessengerofAllãh(s.a.w.)said,'Findforme a beggar.' We entered the Mosque and a beggar came near him. (TheProphet)saidtohim,'Hasanyonegivenyouanything?'Hesaid,'Yes,Ipassedbyamanwhowasbowing,sohegavemehisring.'(TheProphet)said,'Comealong and show me.'" (Jãbir said) "So we proceeded and lo! ‘Alī was instandingposition,so(thebeggar)said,'This.'Thenwasrevealed:OnlyAllãhisyourGuardianandHisMessenger…"Also,al-HãfizAbūNu‘aymnarrates from‘Awf ibn ‘Ubayd ibnAbūRãfi‘,

fromhisfather,fromhisgrandfatherthathesaid,"IwenttotheMessengerofAllãh(s.a.w.)whilehewasasleep,andasnakewasinasideofthehouse;butIdid not like to kill it lest I awake the Prophet. So I lay between him and thesnake, so that if therewas any- thing (i.e. snake-bite) itwould be inme, nothim.Then(theProphet)wokeupandhewasrecitingthisverse:OnlyAllãhisyourGuardianandHisMessenger.Hesaid, 'Allpraise isforAllãh!'Thenhecame to my side and said, 'Why do you lie here?' I said, 'Because of thepresenceofthissnake.'Hesaid,'Gotoitandkillit.'SoIkilledit."Thenhetookmyhandandsaid,'OAbūRãfi‘!Thereshallsoonbeafterme

somepeoplewhowould fight ‘Alī; to fight themwillbea rightofAllãh;sowhoevercouldnotfightthembyhishand,heshoulddosobyhistongue,and

whoevercouldnotdoso,thenbyhisheart;thereisnothingbeyondthat.'"Theauthorsays:Thetraditionsshowingthatthetwoverseswererevealed

concerningthealmsoftheringareverynumerous.Wehavequotedsomeofthem here from al-Bahrãnī's book, Ghãyatu 'l-marãm; and it has beenascertained that they are found in thebooks al-Bahrãnī has copied from.Wehavequotedonly asmuch aswasnecessary to showvariousversionsof thestory.Many companions have narrated this event, like Abū Dharr, Ibn ‘Abbãs,

Anas ibn Mãlik, ‘Ammãr, Jãbir, Salamah ibn Kuhayl, Abū Rãfi‘, ‘Amr ibnal-‘Ãsand ‘Alī andal-Husayn; and likewise as-Sajjãd, al-Bãqir, as-Sãdiq, al-HãdīandotherImãmsofAhlu'l-Bayt.Also, Aimmatu 't-Tafsīr (those who explain the verses with the help of

traditions) unanimously agree on this tradition, without any objection, likeAhmad, an-Nasã’ī, at-Tabarī, at-Tabarãnī, ‘Abd ibn Hamīd and many otherhuffãz(memorizers)and imãms(masters)ofhadīth.Thescholarsof ‘ilmu 'l-kalãm (IslamicTheology)haveaccepted the tradition.Thejurisprudentshaveuseditastheirproofinthequestionofagreatmanyactionsduringprayer,andinthediscussionwhethersupererogatoryalmsiscalledzakãt.Andtheoutstandingluminariesof languageandliteraturefromamongthe

exegetes,likeaz-Zamakhsharīinal-KashshãfandAbūHayyãninhisat-Tafsīrhavenotdisputedregardingtheapplicationofthisverseonthistradition;norhasanynarratorshowedanyreluctanceinit–andtheywerethepeopleofthislanguage.Therefore,noattentionshouldbepaidtosomeone'sclaimthatthetradition

oftherevelationofthisverseinconnectionwiththestoryoftheringisforgedand fabricated. Some of them, like Shaykhu 'l-Islam Ibn Taymiyyah, havetransgressed the limit and claimed ijmã‘, unanimity, that this tradition wasforged. It is really an astonishing claim. You have, however, seen in theprecedingcommentary,whatisthetruthandrealityofthismatter.

3ChapterTranslationofverses57-66

Oyouwhobelieve!Donottakeforfriendsthosewhotakeyourreligionforamockeryandajoke,fromamongthosewhoweregiventheBookbeforeyouandtheunbelivers;andfearAllãhifyouarebelievers(57).Andwhenyoucall toprayertheytakeitasamockeryandajoke;thisisbecausetheyareapeoplewhodonotunderstand(58).Say:"OPeopleoftheBook!Doyoufindfaultwithus(forought)exceptthatwebelieveinAllãhandinwhathasbeenrevealedtousandwhatwasrevealedbefore,andthatmostofyouaretransgressors"(59).Say: "Shall I inform you of (himwho is)worse than this in retribution nearAllãh? (It is he)whomAllãh has cursed and broughtHiswrath upon, and ofwhomHemadeapesandswine,andhewhoservedtheSatan;theseareworseinplaceandmoreerringfromthestraightpath"(60).Andwhentheycometoyou,theysay:"Webelieve;"andindeedtheycomeinwithdisbeliefandindeedtheygoforthwithit;andAllãhknowsbestwhattheyconcealed(61).Andyouwillseemanyofthemstrivingwithoneanothertohasteninsinandexceedingthelimits,andtheireatingofwhatisunlawfullyacquired;certainlyevilisthatwhichtheydo(62).Whydonotthelearnedmenandthedoctorsoflawprohibitthemfromtheirspeakingofwhatissinfulandtheireatingofwhatisunlawfullyacquired?Certainlyevil isthatwhichtheywork(63).AndtheJewssay:"Thehand of Allãh is tied up!" Their hands shall be shackled and they shall becursedforwhattheysay.Nay,bothHishandsarespreadout,HeexpendsasHepleases;andwhathasbeenrevealedtoyoufromyourLordwillcertainlymakemanyof themincrease in inordinacyandinunbelief;andWehaveputenmityandhatredamongthemtilltheDayofResurrection;whenevertheykindleafireforwarAllãhputsitout,andtheystrivetomakemischiefintheland;andAllãhdoes not love the mischief-makers (64). And if the People of the Book hadbelievedandguarded(againstevil)WewouldcertainlyhavecoveredtheirevildeedsandWewouldcertainlyhavemadethementergardensofbliss(65).AndiftheyhadkeptuptheTawrãtandtheInjīlandthatwhichwasrevealedtothemfrom their Lord, they would certainly have eaten from above them and frombeneaththeirfeet;thereisapartyofthemkeepingtothemoderatecourse,and

(asfor)mostofthem,evilisthatwhichtheydo(66).

COMMENTARY

The verses forbid taking those who make mockery of Allãh and Hiscommunications as friends from among the People of the Book andunbelievers, and enumerate some of their evil characteristics including theirbreakingthecovenantsofAllãhandsoon–themattersrelatedtothethemeofthis chapter, i.e. exhorting people to keep their promises and covenants andshowingthedemeritofgoingagainstpromises,etc.Alltheversesseemtoberevealedinonecontext,althoughpossiblysomeof

themcouldhaveparticularreasonofrevelation.QUR’ÃN:Oyouwhobelieve!Donot take for friends…whoweregiven

the Book before you and … : ar-Rãghib has said: "al-Huz’ ( ؤزهلا ) =secret jest, sometimes it is used for something like a jest." Then he saysexplaining la‘ib: "They used theverb,la‘ib ( بعل ), when the doerdoes not have a correct purpose for hisaction."Athingistakenasamockeryandajestwhenitishandledinanunserious

waytoshowthatitdoesnotdeserveanyattention.Similarly,athingistakenasaplaythingandajokewhenitisnotintendedforacorrectreasonablepurpose,israthertakenforsomeunrealistic themes.Thus, theytakethereligionforamockeryandajokeinordertoshowthatitonlyservessomefalsemotives–incorrectandunserious.Hadtheytakenittobetrulyareligionorbelievedthatits Legislator and the Caller to it as well as the Believers in it were trulyseriousandpaidthemtherespectduetothem,theywouldnothaveplacedtheminthisplace.So,theytakethereligionasamockeryandajesttoshowthatthereligiondoesnothaveanyrealityoranyestablishedposition;itismerelyatoytobeplayedwithandjestedabout.Itappearsfromtheabovethat:First: Those, whose friendship is forbidden, are described as "thosewho

take your religion for amockery and a joke"; this description points to thereason of this prohibition. As described earlier, friendship entails spiritualminglingandmanagementofpersonalandsociologicalaffairs.Obviously,awaliyy (friend)will not treat as a jokeor amockery those things,whichhisfriend respectsandpayshonour to,andcon-siders itmoredistinguishedandhonourablethaneverything,evenhisownself.Itisthereforenecessarynotto

takesuchapersonasafriendandnottolethiminterfereinone'sspiritualandphysicalaffairs.Second:Theverseisveryappropriatelyaddressedto:"youwhobelieve,"as

itstandsparallelto:"thosewhotakeyourreligionforamockeryandajoke";also there is the finepointof thegeneticconstruction: "your religion", [as itemphasizes their strongconnectionwith the religionof Islam,andputs themonguardagainsttheenemies'manipulation].Third: The clause: "and fear Allãh if you are believers," puts a sort of

emphasis to theprecedingwordings:"Donot takeforfriendsthosewhotakeyour religionforamockeryanda joke,"byrepeating it inamore inclusiveandcomprehensivewording.Obviously,abelieverwhoadherestothecordoftruefaithcannotbepleasedifthemattershebelievesinweretobetakenasamockery or joke. Therefore, these people, if they are truly associated withbeliefandareattachedtothereligion,areboundtofearAllãhregardingthoseinimicalpersonsandnottotakethemasfriends.Anotherpossibility:Theclause:"andfearAllãhifyouarebelievers",may

point to the verses which were revealed a little earlier, e.g. and whoeveramongstyoutakesthemforafriend,thensurelyheisoneofthem.Themeaningthenwillbeasfollows:BeafraidofAllãhin takingthemforafriendifyouarenotoneofthem.Butthefirstmeaningismoremanifest.QUR’ÃN:And when you call to prayer they take it as amockery and a

joke; … : It confirms the preceding statement that the unbelievers take thereligionof thosewhobelieve foramockeryanda joke.Thecall forprayerreferstotheadhãn,whichwaslaiddowninIslambeforethelegislationofthedaily five prayers. It is said thatadhãn has not beenmentioned in the nobleQur ’ãnexceptinthisplace.3"they take it":Thepronoun"it" refers to theprayer,or to theverbalnoun,

the call, understood from the verb: "when you call to prayer". A pronounreferringtoaverbalnounmaybebroughtineithergender.Theendclause:"this isbecause theyareapeoplewhodonotunderstand",

putstheirmisdeedinitstrueperspective.Itsaysthattheytaketheprayerortheadhãn for a mockery and a joke because they are a people devoid ofunderstanding.Assuch,theycannotappreciatetheunderlyingspiritualrealitiesbehindthepillarsandactsofreligiousworship– therealityofservitude, thebenefitsofattainingnearness toAllãhandconvergenceof life'shappiness inthisworldandthehereafter.QUR’ÃN: Say: "O People of the Book! Do you find fault with us (for

aught)exceptthatwebelieveinAllãhand…":ar-Rãghibhassaidinhisal-Mufradãt: "an-Naqam and an-naqim ( مقنلا ، مقنلا )mean to deny, to vengeance through tongue or punishment; Allãhsays: and they didnotfindfaultexceptbecauseAllãhandHisMessengerenrichedthemoutofHisgrace [9:74];and they did not take vengeance on them for aught except thattheybelievedinAllãh…[85:8];doyoufindfaultwithus…[5:59]"an-Naqimah ( ةمقنلا ) is punishment, Allãh says: Therefore We inflicted

retributiononthemanddrownedtheminthesea[7:136].Thus, the verse under discussionmeans: Do you deny or dislike from us

anythingexceptthatwebelieveinAllãhandinHisrevelation

3Thisisastrangeclaim.Seech.62,vr.9:Oyouwhobelieve!WhenthecallismadeforprayeronFriday,thenhastentotheremembranceofAllãh…(tr.)while you are transgressors. It is as people say: Do you disavowme for

anythingexceptthatIamachastepersonandyouareprofligate?DoyoufindanyfaultwithmeexceptthatIamwealthyandyouarepoor?Thisversespeaksinthesamevein.Doyoufindanyfaultwithusexceptthatwearebelieversandmostofyouaretransgressors?Somepeoplehavesaidthattheendclausegivesthereasonoftheirhostility;

inotherwords,itmeans:Youdonotdenyordislikeanythingfromusexceptbecauseyouaretransgressors."thatwebelieveinAllãhandinwhathasbeenrevealedtousandwhatwas

revealedbefore": Itmeans,whathasbeen revealed tousand toyou.But theformer revelationwasnotascribed to themasanallusionagainst them–AstheydidnotfulfilthecovenanttheyhadmadewithAllãhanddidnotfollowthecommandmentsgivenintheirbooks,soitwasasthoughtheirbookswerenotsenttothemnorweretheyqualifiedtoreceivethem.Themeaning:We do not differentiate between one revealedBook and the

other;assuchwedonotmakeanydifferencebetweenthemessengersofAllãh.It is an adverse allusion to thePeopleof theBook that theymakedifferencebetween one messenger and another and say: We believe in some anddisbelieveinothers.Alsotheyusedtosay:"Avowbeliefinthatwhichhasbeenrevealedtothosewhobelieve(in)the firstpartof theday,anddisbelieve (at)theendofit,…[3:72].Allãhsays:SurelythosewhodisbelieveinAllãhandHismessengersanddesiretodifferentiatebetweenAllãhandHismessengers,andsay: "Webelieve in someanddisbelieve inothers";anddesire to takeaway

between (this and) that. These it is that are truly unbelievers, and We havepreparedfortheunbelieversadisgracefulchastisement(4:150-1).QUR’ÃN:Say: "Shall I inform you of (him who is) worse than this in

retribution near Allãh? (It is he) whom Allãh has cursed and … ": Theexegetes have said that in this verse Allãh tells His Messenger (s.a.w.a.) toaddressthosewhoindulgedinmockeryofreligioninajustmannerbringinghimselfdown to their level, inorder to completehisproof against them.HeshouldtellthemthatiftheyhatedthebelieversbecausetheybelievedinAllãhandinwhatHehasrevealedtoHismessengers,thentheyshouldhatetheirownselvestoo,becausetheyareworseinplaceandmoreerringfromthestraightpath, be-cause they are afflicted by divine curse andwere changed into apesandswineandindulgedintheworshipofSatan.Iftheydonothatetheirownselvesinspiteofallthesedemeritsandevils,whichinvitehatred,theyhavenoreason tohate thosewhoare less liable to anyevil ordemerit.Theyare thebelieverskeepingfirmontheirbelief–thisisincaseweacceptthattheirbeliefinAllãhandHisBooks is anevil;butweknow that it canneverbeanevil.Accordingly, al-mathubah ( بوثملاة =lit. reward)heremeans recompense;probably ithasbeenborrowed forend-result and inseparable attribute, as may be inferred from the phrase: "nearAllãh", which qualifies the clause: "worse than this in retribution"; becausewhat is near Allãh is permanent, enduring and unchangeable; and Allãh hasadjudged and ordered it. Hesays: …andwhatiswithAllãhisenduring;…(16:96);…thereisnorepellerofHisdecree… (13:41). This recompense or ret-ribution is therefore an enduringonebecauseitisnearAllãhorwithAllãh.Thereisasortofreversalinthisspeech.Normally,thesentenceshouldhave

been framed as follows: Being cursed and transmuted and worshipping theSatan isworse andmore erring than believing inAllãh andHisBooks. Buthere it says:HewhomAllãh has cursed and changed into apes and swine isworse in place andmore erring. It puts the described person in place of thedescription or attribute; and this style is common in the Qur ’ãn, as Allãhsays:…butrighteousnessistheonewhobelievesinAllãhand…[2:177] In short, the verse declares that if our belief in Allãh and His revealed

Bookswasanevilinyouropinion,thenIinformyouofwhatismoreevilthanthat, and which you should truly hate, and it is the characteristics, which isfoundinyourselves. It has been said by some that the demonstrative pronoun: "this", in the

phrase:"worsethanthis",pointstotheentirecommunityofthebelieversthatismentioned in the clause: "find faultwith us".Accordingly the speechwill bestraight forward, without any reversal; and the meaning will be as follows:ShallIinformyouofhiswhoisworsethanthebelievers,sothatyoushouldfindfaultwithhim?ItisyouyourselveswhowereafflictedwithdivinecurseandtransmutationandworshippedtheSatan.Someoneelsehas said that, thepronoun: "this", in thephrase: "worse than

this", points to the verbal noun, to find fault, to hate,which is hidden in theverb:"doyoufindfaultwithus".Themeaning:ShouldIinformyouofwhatisworsethanthisfault-findingandhateofyoursinretribution?Well, it iswhatyouhavebeenafflictedwith,i.e.thedivinecurse,transmutation,andsoon.QUR’ÃN:Andwhentheycometoyou,theysay:"Webelieve;"andindeed

theycomeinwithdisbeliefandindeedtheygoforthwithit;andAllãhknowsbestwhattheyconcealed:HereAllãhexposestheirhiddenhypocrisy,andthattheykeep in theirheartswhatAllãh isnotpleasedwith–when theymeet thebelievers. So He says: When they come to you they claim that they havebelievedwhileactuallytheycometoyouwithdisbeliefandtheygoforthwiththe same disbelief. Their entry and exit both take place in the same onecondition i.e. disbelief without any change; they merely pretend to believewhileAllãhknowswhattheyconcealedoftreacheryandperfidy.Accordingly theclause:and indeed they come inwithdisbelief and indeed

theygoforthwithit,means:Theirconditionindisbeliefhasnotchangedatall;the nominative pronoun: hum ( مه =they)hasbeenaddedforemphasis,toshowthatdisbeliefhasfirmlytakenrootin theirhearts. Ithasbeensaid that thesaidclause indicates that theytake turnsfromone

conditionofdisbelieftoanother.QUR’ÃN:And you will see many of them striving with one another to

hasten in sin and exceeding the limits…Certainly evil is that which theywork: Apparently, the word: "sin", indicates their rashly plunging into thereligious verses revealed to the believers, and speaking regarding religion'scognition what would cause disbelief and transgression, as is shown by theclause:"theirspeakingofwhatissinful",inthefollowingverse.Accordingly, the three items, i.e. sin, transgression, and eating of what is

unlawfully acquired, encompass samplesof their transgression inwords anddeeds. They indulge in verbal misdeeds (and it is the sin in words) and

misdeeds in actions – and it can be either against other believers (and it istransgressionagainstthem)oragainsttheirownselves,e.g.theireatingwhatisunlawfully acquired, like interest, bribe, and things like that. ThenAllãh hascondemned all these activities and said: "Certainly evil is that which theywork." Then He has strongly rebuked their doctors of law and scholars ofreligion for their keeping silent and not prohibiting them from com-mittingthese grave sins and misdeeds, although they are aware that these are verygravesins.SoHesays:"Whydonot the learnedmenand thedoctorsof lawprohibitthemfromtheirspeakingofwhatissinfulandtheireatingofwhatisunlawfullyacquired?Certainlyevilisthatwhichtheywork."Theformerversespeaksof"sinandexceedingthelimits,andtheireatingof

whatisunlawfullyacquired",whilethelatterspeaksonlyof"speakingofwhatis sinful and their eating of what is unlawfully acquired". The omission ofexceedingthelimitsinthisverseindicatesthatsinandexceedingthelimitsareone and the same – sin is exceeding the divine limits verbally,which standsparallel to exceeding those limits in action, an example of which is seen ineatingunlawfulthings. Accordingly, the clause: "striving with one another to hasten in sin and

exceedingthelimits,andtheireatingofwhatisunlawfullyacquired",aimsatexposing theironefaultofwords(and it issinandexceeding the limits)andanotheroneofdeeds,anditistheireatingofwhatisunlawfullyacquired.al-Musãra‘ah ( عراسملاة ) puts emphasis on as-sur‘ah

( ةعرسلا = hastening); it is opposite of al-but’ ( ءىطبلا= tardiness). The difference between as-sur‘ahand al-‘ajalah ( ةلجعلا = hurring), asinferred from usage of these words isthis: as-sur‘ah is more relevantto the actions of body,while al-‘ajalah ismore concernedwith activities ofheart. It is not unlike the difference between al-khudū‘ ( عوضخلا =to bow, to defer) and al-khushū‘ ( عوشخلا =to submit, to be humble); and between al-khawf ( فوخلا =fear) and al-khashyah ( ةیشخلا = dread,apprehension). ar-Rãghib has said inhis al-Mufradãt: "as-Sur‘ah isoppositeofal-but’; it is used in descriptionof bodies and actions; it is said:saru‘a (he hastened); its nomen agentis is sarī‘ ( عیرس = hastener); and [theysay]:asra‘aandmusri‘inthesamemeanings."It has been said thatal-musãra‘ah and al-‘ajalah are synonymous; but al-

musãra‘ahismostlyusedforgoodworks;theuseofthiswordhere–although

thecontextisofbaddeeds,andal-‘ajalahwouldhavebeenmoreappropriate–isaimedatshowingthattheyindulgeinitasiftheyweredoingagoodwork.Butthisseemsfar-fetched.QUR’ÃN:AndtheJewssay:"ThehandofAllãhistiedup!"Theirhands

shallbe shackledand they shallbecursed forwhat they say.Nay,bothHishandsarespreadout,HeexpandsasHepleases:TheJewsdidnotagreethatthe laws of religion could be abrogated, and, for this reason, they did notaccept that Tawrãt could be abrogated; rather they rebuked theMuslims forabrogationofsomeoftheirlaws.Similarly,theydidnotacceptthedoctrineofal-badã’ ( ءادبلا )in matters of creation, as is seen from various Qur ’ãnic verses. We haveelaborated this topic in the first volume of this book, under theverse:What-eversignsWeabrogateorcausetobeforgotten,Webringonebetterthanitorlikeit,...(2:106).Somelighthasbeenthrownonitinotherplacestoo.The verse: "And the Jews say: 'The hand of Allãh is tied up!'" might be

referring to their above-mentioned views; however, the following clause intheirrebuttal:"NaybothHishandsarespreadout,HeexpendsasHepleases",does not leave room for such interpretation. It rather shows that they hadutteredthesesinfulwordsparticularlywithreferencetosustenance:Eithertheyhadsaiditespeciallyaboutthebelievers,becausegenerallythey

wereafflictedwithpovertyandtheirconditionwasstraitened.So, theytalkedinthiswayasamockeryagainstAllãh,alludingthatHedoesnothavepowertogive riches toHisbelievingservantsnorcanHe rescue themfromneedandhumiliation.Butthisopinionisnotworthyofconsideration,becausetheverseis in thechapterof "TheTable",whichwas revealed [in the lastyearsof theProphet'slife]whentheMuslimsenjoyedabundanceoflivelihoodandlivedapleasantandluxuriouslife.Or, they said it because of the famine and draught, which hadmade their

livesmiserable,disturbed their economic system, and lowered their standardof living, as appears from some of the traditions that explain the reason ofrevelation. But this explanation too does not agree with the context of theverses, because evidently the verses expose their various characteristics liketheir enmity and treachery against the Muslims whom they hated to theextreme. These verses do not allude to the sinful talks they had utteredregardingtheirownselves.Or,theysaiditwhentheyheardtheQur ’ãnicverses,e.g.:Whoisitthatwill

lendtoAllãhagoodlyloan(73:20).Sotheysaid:"ThehandofAllãhistiedup!

Heisnotable toobtain thenecessaryfundstospendinHisrequirementsforpropagating His religion and reviving His mission." They had said it as amockery and a jest against Allãh, as appears from some other traditionsrelatingtothecauseofrevelation.Thisexplanationappearsnearertoreality.Inanycase,thisascription–thatthehandofAllãhwastiedupandHewas

over-poweredinHisplans,whensomeadversesituationhaddeveloped–doesnotgoagainst their religious teachingsnor is italien to thedescriptionsandcommentsfoundinthepresentTawrãt.AccordingtoTawrãt,thereweremanythingswhichAllãhwasunabletodoandwhichpreventedHimfromenforcingHis will time and again, as strong persons hinder weaker ones in theiractivities.Youmaylookatthestoriesoftheprophets,likeAdamandothersastheyappearinTawrãt.So,manyaspectsoftheirbeliefallowthemtoascribetoAllãhwhatistotally

against the sanctity of His status, although in the present context they hadutteredthesewordsasajestandmockery–weknowthateveryactionofamanemanates fromsomeaspectsofbeliefwhichheholds andwhichencourageshimtodoit."Theirhandsshallbeshackledandtheyshallbecursedforwhattheysay":It

isaninvocationofevilagainstthem,ofthesametypewhichtheyhadascribedtoAllãh,andwhichwentsoclearlyagainstHissanctityandsacredness–theirdeclaration thatAllãh'shandwas tiedupandHehasnopower todowhathepleases.Accordingly,theclause:"andtheyshallbecursedforwhattheysay",isinexplanatoryconjunctionwiththeclause:"Theirhandsshallbeshackled",inas-much as their hands being shackled displays the divine curse on them,because Allãh's speech is His action, and He curses someone only throughpenalizing him with punishment either in this world or the next. Thus, thiscursemeansapunishmentequaltoshacklingoftheirhandsormoretotalandcomprehensive.Someonehasopined that: "Their hands shall be shackled", is [not a curse,

but]astatementshowingthattheyhavealreadybeeninflictedwithchastisementbecauseoftheirarroganceagainstAllãhinsaying:"ThehandofAllãhistiedup!"Buttheformerinterpretationismoreunderstandable. "Nay, bothHis hands are spreadout,He expends asHepleases": It is the

rebuttaloftheirclaim:"ThehandofAllãhistiedup!"The sentence: "both His hands are spread out", is an allusion to His all-

encompassingfirmlyrootedpower;andsuchusageisverycommon.Allãh has said: "both His hands" (although the Jews had used singular in

theirtalk,"ThehandofAllãhistiedup!")inordertoshowHiscompleteand

perfect power; as is the case in theverse:He said: "O Iblīs!What preventedtheethatthoushouldstdoobeisancetohimwhomIcreatedwithMytwohands?Art thou proud or art thou of the exalted ones?" (38:75), as it indicates orrather clearly shows theuseofperfectpower inAdam's creation;or as theysay:'Youdonothavetwohandsonher,toemphasizeabsenceofeverypowerandeveryfavour.'Thedictionariesoftengivevariousmeaningsfor'hand'otherthanthebody

organ, like power, strength, favour, ownership and so on.However, the factremains thatwordwasoriginallycoined for thesaidorgan,and it isused inothermeaningsasallusion,becauseallothermeaningshavesomeaffinitywithvariousaspectsofthehand,e.g.magnanimityandspendingisrelatedtoitinitsmanagementandraisinguporputtingdown.Therefore,whentheBookorSunnahascribeshandtoAllãh,itsconnotation

changes with the context. For example, in the clauses: "both His hands arespread out[5:64]"; and:whom I created withMy two hands (38:75), "hands"meanspoweranditsperfection;andintheclauses:…inThinehandisthegood . . . (3:26);Thereforeglorybe toHim inWhosehand is theKingdomofeverything…(36:83);BlessedisHeinWhosehandistheKingdom,...(67:1)andother suchverses, "hand"meanskingdomand authority; likewise, in theverse:…BenotforwardinthepresenceofAllãhandHisMessenger...(49:1)thephrasemeans'inthepresenceof'astranslatedabove."He expends as He pleases": It elaborates the clause: "both His hands are

spreadout".QUR’ÃN:andwhathasbeenrevealedtoyoufromyourLordwillcertainly

make many of them increase in inordinacy and in unbelief: The contextshows that this and the sentences coming after it aim at elaborating theforegoing clauses, "And the Jews say: 'The hand of Allãh is tied up!' Theirhandsshallbeshackledandtheyshallbecursedforwhattheysay."The sentence under discussion indicates that their arrogance againstAllãh

and their utterances like: "The hand of Allãh is tied up!" are not somethingunexpected from them, because they have been steeped in transgression anddisbelief from their earliest days; and it has emanated from their oppressionand envy. When a man with such characteristics sees that Allãh has givensomeone else excellence over him and bestows on that person inesteemablefavours,hisinordinacyanddisbeliefisboundtoincrease.TheJewsbelievedthattheywerelords,andthemostdevelopednationofthe

world;theycalledthemselvesPeopleoftheBook,wereproudoftheirdoctorsoflawandscholars,andoftheirknowledgeandwisdom;theycalledallother

nationsgentiles.Now, they saw that aDivineBookwas revealed to apeoplewhouptilthensubmittedtotheJewishknowledgeandBook–aswasthecasebetweenthemandtheArabsintheDaysofIgnorance.ThentheylookedinthatBook and found it truly a Book revealed by Allãh as a Guardian over allDivine Books of yore. They realized that it contained clear truth, sublimeteaching,andcompleteguidance.TheyfeltthatthisBookwouldsub-duethemandputthemtoshameintheveryfieldthatwasthesourceoftheirpride,thatis,theknowledge,andtheBook.Naturally,theybecamealarmedandoutraged,andtheirtransgressionanddisbeliefincreased.TheirincreaseintransgressionanddisbeliefhasbeenascribedtotheQur ’ãn

inasmuchasnosoonerhadtheirunjustandenvioussoulsseentherevelationoftheQur ’ãnandrealizedthetrueknowledgeandmanifestCallcontainedinit,thantheyroseupintransgressionanddisbelief.Moreover,AllãhhasoftenattributedinHisBookguidingandcausingtogo

astraytoHimself.Forexample:AlldoWeaid–theseaswellasthose–outofthebountyofyourLord,and thebountyofyourLord isnotconfined (17:20);And We reveal of the Qur’ãn that which is a healing and a mercy to thebelievers, and it adds only to the perdition of the unjust (17:82). Causingsomeone to go astray – or some-thing similar to it – is consideredblameworthy, if it is done initially, without any cause. But if it done as aretributionofmoraldepravityorsinscommittedbytheonegoneastray,thenthere is nothing wrong in such causing to go astray; because the man'sdepravityhasbroughtdown thedivinewrathonhimasa recompenseofhiswrong-doings.AsAllãh says:…but He does not cause to err by it (any)exceptthetransgressors(2:26);…butwhentheyturnedaside,Allãhmadetheirheartsturnaside…(61:5).Ultimately, the statement that theQur ’ãn increases in their inordinacy and

disbelief,meansthattheyaredeprivedofdivinehelp,andAllãhdoesnotbringthem out of their inordinacy and disbelief to sub-mission to His will andacceptanceofthetrueCall.Thistopicwasexplainedinthefirstvolumeofthisbook under the verse: but He does not cause to err by it (any) except thetransgressors(2:26).Let us return to our original discussion. The verse: "and what has been

revealedtoyoufromyourLordwillcertainlymakemanyofthemincreaseinordinacyandinunbelief;"aimsatremovinganyastonishmentastohowcouldthosepeoplewhocalledthemselvesthePeopleoftheBookandclaimedtobethe sons and beloveds of Allãh, could dare to utter this contemptuous andinsultingsentencethatthehandofAllãhwastiedup.Theyaremostcertainlysteepedininordinacyanddisbelief,atraceofwhich

isseeninthisstatement;anditisboundtobefollowedbysignsafterhideoussigns;andthisiswhatisinferredfromtheverbhavingtheprefixofthela(ل)ofoathandsufixofthenun(ن)ofemphasis.Theversementionsinordincybeforedisbelief,keepinginviewthenatural

sequence,becausedisbeliefisamongthevestigesandresultsofinordinacy.QUR’ÃN:andWehaveputenmityandhatredamongthemtilltheDayof

Resurrection:Thepronoun "them" refers to the Jews, as is evident from theposition of the sentence within the talk relating particularly to the Jews,although it had initially covered the People of the Book in general.Accordingly,theenmityandhatredpointstothediscordanddifferencethatisfoundintheirvarioussectsandschoolsof thought.Allãhhaspointedtoit invariousplacesinHisBook;forexample:AndcertainlyWegavetheBookandtheWisdomandtheProphecytotheChildrenofIsrael,andWegavethemofthegoodly things, andWemade themexcel thenations.AndWegave themclearargumentsintheaffair,buttheydidnotdifferuntilafterknowledgehadcometothem,revoltingamongthemselves;surelyyourLordwilljudgebetweenthemon theDayofResurrection concerning thatwherein theydiffered (45:16-17),apartfromothersimilarverses.Itseemsthatenmitypointstothehatethatisaccompaniedbytransgression

inaction,andhatredindicatesaversionoftheheart,evenifitdoesnotshowinaction. The combination of the two in the verse indicates a hate that causesinjusticeagainstanotherpartyandtheone,whichdoesnotreachthatstage.Theclause:"tilltheDayofResurrection",obviouslyshowsthattheirummah

willcontinueuptotheendoftheworld.QUR’ÃN:whenevertheykindleafireforwarAllãhputsitout:Tokindlea

fireistoinflameit,andtoputitoutistoextinguishit.Themeaningisclear.There is another possibility that the clause: "whenever they kindle a fire",explains the preceding clause: "andWe put enmity and hatred… " Thus themeaningwillbeas follows:Whenever theykindleda fireofwaragainst theProphet(s.a.w.a.)andthebelievers,Allãhputsitoutbyrevivingtheirinternaldiscordsanddifferences.Thecontextpointstothedivinedecreethattheirendeavoursinkindlingthe

fire of war against the divine religion and against theMuslims (because oftheir belief in Allãh and His signs) are bound to fail. However, it does notcover those wars, which the Jews might wage against theMuslims, not forreligious motive, but because of politics, or because of ideas of racial ornationalsuperiority.

QUR’ÃN:andtheystrivetomakemischiefintheland;andAllãhdoesnot

love the mischief-makers: as-Sa‘y ( ىعسلا =translated here as strive) literally means moving quickly,running; fasãdan ( اداسف )shows themotive of action, i.e., tomakemischief.However,Allãh does notlovethemischief-makers;andHewillnotleavethemfreetoachievewhattheywant,sotheirendeavourstomakemischiefinthelandareboundtofail.AndAllãh knowsbetter.All of this explains how their hands are tied up and how they are cursed

becauseof their demeaningutterances; they shall never succeed in achievingwhat theyaimedatbywagingwarafterwaragainst theProphet(s.a.w.a.)andtheMuslims,andforwhichtheywerecontinuouslytryingtomakemischiefintheland.QUR’ÃN:AndifthePeopleoftheBookhadbelievedandguarded(against

evil)WewouldcertainlyhavecoveredtheirevildeedsandWewouldcertainlyhavemadethementergardensofbliss:ThetalkagainreturnstotheconditionofPeopleoftheBookingeneralaswasthecaseinbeginning;anditendsondescription of the favours they havemissed in thisworld and the next – thegardensofblissthereandthehappylifehere.The taqwã ( ىوقتلا )

mentioned after belief means abstaining from the forbidden things andguardingagainst thesinswhichbringdowndivinewrathandchastisementoffire in their wake. Such sins are ascribing a partner to Allãh and all thosemajor sins,whichAllãhhas threatenedwith fire.Accordingly, theevildeedsmentioned here which Allãh has promised to cover would mean minormisdeeds; and it fits the theme of theverse:Ifyouavoidgreatsinswhichyouareforbidden,Wewillexpiatefromyouyour(small)sinsandcauseyoutoenteranhonourableplaceofentering(4:31).QUR’ÃN:AndiftheyhadkeptuptheTawrãtandtheInjīlandthatwhich

wasrevealedtothemfromtheirLord, theywouldcertainlyhaveeatenfromabovethemandfrombeneaththeirfeet:TheTawrãtandtheInjīlmentionedhere refer to the twoDivineBookswhich theQur ’ãn sayswere revealed toMūsãand‘Īsã(peacebeonthem),ratherthantheOldandtheNewTestamentswhich these people have got in their hands andwhich have reportedly been

extensivelymanipulatedandalteredbysucceedinggenerations.Apparently, theclause:"thatwhichwas revealed to themfromtheirLord",

referstoallscripturesattributedtovariousprophets,whichthesepeoplehavegot, like the Psalms ofDavidwhich theQur ’ãn calls Zabūr, and other suchBooks.TheopinionthatthisclausereferstotheQur ’ãnisnotsustain-able,because

theQur ’ãnwithitssharī‘ahhasabrogatedthelawsoftheTawrãtandtheInjīl,andthereforethereisnoreasontocountitwiththemandtoexpressthedesirethattheyshouldhavekeptthoseBooksuptogetherwiththeQur ’ãnwhichhadabrogated them.Maybe someonewould say that to follow theQur ’ãn is tofollowalsotheTawrãtandtheInjīl;forwhenoneactsontheabrogatingrulesinIslam,oneactsonthesharī‘ahofIslamin its totality–whichincludes theabrogatingandtheabrogatedrulestogether,becausethedivinereligionisone,anditspartsarenotinconflictwithoneanother;utmostthatcanbesaidisthatsomelawsaretemporary,arevaliduptoafixedtimewithoutanycontradiction.But thisview isnotcorrect,becauseAllãhdescribes thisact as "keepingup"thatisfirmlypreservingsomethingonitsroots.Suchexpressionisnotsuitableforabrogatedlawsperse;sotheTawrãtandtheInjīlcouldcorrectlybekeptupatthetimewhentheywerenotabrogatedbyanyothersharī‘ah;andtheInjīldidnotabrogatethesharī‘ahoftheTawrãtexceptinsomeminoraspects.Moreover, theclause: "thatwhichwas revealed to themfrom theirLord",

referstotheBooks,whichwererevealedtotheJewsandtheChristians,andwehaveneverseentheQur ’ãntobedescribedasbeingrevealedtothem.Obviously,thisclausereferstothescriptures,whichwererevealedafterthe

TawrãtandtheInjīl,includingvariouskindsofrevelationssenttotheprophetsoftheIsraelites,likethePsalmsofDavid,etc.TokeepthoseBooksupmeansdiligentlyobeyingthedivinelawscontainedinthoseBooks,andbelievingthegnosisofgenesisandreturnwhichAllãhhaddescribedtherein.Itisafarcryfrom manipulating those truths through alteration, concealment, andabandonment.IftheyhadproperlykeptuptheBookstheywouldcertainlyhaveeatenfromabovethemandfrombeneaththeirfeet.The eatingmentioned in this clause alludes to a life of ease and comfort,

whetheritisthrougheatingorusingsomeotherluxuries.Theuseof"eating"for general management and unrestricted enjoyment is common in thelanguage."fromabovethem"indicatesfromtheheaven,and"frombeneaththeirfeet"

meansfromtheearth.Thesentencealludesthattheywouldenjoytheblessingsoftheheavenandtheearth,andwouldbeencompassedbythoseblessings.Itisthesamethemewhichisgivenintheverse:Andifthepeopleofthetownshad

believed and guarded (against evil),We would certainly have opened up forthemblessingsfromtheheavenandtheearth;buttheyrejected,soWeovertookthemforwhattheyhadearned(7:96).Theverseprovesthatthebeliefandgooddeedsofthehumanspecieshave

aneffecton thegoodof thecreative system inasmuchas ithasa connectionwiththisspecies.Soif thisspeciesbehavedproperly thewholesystemof theworld would remain good, because it would fulfil what is necessary for ahappylifeofman–byrepellingthemisfortuneandabundanceofblessings.Many other Qur ’ãnic verses prove it in clear words: Corruption has

appeared in the land and the sea on account ofwhat the hands ofmen havewrought,thatHemaymakethemtasteapartofthatwhichtheyhavedone,sothattheymayreturn.Say:"Travelintheland,thenseehowwastheendofthosebefore; most of them were polytheists (30:41-42); And whatever afflictionbefallsyou,itisonaccountofwhatyourhandshavewrought…(42:30),apartfromothersuchverses.Wehavementionedinthesecondvolume4 ofourbooksomemattersrelevanttotheeffectsofhumandeeds.QUR’ÃN:thereisapartyofthemkeepingtothemoderatecourse,and(as

for)mostofthem,evilisthatwhichtheydo:al-Iqtisãd( داصتقإلا )istoadhereto al-qasd ( دصقلا =the middle course); thus the moderate group is the one which keeps to themiddle course in religious affairs and submits to the commandments ofAllãh.Thetalkisafreshstarttodescribethatallthathasbeenattributedtothem–

their exceeding the limits imposed by Allãh, their disbelief in divine signs,their affliction by divine wrath and the curse on their bands – portrays theconditionoftheirmajority;andthatiswhyalltheseevilshavebeenascribedtothem;however, there is among themamoderategroupwhich is above thesedemerits.Thisisanexampleofthejusticethedivinespeechcontains,asitdoesnot ignore anyone's right, and shows appreciation of reviving the affairs oftruthhoweverlittleitmaybe.Thisrealityhasbeenalludedtoinmanyprecedingverses,butnotsoclearly;

for example, the divine words: … and that most of you are transgressors[5:59];Andyouwillseemanyofthemstrivingwithoneanothertohasteninsinandexceedingthelimit…[5:62];…andwhathasbeenrevealedtoyoufromyour Lord will certainly make many of them increase in inordinacy and inunbelief[5:64].

4al-Mīzãn[Eng.],vol.3,pp.245-323.(tr.)

TRADITIONS

al-Qummīwritesundertheverse:Andwhentheycometoyoutheysay:"Webelieve;"…"Itwasrevealedabout‘AbdullãhibnUbayy,whenhepretendedtoacceptIslam,whiletheyhadcomeinwithdisbelief.(at-Tafsīr)Theauthorsays:Thecontextclearlyshowsthattheseverseswererevealed

aboutthePeopleof theBook,notabout thehypocrites,except if thisverseisclaimedtoberevealedalone.Thesamebooksaysabout thewords:and indeed theygo forthwith it, i.e.

theywentforthwithdisbelief,withoutfaith.(ibid.)al-Kulaynī narrates through his chain from Abū Basīr, from ‘Umar ibn

Riyãh, fromAbūJa‘far (a.s.) thathe said, "I toldhim, 'Ihavebeen informedthat you say that whoever divorced in contravention to sunnah you do notconsiderhisdivorce(tobe)anything.'AbūJa‘far(a.s.)said,'ItisnotIthatsayso;butAllãh,theMighty,theGreat,saysit.WhybyAllãh!Werewetogiveyoulegalopinionwithinjustice,wewouldhavebeenworsethanyou.Verily,Allãhsays:Whydo not the learnedmen and the doctors of lawprohibit them fromtheirspeakingofwhatissinfulandtheireatingofwhatisunlawfullyacquired?(al-Kãfī)al-‘Ayyãshī narrates fromAbūBasīr that he said, "I said toAbū‘Abdillãh

(a.s.),'Verily,‘UmaribnRiyãhthinksthatyouhavesaid,"Thereisnodivorceexcept with proof [i.e. with two just witnesses]."'" Abū Basīr said that (theImãm, a.s.) said, "It is not I that have said so, but Allãh, the Blessed, theSublime, says it. Why, by Allãh! Were we to give you legal opinion withinjustice,wewouldhavebeenworsethanyou.Verily,Allãhsays:Whydonotthelearnedmenandthedoctorsoflaw...(at-Tafsīr)ash-ShaykhnarratesthroughhischainfromIbnAbī‘Umayr,fromHishãm

ibnSãlim,fromAbū‘Abdillãh(a.s.) regardingthewordsofAllãh, theHigh:AndtheJewssay:"ThehandofAllãhistiedup.""Hesaidthattheyusedtosay,'Hehasconcludedallaffairs.'"(al-Majãlis)Theauthorsays:al-‘Ayyãshīhasnarratedthisconnotationinhisat-Tafsīr

fromYa‘qūbibnShu‘aybandHammãdfromthesameImãm(a.s.).al-Qummī narrates [from the same Imãm, a.s.] that he said, "They used to

say, 'Allãh has concluded all affairs;He does not bring forth other than thatwhichHehadordainedinthefirstordination.'Therefore,Allãhrebuttedthemandsaid:Nay,bothHishandsarespreadout,HeexpendsasHepleases,i.e.He

brings (something) forward and puts (another) back, and He increases anddecreases;toHimbelongal-badã’andvolition."(at-Tafsīr)Theauthorsays:as-SadūqhasnarratedthisthemeinhisMa‘ãni'l-akhbãr,

throughhischain, fromIshãq ibn ‘Ammãr, fromtheonewhoheard it, fromas-Sãdiq(a.s.).al-‘Ayyãshī narrates from Hishãm al-Mashriqī from Abu 'l-Hasan al-

Khurãsãnī (a.s.), [i.e. ar-Ridã, a.s.], that he said, "Indeed Allãh is as He hasdescribedHimself, theOne, onWhom all depend, the Light." Then he said,"Rather,bothHishandsarespreadout." [Hishãmsays,]"I said tohim, 'Well,doesHehavetwohandslikethis?'–andIpointedwithmyhandtohishand.Hesaid,'IfHewerelikethis,Hewouldhavebeenacreatedthing.'"(at-Tafsīr)Theauthorsays:as-Sadūqhasnarrated it inal-‘Uyūn, throughhis chain

fromal-MashriqīfromtheImãm(a.s.).as-Sadūq narrates through his chain fromMuhammad ibnMuslim that he

said,"IaskedJa‘far(a.s.),andsaid,'(Whatistheexplanationof)Hisword,theMighty,theGreat:OIblīs!Whatpreventedtheethatthoushouldstdoobeisanceto himwhom I created withMy two hands? [38:75].' (The Imãm, a.s.), said,'Hand in the languageofArabs is (used) forpowerand favour;Hehas said:AndrememberOurservantDãwūd,thepowerful[38:17],[lit:ownerofhands];and the heaven, We created it by hands, (i.e. by power) and verily We areexpanding [51:47]; andHe has said: and He strengthened them with a spiritfromHimself[58:22];'(theImãmsaid)'i.e.Hegavethemstrength;anditissaid,"Iowethatmanabrighthand,"i.e.aboonandgrace.'"(Ma‘ãni'l-akhbãr)al-Qummīwrites inhisat-Tafsīr about thewordofAllãh:And if they had

keptuptheTawrãtandtheInjīl–i.e.theJewsandtheChristians–theywouldcertainlyhaveeatenfromabovethemandfrombeneaththeirfeet–fromabovethem(alludesto)rain,andfrombeneaththeirfeet,vegetation.al-‘Ayyãshīnarratesunderthedivineword:thereisapartyofthemkeeping

tothemoderatecourse,fromAbu's-Sahbã’al-Kubrãthathesaid,"Iheard‘AlīibnAbīTãlib[who]invitedRa’su'l-JãlūtandtheBishopoftheChristiansandsaid,'Iamgoingtoaskyouofamatter–andIknowitbetterthanyoudo–sodo not conceal (it).' Then he called the Bishop of the Christians and said, 'IadjureyoubyAllãh,WhosentdownInjīlto‘Īsã,andputblessingsonhisfoot,and(becauseofwhich,‘Īsã)healedtheblindandthelepers,andremovedthepainof theeye, andmade foryoubirdsoutofclayandhe informedyouofwhatyouateandwhatyoustored.'(Thebishop)said,'Iwouldtelltruth(even)forlessthanthat.'

"So‘Alī(a.s.),said, 'Intohowmany(sects)weretheIsraelitesdividedafter‘Īsã?'Hesaid,'No,byAllãh!Notevenasinglesect.'Then‘Alī(a.s.)said,'Youhave tolduntruth.ByAllãh, that there isnogodexceptHim!Indeed theyhaddivided into seventy-two sects; all of them are in the Fire except one sect.Verily,Allãhsays:thereisapartofthemkeepingtothemoderatecourse,and(asfor)mostofthem,evilisthatwhichtheydo;itisthatwhichshallbesaved.'"(at-Tafsīr)ThesamebooknarratesfromZaydibnAslam,fromAnasibnMãlik,thathe

said, "The Messenger of Allãh (s.a.w.a.), used to say, 'The ummah of Mūsãdividedintoseventy-onesects,seventyofthemwereintheFireandoneintheGarden;andtheummahof‘Īsãintoseventy-twosects,seventy-oneofthemisintheFireandoneisintheGarden;andmyummahwillriseoverthetwosectstogetherwithonegroup in theGarden,andseventy-two (of their sects) (willgo)totheFire.'They(thecompanions)said, 'Whoarethey?OMessengerofAllãh!'Hesaid,'Thegroups,thegroups.'"(ibid.)Ya‘qūb ibn Yazīd said, "Whenever ‘Alī ibn Abī Tãlib (a.s.), narrated this

hadīth from theMessengerofAllãh (s.a.w.a.),heused to recite the (verseofthe)Qur ’ãn:Andif thePeopleof theBookhadbelievedandguarded (againstevil)Wewouldcertainlyhavecoveredtheirevildeeds…evilisthatwhichtheydo;andhealsorecited,andfromamongthoseWecreated,thereisagroupwhoguide with truth and they do justice with it – i.e. the ummah ofMuhammad(s.a.w.a.)."

4ChapterTranslationofverse67

OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andifyoudoitnot,thenyouhavenotdeliveredHismessage;andAllãhwillprotectyoufromthepeople;surelyAllãhwillnotguidetheunbelievingpeople(67).OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andifyoudoitnot,thenyouhavenotdeliveredHismessage;andAllãhwillprotectyoufromthepeople;surelyAllãhwillnotguidetheunbelievingpeople(67).

COMMENTARY

Themeaningoftheverseinitselfisclear.Itcontainsanorderintheformofthreat to the Messenger (s.a.w.a.) to convey the mess-age, and promises toprotecthimfromthepeople.Ifweponderontheverselookingatthepositionithasbeenplacedin,and

lookattheversesprecedingandfollowingit,youwillseethemexposingtheconditionof thePeopleof theBookandadmonishingandcondemning themfor their various transgressions, their crossing the limit and indulging inthingsprohibitedbyAllãhand their rejectionofdivinecommunications.Forexample,theprecedingversesays:AndiftheyhadkeptuptheTawrãtandtheInjīlandthatwhichwasrevealedtothemfromtheirLord,theywouldcertainlyhaveeatenfromabovethemandfrombeneaththeirfeet;…;andthefollowingonesays:Say:"OPeopleoftheBook!YouhavenogroundtostanduponuntilyoukeepuptheTawrãtandtheInjīlandthatwhichisrevealedtoyoufromyourLord;"…Then ponder on the verse itself and see how its clauses are inter-linked

together. Now, you will be astonished, [and realize that this verse is notconnectedwiththeprecedingorfollowingverses].Hadthisversebeenconnectedtotheprecedingandfollowingverseswhich

dealwiththePeopleoftheBook,itwouldhavemeantthattheProphet(s.a.w.a.)wasordered–inextremelyharshwords–todeliverwhatAllãhhadrevealedregardingthePeopleof theBook;andthecontextwouldshowthat:whathasbeenrevealedtoyoufromyourLordreferstowhathewastoldtoconveyintheimmediatelyfollowingverse:Say:"OPeopleoftheBook!Youhavenogroundto stand upon until you keep up the Tawrãt and the Injīl and that which isrevealedtoyoufromyourLord;"…Butthecontextoftheverseitselfrejectsthisinterpretation.Theclause:and

Allãhwillprotectyoufromthepeople,showsthattherevealedorderwhichtheProphet (s.a.w.a.) isurged toconvey is avery importantone; thedeliveryofwhichwouldput the lifeof theProphet (s.a.w.a.) inperil orwould cause thedivine religion to fail in its aim.But the Jewsor theChristiansdidnothavesuch a power during the days of the Prophet (s.a.w.a.) as to put his life indangertosuchanextentastojustifyholdingbackordelayingitsconveyance,untilAllãhgiveshimapromisetoprotecthimfromthepeopleifheconveystherevealedorder.EvenintheearlydaysoftheProphet'shijrahtoMedinathePeopleoftheBookwerenotinapositiontoputhislifeindanger,althoughtheJewswerefiercelyopposedtohimandtheiractiveoppositionultimatelyledto

thebattleofKhaybar,etc.Moreover, this verse does not contain any tough order or any vehement

word. The Prophet had delivered before that the verses, whichwere harder,sharperandmuchbitter than it for the Jews.Also,before thathewas told toconvey to the unbelievers of theQuraysh and the polytheists ofArabiawhatwasmoredistastefulthanit,e.g.themessageoftawhīdandtherebuttalofidol-worship. Besides, those people were more ruthless, more violent and moregiventobloodshedthantheJewsandotherPeopleoftheBook.Hence,AllãhdidnotuseanythreateningwordwhenorderinghimtoconveyHismessage,nordidHefinditnecessarytogivehimassuranceofHisprotection.Apart from that, the verses describing the condition of the People of the

Book constitute the major part of the chapter, "The Table". Therefore, thisversewascertainlyrevealedinit;andatthetimethischapterwasrevealed,theJews' power was already broken, their fire had died down, and they wereengulfedbythedivinecurseandwrath.Whenevertheykindledafireforwar,Allãhputitout.Inthisback-ground,therewasnoreasonfortheMessengerofAllãh (s.a.w.a.) to fear them regarding the divine religion. They had alreadyenteredthroughpeacetreaties inthedomainofIslamandthey,aswellas theChristians,hadagreedtopayjizyah.HowcouldAllãhtalk,inthisenvironment,abouttheMessenger'sfearandworryindeliveringthedivinemessagetothem;whilehehadconveyedtothemmessageswhichweremuchharder,andstoodbeforetheminsurroundingswhichweremorefrightfulandmoreweired.Thus,thereisnoroomforanydoubtthatthisverseistotallyseparateinits

contextfromthatoftheprecedingandfollowingverses;andhasnoconnectionwiththem.Inshort,itisasingleverse,whichwasrevealedalone.TheversespeaksaboutanorderwhichwassenttotheProphet(s.a.w.a.)–the

entirereligionorsomepartsofit–andtheProphet(s.a.w.a.)wasafraidofthepeopleindeliveringthatmessageandkeptpostponingitwaitingforasuitabletime.Iftherewerenofearandnodelayingtherewasnoreasonwhyheshouldbeaddressedinsuchathreateningway:andifyoudoitnot,thenyouhavenotdeliveredHismessage.CompareitwiththeversesrevealedinearlyperiodoftheCallnoneofwhichhasanyshadeofthreat.Forexample:ReadinthenameofthyLordWhocreated. . . (totheendofch.96);Oyouwhoareenwrapped,ariseandwarn(74:1-2);...therefore,followtherightwaytoHimandaskHisforgiveness;andwoetothepolytheists(41:6),apartfromothersuchverses. No doubt, the Prophet (s.a.w.a.) was afraid of the people, but hewas not

afraidofsacrificinghislifeinthecauseofAllãh,becausehiswholelifeandcharacterisarebuttalofsuchthinking.Moreover,AllãhHimselftestifiesaboutHisMessengersthattheydidnotfeartheadversaries.Forexample:Thereisno

harm in the Prophet doing that which Allãh has ordained for him; such hasbeen thecourseofAllãhwithrespect to thosewhohavegonebefore;and thecommand of Allãh is a decree that is made absolute. Those who deliver themessageofAllãhandfearHim,anddonotfearanyonebutAllãh;andAllãhissufficient to take account (33:38-39). Also, Allãh has said concerning suchsituations:…sodonotfearthem,andfearMeifyouarebelievers(3:175).AndHe has praised a group of believers that theywere not afraid of the peoplealthoughthepeoplehadtriedtofrightenthem:Thosetowhomthepeoplesaid:"Surelymen have gathered against you, therefore fear them"; but this (only)increased their faith, and they said: "Allãh is sufficient for us and mostexcellentProtectoris(He)."SotheyreturnedwithfavourfromAllãhand (His)grace;noeviltouchedthemandtheyfollowedthepleasureofAllãh;andAllãhistheLordofmightygrace(3:173-4).Also,itisnotpossibletosaythattheProphet(s.a.w.a.)wasafraidforhislife

becauseifhewerekilledthedivinemissionwasboundtoperish,andforthisreason he was delaying its conveyance waiting for a suitable time. But thishypothesis is patently false, becauseAllãh says:You have no concern in theaffair…(3:128);andiftheyhadkilledtheProphet(s.a.w.a.)AllãhhadpowertoreviveHismissionthroughanymeansHepleasedandanycauseHewished.Ofcourse,itispossibletoinferfromtheclause:andAllãhwillprotectyou

fromthepeople,thattheProphet(s.a.w.a.)wasafraidofthepeopleconcerningthe delivery that they would accuse him [of having selfish motive], whichwouldirreparablydamagethewholefabricofconveyance.HehadpermissionfromAllãhtousehisdiscretioninsuchmatters,andithadnoconnectionwithanyfearregardinghisownself.Theabovedescriptionmakesitclear that theversewasnotrevealedin the

earlydaysofprophethood,assomeexegeteshavethought;asinthatcasetherewould be no sense in the clause:andAllãhwill protect you from the people;becausesuchaninterpretationwouldimplythatProphet(s.a.w.a.)wasdelayingthedeliveryof thedivinemessagebecausehewasafraid that theywouldkillhimanditwouldcosthimhislife,orwouldnullifytheeffectsoftablīgh.Butsuchahypothesisisnottenable.Again, let us see what is the connotation of the phrase: what has been

revealedtoyoufromyourLord.Doesitmeanthewholereligion?Ifso,thentheclauses:and ifyoudo itnot, thenyouhavenotdeliveredHismessage,wouldmean: O Messenger! Deliver the religion, and if you do not deliver thereligion,thenyoudidnotdeliverthereligion!Someonehassaid:Theversemeans:Ifyoudonotdeliverthemessage,then

you will be liable to blame for dereliction of duty and negligence of what

AllãhhadmostemphaticallycommandedyoutodoanditisinthesameveinasthewellknownArabpoet,Abu'n-Najm,hassaid:I'mAbu'n-Najm,andmypoemismypoem.But this explanation is wrong; such rhetorical expressions are used

regardingthegeneralandtheparticular,ortheunrestrictedandtherestricted,andsuchexpressionsalludethatthebothareoneandthesame;asAbu'n-Najmsaysthatmypoemismypoem,i.e.,nooneshouldthinkthatmytalenthasnowdulled,orvicissitudesof timehaveadverselyaffectedmygeniusandrobbedme of the gift of poetry; be-cause the poemwhich I compose today has thesamebrilliancewhichmypoemshadinthepast.However,thisexplanationcannotbeappliedtothedivinespeech:andifyou

doitnot,thenyouhavenotdeliveredHismessage.Becauseifitisbelievedthattheversewasrevealedinearlydaysofprophet-hood, thenthemessage–thereligioninitstotalityorthebasicreligion–wasasingleunit,notchangeableoralterable.Thenhowcan itbesaid that ifyoudidnotdeliver thismessagethenyoudidnotdeliverthatmessageofthebasicmessages;admittedlyinthebeginningitwasthebasicmessagethatwasacollectionofreligiouscognition. It is now clear that the verse could not have been revealed in the early

periodofprophethood,norcanthephrase:whathasbeenrevealedtoyoufromyourLord,pointtothebasicreligionortotalityofreligion–eitherintheearlydaysoratany laterperiod;becauseall such interpretationswould render theclause:andifyoudoitnotthenyouhavenotdeliveredHismessage,devoidofmeaningandirrelevant.Weshouldreiterateherethat:Ifmessagewere to refer to the basic or total religion, then thewords:O

Messenger!Deliverwhathasbeenrevealed toyou fromyourLord, couldnothavebeenrevealedexceptintheearlydaysofprophet-hood,asisclear;And the problemwould remain as before, that the Prophet (s.a. w.a.) was

afraidofthepeopleindeliveringthedivinemessage.Apparently,thematterwhichwasrevealedtotheProphet(s.a.w.a.)andthis

verseputemphasisonitsdeliverywasnotthereligioninitstotality,orbasicreligion – whatever meaning is understood from it. Therefore, we have toadmitthatitwasapartofreligion.Themeaninginthiscasewillbeasfollows:O Messenger! Deliver the particular command revealed to you from yourLord,andifyoudoitnot,thenyouhavenotdeliveredAllãh'smessageatall.According to this interpretation, "Hismessage"means all the things that theMessenger ofAllãh (s.a.w.a.) had brought as part of religion.Otherwise, theprevious trouble – that the speech would be devoid of meaning – wouldcontinue.Letusputitinthisway:If"Hismessage"meansthisparticularorder,

itwouldmeans: 'Deliver thisorder,and ifyoudid itnot,youdidnotdeliverthismessage!'Itisclearlyabsurd.Theversethereforemeans:'OMessenger!Deliverthisparticularcommand,

and if you do it not, then you have not delivered the basic message or themessageinitstotality.'ThismeaningiscorrectandunderstandableandthenthespeechwillbeinthestyleofthepoemofAbu'n-Najm:I'mAbu'n-Najm,andmypoemispoem.Whywasthisordersoimportantthatifitwasnotconveyedthenthemessage

wasnotconveyedatall? Itwasbecause religion'sknowledgeandcommandsare inter-linked, inter-twined with one another on all sides; if one coil isunravelled, the whole material is destructed – especially in the sphere ofdelivery–becauseeachitemisconnectedwithallothers.Thissuppositionhasnodefect in itself,yet theclausescomingafter it:andAllãhwill protect youfromthepeople;surelyAllãhwillnotguide theunbelievingpeople,donot fitonit.Theseclausesclearlyshowthatsomeunbelievingpeoplehaddecidedtoopposethisrevealedcommand,or,seeingtheirtendency,theywereexpectedtoopposeittotheextreme.Theywoulduseeverystrategemtonullifythisdivinemissionandneutralizeit,sothatitcouldnotbringaboutanyeffectorbenefit.Therefore, Allãh promised His Messenger that He would protect him fromthem,nullifytheirartificeandleavethemwanderingintheirownviles.Thismeaningdoesnot fit onany revealedorderwhatsoever;because the

religious cognition and orders in Islam are not all of them of the sameimportance,somearethepillarsofreligion,othersareliketheinvocationonsighting thecrescent, there isprohibitionofadulteryand thatof lookingatastrangerwoman.Thefear that theProphet(s.a.w.a.)hadandforwhichAllãhpromisedhimHisprotection,cannotberelatedtoeverysuchorder;obviouslyithademanatedfromsomeespecialcommandment.The fact, that if this commandmentwasnotconveyed, thennootherorder

wasconveyed,showsitsutmostimportance,andmakesitcrystalclearthatthisparticularorderoccupiessuchacentralpositioninthewholestructurethatifitwas left unannounced, it would amount to leaving all other ordersunannounced,becauseitsrelationtootheritemsislikethatofsoulwithbody;ifitisdisconnected,therewouldremainonlyadeadbody,devoidoffeeling,movement[andperception,etc.].Theverse thusproves thatAllãhhadsent tohisMessenger (s.a.w.a.) anorderwhichwas tocomplete the religion, andbywhichthereligionwouldfirmlysettleinitsproperpedestal.Assuchtherewasadangerthatthepeoplewouldopposeitandstrivehardtoover-turnitagainstthe Prophet (s.a.w.a.) aiming at demolishing the structure of religion he hadbuilt and disintegrating all its parts. The Prophet (s.a. w.a.), having intuitive

knowledgeofthepeople'snature,understoodtheirtendencyandwasafraidthatthey would contrive to neutralize all his endeavours. Accordingly, he keptpostponingitsdeliveryfromtimetotime,waitingforasuitablecircumstancesandpeacefulatmosphere,inorderthathismissionmightbesuccessfulandhisendeavours fruitful. But Allãh ordered him tomake haste in conveying thatmessage, showing tohim its importance,andpromising toprotecthimfromthe people. In this way, He assured him that He would not let their planssucceed,norwouldtheybeabletooverturnhisMission'saffairs.OverturningthePropheticMissionandnegatinghiseffortsafterthespread

ofIslamwasnotpossibleforthepolytheistsandidol-worshippersofArabiaoroutside.Inotherwords,itisnotpossibletosupposethattheversewasrevealedinMecca beforehijrah, and the Prophet (s.a.w.a.) was afraid that the peoplewould slander and accuse him of lying in his affairs, as Allãh quotes theircalumniesintheQur ’ãn:"Onetaught(byothers),amadman"(44:14);"Apoet,wewaitforhimtheevilaccidentsoftime"(52:30);"Amagicianoramadman"(51:52);"You followonlyamandeprivedof reason" (17:47);"This is not butenchantment,narrated"(74:24);"Thestoriesoftheancients–hehasgotthemwritten– so these are readout to himmorningand evening" (25:5);"Only amortalteacheshim…"(16:103);"Goandsteadilyadheretoyourgods;thisismostsurelyathingsoughtafter"(38:6);andothersuchthingswhichtheyusedtosayabouthim(s.a.w.a.).However,suchtalkscouldnotshakethefoundationof religion. They only show – if they show anything – the confusion andperturbation in their ideas and their crookedness. Moreover, such slanderswere not reserved for the Prophet (s.a.w.a.), so that he would be disturbedbecauseof themorafraidof theirappearance; in factall themessengersandprophetswere equallymade targets of such afflictions andmisfortunes; theyall had to face such unpalatable situations from their people, as Allãh hasdescribedinthestoriesofNūhandthesucceedingprophetswhoarementionedintheQur ’ãn.If therewas something like that – and theremust have been – it could be

imagined after the hijrah when the religion was firmly established in theIslamic society. The Muslims were then a mixed lot: There were goodbelievers,andtherewerethehypocriteswhowerepowerfulandcouldnotbeunderrated. Lastly there were those whose hearts were diseased whom theMightyBookcalls"thelisteners".ThesepeopledealtwiththeProphet(s.a.w.a.)–althoughtheybelievedinhimreallyorapparently–likethekingsaredealtwith; and the divine religion in their eyeswas not different fromman-madenational laws. All this may be seen in various sets of Qur ’ãnic verses; andsomeofthemhavealreadybeenexplainedinpreviousvolumesofthisbook.5

In this background, it could possibly happen that delivery of some orderswhich could apparently give some advantage to the Prophet (s.a.w.a.), couldgenerateamisconceptioninthosepeople'smindsthatheisakingintheguiseofprophethood,andhissharī‘ah is theworldly lawdisguisedas religion;aswefinditsevidenceinsomepeople'stalkonvariousoccasions.6Ifthisorsimilardoubthadenteredintotheirhearts,itwouldhavegenerated

such corruption and perversion in religion which no power on earth couldrectify or anyone could remove. Obviously, this revealed order which theProphethadtodeliverwasofsuchanaturethatpeoplecouldthinkofittobeespeciallybenefittingtheProphet(s.a.w.a.),andthatitwasparticularlyreservedtohimwithout anyMuslimhavinganypart in it, like the storyofZayd, andpluralityofmarriagesandtheone-fifthofthewarbooty,etc.However, the especial rules, if not affecting general Muslims, were not

expectedtocreatedoubtsinminds.Forexamples,permissionofmarriagewitha woman divorced by an adopted son was not particularly reserved to him.Likewise, if marrying more than four wives were based on his own desirewithoutpermissionofAllãh,therewasnothingtopreventhimfromallowingittoallMuslims.Hislife-longconductofgivingpreferencetoMuslimsoverhis own self in division ofwealth, etc.which came into his hands leaves noroomforanydoubtinsuchaffairs.All the above elaboration makes it clear that the verse speaks about a

revealedorder that couldcreate amisunderstanding that it contains a sortofpersonalbenefitandinterestfortheProphet(s.a.w.a.),andgives

5Forexample,theversesgivingthestoryofUhudinch.3;andverses105-6ofch.4.(Author'sNote)

6AsAbūSufyãn is reported to speak in thepresenceof ‘Uthmãnwhenhegotthecaliphate.(Author'sNote)him a privilegewhich the others toowould have desired; and its delivery

andenforcementwoulddeprivethemofitsenjoyment.ThatiswhytheProphet(s.a.w.a.)wasafraidofitsdelivery.ButAllãhorderedhimtoconveyitandpututmost emphasis on this delivery, and promised to protect him from thepeople, tellinghimthathisadversarieswillnotsucceedin theirmachination,eveniftheytried.This supports the traditions, narrated by both sects, that the verse was

revealedabout theguardianshipof ‘Alī (a.s.); thatAllãhhadsentdirection to

conveythiscommandment,buttheProphet(s.a.w.a.)wasafraidthatthepeoplewould accusehim regardinghis cousin; thatwaswhyhekept postponing itsdeliveryuntilthisversewassentdown;andhedelivereditatGhadīrKhumm,andannounced:"Hewhosemawlã(Guardian)amI,this‘Alīishismawlã."TheessentialityoftheGuardianshipoftheaffairsoftheummahforreligion

is clear without any doubt. Islam is a religion so comprehensive and all-encompassing that ithas laiddownfor thewholemankind inall regionsandfor all times all fundamental gnosis, ethical principles and practical ruleswhich cover all human movement and stillness, separately and collectively,contrary to other general legal systems.How can it be imagined that such acomprehensive system does not need a guardian who should protect andpreserveitproperly.Or,canitbesaidthatofallthehumansocieties,onlytheMuslimummah and Islamic society is so self-sufficient that it does not needanyrulertomanageitsaffairsandlookafteritsinterests.WhatexcusecanbeofferedtoaresearchscholarwholooksatthesocialsystemestablishedbytheProphet(s.a.w.a.)andfindsthatwheneverhewentoutofMedina,heinvariablyalwaysputamaninhisplacetomanagethesociety.Hehadappointed‘Alīinhis place in Medina at the time of going forth to Tabūk; ‘Alī said: "OMessenger ofAllãh!Are you leavingme among thewomen and children?"TheProphet(s.a.w.a.)said:"Well,areyounotpleasedthatyoushouldbetomeasHãrūnwastoMūsã,exceptthatthereisnoprophetafterme?"AndtheProphet(s.a.w.a.)usedtoappointgovernorsinalltowns,whichwere

in the hands of theMuslims, e.g.,Mecca, Tãif andYemen, etc. Likewise, heappointed people at the head of expeditions and battalians,which he used tosend around.Andwhat difference is there between his lifetime and after hisdeath? Rather the essentiality of such appointment is more emphatic for thetimeafterhisdeparture from thisworld; and theneedof sucha ruler at thattimeismoreandmorepressing.QUR’ÃN:OMessenger!Deliverwhathasbeenrevealedtoyoufromyour

Lord:Theorder is addressed to theMessenger, as it is themost appropriateattributetotheconveyingthedivineorder,whichwasrevealed.It isasortofproof that thedeliverymentioned in theverse isobligatoryandcompulsory;because the only function of a messenger is to convey the message he isentrustedwith. In otherwords, the office ofmessengership obligates him todeliverthemessage.The verse does not elaboratewhatwas revealed to him from his Lord. It

alludes to it just as a thing revealed to him. This vagueness points to the

greatnessofthatmessage,andshowsthattheMessengerofAllãh(s.a.w.a.)hadno hand in it, nor did he have any authority in his own affairs. It would beanotherproof that he (s.a.w.a.) hadnopoweror discretion tokeep theordersecretandpostponeitsconveyancefromthistimetothat.Italsoprovidedhimwithanexcusethathehadbeenobligatedtodeliverthisorder;andshowedthathewasperfectlyjustifiedinfearingthepeopleinthisrespect;butatthesametimeindicatedthatthisimportantorderhadtobeannouncedbyhim,inhisownwords,throughhisowntongue.QUR’ÃN:and if youdo it not, then youhavenot deliveredhismessage:

Some reciters have read, "hismessages" in plural. In any case, itmeans thetotalityofthemessagesthatwassentbyAllãhtoHisMessenger(s.a.w.a.).Wehaveexplainedabovethatthisclauseshowstheutmostimportanceoftheorderalluded to; and that it enjoyed such a dignity and position that if it was notconveyedthenitwouldbeasifnomessagewaseverdeliveredbyhim.The speech is constructed as a threat; and in reality it connotes the

importanceoftheorder–ifthisoneorderwasnotconveyedtothepeopleandits implications were not preserved, it would be as though no other part ofreligionwaseverconveyed.Itisaconditionalsentence,toshowtheimportanceoftheconditionalclause;

thatitssubordinateclausedependstotallyontheprincipleoneforitsexistence.Thisconditionalsentenceisnotlikesuchsentencesfoundinourspeech.We

useconditionalsentencesbecausewedonotknowwhethertheprincipleclausewould lakeplace, bringing aboutwith it the subordinate clause.But far be itfromthepositionoftheProphet(s.a.w.a.)thattheQur ’ãnshouldimplythatitwasnotsurewhether theProphetwouldconveyornot therevealedmessage.AndAllãhsays:AllãhbestknowswhereHeplacesHismessage(6:124). In short, this sentence apparently contains a threat, but in fact itmakes it

knowntotheProphet(s.a.w.a.)andotherpeopletheutmostimportanceoftheorderandthattheMessengerhadnopowertodelayitsdelivery.QUR’ÃN:andAllãhwillprotectyoufromthepeople;surelyAllãhwillnot

guide the unbelieving people: ar-Rãghib has said: "al-‘Asm ( مصعلا )means to take hold; and al-i‘tisãm ( ماصتعإلا ) is to adhere.al-‘Isãm ( ماصعلا ) isstrap, that which is used for binding; the prophetsenjoy ‘ismah ( ةمصع ) –i.e. Allãh protects them, first through the pure nature which is reserved forthem; then through the physical and psy-chological virtues which He has

bestowedupon them.Then throughhelping themandkeeping their feet firm[onrighteousness];thenbysendingtranquillityuponthemandprotectingtheirhearts, and finallythroughtawfīq ( قیفوت =divine help); Allãh says: "and Allãh will protect you from the people".Andal-‘ismah is like bracelet, and al-mi‘sam ( مصعملا )is wrist, the part of hand where it is worn; the wrist's whiteness iscalled ‘ismah,likening it to bracelet, as the whiteness of foot is called tahjīl ( لیجحت =wearing anklet); in the same vein they say,a‘sam( مصعأ white-footed)crow[i.e.rare]."Theauthor says: The explanation given above of the prophets' ‘ismah is

good, there isnoobjection to it;but thosemeaningscannotbeapplied to theverseunderdiscussion:andAllãhwillprotectyoufromthepeople;ifweweretoapplyit,itmaybeappliedtotheverse:…andtheyshallnotharmyouinanyway,andAllãhhasrevealedtoyoutheBookandtheWisdom,andHehastaughtyouwhatyoudidnotknow,andAllãh'sgraceonyouisverygreat(4:113).Asfortheclause:andAllãhwillprotectyoufromthepeople,theverb,ya‘sim,initapparently denotes protection and safety from the people's evil which theyaimedatthenoblepersonoftheProphet,orhisreligiousobjectivesoratthesuccess of his Call and the triumph of his endeavours – in short, anyconnotationappropriatetohissacredoffice.However, lookingattheusageofthisword,wefindthatitactuallymeans

holding fastandclutching.Therefore, itsuse in themeaningofprotection isbasedonallusion,becauseprotectionnecessitatesholdingitfast.Protectionfromthepeopleisunrestrictedandgeneral.Itdoesnotsayfrom

whichtypeofmachinationofthepeopletheProphetshallbeprotected.Doesitpointtotheirtransgressionandendeavourstoharmhiminbody,likemurder,poisoning,orassassination?Orthroughspeech,likeabusingandslandering?Orthroughsomeotherdevices,likedisruptinghisaffairsonewayoranotherthrough treachery, deception and double-dealing? In short this non-identificationofthingsprotectedagainst, impliesasortofgeneralization;yetthe con-text confines it to their evil that could have disrupted and destroyedwhathehadbuiltandraisedofthestructureofreligion."Thepeople"referstoallhumanbeings,withoutlookingatanyespeciality,

be it natural and in field of creation, like masculinity and femininity, orotherwise,likeknowledge,virtues,andrichness,etc.Thatiswhyitisseldom

usedforotherthanagroup;andforthisveryreason,itoftenpointstovirtuoushumanbeingsifthevirtuespokenofhassomerelationwithhumanity,asAllãhsays:Andwhenitissaidtothem:"Believeasthepeoplehavebelieved"[2:13],i.e. those inwhommeaningofhumanity is found, and it isbywhich truth isperceivedanddistinguishedfromfalsity.Also,sometimesitdenotesasortofvilenessanddownfallincircumstances.

This happenswhen the subject of talk is a thing inwhich some such humanvirtues are contemplated which are extraneous to the basic theme of thespecies,asAllãhsays:…butmostpeopledonotknow(30:30).Or,asyoumaysay: Don't put trust in the people's promises; or, don't seek help from theirmasses.Intheaboveclauses,youwanttoexpresstheideathattrustorappealtohelpshouldbeplacedinvirtuouspeoplewhohavenaturaldispositiontofulfiltheirunder-takingsandtoremainfirmontheirstand;thatyoushouldnottrustsuchpeoplewhoaremerelycalledhumans,withoutanypraiseorblamebeingattachedtothem;[especially]whenthemainthemedoesnotindicateanymeritor demerit other than the basic meaning of humanity, as Allãh says:O youpeople! Surely We have created you of a male and a female and made younations and tribes that you may recognize each other; surely the mosthonourableofyouwithAllãhistheonewhoismostpious;...(49:13).Probably, theword:"thepeople", intheclause:"andAllãhwillprotectyou

from the people", points to the multitude of people which encompassesbelieversandhypocritesandthosewhoseheartsaredis-eased;allofthemaremixed togetherwithoutanydistinction.There-fore, if there isacause to fearthem,allofthemcombinedlywillbefeared.Probablytheclause:"surelyAllãhwill not guide the unbelieving people," points to it. This clause explains thereasonof theprecedingone:"andAllãhwillprotectyoufromthepeople"; ithas been described earlier that the versewas revealed after hijrah when theIslamhadgainedupperhandinArabia,andmostofthepeoplehadapparentlyenteredintothefoldofIslam,althoughtherewereamongthemthehypocritesand those whose hearts were diseased. Therefore, the phrase: "unbelievingpeople"denotesthosewhoweremingledwiththegeneralpublic,whowerenotcalled"unbelievers"yetthecharacteristicsofdisbeliefhadtakenrootintheirhearts.Andthroughthisclause,AllãhhasgivenassurancethatHewillnullifytheirmachinationsandprotectHisMessengerfromtheirevil.Also,itseemsclearthatinthisclause,disbelief,meansdisbelievinginone

of the commandments ofAllãh, i.e. the order towhich the phrase:what hasbeenrevealedtoyoufromyourLord,points; it is thesamestyle thathasbeenused in the verse ofHãjj: …and whoever disbelieves, then surelyAllãh isSelf-sufficient(independent)oftheworlds(3:97).

Inanycase,thecontextoftheversedoesnotallowtaking"disbelief"inthemeaning of rejection of the two testimonies. Such views can only beconsidered if we take: what has been revealed to you from your Lord, asreferringtothesumtotalofalltherevealedmessages,butyouhaveseenthatthisinterpretationhasnolegtostandupon.ThestatementthatAllãhwillnotguidethedisbelievers,meansthatHewill

not guide them in their treachery and machinations, and will prevent usualcauses to submit to them when they proceed to their objectives of evil andmischief.Itisliketheverses:…surelyAllãhdoesnotguidethetransgressingpeople (63:6);…and Allãh does not guide aright the unjust people (2:258).Detaileddiscussiononthissubjectmaybeseeninvolumetwoofthisbook.7It is certainly not correct to say that the non-guidance here means not

guiding them to correct faith, because it goes against the basic concept ofDivine Call. How canAllãh tell HisMessenger: You call them toAllãh, or,invitethemtoobeythedivinecommand,butIwillnotguidethemtoit,exceptforthepurposeofcompletingtheproofagainstthem!Moreover,weseewithourowneyesthatAllãhguidesalotofunbelieversto

faith,andcontinuestodosoeveryday;andHeHimself

7al-Mīzãn(Eng),vol.4,pp.190-3.(tr.)hassaid:…andAllãhguideswhomHepleasestothestraightpath(2:213).Now, it is crystal clear that not guiding the unbelievers means that Allãh

does not let them achieve their goal of negating the word of truth andextinguishingthelightoftherevealedcommandments.Theunbelieversaswellastheunjustpeopleandthetransgressors,undertheinfluenceoftheirsinisterminds and erroneous views, want to change the custom of Allãh, whichencompassesthewholecreation.Theyintendtodiverttheproceedingsoftruecauses (which are free from stigma of disobeying theLord of the universe)towardstheirownfalsegoalsandwickeddestinations.ButtheirformalpowerscanneverdebilitateAlmightyLord.Letthemponderonthisquestion.Whohasput these powers in their body? The only answer is: Allãh. [How can thesepowersoverpowertheirCreator?]Theymightoccasionallysucceedintheirendeavoursandobtainforashort

timewhattheywant,butsoonallthisisturnedupsidedownandtheirtrickeryturns against themselves: … and the evil plan does not beset any save theauthorsofit…[35:43];…thusdoesAllãhcomparetruthandfalsehood;then

as for the scum, it passes away as a worthless thing; and as for that whichprofits thepeople, it remains in the earth; thusdoesAllãh set forthparables[13:17].Accordingly, the clause: "surely Allãh will not guide the unbelieving

people", elaborates the preceding one: "andAllãhwill protect you from thepeople",putting some limitationon itsgenerality.Theprotection thenmeansthatAllãhwillprotecthim(s.a.w.a.)sothatthepeopledonotinflictanyharmon him before he achieves his objectives of delivering this order andannouncingittotheummah.Forexample,Hewillnotletthemkillhimbeforeheconveysthemessage;theywouldnotbeabletoriseagainsthimoroverturnhisaffairs,oraccusehimofsuchmatterswhichwouldmakethebelieversgooutofhisreligion,oraffectsuchdeviceswhichwoulddestroyandannihilatethissharī‘ah.Nay,Allãhwillcertainlymakethewordoftruthvictorious,andestablish the religion as He pleases, wherever He pleases and wheneverHepleases.Allãhsays:IfHepleases,Hecanmakeyoupassaway,Opeople!Andbringothers;andAllãhhasthepowertodothis(4:133).However,theverse:"andAllãhwillprotectyoufromthepeople",cannotbe

takento implyageneralandall-encompassingprotectionfromallandeverytroubleandharm;becausesuchaviewisrebuttedbytheQur ’ãn,thehadīthandacceptedhistory.TheProphet(s.a.w.a.)hadtosufferfromhispeople–betheybelievers, unbelievers or hypocrites – such misfortunes, tribulations andmultifariousafflictionsandgrievanceswhichnobodycouldeverbear–exceptthenobleProphet(s.a.w.a.);andhehassaid–inafamoushadīth:"NoprophetwaseverharmedlikeIhavebeen."

TRADITIONS

al-‘Ayyãshī narrates from Abū Sãlih, from Ibn ‘Abbãs and Jãbir ibn‘Abdillãh, that they said, "Allãh, the High, ordered His ProphetMuhammad(s.a.w.a.), tosetup ‘Alī (asa)standardamong thepeople, inorder to informthemofhiswilãyah (guardianship); so theMessengerofAllãh (s.a.w.a.),wasafraidlesttheysay,'Hehasbroughthiscousintous,'andspeakagainsthiminthismatter.ThenAllãhrevealedtohimtheverse:OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andifyoudoitnot,thenyouhavenotdelivered His message; and Allãh will protect you from the people. So, theMessenger of Allãh (s.a.w.a.), raised up his wilãyah on the day of GhadīrKhumm."(at-Tafsīr)Also, he narrates fromHanãn ibn Sadīr, from his father, fromAbūJa‘far

(a.s.)thathesaid,"WhenJibrīlbrought,inthedaysoftheMessengerofAllãh(s.a.w.a.),intheLastPilgrimage,(theorderof)announcementofthematterof‘AlīibnAbīTãlib(a.s.):OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord (to theendof theverse); so theProphet (s.a.w.a.)delayed (it)forthreedaysuntilhereachedJuhfah,yethedidnottake‘Alī'shand,forfearof thepeople.Thenwhenhecamedownat Juhfahon thedayofGhadīr at aplacecalledMahya‘ah,he(orderedtoannounce):Thecongregationalprayer.Thepeoplegatheredtogether.TheProphet(s.a.w.a.),thensaid,'Whohasmoreauthorityonyouthanyouhaveyourselves?'Theyloudlysaid, 'AllãhandHisMessenger.'Thenheaskedthemthesecondtimeandtheysaid,'AllãhandHisMessenger.'Thenhe again asked the third timeand they said, 'Allãh andHisMessenger.'"Thenhecaughtthehandof‘Alī(a.s.)andsaid, 'WhoeverwhoseMasterI

am,‘AlīishisMaster;OAllãh!Lovehimwholoves‘Alī,andbetheenemyofthe enemy of ‘Alī; help himwho helps ‘Alī, and forsake himwho forsakes‘Alī;forindeedheisfrommeandIamfromhim;andhehasthesamepositionin relation tome asHãrūn had toMūsã except that there is no prophet afterme.'"(ibid.)Also he narrates from Abu 'l-Jãrūd, from Abū Ja‘far (a.s.) that he said,

"WhenAllãhrevealedtoHisProphet(s.a.w.a.):OMessenger!Deliverwhathasbeen revealed toyou fromyourLord;and if youdo itnot, thenyouhavenotdeliveredHismessage;andAllãhwillprotectyoufromthepeople;surelyAllãhwillnotguidetheunbelievingpeople,[TheImãmsaid],'ThentheMessengerofAllãh(s.a.w.a.)caughtthehandof‘Alī(a.s.)andsaid,"Opeople!Surelytherewasnotanyprophet,amongtheprophetswhowerebeforeme,buthelivedhis

life then (Allãh)calledhim (back)andheaccepted (thecall); and the time isnear that I'llbecalledandI'llaccept it;andI shallbeaskedandyoushallbeasked;sowhatareyougoing tosay?"Theysaid,"Weshallbearwitness thatyouhadcertainlydelivered(themessage)andactedingoodfaithandfulfilledwhatwas incumbentuponyou,somayAllãh recompenseyou thebestof therecompenseHehadgiventotheMessengers."(TheProphet)said,"OAllãh!Bewitness(ofit).""'Thenhe(s.a.w.a.),said,"OgroupoftheMuslims!Hewhoispresentshould

conveyittothosewhoareabsent.Whoeverbelievesinmeandgivescredencetomytruth,Ienjoinonhimthewilãyahof‘Alī.Wellcertainly‘Alī'swilãyahismywilãyah, being a covenant which my Lord made with me; and He hasorderedme to convey it to you." Then he said, "Did you hear?" – saying itthree times – so someone said, "Indeed we have heard, O Messenger ofAllãh!"'"(ibid.)[as-Saffãr]narrates throughhischain fromal-Fudayl ibnYasãr, fromAbū

Ja‘far(a.s.)thathesaidaboutthewordsofAllãh:OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andifyoudoitnot,thenyouhavenotdeliveredHismessage,that"Itiswilãyah."(Basãiru'd-darajãt)Theauthorsays:al-Kulaynīhasnarratedabouttherevelationofthisverse

in relation towilãyahwith the storyofGhadīr inal-Kãfī, through his chain,from Abu 'l-Jãrūd, from Abū Ja‘far (a.s.) in a lengthy hadīth. Also, thismeaning has been narrated by as-Sadūq, in Ma‘ãni 'l-akhbãr, through hischain,fromMuhammadibnal-Faydibnal-Mukhtãr,fromhisfather,fromAbūJa‘far (a.s.) in a lengthy hadīth. Also, al-‘Ayyãshīhas narrated from Abu 'l-Jãrūd in a lengthy narration; and from ‘Amr ibnYazīd fromAbū ‘Abdillãh(a.s.)inabbreviatedform.ath-Tha‘labīwrites inhisat-Tafsīr: "Ja‘far ibnMuhammad said explaining

thewordofAllãh:OMessenger!Deliverwhathasbeenrevealed toyoufromyourLord, (that itwasrevealed)about theexcellenceof ‘Alī; sowhen itwasrevealed, the Prophet (s.a.w.a.) caught the hand of ‘Alī and said, 'WhoeverwhoseMasteramI,‘AlīishisMaster.'"Thesamewriternarratesthroughhischainfromal-Kalbī,fromAbūSãlih,

fromIbn‘Abbãs thathesaidabout thisverse,"Itwasrevealedabout‘Alī ibnAbī Tãlib; Allãh ordered the Prophet (s.a.w.a.) that he should convey (theorder) about him; so he caught the hand of ‘Alī and said, 'Whoever whoseMaster am I, ‘Alī is hisMaster; OAllãh! Love himwho loves ‘Alī, and beenemyoftheenemyof‘Alī.'"[al-Bahrãnī]narratesfromIbrãhīmath-Thaqafīthroughhischain,fromal-

KhudrīandBuraydahal-AslamīandMuhammadibn‘Alī that itwasrevealedonthedayofGhadīrabout‘Alī.(at-Tafsīr)ath-Tha‘labīwrites about itsmeaning thatAbū Ja‘farMuhammad ibn ‘Alī

said,"Itmeans,deliverwhathasbeenrevealed toyoufromyourLordabout‘Alī."Tafsīru'l-Manãrquotesthefollowingfromat-Tafsīrofath-Tha‘labī:"VerilythiswordoftheProphet(s.a.w.a.),regardingtheloveof‘Alīspread

about and reachedall towns; itwasconveyed to al-Hãrith ibnan-Nu‘mãnal-Fihrī;sohecametotheProphet(s.a.w.),onhiscamel,and(theProphet)wasinal-Abtah;hecamedownand tiedhiscamel,andsaid to theProphet (s.a.w.)–andhewasinagatheringofhiscompanions–'OMuhammad!YouorderedusonbehalfofAllãhthatweshouldbearwitnessthatthereisnogodexceptAllãhandthatyouaretheMessengerofAllãh;andweaccepted(it)fromyou.'(ThenhelikewisementionedallthepillarsofIslam.)'Yetyouwerenotpleasedwithallthisuntilyoucaughttheupperarmofyourcousinandgavehimpreferenceover us saying: "WhoeverwhoseMaster am I, ‘Alī is hisMaster;" so is thisfromyouorfromAllãh?'He(s.a.w.)said,'ByAllãh,exceptWhomthereisnogod! It is the order of Allãh.' Thereupon al-Hãrith turned back towards hisridingcamel,andhewassaying: 'OAllãh!IfthisisthetruthfromThee,thenrainuponusstones fromheavenor inflictonusapainfulpunishment.'SohehadnotyetreachedhiscamelwhenAllãhstruckhimwithastone,itfellonhisheadandcameoutfromhisrear;andAllãhrevealed:Onedemanding(person)demandedthechastisementwhichmustbefalltheunbelievers–thereisnonetoavertit[70:1-2]."The author says: The author of al-Manãr after quoting this hadith has

commentedasfollows:-"Thistraditionisforged;andthissūrahofal-Ma‘ãrij(ch.70)isofMeccan

period;andthesayingofsomeunbelieversoftheQuraysh("OAllãh!IfthisisthetruthfromThee,…")whichAllãhhasquoted[in8:32]wasareminderofwhat they had said before hijrah. That reminder is in the sūrah of al-Anfãl(ch.8)whichwasrevealedafterthebattleofBadr,yearsbeforetherevelationof "The Table"; while this tradition apparently shows that al-Hãrith ibn an-Nu‘mãn was a Muslim and then he apostatized, but he is not known as acompanion.al-AbtahisinMecca,andtheProphet(s.a.w.)didnotreturnfromGhadīr Khumm to Mecca, as he had come down at Ghadīr when he wasreturningtoMedinaaftertheLastPilgrimage."Youmayclearly seehowarbitrarilyhehaspontificated. [Letus lookat it,

sentencebysentence]:al-Manãr: "This tradition is forged; and this chapter of al-Ma‘ãrij is of

Meccanperiod."COMMENT:ThisclaimreliesonsometraditionsnarratedfromIbn‘Abbãs

andIbnaz-Zubayrthatthechapterofal-Ma‘ãrijwasrevealedatMecca.WouldthatIknewwhythosetraditionsshouldbegivenpreferenceoverthistradition,becausebothofthemarekhabaru'l-wãhid(solitarytradition).LetusacceptthatthischapterisofMeccanperiod,asthethemeofmostof

itsverses support it.Yetwhat is theproof thatall itsverseswere revealedatMecca?MaybethechapterwasMeccanbutthesetwoverseswerenon-Meccan.Forexample,thischapter"TheTable"isofMedinaperiodwhichwasrevealedduring the lastdaysof theMessengerofAllãh (mayAllãhblesshimandhisprogeny!), and in this Medinan chapter, the verse under discussion (OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord…)hasbeenplaced,which,manyexegetesinsist,wasrevealedatMeccaintheearlydaysoftheMission.Thus,ifaMeccanverse(OMessenger!Deliver…)canbeplacedin a Madinan chapter, "The Table", why cannot a Madinan verse (Onedemanding(person)demanded…)beputinaMeccanchapter,al-Ma‘ãrij?al-Manar:AndthesayingofsomeunbelieversoftheQuraysh…:COMMENT:Itisnotlessthantheprecedingsentenceinarbitrariness.Even

ifweacceptthatthechapterofal-Anfãlwasrevealedseveralyearsbeforethechapterof"TheTable"isthereanyreasontosaythatatthetimeofcompilationsomelaterrevealedversescouldnotbeplacedinit.Forexample,theversesofusury and the verse: And fear the day in which you shall be returned toAllãh;…(2:281),(whichaccordingtothemwerethelastversesrevealedtotheProphet,s.a.w.a.),wereplacedinthechapterof"TheCow"(whichwasrevealedintheearlydaysofhijrahseveralyearsbeforethoseverses).al-Manãr:ThequotationofthesayingofsomeunbelieversoftheQuraysh

(OAllãh!IfthisisthetruthfromThee, . . .)wasareminderofwhattheyhadsaidbeforehijrah:COMMENT:Itisanotherarbitrarystatementforwhichthereisnoproofat

all – if we do not say that the context proves the opposite. Those whounderstandthestyleof literaturecannotentertainanydoubt that thewords:OAllãh! If this is the truth fromThee, thenrainuponusstones fromheavenorinflictonusapainfulpunishment,werenot utteredby an idolater polytheist.This verse contains a demonstrative pronoun strengthened with a detachedpronoun,thentheword"thetruth"whichhasbeenturnedintoapropernounbyaddition of al ( لا = the), and the clause: from Thee, all thesefactorsshowthat, farfrombeingthe talkofanidolatorwhomocksthetruthand takes it as a joke, it is the speech of the one who believes in Allãh'sLordshipandknowsthatthetruthfulaffairsaredecidedbyHim,andthelaws

aresentbyHim.Butheisnotsureaboutamatter,whichisattributedtoAllãh,andaclaimantsaysthatit istheTruth–totheexclusionofallotherthings–neverthelesshefindshimselfunabletoacceptit.AtthisstagehecurseshimselfinvokingAllãh'swrathonhimself,asisdonebysomeonewhoisweariedandtiredoflife.al-Manãr:Thistraditionapparentlyshowsthatal-Hãrithibnan-Nu‘mãnwas

aMuslimandthenheapostatized;butheisnotknownasacompanion:COMMENT:Again the samearbitraryattitude!Cananyoneclaim that the

Muslims had recorded the names of all those who had seen the Prophet(s.a.w.a.)andbelievedinhim?OrofthosewhobelievedandthenwentoutofIslam?And if they need any proof, then this traditionmay be treated as theproofofthisman'scompanionship.al-Manãr:al-AbtahisinMecca,andtheProphet(s.a.w.)didnotreturnfrom

GhadīrKhummtoMecca.COMMENT:Itshowsthathehastakentheword,al-Abtah,asthenameofa

particular place in Mecca, instead of taking it in its general [or literal]meaning, as the word is used for any sandy place. But there is no proof tosupport his interpretation; rather the proof goes against it – and it is thenarrativegiveninthistraditionandotherplaces.Thereisaverse:Iwassavedandal-Murãdī(IbnMuljam)hadmadehisswordwet,from(the

bloodof)thesonofAbūTãlib,theChiefofal-Abãtih.ItmaybeinferredfromitthatMeccaanditsadjacentareaswerecalledal-

Abãtih. It is written in Marãsidu 'l-ittilã‘: "Abtah = every riverbed containing

smallerpebblesiscalledabtah.IbnDuraydhassaid,'al-Abtahandal-Bathã’=softgroundspreadout.'AbūZaydhassaid,'al-Abtah=signofariverbed,beitnarroworwide.al-AbtahiscorrelatedtoMeccaaswellastoMinãbecauseitis equidistant from both, and possibly it is nearer to Minã and it is al-Muhassab,anditisKhīfBanīKinãnah;andithasalsobeensaidthatitisDhūTuwã,butitisseparatefromit.'"Apart from that, this very tradition has been narrated by other than ath-

Tha‘labī, and there isnomentionof al-Abtah in it– this tradition is comingbelowfromMajma‘u'l-bayãnthroughtheSunnīchainsandotherbooks. However, the tradition is a solitary one; it is neithermutawãtir nor is it

verifiedandconfirmedbydefiniteassociations;andyouhaveknownfromourpreviousdiscoursesthatwedonotrelyonsolitarytraditionsinotherthantherules of practical fiqh. It is in accordance with the general system of the

intelligent persons onwhichman has based his life. Anyhow, the followingdiscussion merely aims at showing the untenability of the proofs he hasofferedfortheputeticforgeryofthistradition.[at-Tabrisī]writes:Informedusas-SayyidAbu'l-Hamd;hesaid:narratedto

usal-HãkimAbu'l-Qãsimal-Haskãnī;hesaid:informedusAbū‘Abdillãhash-Shīrãzī; he said: informedusAbūBakr al-Jurjãnī; he said: informedusAbūAhmadal-Basrī;hesaid:narratedtousMuhammadibnSahl;hesaid:narratedtousZaydibnIsmã‘īlMawlãofal-Ansãr;hesaid:narratedtousMuhammadibnAyyūbal-Wãsitī;hesaid:narratedtousSufyãnibn‘Uyaynah,fromJa‘faribnMuhammadas-Sãdiq,fromhisfathers,thathesaid,"WhentheMessengerof Allãh (s.a.w.a.), installed ‘Alī on the day of Ghadīr Khumm (and) said,'Who-everwhoseMasteramI,this‘AlīishisMaster,'anditreached(various)towns,soan-Nu‘mãnibnal-Hãrithal-FihrīcametotheProphetandsaid,'YouorderedusfromAllãhthatweshouldbearwitnessthatthereisnogodexceptAllãhandthatyouaretheMessengerofAllãh;andyouorderedustofight(inthewayofAllãh)andtoperformhajj,andtofast,andtopray,andtopayzakãt;soweaccepted it (all);yetyouwerenotpleaseduntilyouhave installed thisyouth,andyousaid,"WhoeverwhoseMasteramI,‘AlīishisMaster."Now,isthis thingfromyouor is itanorderfromAllãh, theHigh?'So(theProphet)said, 'Certainly,byAllãhotherthanWhomthereisnogod!Indeedit isfromAllãh.'"Thenan-Nu‘mãnibnal-Hãrithturnedaway,andhewassaying:'OAllãh!If

thisisthetruthfromThee,thenrainuponusstonesfromheaven[…].'SoAllãhstruckastoneonhisheadandkilledhim.ThenAllãhrevealed:Onedemanding(person)demandedthechastisementwhichmustbefall.(Majma‘u'l-bayãn)Theauthorsays:Thisthemeisnarratedalsoinal-Kafī.al-HãfizAbūNu‘aym narrates a hadīth which he has ascribed to ‘Alī ibn

‘Ãmir,fromAbu'l-Hajjãf,fromal-A‘mash,from‘Atiyyahthathesaid,"Thisversewas revealed to theMessenger ofAllãh (mayAllãh bless him and hisprogeny and send peace on them), about ‘Alī ibn AbīTãlib: OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord;andAllãhhassaid:ThisdayhaveIperfectedforyouyourreligionandcompletedMyfavouronyouandchosenforyouIslamasreligion."(Nuzūlu'l-Qur’ãn)al-Mãlikī has said, "al-Imãm Abu 'l-Hasan al-Wãhidī has narrated in his

book,Asbãbu 'n-nuzūl, ascribing it throughhischain toAbūSa‘īdal-Khudrī(may Allãh be pleased with him), that he said, 'This verse: O Messenger!DeliverwhathasbeenrevealedtoyoufromyourLord,wasrevealedonthedayofGhadīrKhummabout‘AlīibnAbīTãlib.'"(al-Fusūlu'l-muhimmah)

Theauthorsays:AndithasbeennarratedinFathu'l-Qadīr, fromIbnAbīHãtim, Ibn Marduwayh and Ibn ‘Asãkir, from Abū Sa‘īd al-Khudrī; andlikewiseinad-Durru'l-manthūr.ash-Shaykh Muhyi 'd-Dīn an-Nawawī has explained the word Khumm as

follows:"It is thenameofafield, threemilesfromal-Juhfah; in it isawell-knownGhadīr( ریدغ =pond)whichisascribedtothisfield." IbnMarduwayh has narrated from IbnMas‘ūd that he said, "We used to

reciteduringthetimeoftheMessengerofAllãh(s.a.w.):OMessenger!Deliverwhat has been revealed to you from your Lord that ‘Alī is theMaster of thebelievers,and if youdo itnot, thenyouhavenotdeliveredHismessage;andAllãhwillprotectyoufromthepeople."(Fathu'l-qadīr)Theauthorsays:Thisisasmallportionofthetraditions,whichshowthat,

theverse:OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord…,wasrevealedabout‘AlīonthedayofGhadīrKhumm.AsforthehadīthofGhadīr,(i.e.theProphet'sdeclaration:'WhoeverwhoseMasteramI,‘AlīishisMaster'),itisamutawãtirhadithwhichhasbeennarratedinShī‘ahandSunnīsourcesthroughmorethanahundredchains.Ithasbeennarratedfromagreatmultitudeofthecompanions,amongthem

beingal-Barã’ibn‘Ãzib,ZaydibnArqam,AbūAyyūbal-Ansãrī,‘Umaribnal-Khattãb, ‘Alī ibnAbīTãlib, Salmãn al-Fãrisī,AbūDharr al-Ghifãrī, ‘Ammãribn Yãsir, Buraydah, Sa‘d ibn Abī Waqqãs, ‘Abdullãh ibn ‘Abbãs, AbūHurayrah, Jãbir ibn ‘Abdillãh,Abū Sa‘īd al-Khudrī,Anas ibnMãlik, ‘Imrãnibnal-Husayn,IbnAbīAwfã,Su‘dãnahandthewifeofZaydibnArqam.The Imãms of Ahlu 'l-bayt (a.s.) are all agreed on it; and ‘Alī (a.s.) had

adjuredthepeoplebyAllãhat thepublicsquare[ofKūfah]about thishadīth,andagroupofthecompanionswhowerepresenttherestoodupandtestifiedthat they had heard theMessenger ofAllãh (s.a.w.a.) saying it on the day ofGhadīr.ManyofthesetraditionsshowthattheMessengerofAllãh(s.a.w.a.)saidin

hisspeech, interalia: "Opeople!Don't you know that certainly I havemoreauthorityoverthebelieversthantheyhavethemselves?"Theysaid,"Certainly."Hesaid,"WhoeverwhoseMasteramI,‘AlīishisMaster."ThesewordingsareseeninmanytraditionsnarratedbyAhmadibnHanbalinhisMusnad,andbyothers.TheSunnīsandtheShī‘ahsbothhavecompiledmanybooksespeciallytoenumeratethechainsofthetraditionandtodiscussandcommentonitstext;and theyhavedone full justice to itwhichhas not left any room for furtherelaboration.8

al-Hamawaynīnarrates throughhischain fromAbūHurayrah thathe said,"The Messenger of Allãh (s.a.w.), said, 'The night when I was taken to theseventhheaven,IheardavoicefromundertheThrone:"Verily‘AlīisthesignofguidanceandbelovedofhimwhobelievesinMe;convey(it)to‘Alī."WhentheProphet(s.a.w.)descendedfromtheheaven,hewasmadetoforgetit.ThenAllãh,theMighty,theGreat,revealed(tohim):OMessenger!Deliverwhathasbeen revealed toyou fromyourLord;and if youdo itnot, thenyouhavenotdeliveredHismessage;andAllãhwillprotectyoufromthepeople;surelyAllãhwillnotguidetheunbelievingpeople.'"(Farãidu's-simtayn)IbnAbīHãtimhasnarratedfromJãbiribn‘Abdillãhthathesaid,

8ForaconciseyetcomprehensivereviewofthehadīthofGhadīr,seemybook,Imãmate,publishedbyWOFIS,Tehran,1985/1405,pp.62-81.(tr.)"WhentheMessengerofAllãh(s.a.w.),foughtBanūAnmãr,hecamedown

atDhãtu'r-Raqī‘inthehigherpartofthedateorchard.Sowhilehewassittingonthetopofawell,danglinghisfeet(init),al-WãrithofBanu'n-Najjãr,said,'IndeedI'llcertainlykillMuhammad.'Hiscompanionssaid,'Howwillyoukillhim?'Hesaid,'I'lltellhim:"Givemeyoursword";andwhenhewillgivemeitI'llkillhimwithit.'Sohecametohimandsaid,'OMuhammad!Givemeyoursword,sothatImaysmellit.'Sohegaveittohim.Buthishandtrembleduntiltheswordfelldownfromhishand.TheMessengerofAllãh(s.a.w.)said,'Allãhintervened between you andwhat you had intended.' ThenAllãh revealed:OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord…"(Fathu'l-qadīr).The author says: After the above, ash-Shawkãnī has written inFathu 'l-

qadīr: "IbnHibbãn has narrated it in hisas-Sahīh. Also IbnMarduwayh hasnarrated fromAbūHurayrahnearly the same storywithout giving theman'sname;andIbnJarīrhasnarratedlikewisefromMuhammadibnKa‘bal-Qarazī;andthestoryofGhawrathibnal-Hãrithiswritteninas-Sahīh,anditisfamousandwell-known."However,theproblemhereistofitthestoryonthethemeofthisverse–anditwillneverfitonit.It is narrated in ad-Durru 'l-manthūr and Fathu 'l-qadīr, etc. from Ibn

Marduwayh and ad-Ḍiyã’ in al-Mukhtãrah, from Ibn ‘Abbãs that he said,"Verily theMessengerofAllãh (s.a.w.),wasasked, 'Whichof theverses sent

downfromtheheavenwasthehardestforyou?'Hesaid,'IwasinMinãduringthehajjperiod;andgatheredthere–inthosedays–thepolytheistsofArabiaandother people.Then Jibrīl brought tome and said:OMessenger!Deliverwhathasbeenrevealedtoyou…' (TheProphet)said, 'ThenIstoodnearthemountain-passandcalledout,"Opeople!WhowillhelpmeindeliveringthemessageofmyLord,andheshallentertheGarden?Opeople!Say:'Thereisno god exceptAllãh and I amAllãh'sMessenger to you', (and) youwill besuccessfulandwillprosper,andyoushallgettheGarden."'"(TheProphet)said,'Thentherewasnotanyman,womanorchild,butthey

werehurlingearthandstone(atme)andspittingonmyfaceandsaying,"TheLiar,theSãbian."Thensomeoneappearedbeforemeandsaid,"OMuhammad!IfyouaretheMessenger,thenthetimehascomeforyoutocursethem,asNūhhadinvokedagainsthispeopletoannihilatethem."ButtheProphet(s.a.w.)said,"OAllãh!Guidemypeople,becausetheydonotknow."'"Then his uncle, ‘Abbãs, came and rescued him from them and removed

themfromhim."Theauthorsays:Thecompleteversedoesnotfitonthisstory,asyouhave

knownitsdetails.However,ifitistakentomeanthatonlyapartoftheverse(OMessenger! Deliver what has been revealed to you from your Lord) wasrevealed on that occasion it could be tenable. But the tradition apparentlyrejectsthisview.Andthesameisthepositionofthefollowingtraditions:Itiswritteninad-Durru'l-manthūrandFathu'l-qadīr.‘AbdibnHamīd,Ibn

Jarīr, IbnAbīHãtimandAbu 'sh-Shaykhhavenarrated fromMujãhid thathesaid,"Whentheverse:DeliverwhathasbeenrevealedtoyoufromyourLord,wasrevealed,(theProphet)said,'OmyLord!I'mbutone,howshouldIdoit?Thepeoplewillcombinetogetheragainme.'Thenitwasrevealed:andifyoudoitnot,thenyouhavenotdeliveredHismessage."The same two books narrate from al-Hasan, "The Messenger of Allãh

(s.a.w.),said,'VerilyAllãhsentmewithHismessage,andIfeltuneasyaboutit,andIknewthat thepeoplewouldaccusemeof lying.Then(Allãh)promisedme that I must deliver (it) or He would punish me; so He revealed: OMessenger!DeliverwhathasbeenrevealedtoyoufromyourLord.'"The author says: These two traditions, in addition to being maqtū‘and

mursal, have the same defect as the preceding one – that they do not fit thethemeoftheverse.SimilaristheconditionofsometraditionssayingthattheMessenger ofAllãh (s.a.w.a.) used to keep guards for himself; butwhen thisverse was revealed he let them disperse and said, "Verily my Lord haspromisedtoprotectme."

Tafsīru'l-manãrsays:Ithasbeennarratedbythoseexegeteswhobasetheirexegesis on tradition, as well as by at-Tirmidhī, Abu 'sh-Shaykh, al-Hãkim,Abū Nu‘aym, al-Bayhaqī and at-Tabarãnī from several companions that theProphet(s.a.w.a.)usedtokeepguardsinMeccabeforerevelationofthisverse;whenitwasrevealed,hediscardedthem;andAbūTãlibwasthefirstpersontomanagehisguarding;and‘Abbãstoousedtoguardhim.Also,itiswrittentherein:Amongthetraditionsonthissubject,itisnarrated

fromJãbirandIbn‘AbbãsthattheProphet(s.a.w.a.)usedtokeepguards,andhis uncle,AbūTãlib, used to sendwith him everyday somemen fromBanūHãshim(forprotection),untilthisversewasrevealed;thenhesaid,"OUncle!VerilyAllãhhasgivenmeprotection.(Now),Ihavenoneedofanyonetobesent(withme)."Theauthorsays:Thesetwotraditions,asyousee,showthattheversewas

revealed in the middle of the Prophet's stay at Mecca. They imply that he(s.a.w.a.) conveyed for sometimehismessage,but thenhe feltunable tobearthepeople'soffensivesandtheirdenialsofhisveracity,untilhefearedthattheywouldkillhim.Soheabandoned thedeliveryof theMessageand theDivineCall.Thenhewasordered again to engage in theCall, andAllãh threatenedhim if he neglected it, and also promised to protect him, then he began thenoble work the second time. But the Prophet's dignity and sanctity totallyrejectssuchanidea.Also,ad-Durru'l-manthūrandFathu'l-qadīrhavereported:‘AbdibnHamīd,

at-Tirmidhī, Abu 'sh-Shaykh, al-Hãkim and Ibn Marduwayh as well as AbūNu‘aym and al-Bayhaqī (both in ad-Dalãil) have narrated from ‘Ãishah thatshe said, "TheMessenger of Allãh used to keep guards until the verse: andAllãhwillprotectyoufromthepeople,wasrevealed.Sohestuckhisheadoutofthecupolaandsaid, 'Opeople!Goaway (now)becauseAllãhhas (promisedto)protectme.'"Theauthorsays:Asyousee,thetraditionapparentlyshowsthattheverse

wasrevealedatMedina.at-Tabarīnarratesinhisat-TafsīrfromIbn‘Abbãsinexplanationof:and if

youdo itnot, thenyouhavenotdeliveredHismessage, that itmeans:"Ifyouhideaverseoutofwhathasbeenrevealedtoyou,thenyouhavenotdeliveredHismessage."Theauthorsays: If this refers toaparticularverse–aparticularorder–

thatwasrevealedtotheProphet(s.a.w.a.),thenitmaybetreatedascorrect.Butifitmeansathreatconcerninganyunspecifiedverseororder, thenyouhaveseenearlierthattheversedoesnotfitsuchinterpretation.

5ChapterTranslationofverses68-86

Say:"OPeopleoftheBook!YouhavenogroundtostanduponuntilyoukeepuptheTawrãtandtheInjīlandthatwhichisrevealedtoyoufromyourLord";andsurelythatwhichhasbeenrevealedtoyoufromyourLordshallmakemanyof them increase in inordinacy and unbelief; grieve not therefore for theunbelievingpeople(68).SurelythosewhobelieveandthosewhoareJewsandthe Sabaeans and theChristianswhoever believes inAllãh and theLastDayanddoesgood–theyshallhavenofearnorshalltheygrieve(69).CertainlyWemadeacovenantwiththeChildrenofIsraelandWesenttothemmess-engers;whenevertherecametothemamessengerwithwhattheirsoulsdidnotdesire,some (of them) did they call liars and some they used to slay (70).And theythoughtthattherewouldbenoaffliction,sotheybecameblindanddeaf;thenAllãh turned to themmercifully, but (again)many of them became blind anddeaf;andAllãhiswellseeingwhattheydo(71).Certainlytheydisbelievewhosay:"SurelyAllãh,HeistheMessiah,sonofMary";andtheMessiahsaid:"OChildren of Israel! Worship Allãh, my Lord and your Lord. Surely whoeverassociates(others)withAllãh,thenAllãhhasforbiddentohimthegarden,andhis abode is the Fire; and there shall be no helpers for the unjust" (72).Certainlytheydisbelievewhosay:"SurelyAllãhisthethirdofthethree";andthere is nogodbut theoneGod,and if theydesist not fromwhat they say, apainful chastisement shall befall those among themwhodisbelieve (73).Willthey not then turn toAllãh and askHis forgiveness?AndAllãh isForgiving,Merciful(74).TheMessiah,sonofMaryisbutamessenger;messengersbeforehimhaveindeedpassedaway;andhismotherwasatruthfulwoman;theybothused toeat food.SeehowWemake thesignsclear to them, thenbehold,howtheyareturnedaway(75).Say:"DoyouworshipbesidesAllãhthatwhichdoesnotcontrolforyouanyharmoranyprofit?AndAllãh–HeistheHearing,theknowing."(76).Say:"OPeopleoftheBook!Benotundulyimmoderateinyourreligion,anddonotfollowthelowdesiresofpeoplewhowentastraybeforeandled many astray and went astray from the right path" (77). Those whodisbelieved from among the Children of Israel were cursed by the tongue of

Dãwūdand‘Īsã,sonofMaryam;thiswasbecausetheydisobeyedandusedtoexceed the limit (78). They used not to forbid each other the hateful things(which)theydid;certainlyevilwasthatwhichtheydid(79).Youwillseemanyof them befriending those who disbelieve; certainly evil is that which theirsoulshavesentbeforeforthem,thatAllãhbecamedispleasedwiththemandinchastisement shall they abide (80). And had they believed in Allãh and theProphet and what was revealed to him, they would not have taken them forfriends,butmostofthemaretransgressors(81).Certainlyyouwillfindthemostviolentofpeopleinenmityforthosewhobelieve(tobe)theJewsandthosewhoarepolytheists,andyouwill certainly find thenearest in friend-ship to thosewhobelieve (tobe) thosewhosay:"WeareChristians"; this isbecause thereare priests and monks among them and because they do not behave proudly(82).AndwhentheyhearwhathasbeenrevealedtotheMessenger,youwillseetheireyesover-flowingwithtearsonaccountofthetruththattheyrecognize;theysay:"OurLord!Webelieve,sowriteusdownwiththewitnesses(oftruth)(83).Andwhat(reason)havewethatweshouldnotbelieveinAllãhandinthetruththathascometous,whileweearnestlydesirethatourLordshouldcauseus to enter with the good people?" (84). Therefore Allãh rewarded them onaccountofwhattheysaid,withgardensinwhichriversflowtoabideinthem;and this is the reward of those who do good (85). And (as for) those whodisbelieveandrejectOursigns,thesearethecompanionsoftheflame(86).

COMMENTARY

The verses in themselves are inter-linked and appear to be in the samecontext.Buttheyarenotconnectedwiththeverse:AndiftheyhadkeptuptheTawrãt and the Injīl . . . (5:66) even if we do not look at the verse: OMessenger!Deliverwhathasbeen revealed to you fromyourLord; (5:67).Asfortheconnectionoftheverse5:67,youhaveknownitsdetails.Itismorelikelythattheseversesrunonthesametrackwhichisusedbythe

precedingversesfromthebeginningofthechapteruptothispoint.Lookatthethemeoftheverse5:12(AndcertainlyAllãhmadeacovenantwiththeChildrenofIsrael...)uptotheendoftheversesunderdiscussion,andyouwillseethat,exceptforafewinterveningverseslikethoseofwilãyahandtablīgh,etc.;alldealwiththeaffairsofthePeopleoftheBook;andthesameisthetopicofthefollowingversesuptotheendofthechapter.QUR’ÃN:Say:OPeopleof theBook!Youhavenoground tostandupon

untilyoukeepuptheTawrãtandtheInjīl…:Itisacommonexperienceofhumanbeingsthatwhentheywanttoperformalaboriousandhardworkthatrequires the use of utmost strength, they let their bodies or organs rely onsomefirmlyfixedthings.Forexample,ifamanwantstopullaheavything,ortopush,orremoveit,ortocarryitormakeitstand,hefirmlyputshisfeetonearthandthenbeginstheworkhehastodo.Heknowsthatifhisfeetarenotfirmlyheldbysomestrongsurface,hewillnotbeabletodohiswork.If we apply the same principle in immaterial affairs, e.g., man's spiritual

activities,orpsychologicalaffairs,itwouldindicatethatperformanceofgreatactivities and prodigious deeds depends on a spiritual base, strongpsychologicalfoundation;i.e.suchactionsdependonpatience,firmness,highambition and strong will-power. Likewise, man can succeed in his dealingswithAllãhonlythroughtruepietyanddesistencefromforbiddenthings.Allthisshowsthattheclause:"youhavenogroundtostandupon"[lit.you

arenotonanything],alludestothefactthattheydonotrelyonathingwhichwould keep their feet firmly in place, in order that they could keep up theTawrãt and the Injīl andwhat has been revealed to them from their Lord. ItsignalsthatAllãh'sreligionandHiscommandsareaheavyburdenwhichmancannot easily pick up or bear on his shoulderswithout depending on a firmfoundation and surface; he cannotkeep the religionupmerelybyhisdesire.AllãhhaspointedtothisheavyburdeninrelationtothenobleQur ’ãn:SurelyWe will send down to you a weighty word. (73:5); Had We sent down this

Qur’ãnonamountain,youwouldcertainlyhaveseenitfallingdown,splittingasunderbecauseof the fearofAllãh,andWeset forth theseparables tomenthattheymayreflect.(59:21);SurelyWeofferedthetrusttotheheavensandtheearthand themountains,but theyrefused tobear it,andwereafraid thereof;andmanundertookit,verilyhewasunjustignorant(33:72).AndHesaysinrelationtotheTawrãt,addressingMūsã:…sotakeholdofit

withfirmnessandenjoinyourpeopletotakeholdofwhat isbest thereof;…(7:145).AndsaysaddressingtheChildrenofIsrael:…TakeholdofwhatWehave

givenyouwithfirmness…(2:63).And He says addressing Yahyã: O Yahyã! Take hold of the Book with

strength.(19:12)Theverseinshortsaysthatyoudonothaveanythingtorelyuponinyour

desire tokeepup the religionofAllãh,whichHehas revealed toyou inHisBooks. You could get that support if you practise piety, return to Himrepeatedlythroughrepentancetimeandagain,holdfast toHiscord,andrelyonHispillar.Butyourattitudeiscontrarytoit;youhaughtilyturnawayfromHisworshipandtransgressHislimits.Thesamemeaningappearsfromtheverse:Hehasprescribedforyouofthe

religionwhatHeenjoineduponNūh,andthatwhichWehaverevealedtoyou,andthatwhichWeenjoineduponIbrãhīmandMūsãand‘Īsã,(42:13).Itmakesitclearthatthesumtotalofreligioniswhatismentionedinthesewords.Thenitisfollowedbytheadmonition: thatkeepupthereligionandbenotdividedtherein.Itputsemphasisonunityandwarnsthemofdivisionanddisunity.Thenthe verse says: hard to the polytheists is that which you call them to. It isbecausetheydonotliketoseeyouunited;itishardforthemtoseeyoufirminobediencetoreligiouscommands.ThenAllãhfurthersays:AllãhchoosesforHimself whom He pleases, and guides to Himself him who turns (to Him)frequently. It declares that keeping up the religion is not feasible withoutguidancefromAllãh.OnlysuchapersoniscapableofdoingitwhorepentstoAllãh,holdstoHiscordfastwithoutbreakingit,andreturnstoHimagainandagain. Then Allãh says: And they did not become divided until after theknowledgehadcometothem,outofrivalryamongthemselves(42:14).Itshowsthattheonlyreasonoftheirdivisionanddisunityandoftheirnotkeepinguptoreligion is their rivalry and envy and their transgressing the viamedia laiddownforthem.Allãh likewise mentions this factor in similar verses: Then set your face

uprightforreligioninnaturaldevotion(totruth),thenaturemadebyAllãhinwhichHe hasmademen; there is no altering of Allãh's creation; that is the

rightreligion,butmostpeopledonotknow–turningtoHim,andbecarefulof(yourdutyto)Him,andkeepupprayerandbenotofthepolytheists,ofthosewhodividedtheirreligionandbecamesects;everypartyrejoicinginwhattheyhadwiththem(30:30-32).Thistooclearlysaysthatthemeansofkeepingupthe natural religion is to return to Allãh and keeping the cord intact whichattacheshimtothedivinepresence,andnotlettingthatcordbecutorseveredatall. He had pointed to this reality in the verses preceding these verses under

discussion,whereHehadmentioned thatAllãh had cursed the Jews andwasdispleasedwith them because of their transgressingHis limits; consequentlyHe put enmity and hatred among them. Also, He has mentioned this themeparticularlyabouttheChristiansinanothercontextasHesaidinthisverse:…therefore We excited among them enmity and hatred to the Day ofResurrection;…(5:14).Allãhhadwarned theMuslimsof similarpainfulaffliction thatwas to fall

downon thePeopleof theBook– the Jews and theChristians.He informedthemthattheyshallneverbeabletokeepuptheTawrãtandtheInjīlandwhatwas revealed to them from theirLord.History testifies thatwhat theQur ’ãnhad foretold, has actually taken place. They are divided into untolddenominationsandtheirmutualenmityandhatredgoesonunabated.So,AllãhwarnedtheMuslimummahlesttheyfollowintheirtrackandtheirrelationwithAllãhbeseveredandtheydonotreturntoAllãh,asHesaidintheverse:Thensetyourfaceuprightforreligioninnaturaldevotion...[30:30],amongmanyotherversesinthesamechapter30.Wehaveelaboratedonvariousversesofthisthemeinpreviousvolumesof

this book, and,Godwilling, some other verseswill be explained in comingvolumes.As for the divine word: "and surely that which has been revealed to you

from your Lord shall make many of them increase in inordinacy anddisbelief;" its explanationhasalreadybeengivenbefore.Theclause: "grievenot therefore for the unbelieving people", aims at giving consolation to theProphet(s.a.w.a.)intheformofprohibition.QUR’ÃN: Surely those who believe and those who are Jews and the

Sabaeansand theChristians… :Apparently, thewordas-sãbiūn ( نوئبا صلا )in nominative case, is in conjunction with "those who believe". A group ofgrammarians says that the subjectofinna ( نإ =Surely) [in this instance: thosewho believe] cannot be placed in

conjunction with another word of nominative case before its predicate ismentioned.Butthisversedisprovestheirview.The verse aims at explaining that so far as the ultimate happiness is

concerned, nomenclatures and titles have no effect on it. A group is calledbelievers,anotherisnamedJews,athirdislabelledSabaeans,andafourthisbrandedChristians.ButnoneofthetitleswillbeofanybenefitbeforeAllãh;theonlyqualityneededisthebeliefinAllãh,theLastDayandgooddeeds.In the first volumeof this book, detaileddiscussionof this topichasbeen

given9undertheverse62ofchapter2.QUR’ÃN:CertainlyWemadeacovenantwith theChildrenof Israeland

Wesenttothemmessengers;whenevertherecametothemamessengerwithwhat theirsoulsdidnotdesire,some (of them)did theycall liarsandsometheyusedtoslay:ThisandthefollowingversesdescribetheconditionofthePeopleoftheBook,asaproofofwhathasbeensaidintheprecedingverse:OPeopleof theBook!Youhavenoground to standuponuntil you keepup theTawrãt…Itisbecausethecrimesandsinscommittedbythem(asmentionedintheverseunderdiscussion)havecutasunderanyconnectionthattheymighthavehadwiththeirLord;consequentlytheyarenotinapositiontokeepuptheBooksofAllãhortorelyonthem.Another possibility: The versesmay be connectedwith the preceding one

(Surely thosewho believe and thosewho are Jews and the Sabaeans and theChristians…).Accordingly,itwouldconfirmthatthenamesandtitleswouldnotavailanyoneatallinthematterofactualblissandhappiness;haditbeenofanybenefititwouldhavepreventedthemfromslayingtheprophetsandcallingthemliars,andwouldhaveprotectedthemfromperilsofmischiefandhazardsofsins.Also, possibly these verses may be taken as an elaboration of the verse:

Surely those who believe and those who are Jews and the Sabaeans and theChristians...,whichinitsturncouldbeanelaborationoftheverse:OPeopleoftheBook!Youhavenogroundtostandupon…Themeaningisclear.Theclauses:"some(ofthem)didtheycallliarsandsometheyusedtoslay."

Obviously, the words "some" in both clauses are the objects of the verbscoming after them. These objects have been put before their verbs to showtheirimportance.Thesentencesinnormalsequencewillbeasfollows:theydidcall some of them liars and used to slay some others. The whole phrasecompletestheprecedingclause:"whenevertherecametothemamessenger…"Themeaningisasfollows:Whenevertherecametothemamessengerwithwhat theirheartsdidnot likeordesire, theystoodagainsthimhaughtilyand

rejectedhiscall;theydealtwiththe

9Seeal-Mīzãn(Eng.),vol.1,pp.276-8(tr.)messengers, sent to them, in twoways: someof them theycalled liarsand

someotherstheyusedtokill.[at-Tabrisī]writesinMajma‘u'l-bayãn:"Ifitisasked:'WhydidAllãhputa

futuretenseinconjunctionwithapasttense,[astheclausesshouldliterallybetranslated as follows], some of them did they call liars and some they willslay?'Thenthereplyisasfollows:'Thisstylewasusedtoshowthatitistheirconfirmedhabit;itactuallymeans:Theycalledthemliarsandkilledthemandwill call others liars and kill them. Apart from that, yaqtulūn ( نولتقی =theywillslay)comesattheendoftheverseandthereforeitwasnecessarytomake it rhyme to other suchendings.'"QUR’ÃN: And they thought that there would be no affliction, so they

became blind and deaf: It completes the topic of the preceding verse. al-Husbãn ( نابسحلا = reckoning, thinking); al-fitnah ( ةنتفلا =an ordeal that beguiles a man, or evil and tribulation ingeneral); al-‘amã ( ىمعلا =blindness; here it indicates not seeing the truth, not differentiating betweengood andevil).as-Samam ( ممصلا =deafness; here it means not listening to admonition, indifference to goodadvice).Thisblind-nessanddeafnesshavebeencausedby theirdelusion thattherewouldbenoaffliction;andapparentlythatdelusionhademanatedfromtheirvanityandconceitthattheyhadaspecialstatusbeforeAllãhbecausetheywere from the seed of Israel, and they were sons and beloveds of Allãh.Therefore,noevilwould fall to themnomatterwhat theydidandwhat theyindulgedin.Themeaningoftheversethenisasfollows–andAllãhknowsbetter:They,

because of their vanity that they enjoyed the prestige of Jewishness, thoughtthat theywouldnotbeafflictedbyanyevil,andwouldnotbeputon trialnomatter what they did; this thought and delusion blinded their eyes – so theycannot see the truth–anddeafened their ears– so theycannot listen to their

Prophets'callwhichwouldhavebenefitedthem.Thisinterpretationfavourswhatwehavesaidearlierthattheseversesarea

sortofproofoftheverse:SurelythosewhobelieveandthosewhoareJews…Itshowsinshortthatnamesandtitlesarenottoavailanyoneanything.LookattheseJewswhothoughtthattheyhadaspecialprestigebecausetheywereJews;yetthisdelusiondidnotdothemanygood,ratheritmadethemblindanddeafand led them to perils of destruction and tribulation when they called theProphetsofAllãhliarsandmurderedthem.QUR’ÃN:thenAllãhturnedtothemmercifully,but(again)manyofthem

becameblindanddeaf;andAllãhiswellseeingwhattheydo:[AsexplainedinEng.vol.8,at-tawbahmeanstoreturn.WhenaservantofAllãhrepentsfromhissin,hereturnstoAllãhseekingforgiveness,and]whenAllãhaccepts thatrepentance, He returns to the servant with mercy. It shows that Allãh hadremovedthemawayfromHismercyandcare,andthereforetheygotinvolvedinthatdelusionwhichresultedintheirblindnessanddeafness.ButAllãhturnedtothemsecondtimeacceptingtheirrepentance,andtheywerefreedfromthatdelusion and their eyes and ears were cured of that blindness and deafnessrespectively.Thentheyrecognizedthemselves,knewthattheywereservantsofAllãhandtheyhadnoprestigeorstatusexceptthroughpiety.Sotheysawthetruth, and listened to divine admonition delivered by the tongues of theProphets.Thus,theyrealizedthatmerenamesandtitleswouldneverbringanybenefittoanyone.Againmanyofthembecameblindanddeaf.Allãhhasascribedblindnessanddeafnessfirsttothewholegroupandthen

tomanyofthem.Itisbasedonjusticeinspeech.First: It shows that the ascription of blindness and deafness to the whole

groupusesthestyleofattachingthemajority'sattributetothewhole,becauseinrealityonlymajority,andnotthewholegroup,hasthisattribute.Second: It however indicates that the said blindness and deafness had

coveredthewholegroupinthebeginning.Third:ItshowsthatAllãh'sturningtothemwithmercywasnotinvein,and

hadnotpassedawaywithoutbenefit,withoutanyeffect.Rathersomeofthemwere saved through repentance, and that is why that minority had remainedimmunefromtheblindnessanddeafnessthathadaffectedthemajoritysecondtime.Allãhendstheverseontheclause:"andAllãhiswellseeingwhattheydo";it

provesthatnothingcanmakeAllãhobliviousofrealities.Whenpersons,otherthanAllãh, bestow an honour to a group, it puts a veil on their eyes,which

preventsthemfromseeinganydefectordrawbackinthatgroup.ButAllãhisnot like that;He is theAll-Seeing;Heseesall aspectsand facets; anoutwardappearancedoesnothideotherinerlayersfromHim.QUR’ÃN: Certainly they disbelieve who say: "Surely Allãh, He is the

Messiah,sonofMary": Itfurtherexplainsthat theChristiansdidnotgetanybenefit from calling themselves Christians and tracing their origin to theChrist;asinspiteofthesefactors,theywerecountedasdisbelievers,becausetheyascribedpartnerstoAllãhanddidnotbelieveinHimintruesense,whentheysaid:SurelyAllãhistheChrist,sonofMary.TheChristianshavedifferedamongthemselvesinexplainingastohowthe

Christcomprisestheessenceofdivinity.SomesaythatthePersonoftheChrist(i.e. the knowledge) had branched out from the Person of the Lord (i.e. thelife); and this is themeaning of one of thembeing theFather, and the otherbeing the Son. Some others say that the Lordwas transformed and changedintotheChrist.AthirdgroupsaysthattheLordbecameincarnateintheChrist.Wehavedescribedthistopicindetailwhilewritingabout‘Īsã,sonofMaryam,inthechapterof"TheHouseof‘Imrãn",inthethirdvolumeofourbook.10However,eachofthethreeviewsfitsthisclause:"Certainlytheydisbelieve

whosay:'SurelyAllãh,HeistheMessiah,sonofMary.'"Obviouslytherefore,alltheChristiansareincludedinthisverdictofdisbelief,becauseallbelieveinhis divinity and have exceeded the limits. In short, this verse does not speakaboutthoseonlywhobelieveinincarnation.The description of the Messiah as the son of Mary proves – or at least

indicates–howandwhytheybecamedisbelievers;itwasbecausetheybelievedindivinityofaman,sonofawoman,bothofwhomwerecreatedfromdust.HowcandustbecometheLordofLords?QUR’ÃN:andtheMessiahsaid:"OChildrenofIsrael!WorshipAllãh,my

Lord, and your Lord. Surely whoever associates (others)with Allãh, thenAllãhhasforbiddentohimthegarden,andhisabodeistheFire;andthereshallbenohelpersfortheunjust":Thisargumentprovestheirdisbeliefandrebuts their view through theMessiah's ownwords.Whenhe said: "WorshipAllãh,myLordandyourLord,"heclearlyshowedthathehimselfisacreatedservantlikethemandinthesamewayheneedsaLordWhowouldlookafterall his affairs and manage them. Then he said: "Surely whoever associ-ates(others) with Allãh, then Allãh has forbidden to him the garden"; thus hedeclaredthatwhoeverascribesapartnertoAllãh,hebecomesapolytheistandthegardenisforbiddentohim.

10al-Mīzãn(Eng.)vol.6,pp.145ff(tr.)Allãh quotes the Christ as saying: "then Allãh has forbidden to him the

garden,andhisabodeistheFire;andthereshallbenohelpersfortheunjust."This quotation refutes what they say about atonement. They believe that theChristatoned theChristians' sinsbyofferinghisownselfas redemptionandthat is why hewas crucified. The beliefs of atonement and crucifixion haveassuredthemthatalltheirsinsareforgiveninadvance.Theyarenotobligedtofollowthedivinelaw,sincetheywouldgodirectlytothegarden,andthefirewillnottouchthematall.(Wehavedescribedallthesethingsunderthechapterof"TheHouseof‘Imrãn",intheabovementionedvolumeofourbook.)Whattheversequotes‘Īsã(a.s.)assayingmaybeseenindifferentchapters

of the Gospels, e.g. the order to believe in One God11, refutation ofpolytheisticworship12,and thedeclaration that theunjustpeoplewouldabideintheFire13.QUR’ÃN:Certainlytheydisbelievewhosay:"SurelyAllãhis thethirdof

thethree":Thatis,HeisoneofthethreePersons:theFather,theSonandtheHolyGhost;andHecorrespondswitheachofthethree.ItintrinsicallyresultsfromtheirsayingthattheFatherisgod,theSonisgodandtheHolyGhostisgod; and He is three and He is one. They try to give the example of thesentence:VerilyZaydsonof‘Amrisman.Now,therearethreethingsinthisstatement:Zayd,sonof‘Amrandman,andatthesametimethereisonlyoneperson towhomall threeattributesareapplied.But theyareobliviousof thefactthatifthispluralitywerereal(notbasedonasubjectiveapproach),thenthepersonstooshouldhavebeenplural;andwhenthesaidpersonisinrealityone,thenthepluralitywouldbebasedonthesubjectiveap-proach,andwouldneverbe real. It is beyondhumanunderstanding to imagine thatZayd combines inhimselftherealsingularityandtherealpluralityatthesametime.AndprobablythatisthereasonwhysomeChristianmissionariessaythatthe

trinityinwhichtheybelieve,isanidea,whichhascometothemfromtheearlyfathers of the Church, and that it is a claim that cannot be proved throughrationalargumentsorlogic.Theydonotrealizethatitisincumbentonmentodemandproofforanyclaimtheyhear,nomatterwhetherithasreachedthemfromtheireldersorfromthecominggenerations.

11Mark,12:2912Luke,6:2413Matt.,13:47-50;25:31-46QUR’ÃN:andthere isnogodbutoneGod: It isa rebuttalof theirsaying

thatAllãhisthethirdofthethree.ItportraysthattheSublimePersonofAllãhcannotacceptoradmitanypluralitybyanymeans.He isOne inHisPerson;evenwhenHisnobleadjectivesareattributedtoHim,orHisgoodnamesareascribed toHim; it does not add anything toHisOne Person.Alsowhen anadjectiveisaddedtoan-otheradjective,itdoesnotcreateanynumerousnessorpluralityinHisPerson.HeisOnePersonandisnotdivisibleatall–neitherinreality nor in imaginationor in reason.Allãh is not such asmaybedividedintosuchandsuchpartsor ingredients;noranythingcanbeascribed toHimthatHecouldbecometwoormore.Howcanitbe?BecauseitisAllãhWhohasmade that thingwhich onewants to attach toHim in reality, imagination, orsupposition.Allãh, theHigh, isOne inHisPerson.But it isnot thenumeri-caloneness

thatthecreatedthingshaveandwhichgivesrisetopluralityandmultitude.NorisHesubjecttonumerousnessinHisPersonornameoradjective.Howcanitbe?Because thisnumericaloneness,and thepluralitywhichresults fromthisunity,botharetheeffectsofHismakingandHisinnovation.HowthencanHeaccepttheattributes,whichHeHimselfhascreated?Thesentence:"andthereisnogodbutoneGod",affirmstheonenessofGod

withanemphasisandintensitynotpossibleinotherexpressions:Thesentencebeginswith negation followed by exception, which in itself is sufficient foremphasis; then the preposition min ( نم =from) is added to the particle of negation which further emphasizes all-inclusiveness of the statement. And lastly the clause: "one God", is used ascommon noun which denotes species of oneness; if it were used as propernoun,i.e.excepttheoneGod,itwouldnothaveexpressedtheintendedessenceofunity.Themeaningthenisasfollows:Theredoesnotexistinthegenesofgodany

speciesexceptoneGodWhoseOnenessdoesnotacceptanypluralityatall–neitherinpersonnorinattributes,neitherinrealitynorinsupposition.IfAllãhhad said: There is no god but the One God, it would not have refuted theChristians'claimthat"Allãhisthethirdofthethree",becausetheydonotdeny

HisUnity;yettheysaythatHeisonebeingwhichhasthreePersons,HeisOnealthoughHeisthreeinreality.TheChristians' supposition can be rebutted onlywhenwe prove the unity

fromwhichnopluralitycanbeformed;and it is thisunitywhich theQur ’ãnassertsinthesentence:"andthereisnogodbutOneGod". It is a very fine theme to which the divine Book eludes concerning the

realityofunity;andweshallfurtherdiscussitthoroughlyinaspecialQur ’ãnicDiscussion,theninaRationalonefollowedbyaTraditionalone.QUR’ÃN:andiftheydesistnotfromwhattheysay,apainfulchastisement

shallbefallthoseamongthemwhodisbelieve:Apparently,theversethreatensthemwithapainfulchastisementofthehereafter.ItisafactthatthetheoryofTrinity(ascontainedinthesentence,Allãhisthe

thirdof the three) isbeyondtheunderstandingofgeneralpublic.Mostof theChristiansreceiveitasareligiouscreedacceptingitsverbalformulawithoutunderstanding,orhopingevertounderstand,itsmeaning;anditisbeyondthecapacityofunimpairedreasontocomprehenditproperly.Themindplaces itsidebysidewithotherimpossiblesuppositions,likeamanwhoisno-man,anumber that is neither one normore, neither odd nor even. That iswhy thegeneralChristianpublicacceptsitwithoutlookingatitsmeaning.Asfortheirexpressions – God the Father, God the son – they take it as a matter ofprotocol.Suchpeople,infact,arenottrinitarians;theymerelyutterthewordsand cling to it without thinking. But the position of their elite class is quitedifferent. It is theywhomAllãh says are responsible for creating discord inreligionbecauseoftheirinternalrivalry.Hesays:…thatkeepupthereligionandbenotdividedtherein;…Andtheydidnotbecomedivideduntilaftertheknowledgehadcometothemoutofrivalryamongthemselves;…(42:13-14)Accordingly,therealdisbelief(whichdoesnotemanatefrombeingdeemed

weak), which entails rejection of the belief in Unity of God and denial ofdivine communications, applies to some – not all – of them.AndAllãh hasaddressedthethreatofeverlastingfiretoonlythosewhodisbelieveanddenythedivinecommunications,asHesays:And(asto)thosewhodisbelievein,anddenyOursigns, theyare the inmatesof theFire, in it theyshallabide (2:39).Therearemanysuchverses,andwehaveexplainedthistopicfullyundertheverse98ofthechapter4.Probably,that iswhytheverseunderdiscussionthreatensonlyaparticular

group,andnotall,ofthedisbelievers.Or it may be an indication that there were some Christians who did not

believeinTrinity,andacceptedJesusChristonlyasaservantofAllãhandHis

Messenger,asthehistoryrecordsabouttheEthiopianChristians,forexample.Themeaning:IftheChristiansdonotdesistfromwhattheysay[itascribes

the belief of some people to thewhole community], then those among themwho disbelieve [i.e., believe in Trinity] shall be afflicted with a painfulchastisement.Someexegeteshaveopined:Theclause:"apainfulchastisementshallbefall

thoseamongthemwhodisbelieve",usesthenouninplaceofpronoun;itwantsto say "shall befall them", but has used "shall befall those among them", inordertoshowthatsuchthoughtisdisbelief,andthatthisdisbeliefhasinvitedthethreatenedpunishment.COMMENT: There would have been no difficulty in agreeing with this

opinion if the verse itself had not begun with the words: Certainly theydisbelievewhosay...No less far-fetched is another opinion that the phrase: "those among them

whodisbelieve",actuallymeans,thosewhodisbelieveandtheyarethese;itisaclaimwithoutproof.QUR’ÃN:Will theynot then turn toAllãhandaskHis forgiveness?And

Allãh is Forgiving, Merciful: It exhorts them to repent and seek Allãh'sforgiveness and reminds them of His pardon and mercy. Alternatively, thequestionmaystandforadmonition,orfordenial,i.e.theydonotturntoAllãhnordotheyseekHisforgiveness.QUR’ÃN: The Messiah, son of Mary is but a messenger; messengers

beforehimhaveindeedpassedaway;andhismotherwasatruthfulwoman;theybothusedtoeatfood:Itisarebuttaloftheirclaimthat"SurelyAllãhisthethirdofthethree",orofthistogetherwithearliermentionedclaimthat:"SurelyAllãh,He is theMessiah,sonofMary".Theseclaimsarebasedon thebeliefthatMessiahhasgotinhimtheessenceofdivinity.TheverseunderdiscussionprovesthatMessiahisnotdifferentfromothermessengersofAllãh,whohadappearedbeforehimandwhomAllãhhadgivendeath.Allofthem,includingMessiah,werehumanbeings,mortals,whoweresentbyAllãhforguidanceofmankind,andnoneofthemwasaLordapartfromAllãh.Likewisehismother,Maryam,wasa truthfulwomanwhoattestedto the truthof thedivinesigns–andshetoowasamortalhumanbeing.BothMessiahandhismotherusedtoeat food; and eating food with all that it entails, is words, based on thefoundation of 'need.' 'Need' is the first sign of transience, and the 'needy' issomething made and transient. In other Messiah was a transient, born of atransient;hewasaservantandmessengerofAllãh,bornfromhismother;bothmotherandsonworshippedAllãh,andproceededintheirlivesonthepathof

needanddependence–inshorttheywerenotLords.TheGospelsaccepttheabovereports.TheyclearlysaythatMaryamwasa

young ladywho believed in, andworshipped,Allãh. They declare that Jesuswas born of her, as a human from another human. They further assert thatAllãh sent Jesus to themankind not unlike all other messengers. Also, theymake it clear that Jesus and his mother used to eat food. These are thephenomena,whichtheGospelsexplicitlydeclare,andtheyprovethathewasaservantandamessengerofAllãh.PossiblytheversemaybeaimingatrefutingtheideaofdivinityofJesusand

hismother both; because the verse:AndwhenAllãhwill say: "O ‘Īsã son ofMaryam!Did you say tomen, 'Takeme andmymother for two gods besidesAllãh?'" (5:116), clearly shows that therewere somepeople at that timewhobelievedinthedivinityofMaryamtoosidebysidewiththatofJesus.Or,theexpression,takingMaryamforgod,mayhavebeenusedinthesame

meaningas in theverse [9:31],which says:They have taken their doctors oflaw and their monks for lords besides Allãh. It actually points to their totalsubmission to their scholars in amanner,which reason and sharī‘ah do notapprove.Be it as it may. The verse accordingly altogether refutes their belief that

Jesus and hismotherwere lords, declaring that Jesuswas only amessengerlikeothermessengers,hismotherwasatruthfulwoman,bothusedtoconsumefood;andallthesefactsspeakagainsttheirdivinity.The clause: "the messengers before him have indeed passed away",

reinforcestheproofofhishumanity,bypointingoutthatheissubjecttolifeanddeathlikeotherprecedingmessengers.QUR’ÃN:SeehowWemakethesignscleartothem,thenbehold,howthey

are turnedaway:Theverse isaddressed to theProphet (s.a.w.a.),anddrawshis attention to a strange phenomenon. See how Allãh offers the clearestexplanation of the clearest proof that negates the Christians' claim of theChrist'sdivinity,andthenseehowtheyrefusetounderstandtheseproofs.Howlongwill they turn a blind eye to this reality? How longwill their intellectremainoblivioustothefalsityoftheirclaim?QUR’ÃN:Say:"DoyouworshipbesidesAllãhthatwhichdoesnotcontrol

for you any harm, or any profit? And Allãh, He is the Hearing, theKnowing.": Submission to the idea of Lordshipwaswide-spread among themankindsincetheearliestdays,andespeciallyamongthegeneralpublic–thatpublic worshipped idols, hoping that through that worship, the Lord would

wardoffevilfromthemandbringthembenefits,as thehistoricalresearchesof ancient eras have shown. So far as theworship ofAllãh – becauseHe isAllãh–wasconcerned,itwasnotfoundbeyondasmallcircleofsomechosenservantsliketheprophetsandthedivinescholarsamongtheirnations.ItisinthisbackgroundthatAllãhordersHisMessenger(s.a.w.a.)totalkto

them exactly as a simple man is talked to, who follows the dictates of hissimpleprimitivenatureregardingthedivineworship.ItisthesamemannerinwhichHehadaddressedtheidol-worshippers.HeremindsthemthatwhathadledthemantothedivineworshipwashisawarenessthatAllãhholdsthereinsofgoodandevil,profitandharminHishand;andmanhopestoavoidharmsandobtainbenefitsthroughtheworshipofAllãh.And clearly nothing besidesAllãh owns or controls any benefit or harm,

becauseeverythingisownedbyAllãhandhasnopowerwhatsoeverofitsown.Therefore, how can any such thing be selected forworship and joinedwithAllãh,theLord,forsubmission?AllãhistheOwnerofhimandtheothers,andit was necessary that He (Allãh) should be worshipped exclusively, withoutextending thishomage toothers. It isonlyAllãhwhohears andanswers;Hehearsthecalloftheservantandanswersit; it isHewhoisfullyawareoftheneedsofHisservants,andneither ignores itnor isconfusedin itcontrarytowhat others do – because others own only that whichAllãh gives into theirpossession,andcandoonlythatwhichAllãhempowersthemtodo.Theabovediscoursehasmadeitclearthat:First: The proof contained in this verse is quite separate from the one

containedintheprecedingverse[TheMessiah,…isbutamessenger,…and hismotherwas a truthful women; they both used to eat food], althoughbothdependonacommonpremise,i.e.theMessiahandhismotherbothweretransients and needy. The preceding verse, quoted in square brackets above,arguesthattheybothweremortals,needyandobedientservantsofAllãh,andanyonewithsuchattributescannotbeaLordorworthyofbeingworshipped.AndtheverseunderdiscussionarguesthattheMessiahisatransientandneedypersonwhohimself isownedbyAllãh,andhasnocontrolonanybenefitorharm.AndapersoninthissituationcannotbeacceptedasaLordorworthyofworship.Second:Theargumentisbasedonwhatasimplemanexpectsfromhisacts

ofworship, because his only aim in accepting someone as his Lord, and inworshippingHimistowardoffpossibleharmsandacquirepossiblegains.Butthe power to control harm andbenefit belongs exclusively toAllãh. Sowhyshould anyoneworship other thanAllãh? It is essential that such submissionandworship[i.e.tootherthanAllãh]betotallyrejected.

Third:Intheclause:"thatwhichdoesnotcontrolforyouanyharmoranyprofit", the relative pronoun mã ( ام =that which) has been used, which is reserved for other than rational beings,eventhoughtheMessiahwasarationalperson.Itisbecausethesameproofisusedagainstthosewhoworshipinsensatethings,likeidol-worshippers;andtheMessiah's rationality has no effect on the perfection of this proof – it isapplicable against all "worshipped" things other thanAllãh.Moreover, the creatures (all things besides Allãh) even if they do have

perception and understanding, do not possess that perception andunderstanding by their own power, nor do they own other aspects of their'being'.Allãhsays:SurelythosewhomyoucallonbesidesAllãhareinastateofsubjugation,likeyourselves;thereforecallonthem,thenletthemansweryouifyouaretruthful.Havetheyfeetwithwhichtheywalk,orhavetheyhandswithwhichtheystrike,orhavetheyeyeswithwhichtheysee,orhavetheyearswithwhichtheyhear?Say:"Callyourassociates,thenmakeastruggle(toprevail)againstmeandgivemenorespite."(7:194-5) In the clause: "any harm or any profit", harm precedes profit; this too

follows the same pattern to which the simple primitive nature invites, asdescribedabove.Manbynaturethinksthatwhateverblessingsandbenefitshehasgot areownedbyhim, arehis to remain;hedoesnot imagine that thesebenefitsmightbe lost, anddoesnot anticipate the sorroworpain thatwouldfollow that loss.Butas for theharmwhichhepresentlyexperiences,and thebenefitsandblessingswhicharelostandhepresentlyfeelsthepainofthatloss,thenaturealertshimtotakerefugeinaLordWhowouldwardoffthatlossandharm,andwouldrestorethelostblessings;asAllãhsays:Andwhenafflictiontouchesaman,hecallsonUs,whetherlyingonhissideorsittingorstanding;but whenWe remove his affliction from him, he passes on as though he hadnevercalledonUsonaccountofanafflictionthattouchedhim;…(10:12).AndifWe make him taste mercy fromUs after distress that has touched him, hewouldmostcertainlysay:"Thisisofme…"(41:50).AndwhenWeshowfavourtoman,he turnsasideandwithdrawshimself;andwhenevil toucheshim,hemakeslengthysupplications(41:51).Itallproves thata touchofaffliction inducesaman tosubmit to theLord

andworshiphim, rathermore thangaining aprofit does.That iswhy in theclause: "thatwhichdoesnot control foryouanyharmor anyprofit", 'harm'precedes 'profit'. The same reason applies to other similar expressions, like:AndtheyhavetakenbesidesHimgods,whodonotcreateanythingwhiletheyarethemselvescreated,andtheycontrolnotforthemselvesanyharmorprofit,

andtheycontrolnotdeath,norlife,norraising(thedead)tolife(25:3).Fourth: The complete verse: "Say: 'Do youworship besidesAllãh… the

Knowing'", proves that worship is exclusively reserved for Allãh, and noneelse should be joinedwithHim in it. This short verse actually contains twoproofs:One, Submission to aGod andworship-pingHim is resorted to foraverting harm and acquiring benefit; as such, it is necessary that theworshipped God should control the harm and benefit. Therefore, it is notcorrecttoworshiponewhohasnocontrolonanything.Two,onlyAllãhistheHearing,Whoanswersthecallofthedistressed,andknowsthetruenatureofhisneed;noneotherthanAllãhhasthisattribute.Therefore,itisnecessarytowor-shipHimexclusively,withoutjoiningotherstoHim.QUR’ÃN:Say:"OPeopleoftheBook!Benotundulyimmoderateinyour

religion: Another call to the Prophet (s.a.w.a.), ordering him to invite thePeopleoftheBooktoabandonimmoderationintheirreligion.ThePeopleoftheBook, and especially theChristians, are entangled in it.al-Ghãlī ( يلاغلا =one who transgresses the limit, on the side of excess); its oppositeis al-qãlī ( يلاقلا=onewhodoesnotreach therequiredgoal).Thedivinereligion,asexplainedbyHisrevealedBooks,orders thepeople tobelieveinoneGodWhohasnopartner,andforbidsbelievinginanypartnertoHim.ThePeopleoftheBook,the Jews, and the Christians in general, were afflicted with this desease,although the condition of the Christians was more ignominious andabominable. Allãhsays:And the Jews say: "Ezra is the son of Allãh"; and the Christians say: "TheMessiahisthesonofAllãh";thesearethewordsoftheirmouths;theyimitatethesayingsofthosewhodisbelievedbefore;mayAllãhdestroythem;howtheyareturnedaway!TheyhavetakentheirdoctorsoflawandtheirmonksforlordsbesidesAllãh,and(also)theMessiahsonofMary;andtheywerenotenjoinedbutthattheyshouldworshiponeGodonly,thereisnogodbutHe;farfromHisglorybewhattheysetup(withHim),(9:30-31).Although the belief, that Ezra is the son of God, is apparently not found

today in the Jewish community, but theverse testifies that suchasbeliefwasprevalentatthetimeoftheQur ’ãnicrevelation.Apparently,sonofGodwasanhonorifictitlewhichtheyusedforEzra, in

view of the valuable services he rendered and the good he did to them: HebroughtthembacktoJerusalemaftertheBabyloniancaptivity;andrewrotethe

Torah after it was lost in the devastative attack ofNebuchanazzar. The Jewstreated the sonship of God as an honorific title, in the same way as theChristians nowadays treat "fatherhood", as they call the Popes, bishops andpriestFathers–thewordPopeitselfmeansfather.Allãhsays:AndtheJewsandthe Christians say: "We are the sons of Allãh and his beloved ones" (5:18).Further,theverse9:31quotedearlier(Theyhavetakentheirdoctorsoflawandtheir monks for lords besides Allãh, and (also) the Messiah son of Mary)indicatesit,asitmentionsonlytheMessiah,butnotEzra.ItmeansthatEzraisincludedintheexpression:theirdoctorsoflawandtheirmonks.InotherwordstheycalledEzrathesonofGodinthesamesenseastheynametheirscholarsand monks as sons of God. However, they chose to mention his name inparticularbecausehehaddonemuchgoodtothem,asdescribedabove.Inshort,theyhadplacedsomeoftheirprophets,scholarsandmonksonthe

throne of lordship, and submitted to them in a manner that is reservedexclusively for Allãh. It was their inordinacy in religion that Allãh forbidsthemherethroughhisProphet(s.a.w.a.).The phrase: "unduly immoderate in your religion", if literally translated

would be written as, immoderate without truth in your religion. In fact,immoderationisalwayswithouttruth,itcanneverbewithtruth.Yet,heretheQur ’ãn qualifies it with the word, unduly or without truth, in order to putemphasisontheprohibitionofimmoderation;andalsotoremindthehearerofa concomitant itemwith its principal – after all, he had forgotten or nearlyforgottenthisindespensibilitywhenheindulgedininordinacy.The reason does not reject the idea of using the word, father, for God,

provided its meaning is purified of all material and physical defects andstigmas–ifitistakeninthemeaningof"Onewhohascontroloncreationandupbringing."Thesameappliestotheword,son,whenusedforGodinitsnon-physicalsense.Butthesharī‘ah strictly forbidsuseof thesewordsforAllãh,because we are obliged to use only those names for Him, which He hasapproved. We cannot use self-invented names or titles for Him, because itwould lead tocorruptionandscandals.Wehaveonly to lookat theJewsandtheChristians–andespeciallythelatter–torealizehowmuchdepravitytheywereafflictedwiththroughtheChurch'fathers'inallthoselongcenturies.Thethingsarenotmuchbettereventoday!QUR’ÃN: and do not follow the low desires of people who went astray

beforeandledmanyastrayandwentastrayfromtherightpath":Apparentlythe context shows that the people who went astray before and whose lowdesireswerenot tobefollowed,weretheleaderswhoseopinionsandorders

wereobeyed.They themselveswentastraybyholding fast to theirviewsandopinions, and led many astray as others followed them. Thus, their goingastrayfromtherightpathwasthesumtotaloftheirgoingastrayandleadingastray–itwasacompounderror.Also, the context shows that the peoplewhose low desireswere not to be

followed were the idol-worshippers. The verse is addressed to the wholecommunity of the People of the Book and not only to those who werecontemporaries of the Prophet (s.a.w.a.). So, it cannot be said that their latergenerationsarehereadmonishednottofollowtheirforefathers.This interpretationissupported,rather it isproved,bythewordsofAllãh:

And the Jews say: "Ezra is the son of Allãh"; and the Christians say: "TheMessiahisthesonofAllãh";thesearethewordsoftheirmonths;theyimitatethesayingofthosewhodisbelievedbefore(9:30).ThisisthenthehistoricalfactasanalysedbytheQur ’ãn.Itindicatesthatthe

beliefindivinefatherhoodandsonshiphasinfiltratedintoPeopleoftheBookfromtheidol-worshipperswhohadpassedbeforethem.Wehavedescribedinthe third volume of this book (in chapter 3, story of Jesus, a.s.14) that thisbeliefwasprevalentamongtheHindusandtheBuddhistsofIndiaandChina,aswellasinancientEgyptandotherplaces.Then,gradually,itwasbroughtintoChristian community, clothed in religiousdress by its religious leaders.Thenameremainedmonotheisticandthemeaningbecameidolatrous.QUR’ÃN:ThosewhodisbelievedfromamongtheChildrenofIsrael

14al-Mīzãn(Eng.),vol.6,pp.145-217(tr.)were cursed by the tongue of Dãwūd and ‘Īsã son ofMaryam; this was

becausetheydisobeyedandusedtoexceedthelimit.Theyusednottoforbideachotherthehatefulthings(which)theydid;certain-lyevilwasthatwhichthey did: It reveals that their prophets cursed the disbelievers from amongthem.ItadverselyalludestotheJewswhowerecursedbytheirownprophets,anditwasbecausetheyexceededthelimit,andcontinuedinthistransgressiongenerationaftergeneration.Thewords:"Theyusednottoforbid…evilwasthatwhichtheydid",explainthattransgression.QUR’ÃN:You will see many of them befriending those who disbelieve;

certainlyevil is thatwhichtheirsoulshavesentbeforefor them,thatAllãhbecame displeased with them and in chastisement shall they abide: It is a

perceivableproofthattheyhadexceededthelimit.Iftheyhadanyrespectfortheir religion, theywouldhaveadhered to it andnot exceeded its limit.Asaconcomitantofthat,itwasnecessaryforthemtobefriendthosewhobelieveinoneGod,andavoidthosewhodisbelieve.Ifanationrespectssomethingsandconsidersthemsacred,andanothergrouphasanimositytowardsthosethings,thisgroupwouldbeanenemyofthenation.Now,ifthatnationbefriendsthisgroup,itwouldmeanthatthatnationhadabandonedthatthingwhichithithertoconsidered sacred. And a friend of enemy is enemy. Then Allãh condemnstheminthesewords:"certainlyevil is thatwhichtheirsoulshavesentbeforeforthem."Itpointstotheirbefriendingthedisbelieversasbecauseoftheirlowdesires.Consequently,itsrecompensewas,"thatAllãhbecamedispleasedwiththemandinchastise-mentshalltheyabide."Theversehasputtherecompenseinplaceofaction.Itisasthoughtheirsoulshadsentforthemtherecompensebysendingaheadtheaction.QUR’ÃN:Andhad they believed inAllãhand theProphet andwhatwas

revealedtohim,theywouldnothavetakenthemforfriends,butmostofthemare transgressors: If thesePeopleof theBookhadbelieved inAllãhand theProphet Muhammad (s.a.w.a.) and what was revealed to him; or if they hadbelievedintheirownprophet,e.g.Mūsãandwhatwasrevealedtohim,i.e.,theTorah,theywouldnothavetakenthosedisbelieversforfriends,becauseIslamcutsasunderallworldlyties;butmostofthemaretransgressors,recalcitrantsfrombelief.Some people have suggested another explanation: They have taken the

pronouns in "theybelieved" and "them [for friends]", as refer-ring to "thosewhodisbelieve"[intheprecedingverse].Accordingly,themeaningwillbeasfollows: If those disbelievers, whom the People of the Book have taken forfriends, had believed in Allãh, the Prophet Muhammad (s.a.w.a.) and theQur ’ãn,thesePeopleoftheBookwouldnothavetakenthemforfriends.Theyhave only befriended them because they disbelieve in the Prophet and theQur ’ãn.COMMENT:There isnodifficulty inaccepting this interpretation,but the

endphrase:"butmostofthemaretransgressors",doesnotagreewithit.QUR’ÃN:Certainlyyouwillfindthemostviolentofpeopleinenmityfor

thosewhobelieve(tobe)theJewsandthosewhoarepolytheists,andyouwillcertainlyfindthenearestinfriendshiptothosewhobelieve(tobe)thosewhosay: "We are Christians": Allãh has de-scribed in the preceding verses thedepravitiesfoundinthePeopleoftheBookingeneral,andsomewhichapply

to only a particular group among them, e.g., the saying of the Jews that thehandofAllãhistiedup;andthesayingoftheChristiansthatsurelyAllãh,Heisthe Messiah son of Mary. Now, He describes their attitude vis-à-vis thebelievers and Islam; and adds to it the attitude of the polytheists, in order topresentacompletepictureofthenon-Muslimcommunities'mentaldispositiontowardsIslam,andhownearorfartheyarefromacceptingit.Itssum-totalisthat the Christians are the nearest of all those groups in friendship to theMuslimsandreadiertolistentothecallofthetruth.Theyhavebeencountedasthenearestinfriendshiptothebelievers,because

a group of them did believe in the Holy Prophet (s.a.w.a.) as the next verseshows:AndwhentheyhearwhathasbeenrevealedtotheMessengeryouwillsee their eyes overflowing with tears on account of the truth that theyrecognize;theysay:"OurLord!Webelieve,sowriteusdownwiththewitnesses(oftruth)."[5:83].However, if acceptanceof faithbyagroupcan justify its ascription to the

wholecommunity,thentheJewsandthepolytheiststoomustbejoinedwiththeChristians in thismatter,becauseaJewishgroup ledby‘Abdullãh ibnSalãmhadenteredintoIslam,andsohadalotofthepolytheistsofArabia–infact,thelatterformedthemajorityoftheMuslimsatthattime.Inthisbackground,singlingtheChristiansoutforthepraisecontainedintheaboveverse–totheexclusionoftheJewsandpolytheists–pointstotheirsincereacceptanceofthecallofIslam,evenwhentheyhadotheroptionsthanenteringintoIslam:theycould have opted to continue on their religion and pay jizyah, or to fightagainstIslam.The case of the polytheists was totally different, because they had no

alternativetoacceptanceofIslam[ortofight].Inthissituation,thefactthatthemajorityofMuslimshadcomefromthatgroupdoesnotprove that theyhadentered into Islam sincerely. This is quite apart from the sufferings theyinflictedupontheProphet(s.a.w.a.)andthetorturestheywreakedonMuslims. Coming to the Jews, although they had the same alternatives as the

Christians,andtheycouldremainontheirreligionwithpaymentofjizyah,yettheycontinuedintheirhaughtiness,becameharderintheirbigotry,andturnedto double dealing and deception.Theybroke their covenants, eagerlywaitedcalamitiestobefalltheMuslimsanddealttothembitterestdeal.The attitude the Christians had towards the Prophet (s.a.w.a.) and the

Muslims, and their attraction to Islam; and also the enmity of the Jews andpolytheists toward the divine religion and their sustained arrogance andbigotry, have continued exactly in the same manner even after the Prophet(s.a.w.a.). Innumerable were the Christians who answered the call to Islam

duringthepastcenturies,whilethenumberoftheJewsandthepolytheistswassoinsignificant.TheseunchangedcharacteristicsinbothgroupsconfirmwhattheMightyBookhadindicated.The verse: "Certainly you will find the most violent … ", lays down a

generalall-inclusiveprinciple,althoughitisaddressedtotheProphet(s.a.w.a.)alone.Itisthestyleusedinmanyprecedingverses:Youwillseemanyofthembefriending thosewho disbelieve . . . (5:80);And youwill seemany of themstriving with one another … (5:62). All these verses use the second personsingularpronoun;buttheirconnotationisgeneral.QUR’ÃN: this is because there are priests andmonks among them and

because theydonotbehaveproudly:al-Qissīs ( قلاسی س =priest, clergyman);ar-ruhbãn ( ناب هـ رلا ) is plural of ar-rãhib ( بها رلا =monk), sometimes it is used as singular. ar-Rãghib hassaid: "ar-rahbah ( ةب هـ رلا ) and ar-ruhb ( به رلا ) mean tofear with cautiousness … at-tarahhub ب) هر تلا = devoutness); ar-ruhbãniyyah ة) ي ـ ناب ـ هرلا =excessive devotion based on extreme fear [of God]; monasticism). Allãhsays: and(as for)monasticism, they innovated it [57:27]. ar-Ruhbãn is used both as asingularandaplural; thosewhotakeitassingular,makeitspluralruhãbīn (

نیباهر )."Allãh has given three reasons for the Christians being the near-est in

friendship to the believers, and of their geniality and cordiality towards theMuslims;thesereasonsaretheirexclusiveattributes,whicharenotfoundintheJewsandthepolytheists:(i)Therearepriestsamongthem,(ii)andmonksandascetics,and(iii)theyarenotproud.Thesethreearethekeystopreparethemforfelicity.The felicityof religious lifedependsongooddeeds,whichemanate from

knowledge.YoumaysaythatthatfelicityisachievedwhenonebelievesintheTruth and acts accordingly. He, first of all, needs knowledge in order toperceive the right of religion and it is the religion of truth. However,mereperceptionoftruthisnotenoughtopreparehimtoactaccordingtoitsdictatesunless and until man removes from his soul the opposite factors, i.e. thearrogancewhichpreventshimfromsubmittingtotruth,thebigotry,prejudice,and other such things. When man is armed with beneficial knowledge, andbecomesreadytodealjustlyvis-à-visthetruthbydiscardinghaughtinessandarrogance, then he is ready to submit to the truth by acting according to itsdemands – provided the environment is not incompatible to it, because

compatibility of environmentwith actionhas great effect on that action.Theactivities,whichareperformed,bythesociety,wherechildrengrowupinthatatmosphere; their sub-conscience forms a habit to go on doing it and itcontinues generation after generation. The conscious mind is not given achancetothinkoverit,toponderormeditateastohowtogetridofthathabit–even if he understands that the habit is harmful and against his felicity. Thesameisthecaseofgooddeedsandactivitiesiftheybecomedeep-rootedinthesociety – it is extremely difficult to neglect them. That iswhy it is said thathabitissecondnature.Alsoitisbecauseofthisfactorthatwhenoneintendstodosomething,whichonedoesnotlike,itseemsverydifficulttoaccomplish,butwitheachrepetationitsdifficultyisdecreased.Whenaman,therefore,makessurethatacertaindeediscorrectandgood,

and removes from his soul the tendency of obstinacy and stubbornness bynegating haughtiness, then it will be fully helpful to him if he sees anotherperson doing that deed, as it would prove to him that the said deed is notbeyondhisownpower.Thisshows that thesocietywillbe ready toaccepta truth if thereare in it

knowledgeablepersonswhoknowitandteachit,andtherearepeoplewhoactuponthattruth,sothatgeneralpublicascertainsthatthedeedisnotimpossibleandisreallygood,andfinallythegeneralpublicisaccustomedtosubmittothetruthandnottobetooproudtoacceptitwhenitappearsbeforetheireyes.ItisbecauseofthesefactorsthatAllãhhassaidaboutChristiansthattheyare

nearertoacceptthecallofthetruereligionbecausetheyhavetheirreligiousscholars andmonkswho do not behave proudly. Their scholars continue toteach them cognizance of truth and realities of religion – verbally. Theirascetics remind them thegreatnessof theirLordand the importanceof theirfelicityinthisworldandthenext–practically.Andtheydonothaveprideandhaughtiness,whichwouldpreventthemfromacceptingthetruth.As for the Jews, they had their own scholars, no doubt; but they behaved

proudly,andtheirarroganceandstubbornnessdidnotletthembepreparedforacceptingthetruth.And as for the polytheists, they did not have any religious scholar or

ascetics,andontopofthat,theydidbehavearrogantly.QUR’ÃN:Andwhentheyhearwhathasbeenrevealed to theMessenger,

youwillseetheireyesoverflowingwithtearsonaccountofthetruththattheyrecognize; they say: "Our Lord! We believe, so write us down with thewitnesses(oftruth):Eyesoverflowingwithtearsi.e.sheddingplentifultears;min ( نم ) in min a 'd-dam‘ ( نمعم دلا = with tears)

denotes beginning; and in mimmã ‘arafū ( وفرعا مم =that they recognize) shows emergence; andin mina 'l-haqq ( نمقحلا =ofthetruth)givesexplanation.QUR’ÃN:"Andwhat(reason)havewethatweshouldnotbelieveinAllãh

andinthetruththathascometous,whileweearnestlydesirethatourLordshould cause us to enter with the good people?": The word, "cause us toenter", implies themeaning,putus/placeus; that iswhy it is followedby theprepositionma‘( عم with). The meaning: that our Lord should place us with the good people and

includeusamongthem.ThewordsandthedeedswhichAllãhhasattributedtothemprovewhatHe

has said about them that they are nearest in friendship to the believers, andascertain that they possess beneficial knowledge and good deed and theysurrender to the truth because there are among them priests andmonks andtheydonotbehaveproudly.QUR’ÃN:ThereforeAllãh rewarded them on account of what they said,

withgardensinwhichriversflowtoabideinthem;andthisistherewardofthosewhodogood.And (as for) thosewhodisbelieveand rejectOur signs,these are the companions of the flame: al-Ithãbah ( ةباثإلا =to reward). The first verse here describes, their reward, and the second onerecompense of those who oppose them. Thus, all groups are dealtwith.

TRADITIONS

[as-Sadūq] narrates through his chain from ar-Ridã (a.s.) from hisforefathersfrom‘Alī(a.s.) that theclause: theybothusedtoeatfood,means:"Theybothevacuatedthebowels."(Ma‘ãni'l-akhbãr)Theauthorsays:al-‘Ayyãshīhasnarrateditinhisat-Tafsīr.[al-Kulaynī] narrates through his chain from Abū ‘Ubaydah al-Hadhdhã’

from Abū ‘Abdillãh (a.s.) that he said about the word of Allãh: Those whodisbelieved from among the Children of Israel were cursed by the tongue ofDãwūdand‘Īsã,"Swinesare[thosewhowerecursed]bythetongueofDãwūd,andmonkeysbythetongueof‘ĪsãsonofMaryam."(al-Kãfī)Theauthorsays:Also, al-Qummī and al-‘Ayyãshī havenarrated it from

the same Imãm (a.s.). The Sunnī traditions from Mujãhid and Qatãdah, etc.narrate thatmonkeyswerecursedby the tongueofDãwūdandswinesby thetongueof‘ĪsãsonofMaryam;andsomeShī‘ahtraditionsagreewithit,aswillbeseenlater.Abū Ja‘far (a.s.) said: "As forDãwūd,he cursed thepeopleofEilat,when

theytransgressedontheirSabbathday,andtheirtransgressionhadoccurredinhisdays.Sohesaid,'OAllãh!Dressthemwithcurselikerobeandlikebeltonwaist.' SoAllãh transformed them intomonkeys.And as for ‘Īsã, he cursedthose towhomthefoodwassentdownand then theydisbelieved."ThenAbūJa‘far (a.s.), said, "They befriended tyrant kings and made their [i.e. kings']desires fair seeming to them in order to get (a share) from their world."(Majma‘u'l-bayãn)The author says: The Qur ’ãn supports this report that the people of the

Sabbathwere transformed intomonkeys.Allãh says:And certainly you haveknownthoseamongyouwhoexceededthelimitsoftheSabbath,soWesaidtothem:"Beapes,despisedandhated"(2:65).Andaskthemaboutthetownwhichstoodbythesea;whentheyexceededthelimitsoftheSabbath,whentheirfishcametothemonthedayoftheirSabbath,appearingonthesurfaceofthewater,andon thedayonwhich theydidnot keep theSabbath theydidnot come tothem;…Andwhenapartyofthemsaid:"WhydoyouadmonishapeoplewhomAllãhwoulddestroyorwhomHewouldchastisewithaseverechastisement?"They said: "Tobe free fromblamebeforeyourLord,and thathaply theymayguard(againstevil)"…Thereforewhentheyrevoltinglypersistedinwhattheyhadbeenforbidden,Wesaidtothem:"Beapes,despisedandhated"(7:163-6).

‘Abd ibnHamīd,Abu 'sh-Shaykh, at-Tabarãnī, and IbnMardu-wayh have

narratedfromIbnMas‘ūdthathesaid,"TheMessengerofAllãh(s.a.w.),said,'VerilywhenevertheChildrenofIsraelcommittedasin,theirscholarsforbadethem(todo it) in rebuke,and then theysatwith themandateanddrankwiththemas if theyhadnotcommittedanysinyesterday.SowhenAllãhsaw thisconductoftheirs,Heletdiscordtoappearamongthem,andcursedthembythetongue of a prophet.' Then theMessenger ofAllãh (s.a.w.a.) said, 'ByAllãh!Youwillmostcertainlyenjoin the rightand forbid thewrong;andyoumostcertainly bend them to turn to truth; otherwise, Allãhwillmost certainly letdiscordappearamongyou,andwillmostcertainlycurseyouasHehadcursedthem.'"(ad-Durru'l-manthūr)‘Abd ibn Hamīd has narrated from Ma‘ãdh ibn Jabal that he said, "The

MessengerofAllãh(s.a.w.a.),said,'Acceptgiftaslongasitisgift;andifitisabribetodivertyoufromyourreligion,thendonottakeit.Butyoushallneverleaveit–needandfearshallnotletyouavoidit.SurelythechildrenofGoghavearrived.AndcertainlythehandmillofIslamwillsoonstartgoinground,so wherever the Qur ’ãn revolves, you should revolve with it. It is about tohappen that the worldly power and the Qur ’ãn shall fight each other andseparate.Surelysoonyouwillgetkingswhowilljudgeyouaccordingtoonestandardandjudgethemselveswithanotherstandard;ifyouwouldobeythemtheywould lead you astray, and if youwould disobey them theywould killyou.'"They(companions)said, 'Howshouldwe[behave]ifwefoundthat(era)?'

He said, 'You should be like the companions of ‘Īsã. Theywere sawedwithhandsawsandhoistedonwood(i.e.crucified).Deathinobedience(ofAllãh)isbetter than life in disobedience. Surely the first defect that appeared in theChildren of Israelwas that they used to enjoin the good and forbid the evil,rebuking(theevil-doer),andthenwhenoneofthemmetthefellowwhomheused to rebuke,heateanddrankwithhimas thoughhehadnot rebukedhimforanything.SoAllãhcursedthembythetongueofDãwūd,anditwasbecausetheydisobeyedandusedtoexceedthelimit.(Iswear)byHiminWhosehandmysoulis!Youshouldcertainlyenjoinwhatisgoodandforbidwhatisevil;otherwiseAllãhwillmostcertainlyimposeyourevilonesasrulersoveryou,thenyourgoodoneswillcall(onAllãh)andtheircallwillnotbeanswered.(Iswear)byHim inWhosehandmysoul is!Youshouldmostcertainlyenjoinwhatisgoodandforbidwhatisevil,andyouwillmostcertainlytakethehandoftheunjustandtwistitoverhim;otherwiseAllãhwillcausediscordtoappearamongyou.'"(ibid.)

IbnRãhwayh,al-Bukhãrī(inal-Wahdãniyyãt),Ibnu's-Sakan,IbnMandah,al-Bãwardī (in Ma‘rifatu 's-sahãbah), at-Tabarãnī, AbūNu‘aym, and IbnMarduwayh have narrated from IbnAbzī, from his father that he said, "TheMessengerofAllãh(s.a.w.),deliveredasermon;heofferedthankstoAllãhandpraisedHim;thenhementionedsomegroupsoftheMuslimsandlaudedthemingoodterms;there-afterhesaid,'Whathashappenedtosomepeoplethattheydo not teach their neighbours and do not impart to them the knowledge ofreligion?Why theydonotenjoin them(todogood)anddonot forbid them(theevil)?Andwhyisitthatsomepeopledonotlearnfromtheirneighbours,anddonotacquirereligiousknowledgeanddonotbecomeknowledgeable?(Iswear)byHim inWhosehandmysoul is!They shouldmost certainly teachtheirneighbours,or theyshouldmostcertainlyacquire religiousknowledge,or theyshouldmostcertainlybecomeknowledgeable;otherwise I shallmostcertainlyhastentotheirchastisementinthisworld.'"Thereafter he came down and entered his house. The companions of the

MessengerofAllãh(s.a.w.)said,'Whomdoeshemeanbythistalk?'Theysaid,'WedonotknowwhomdoeshemeanbythistalkexceptthetribeofAsh‘arites.(They are) religious scholars, knowledgeable and they have neighbours,uncouth,ignorant.'"ThenagroupofAsh‘aritescame togetherandvisited theProphet (s.a.w.).

They said, 'You mentioned some groups of Muslims in good (terms) andmentionedusinbad(terms);sowhatshouldwedo?'TheMessengerofAllãh(s.a.w.) said, 'You should most certainly teach your neighbours, and mostcertainlygive themreligiousknowledge,andmostcertainlyenjoin themandforbidthem;otherwiseIshallmostcertainlyhastentoyourchastisementinthisworld.'Theysaid, 'OMessengerofAllãh!Giveusoneyear's time;as in thatoneyearweshallteachthemandtheyshalllearn.'Sohegavethemtimeofoneyear.ThentheMessengerofAllãh(s.a.w.)recited:ThosewhodisbelievedfromamongtheChildrenofIsraelwerecursedbythetongueofDãwūdand‘ĪsãsonofMaryam;thiswasbecausetheydisobeyedandusedtoexceedthelimit.Theyusednottoforbideachotherthehatefulthings(which)theydid;certainlyevilwasthatwhichtheydid.(ibid.)Muhammad ibn al-Haytham at-Tamīmī narrates from Abū‘Abdillãh (a.s.)

that he said about theword ofAllãh,They used not to forbid each other thehateful things (which) theydid; certainlyevilwas thatwhich theydid:"Well,theydidnotentertheirplacesnordidtheysitintheirsessions;butwhentheymet them, they showed glad-ness on seeing them and showed friendlinesstowardsthem."(at-Tafsīr,al-‘Ayyãshī) Marwãn narrates through some of his companions, from Abū‘Abdillãh

(a.s.)thathedescribedtheChristiansandtheirenmity(towardsMuslims);thenhementioned thewordofAllãh: that is because therearepriests andmonksamong themandbecause theydonotbehaveproudly,(and) said, "Thosewerethe people who were between ‘Īsã and Muhammad, (who) were awaitingcomingofMuhammad(s.a.w.a.)."(ibid.)The author says: Apparently the verse is general and not restricted to a

certainperiod.Probably,thetraditionmeansthatthepraiseisappliedtothemonlyaslongastheydidnotchange,exactlyasthepraiseoftheMuslimstooisconditionaltotheirnotchanging.‘Abd ibnHamīd, Ibnu 'l-Mundhir, IbnAbīHãtim,Abu 'sh-Shaykh and Ibn

Marduwayh have narrated from Sa‘īd ibn Jubayr that he said explaining thewordofAllãh: that isbecausetherearepriestsandmonksamongthem… "ItreferstothemessengersofNeguswhomhesentwith(newsof)hisIslamandthatofhispeople; theywereseventypersonswhomheselected fromamonghisnation,goodones.Sogoodisinreligiousknowledgeandage."(ad-Durru'l-manthūr)Anotherversionsays:HesenttotheMessengerofAllãh(s.a.w.a.)thirtymen

fromamonghisgoodcompanions.Theycame tohim,andherecitedbeforethem the chapter of Yã-Sīn; so they wept when they heard the Qur ’ãn andrecognized that it was truth. Therefore, Allãh revealed about them: that isbecausetherearepriestsandmonksamongthem…Alsoitwasrevealedaboutthem:(Asto) thosewhomWegavetheBookbeforeit, theyarebelieversinit.Andwhenitisrecitedtothemtheysay:"Webelieveinit;surelyitisthetruthfrom our Lord; surely we were submitters before it." These shall be grantedtheirrewardtwice…[28:52-54].(ibid.)IbnJarīr,IbnAbīHãtim,andIbnMarduwayhhavenarratedfromIbn‘Abbãs

thathe said, "TheMessengerofAllãh (s.a.w.),while inMecca,wasafraidofpolytheists regarding his companions. So he sent Ja‘far ibn Abī Tãlib, IbnMas‘ūdand‘UthmãnibnMaz‘ūnwithapartyofhiscompanionstoNegus,thekingofEthiopea.When thenews reached thepolytheists, they sent ‘Amr ibnal-‘Ãswithagroupoftheirs.ItissaidthattheyarrivedatNegus'(court)beforethecompanionsoftheProphet(s.a.w.),andsaid, 'Indeed,hasappearedamongusamanwhohasdeclaredasfoolishthewisdomandaspirationsofQuraysh;hethinksheisaprophet.Hehassentapartytoyouinordertosabotageyournationagainstyou;therefore,welikedtocometoyouandgiveyouhisreport.' "(Negus) said, 'If theycame tome, I'll look intowhat theysay.'When the

companionsoftheMessengerofAllãh(s.a.w.)arrived(there),theycametothegateofNegusandsaid[tothedoor-keeper],'Takeper-missionforthefriends

ofAllãh.' (Negus) said, 'Givepermission to them;welcome to the friendsofAllãh.'Whentheycametohim,theygreetedhimwithsalãm.Thegroupofthepolytheistssaid,'Doyounotsee,OKing!Thatwehavetoldyouthetruth,andtheyhavenotgreetedyouwiththeformulayouare(usually)addressedwith.'(TheKing)saidtothem(theMuslims):'Whathaspreventedyoufromgreetingme with my (usual) greeting?' They said, 'We have greeted you with thegreetingofthepeopleofGarden,andthegreetingoftheangels.'"Thenhesaidtothem, 'Whatdoesyourcompanionsayabout‘Īsãandhis

mother?'Theysaid, 'Hesays,"AservantofAllãhandHisMessenger;awordfrom Allãh and a spirit from Him which He sent toMaryam"; and he saysaboutMaryamthatshewasavirgin,pureanduntouched.'TheKingtookupa(small)pieceofwoodfromtheearthandsaid, '‘Īsãandhismotherwerenotmore than what your companion says even to the extent of this wood.' Thepolytheistdidnotlikehiswordsandtheirfacesunderwentachange. "Then (Negus) said, 'Would you recite something from what has been

revealed to you?' They said, 'Yes.' He said, 'Then recite (it).' They began torecite. And there were around the King, priests, monks, and all otherChristians. A group of the priests and monks [was so over-whelmed that]whenevertheyrecitedaverse,their(theChristians')eyesoverflowedwithtearsbecauseofwhattheyrecognizedofthetruth.Allãhsays:thisisbecausetherearepriestsandmonksamongthemandbecausetheydonotbehaveproudly.AndwhentheyhearwhathasbeenrevealedtotheMessenger,youwillseetheireyesover-flowingwithtearsonaccountofthetruththattheyrecognize.(ibid.)The author says: al-Qummī has narrated in hisat-Tafsīr this event in a

lengthytradition,anditsaysattheend:[TheenvoyssentbyNegus]returnedtohimandgavehimtheinformationabouttheMess-engerofAllãh(s.a.w.a.),andrecited to himwhat theProphet had recited to them.So,Neguswept and thepriests wept, then he became Muslim but did not disclose his Islam to theEthiopeans,becausehewasafraidofthemregardinghislife.SohecameoutofEthiopeaproceeding to theProphet (s.a.w.a.);whenhe crossed the sea, heexpired15….

6ChapterMEANINGOFTAWHĪDINTHEQUR’ÃN

Adeepthinkeronmattersofgeneralcognizancecertainlyrecognizesthatthesubjectoftawhīd(monotheism,onenessofGod)isthedeepestofallproblems.Itisthemostdifficulttoimagineandconceive,andmostentangledtounravel,because it is highly above the general topics which human understandinggrasps,andmuchbeyondthecommonpropositionswhichmindsarefamiliarwith.Such a complicated subject is bound to be perceived in diverse ways by

differentminds,becauseofmultiplicityof thinkingwhichmankindiscreatedwith, as every individual has a separate body-construction, and this leads todiversity of the senses in their actions. This in its turn affects thought andunderstandingrangingfromsharpintelligencetoidiocy,fromsteadfastnesstodeviation.Allthisisgenerallyacceptedandnoonehasanydoubtaboutit.TheQur ’ãnhasaffirmedthisdifferenceanddiversityinvariousplaces.Allãhsays:Say: "Are those who know and those who do not know alike? Only thosepossessedofunderstandingshallbearinmind(39:9).Thereforeturnasidefromhimwho turns his back uponOur reminder and does not desire anything butthisworld'slife.Thatisthe(last)reachoftheirknowledge;(53:29-30)….butwhatisthematterwiththesepeoplethatwell-nightheydonotunderstandwhatistold(them)?(4:78)….Seehowwemakethesignscleartothem,thenbehold,howtheyareturnedaway(5:75).

15ThestoryofNegus'journeyingtowardsMeccaanddyingonthewayisnotsupportedbyhistory.(tr.)A clear example of this difference in understanding is their difference in

cognizance of the meaning of oneness of God. Although the human naturethroughitssecretinspirationhasunitedallmentogetherinbelievingthatthereisaCreator,yet thereisagreatdifferenceandvastchasmbetweenonemindandtheotheringraspingitsmeaning.

Somepeople'sintellectledthemtoidol-worship.Hecarvesidolsandstatuesfromwoodandstone,evenfrom[flour,]cheeseandclaymadewithurineofgoatsandsheep.ThenhedeclaresthesetobepartnersandcolleaguesofGod.He worships God exactly as he worships these idols, and asks God for hisneedsasheasksthem,andshowsdevotiontoHimashedoestothem.ItdidnottakehimlongtogiveprecedencetothoseidolsoverGod;hecamecloser tothemandleftHim;putallhisneedsintheirhandsanddiscardedHim.UtmostthatsuchamancanunderstandabouttheexistenceofGodiswhathe

does about his idols, which were made by himself or by another man likehimself.ThatiswhytheyascribedtoGodtheattributeofonenessinthesamewayastheydidtoeachoftheiridols,anditwastheonenessinnumber;oneisanumber fromwhichothernumbersaremade.Allãh says:And theywonderthat there has come to them a Warner from among themselves, and thedisbelievers say: "This is an enchanter, a lier." What! Makes he the gods asingleGod?Astrangethingisthis,tobesure!(38:4-5)These people looked at the Qur ’ãnic call to monotheism as a call to

numerical oneness, as opposed to numericalmultitude.Allãh says:And yourGodisoneGod!ThereisnogodbutHe;…(2:163);HeistheLiving,thereisno god but He, therefore call on Him, being sincere to Him in obedience(40:65);apartfrommanyverseswhichcallmantodiscardnumerousgodsandturnhisfaceexclusivelytotheOneGod.Also,Hesays:…andourGodandyourGodisOne...(29:46);inadditiontootherverseswhichcallmennottobe divided byworship-ping different gods, as every nation, group and tribeusedtoworshipagodwhichexclusivelybelongedtoit,anddiscardedothers'gods.Qur ’ãn'ssublimeteachingsnegatenumericalunityconcerningGod;athing,

which is numerically one, must inevitably be distinguished from anothersimilaronethroughconfinementoflimitanddimension.Forexample,thereiswater in a reservoir; ifwe put it in various pots, then thewater in each potwouldbeaunit,separatefromotherunitsfoundinotherpots.Likewise,Zaydis oneman because he does not have the particulars found in othermen. Iftherewerenosuchdistinction,theirhumanitywouldnotbecalledoneormorenumerically.Limitedness of existence compels the numerical one to be one.When this

unity is curtailed in some aspects, the numerical multitude is formed; forexample,whensomeunitsgathertogethertoformagroup.Allãh is theSubduer,notsubdued; theVictorwhomnothingcansubjugate,

as the Qur ’ãnic teachings make clear. As such, numerical unity ornumerousnessvis-à-visGodisunimaginable.Allãhsays:…andHeistheOne,

theSubduer(13:16)….aresundrylordsbetterorAllãhtheOnetheSubduer?You do notworship besidesHim but names,which you have named, you andyour fathers; . . . (12:39-40)… .and there isnogodbutAllãh, theOne, theSubduer (38:65); If Allãh had intended to take a son to Himself, He wouldsurelychoosethoseHepleasesfromwhatHehascreated.GlorybetoHim!HeisAllãh,theOne,theSubduer.(39:4)Theseverses,intheircontexts,negateeveryunitywhichstandsfacetoface

with opposite numerousness:Nomatterwhether it is numerical unity, like asingle member of a species, which if joined with another member wouldbecometwo.(Thisindividualmemberissubduedbythelimitimposedonitbythesecondmember,whoisdistinguishedfromit.)Or, if it isunityinspeciesgenesoranyothergeneralconception,parallel tonumerousnessof thesametype.Forexample,whenmanasaspecies,islookedatsidebysidewithotherspecies,e.g.horse,cow,sheep,etc.,issubduedbythelimitimposedonitbytheotherspecies.However,we know that nothing can subdueAllãh in any aspect, be itHis

person, His attributes, or His actions. He is the Subduer, above all things;nothingcanimposeanylimitonHim.HeisExistentwithoutanytaintofnon-existence;Heis theTruth thatnonullitycantouchHim;theLivingthatdeathcannotcomenearHim;theKnowingthat ignorancecannotcreeptoHim;thePowerful thatweakness cannot overcomeHim; theOwner and theKing thatnothingcanpossessHim,andtheMightyWhoisfarabovemeakness–andsoon. He has the essence of perfection. If you want to understand more thisQur ’ãnic reality, then imagineone thing finite,andanother infinite.Youwillfindthattheinfiniteencompassesthefiniteinawaythatthefinitedoesnotpushthe infinite away from its perfection; rather, the infinite dominates the finiteand is present in every aspect of the finite's perfection; the infinite standsindependently, and is thewitnessover the finiteandencompasses it.Keepingthisscenarioinview,lookattheconnotationoftheseverses:IsitnotsufficientasregardsyourLordthatHeisawitnessoverallthings?NowsurelytheyareindoubtastothemeetingoftheirLord;nowsurelyHeencompassesallthings(41:53-54).Thisiswhatisprovedbyallthoseversesthatdescribedivineattributesand

which clearly or apparently shows all-inclusiveness. For examples: Allãh –thereisnogodbutHe;…(20:8); …and they shallknowthatAllãh is theevidentTruth(24:25);HeistheLiving,thereisnogodbutHe...(40:65);...and He is the Knowing, the Powerful (30:54);… that the power is whollyAllãh's… (2:165); . . . toHimbelongs the kingdom, and toHim is due (all)praise…(64:1);…surelymightiswhollyAllãh’s…(10:65);Thetruthisfrom

yourLord,…(2:147);…youaretheoneswhostandinneedofAllãh,andAllãhisHeWho is theSelf-sufficient, thePraisedone (35:15), inaddition toothermanysimilarverses.As you see, these verses loudly declare that every imaginable perfection

originallybelongstoAllãh;othersdonothaveanyperfectionunlessanduntilHegivesittothem;eventhenHedoesnotloseanyperfectionbygivingittotheothers,contrarytowhathappenstouswhenwegivesomethingintoothers'possession–thatweloseourholdonitandourpossessionofitisnegated.In this backdrop, whenwe imagine a perfect thing vis-à-vis Allãh, with a

viewtomakeitHissecondandHispartner,wewillfindthatallitsperfectionactually belongs toAllãh and comes fromHim;He is theTruth,Who ownseverything; andwhatever is besides Him is worthless and owns nothing foritself.Allãhsays:…andtheycontrolnotforthemselvesanyharmorbenefit,andtheycontrolnotdeath,norlife,norraising(thedead)tolife.(25:3)ItisthisconnotationthatnegatesnumericalunityinrespectofAllãh.HadHe

been numerically one,Hewould have been confined toHis ownperson andunable to encompass other beings; and then it would have been possible inreasontosupposeHissecondlikeHim–nomatterwhetherthatsecondcouldexist in reality or was impossible to exist. Then the reason could attributenumerousness to Him looking at His person, even if such multitude wasimpossibleinactuality.Butitisnotso.He isOne, i.e.His existence cannot be limitedwith any limit; otherwise it

wouldhavebeenpossibletoimagineHissecondbeyondthatlimit.Thisistheconnotationofthechapterof"TheUnity":Say:"He,Allãh,isUnique.AllãhisHeonWhomalldepend.Hebegetsnot,nor isHebegotten.Andnone is likeuntoHim."Thewordahaddenotesuniqueness.Itdoesnotmeanone,sothatwemaystartcounting,two,three,andsoon.Thisattributeremovesthepossibilityofnumbering.Inanegativesentenceitistranslatedas"noone"or"nobody".Theysay:'Noonecametome.'Itnegatescomingofone,twoormore.Allãhsays:Andifoneoftheidolatorsseekprotectionfromyou,granthimprotection...(9:6).The'one'hereencompassesone,twoandgroup;nonumberisoutofitscircle.AlsoHesays:…oroneofyoucomefromtheprivy…(5:6).Heretoo'one'coversallnumbersendlessly.ThewordOneorUniqueinthefirstverse[ofthechapterof"TheUnity"]is

used inapositivesentence.There isnonegation,nor is itqualifiedwithanyadjectiveorgenetiveconstruction;anditconnotesthatinHisessenceAllãhissuchasnolikeuntoHimcanevenbeimagined–beitoneormore.Therefore,regardless of its condition in actuality, it is impossible even to imagine itproperly.

Allãh has gone ahead, mentioning the attribute of as-samad ( دم صلا ):Itmeanssomethingsolid,nothollow.[ThatiswhyitistranslatedastheOneonWhom all depend and Who does not depend onanything.]Thenitsays:"Hebegetsnot",followedby,"norisHebegotten",andfinally

comes:AndnoneislikeuntoHim.The last three attributes negate such factors that impose some limits and

isolation.Thisisthereasonwhytheattributesimaginedorinventedbythecreaturesin

respect ofAllãh cannot be applied toHim properly.Allãh says:Glory be toAllãh (for freedom) from what they describe; except the servants of Allãh,freed (from sins) (37:159-60); … they do not comprehend Him inknowledge(20:110).ThefactisthattheattributesofperfectionthatweuseforAllãh are limited attributes, and far be it from His glory to be subject tolimitation and restriction. This was the idea which the Prophet (s.a.w.a.)expressed inhis famouswords: "IdonotcountYourpraise,YouareasYouhavepraisedYourself."Thismeaning of unity removes the idea of theChristian trinity. They are

UnitariansandatthesametimeareTrinitarians.Buttheunitytheybelieveinisthe numerical unity,which does not negate numerous-ness from other sides.They say: There are three persons (the Father, the Son, theHolyGhost) (orsay: theself, theknowledge, the life),yet theyareone, like:A living learnedman;heisone,yetheisthreebecausethereisman,life,andknowledge.But theQur ’ãnic teaching rebuts this idea, because it affirms such aunity,

which leaves no room for a supposition of any type of multitude,numerousness,ordistinctioneitherinHispersonorHisattributesWhateverattributeissupposedforHimisexactlytheotherattribute,because

thereisnolimitorboundaryhere.Allãh'spersonisexactlyHisattribute;andeachattributesupposedforHimisHisotherattribute.MayHebeexaltedabovewhattheyassociatewithHimandGlorybetoHimfromwhattheyascribetoHim.This is the reason that the verses that describe Him as the Subduer first

ascribe toHim the attribute ofOneness and thenmentionsHis subdueing. ItshowsthatHisunitydoesnot leaveanyroomtoanyoneeventoimagineHissecondwhocouldbesimilartoHiminanyway,nottospeakofthatsecond'sactualexistence.Allãhsays:…aresundrylordsbetterorAllãhtheOne,theSubduer?YoudonotworshipbesidesHimbutnameswhich youhavenamed,youand your fathers; . . . (12:39-40). In this speech,Yūsuf (a.s.) ascribes toAllãhtheunity,whichhassubduedeveryimaginarypartner,andthissubdueing

doesleavenothingtoanyothersupposedgodexceptname.AlsoHesays:...OrhavetheysetupwithAllãhassociateswhohavecreatedcreationlikeHis,sothatwhatiscreatedbecameconfusedtothem?Say:"AllãhistheCreatorofallthings, and He is the One, the Subduer" (13:16); . . . To whom belongs theKingdom this day? ToAllãh, theOne, the Subduer (40:16). It is becauseHisunrestrictedkingdomdoesnotleaveanyothersupposedownerwithoutturninghimandhispossessionintoHishandasHispossession.AlsoHesays:...andthereisnogodbutAllãh,theOne,theSubduer(38:65);IfAllãhhadintendedtotakeasontoHimself,HewouldsurelyhavechosenthoseHepleasesfromwhatHe has created. Glory be toHim:He is Allãh, theOne, the Subduer (39:4).Thus, you see that in all these verses,HisOneness precedesHis attribute ofsubdueing.

TRADITIONS

[as-Sadūq] narrates through his chain of narrators, from al-Miqdãm ibnShurayhibnHãnī,fromhisfatherthathesaid,"VerilyaBedouinstooduponthedayoftheCameltotheLeaderoftheFaithful(a.s.)andsaid,'OLeaderoftheFaithful!DoyousaythatAllãhisone?'"(Thenarrator)saidthatthepeoplebore downonhim and said, "OBedouin!Doyounot see howdisturbed theLeader of the Faithful is at present?" The Leader of the Faithful (a.s.) said,"Leave him, becausewhat this Bedouinwants is exactlywhatwewant fromthesepeople[ouradversaries]."Thenhesaid,"OBedouin!Thestatementthat,AllãhisOneisoffourkinds

[i.e.,itcanbeinterpretedinfourways]:Twosides(meanings)ofthemarenotapplicable toAllãh, theMighty, theGreat, and two sides are affirmed aboutHim.AsforthetwomeaningwhicharenotallowedtoattachtoHim:[One:]Itis thewordofaspeaker, 'one',whenhe intends itasanumber;so this isnotallowed[inrespectofAllãh],becausethatwhichhasno'second'doesnotenterinto the fold of numbers [i.e. cannot be counted]. Don't you see that He hasdeclaredthemdisbelieverswhosaidthatHewasthethirdofthethree?[Two:]Itisthewordofaspeaker[forsomeone]thatheisoneofthepeople;hemeansaspeciesfromgenes;soitisnotallowedbecauseitlikensHim[toothers],andourLordisfargreaterandmoresublimethanit."AndasforthetwomeaningswhichareaffirmedaboutHim:[One:]Itisthe

wordofaspeaker:HeisOne,thereisnothinglikeuntoHim;suchisourLord.[Two:] It is theword of a speaker:He is of onemeaning, i.e. He cannot bedivided in existence, or in reason, or in imagination. Such is our Lord, theMighty,theGreat."(at-Tawhīd;al-Khisãl)The author says: He has also narrated it in Ma‘ãni 'l-akhbãr, through

another chain, from Abu 'l-Miqdãm ibn Shurayh ibn Hãnī, from his fatherfromtheImãm(a.s.).[‘Alī, a.s. said:] "The foremost in religion is the knowledge of Him, the

perfectionofknowingHimistotestifyHim,theperfectionoftestifyingHimisto believe in His Oneness, the perfection of believing in His Oneness is toadheretoHimpurely,andtheperfectionofadheringtoHimpurelyistodenyHimattributes,becauseeveryattribute testifies that it isdifferentfromthat towhich it isattributedandeverything towhichsomething isattributed testifiesthatitisdifferentfromtheattribute.

"ThuswhoeverattachesattributestoAllãhjoinsHim(toanotherthing)andwhojoinsHim(toanotherthing)regardsHimtwo;andwhoregardsHimtworeconizespartsforHim;andwhorecognizespartsforHimisignorantofHim;andwhoisignorantofHimpointedatHim;andwhopointedatHimadmittedlimitationsforHim;andwhoadmittedlimitationsforHimnumberedHim…"16The author says: It is a most amazing expression. The gist of the first

paragraphisthatcognitionofAllãhinitsperfectionultimatelyleadsto

16Nahju'l-balãghah;partofSermon1.(tr.)denying Him attributes. And the gist of the second paragraph (beginning

with, "Thus whoever attaches attributes to Allãh… ") is that affirmation ofattributes entails affirmation of numerical unity that in its turn depends onputtinglimitationsonHim,whichisnotallowedforAllãh.Thetwopremiseslead to the conclusion that perfection of Allãh's cognition entails denyingnumericalunity/onenessforHim,andseekingsomeothermeaningfordivineunity.AndthatisthethemeoftheImãm(a.s.)inthissermon.AsforthequestionofdenyingHimattributes,theImãm(a.s.)hasexplained

itinhisword:TheforemostinreligionistheknowledgeofHim.Apparently,one, who does not know Allãh in any way, is yet to enter into the fold ofreligion. That knowledge is sometimes accompanied by deeds and at othertimes is devoid of deeds. Obvious-ly, if one had a knowledge, which wassomewhat,relatedtodeedandactionthatknowledgewouldsettleinthepsycheonlywhenitwasactedupon.Otherwise,theknowledgewouldgoonlosingitspower if contrary actionswereperformed,until itwouldbecome futile, nullandvoid.TheImãm(a.s.)hasexplainedthesameprinciplesome-whereelseinthe same book: Knowledge is joined with action, he who knows acts;knowledgecallsactionloudly,ifitanswersthecall,(wellandgood);otherwiseknowledgetoodeparts. The knowledge and cognition becomes completewhen the knower holds

trulyto"theknown",andmanifestsit inhisinteriorandexterior, inhisheartand limbs, by submitting to it in spirit and flesh. And it is the faith, whichspreadstohisinnerandouterself.Thisrealityisexpressedinanutshellinthesentence:theperfectionofknowingHimistotestifyHim.Although this submission, which is called testifying Him, may take place

withascribingapartnertotheLord,asweseeidol-worshipperssubmittingto

Allãh together with their other gods, yet obviously submission to a thingcannotbecompletewithoutturningawayfromotherthings.Thussubmissiontooneofthegodsmeanstoturnawayfromothergodsandinawaybehavingarrogantly towards them. By the same standard, testifying to Allãh andsubmissiontoHimcannotbecompletewithoutturningawayfromsubmissionto thepartners ascribed toHimand from the call tomultitudeof gods.Thistakes us to the sentence: theperfectionof testifyingHim is to believe inHisOneness.Now,thebeliefinunityofGodhasdifferentgradesoneoveranother;andit

isnotperfecteduntiltheOneGodisgivenHisduerightofexclusivedivinity.ItisnotenoughjusttocallHimOneGod,buteveryfactorhavinganypartinexistence and perfection must be attributed to Him, e.g., creation, givingsustenance, raising to life, causing to die, and bestowal and withholding.SubmissionandworshipmustbereservedtoHim,withoutshowinghumilitytootherthanHiminanyway;oneshouldnothopeexceptforHismercy,shouldnotfearexceptHiswrath,shouldnotcovetexceptwhatiswithHim,andshouldnotadhereexcepttoHisdoor.Inotherwords,onemustdevoteoneselfsolelyto Him in knowledge and practice. This factor is described by ‘Alī (a.s.) inthesewords: the perfection of believing inHisOneness is to adhere toHimpurely.Whenmansettlesonthroneofsincerity,anddivinesolicitudeattacheshim

to the near friends of Allãh, then appear before his in-sight the signsmanifesting his inability to properly acquireHis cog-nition or to ascribe toHimtheattributesworthyofHisGreatnessandMajesty.Heseesthatwhateverattributes he uses forAllãh aremerely the ideas,which he has perceived bylookingat,created thingsand thehappeningthathehasobserved in transientcreatures. These are limited and restricted forms, each repelling the others;they cannot be mixed and mingled. Look for example at the meanings ofexistence,knowledge,power,life,sustenance,might,andaffluence.The limited meanings repel each other because clearly each meaning is

devoidoftheothermeaning;forexample,meaningofknowledgeisdevoidofthat of power. When we imagine knowledge our attention is diverted frompower, and we do not see the meaning of power in that of knowledge; andwhenweimaginethemeaningofknowledge(whichisoneoftheattributes)weare diverted from themeaning of His person, toWhom these attributes areattached.Thus,thesemeanings,perceptions,andknowledgefallshortoftheabilityto

be applied properly toAllãh, or to express exactlyHis splendour.A sincereservant,whointendstodescribehisLord,inevitablyfeelstheneedtoconfess

his shortcomings, which are not redeem-able, his weakness that cannot berestored.Thenhelooksagaintohimselfandnegateswhathehadaffirmed;andwanders in bewilder-ment from which he can't come out. This is theconnotationof thewordsof ‘Alī(a.s.): "and theperfectionofHispurity is todenyHim attributes, because every attribute testifies that it is different fromthattowhichitisattributed,andeverythingtowhichitisattributedtestifiesthatitisdifferentfromtheattribute."This explanation given by us of the first paragraph is supported by the

beginningofthesermonwheretheImãm(a.s.)says:"…Whomtheheightofintellectcannotappreciate,andthedivingsofunder-standingcannotreach;Hefor Whose description no limit is laid down, no eulogy exists, no time isordainedandnodurationisfixed",asiscleartoanintelligentcontemplator.Thenextparagraph:"ThuswhoeverattachesattributestoAllãhjoinsHim(to

anotherthing)…"ThissectionanalysestheimplicationofattachingattributestoAllãhandinthiswayarrivesattheaimthatAllãhisnotsubjecttolimitationor counting; while the first paragraph had reached through analysis ofcognitiontothedenialofattributes."Thus whoever attaches attributes to Allãh joins Him (to an-other thing)"

becauseattributeandthattowhichit isattributedaretwoseparatethings;andwhoever attaches them together, joins them; and whoever joins themrecognizes them as two; andwhoever recognizesAllãh andHis attributes astwo, recognizes parts for Him, and who-ever recognizes parts for Him isignorant ofHim, because in his imagination he points toHim; andwhoeverpointstoHimadmitslimitationsforHim–becausepointingshowsthattheonewhoispointedatisseparatefromtheonewhopoints;anditcreatesadistancebetween the two, as the pointing begins fromone and ends at the other; andwhoeverputslimitationonHim,numbersHim.Inotherwords,hebelievesinHim as a numerical one, because counting is concomitantwith division andisolation:FarbeitfromHisglory.‘Alī(a.s.)saysinanothersermon:"PraisebetoAllãhforwhomoneconditiondoesnotprecedeanothersothat

HemaybetheFirstbeforebeingtheLastorHemaybeManifestbeforebeingtheHidden.Everyonecalledone(alone)exceptHimisbyvirtueofbeingsmall(innumber);andeveryoneenjoyinghonourotherthanHimishumble.EverypowerfulpersonotherthanHimisweak.Everymaster(owner)otherthanHimisslave(owned).EveryknowerotherthanHimisseekerofknowledge.Everypowerful other than Him is sometimes imbued with power and some-timeswithdisability.EverylistenerotherthanHimisdeaftofaintvoiceswhileloudvoices make him deaf and distant voices also get away from him. Every

onlookerotherthanHimisblindtohiddencoloursanddelicatebodies.EverymanifestthingotherthanHimishidden,buteveryhiddenthingotherthanHimisincapableofbecomingmanifest."17Theauthorsays:ItisbasedontheprinciplethatAllãhisnotlimitedandall

other things are limited. When these and similar attributes and ideas aresubjected to limitation, they have some relationship with other things; andlimitation causes them to be isolated from those other things, and be turnedintooppositemeaning.Manifestation,whenitistakenaslimited,willbelimitedtoacertainthingor

acertaindirection,andnottoanotherthingordirection.Ratherthismanifestthing will turn into a hidden one when looked at in relation to that anotherthing or direction.Whenhonour is subjected to limitation,will becomenullandvoidbeyondthatlimit–willbecomehumility.Power,whenconfinedtoalimit,will turn intodisabilitybeyond that limit.Manifestation isconcealmentbeyonditslocation,andconcealmentismanifestationoutsideitscontext.When ownership is restricted then the onewho restricts shall be guardian

andsupervisoroverthisowner–inthisway,boththeownerandthethingheownswillbeunderownershipofsomeoneelse.Knowledge,whenitislimited,doesnotbelongtotheknower,becauseathingdoesnotrestrictitself–ithascometohimbybestowalofsomeoneelseandhisteaching.Andsoon.Theproof that the Imãm(a.s.)hasbasedhis talkon themeaningof limit,

maybe seen in the sentences: "Every listener other thanHim is deaf to faintvoices" [to the end of the paragraph,] as all of it shows that all the createdthingsaresubjecttolimitation;andallisinthesamecontext.Thesentence:"Everyonecalledone(alone)exceptHimisbyvirtueofbeing

small (in number)," is the reasonwhywe have quoted thewhole paragraph.Manifestlyitisbasedonthemeaningoflimit.Thenumericalonenessbranchesout from the limitedness of what is called one; and it entails division andmultiplication.Themore this division increases, the smaller andweaker that'one' becomes – in comparison to the resulting multitude. Obviously, everynumerical 'one' issmall incomparisonto theresultingmultitude–evenif inimaginationonly.As for the 'one' which has no limit nor end, we cannot imagine any

numerousnessinit,becauseitdoesnotacceptanylimitordistinction,anditsbeingencompassesallitsessence.Asnothingofitsessenceisleftout,thereisnothingtoaddtoitortosubtractfromit–soitcannotincreasenordecrease;whatweimagineasthatone'ssecond,isexactlythesame'one'.

17Nahjul'l-balãghah,partofSermon64.(tr.)‘Alī(a.s.)hasalsosaid:"All praise be to Allãh Who gives proof of His existence through His

creation,ofHisbeingeternalthroughthenewnessofHiscreation,andthroughtheirmutualsimilaritiesproves thatnothing issimilar toHim.Sensescannottouch Him, because of the difference between the Maker and the made, theLimiter,thelimited,theSustainer,andthesustained."HeisOnebutnotbybeingthefirstincounting;isCreatorbutnotthrough

movement or labour; is Hearer but not bymeans of any physical organ; isLooker but not by a stretching of eyelids; isWitness but not by nearness; isDistantbutnotbymeasurementofdistance;isManifestbutnotbyseeingandisHiddenbutnotthroughararefied(body). "He isDistinct from thingsbecauseof their subjugation toHimand their

turningtoHim."He who describes Him puts limits on Him, he who puts limits on Him

countsHim,andhewhocountsHimrejectsHiseternity."18Theauthorsays:Thebeginningofthissermonindicatesthatallattributes

andideasfoundintransientcreation,arelimitedaffairs;theycannottakeplaceuntilandunlessthereisaLimitertofixtheirlimits,aMakertomakethemanda Sustainer to sustain them, and that Limiter, Maker and Sustainer is Allãh.Obviously,limitisofHismaking,andassuchithascomeintobeingwhenHehasmadeit;soitcannotcoveritsMaker.FarsublimeisHisGloryfromtheselimits.Assuch,whateverattributesareascribedtoHimarenotsubjecttoanylimit

– although our words are incapable of describing this idea properly. Allãh,therefore, isOne but not in the sense of number, because number and countleads to limitation. In the same way should be interpreted the furtherdescriptionsofHiscreation,Hishearing,Hisseeing,Hispresenceandsoon. It sprouts from it thatHis beingdistant fromHis creationdoesnotmean

separation and isolation. Far High is He from attachment and separation,incarnation and isolation. Rather it means that He subdues the creation andcontrolsit,whilethecreaturesaresubjugatedtoHimandreturntoHim.

18Nahju'l-balaghah,Sermon152.Azal( زال )meanseternity(withoutbeginning),whileabad( دبا )denoteeternity(withoutend).Unfortunately,therearenowordsinEnglishto

expressthisdifferenceinmeaning,andoneisconstrainedtouse'eternity'inbothplaces.However,intheabovesentenceitdenoteseternitywithoutbeginning.(tr.)The clauses: "HewhodescribesHimputs limits onHim, andhewhoputs

limitsonHimcountsHim,andhewhocountsHimrejectsHiseternity",provethataffirmationofnumericalunityentailsrejectionofHiseternity.EternityinitsessencemeansthatAllãhisnotfiniteinHispersonandattributes,norisHelimited in any way. When we think of Him with regard to His beingunprecedented by any former thing, it isHis eternitywithout beginning; andwhenweregardHimasbeingnotfollowedbyanylaterthing,itisHiseternitywithoutend;andwhenoneisregardedeternalonbothsides,itisperpetuity.Some scholars think thatAllãh's eternitywithout beginningmeans thatHe

precedesthecreatedthings,whichHehascreated,andtherehadpasseduntoldtimebefore itwhen therewasnonewsof anycreationor its trace. [Inotherwords,Hisprecedenceisseenwithintheframeworkoftime.]Butitisamostrepulsive mistake. What is time? It is but the amount of the movement ofmovingthings.HowcansuchathingjoinAllãhinHiseternity?‘Alī(a.s.)againsays:"AllpraisebetoAllãh,Creatorofthepeople,Whohasspreadtheearth,has

madestreamstoflowandvegetationtogrowonhighlands.Hisprimalityhasnobeginning,norhasHiseternityanyend.HeistheFirstandfromever,andtheeverlastingwithoutlimit.ForeheadsbowbeforeHimandlipsdeclareHisOneness.Hedetermined the limitsof thingsat the timeofHiscreating them,keepingHimselfawayfromanylikeness. "Imagination cannot surmise Him with limits and movements, limbs or

senses. It cannot be said about Him: When? and no time duration can beattributed toHim by saying: till. He isManifest, but it cannot be said: fromwhat.HeisHiddenbutitcannotbesaid:inwhat.Heisnotabodythatcandie,norisHeveiledsoastobeenclosedwithin.Heisnotneartothingsbywayoftouch,norisHeremotefromthembywayofseparation."Thegazingofpeople'seyesisnothiddenfromHim,northerepetitionof

words, nor the glimpse of hillocks, nor the tread of a foot-step in the darknight or in the deep gloom, where the shining moon casts its light and theeffulgent sun comes in itswake, through its setting and appearing again andagainwiththerotationoftimeandperiods,bytheapproachoftheadvancingnightorthepassingawayoftherunningday."Heprecedeseveryextremityandlimit,andeverycountingandnumber.He

is farabovewhat thosewhose regard is limitedattribute toHim, suchas thequalities of measure, having extremities, living in houses, and dwelling inabodes,becauselimitsaremeantforcreationandareattributableonlytootherthanAllãh."He did not create things from eternal matter, nor after ever-existing

examples.ButHecreatedwhateverHecreatedandthenHefixedlimitsthereto,andHeshapedwhateverHeshapedandgavethebestshapethereto."19Againhe(a.s.)says: "He who assigns to Him (different) conditions does not believe in His

oneness,nordoeshewholikensHim(tosomething)graspHisreality,HewhoillustratesHimdoesnotsignifyHim.HewhopointsatHimandimaginesHimdoesnotmeanHim.Everythingthatisknownthroughitselfhasbeencreated,andeverythingthatexistsbyvirtueofothertingsistheeffect(ofacause).Heworks,butnotwiththehelpofinstruments.Hefixesmeasures,butnotwiththeactivityofthinking.Heisrich,butnotbyacquisition."TimesdonotkeepcompanywithHim, and implementsdonothelpHim.

His being precedes times. His existence precedes non-existence, and Hiseternityprecedesbeginning.ByHiscreatingthesenseitisknownthatHehasnosenses.ByHiscreatingcontrarinessinvariousmattersitisknownthatHehasnocontrary;andbyHiscreatingsimilaritybetweenthingsitisknownthatthere isnothing similar toHim.Hehasmade light the contraryofdarkness,brightness that of gloom, dryness that ofmoisture, andheat that of cold.Heproduces affection among inimical things, fuses together diverse things,bringsnearremotethings,andseparatesthings,whicharejoinedtogether."He is not confinedby limits, nor countedbynumbers.Material parts can

surroundthingsoftheirownkind,andorganscanpointoutthingssimilartothemselves. The word, 'since', disproves their eternity; the word, qad ( دق )[thatdenotesnearnessoftimeofoccurrence],disprovestheirbeingfromever;andthewordlawlã ( الول = if it were not) keepsthemremotefromperfection. "Through them the Creator manifests Himself to the intelligence; and

throughthemHeisguardedfromthesightoftheeyes.Stillnessandmotiondonot occur inHim:How can that thing occur inHim,whichHeHimself hasmade to occur?Andhowcan a thing revert toHim,whichHe first created?AndhowcanathingappearinHim,whichHefirst

19Nahju'l-balãghah,partofSermon163.(tr.)brought to appearance? Had it not been so, His Self would have become

subject todiversity,HisBeingwouldhavebecomedivisible (intoparts), andHisrealitywouldhavebeenpreventedfrombeingdeemedEternal.IftherewasafronttoHim,therewouldhavebeenarearalsoforHim,andHewouldhaveneededcompletionwhenshortagebefellHim.InthatcasesignsofthecreatedwouldappearinHim,andHewouldbecomeasign(leadingtootherobjects)insteadofsignsleadingtoHim."20TheAuthor says: The first parts aim at showing thatAllãh cannot admit

limitation.Wehavebrieflyexplaineditearlier. "He is not confinedby limits, nor countedbynumbers": It gives the sum

totaloftheprecedingparagraphs."Materialpartscansurroundthingsoftheirownkind,andorganscanpoint

outthingssimilartothemselves":Itfurtherelaboratesimmediatelyprecedingresult.Theprecedingclausesshowedthatthelimitsencompassingthecreatedthings are the handiwork of theCreator, and have occurred afterHim as anactionoccursafteritsdoer.Obviously,suchathingcannotencompassthedoer.Buttheseclausesunderdiscussionlookatthesameaspectfromanotherangle.Quantificationandlimitation,whichareaffectedbytheseorgansandmaterialparts,takeplacewithintheframeworkofthegivenspecies.Forexample,gramis a unit ofweight, and it is used inweighing loads, not colours or sounds;time which is amount of motion is used for gauging movements; a man'ssocialprestigeandweightismeasuredbycomparinghimtothatofanother.Inshort,eachoftheselimitsgivesitsobjectaframeofitsownkind.Now,everytransient attribute,whatever itmay be, is based on ameasure and limit, andadherestoatermandend;thisbeingthecase,howcanitslimitedmeaningbeappliedtoAllãhWhoiseternal,withoutbeginningandwithoutend,remainingforever?This iswhat the Imãm (a.s.)means, and that iswhy it is fol-lowed by the

clauses:"Theword,'since',disprovestheireternity;theword,qad(thatdenotesnearnessoftimeofoccurance),disprovestheirbeingfromever;andtheword,lawlã(=ifitwerenot)keepsthemremotefromperfection."Thewords,sinceandqad,bothindicatenewoccurrenceintime;obviouslytheirobjectscannotbedescribedasbeingeternalorwithoutbeginning.Likewise,theword,lawlã,pointstoshortcominganddefect,whichhaskeptitfarfromperfection."ThroughthemtheCreatormanifestsHimselftotheintelligence;

20Nahju'l-balãgha,partofSermonn186.(tr.)andthroughthemHeisguardedfromthesightoftheeyes":'Throughthem'

i.e. through these things. Meaning: The things are the signs of Allãh, theCreator;andsignsshowonlythatwhosesignstheyare.TheyarelikemirrorsthatshowonlyHispowerandknowledge;throughthemHehasshownHimselfto intelligence; and also through themHeprevents the eyes to seeHim.Theonlyway to seeHim is through these signs – and these are limited and cancoveronlythosethings,whicharelimitedlikethem.HowcantheyencompasstheLordwhoencompasseseverything?Forthesamereason,eyescannotseeHim.Eyesaredelicatelymadeorgans,

whichhavetheirownlimitationsandcancomprehendonlythosethings,whicharesimilarlylimited.AndfarbeitfromtheGloryoftheLordtobesubjectoflimitation!"Stillness andmotion do not occur inHim… ": It reiterates the forgoing

themeinadifferentway.Theseactionsandoccurrences,whichareultimatelyacombination of stillness andmotion, are not applicable toHim; they do notreturn toHim,nordo theyoccur inHim.Theyaremerely theeffectsofHisinfluenceonathing.Andmancannotinfluencehimself,exceptthroughasortofanalysisthatwoulddividehispersonsomehow,likeamanhittinghishandon his head, or a physician treating himself through hismedicine, etc. ThislooksOk because of variation of aspects or imaginary separation of limbs.Otherwiseitwouldhavebeenimpossible.Forexample,eyedoesnotseeitself,andfiredoesnotburnitself;similarlynoactiveagentshowsitsactionexceptinotherthanitself,(savewherecompoundingoranalysisisentailed).ThisistheconnotationoftheImãm'swords:"Haditnotbeenso,HisSelfwouldhavebecome subject to diversity, His Being would have become divisible (intoparts),andHisrealitywouldhavebeenpreventedfrombeingdeemedEternal.""In that case signs of the created would appear in Him, and He would

becomeasign(leadingtootherobjects)insteadofsignsleadingtoHim":IfHeweresubjecttolimitsanddimension,Hewouldbeafflictedwithshortageanddefect,inneedofsomethingstoremovethatshortfall.Butdefectandshortagearesignsof 'made'objects,andareproofsof transience;and in thatcaseHewouldcarryinHimselfsignsofbeingcreated;GlorifiedandHighbeHefromsuch aspects! Such an idea would place Him side by side with other madethings, which through their defects, limitations and transience, point to anEternalBeingWhoisfreefromalldefectsandlimitations–andHeisAllãh,Whomhandsoflimitationanddimensioncannotreach.

TheImãm(a.s.)hasshownherethatonlyatransientandmadethingleadstoitsEternalMaker.Inothercontexts,thesameImãmaswellasallotherImãmsofAhlu'l-Bayt(a.s.)haveassertedthatAllãhisknownbyHimselfwhileotherthingsareknownthroughHim;thatHeistheGuidetoHisOwnSelfaswellastoHiscreatedthings.Apparently,thesetwostandsseemcontrarytoeachother.Butitisnotso,becausethisknowledgeisdifferentfromthat,andthisguidanceisdissimilartothat.IhopethatAllãhwillhelpmetoexplainitfullyinarelateddiscourseinsomelaterstudy–GodWilling![as-Sadūq]narratesthroughhischainfromAbū‘Abdillãh(a.s.)thathesaid,

"WhiletheLeaderoftheFaithful(a.s.)wasdeliveringasermononthepulpitofKūfah,amannamedDhi‘libstoodup–andhehadafluenttongue,eloquentspeechandabraveheart–andsaid,'OLeaderoftheFaithful!HaveyouseenyourLord?'Hesaid, 'Woeunto thee,ODhi‘lib! Iamnot theone toworshipWhomIhavenotseen.'(Dhi‘lib)said,'OLeaderoftheFaithful!HowdidyouseeHim?'Hesaid, 'ODhi‘lib!EyeshavenotseenHimthroughtheeye-sight;but hearts perceive Him through the realities of belief. Woe unto thee, ODhi‘lib!VerilymyLordisthemostkind,21andHeisnotdescribedintermsofkindness; the most exalted, but is not described in terms of exaltedness; thegreatest, but not described in terms of greatness; the most grand, but notdescribed in terms of thickness. He is before every thing, it is not said thatanythingisbeforeHim;Heisaftereverything,itisnotsaidthatforHimthereis an after. He wished (creation of) thing but not through endeavour; He issuccessful,notthroughtreachery.Heisinthethings,butnotintermingledwiththem, or separate from them. He is Manifest but not in physical sense, isEvidentbutnot throughsightingwitheyes.He is separatebutnotbecauseofdistance, is near but not by proximity. He is delicate, but not throughembodiment, existing, not after non-existence.He is theDoer, but not undercompulsion,theOrdainer,butnotwithmovement,thePreceptor,notwithanyworry; He is the Hearer, not with an organ, the Seer, not with a body part.PlacesdonotencompassHim,andtimesdonotaccompanyHimandattributesdonotlimitHim.HisBeingprecededtimes,andHisexistence(preceded)non-existence,andHiseternity(preceded)thebeginning.ByHiscreatingthesensesitwasknownthatHehasnosenses,andbyHismaking thesubstances itwasrecognizedthatHehasnosubstance;andbyHiscreatingthecontrariesin

21Itsliteraltranslationwillbe,“kindofthekindness”;thesameisthecasewith

thefollowingthreeclauses.(tr.)variousmatters it is known thatHe has no contrary, and by the similarity

between things it isknownthat there isnothingsimilar toHim.Hehasmadelightcontraryofdarkness,drynessthatofmoisture,andcoldthatofheat.Heproduces affinity between inimical things (and) separates things, which arejoinedtogether.(Thesethings)bytheirseparationleadtotheirseparator,andbytheirjoiningpointtotheirjoiner;andthisisthewordofAllãh,theMighty,theGreat:Andof every thingWehavecreatedpairs that youmaybemindful[51:49].InthiswayHeseparatedthembetweenbeforeandafter,inorderthatitmay be known that forHim there is no before or after; they prove throughtheirnaturesthattheirCreatorhasnonature;theirbeingboundbytimemakesitknownthatHeWhothusbindsthemisnotboundbytime.Heveilssomeofthemfromothers,thatitmaybeunderstoodthatthereisnoveilbetweenHimandHiscreation–except thecreation itself.Hewas theSustainerwhentherewas no sustained, theGodwhen therewas noworshipper, theKnowerwhentherewasnoknown,andtheHearerwhentherewasnothingtobeheard.(Thenherecitedsaying:)"'AndmyMasterwasalwayswell-knownbypraise,AndmyMasterwasalwaysdescribedformagnaminity;AndHewaswhentherewasnolighttoilluminate,Norwasdarknesskeepingtohorizons;SoourMasterisunlikethewholecreation,Andunlikeallthatcouldbeimaginedbyminds.'"22The author says: As you see, the speech of the Imãm (a.s.) explains the

themeoftheuniquenessofAllãh'spersoninallitsmanifestations;andthatHisPersonisneitherfinitenorlimited.Noself-standsoppositeHisSelf,otherwiseit would have threatened Him through limitation and subdued Him throughdetermination. He encompasses everything, and controls every affair. Noattribute is ascribed toHim,which is separate fromHis person; otherwise itwouldnegateHiseternityandgoagainstHislimitlessness.His attributeofperfection isnotboundwith any limit,whichwouldpush

awayotherthingorbepushedawaybyit.Forexample,ourknowledgeisotherthanourpowerbecausebothareseparatefromeachotherinmeaningaswellas in external existence; but so far as Allãh's person is concerned, the twoattributesarenotseparatefromoneanother;thisattributeisexactlythat,andisnotdistinguishable fromHismanyotherattributes;HisonenamedenotesallHisbeautifulnames.

22as-Sadūq,at-Tawhīd;somepiecesofthissermonarefoundalsoinNahju'l-balãghah,Sermons179and186.(tr.)Going one step further, we find anothermeaning – finer and deeper than

above: These meanings and ideas are like weights and measures forintelligence. The intelligence uses them to weigh and measure externalexistence, the actual being. As such thesemeanings and ideas are subject tolimits, andboundaries.Theycannotbedevoidof thisaspect, even ifwe jointhemtogetherandeveniftheyweretosupportoneanother;theycannotweighormeasureexcept the things,whicharesubject to limitsandboundaries likethem.Now,ifwesup-posesomethingunlimited,andthentrytoguageitwiththeselimitedweightsandmeasures,wecannotgetexceptalimitedthinganditwillnotbetheOneWhoisabovelimitsandboundaries;andthemorewetrytogetHiminthisway,thehigherandremoterHewillgo. Let us look at themeaning of knowledge: It is ameaningwe have taken

from an attribute which is limited in existence and which we deem asperfectionfortheknower.Thisthemeisboundedinsuchawaythatitcannotaccommodatepowerandlife,forexample.SometimeswemayusethiswordforAllãhandtrytoovercomeitslimitednessbyaddingtoitsomephrases,e.g."knowledge unlike other knowledge"; now it would release it from somelimitations,yetitcannotgobeyonditsbasicmeaningandwillnotcoverotherattributesofperfection.(Everymeaninghasalimitthatitcannotgobeyond.)Just adding one theme to another does not lead to negation of the particulartheme,asitisclear.ThisleavesmanbewilderedwhenhetriestodescribeAllãhaccordingtohis

ownwisdomandunderstanding.Itisthisthemethatisinferredfromhisclause,"andattributesdonotlimitHim",andfromanotherclauseinthefirstsermonquotedearlier,"and theperfectionofadhering toHimpurely is todenyHimattributes", and again in the same sermon [not quoted here]: "He forWhosedescriptionno limithasbeen laiddown,andnoeulogyexists".Hereyouseethathe(a.s.)assertsattributeatthesametimewhenhenegatesitornegatesitslimit; and it is understood that its assertion cannot be free from limit; thusnegating its limit is tantamount to rejecting it afteradmitting it. Itmeans thatassertingforHimanattributeofperfectiondoesnotnegateotherattributes.InthiswayHisattributescombinewithoneanotherandthenbecomeonewithHisSelfandthereisnolimit;thenitdoesnotnegatewhatisbeyondtheseattribute(thatwhichwedonotunder-standthatwemaynarrate,nordoweperceivethatcouldbeattachedtoHim).Understandit.

Haditnotbeen thatmeaningsfalldownwhen theyreachnearHisMajestyandGreatness(inthesensedescribedabove),itwouldhavebeenpossibleforthe reason to encompass Him with all the general and vague ideas whichsurroundHim,likeHisdescriptionthatHeisapersonnotlikepersons,Hehasknowledgeunlikeknowledges,powernotlikeothers'power,andlifedifferentfrom all types of life. This manner of description does not leave anythingwithoutcountingandencompassingitingeneral.Thequestionis:Isitpossibleforany-thingtoencompassHim?OrisitthatonecannotcomprehendHimindetail, but there is nodifficulty in encompassingHim in ageneralway?ButAllãhhassaid:…whiletheydonotcomprehendHiminknowledge(20:110);... now surely He encompasses all things, (41:54). So, nothing encompassesAllãh fromanydirection inanymannerofencompassing;andHisGlorifiedSelfdoesnotacceptanydetailorgenerality,sothattherecouldbeoneverdictforHisdetailandanotherforHisgenerality.Understandit.‘Alī(a.s.)saysinanothersermon:"His proof is His signs, and His existence is His affirmation; and His

cognition is His Oneness, and His Oneness is to distinguish Him from Hiscreation; and the verdict of distinction is the separation of attribute, notseparationofisolation.VerilyHeistheSustainer(and)Creator,notsustained(or)created;anythingimagined,Heisoppositetoit.[Thereafterhe,a.s.said]:Heisnotagodwhoisrecognizedbyhisself;HeguidestheprooftoleadtoHim,andleadsthecognitiontoHimself."23Theauthorsays:Meditationonforegoingstatementmakesitclearthatthis

sermon aims at showing that the divine unity is an one-ness unrelated tonumber. See how clearly he (a.s.) says that His cognition is His oneness; inother words, affirmation of His existence is exactly the affirmation of Hisoneness.Had thisonenessbeenofnumber, itwouldhavebeenseparate fromHis Self, and the Self, per se, would not have sufficed for oneness exceptthroughanexternalfactorseparatefromaffirmationoftheSelf.Itisanamazinglogicandamostprofounddescriptionofthedivineunity;

if we were to go into its proper explanation, it would require a deep andextensive discourse beyond the scope of this book. A finest point includedthereinishisclause:"HisexistenceisHisaffirmation";theImãm(a.s.)meansthatHisproofisHisactualexistence,i.e.minddoesnotgraspHimandreasondoesnotencompassHim.

23at-Tabrisī,al-Ihtijãj.(Author'sNote)

"anythingimagined,Heisoppositetoit":TheImãm(a.s.)doesnotmeanthat

He is opposite the imagined form, because everything found outsideimaginationsharesthisquality.TheactualmeaningisthatAllãhisoppositetowhatthemindimaginesaboutHim,whateveritmaybe;assuchimaginedformcannot encompass Him. However, you should not forget that He is muchbeyondeventhisimagination,i.e.theimaginationthatHeisoppositetoeveryimagination."Heisnotagodwhoisrecognizedbyhisself":Allãh'sMajestyissogreat

that cognition cannot reach Him and He subdues all under-standing andperception.Everyonewhomwerecognizebyhisownself,hisselfisotherthanours and his cognition is likewise separate from ours, and that is how ourcognition is attached to him. But Allãh encompasses and supervises ourcognitionandus.Thereisnosafety-holdtowhichourcognitionorwemightclingtoavoidHisall-encompassingpowerandtoadheretoitinisolation.TheImãm(a.s.)hasexplainedthisstageinhiswords:"Heguidestheproof

toleadtoHim,andleadsthecognitiontoHimself."ItmeansthatAllãhistheGuideWholeadstheprooftoguidetoHim,andleadsthecognitiontohaveasort of relation to Him; it is because He encompasses everything and haspower and authority over everything.That being the case, how can anythingfind a way to His Self or encompass Him, while Allãh encompasses it andcontrolsitsguidancetoHimself?[as-Sadūq]narratesfrom‘Umaribn‘Alīfrom‘Alī(a.s.) thathesaid,"The

MessengerofAllãh(s.a.w.a.)hassaid,'TheUnity(ofGod),itsexteriorisinitsinterior,anditsinteriorisinitsexterior;itsexteriorisattributed(which)isnotseen and its interior is existant (which) is not hidden.He is saught in everyplacewhilenoplaceisdevoidofHimevenforonemoment;(Heis)present,withoutanylimit,absent(but)notlost.'"(Ma‘ãni'l-akhbãr)The author says: This speech too aims at describing Allãh's numberless

oneness; it is based on the fact that Allãh is not limited by any limit. ThislimitlessnessshowsthatHisunity'sexterior isnotsepar-atefromits interior,and vice versa. It is because exterior and interior become separated andisolated fromoneanotherwhen there is a limit andboundarybetween them,butwhenthatboundaryisremoved,bothmingletogetherandbecomeone.Likewise, the attributed exterior is encompassed and the extant interior is

hiddenandveiledwhentheyarefetteredwithalimit,andcannottrespassthatboundary.Likewise,athingpresentislimitedanditspresenceisperceivedbythosewhoarenear it,while theabsent isunperceivedand lostbecauseof its

limitedness.Otherwise, thepresentwithall itsbeingwouldnothavegatherednearthosewhoareinitsproximity,andtheabsentwouldnothavebeenhiddenfromthosewhoarefaraway.Anditisclear.

7ChapterAHISTORICALDISCOURSE

Thebelief that thereisaCreatorfor theuniverse,andthatHeisOne, is

amongtheearliestideasprevalentamongthethinkersofthisspecies,towhichit is guided by its natural instincts. If we ponder deeply on even the idolworship,whichisbasedonpolytheism,weshallfindthatitisfoundedontheOnenessoftheCreator,andtheidolsaretakenmerelyasintercedersnearHim(Wedonotworship themsave that theymaymakeusnearer toAllãh [39:3]),althoughwith passage of time it deviated from its original path, and finallytheytreatedthoseidolsasindependentdietiesbesidesAllãh.The human nature, which calls to the Unity of God, was inviting human

beingstotheOneGodWhoisnotboundwithanylimitinHisGreatnessandMajesty,neither inPersonnor inattribute (aswehaveexplainedearlierwiththe help of theMighty-Book); yetman in his life is intimately familiarwithunits in numbers; and the people of religion were entangled with idol-worshippers and dualists, etc. to refute plurality of gods, on the other hand.Both these factors stamped the idea of oneness of number on theminds, somuchsothattheabove-mentionednaturaldictatewasalmostforgotten.That was the reason that the ancient philosophers of Egypt, Greece,

Alexanderia,aswellasthosewhocameafterthem,affirmdivineunityintermsofonenessinnumber;evensuchageniusasAvicennahasclearlyaffirmeditin hisKitãbu 'sh-Shifã’. And the same path was trodden by later ones uptoabouttheyear1000ofhijrah.Asforthescholarsofscholastictheology,theirargumentstoofortheUnity

donotproveotherthantheonenessinnumber,althoughtheyhavebasedtheirlalkontheQur ’ãnicgeneraldeclarations.So,thisiswhatisunderstoodfromthescholars'writingsonthissubject.Infact,whattheQur ’ãnhasexplainedconcerningthemeaningofthedivine

unitywasthefirstandtheforemoststepforteachingthisrealityofcognition.Unfortunately,theCompanions,theirdisciples,andtheirpupilswhodealtwith

theQur ’ãnicexplanationandwhopursuedtheknowledgeoftheBook,leftthisnoble topic inabeyance.Lookinto thecollectionsof traditions,andthebookofexegesisnarratedon theirauthority;youwillnot find inall thatmultitudeany trace of this reality – neither with an explanatory description nor in alogicalmanner.Wedidnotfindinalloursearchinganythingwhichcouldun-coveritsveil,

exceptwhat has come into the speeches of the Imãm ‘Alī ibnAbīTãlib (a.s.)exclusively. It is his speech that has opened its door and raised its curtain,showing the straightest path and the clearest way of proofs. Thereafter wecome straight to the Muslim philosophers who appeared after the year onethousandofhijrah,andtheyhaveclearlysaidthattheyhavelearneditfromtheImãm(a.s.)'sspeeches.Thatisthereasonthatwehadnoalternativetoquotingonlyfromhispure

speechesintheprecedingsectionofTraditions,becausenowhereelsecanwefinddescriptionofthistopicanditsexplanationwithlogicalarguments–MayAllãh'speacebeonhim.Also because of the same reason, we have not included an independent

philosophicaldiscussionofthissubject.Thefactisthattheproofspresentedintheirbooksarecomposedofthesamepremises,whichhavebeenexplainedinthe Imãm's speeches; and all are based on the theme of the oneness of HisPerson.24

24Ifonelookswithcriticaleyesandmeditatesdeeply,onecannotfailtobeastonishedbytheblundercommitted by some scholars who have claimed that these Sermons of ‘Alī(a.s.), which are included inNahju'l-balãghah,arespuriousandnotgenuine;somehavesaidthattheywereforgedbyash-Sharīfar-Radī (may Allãh have mercy on him!). Comments on some aspects of this mistake have been givensomewhereearlier.

Would that I knew,howcould forgery andunauthorized insertioncover sucha complicatedand fineacademicsubjectwhichhadforlongcenturiesremainedbeyondthegraspofscholarsevenwhentheImãm(a.s.)hadopeneditsdoorandraiseditscurtain–untilthedevelopingintellecthadtroddenonthispathforone thousand years; and which had remained beyond the understanding of the Companions and theirdisciples.

TheclaimoftheseproponentsofforgeryloudlyspeaksthattheyhadthoughtthattheQur’ãnicrealitiesandthehighacademicprincipleswereonlysomebanalandvulgarideas,andtheyareonlydistinguishedbyliterarylanguageanderuditeexpression.(Author'sNote)

8ChapterTranslationofverses87-89

Oyouwhobelieve!Donotforbid(yourselves)thegoodthingwhichAllãhhasmade lawful for youanddonot exceed the limits; surelyAllãhdoesnot lovethosewhoexceedthelimits(87).Andeatofthelawfulandgood(things)thatAllãhhasgivenyou,andfearAllãhinWhomyoubelieve(88).Allãhdoesnotcallyoutoaccountforwhatisvaininyouroaths,butHecallsyoutoaccountfor themakingofdeliberateoaths; so itsexpiation is the feedingof tenpoormenoutoftheaverage(food)youfeedyourfamilieswith,ortheirclothing,orthefreeingofaneck;butwhosoevercannotfind(means)thenfastingforthreedays;thisistheexpiationofyouroathswhenyouswear.Andguardyouroaths.ThusdoesAllãhmakecleartoyouHissigns,thatyoumaybegrateful(89).

COMMENTARY

These threeverses togetherwith the followingones [upto theverse108]give details of various commandments related to branches of religion. Thiswholegroupis insertedbetweentheverses layingdowndiverseorders,eachbeing independentandcomplete in its theme.Assuch, it isdifficult todecidewhether a given group was revealed separately or had accompanied otherverses, because context supports neither alternative. As for the traditionsshowing reasons of revelation, important ones shall be quoted underTraditions.The above comment is applicable to these three verses too, be-cause the

third one is independent in its theme, and the first one too is independent;althoughtheyarenotdevoidofasortofaffinity,becauseonetypeofvainoathmaybe related to forbiddingoneself thegood thingswhichhavebeenmadelawfulbyAllãh.Perhapsthiswasthereasonwhysomeexegeteshavenarratedthatallverseswererevealedaboutvainoaths.Thisapplies to thefirstversevis-à-vis the third.Asfor thesecond, it ina

waycompletes the first verse, as evidencedby some factors in it; that is, thecommand to: fearAllãh inWhomyoubelieve, and theconjunction:and at itsbeginning,aswellastheorderto"eatofthelawfulthings,"forbiddingwhichhasbeenprohibitedinthefirstone.Inthiswaythetwoversesareharmonized,givethesameorderandhavethesamecontext.QUR’ÃN:Oyouwhobelieve!Donot forbid (yourselves) thegood things

which Allãh hasmade lawful for you: ar-Rãghib says in al-Mufradãt: "al-Harãm ( مارحلا )denotestheforbiddenthing,beitbydivinesubjugationorforcibleobstruction;whether this prohibition is byreasonorsharī‘ahorbyonewhoseordersarefollowed." Again he says: "al-Hill ( لحلا ) basically means to

untie a knot; the verse: and loose the knot from mytongue [20:27], is used in this meaning; and halaltu ( تللح )means:'Idescended';thisisbasedonthefactthatoneuntiesone'sluggageondismounting,thenitwasusedfordismountinganddisembarkationingeneral,and in this sense they say: 'He disembarked'; someonemade himdisembark,i.e., hosted him. Allãhsays:

oritwillalightclosebytheirabodes[13:31];andmadetheirpeopletoalightintotheabodeofperdition[14:28].Whentimetorepayaloancomes,theysay,the loan has arrived; al-hillah ( ة لحلا )is used for the people who alight; the same is the meaningof hayy hallãl ( الح

ىحل ); al-mahillah ( ة لحملا ) is the place ofdisembarking; halla hillan ( لحالح )meansitislawful–thismetaphoricalexpressionisderivedfrom'untyingtheknot'. Allãhsays:Andeatofthelawfulandgood(things)thatAllãhhasgivenyou;alsoHesays:Thisislawfulandthisisunlawful[16:116]."Apparently the contraposition between hill (lawfulness) and hurmah

(unlawfulness), and opposition between hill (area beyond a sanctuary) andharam(sanctuary)orihrãm(therobewornwhenenteringharam)isbasedonimaginarytyingofknotwhenforbiddingsomething,i.e.unlawfulness;thenit(hurmah)isputoppositeofhill(whichismetaphoricallyusedforlawfulness).The two words, hill, and hurmah were generally used for lawfulness andunlawfulness, respectively, even before Islam; it is not that sharī‘ah or itsfollowershavecoinedthem.Theverse:"Oyouwhobelieve!Donotforbid(yourselves)thegoodthings

whichAllãhhasmadelawfulforyou…"prohibitstothebelieversforbiddingthemselves what Allãh has made lawful for them. This forbidding what hasbeenmade lawful byAllãh can be done either by laying down a legislationcontrary todivine legislation, or by forbiddingothersor abstention, i.e. oneleavesouta lawful thingbyabstainingfromitorprohibitingit tooneselforothers. All this behaviour is tantamount to forbidding what Allãh has madelawful,anditisequaltofightingAllãhinHisPower;thistrangressionagainstHimiscontrarytothebeliefinAllãhandinHiscommunication.Thatiswhytheversebeginswiththephrase:"Oyouwhobelieve!"itimpliesthatyouarebelievers in Allãh and have submitted to His commandments; therefore youshouldnotforbidtoyourselfwhatAllãhhasmadelawful.Thisexplanationisfurthersupportedbytheendclauseofthenextverse:andfearAllãhinWhomyoubelieve."thegoodthingswhichAllãhhasmadelawfulforyou":Theadditionofthe

word, "good", – although the sentencewould be complete evenwithout it –aimsatcompletingthecauseofprohibition:Ifthebelieversforbidthemselvesthe thingswhichAllãhhasmadelawfulfor them, thenit isnotonly that theycommit transgressionagainstAllãh inHisauthorityanddefy thedemandsof

theirbeliefin,andsubmissionto,Allãh,butalsogoagainstthelawofnature,whichtakestheselawfulthingsasgoodwithoutreservation.AllãhhaspointedtoitwhereHesaysaboutHisProphet(s.a.w.a.)andthesharī‘ahwhichhehasbrought:ThosewhofollowtheMessengerProphet, theummī,whomthey findwrittendownwith them in theTawrãtand the Injīl, (who)enjoins themgoodand forbids them evil, andmakes lawful to them the good things andmakesunlawful to them impure things, and removes from them their burdenand theshackles which were upon them; so (as for) those who believe in him andhonourhimandhelphim,andfollowthelightwhichhasbeensentdownwithhim,theseitisthatarethesuccessful(7:157).Theabovedescriptionsupportsthefollowing:First: Forbidding the good things that Allãh has made lawful means

abstaining,andmakingothersdesist,fromlawfulthings.Second:Lawful, as opposite of unlawful, includes thepermissible and the

commendable,eventheobligatorythings.Third:Additionof"thegoodthings"tothat"whichAllãhhasmadelawful

foryou"aimsatfurtherelaborationofthesameidea.Fourth: Exceeding the limits (in "do not exceed the limits") means

transgressionagainstAllãh inHis legislativeauthority;orover-step-ping thelimits laid down by Allãh by revolting against His obedience, refusing tosubmittoHim,andforbiddingwhatHehasmadelawful.AsAllãhsays,interalia, describing the lawsof divorce:These are the limits ofAllãh, so do notexceed them,andwhoeverexceeds the limitsofAllãh then these it is thatarethe unjust (2:229). LikewiseHe says at the end of the verses of inheritance:TheseareAllãh’slimits;andwhoeverobeysAllãhandHisMessenger,Hewillcausehimtoentergardensbeneathwhichriversflow,toabideinthem;andthisisthegreatachievement.AndwhoeverdisobeysAllãhandHisMessengerandtransgressesHis limits,HewillcausehimtoenterFire toabide in it,andheshallhaveanabasingchastisement(4:13-14).As you see, the verses count uprightness and adherence to the sharī‘ah in

obedience toAllãh andHisMessenger as praiseworthy; and stepping out ofobedienceandsubmissiontoHim,andtransgressionandexceedingthelimitsofAllãhascondemnableactthatmakesoneliabletochastisement.In short, the verse prohibits one from forbidding oneself what Allãh has

madelawful,bykeepingawayfromitandavoidingit,becauseitgoescontraryto the belief in Allãh and His signs. Also it opposes the fact of their beinglawful andgood, andof their being freeof impurity; otherwise,why shouldoneabstainfromthem?It isnothingbutexceedingthelimits,andAllãhdoesnotlovethosewhoexceedthelimits.

QUR’ÃN:and donot exceed the limits; surelyAllãh does not love those

who exceed the limits:You have seen and the context apparently shows thatexceeding the limits connotes the self-imposed abstaining of the precedingsentence. As such the prohibition: "do not exceed the limits," aims atemphasizingtheonein:donotforbid(yourselves).Somepeoplehavesaid:Exceedingthelimitsmeansover-steppingthelineof

moderationregardingthelawfulthings,bythrowingoneselfdowntoenjoyingthemwithoutrestraint,contrarytodiscardingthemabstemiously.So,theversewouldmean:Donotforbidyour-selvesthegoodandtastefulthingsthatAllãhhas made lawful for you. Do not intentionally avoid enjoying themabstemiously believing that it would bring you nearer to Allãh. And do notexceed the limits by transgressing the line of moderation, going toextravaganceandexcesswhichwouldbeharmfulforyourbodiesorsouls.Or,exceedingthelimitsmaymeanoversteppingthegoodandlawfulthings,

indulginginbadandunlawfulthings.Thentheconnotationwillbeasfollows:Donotavoidlawfulthinganddonotuseunlawfulthings.Inotherwords,donotforbidyourselveswhatAllãhhasmadelawfulforyouanddonotindulgeinwhatAllãhhasforbiddenyou.Although these two meanings are correct in themselves and the Qur ’ãn

clearlysupportsboththemes,butneitherfitstheverseunderdiscussionasitscontext and that of the following verse shows.Obviously, not every correctthemecanbeappliedtoeverywordwithoutlookingatitscontextandposition.QUR’ÃN:And eat of the lawful and good (things) that Allãh has given

you,andfearAllãhinWhomyoubelieve:Theconjunction,"And", joins theimperative: "eat", with the prohibition: do not forbid. As such, this verseapparentlyrepeatsandemphasizestheconnotationoftheprecedingone.Thisis further supported by its opening phrase, "the lawful and good (things)"which stands parallel to the phrase in the preceding verse: the good thingswhichAllãhhasmadelawfulforyou,andtheprecedingverse'sclause:Oyouwhobelieve!asexplainedearlier.Accordingly, the word: 'eat', coming after the prohibition: do not forbid,

implies permission. Allowing one to eat in particular after the overallprohibitionof forbidding ismerely a verbal particularization, and theword:'eat', implies unrestricted use of good bounties bestowed byAllãh.Also, thewordmaymeanonlypartakingoffoodorallaspectsofusufructanddisposal.It has been repeatedly described that use of the word, eating, for generalmanagementanddisposalisverycommonandwidespreadinliterature.Alternatively,theword'eat'couldhavepossiblybeenusedhereinitsliteral

sense.Thusthetwoverseswererevealedwhensomebelievershadforbiddenthemselves the good and tastey food, and the verseswere sent down to stopthemfromit.Thefirstverseiscomprehensiveandincludeseatingaswellasothermodesofmanagement,anditcoversthingswhicharelawfultoeatandlawfultouseotherwise.The clause: "thatAllãh has given you", is object of the verb: 'eat'; and the

words:"the lawfulandgood(things)",are itscircumstantialphrases– in thisway,bothversesdoconformtoeachother.Someothershave said that, thewords: "the lawful andgood (things)", are

the object of the verb: 'eat'; and the clause: "that Allãh has given you", isattachedtothatverb;alternativelythisclausemightbeacircumstantialphraseconnectedwiththewords:"thelawfulandgood(things)",andhasprecededtheconnectingclause(the lawful…)because it isacommonnoun;asasecondalternative,thewords:"thelawfulandgood(things)",mightbeadjectivestoanomittedverbalnoun,sustenance:Andeatofthelawfulandgoodsustenance…Theremayalsobesomeotherinterpretations.Somepeoplebelievethatsustenanceincludeslawfulandunlawfulboth,and

havearguedforitbytheadjective:"lawful",attachedtoithere.Reply: The "lawful and good" is not a circumspectional condition for

keepingoutunlawfulandbadsustenance;itisratheranexplanatoryconditionandhasthesameconnotationasthewordexplained–inthiscase,sustenance.Thereasonwhyithasbeenaddedhereisthatitsbeinglawfulandgooddoesnot leave any excuse for anyone for avoiding and keeping aloof from it, asexplained earlier. We have elaborated the meaning of sustenance under theverse27ofthechapterof"TheHouseof‘Imrãn",inthethirdvolumeofthisbook.25QUR’ÃN:Allãhdoesnotcallyoutoaccountforwhatisvaininyouroath,

butHecallsyoutoaccountforthemakingofdeliberateoaths:al-Laghw ( للاوغ = inconsequential action); al-aymãn ( نامیألا ) is plural of al-yamīn ( نیمیلا = vow, oath). ar-Rãghib saysin al-Mufradãt: "al-Yamīn in context of oath is anallusion to the [right] hand, keeping in view what the parties of treaty oragreement do [that they shake their right hands at the conclusion of theagreement].Allãhsays:OrhaveyoureceivedfromUsanagreementconfirmedbyanoathextendingtotheDayofResurrection...[68:39];AndtheyswearbyAllãhwiththestrongestoftheiroaths,...[6:109];Allãhdoesnotcallyoutoaccount for what is vain in your oaths, … [5:89]". at-Ta‘qīd ( دیقع تلا )puts emphasis on al-‘aqd ( دقعلا =

to tie); it is also recited without intensified pronunciation; "in your oath" isrelated to "does not call you to account", or to "what is vain", and this isnearer.Theclause,"what isvaininyouroath",hasbeenplacedfacetofacewith,

"the making of deliberate oaths"; it shows that the vain oath is the oneregarding which the maker of oath is not serious, his heart is not in it, hemerelyusestheformulaofoathbyforceofhabit,astheygenerallysay–andparticularly in tradedealings– 'No,byAllãh!' 'CertainlybyAllãh!' It isafarcry from serious deliberationwhenone declares on oath that: 'ByAllãh! I'llmostcertainlydoit',or'ByAllãh!I'llmostcertainlynotdoit'.Thisiswhatappearsfromtheverse.Butthesharī‘ahalsocounts itasvain

oaths ifsomeonesays:"ByAllãh! I'lldo thisunlaw-fuldeed";or,"ByAllãh!I'll not do that obligatory deed"; it is because the Supreme Legislator hascounteditasvainoathwhenitisusedforsomethingthathasnopreferenceinsharī‘ah.ThisruleisaddedtotheaboveQur ’ãniconebythesunnah;anditisnotnecessarythattheQur ’ãnshouldspeakabouteverythingthatisaffirmedbythesunnahparticularly.Asfortheclause:"butHecallsyoutoaccountforthemakingofdeliberate

oaths,"itincludesonlythatoathwhichisendorsedbythesharī‘ah,asitsaysattheend:Andguardyouroaths.Inevitablyitreferstosuchoaths,andobviouslythe order to guard your oaths can-not point to that oath which Allãh hasdeclared vain. In short, a vain oath is that one which is not taken withdeliberation;andtheonemadeseriouslyisendorsedbysharī‘ah.

25al-Mīzãn(Eng.),vol.5,pp.206-12.(tr.)QUR’ÃN:soitsexpiationisthefeedingoftenpoormen…orthefreeing

of a neck: al-Kufr ( رفكلا = to cover, to hide); al-kaffãrah( ةرا فكلا =an action which somehow hides or covers the evil of disobedience). Allãhsays: …We will expiate from you your (small) sins … [4:31]. ar-Rãghib says: "al-Kaffãrahisthatwhichcoversthesin;andfromitisthekaffãrah(expiation)ofoath."The words: "so its expiation", have branched out from the description of

oath,keepinginviewsomeomittedbutunderstoodwords;forexample:Thenifyoubreakyouroath,soitsexpiation…Itisbecausetheword:"expiation",

points to a disobedience which demands expiation; and that disobediencecannotbetheoathitself,otherwisetheendsectionoftheversewouldnothavesaid: guard your oaths, because there is no sense in guarding an act ofdisobedience.Obviously, expiation is related to thebreakingof oath, not theoathitself. Italsoshowsthat thecallingtoaccountmentionedin thesentence:butHe

calls you to account for the making of deliberate oaths, is related to thebreakingof,notthemakingoftheoath.Thiscallingtoaccountsisrelatedtooathsbecauseitpointstoitsbreaking.Theword,itsexpiation,branchesfromits breaking because the sentence,He calls you to account for themaking ofdeliberateoaths,pointstoit.Similarexplanationappliestothesentence:thisistheexpiationofyouroathswhenyouswear,i.e.whenyouswearandbreakit.The clauses: "the feedingof ten poormenout of the average (food) you

feedyour familieswith,or theirclothing,or thefreeingofaneck",mentionthree items of expiation, any one of which may be chosen by the personconcerned–becauseoftheconjunction, 'or';i.e.allthreearenottobejoinedtogether.The clause: but whoever cannot find (means) then fasting for three days,

provethattheabovethreeitemsaremattersofchoice,withoutlookingattheirsequence. Otherwise, the clause: but whoever cannot find . . ., would bemeaningless,asincaseofsequentialexpiation,itshouldhavebeen,"orfastingforthreedays".Theversecontainsmany legislativedetails, forwhich referenceshouldbe

madetoJurisprudence.QUR’ÃN: this is the expiation of your oaths when you swear; … : As

mentionedearlier,itmeans:whenyouswearandbreakit.The demonstrative pronouns, dhãlika ( ذكل = this is) and kadhãlika (كلذآ =

thus)areofsecondpersonsingular,while thepro-nounsthatfollowthemin:"your oaths",and,clear to you, are second person plural. In a way, the speech turns from theProphet(s.a.w.a.)tothebelievers.Probably,itisbecausethedivineelaborationreachesthepeoplethroughtheProphet(s.a.w.a.),asAllãhhassaid:…andWehaverevealed toyou theReminder thatyoumaymakeclear tomenwhathasbeenrevealedtothem,andthathaplytheymayreflect(16:44).

QUR’ÃN:ThusdoesAllãhmakeclear toyouHis signs, thatyoumaybegrateful:Hemakescleartoyou,throughHisProphet,Hiscommandments,sothatyoumayexpressyourgratitudetoHimbylearningthosecommandmentsandactingonthem.

TRADITIONS

al-Qummī narrates under the verse: O you who believe! Do not forbid(yourselves)thegoodthingswhichAllãhhasmadelawfulforyou.Narratedtome my father, from Ibn Abī ‘Umayr, from some of his men, from Abū‘Abdillãh(a.s.),thathesaid,"ThisversewasrevealedabouttheLeaderoftheFaithful(a.s.),Bilãland‘UthmãnibnMaz‘ūn.AsfortheLeaderofthefaithful(a.s.),hehadswornthathewouldneversleepatnight;andasforBilãl,hehadsworn that hewouldnever eat duringday-time [i.e.would alwayskeep fast];andasfor‘UthmãnibnMaz‘ūn,hehadswornthathewouldneverindulgeinsexualrelation."Then ‘Uthmãn'swife came to ‘Ãishah– and shewas abeauti-fulwoman.

‘Ãishahsaidtoher,'WhydoIseeyouwithoutmake-up?'Shesaid,'ForwhomshouldImakemyselfup?ByAllãh!Myhusbandhasnotcomenearmesincealong time,becausehehasbecomeamonastic,wearscourseclothes, andhasbecomeanascetic.'"When the Messenger of Allãh (s.a.w.a.), entered (the house) ‘Ãishah

informed him of it. So, he came out, and callwas given for congregationalprayer. People assembled and (the Prophet, s.a.w.a.) ascended the pulpit. HethankedAllãhandpraisedHim;thensaid,'Whathashappenedto(some)peoplethattheyhaveforbiddenthem-selvesgoodthings?Well,surelyIsleepatnight,andestablishsexualrelationandeatduringday-time;sowhoeverdislikesmysunnah,heisnotfromme.'"Thenpeoplestoodupandsaid,'ButOMessengerofAllãh!Wehavesworn

toit.ThenAllãhrevealedtohim:Allãhdoesnotcallyoutoaccountforwhatisvain in your oaths, butHe calls you to account for themaking of deliberateoaths;soitsexpiationis…thisistheexpiationofyouroathswhenyouswear."(at-Tafsīr)Theauthorsays:Itisnotclearhowthesentences:Allãhdoesnotcallyouto

account for what is vain in your oaths, but He calls you to account for themakingofdeliberateoaths,couldrefertotheiroaths;andsomeexplanationofithasbeengivenearlier.at-TabrisīhasnarratedthestoryinMajma‘u 'l-bayãnfromAbū‘Abdillãh(a.s.)andthatnarrativedoesnothavethelastparagraph;someditateoverit.Imãm al-Hasan ibn ‘Alī (peace be on both) said to Mu‘ãwiyah and his

companionsinteralia,inahadīth:"I adjure you by Allãh, do you know that ‘Alī was the first among the

companions of the Messenger of Allãh (s.a.w.a.), to forbid the desires to

himself;thenAllãhrevealed:Oyouwhobelieve!Donotforbid(yourselves)thegoodthingswhichAllãhhasmadelawfulforyou.(al-Ihtijãj)[at-Tabrisī]writesundertheabove-mentionedverse:Theexegeteshavesaid,

"TheMessengerofAllãh (s.a.w.a.), satonedayand reminded thepeople anddescribedtheresurrection.Thepeoplewereover-whelmedandcried;andtencompanionsgatheredinthehouseof‘UthmãnibnMaz‘ūnal-Jumahī,andtheywere: ‘Alī, Abū Bakr, ‘Abdullãh ibn Mas‘ūd, Abū Dharr al-Ghifãrī, Sãlimmawlã Abū Hudhayfah, ‘Abdullãh ibn ‘Umar, al-Miqdãd ibn al-Aswad al-Kindī, Salmãn al-Fãrisī and Mu‘qil ibn Muqrin. They agreed among them-selves that they would fast in the day and stand (for worship) in the night,wouldnotsleeponbedding;wouldnotpartakeofmeator fat,norwouldgonearwomen or perfume. (They decided) towear coarse fabrics, discard theworld and roam into the earth; some of them even intended to cut off theirgenitals."ThisnewsreachedtheMessengerofAllãh(s.a.w.a.).Hewent to thehouse

of‘Uthmãn(ibnMaz ‘ūn)butdidnotfindhimthere.Sohesaidtohiswife–hernamewasHawlã’andshewasaperfumevendor– 'Is it truewhat Ihavebeen informedaboutyourhusbandandhis companions?'Shedidnot like totelllietotheMessengerofAllãh(s.a.w.a.)nordidsheliketospeakagainstherhusband;soshesaid,'OMessengerofAllãh!If‘Uthmãnhastoldyousothenhehastoldyouthetruth.'SotheMessengerofAllãh(s.a.w.a.)returned.When‘Uthmãn entered (his house) she informed him about it. So, he and hiscompanions came to theMessengerofAllãh (s.a.w.a.); and theMessengerofAllãh(s.a.w.a.)saidtothem,'HavenotIbeeninformedthatyouhaveagreedonsuchandsuch?'Theysaid, 'Certainly,OMessengerofAllãh!Andwedidnotintend except good.'TheMessenger ofAllãh (s.a.w.a.) said, "I havenot beenorderedthis.Thenhesaid,'Surelyyoursoulshaverightsonyou;sokeepfastandeat,stand(atnights)andsleep.Certainly,Istand(atnights)andsleep,andkeep fast and eat, and I partake of meat and fat, and I go to women; andwhoeverdislikesmysunnah,isnotfromme.'"Then he gathered the people and spoke to them; and said, 'What has

happened to some people that they have forbidden themselves women, foodandperfume,aswellassleepanddesirablethingsoftheworld?Well,certainlyIhavenotorderedyou tobecomemonks,because it isnot inmyreligion toabstain from meat or women, nor (to live in) hermitages; and surely thewanderingofmyummahisfast,andtheirmonasticismisjihãd.WorshipAllãhand do not associate anythingwithHim; perform hajj and ‘umrah, establishprayer,payzakãtandkeepfastofRamadãn;andremainstraight,itwillremainright for you.Thosewhowere before you fell in perdition only because of

zealotry.Theyputheavyburdensonthemselves,soAllãhintensifiedtheirload.So,thesearetheirremnantsinhermitagesandmonastries.ThenAllãhrevealedthisverse.'"(Majma‘u'l-bayãn)Theauthorsays:Itappearsbyreferringtothetraditionsthatthisnarrative

isasynopsisoftraditionsonthistopic;therearealotofsuchtraditions,andat-Tabrisī has written it here after combining them together and abridgingthemintoonetradition.As for thosenumerousnarrations, noneof themmentionsnamesof those

companions together. The most comprehensive of them says, ‘Uthmãn ibnMaz ‘ūnandhiscompanions;someotherssay,agroupofthecompanionsoftheProphet (s.a.w.a.); stillotherssay,somepeopleamong thecompanionsoftheProphet(s.a.w.)26.Likewise,thedifferentsentencesoftheProphet'stalkandhisdetailedsermonarefoundscatteredinvarioustraditions.Inthesameway,thenarrativesdonotsayclearlythateachofthosecompanionshadintendedtoavoidall thosegoodthings.Rathersometraditionsclearlyshowthatvariouscompanions had wanted to leave out various things. al-Bukhãrī andMuslimnarratefrom‘ÃishahthatsomecompanionshadaskedthewivesoftheProphet

26at-Tabrisīhasnamednineoftheminthiscompositenarration.Obviously,hehasgleanedthesenamesfromvarioustraditions.(tr.)(s.a.w.)abouthis life insecret.Thensomeof themsaid:"I'llnoteatmeat";

some said: "I'll not go to women"; and some others said: "I'll not sleep inbedding." This news reached the Prophet (s.a.w.), so he said, "What is thematterwith thepeople, that someof themsay this and this?But as forme, Ikeep fast and eat, sleep and stand (in prayer), and eat meat and go to thewomen;sowhoeverdislikesmysunnahisnotfromme."Probably, when at-Tabrisī says that "they agreed among them-selves that

theywouldfast…",hedoesnotmeanthateachofthemhadintendedtodoallthosethings;heonlymeansthatthosepeopleamongthemselveshaddecidedtodooneortheotherofthosethings.Althoughthetraditionsvaryintheirthemesandthereareweak,mursalandreliableonesamongthem,yetmeditationonallofthemcreatesacertaintythatagroupofthecompanionshaddecidedtoadoptthattypeofabstinenceandasceticism,and‘Alī(a.s.)and‘UthmãnibnMaz‘ūnwereamong them,and that theProphet (s.a.w.a.)hadsaid to them,"Whoeverdislikesmysunnahisnotfromme."AndAllãhknowsbetter.YoushouldrefertothebooksofexegesiswhichexplaintheQur ’ãnwiththehelpoftraditions,

likeat-Tafsīrofat-Tabarī,ad-Durru'l-manthūr,Fathu'l-qadīrandsoon.Ithasbeennarratedbyat-Tirmidhī(whosaidthatitwasgood),IbnJarīr,Ibn

AbīHãtim, Ibn ‘Udayy (inal-Kãmil), at-Tabarãnī and IbnMarduwayh, fromIbn ‘Abbãs that he said, "A man came to the Prophet (s.a.w.) and said, 'OMessengerofAllãh!WheneverIeatmeatIbecomerousedandovercomebysexual desire; and I have forbidden meat to myself.' Then the verse wasrevealed:Oyouwhobelieve!Donotforbid(yourselves)thegoodthingswhichAllãhhasmadelawfulforyou."(ad-Durru'l-manthūr)IbnJarīrandIbnAbīHãtimhavenarratedfromZaydibnAslamthathesaid,

"Verily‘AbdullãhibnRawãhahhadaguestfromamonghisrelatives;andhe(‘Abdullãh)wasnear theProphet (s.a.w.).Thenhe returned tohis familyandfoundthattheyhadnotgivenfoodtotheirguest,waitingforhim(toreturn).Sohe said to hiswife, 'Youdetainedmyguest because ofme, this (food) isunlawful tome.' So hiswife said, 'It is unlawful tome'; the guest said, 'It isunlawfultome.When(‘Abdullãh)sawthis,heputhishand(infood)andsaid,'Eat you in the name of Allãh.' Then he went to the Prophet (s.a.w.) andinformedhim.TheProphet(s.a.w.)said, 'Youdidright.'ThenAllãhrevealed:Oyouwhobelieve!Donotforbid(yourselves)thegoodthingswhichAllãhhasmadelawfulforyou.(ibid.)The author says: Possibly, the two reasons mentioned in the last two

traditionsarethenarrators'attemptstofitaneventontheverse,andthisisverycommon in the reasons of revelation. Also, possibly there may be severalreasonsforasingleverse.‘AbdullãhibnSinãnsaid,"Iaskedhim[theImãm]aboutamanwhosaidthat

his wife would be divorced, or his slaves would be free, if he drank anyunlawfulorlawful(drink).(TheImãm)said,'Asfortheunlawfulheshouldnotgonearit,whetherhesworetheoathordidnotswear;andasforthelawfulheshould not leave it, because he has no right to forbid what Allãh has madelawful,becauseAllãhsays:Oyouwhobelieve!Donotforbid(yourselves)thegoodthingswhichAllãhhasmadelawfulforyou;therefore,thereisnothingonhimregardinghisoathconcerninglawfulthings.'"(at-Tafsīr,al-‘Ayyãshī)[al-Kulaynī]narrates throughhischainfromMas‘adahibnSadaqahthathe

heardAbū‘Abdillãh(a.s.)sayingaboutthewordsofAllãh:Allãhdoesnotcallyoutoaccountforwhatisvaininyouroaths:"al-Laghw(vain)isthewordofaman,'No,byAllãh',and'Certainly,byAllãh',whilehehasnoseriousthoughtofanything."(al-Kãfī)Theauthorsays:al-‘Ayyãshīhasnarratedinhisat-Tafsīrasimilarhadīth

from ‘Abdullãh ibn Sinãn; and another similar one from Muhammad ibn

Muslimwithonedifferenceattheendwhereitsays,"noseriousthoughtonit."IbnJarīrhasnarratedfromIbn‘Abbãsthathesaid,"Whentheverse:Oyou

whobelieve!Donotforbid(yourselves)thegoodthingswhichAllãhhasmadelawful foryou,was revealed regarding thosewhohad forbiddenwomenandmeattothemselves,theysaid,'OMessengerofAllãh!Whatshouldwedowiththeoathswhichwehavemade?'ThenAllãhrevealed:Allãhdoesnotcallyoutoaccountforwhatisvaininyouroaths."(ad-Durru'l-manthūr)Theauthorsays:Thistraditionresemblestheendpartofthefirsttradition,

whichwehavequoted in thebeginning.The trouble is that itdoesnot fit theapparent meaning of the verse, because making oath for avoiding anobligatory or permissible action is not devoid of deliberate serious thought;the verse has put:what is vain in your oaths, opposite the clause:making ofdeliberate oaths; it shows that a vain oath is that which is devoid ofdeliberationandthinking.Thisapparentmeaningagreeswiththehadīthwhichexplainsvainoathassomeone'ssaying,'No,byAllãh',and'Certainly,byAllãh'without any serious thought on it. As for that oathwhich is nullified by thesharī‘ah, it is, or was, made with deliberate seriousness. Therefore it isimperativetoascribeitsnullificationtothesunnah,nottheBook.Moreover, the context of the verse is the strongest proof that it aims

independently at describing the expiation of breaking of oath, and orders topreserveitssanctity;anditisnotjustanaside,asthatexplanationwouldmakeit.

9ChapterTranslationofverses90-93

O you who believe! Intoxicants and games of chance and (sacrificing to)stonessetupand(dividingby)arrowsareonlyanabominationof theSatan'shandiwork; shun it therefore that youmaybe successful (90).TheSatanonlydesires to cause enmity and hatred to spring in your midst by means ofintoxicantsandgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfromprayer.Willyouthendesist?(91).AndobeyAllãhandobeytheMessengerandbecautious;but ifyou turnback, thenknowthatonlyacleardeliverance(ofthemessage)is(incumbent)onOurMessenger(92).Thereisnoblameonthosewhobelieveanddogooddeedsforwhattheyhaveeaten,whentheyfearAllãhandbelieveanddogooddeeds,thentheyfearAllãhandbelieve,thentheyfearAllãhanddogood,andAllãhlovesthosewhodogood(93)..

COMMENTARY

Theversesare inconformitywitheachother incontext;probably theyallwererevealedtogetheroratshortintervals.Thelastverseaimsatremovingapossiblemisunderstanding,asweshalldescribe.Allthisdealswiththetopicofintoxicants,althoughoneaddstoitthegamesofchance;andtheother,gamesofchanceandsacrificingtosetupstonesanddividingbyarrows.Ithasbeenmentionedearlierinvolumetwoofthebookundertheverse27:

They ask you about intoxicants and games of chance. Say: "In both of themthereisagreatsinand(some)profitformen;andtheirsinisgreaterthantheirprofit."(2:219);andinvolumefour28undertheverse:Oyouwhobelieve!Donot go near prayerwhen you are intoxicated until you know (well)what yousay,…(4:43),thatthesetwoversestogetherwiththeverse:Say:"MyLordhasonly prohibited indecencies, thoseof them that areapparent aswell as thosethatareconcealed,andsin…(7:33),andtheversesunderdiscussion,i.e.:Oyouwhobelieve! Intoxicantsandgamesofchanceand (sacrificing to) stonesset up and (dividing by) arrows are only an abomination of the Satan'shandiwork;shunitthereforethatyoumaybesuccessful.TheSatanonlydesirestocauseenmityandhatredtospringinyourmidstbymeansofintoxicantsandgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfromprayer.Willyouthendesist?Iftheseversesarestudiedtogether,theirdiversecontextshowsthattheLegislatorhadadoptedacourseofgradualprogressioninprohibitionofintoxicants.

27al-Mīzãn(Eng.),vol.3,pp.279-80.(tr.)28al-Mīzãn(Eng.),vol.8,pp.233-4.(tr.)BygradualprogressionwedonotmeanthatHehadgonestepbystep;thatit

beganwithaversionandloathing, thendispleasure,andfinallyendedatclearprohibition; giving an example of abrogation. Nor do we say that it hadprogressed from vague description to clear declaration, or from secretallusion to clear statementbecauseof the religiouspolicy in enforcementofthe laws of sharī‘ah. Such ideas are untenable because the verse 7:33 hadclearlyprohibited'sin',anditwasinaMeccanchapter;thencametheversethatinthemthereisagreatsin(2:219),anditisinthechapterof"TheCow"which

was the first detailed chapter revealed atMedina.When these twoverses arestudiedinconjunction,theyclearlyshowtheprohibitionofintoxicantswithoutleavinganyroomforanyexcuseorre-interpretation.The gradual progressionmentioned above, in fact,means that theQur ’ãn

firstforbadetheintoxicantsinageneralcontext,anditwaswhenitdescribeditasasin.Thenitwentaheadbyprohibitingitinparticularintheformofadviceandadmonition;thismethodwasusedintheverses:Say:"Inbothofthemthereis a great sin and some profit for men; and their sin is greater than theirprofit"; and, do not go near prayerwhen you are intoxicated until you know(well)whatyousay(ifthisversehadspokenaboutintoxicationofliquor,andnot of sleep). Finally, there came the prohibition of intoxicants in particularconjoinedwith themost emphatic intensitywhich is seen in theversesunderdiscussion: O you who believe! Intoxicants and games of chance and(sacrificingto)stonessetupand(dividingby)arrowsareonlyanabominationof the Satan's handiwork; shun it therefore that you may be successful. TheSatanonlydesirestocauseenmityandhatredtospringinyourmidstbymeansofintoxicantsandgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfromprayer.Willyouthendesist?Theseverseswerethelasttoberevealedconcerningtheintoxicants.Wemay

easilyseeastohowmanydevicesofemphasishavebeenusedinthem:Theybegin with innamã ( ام نإ =but only); then name it "an abomination" and ascribe it to the Satan'shandiwork;thengiveanunambiguousordertoshunitandgivethehopethatby shunning it "you may be successful"; then it elaborates the evilconsequences of taking intoxicants, and asks them whether they woulddesist.29This is followed by the order of obeying Allãh and His Messenger andwarningthemtobecautious,implyingthatAllãhandHisMessengerhavenoneedofthemif

29 Giving the order of desisting by using the mode of question hasintensifieditsimpact.(tr.)theydisobey their laws.The lastverseof thispiece (There is noblameon

thosewho...)alsohintstothisconnotation,asweshallexplainlater.

QUR’ÃN: O you who believe! Intoxicants and games of chance and(sacrificing to) stones set up and (dividing by) arrows are only anabomination of the Satan's handiwork; shun it therefore that you may besuccessful:Themeaningsofintoxicant,gamesofchance,sacrificingtosetupstones and dividing by arrows have been explained in the beginning of thischapter. al-Khamr ( رمخلا )is every intoxicating fermented liquid, which covers thereason. al-Maysir ( رسیملا )is gambling of any type. al-Ansãb ( باصنألا )means the idols or stoneswhichwere set up for slaughtering the sacrificialanimals upon, and which were held in esteem and considered a source ofblessings.al-Azlãm ( مآلزألا )were the arrows used for division of a camel's shares; often this namewasgiven to thearrowsused foromenbeforebeginningan importantwork likejourney, etc. But this word has been used in the chapter's beginning for theformer meaning (because it is included among the things unlawful to eat);therefore, it has the same meaning in this versetoo.Objection: Games of chance in its general meaning includes the former

meaningofal-azlãm,i.e.divisionbyarrows;andthereisnoreasontomentionaparticularafter thegeneralwithoutanyapparentcause.Therefore, theonlyalternativewouldbetointerpreteal-azlãmasthearrowsoforacle,whichwascommonfeatureintheEraofIgnorance.Apoethadsaid:IfthetribeofJudhaymahhavekilledtheir(own)chiefs,Sotheirwomenhitwitharrows.Reportedly, the method of oracle-seeking through arrows was like this:

Theyused to take threeslimarrow-likepiecesofwood;ononewaswritten,'Do';onanotherwaswritten, 'Don'tdo';andthe thirdwasleftblank;all threewereputinasmallbag,andallweresimilar(insize,etc.).Whenamanwantedtobeginanyimportantwork,likeajourney,etc.,hetookoutonearrow;ifitwas the onewith 'Do', he determined to do it; if the arrowwas the onewith'Don't do', the ideawas abandoned; if theblank arrowcameout, theprocesswas repeated – until one of the written arrows came out. This method wascalledistiqsãm(toseekashare),i.e.whatisinhisfatelikesustenanceorsomeother good things. The verse proves its unlawfulness because it contains theclaim of the knowledge of future. The same is the position of similar otherthingslikeistikhãrahbyrosaryandsoon.Reply: You have seen that the clause: [Forbidden to you is] … that you

dividebythearrows,whichhascomeatthebeginningofthechapter[verse3],manifestlyspeaksaboutprohibitionofdividingthemeatofananimalbyusingthe arrows,whichwas a sort of gambling, because it is included among theunlawful food;and it supports theview that in thisverse too 'arrows'has thesameconnotation.However,ifweadmitthatthisversehasnoconnectionwiththeverse3,thentheword'arrows'willbehavingmorethanonemeaning,andit will need an association for pinpointing its intendedmeaning; in sort, itsinterpretation will depend on traditions. And there are numerous traditionsnarrated from the Imãms of Ahlul 'l-Bayt (a.s.) which allow seeking divineguidancethroughrosary,etc.whenonefeelsreallyperplexed.[Itisgenerallycalledistikhãrah,i.etoseekgood.(tr.)]Whatisistikhãrah?Whenmanintendstoembarkonanimportantwork,itis

possibleforhimtoknowofitsappropriateness,byusingthepowerofthoughtwhichAllãh has given him, or by seeking the advice of thosewho have theabilitytodistinguishbetweenrightandwrong.However,ifthesetwomethodsfailtomakehimrecognizethecorrectway,andheisstillbewildered,thenheshouldchoosehiscourseofactionafterpayingsomeattentiontohisLord,andseeking His help.When man chooses what he chooses through this type ofseeking good, or istikhãrah, he cannot be accused of claiming to know theunseen; nor does he meddle with the divine affairs, which are exclusivelyreservedwithAllãh.ItdoesnotinvolveallowingsomeoneotherthanAllãhtojoin with Him in management of affairs, nor it entails any other religiousproblem. Because the only function of istikhãrah is to decide positively ornegativelyaboutacourseofactionwithoutmakingitobligatoryorunlawfulorgivingitanyothershadeofreligiousresponsibility.Also,itdoesnotclaimtounveilthegoodortheevilthatishiddenbehindthecurtainsoftheunseen.Itonlyshowswhatisbetterforthemanconcernedwhetherheshouldorshouldnotdothatwork;inthiswayhecomesoutofbewildermentandhesitation[withafirmresolve.]Asforwhatfollowsthatactionornon-action,itmayturnouttobegoodand

itmayequallyresultinevil–inthesamewayasithap-penswhenamanoptsfor a course of action by his own thinking or by someone's advice. Thus,istikhãrah,likeone'sownthinkingorwell-wishers'advice,ismerelyawaytoremovehesitationorconfusionwhiletakingapracticalstep;andtheresultofacting upon it is not different from that of an action done by one's ownmeditationorbysomeone'sadvice.Ofcourse,someonemaythinklookingatthetraditionsaboutseekinggood

omensfromtheQur ’ãn,etc.,thatitentailsasortofaclaimoftheknowledgeof the unseen; because often the soul expects from it good or bad result, or

benefitorharm.Butithasbeennarratedincorrecthadīth, throughthechainsofbothsectsthattheProphet(s.a.w.a.)saughtgoodomenbygoodthingsandorderedit,andforbade(tobelievein)illomenandorderedtopassoveritandrelyonAllãh.Therefore,thereisnothingtopreventseekingomenfromtheQur ’ãn,etc.;

if the result of that omen seeking is good, it is OK. Other-wise, he shouldproceedaheadinthataffairrelyingonAllãh,theHigh.Itsultimateeffectistocreate satisfaction in mind about the affairs and actions, which he believes,wouldbringhappinessandbenefittohim.Weshallwriteonthistopicindetailinaplacedevotedtoitparticularly.Now,it isclearthatsomeexegetesaretotallywrongwhentheyhavetaken

the'arrows'asreferringtotheirpracticeoforacleseeking;andthenarrivingattheconclusionthatistikhãrahwasunlawful.Asfortheclause:anabominationof the satan's handiwork: ar-rijs ( سج رلا =abomination) is dirty thing as ar-Rãghib has said inhis al-Mufradãt; so ar-rajãsah ( ةساج رلا ) like an-najãsah ( ةساج نلا ) and al-qadhãrah ( ةراذقلا )isthatfactorbecauseofwhichonekeepsawayandrefrainsfromathingasthenature distastesit.The items enumerated in the verse – intoxicants, games of chance,

sacrificing to set up stones and dividing by arrows – are described asabominationsbecausetheyhavesuchacharacteristicwhichthehumannatureis repulsedwith anddoesnot like togonear it.And that characteristic is itsbeingdevoidofall such things thatcontainhumanhappiness– thehappinesswhichsometimesappearsinitspureform,whichisprobablyalludedtointhedivinewords: they ask you about intoxicants and games of chance. Say: "Inboth of them there is a great sin and (some) profit formen; and their sin isgreaterthantheirprofit"(2:219).Notehowsinisgivendominanceoverprofitwithoutexception.Probably, that is the reasonwhy these abominationshavebeen ascribed to

theSatan'shandiworkalonewithoutjoininghimtoothers.ThenHesaysinthenextverse:TheSatanonlydesirestocauseenmityandhatredtospringinyourmidstbymeansof intoxicantsandgamesofchance,and tokeepyouoff fromremembranceofAllãhandfromprayer.ItisbecauseAllãhhasclearlydescribedtheSatanastheenemyofmanwho

neverwantsanygoodtoreachtoman.Hesays:…surelytheSatanisanopenenemytoman(12:5).Againsthimitiswrittendownthatwhoevertakeshimforafriend,heshallleadhimastray...(22:4);…andtheydonotcallonanything

butarebelliousSatan;Allãhhascursedhim;…(4:117-8)IntheseversesAllãhhasconfirmedHiscurseontheSatanandhasremovedhimawayfromeverygood.Also,HehasmentionedthattheSatan'scontactwithmanandtheextentofhis

action about him is only through seduction, temptation and enticement byputting ideas inhismind;asAllãhquoteshimassaying:Hesaid:"MyLord!Becausethouhastleftmetostray,Iwillcertainlymake(evil)fairseeming tothem on earth, and I will certainly cause them all to deviate, except Thyservants fromamong them, the freed ones."He said: "This is a straight pathwith Me: Surely as regards My servants, thou hast no authority over themexcept thosewhofollowtheeof thedeviators." (15:39-42). It shouldbenotedthattheSatanhadthreatenedonlytocausethemtodeviate,andAllãhnegatedtheSatan'sauthorityexceptonhisfollowersfromamongthedeviators.Again,Allãh quotes him as speaking to the children of Adam on the Day ofResurrection:…andIhadnoauthorityoveryou,exceptthatIcalledyouandyouansweredmycall,…(14:22).AndAllãhdescribestheSatan'scallinthesewords:OchildrenofAdam!LetnottheSatancauseyoutofallintoafflictionashegotyourparentsoutfromthegarden,...hesurelyseesyou,heaswellashishost,fromwhenceyoucannotseethem;...(7:27).Itmeansthathiscallisnotlikemencallingsomeonebeingfacetofacewitheachother;buttheSatancallsmenwhileheseesthembutnotviceversa.Thistopichasbeenclarifiedinthechapter114,whereitsays:Fromtheevil

ofthewhisperingsoftheslinkingSatan,whowhispersintotheheartsofmen,fromamongthejinnandthemen(vrs.4-6).Thus,AllãhmakesitclearthattheSatan'sdealingswithmanarebasedonhiscreatingideasinman'sheart,andinthiswayhecallshimtoerror.Allthisshowsthatwhenintoxicantsandotheritemsarecalledabominations

oftheSatan'shandiwork,itisbecausetheseitemsareultimatelybasedontheSatan'sactionwhich isexclusivelyrelated tohim;andhismodusoperandi iscreating ideas inman'sheart– theSatanicwhispering thatcallshimtoerror.Thatiswhyitiscalledabominationoruncleanness;Allãhhascallederrorasuncleanness,asHesays:…and (for)whomsoeverHe intends thatHe shouldleave him to err, He makes his breast strait and narrow as though he wereascending into the sky; thusdoesAllãh layuncleannesson thosewhodonotbelieve(6:126).Whatistheconnotationofintoxicantsandotheritemsbeinganabomination

oftheSatan'shandiwork?Thenextverseclarifiesit:TheSatanonlydesirestocause enmityandhatred to spring in yourmidst bymeansof intoxicants andgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfrom

prayer.That is, theSatan'smotive incallingyou to intoxicantsandgamesofchanceisnothingexceptevil;thusitisanabominationofhishandiwork.Objection:Thesumtotaloftheaboveexplanationisthattheintoxicantsand

other items mentioned therein are abominations only because making it,drinkingit[orusingit]ultimatelyreturnstothesatanictemptation.Butseveraltraditions prove that it was the Satan himselfwho appeared beforeman andmadeliquorforthefirsttimeandtaughthimhowtomakeit.Reply:Yes.Although these traditions aremerely solitary and as such it is

not incumbent on us to accept them; yet there are many and diversifiedtraditions, narrated under different chapters, which show that the Satan tookshapeandappearedbeforemanyprophetsandfriendsofAllãhandevenbeforesome other men. Also, there are reports about the angels appearing beforethem.Therearestillothernarrationsshowingthattheworldandthedeedstake[humanorother]shapes;andsoon.ThedivineBooktoosupportsthisviewtosome extent, as Allãh says: … then We sent to her Our spirit, and so heappearedtoherasawell-mademan(19:17).Weshallfullydiscussthistopic,Godwilling,intheexegesisofthechapter15,undertheverse:GlorybetoHimWhomadeHisservanttogoonanight...(vr.1),orinsomeotherappropriateplace. It should be understood that if a report or story appears in one ormore

traditions,itdoesnothavetheauthoritytochangetheapparentconnotationofaQur ’ãnicverse,especiallywhenit issupportedbyotherverses.TheversesclearlyshowthattheSatanhasnomoreauthorityonmanthancreatingideasinhis mind. Even if he appeared in physical form before a man and madesomethingortaughthimtomakeit,thenetresultwasnomorethanseductionand temptation in his mind or imparting some information and knowledge.Youshouldwaitforthecomingelaboratediscussion."Shunitthereforethatyoumaybesuccessful":Itlaysdowntheprohibition

in unambiguous words, after describing its evil effects; this style has moreimpact on the souls. Then is expressed the hope of being successful if theywouldshunit.Thisgivesintenseemphasistotheprohibition,asitassertsthattherewouldbenohopeofsuccessforthosewhowouldnotrefrainfromtheseabominations.QUR’ÃN:TheSatanonlydesires tocauseenmityandhatredtospringin

yourmidst…Will you thendesist?: ar-Rãghibhas said in hisal-Mufradãt:"al-‘Adw ( ودعلا )connotesoverstepping,transgressionanddisharmony;sometimesitisrelatedto heart, then it is called enmity and feud; at other times it is ascribed to

walking, then it is called running; yet at other occasions it refers to lack ofjustice in dealings, then it means transgression and overstepping; Allãhsays: …lestexceedingthelimitstheyshouldabuseAllãhoutofignorance….[6:108];at times it refers topartsofhabitation, and then it is said,al-‘adwã’ ( ءاودعلا ),they say: a place having ‘adwã’, i.e. whose parts are not in harmonywith each other; from 'enmity' is derived ‘aduww ( ودع )sotheysay,enemyman,enemynation;Allãhsays:…someofyoubeingtheenemies of others; … [2:36]. Its plural comesas‘idayy ( ىدع )anda‘dã’ ( ءادعا );Allãhsays:Andon theday that theenemiesofAllãhshallbebroughttogether…"[41:19].al-Bughd ( ضغبلا ) and al-baghdã’ ( ءاضغبلا ) are the

opposites of love ( بحلا ); as-sadd ( دصلا = to turnaway); al-intihã’ ( ءاهتنإلا )is to obey a prohibition; also it is opposite ofbeginning( ءادتبإلا ).Asmentioned earlier, this verse aims at explaining the clause: the Satan's

handiwork,oranabominationoftheSatan'shandiwork.Itistherealityoftheseitems being: the Satan's handiwork, or an abomination of the Satan'shandiwork, that the only goal and purpose he wants to achieve from theintoxicantsandthegamesofchance(whichareabominationsofhishandiworkonly) is to create enmity and hatred amongst you bymaking you transgressyour limitsandhateoneanother,aswellas todivertyourattentionfromtheremembrance of Allãh and from prayer, keeping you engaged in theintoxicants, games of chance, sacrificing to set up stones and dividing byarrows.Only the intoxicants and the games of chance are singled out as causing

enimity and hatred, because the two effects are their more apparent results.Lookat liquorand intoxicants: Itsuseagitatesnervoussystem insuchawaythat it covers and dominates the reason and brings up bigotry. If it incitesanger, it lets the intoxicatedpersoncommit any felony,however serious anduglyitmightbe,whichevenbeastsofpraydonotdo.Ifincitesdesireandlust,itmakestoseemfairinhiseyesalltypesofuglinessanddebauchery,beitinhisself,propertyorhonour,inwhathebelievestobesacredandsanctifiedinreligionorsociety,etc.Hewillcommittheftandembezzlement,willnotkeepasecret,normaintainthelimitofaprohibitedthing;inshorthewillindulgeinaffairs,whicharedestructivetohumanity.Availabledatashowthatintoxicantshave the lion's share in various types of felonies and debaucheries in that

societywheredrinkingliquorisprevalent.Asforthegamesofchance,i.e.gambling,itsquandersinashorttimeallthe

endeavoursamanhadexercised fora longperiod inacquirementofwealth,property and status.Gambling throws thewealth away, and often it destroyshonour,life,andprestige.Ifagamblerwinsandgetswealth,itencourageshimtoabandonmoderatewayoflifeandindulgeextravagantlyindebauchery;hebecomesindifferenttowardsearninghislivelihoodthroughlawfulmeans.Andif he loses, the loss ofwealth and bitterness of defeat, leads to enemity andhatredtowardsthewinner,andleavesirritationandgriefinitswake.Although these evil results do not manifest themselves so clearly to the

simplemindsininfrequentandrarecasesforthefirstorsecondtime,buttherare leads todominant, the littlepulls tonumerous, andoncebecomesmanytimes;anditdoesnottakelongforthiseviltoprevailinthesociety,andseepthrough all strata of the community; it thus turns into a barbaric free for allwhereunrulypassionsdominateanddestructivedesiresrule.All this shows that the exclusive particle innamã ( ام نإ =

only,but) in theverse:"TheSatanonlydesires tocauseenmityandhatredtospringinyourmidstbymeansofintoxicantsandgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfromprayer",coversalltheitemsenumerated earlier on the whole, yet prevention from the remembrance ofAllãhandfromprayerisinflictedbyall,andtheenmityandhatredareespecialeffects of the intoxicants and games of chance bynature. Although prayer is a kind of the remembrance of Allãh, yet Allãh has

mentioned it separately in the clause: "and to keep you off from theremembranceofAllãhandfromprayer"; it showshowmuch importance theprayer has in the eyes of sharī‘ah, because it is the perfect entity of theremembrance.TheProphet(s.a.w.a.)hassaidinacorrecthadīth:'Theprayeristhe pillar of religion'; and the Qur ’ãn in numerous verses shows itsunparalleled significance, which no one can entertain any doubt about. Forexample:Successfulindeedarethebelievers,whoarehumbleintheirprayers(23:1-2);And (as for) those who hold fast by the Book and keep up prayer,surelyWe do not waste the reward of the right-doers (7:170);Surely man iscreatedof ahasty temperament; beinggreatly grievedwhen evil afflicts him,andniggardlywhengoodbefallshim,exceptthosewhopray(70:19-22);Recitethatwhich has been revealed to you of the Book and keep up prayer; surelyprayer keeps (one) away from indecency and evil, and certainly theremembrance of Allãh is the greatest … (29:45); … then hasten to theremembranceofAllãh…(62:9),[itreferstoprayer];…andkeepupprayerfor

Myremembrance(20:14);andtherearemanyothersuchverses.Allãh, in this verse under discussion, has given precedence to His

remembranceoverprayer,because the remembrance is theonlyobjectiveoftheDivineMission;itisthespiritoflifeinthebodyofservitude,andthebasisofhappinessinthisworldandthenext.ItmaybeseeninthewordsofAllãhtoAdamthefirstdayHelaiddownthesharī‘ahforhim:Hesaid:"Getdownyoutwotherefrom,all(ofyou),oneofyou(is)enemytoanother.Soiftherecomestoyouguidance fromMe, thenwhoever followsMyguidance,heshallnotgoastray nor be unhappy. And whoever turns away fromMy remembrance, hisshall surely be a straitened life, and We shall raise him, on the Day ofResurrection,blind." (20:123-4);And on the daywhenHe shall gather them,andwhatevertheyworshippedbesidesAllãh,Heshallsay:"Wasityouwholedastraythesemyservants,ordidtheythemselvesgoastrayfromthepath?"Theyshallsay:"GlorybetoThee!Itwasnotbeseemingforusthatweshouldtakeany guardians besides Thee, but Thou didst make them and their fathers toenjoyuntiltheyforsooktheremembrance,andtheywereapeopleinperdition."(25:17-18); Therefore turn aside from him who turns his back upon Ourremembrance and does not desire anything but this world's life. That is the(last)reachoftheirknowledge;…(53:29-30).Remembrance in the Qur ’ãnic verses only connotes that which stands

oppositetooblivionofthesideofLordshipwhichbringsinitswakeoblivionof the side of servitude; and the servitude, the humble adoration, is thatreligiousbehaviourwhichistheonlypathtobringgoodfortuneandhappinesstothesoul.Allãhsays:AndbenotlikethosewhoforgotAllãh,soHemadethemforgettheirownsouls…(59:19).As for the end clause: "Will you then desist?" it is a reproving question,

which indicates that the Muslims had somehow failed to desist from theprohibitionsthathadprecededthisone.Theverse:"TheSatanonlydesires…"isasortofexplanationthatexplainstheverse:Theyaskyouaboutintoxicantsandgamesofchance.Say:"Inbothofthemthereisagreatsinandsomeprofitformen;andtheirsinisgreaterthantheirprofit."(2:219).Thatis,theirprofitwhich is sup-posed to accompany thegreat sin isnotof a type that couldbeseparated at sometime from the sin or the greater sin; unlike the lie whichcontains sinandprofit, andoccasionally itsprofitmaybeseparated from itssin,e.g.,aliespokenforremovingmisunderstandingbetweentwopersons.Itisbecauseoftheexclusiveparticle:"only",intheverse:"TheSatanonly

desires to cause enmity and hatred to spring in your midst by means ofintoxicantsandgamesofchance,andtokeepyouofffromtheremembranceofAllãhandfromprayer",whichcomesafterthewords:onlyanabomination

oftheSatan'shandiwork.Itmeansthatitisnothingotherthananabominationof the Satan's handiwork, and the Satan's only aim is to create enmity andhatred among you through the intoxicants and the games of chance, and toprevent you from the remembrance of Allãh and from the prayer. In thisframework,nosituationcanarisewheretheseitems'profitcouldbeseparatedfromtheirsin.Innocircumstancestheycouldeverbesupposedtobelawful.Understandit.QUR’ÃN:AndobeyAllãhandtheMessengerandbecautious;…onOur

Messenger: The verse emphasizes the preceding command to abstain fromtheseabominations.ItdoessobyfirstorderingobediencetoAllãh,andHehastheauthoritytolaydownalaw;thenbyorderingobediencetotheMessenger,and he has the authority of implementation; and lastly by givingwarning inclearwords.Thencomesfurtheremphasisinthewords:"butifyouturnback,thenknow

that only a clear deliverance (of the message) is (incumbent) on OurMessenger." This emphasis contains a serious warning, particularly as itbeginswiththeword:"thenknow";ithasanallusionthatifyouturnbackandindulgeinthesesins,probablyyouthinkthatyouareshowingarrogancetotheProphet(s.a.w.a.)bygoingagainsthisprohibitionandthatinthiswayyouhavedefeatedhim;butyoudonotunderstand–oryouhave forgotten– thathe isOur Messenger to you; he has no authority except a clear delivery of themessagewhichisrevealedtohimandwhichheisorderedtodeliver;actuallyyouareonlydisputingwithAllãhinHisLordship.It has been described in the beginning that these verses contain numerous

modesofemphasizingtheprohibitionoftheseitems.Lookhowitbeginswiththe words: O you who believe! Then comes the exclusive particle, innamã(only),thenitsdescriptionasanabomination,thenitsascriptiontotheSatan'shandiwork, then theclearorder toshun it; then thehopeofsuccess resultingfromthatshunning.Thencomesthedescriptionoftheirgeneralevil–enmityand hatred, averting from remembrance ofAllãh and fromprayer. Then therebuke at their indifference to desisting followed by the command to obeyAllãhand theMessenger,and thefinalwarning incaseof turningawayafterthecleardeliverance.QUR’ÃN:There is no blameon thosewhobelieve anddo good forwhat

theyhaveeaten,whentheyfearAllãhandbelieveanddogood,thentheyfearAllãh andbelieve, then they fearAllãh and do good, andAllãh loves thosewho do good: at-Ta‘m ( معطلا ) and at-ta‘ãm ( ماعطلا )

meanstoeat;itisusedfortakingfood,notdrink;theMadinansuseitforwheatonly; sometimes it is used in the meaning of taste, and then it is used fordrinking too, as it is for eating. Allãhsays: …whoeverthendrinksfromit,heisnotofme,andwhoeverdoesnottasteofit,he is surely ofme, . . . (2:249). And it has come in a hadīth of the Prophet(s.a.w.a.)thathesaidaboutthewaterofZamzam:"Verilyitis(ta‘ãmutu‘min–

ممعطاعط )a satisfier of the stomach (of man, like as is food), and a remedy for adisease."The context of the verse makes it certain that it is connected with the

preceding verses. As such it aims at answering an unspoken question:Whatwillbe thepositionof thosebelieverswhowere indulged indrinking liquorbefore the revelation of (its) prohibition, or before the revelation of theseverses?Itisbecausethewords:"forwhattheyhaveeaten"aregeneral,itisnotrestrictedbyanythingthatcouldrestrictit.Theverseaimsatremovingblamefromthisgeneralfood,andthisremovalofblamehasbeenqualifiedwiththeclauses:"whentheyfearAllãhandbelieve,thentheyfearAllãhanddogood."ThisconditioninwhichfearofAllãhorpietyhasbeenmentionedthreetimesmakesitcertainthatitmeansintensepiety,asthepietyshouldbe.Now, let us seewhatwould be the implication of the disavowal of blame

frompiousbelieversforwhatevertheyeat(lawfulnourishment):Ifitimpliesassertion of blame for the opposite group, i.e. affirmation of generalprohibition to non-pious persons from all believers and unbelievers, it isrebuttable by verses such as:Say: "Who has prohibited the embellishment ofAllãhwhichHehasbrought forth forHis servantsand thegoodprovisions?"Say:"Theseareforthebelieversinthelifeofthisworld,purely(theirs)ontheResurrection Day;… " (7:32).Moreover, it is known from the taste of thisreligion that it does not stop anyone from savouring the lawful good thingswhichhumannatureisboundtouseinthelife.Alternatively,iftheverseisnotmeanttoshowitsprohibitiontotheopposite

group,thenitwouldimplythatthatfoodislawfulforthosewhobelieveanddogoodprovidedthattheyfearAllãh,thenfearAllãh,andthenfearAllãh.Butitis known that its lawfulness is not restricted to the believers who do good,rather it is common to believers and unbelievers altogether; and even if wesupposethatitisrestrictedtothem,noonesaysthatthepermissiondependsonsuch a hard condition. [As both these alternatives are untenable, thesupposition, that theverse removesblamefrompiousbelievers forwhateverlawfulfoodtheyeat,hasnolegtostandupon.]

Therearemanysuchinterpretations,basedontheviewthat:"forwhattheyhaveeaten"referstolawfulfoodinageneralway;butnoneisfreefromeitherof the two objections mentioned above. It is because the meaning given bythemrevolvesaroundthefollowingproposition:There isnoblameon thosewhobelieveanddogood,whentheyavoidunlawfulthings,foreatinglawfulthings. And thismeaning cannot be free from either objection, as is clearlyunderstood. Some have said: There is an omission in verse; the complete verse is as

follows:There isnoblameon thosewhobelieveanddogoodforwhat theyhaveeatenandforotherthingswhentheyabstainfromunlawfulthings.COMMENT:Itsupposesanomissionwithoutanyprooftosupportit;apart

fromthat,theoriginalobjectionstillstands.Someone else has said: The belief and good deed altogether is not a real

condition; themain idea is to show the obligatoriness of avoiding unlawfulthings, and belief and good deed have been joined to it to show itscompulsoriness.COMMENT:Theversemanifestlyshowsthatitaimsatremovalofblame

for what they have eaten, and it is not dependent on belief, good deed, oravoidanceofunlawful things– aswehaveexplainedearlier.How far is thissupposedmeaningfromtheapparentmeaningoftheverse!Athirdonehassaid:Sofarasabelieverisconcerned,itisallrighttosay

that there is noblameonhim; but an unbeliever deserves punishment, so hecannotbedeclaredblameless.COMMENT:There isno reasonwhy theverseshouldbe restricted to the

believers. In fact, it is not unlike the verse: Say: "Who has prohibited theembellishment of AllãhwhichHe has brought forth forHis servants and thegoodprovision?"…(7:32);andtheverse:Say:"Idonotfindinthatwhichhasbeenrevealedtomeanythingforbiddenforaneatertoeatofexceptthatitbewhathasdiedof itself,orbloodpoured forth,or fleshof swine…" (6:145),inasmuchasitlaysdownageneralprinciplewithoutaddressingittobelieverorunbeliever.Oritisliketheverse:Oyoupeople!SurelyWehavecreatedyouofamaleandafemaleandmadeyounationsandtribesthatyoumayrecognizeeachother;surelythemosthonourableofyouwithAllãhistheoneamongyouwho is most pious. (49:13), as it is addressed to the people, which includebelieversandunbelieversboth.Another one has said: The unbeliever has closed for himself the path of

knowingunlawfulnessandlawfulness;thatiswhytheversespeaksparticularlyaboutthebelievers.COMMENT:Theobjectionsmentionedearlier apply to this interpretation

also; moreover, it does not remove the difficulty arising out of the words:whentheyfearAllãh…Thus,itisappropriatetosaythattheverseisconnectedwiththepreceding

ones, and it looks at the condition of those Muslims who had indulged indrinkingliquor,or inusingitoreatingfromwinningsofgamblingorfromwhathadbeensacrificedtoidols.Itappearsasiftheyhadasked,aftertheclearprohibition was revealed to them, regarding him who had used liquor orindulged in other unlawful thingsmentioned above, before the revelation ofprohibition–fromamongthoseMuslimswhohadpassedaway,orthosewhowerepresentatthattimeandhadwillinglysurrenderedtothedivinelaw.Now, thisverse answers their question, saying that therewasnoblameon

thoseMuslims provided theywere among thosewho believed and did gooddeeds, if theywere proceeding on the path of pietywith belief inAllãh andgooddeeds,thenbelievingineverylawrevealedtotheProphet(s.a.w.a.),thendoinggoodinactingaccordingtotherevealedcommandment.Itappearsfromtheabovediscoursethattherelativeclause:"whattheyhave

eaten",referstointoxicants[and'eaten'standsfordrunk];oritincludesalltheabove mentioned items – intoxicants, gam-ling, and animals sacrificed tostonesordividedbyarrows–whiletheeatingpointstotheirvarioususes.Themeaning:Thereisnoblameonthosewhobelieveanddogoodforwhattheyhave tasted – before the revelation of prohibition – of intoxicants; or ofintoxicantsandtheotherunlawfulitemsdescribedintheverse.Theclauses:"whentheyfearAllãhandbelieveanddogooddeeds,thenthey

fear Allãh and believes, then they fear Allãh and do good." Apparently, theclause:"whentheyfearAllãhandbelieveanddogooddeeds,"repeatsthesamethemethathasbeendescribedintheprecedingclause:"Thereisnoblameonthosewho believe and do good deeds"; it shows that these characteristics ofbeliefandgooddeedshaveahandinnullificationofblame.Thesamestyleisseenintheverse:…withthisisadmonishedwhosoeveramongyoubelievesinAllãh and the last day . . . (2:232). Such expressions arewidely used in thelanguage.The clause: then they fear Allãh and believe: It takes into account "belief

afterthefirstmentionedbelief."ItcanonlymeanadetailedbeliefineverylawbroughtbytheMessenger(s.a.w.a.)fromhisLord,withoutrejectionordenial;inevitably it implies submission to the Messenger in all that he orders andforbids. Allãh says: O you who believe! Fear Allãh and believe in HisMessenger:...(57:28);AndWedidnotsendanymessengerbutthatheshouldbeobeyedbyAllãh'spermission;…Butno!ByyourLord!Theydonotbelieveuntiltheymakeyouajudgeofthatwhichhasbecomeamatterofdisagreement

amongthem,andthendonotfindanystraitnessintheirheartsastowhatyouhavedecidedandsubmitwithtotalsubmission(4:64-65).Therearenumerousversesofthistheme.The clause: "then they fearAllãh and do good."Apparently, it adds doing

good to the belief after belief,with an aim to show its importance.al-Ihsãn( ناسحإلا )means performance of an act because of its goodness – without falseintentions. Allãhsays:Surely(asfor) thosewhobelieveanddogood,Wedonotwastetherewardofhim who does a good work (18:30). Also, He says: (As for) those whoresponded to thecallofAllãhand theMessenger (even)after thewoundhadafflicted them, those among themwhodogoodand fear (Allãh) shall have agreatreward(3:172).Thatis,theirresponseemanatesfromtheirseekingnear-nesstoAllãhandtheirtotalsubmissiontoHim,andnotforanyothermotive.al-Ihsãn(doinggood)isalsousedastransitiveverb,i.e.,todowithsomeonewhat he thinks good; as Allãh says: … and (you shall do) good to (your)parents,…(2:83);…anddogood(toothers)asAllãhhasdonegoodtoyou,...(28:77).Accordingtothecontextthefirstofthetwomeaningsismoreappropriate

fortheclauseunderdiscussion,i.e.todoaworkbecauseofitsgoodness.Thereligious piety is not given its full due with merely believing in Allãh andaffirmingtruthofHisreligion,unlessonebelievesindetailineachandeverylaiddownlawofthesharī‘ah;becauserejection

of even one of those laws is rejection of the religion itself. And even thedetailedbeliefineachandeverylawdoesnotgivepietyitsfulldueunlessheacts according to the law in good manner, proceeding according to thedemands of the law by implementing it or abstaining from it; and thatproceedingmustbebasedon totalobedience,notonahypocritical intention.Therefore,itisincumbentonhimwhoisequippedwithprovisionofpietytobelieveinAllãhanddogooddeeds,andtobelieveinHisMessengerinallthathehasbroughtwithhim,proceeding inall thison thepathofobedienceandgood-doing.Theversehasrepeatedpiety(fearofAllãh)threetimesandhasqualifiedall

the three stageswith it. It emphatically points to the fact that all three stagesmust be connected to real piety without any shade of any other irreligiousmotive.Ithasbeenmentionedsomewhereintheprecedingdiscoursesthatpietyisnotaspecialreligiousposition;itisratheraspiritualconditionthatco-existswith all spiritual positions. In other words, each spiritual station has a

particularpiety,whichisreservedtoit.In short, the foregoing discourse shows that the verse means as follows:

Thereisnoblameonthosewhobelieveanddogooddeedsforwhattheyhadtastedandusedoftheintoxicantsandtheotherun-lawfulitems,providedtheyadheretopietyinall theirconditions,holdfast tothebelief inAllãhandHisMessenger, and do good deeds by performing all obligatory things andrefraining fromall unlawful thingsprohibited to them.However, if theyhadindulgedinanyabominationoftheSatan'shandiwork,beforetherevelationoftheprohibitingverse,beforeithadreachedthem,orbeforetheyunderstooditsconnotation,itwilldothemnoharm.ItislikethewordsofAllãhinthematterofthechangeofqiblah,inreplyto

theirqueryregardingtheprayerswhichtheyhadprayedfacingotherthantheKa‘bah: … and Allãh was not going to make your faith to be fruitless; …(2:143). Its context is anotherwitness that the verse: "There is no blame on those

whobelieveanddogooddeeds,…" isconnectedwith theprecedingverses,and that itwas revealedwith thoseverses (whose language testifies that theywere the last to be revealed on the subject of intoxicants); and that someMuslims had not discarded the habit of drinking liquor between the periodwhenthefirstverseswererevealedtilltherevelationoftheseverses.Then the question arose, after these verses were revealed, about the

condition of those who had indulged in it: Some had used it before theprohibition;othershaddonesobeforelearningthelaw,andsomewithoutanyexcuse.Allãhrepliedthemspecifyingforeachgroupitsorderasrelatedtoitsparticularcondition.Hewhodrank itwhilehebelievedanddidgooddeed–and it could be only those believers who did so before the revelation ofprohibitionorbecause theydidnotknowof its unlawfulness– therewasnoblameonhim;andasforothers,thelawconcerningthemisdifferent. The exegetes have written lengthy discussions on this verse. Some are

concernedwith explanation of: "what they have eaten," andwe have given ashortdetailofit.Others have expressed their opinions about the end portion of the verse,

whereitrepeatspietyandfearofAllãhthreetimes,andrepeatsbeliefandthengooddeeds and ends at doinggood. [Their opinionsmaybe summerized asfollows]:Theclause:"whentheyfearAllãhandbelieveanddogooddeeds",means:

When they avoid unlawful things and remain steadfast on belief and gooddeeds; then the clause: "then they fearAllãh and believe",means: Then theyavoid what has been forbidden them like intoxicants, and believe in its

prohibition;and theclause:"then theyfearAllãhanddogood",means:Thentheyremainsteadfastandcontinuetofirmlyshunthedisobedience,andremainengagedingooddeeds.Thisrepetitionlooksatthreesituationsasmanusesbeliefandpietybetween

himselfandhissoul,betweenhimselfandthepeople,andbetweenhimselfandAllãh;accordinglydoinggoodmeansdoinggoodtoothers.Therepetitionlooksatthreestages:Thebeginning,themiddle,andtheend,

i.e.thepietyasitshouldbe.Therepetitionisinconsiderationofwhatisfearedof.Oneshouldleavethe

forbidden things for fear of chastisement; should avoid doubtful things as aprecautionagainstfallingintounlawfulthings,andshouldabstainfromsomepermissiblethingsforpreventingthesoulfrommeannessandkeepingitcleanfromblemish. The first piety is avoidance of drinking liquor, and the first belief is the

belief inAllãh; the secondpiety is the continuationof the first piety, and thesecond belief is the continuation of the first one; and the third piety isperformance of obligatory deeds, and doing good is performance ofsupererogatorydeeds.The first piety is avoidance of sins known through reason, and the first

belief is believing in Allãh and in evil of theses sins; the second piety isavoidanceofsinsknownthroughsharī‘ah,andthesecondbelief isbelievinginobligatorinessofavoidingthesesins;andthethirdpietyconcernsespeciallywith rights of the people and with the injustice and iniquity vis-à-vis otherpersons;anddoinggoodreferstodoinggoodtoothers.Thefirstcondition[i.e.whentheyfearAllãh…]isreservedforthepast;the

second, for its continuation, and the third one is reserved particularly to thepeople'srights.Therearemanysimilaropinions.Butthereisnoproofeitherinthewording

of theverseor somewhereelse that could justifyapplicationof theverseonanyoftheirinterpretations;anditbecomesmanifestwhenonecontemplatesonitscontextandreferstowhatwehaveexplainedearlier.

TRADITIONS

Hishãm ibn Sãlim narrates from Abū ‘Abdillãh (a.s.) that he heard himsaying, "WhileHamzah ibn ‘Abdi 'l-Muttalib and (some of) his companionswere (drinking) a liquor named as-sukarkah30." He said, "Then they talkedaboutash-sharīf31,andHamzahsaid,'Howcanwefindit?'Theysaid,'Thereisthisshe-camelofyournephew,‘Alī.'Sohewentforthtoitandslaughteredit;thentookitsliverandhumpandbroughtittothem."Hesaid,"When‘Alī(a.s.),came and saw his she-camel, he was smitten by it. They said to him, 'YouruncleHamzahhasdoneit.'"Hesaid,"SohewenttotheProphet(s.a.w.a.),andcomplainedtohimofit."Hesaid,"ThentheMessengerofAllãh(s.a.w.a.)camewithhim.Hamzahwas

told, 'Here is the Messenger of Allãh (s.a.w.a.) at the door.'" He said, "SoHamzahcameoutandhewasenraged.WhentheMessengerofAllãh(s.a.w.a.)saw(thesignof)angerinhisface,hereturned."Hesaid,"ThenHamzahsaidtohim, 'If the sonofAbūTãlibwanted to leadyouby a halter he coulddo it.'ThenHamzahenteredhishouseandtheProphet(s.a.w.a.)cameback."Hesaid,"Itwasbefore(thebattleof)Uhud."Hesaid,"ThenAllãhrevealed

theprohibitionofliquor.So,theMessengerofAllãh(s.a.w.a.)

30Liquormadefromavarietyofsorghumormillet.(tr.)31Itsmeaninginthiscontextisnotclear.(tr.)orderedtheir(liquor)pots tobeturnedover."Hesaid,"Thenthecallwent

out to thepeople toproceed toUhud.TheMessengerofAllãh (s.a.w.a.)wentforth,andthepeoplewentforth,andHamzahwentforth.Hestoodinthesideof the Prophet (s.a.w.a.)." He said, "When they stood in line, he attacked thepeople (i.e. unbelievers) until he was swallowed up among them; then hereturnedtohisplace.Thepeople(i.e.thebelievers)saidtohim:'Allãh!Allãh!OUncleoftheMessengerofAllãh!Thatyoushouldgo(i.e.die)andtherebesome-thingagainstyouintheheartoftheMessengerofAllãh.'"Hesaid,"Thenheattackedagainuntilhedisappearedamongstthepeople;thenhereturnedtohisplace.They(again)saidtohim:'Allãh!Allãh!OUncleoftheMessengerofAllãh!ThatyoushouldgoandtherebesomethingagainstyouintheheartoftheMessengerofAllãh.'

"SoheproceededtowardstheProphet(s.a.w.a.).Whenhesawhim(comingtowardshim),heproceededtohisdirection,embracedhim,andtheMessengerofAllãh(s.a.w.a.)kissedhisforhead, thensaid, 'Launchattackon thepeople.'ThenHamzahwasmartyred,andtheMessengerofAllãhgavehimashroudoftamrah." Then Abū ‘Abdillãh (a.s.) explained it saying, "Like this suryãnī.When his face was covered his feet were opened, and when his feet werecoveredhisfacewasopened."Hesaid,"Sohecoveredhisfacewithitandputidhkhir32onhisfeet."Hesaid,"Thepeoplefledawayand‘Alī(a.s.)remained.TheMessengerof

Allãh(s.a.w.a.)saidtohim,'Whatdidyoudo?'Hesaid,'OMessengerofAllãh!Iadhered to(this)place.'Hesaid, 'Thiswasexpectedofyou.'"Hesaid,"AndtheMessenger ofAllãh (s.a.w.a.), said, 'Fulfil,OmyLord!Your promise tome, because, if youwished (so), Youwould not beworshipped.'" (at-Tafsīr,al-‘Ayyãshī)az-Zamakhsharī haswritten: Three verseswere revealed on the subject of

intoxicants:Theyaskyouabout intoxicantsandgamesofchance, . . . [2:219].SomeMuslims then left itandsomecontinued todrink;untilamandrank it,beganhisprayer,andtalkednonsense.Thenwasrevealed:Oyouwhobelieve!Donotgonearprayerwhenyouareintoxicateduntilyouknow(well)whatyousay,…[4:43].StillsomeMuslimscontinueddrinkingit;until‘Umardrankit;thenhe tooka jaw-boneofacamelandbashedwith it the skullof ‘Abdu 'r-Rahmãnibn‘Awf,andthensatlamentingthose(unbelievers)whowerekilledinthebattleofBadr,recitingthepoemofal-AswadibnYaghfūr:

32Awell-knownwide-leafedaromaticgrass;itwasusedinthatchingroofs,andwasburnedinplaceoffirewood.(tr.)Howmanyspears(i.e.braves)andnobledrinkersare(thrown)Inthewell–thewellofBadr?33Howmanynoblesandfeedersofhumpsare(there)Inthewell–thewellofBadr?DoesIbnAbīKabshah34threatenusthatweshallbemadealiveagain?Andhowcan(happen)thelifeofghostsandskulls?Ishehelplessinavertingdeathfromme?Andwillraiseme(again)whenmybonesbecomerotten?

Well,whowillconveymymessagetotheBeneficent(God)ThatIamabandoningthemonthoffast;SotellAllãhtostopmydrinkfromme,AndtellAllãhtostopmyfoodfromme.This (news) reached the Messenger of Allãh (s.a.w.a.) and he came out

enraged,dragginghiscloakalong;heraisedsomethingthatwasinhishandtostrikehim(‘Umar).Sohe(‘Umar)said,"IseekrefugeinAllãhfromthewrathof Allãh and the wrath of His Messenger." Then Allãh, the Glorified, theSublime, sent down (the verse):The Satan only desires to cause enmity andhatred…Willyouthendesist?So‘Umarsaid,"Wedesist."(Rabī‘u'l-abrãr)IbnJarīr,Ibnu'l-Mundhir,IbnAbīHãtim,Abu'sh-Shaykh,IbnMarduwayh,

andan-Nahhãs(inhisan-Nãsikh)havenarratedfromSa‘dibnAbīWaqqãsthathe said, "Regarding me was revealed the prohibition of intoxicants. A manfromtheHelperspreparedafeast,andheinvitedus.Peoplecametohim,ate,and drank until they became intoxicatedwith liquor – and it was before theintoxicants were prohibited. So they began boasting. The Helpers said, 'TheHelpersaresuperior;'andtheQurayshsaid,'TheQuraysharesuperior.'Thenamancamedownwithajaw-boneofacamelandhitatmynosetearingit–andSa‘d's nose was torn." He said, "Then I came to the Prophet (s.a.w.) andmentionedittohim.Sothisversewasrevealed:Oyouwhobelieve!Intoxicantsandgamesofchance…(ad-Durru'l-manthūr)The author says: The traditions about the stories, which resulted in

prohibitionofintoxicants,arenumerous,throughtheSunnīchains,withgreatdiscrepancies among them. As for those traditions which mention somecompanionswhohadbeendrinking,wehavenoconcerntogointo

33TheProphet(s.a.w.a.)hadthrownafterthebattleofBadrthebodiesoftheseventyunbelieverswhowerekilledtherein.(tr.)34 ThepolytheistsofQurayshusedthisnicknamefortheProphet(s.a.w.a.)

inasneeringmanner.(tr.)themanalysingandsifting,becauseourpurpose is toexplain theQur ’ãnic

verse. However, these narratives support what we have written in theCommentary that these verses imply, nay, rather clearly say, that a group ofMuslimshadnotleftdrinkingliquorsincetheverse,2:219wasrevealeduntiltheseversesofchapterfivecamedown.

Ofcourse,sometraditionssaythat‘Alī(a.s.)and‘UthmãnibnMaz‘ūnhadforbidden intoxicants to themselves before the verse of prohibition wasrevealed;andithasbeenmentionedinal-Milalwa'n-Nihal,thatafewArabsintheEraofIgnorancehadforbiddenintoxicantstothemselves,andAllãhhelpedsomeofthemtofindIslamandenterintoitsfold.Amongthemwere‘Ãmiribnaz-Zarīb al-‘Udwãnī and Qays ibn ‘Ãmir at-Tamīmī (who attained Islam).Also,amongthemwereSafwãnibnUmayyahibnMuhrithal-Kinãnī,‘AfīfibnMa‘dī Karb al-Kindī, al-Uslūm al-Yãmī (who forbad to himself bothintoxicants and fornication). These few individuals were those on whosetonguethewordoftruthhadappeared.Otherwise,generallytheArabsofthateralikeallotherpeopleoftheworld(excepttheJews)werehabituatedtodrinkfreely,untilAllãhforbadeitinHisBook.It appears from the verses of the mighty Book that intoxicants were

forbiddeninMeccabeforethehijrah,asisshownbytheverse:Say:"MyLordhas only prohibited indecencies, those of them that are apparent as well asthosethatareconcealed,andsinandrebellionwithoutjustice…"(7:33).ItisaMeccanverse;andwhenitisjoinedtothedivinewords:Theyaskyouaboutintoxicantsandgamesofchance.Say:"Inbothofthemthereisagreatsinand(some)profit formen, and their sin is greater than their profit."… (2:219);whichisMediniteverserevealedinearlydaysofhijrah,theredoesnotremainroomforanydoubt thatat that timeitsprohibitionwasclear to theMuslims.Andifwemeditateonthecontextoftheversesofthechapter5,"TheTable",andespeciallyontheimplicationsofthewords:Willyouthendesist?Andtheverse:There is no blameon thosewhobelieve anddo gooddeeds forwhattheyhave eaten,when they fearAllãh andbelieve… itwill be clear that theindulgenceofagroupamongthemindrinkingliquorbetweentherevelationofchapter2and5,wasa residueof thepreviousbadhabit. Itwas likesomepeople's continuing to sinfully cohabit in the nights of Ramadãn until Allãhrevealed:Itismadelawfultoyouonthenightoffasttogoinuntoyourwives;theyareanappareltoyouandyouareanapparelforthem;Allãhknewthatyouwereactingunfaithfullytoyourselves,soHehasturnedtoyou(mercifully)andforgaveyou....(2:187).However,itisclearthatthesetraditionsinvitetwoobservations:One:Theydifferamongthemselvesconcerningthedateoftheprohibition

of intoxicants.The firstnarrative says that itwas shortlybefore thebattleofUhud[i.e. the3rdyearofhijrah],whileotherreportssaythat itwasafter thebattleof theAllies35 [i.e. the5thyearofhijrah].But it isnot abigproblem,becausepossiblythelattermaybereferringtotherevelationoftheversesofthechapter"TheTable"inthe5thyearofA.H.–althoughthewordingofsome

ofthetraditionsdonotfullyagreewithit.Two:Theysaythatintoxicantswerenotprohibitedbeforetherevelationof

the verse of "The Table", or that its prohibition was not clear before it forpeopleandparticularlyforthecompanions.Buttheverse33ofchapter7,"TheBattlements", clearly forbids sin, and the verse 219 of the chapter 2, "TheCow",clearlydeclaresittobeagreatsin;andthesetwodeclarationscannotbeinterpretedaway.Rather it looks far-fetched to think that prohibition of sinwas revealed at

Mecca before hijrah, in the verse which included a general summary offorbiddenthings,i.e.:Say:"MyLordhasonlyprohibitedindecencies,thoseofthem that are apparent as well as those that are concealed, and sin andrebellionwithout justice,and thatyouassociatewithAllãh that forwhichHehasnotsentdownanyauthority,andthatyousayagainstAllãhwhatyoudonotknow."(7:33),andthenalongtimewouldpassafteritandneitherthebelieverswould ask itsmeaning from their Prophet, nor polytheistswould seek fromhim its explanation, while their biggest concern was to refute the Book ofAllãhandobjectagainstitinanywaytheycouldimagine. Rather the history shows that the Prophet's prohibition of the intoxicants

like his forbidding polytheism and fornication was widely known to thepolytheists. For theproof, look at the report givenby IbnHishãm inhisas-Sīrah;quotingKhallãdibnQurrahandotherlearnedeldersofthetribeofBakribn Wãil that, A‘shã ibn Qays went forth towards the Messenger of Allãh(s.a.w.)intendingtoacceptIslam.HesaidaQasīdahinpraiseoftheMessengerofAllãh(s.a.w.),[whichbeganwiththeselines]:-Didnotyoureyesremainsoreatnight?Anddidyounotspendthenightawakelikeonebittenbysnake?

35 Ithasbeennarratedbyat-Tabarī inhisat-Tafsīr,andbyas-Suyūtī inad-Durru 'l-manthūr, quoting at-Tabarī and Ibnu 'l-Mundhir from Qatãdah.(Author'sNote)When he reachedMecca – or was near it – some polytheists of Quraysh

intercepted him and asked him his news. He told him that he had comeintending to see theMessenger ofAllãh (s.a.w.) in order to enter into Islam.(TheQurayshite) said to him, "OAbūBasīr!He forbids fornication."A‘shãsaid,"ByGod!Certainly,itisathingthatIhavenodesireof."TheQurayshite

said, "O Abū Basīr! And he forbids intoxicants." A‘shã said, "As for this,certainly there are some consolations about it in (my) soul; but I am goingback and shall quenchmy thirst with it this year, then I'll come to him andacceptIslam."Sohereturned,anddiedthesameyearanddidnotcomebacktotheMessengerofAllãh(s.a.w.).Thus,noweight remainsatall for theabove-mentioned traditions.Wecan

onlysaythatthenarratorshadinferredthembytheirindependentthinkingontheverses,whiletheyhadforgottentheverse7:33.Theexegeteshaveofferedstrangeinterpretationswithanaimtojustifythesetraditions.36However,afterallthislengthydiscourse,thenetresultremainsthattheBook

of Allãh had clearly announced prohibition of intoxicants in Islam beforehijrah;andtheonlypurposeoftheseversesofthechapter5,"TheTable",wasto put intense pressure on the people because they had not shown anyseriousnessinsubmittingtothisdivineprohibitionandenforcingthislaw.Hishãm narrates through a trustworthy person from Abū ‘Abdil-lãh (a.s.)

thathewasasked,"Isittruewhathasbeennarratedfromyouthatintoxicants,setupstonesanddividingarrowsaremen?"Hesaid,"AllãhwasnottoaddressHis creatures in a language that they did not understand." (at-Tafsīr,al-‘Ayyãshī) ‘Abdullãh ibn Sinãn narrates from Abū ‘Abdillãh (a.s.) that he said,

Qudãmah ibnMaz‘ūnwas brought before ‘Umar ibn al-Khattãb; and he haddrunkliquorandproofwasestablishedagainsthim.(‘Umar)asked‘Alī(aboutit)andheorderedhimtobefloggedeightystripes.Qudãmahsaid,"OLeaderof theFaithful!There isnopenalty forme; Iamof thepeopleof thisverse:Thereisnoblameonthosewhobelieveanddogooddeedsforwhattheyhaveeaten(uptotheendoftheverse)."‘Alī(a.s.)saidtohim,"Youtellalie;youarenot from among the people of this verse.What its people had eaten, it waslawfulforthem;andtheydonoteatordrinkexceptwhatislawfulforthem."(ibid.)

36 One of them has said that the companions were interpreting the verse2:219,Say:"Inbothofthemthereisagreatsin…",thatitmeanspuresin.Andthiswas inspiteof theverse7:33,whichhadclearly forbiddensinbefore it.(Author'sNote)

Theauthorsays:ThismeaninghasalsobeennarratedfromAbu 'r-Rabī‘from the same Imãm (a.s.). Also, ash-Shaykh has narrated it in at-TahdhībthroughhischainfromIbnSinãnfromthesameImãm(a.s.);andthismeaningisnarratedthroughtheSunnīchainstoo.TheImãm'swords,"Whatitspeoplehadeaten, itwaslawfulfor them;andtheydonoteatordrinkexceptwhat islawful for them," agrees with what we have explained in the foregoingCommentary;sorefertoit.at-Tabarīnarratesfromash-Sha‘bīthathesaid,"Fourverseswererevealed

abouttheintoxicants:Theyaskyouaboutintoxicantsandgamesofchance…[2:219],sotheyleftit;thenwasrevealed:…youobtainfromthemintoxicationandgoodlyprovision...[16:67],sotheydrankit;thenthetwoversesof"TheTable"wererevealed: intoxicantsandgamesofchancesand…Willyou thendesist?[5:90-91].(at-Tafsīr,at-Tabarī)Theauthorsays:Itappearsfromitthattheverse16:67abrogatedtheverse

2:219,andthisinitsturnwasabrogatedby5:90-91;thisinitselfissufficienttoshowthisclaim'sinvalidity.[al-Kulaynī and ash-Shaykh] have narrated through their chains fromAbū

Ja‘far(a.s.)thathesaid,"AllãhdidneverraiseanyprophetbutitwasinAllãh'sknowledge that when He would perfect his relig-ion it would includeprohibitionof intoxicants;andintoxicantswerealwaysunlawful,but theyareonlycarriedawayfrom[one]traitto[another]trait;andifitwereimposedonthemalltogether,itwouldhavecutthemoffshortofreligion."(Thenarrator)said, "Abū Ja‘far (a.s.), said, 'There is no one more kind than Allãh, theSublime; and it is from His kindness (the Blessed, the Sublime) that Hetransfers them from (one) trait to (another) trait; and ifHe had imposed onthemalltogether,theywouldhaveperished.'"(al-Kãfī;at-Tahdhīb)(al-Kulaynī) narrates through his chain from ‘Amr ibn Shimr from Abū

Ja‘far (a.s.) thathe said, "WhenAllãh, theMighty, theGreat, revealed toHisMessenger (s.a.w.a.), intoxicants and games of chance and (sacrificing to)stonessetupand(dividingby)arrowsareonlyanabominationoftheSatan'shandiwork;shunittherefore,itwassaidtohim, 'Whatisgamesofchance?OMessengerofAllãh!'Hesaid: 'Anythingyoumakeabetwith,evencubesandwalnut.'Itwassaid,'Thenwhatisstonessetup?'Hesaid,'Whattheysacrificetotheirdeities.'Itwassaid, 'Thenwhatisarrows?'Hesaid, 'Theirarrowswhichtheyusedfordivision[ofmeat].'"(al-Kãfī)[al-Kulaynī] narrates through his chain from ‘Atã’ ibn Yasãr from Abū

Ja‘far (a.s.) that he said," The Messenger of Allãh (s.a.w.a.) said, 'Every

intoxicantisunlawful,andeveryintoxicantisliquor.'"(ibid.)Theauthorsays:ThistraditionisnarratedalsothroughSunnīchains,from

‘Abdullãhibn‘UmarfromtheProphet(s.a.w.a.),anditswordingisasfollows,"Every intoxicant is liquor and every liquor is unlawful." al-Bayhaqī andothershavenarrated it too.There arenumerous traditionsnarrated from theImãmsofAhlu'l-Bayt(a.s.)whicharenearlymutawãtirthateveryintoxicantisunlawful,andthatwhateverisusedforbettingon,isgameofchance.Abu 's-Sabãh narrates that he askedAbū ‘Abdillãh (a.s.) aboutnabīdh and

intoxicants, "Do they have the same position? (The Imãm, a.s.), said, 'No.Surelynabīdhisnotoftherankofintoxicants.Certainly,Allãhhasprohibitedintoxicantsalittleofitandmoreofit,asHehasprohibiteddeadbody,bloodandfleshofswine;andtheProphet(s.a.w.a.)hasprohibitedtheintoxicantfromamong the drinks, andwhat theMessenger ofAllãh (s.a.w.a.) has prohibited,Allãhhasprohibitedit.'"(at-Tafsīr,al-‘Ayyãshī)[al-Kulaynīandash-Shaykh]havenarratedthroughtheirchainsfromMūsã

ibnJa‘far(a.s.)thathesaid,"Verily,Allãhhasnotprohibitedtheliquorbecauseofitsname;butHehasprohibiteditbecauseofitseffect.Therefore,anything,whichhastheeffectofliquor,isliquor."(Inanotherversion,thelastsentenceis,'Therefore,anythingwhichdoestheactionofliquorisliquor.')(al-Kãfī;at-Tahdhīb)The author says: The tradition in condemnation of intoxicants and

gambling that has come through theSunnī andShī‘ah chains are beyond thelimit of enumeration; whoever wants to study them should consult theCollectionsofTraditions.

10ChapterTranslationofverses94-99

Oyouwhobelieve!Allãhwillcertainlytryyouinrespectofsomegamewhichyourhandsandyourlancescanreach,thatAllãhmightknowwhofearsHiminsecret; but whoever exceeds the limit after this, he shall have a painfulpunishment (94). O you who believe! Do not kill game while you are in thepilgrim garb, and whoever among you shall kill it intentionally, thecompensation (of it) is the likeofwhathe killed, from the cattle, as two justpersonsamongyoushall judge,asanofferingtobebroughttotheKa‘bahortheexpiation(ofit)isthefeedingofthepoorortheequivalentofitinfasting,thathemaytastetheunwholesomeresultofhisdeed;Allãhhaspardonedwhatis gone by; andwhoever returns (to it),Allãhwill inflict retribution on him;andAllãhisMighty,LordofRetribution(95).Lawfultoyouisthegameoftheseaanditsfood,aprovisionforyouandforthetravellers,andthegameofthelandisfor-biddentoyousolongasyouareinthepilgrimgarb,andfearAllãh,toWhom you shall be gathered (96). Allãh hasmade theKa‘bah, the SacredHouse,asanctuaryforthepeople,andthesacredmonthandtheofferingsandthe (animalswith the)garlands; this is that youmay know that Allãh knowswhatever is in theheavensandwhatever is in theearth,and thatAllãh is theKnowerofallthings(97).KnowthatAllãhissevereinrequiting(evil)andthatAllãhisForgiving,Merciful(98).Nothingis(incumbent)ontheMessengerbuttodeliver(themessage),andAllãhknowswhatyourevealandwhatyouhide(99).

COMMENTARY

Theversesdescribethelawregardingthegameoflandandseawhenamanisinthestateofsanctity,wearingtherobesofpilgrims.QUR’ÃN:O you who believe! Allãh will certainly try you in respect of

some game which your hands and your lances can reach:al-Balã’ ( ءالبلا =test, trial); layabluwannakum ( مك نولبیل = will certainly tryyou); la ( ال ) is foroath, which together with the doublingof n ( ن )connotes emphasis and intensity. The word: "some game", indicatesinsignificance, in order that it would help the audience to comply with thecoming prohibition. The clause: "which your hands and your lances canreach", includes in its ambit gamewhich can be caught easily by hand, likeyoungbirds,cubsofwildanimalsandeggs;orwithdifficultylikebiggamesthat usually cannot be hunted except witharms.This verse apparently aims at paving the way for the severe law which

followsinthenextone;andthatisthereasonthatthisclauseisfollowedbythewords: thatAllãhmightknowwho fearsHim insecret; as it indicates that theensuing lawwould be prohibitive; then comes the concluding statement: butwhoeverexceedsthelimitafterthisheshallhaveapainfulpunishment.QUR’ÃN: thatAllãhmight knowwho fearsHim in secret;… : It is not

unlikelythatthedivinewords:"Allãhwillcertainlytryyou…thatAllãhmightknow",allude to the fact that He will certainly fore-ordain it in order todistinguishthoseofyouwhofearAllãhinsecretfromthosewhodonotfearHim.Obviously,Allãhisnotafflictedbyignorance,whichshouldberemovedbyknowledge!Afullexplanationofthemeaningoftesthasbeengivenundertheverse:Doyouthinkthatyouwillenterthegarden…(3:142),inthefourthvolume of this book37; and also another meaning of knowledge was givenearlier.Asfortheclause:"whofearsHiminsecret",theadverb:"insecret",isrelated to: "fears"; fearing in secret indicates thatman fears his Lord and iscautiousofthenextworld'spunishmentanditssufferingswhichtheLordhaswarnedhimof;allthoseaspectsareunseenforman,andhedoesnotperceiveany part of it with his five senses. Allãh says: You can only warn him who

followsthereminderandfears theBeneficentGodinsecret; . . . (36:11);Andthegardenshallbebroughtneartothosewhoguard(againstevil),notfaroff:Thisiswhatyouwerepromised,foreveryonewhoturnsfrequently(toAllãh),keeps (his limits);who fears the Beneficent God in secret and comes with apatient heart (50:31-33); Those who fear their Lord in secret and they arefearfulofthehour(21:49).

37al-Mīzãn(Eng.),vol.7,pp.44-53.(tr.)The clause: "but whoever exceeds the limit after this", means: Whoever

exceeds the limitwhichAllãh fixes forhimafter the said test and trial, shallhaveapainfulchastisement.QUR’ÃN:Oyouwhobelieve!Donotkillgamewhileyouareinthepilgrim

garb, … may taste the unwholesome result of his deed: al-hurum ( مرحلا =in the pilgrim garb. It is a sifah mushabbahah ( ةه بشمةفص =adjective which resembles a verb). [at-Tabrisī]writes: "Harãm and muhrim both havethe same meaning; likewise the opposite halãl and muhill have the samemeaning; ahrama 'r-rajul ( مرحالج رلا ='Themanenteredintosacredmonth.'),alsoitmeans:'HeenteredintotheSanctuary.'Also,ahrama ( مرحا ) means: 'He entered into hajj (by sayingtalbiyah ةیبلت ).' al-Harm ( مرحلا ) means thepilgrim garb; this is the meaning ofthe hadīth, 'I was applying perfumetotheProphetforhisihrãm.'Thebasicmeaningoftheroot-word(h-r-m)istoprotect, to prohibit; the women are called haram ( مرح ) because they areprotected; and al-mahrūm ( مورحملا ) is theonewhoisdeprivedofsustenance."He has also said: "al-Mithl, al-mathal ( لثملا ، لثملا ) as well as ash-

shibh and ash-shabah ( هبشلا ، هبشا ) have all onemeaning[i.e.like,likeness.]"He says: "an-Na‘am ( معنلا )

denotes camel, cow, sheep and goat; if there is camel alone, it iscalled na‘am; but iftherearecowandsheeporgoatalone,theyarenotcalledna‘am.Thishasbeen

mentionedbyaz-Zajjãj."Again he says: "al-Farrã’ has said: 'al-‘Adl ( لدعلا )

is a thing which is equal to another thing not from the samespecies. al-‘Idl ( لدعلا )is like; you say: 'I have ‘idl of your slave or goat,' when you have aslave likehis slaveor goat likehis goat; but if youmeanhis/its value fromanotherspecies,youwillsay, '‘adl.'TheBasritegrammarianssaythatal-‘adlandal-idlbothmean'like',nomatteritisofthesamespeciesornot."Also, he has said: "al-Wabãl ( لابولا =

translatedhereas'theun-wholesomeresult')meansburdenofathinginhatefulsituation; accordingly theysay:Ta‘ãm wabīl ( ماعطلیبو ) and mã’ wabīl ( ءاملیبو )when the food and water are heavy, not nourishing; thus Allãhsays: … so We laidonhimaviolenthold[73:16];i.e.heavyandhard;andforthisreason,theboardofwashermaniscalledwabīl."Thewords:"Donotkillgamewhileyouareinthepilgrimgarb,"forbidthe

killingofgame.Butitispartiallyelaboratedbythenextverse:Lawfultoyouisthegameofthesea–thisexplainsthekindofgame;andthenatureofkillingiselaborated by the next sentence: "and whoever among you shall kill itintentionally…"Theword: 'intentionally' isthecircumstantialclauserelatedto: "whoever among you shall kill it." Apparently, intentional killing isopposite of unintentional one, i.e. killing without intention, e.g. one shootsarrowtoacertaintarget,anditmissingthetargethitsagame.Theversemakesitclearthathemustpaythecompensationifhedidhavetheintentionofkillingthegame,nomatterwhetherherememberedthathewasinthepilgrimgarb,orhadforgottenitorwasoblivioustoit.Thesentence:"thecompensation(ofit)isthelikeofwhathekilled,fromthe

cattle,astwojustpersonsamongyoushalljudge,asanofferingtobebroughtto theKa‘bah." Itsmeaning is clear:He has to offer a compensation,whichshouldbelikethegamehehaskilled;itshouldbefromakindofcattlewhichislikethekilledgame;thatsimilarcattlewillbedecidedbytwojustreligiouspersons among you; that offering should be brought to the Ka‘bah andslaughtered in thesanctuary inMeccaorMinã,asexplainedby thePropheticsunnah.Grammatically the word: 'compensation' is a subject whose predicate is

omitted[althoughthisaspectislostinEnglishtranslation.tr.].Theclauses:"thelikeofwhathekilled,fromthecattle,"and,"twojustpersons…shalljudge",

are descriptions of the compensation; the clauses: "an offering," and "to bebrought to theKa‘bah,"are thenounand itsadjective, respectively,while the"offering" is the circumstantial clause related to "the compensation", asdescribedabove.Theversehasbeenanalysedinsomeotherwaystoo.The clauses: "or the expiation (of it) is the feeding of the poor or the

equivalentofitinfasting",laydowntwootheralternativesfortheexpiationofkillingagame.Theparticle,'or',doesnotshowmorethanalternativeness,andits elaboration comes from the sunnah; however, the verse, first names thefeedingofthepoorasitsexpiation,andthenmentionitsequivalentfasting,anditisnotwithoutsomeindicationofsequencebetweenthesealternatives.The clause: "that he may taste the unwholesome result of his deed": The

letter, l ل) =that) indicates the objective; this and the preceding sentences to which it isattached, show that it is a kind ofretribution.QUR’ÃN:Allãhhaspardonedwhatisgoneby;andwhoeverreturns(toit),

Allãh will inflict retribution on him; and Allãh is Mighty, Lord ofRetribution:Pardonisbestowedtowhatisgoneby.Itshowsthat"whatisgoneby" refers to those game killings,which had occurred before the versewasrevealedgivingthislaw.Obviously,ifpardonwastoapplytothegamekilledwhenitwasbeingrevealedorafteritsrevelation,itwouldcontradictthelaw.This sentencewas revealed to remove thepossiblemisunderstanding that thelawofcompensationwasretroactivelyapplicabletotheincidentsprecedingthetimeofrevelation.Theverseprovesthatpardonmaybeappliedtosuchdeedstoowhicharenot

sins,providedthosedeedscontainevil,whichbytheirnaturewouldbeliableto attract legislative prohibition. The clauses: "and whoever returns (to it),Allãhwillinflictretributiononhim;andAllãhisMighty,LordofRetribution."Apparently,returningtoitmeansrepeatingthesin,andtheclause:"Allãhwillinflict retribution on him," speaks about future recurrence, not to a presentorder. It shows that the returningmeans repeating the deed that had attractedcompensation, and the divine retribution refers to something other than theimposedcompensation.In this backdrop, the verse, togetherwith the preceding and the following

ones, deals with various aspects of the law of killing the game. Allãh haspardoned those who had done so before revelation of the law; but he whowould kill a game after law was promulgated, would have to offer incompensation cattle like ofwhat he had killed – this is for the first offence.

However,ifherepeatsthesin,Allãhwillinflictretributiononhim,andthereisnocompensationonhim.ThisisseeninmostofthetraditionsoftheImãmsofAhlu'l-Bayt(a.s.)whichdealwiththeexplanationofthisverse.Hadnotthisexplanationbeengivenintraditions,wewouldhavetosaythat

theretribution,mentionedintheclause:"Allãhwillinflictretribution",coveredgeneral laws including expiation; and the returning connoted killing a gameagain; itwould thenmean:Whoever indulged inkillingagameas theyweredoing before promulgation of this law – i.e. whoever would kill a game –Allãhwouldinflictretributiononhim–i.e.wouldmakehimliabletopaythecompensation/expiation.But,asyousee,thismeaningisfarfromthewordingoftheverse.QUR’ÃN:Lawfultoyouisthegameofthesea…andfearAllãh,toWhom

youshallbegathered:All theseverses aimatdescribing the lawofhunting[intentionally,whilethehunterisinihrãm]onlandorinsea.Itprovesthatwhatismadelawfulinthisverseishuntingthegameofthesea,not[only]itseating;in this context, the word, ta‘ãmuhu [ هماعط =whichcanbe translatedas, its food,or its eating]giveshere themeaningoffood,andnotofeating;anditmeansthatyouareallowedtoeatfromthegameofthesea.Inshort,theversesaysthatyouareallowedtohuntthegameofthesea, and also to eat from what you havehunted.Theseafoodcoverswhatishuntedfromit,likegoodmeatofthegame,as

wellaswhatisthrownupbysealikeadeadanimal,etc.However,thetraditionsoftheImãmsofAhlu'l-Bayt (a.s.)explainitasgoodmeatofgame,saltedorotherwise.Thewords:"aprovisionforyouandforthetravellers,"isacircumstantial

clauserelatedto"thegameofseaanditsfood."Itcontainsashadeofbestowalofgraciousboon.The verse is addressed to the believers who are in condition of ihrãm;

therefore the clause: "a provision for you and for the travelers", may betranslatedas,aprovisionforthoseintheconditionofihrãmandforothers.Itshouldbenotedthattherearenumeroustopicsofjurisprudencecontained

in theseverses,whicharewritten indetail in thebooksof fiqh;andwhoeverwantstoknowmoreshouldrefertothosebooks.QUR’ÃN:AllãhhasmadetheKa‘bah, theSacredHouse,asanctuaryfor

the people, and the sacredmonth and the offerings and the (animals withthe)garlands;…:ThetalkbeginswiththeKa‘bah,whichisfollowedbyits

explicative apposition the Sacred House; then month is described with theattribute, the sacred,which is followedby theofferingsand theanimalswithgarlands,which in their turnare related to the sanctityof theHouse.All thisshowsthattheessentialprerequi-siteofthisverse'stopicisSanctity.Qiyãm ( مایقلا = that with which

something stands). ar-Rãghib hassaid: "al-Qiyãm and al-qawãm (

ماوقلا ) is thename of that with which a thing stands, i.e. remains firm;like al-‘imãd ( دامعلا= pillar) and as-sinãd ( دانسلا =prop) which are used for that with which a thing remains upright; as Allãhsays:AnddonotgiveawayyourpropertywhichAllãhhasmadeforyoua(meansof)supporttotheweakofunderstanding,...[4:5],i.e.Hehasmadeitforyouameanstokeepyouupright;andHesays:AllãhhasmadetheKa‘bah,theSacredHouse,asupportforthepeople, i.e. itprovidestheirmeansofsupportinthislife and in the hereafter;38 al-Asamm has said: '(It means), firmly standingwhichwillnotbeabrogated.Ithasanalternativeversion,qayyiman( ام ي قـ ),withthesamemeaning.'"

38Wehavetranslatedthekeyword,qiyãman,assanctuary,becauseinthiscontextitmeansrefuge,safety,andpeace.(tr.)The verse basicallymeans thatAllãh hasmade theKa‘bah a sacred house

andlaiddownitssanctity.Also,Hehasmadesomemonthssacred,andjoinedthemtogetherinsomerespects,likethehajjwhichisdoneinthesacredmonthofDhi 'l-Hijjah.Hehasalsoordainedsomethingconnectedtoit,whichshareinthissanctitylikesacrificialanimals[markedassuchbycuttingoffapieceoftheirears,orputtinggarlandsontheirnecks].Allthishasbeenprescribedasameansofsupportforthepeople'sblissfulsociallife.So, He has prescribed the Sacred House as the qiblah, towards which the

people face in their prayers, keep to it the faces of their dead bodies andslaughteredanimals,andmaintainitsrespectintheirshamefulconditions[i.e.theydonotfaceitwhileevacuatingthebowels].Inthiswaytheircommunityisunitedandtheirtiesarestrengthened;theirreligionisrevivedandmaintained;theycometoitforhajjfromdifferentlandsandfurthestregions,andtherein

witness advantages for themselves andproceedon thepathof servitude.Thepeople throughout the world get guidance by the Ka‘bah's name, by itsremembranceandbylookingatit.Theyseekdivinenearnessthroughitandbyfixing their attention to it.Allãh has described its excellence in anotherwaywhichisnotfarfromabove,asHesays:Mostsurelythefirsthouseappointedformen is the oneatBakkah, blessedanda guidance for the nations (3:96).Andyouhaveseenadiscourseinvolumethreeofthisbook,underthisverse,whichilluminatesthissubject.39Similar is the case of the sacredmonth, inasmuch as it is a sanctuary for

men.Allãhhasforbiddenfightinginit,andhasthereingiventhemsafetyandsecurityintheirlives,honourandpropertiessothattheygetachancetomendwhathadgonebad in theaffairsof their lives.Thepositionofsacredmonthwithinallmonthsislikeastationwhereawayfarer–wearyandtired–getsanopportunity to rest and restore himself. In short, the sacred house and thesacredmonthwiththesacrificialanimalsconnectedwiththemareameansofsupportforthepeople,encompassingvariousaspectsoftheirliveshereandinthe hereafter. If a deep-thinking meditater reflects comprehensively on theparticularsof thebenefitswhich thepeople acquire from theKa‘bah and thesacredmonth–thebenefitsthatareever-flowingorfirmlyfixed–hewillgetenormousblessingsandwillbehighlyamazed:Hewillseethat

39al-Mīzãn(Eng.),vol.6,pp.263-70.(tr.)because of sacred house and sacred month, blood relationships are

strengthened, friendships are fortified, wealth is gladly spent on needy andpoor; markets flourish, mutual love between near relatives blossoms, andstrangersrecognizeeachother;heartscomenearer,soulsbecomepurifiedandpowers are revitalized; the com-munity gets support from one another,religion is revived, and standards of truth and banners of monotheism areraisedhigh.Itseemsthisfactismentionedhereaftertheversesforbiddingthegamein

ordertoremoveanymisgivingthattheselawswereoflittleornobenefitatall.Whatisthebenefitofforbiddinghuntinginacertainplaceortime?Whatistheadvantageofbringingsacrificialanimalstoafixedarea?Andsoon.Werenotthese laws merely vestiges of the superstitious rites of the ignorant andbarbaricnations?Thisdoubtwasremovedherebysayingthatthedignityofthesacredhouse

and the sacredmonthand related rules arebasedonanacademic realityandseriousbasis,i.e.,theyarethemeansofsupportfortheirlives.Thisexplanationshowshowtheverse:"thisisthatyoumayknowthatAllãh

knowswhateverisintheheavensandwhateverisintheearth,andthatAllãhisthe Knower of all things", is connected with the preceding verses. Thedemonstrativepronoun:"this"maypointtothelawdescribedintheprecedingverses(theunderlyingreasonofwhoselegislationisexplainedinthesentence:"Allãh has made the Ka‘bah… "). In this case the meaning will be asfollows: Verily Allãh has made the sacred house and the sacred monthsanctuaries for the people and has laid down relevant laws, in order that bypreservingtheirsanctity,obeyingthelawsenactedaboutthem,thepeoplemayproceedtotherealizationthatAllãhknowswhatisintheheavensandtheearth,and is fullycognizantofwhat isbeneficial for them; that iswhyHehas laiddownforyoutheselawswithfullknowledge.Thereisnosuperstitioninvolvedintheselawsthatcouldhaveemanatedfromdelusiveimagination.Alternatively,thatpronoun(this)maybepointing to theexplanationof the

lawwhichiselaboratedinthesentence:"AllãhhasmadetheKa‘bah…"Inthiscase,themeaningwillbeasfollows:Wehaveexplainedtoyouthisreality(i.e.,making the sacred house and the sacred month and their related affairs assanctuaries for thepeople) inorder thatyoumayunderstand thatAllãh fullyknowswhat is in theheavensand in theearthand the related lawswhicharebeneficialtotheiraffairs.Therefore,youshouldnotthinkthattheselaiddownlawswereuselessandineffectual,orwerebasedonsuperstition.QUR’ÃN:Know thatAllãh is severe in requiting (evil) and that Allãh is

Forgiving,Merciful.Nothingis(incumbent)ontheMessengerbuttodeliver(themessage), andAllãh knowswhat you reveal andwhat you hide: It re-enforces the preceding declarations and firmly establishes the ground of theabove-mentioned laws; it threatens disobedient persons and offers (good)promisetoobedientones.Thebothclauseshaveashadeofthreatening;thatiswhyAllãhhasdescribedHimselffirstasbeingsevereinpunishmentandthenhasmentionedHis forgiveness andmercy.Also, it is for this reason that thetalkhasendedwiththesentences:"Nothingis(incumbent)ontheMessenger…andwhatyouhide."

TRADITIONS

[al-Kulaynī]narratesthroughhischainsfromHammãdibn‘ĪsãandIbnAbī‘Umayr,fromMu‘ãwiyahibn‘Ammãr,fromAbū‘Abdillãh(a.s.) thathesaidinexplanationofthewordsofAllãh,theMighty,theGreat:Allãhwillcertainlytryyouinrespectofsomegamewhichyourhandsandyourlancescanreach."Wild animals were crowded for the Messenger of Allãh (s.a.w.a.), in the‘umrah ofHudaybiyyahuntil their hands and their lances could reach them."(al-Kãfī)The author says: Also, al-‘Ayyãshī has narrated it as amursal tradition

fromMu‘ãwiyahibn‘Ammãr;andthisthemehasbeennarratedbyal-Kulaynīandash-Shaykh(inal-Kãfīandat-Tahdhīb, respectively) through theirchainstoal-Halabīfromas-Sãdiq(a.s.).al-‘AyyãshīhasalsonarrateditfromSamã‘ahfromthesameImãm,asamursalone;andsimilarlyal-Qummīhasnarrateditasamursal;thisisalsonarratedfromMuqãtilibnHayyãnasquotedbelow.[as-Suyūtīsays:]IbnAbīHãtimhasnarratedfromMuqãtilibnHayyãnthat

hesaid:"Thisversewasrevealedinthe‘umrahofHudaybiyyah;wildanimals,birdsandgamesusedtocometothemintheirstationslikeofwhichtheyhadneverseeninthepast;soAllãhforbadethemtokill itwhile theywereintheconditionofihrãm;sothatHemightknowwhofearsHiminsecret."(ad-Durru'l-manthūr)The author says: These two traditions do not go against what we have

writtenintheCommentarythattheverse'smeaningisgeneral.[al-Kulaynī]narratesthroughhischainsfromAhmadibnMuhammad,about

thewordsofAllãh,theBlessed,theSublime:whichyourhandsandyourlancescanreach;hesaid,"Whatthehandscanreachareeggsandnestlings,andwhatthelancescanreachreferstowhatcannotbecaughtbyhands."(al-Kãfī)[al-Ayyãshī]narrates, throughhischainsinhisat-Tafsīr, fromHarīz, from

Abū ‘Abdillãh (a.s.) that he said, "If a muhrim ( مرحم = one in thecondition of ihrãm) kills a pigeon, then in it [its expiation] is agoat;ifhekillsabirdchick,theninitisacamel;andifhesetsfootonaneggandbreaksit,thenonhimisonedirham,allthese(expiations)shallbegiveninsadaqahatMeccaandMinã;andthisis(themeaningof)thewordofAllãhinHis Book:Allãh will certainly try you in respect of some game which yourhandswillreach–eggsandchicks–andyourlances–bigmothers."The author says: ash-Shaykh has narrated it in at-Tahdhīb, from Harīz

fromthesameImãm(a.s.),givingonlyitslastsection.

ash-Shaykh narrates through his chains from Ibn Abī ‘Umayr, from

Hammãd, from al-Halabī, from Abū ‘Abdillãh (a.s.) that he said, "When amuhrim kills a game, then its compensation is (incumbent) on him, and the(killed)gamewillbegiventoapoorassadaqah; then ifherepeatsandkillsanother game, there is no compensation on him, and Allãh will inflictretribution on him, and (that) retribution (will be) in the next world." (at-Tahdhīb)[ash-Shaykh]narratesfromal-Kulaynī,fromIbnAbī‘Umayr,fromsomeof

his companions, fromAbū ‘Abdillãh (a.s.), that he said: "If amuhrim kills agamebymistake, then compensation is incumbent on him; then if he kills itagain intentionally, then he is from those on whom Allãh will inflictretribution,andheisnotliabletopayexpiation."(ibid.)[ash-Shaykh]narratesfromIbnAbī‘Umayr,fromMu‘ãwiyahibn‘Ammãr,

thathesaid,"IsaidtoAbū‘Abdillãh(a.s.), 'Amuhrimhaskilledagame?'Hesaid,'Hehastogiveitsexpiation.'Isaid,'Thenifherepeats?'Hesaid,'Hehastogiveexpiationwheneverherepeats.'"(ibid.)Theauthor says:As you see, the traditions differ one fromanother; and

ash-Shaykh has reconciled them by saying that they mean: 'If a muhrimintentionallykillsagame it is incumbentonhim togiveexpiation;and ifheintentionallyrepeatsthenthereisnoexpiationonhimandheisamongthoseonwhomAllãhwillinflictretribution;andasforhimwhokillsforgetfully,hehastogiveexpiationwhen-everherepeats.'[ash-Shaykh]narratesthroughhischainsfromZurãrahfromAbūJa‘far(a.s.)

aboutthewordsofAllãh,theMighty,theGreat:astwojustpersonsamongyoushalljudge."SothejustistheMessengerofAllãh(s.a.w.a.),andtheImãmafterhim,whoshalljudge,andheisjust.So,whenyouhaveknownwhatAllãhhasordered from theMessenger ofAllãh and the Imãm, then it is sufficient foryouandyoushouldnotask(others)aboutit."(ibid.)Theauthorsays:Thereareseveraltraditionsofthismeaning;oneofwhich

says, "I recited near Abū ‘Abdillãh (a.s.), 'dhawã ‘adlin minkum' (two justpersonsamongyou);hesaid,'dhū‘adlinminkum'(justpersonamongyou);itisamongthemistakesofthescribes.Anditreturnstovariationsofrecital,asisapparent."[al-Kulaynī]narratesfromaz-Zuhrīfrom‘Alī ibnal-Husayn(a.s.), thathe

said,"Fastincompensationofgameisobligatory;Allãh,theMighty,theGreat,hassaid:andwhoeveramongyou shall kill it intentionally, the compensation(ofit)isthelikeofwhathekilled,fromthecattle,astwojustpersonsamong

youshalljudge,asanofferingtobebroughttotheKa‘bahortheexpiation(ofit) is the feeding of the poor or the equivalent of it in fasting.Well, do youknow howwill the equivalent of it in fasting be?OZuhrī!" (Zuhrī) says, "Isaid, 'Idonotknow.'Hesaid, 'The(priceof) thegamewillbeassessed; thenthatpricewillbebrokenuponwheat(i.e.,itwillbeseenhowmuchwheatmaybe bought with that price); then the wheat will be measured in sã‘ ( عاص =equivalent of 3 kg.), and he will fast one day for each halfasã‘.'"(al-Kãfī)[al-Kulaynī]narratesthroughhischainsfromAhmadibnMuhammadfrom

oneofhismen,fromAbū‘Abdillãh(a.s.)thathesaid,"Whoeverisobligatedtoofferasacrificeinhisihrãm,heisfreetoslaughteritwhereverhewishes,except thecompensationofgame,becauseAllãhsays:anofferingbrought totheKa‘bah."(ibid.)al-‘AyyãshīnarratesfromHarīz,fromAbū‘Abdillãh(a.s.)thathesaidabout

thewords:Lawfultoyouisthegameoftheseaanditsfood,aprovisionforyouandforthetravelers."Itssaltyone,whichtheyeat."(Andhesaid:)"Distinguishbetweenthetwo:Everybirdthatlivesinthickets, laysegginlandandbringsupitschickonlandisagameofland;andwhateverbirdlivesinland,andlaysegg in seaandbringup itschick (there) isamong thegameof the sea." (at-Tafsīr) [al-‘Ayyãshī narrates] fromZayd ash-Shahhãm that he said, "I askedAbū

‘Abdillãh(a.s.),aboutthewordofAllãh:Lawfultoyouisthegameoftheseaanditsfood,aprovisionforyouandforthetravellers;hesaid,'Itissaltyfish;alsowhateveryoutakefromitassupply,evenifitisnotsalty,itisprovision.'"(ibid.)Theauthorsays:Therearenumeroustraditionsofthismean-ingnarrated

throughShī‘ahchainsfromtheImãmsofAhlu'l-Bayt(a.s.). [as-Suyūtī quotes] Ibn Abī Shaybah from Mu‘ãwiyah ibn Qurrah and

Ahmad,fromamanoftheHelpers,"Verilyacamelofamantrodeanestofanostrich and broke its eggs. So the Messenger of Allãh (s.a.w.) said,'(Incumbent) on you is fast of one day in lieu of every egg, or feeding ofpoor.'"(ad-Durru'l-manthūr)The author says: He has also narrated this theme from IbnAbīShaybah,

from‘AbdullãhibnDhakwãn,fromtheProphet(s.a.w.);andhasalsonarrateditfromAbu'z-Zinãd,from‘ÃishahfromtheProphet(s.a.w.a.).Abu'sh-ShaykhandIbnMarduwayhhavenarratedthroughthechainofAbu

'l-Muhzim,fromtheProphet(s.a.w.a.)thathesaid,"Intheeggsofostrichitis(incumbenttopay)itsprice."(ibid.)

Also, he quotesHãtim fromAbū Ja‘farMuhammad ibn ‘Alī [a.s.]:Amanasked‘Alīaboutsacrificialanimal,fromwhatitis(i.e.fromwhichspeciesitshouldbe).Hesaid,"Fromtheeightpairs."Thenitseemedasifthemanhadsomedoubts;so‘Alīsaid,"DoyoureadQur ’ãn?"Itseemedasifthemansaid,"Yes." (‘Alī) said, "Then have you heard Allãh saying:O you who believe!Fulfilthecovenants.Thecattlequadrupedsaremadelawful foryou… [5:1]."Hesaid,"Yes." (‘Alī) said,"HaveyouheardHimsaying:…andmention thename of Allãh during stated days overwhatHe has given them of the cattlequadrupeds… [22:28];And of the cattle (He created) beasts of burden andthosewhicharefitforslaughteronly;…[6:142]?"Hesaid,"Yes."(‘Alī)said,"AndhaveyouheardHimsaying:…twoofsheepandtwoofgoats...[6:143]?And twoof camelsand twoof cows . . . [6:144]?"He said, "Yes." (‘Alī) said,"AndhaveyouheardHimsaying:Oyouwhobelieve!Donotkillgamewhileyouareinthepilgrimgarb…asanofferingtobebroughttotheKa‘bah?"Themansaid,"Yes."Then(‘Alī)said,"IfIkilledadeer,thenwhatis(incumbent)on me?" He said, "A goat." ‘Alī said, "An offering to be brought to theKa‘bah?" The man said, "Yes." Then ‘Alī said, "Allãh has named it: to bebroughttotheKa’bah,asyouhear."(ibid.)IbnAbīHãtimnarrates from‘Atã’al-Khurãsãnī that ‘Umar ibnal-Khattab,

‘Uthmãn ibn ‘Affãn, ‘Alī ibn Abī Tãlib, Ibn ‘Abbãs, Zayd ibn Thãbit andMu‘ãwiyahhadjudgedthatifamuhrimkillsagameforwhichanofferingisgivenincompensation,thepriceofthatofferingshouldbeassessedandpoorpersonsfedfromit.(ibid).IbnJarīrhasnarratedfromAbūHurayrahthathesaid,"TheMessengerof

Allãh (s.a.w.), said, 'Lawful to you is the game of the sea and its food, aprovisionforyou.'Hesaid,'Whateverdeadanimalsitthrows(ontheshore),itisitsfood.'"(ibid.)The author says: Similar themes have been narrated from some

companions too; but what is narrated from the chains of Ahlu 'l-Baytcontradictsit,asdescribedearlier.[al-‘Ayyãshī] narrates fromAbãn ibn Taghlib that he said, "I said to Abū

‘Abdillãh (a.s.), '(What is the meaning of:) Allãh has made the Ka‘bah, theSacredHouse,asanctuaryforthepeople?'Hesaid,'Livelihood.'"(at-Tafsīr)Theauthorsays:Theexplanationofthistraditionhasbeengivenearlier.

11ChapterTranslationofverse100

Say:"Thebadandthegoodarenotequal,thoughtheabundanceofthebadmay enchant you;" so fear Allãh, O men of understanding, that you may besuccessful(100).

COMMENTARY

The verse seems as if it is independent and complete in itself, because itsconnectionwiththeprecedingandthefollowingversesisnotclear.Therefore,oneshouldnotneedlesslystrivetoseekitsconnectionwithforegoingverses.Itonly explains a universal parableAllãh has used to describe a characteristicwhich distinguishes the True Religion from other prevalent religions andcustoms:ThatconsiderationandrespectbelongstotheTruthevenifthepeopleadheringtoitarefewanditsbandscattered;thatoneshouldrelyongoodandbliss even if majority has turned away from it and powerful people haveforgotten it. It isbecauseTruthdoesnot rely in its intrinsicvaluesexceptonsound reason; and far be it from the sound reason to lead to other than thegoodofhumansociety–thegoodwhichsupportsmanintheaffairsoflifeandmeans of pleasant livelihood, no matter whether it agrees with majority'sdesiresornot(andoftenitgoesagainstmajority'swishes!).Soitisthissystemprevalentincreation,anditisthebasisofcorrectviewsandopinions;itdoesnever follow their desires, and if theTruthwere to follow their desires, theheavensandtheearthwouldperish.QUR’ÃN: Say: "The bad and the good are not equal, though the

abundanceof thebadmayenchantyou;":Apparently,unequalityof thebadandthegoodmeansthatthegoodisbetterthanthebad.Itisaveryclearidea;thereforethespeechmustbeanallusiontosomedeeperfactor:Thegoodbyitverynatureenjoysahigherstatusthanthebad;nowifwesupposetheopposite,thatbecauseofsomeaccidentaldevelopment, thebadbecomesbetterthanthegood, itwouldmean that thebadhadgradually risenandascended the stairsuntilitreachedastepwhereitbecamelevelwiththegoodinrankandstatus,beforesurpassingitandgainingascendancyoverit.So,whenequalitybetweenthemisnegated,itmoreclearlyandforcefullywouldnegatetheideaofthebadbeingbetterthanthegood.Italsomakesitclearwhy"thebad"hasbeenplacedinthisversebefore"the

good."Itisbecausethespeechaimsatshowingthatabundanceofthebaddoesnotmakeitbetterthanthegood;anditcouldonlyhappenifthebadrosefromtheabyssofvilenessandmeannesstotheheightofnobilityandgloryuntilitbecame level with the good in its position and then ascended higher. If thespeaker were to say: 'The good and the bad are not equal,' then the motivewouldbetoshowthatthegoodcannotbemorevileandmeanthanthebad,andin that case it should have mentioned smallness of the good in place of

abundanceofthebad.Understandit.Goodnessandbadnessaretworealattributesforrealthingsfoundoutside

imagination, likegood/badfood,good/bad land.Allãhsays:Andas forgoodland, its vegetation springs forth (abundantly)by the permission of its Lord,and (as for) that which is bad (its herb-age) comes forth but scantily; …(7:58); … and the good provisions? (7:32). If at any time, goodness andbadness are used for any type of subjective approach or situation, likegood/bad judgement or good/bad behaviour, then it is based on a sort ofconsideration.However,inthisspeech,theclauses:sofearAllãh,Omenofunderstanding,

thatyoumaybesuccessful,havebranchedoutfrom,"Thebadandthegoodarenotequal…;"andfearofAllãhorpietyresultsfromactionorinaction,whileits goodness and badness emanate frommetaphorical consideration; and thesentence: "The bad and the good are not equal," is taken as a well-acceptedprinciple;allthesefactorstogetherofferthestrongestproofthatgoodnessandbadnesshereconnotetherealthingsoutsideimagination–onlythentheproofwillbesuccessful.Ifontheotherhand,itweretodescribegoodandbadandbehaviour, the meaning would not be so clear, because every communitybelieves that its system is thegoodoneandwhatgoesagainst itswishesandopposesitsdesiresisbad.Therefore, the speech is based on another meaning which Allãh has

describedinvariousplacesinHisBook;thatis,thereligionisbasedonnatureandcreation,andwhatthereligioninvitestoisthelifethatisgood,andwhatitforbidsisthebad;thatAllãhhasnotmadelawfulexceptthegoodthings,andhasnotforbiddenexceptthebadthings.Allãhsays:Thensetyourfaceuprightforreligioninnaturaldevotion(totruth);thenaturemadebyAllãhinwhichHehas made men; there is no altering of Allãh's creation; that is the rightreligion,… (30:30); . . .andmakeslawful to themthegoodthingsandmakesunlawful to them impure things, … (7:157); Say: "Who has prohibited theembellishment of AllãhwhichHe has brought forth forHis servants and thegoodprovisions?"…(7:32)It comesout fromabove that the sentence: "Thebad and thegood are not

equal,thoughtheabundanceofthebadmayenchantyou,"isaparabletoshowthat religious laws, which are based on the things' good or bad inherentattributes,doaffectthehumanblissandmisery;thattheydonotvarybecauseofsmallnessorabundance; thegoodisgoodevenit is insmallquantity,andthebadisbadevenitisinabundance.Thus it is incumbentoneverymanofunderstanding todistinguish thebad

from the good, and to decide that the good is better than the bad. He must

realize thatmanisobligated toexerthimself tomakehis lifeblissful,and tooptforthegoodagainstthebad;hemustfearAllãh,hisLord,andproceedonHispath.Heshouldnotbedeceivedwhenheseesthemultitudeof thepeopleaddicted to heinous deeds and perilous characteristics and conditions; basedesiresshouldnotturnhimawayfromfollowingthetruth,andfearorfavourshouldnotinfluencehiminanyway.Probablythenhewillsucceedinattainingthehumanbliss. QUR’ÃN: so fear Allãh, O men of understanding, that you may be

successful:Itbranchesout fromtheprecedingparable.Themeaning:PietyandfearofAllãhareconnectedwithdivinesharī‘ah,whichinitsturnisbasedoncreativegoodandbadforlookingaftertheinterestoftheman'sblissandsuccess;andnomanofreasoncanentertainanydoubtaboutit.Therefore,Omenofunderstanding! It is incumbentonyou to fearAllãhbyactingonHissharī‘ah,inorderthatyoumaybesuccessful.

12ChapterTranslationofverses101-102

Oyouwhobelieve!Donotputquestionsaboutthingswhichifdeclaredtoyoumay trouble you, and if you question about them while the Qur’ãn is beingrevealed,theyshallbedeclaredtoyou;Allãhhaspardonedofthis,andAllãhisForgiving,Forbearing(101).Apeoplebeforeyouindeedaskedsuchquestions,andthenbecamedisbelieversinthem(102).

COMMENTARY

The two verses clearly have no connectionwith the preceding ones, andtheir meaning does not require any relation with any previous talk forclarification of any of their part. Therefore, there is no need for the over-exertionandthementalgymnasticwhichmanyexegeteshaveindulgedintotodiscover the verses' connection with the theme preceding ones, or with thebeginningofthechapter,orwithits;soitisbettertoignoreitaltogether.QUR’ÃN:Oyouwhobelieve!Donotputquestionsabout thingswhich if

declared toyoumay troubleyou…andAllãh isForgiving,Forbearing:al-Ibdã’ ( ءادبإلا = to declare, to disclose); sã’ahu ( هءاس )isoppositeofsarrahu(ه رس =itpleasedhim).The verse forbids the believers to put questions about such things,which

may pain and displease them if disclosed. It has left it vague who was theperson asked from. But the sentence: "if you question about themwhile theQur ’ãnisbeingrevealed",aswellasthenextverse:Apeoplebeforeyouindeedasked such questions, then became disbelievers on account of them, clearlyshow that it is theProphet (s.a.w.a.)who is intendedhere– that thebelieversshould not put such questions to him which would result in such and such.However, the underlying reason of this prohibition conveys the idea that itcoversalsoothersituations; that it forbidsman toenquireabout,andsearch,thethingsAllãhhaslelfvagueandputaveilonthemwhichcannotberemovedby normal means and usual ways. Obviously, there is a strong chance ofmiseryandperditionifoneweretoacquiresomehowtheknowledgeofsuchrealitiesas,forexample,thedatewhenhewoulddie,thecauseofhisdeath,thelife-span of his near and dear ones, the fall of his kingdom and honour;probablytheveryknowledgemightcausehisperditionormisery.ThesystemoflifehasbeenstreamlinedbyAllãhandimplementedbyHim

intheworld.Hehasdisclosedsomethingsandputveilontheothers.HehasnotmadeopenwhatHehasbutforanunder-lyingreason;andhasnothiddenwhatHehasbutforanunderlyingreason.Therefore,tocausehidingofwhatisapparentortodisclosewhatishiddenwoulddisruptthesystem,whichcoverstheuniverse.Itisnotunlikethehumanlifebasedonthebody-systemwhichismadeupofvariouspowers,organsandlimbs–ifoneofitisremovedfrom,oraddedtoit,amajorfunctionoflifewouldbelost,andmaybeattimesthelifeitself–oritsmeaning–willberuined.Thesecondfactor,whichtheversehasleftvague,isthenatureofthethings

aboutwhichtheyareforbiddentoask.Itonlydescribesthemasbeingsuchthat

theymaypainortroubleyouiftheyaredis-closed.Thereisnodoubtthatthewords: "which if declared to you may trouble you," are the attribute of thepreceding word: "things." It is a conditional sentence that shows that if thecondition takesplace, its concomitant isbound to takeplace.As those thingswere of such a nature that if disclosed they would certainly trouble them;therefore, putting questions about them and seeking to unearth their hiddenaffairswastantamounttoaskingtobetroubledandpained.Objection:Asanepersondoesnotseekthatwhichwouldgivehimpainor

puthimintrouble.Therefore,itwouldhavebeenbetteriftheprohibitionwasrephrased, for example: donot put question about things that contain factorswhich if disclosed to you may trouble you. Or, do not put questions aboutthingswhichyouarenotsurewouldnottroubleyouifdisclosedtoyou.Someone has replied to it in a really strange way. He has said: "It is

established in the Arabic grammar that the particle, in ( نإ =if)describesaconditionwhichisnotcertaintotakeplace, toappear;andtheconcomitantfollowstheconditionincomingintoexistenceornotcoming;asQur ’ãn hasusedin, and not idhã ( اذإ =if,when)[whichgivesashadeofcertainty],itprovesthatmerepossibilityofitsdisclosurebeingtroublesome,issufficienttoforbidputtingquestionsaboutit."COMMENT:He has clearly erred in this reply.Would that I knewwhich

ruleof theArabicgrammarhassaid thataconditionfollowedby inwasnotsuretotakeplace;andthatconsequentlyitsconcomitanttoowasnotcertaintocomeintobeing.Whatdoesitmeanwhenwesay:'If(in)youcometomeI'llbestowhonouruponyou?'Doesn'titmeanthatifyoucameyou'llcertainlybebestowed honour upon? Therefore, his view that, mere possibility of itsdisclosurebeingtrouble-someissufficienttoforbidputtingquestionsaboutit,could holdwater only if the verse had forbidden asking about thingswhichcouldpossibly trouble themifdisclosed.Butasyoualreadyknowthe fact isdifferent;itforbidsputtingquestionaboutthings,whichweredefinitelygoingtotroublethemifdisclosed.Sotheobjectionremainsunanswered.Another Reply: Similar in weakness is another view, based on some

traditions,thatthe:"thingswhichifdeclaredtoyoumaytroubleyou",pointstothose unseen thingswhich some people appear eager to know, like dates ofdeaths,finalresultofmanyaffairs,flowofthegoodandthebad,andaviditytounearththehiddendestiny,whichbynatureisnotfreefromwhatgivespaintoman;forexample,whenamanaskshowmanyyearshaveremainedinhislife,

howwillhedie,whatwillbehisendresult,whowashisfatherandsoon;andsuchquestionswereusuallyaskedintheEraofIgnorance.Therefore,theverseforbids them to put questions about such things; because usually suchdisclosures may expose informations which may afflict man with pain andgrief;forexample,thathisdeathisnearer,orthathisendisdisastrous,orthathisrealfatherissomeoneotherthantheoneheisaffiliatedto.Thesearethethings which usually throw man in trouble and sorrow; and there was apossibility that if questions about themwere put to the Prophet (s.a.w.a.), hewouldanswerthemwithwhatwouldnotpleasethequestioner,andarroganceand pride might push him to refute the words of the Prophet (s.a.w.a.) andbecomeadisbeliever,asthenextversepointstoit:Apeoplebeforeyouindeedaskedsuchquestions,andthenbecamedisbelieversonaccountofthem.COMMENT:Althoughthis interpretationseemsperfectat thefirstglance,

yet it does not agreewith the divinewords: and if you question about themwhiletheQur’ãnisbeingrevealed,theyshallbedeclaredtoyou–whetherwesay that this verse permits such questions at the time of the revelation ofQur ’ãn,orthatitemphaticallyforbidsitatthattimebypointingtothefactthatat other times the replier, i.e. the Prophet (s.a.w.a.) has the option of notreplyingtosuchquestions,keepinginviewthewell-beingofthequestioners;but such thingsare in factunveiledbeforehiseyes, their reality isknown tohim from the beginning; therefore you should not ask about themwhile theQur ’ãnisbeingrevealed.As for its disagreementwith the firstmeaning, it is because the questions

aboutsuchthings,bytheirnature,entailscandals;therefore,thereisnosenseinsayingthatsuchquestioningisallowedwhiletheQur ’ãnisbeingrevealed,asthescandalwillremaineventhen.Asforitsbeingunfitwiththesecondmeaning,itisacceptedthatthetimeof

the revelation ofQur ’ãnwas the time of disclosure and unveiling for thosethings which needed to be disclosed and unveiled; yet this especially wasreserved to realitiesofcognitionand the lawsofdo'sanddon'ts,and relatedaffairs. However, fixing the age of Zayd, disclosing how ‘Amr will die,identifyingwhowasthatman'sfatherandthingslikethathavenoconnectionatallwith theQur ’ãnic descriptions. In this backdrop, there appears no reasonwhytheprohibitionofputtingquestionsaboutsuchthingsshouldbefollowedby the clause: "and if you question about them while the Qur ’ãn is beingrevealed,theyshallbedeclaredtoyou."Therefore,themoreappropriatereplyistheoneinferredfromsomeother

persons' talk that: The next verse: A people before you indeed asked suchquestions, and then became disbelievers on account of them, as well as the

clause: "and if you question about themwhile theQur ’ãn is being revealed,they shall be declared to you," show that the things questioned about wereconnected with the laid down laws; the verses discourage and forbid thebelievers to seek minute details regarding those laws, because too muchinterrogationandtoodeepdelvinginquestionswouldcertainlyleadtoharderdetailsandputthequestionersingreatertroubles,asAllãhhasdescribedinthestoryof thecowof the Israelites.Themore they indulged inenquiry,askingformoreandmoreparticularsofthecowwhichtheyweretoldtoslaughterthemoreAllãhwentontighteningtheconditionsandnarrowingtheirchoices.The clause: "Allãh has pardoned of this," is apparently an independent

sentence,putheretoexplainthereasonoftheprohibition:"donotputquestionaboutthingswhichifdeclaredtoyoumaytroubleyou."Some exegetes have said: The clause: "Allãh has pardoned of this", is the

attributeof "things"; and the speechhas tobe re-arrangedas follows:donotputquestionsaboutthings,whichAllãhhaspardoned,whichifdeclaredtoyoumaytroubleyou.COMMENT: This interpretation is not correct; the verb: ‘afã ( افع =

pardoned) has taken the preposition: ‘an ( نع ),and it is the best proof that the things pardoned are thosewhich are relatedtosharī‘ahandlaws;hadtheybeenfromamongthecreativeaffairs,itwasalmostcertaintobedescribedas,Allãhhaspardonedthis.In any case, the reasoning in terms of pardoning, indicates that theword:

"things",referstotheparticularsofthelawsandsharī‘ah,and theconditionspertainingtothem;andmakesitclearthatiftheQur ’ãnissilentaboutthem,itisnotbecauseAllãhwasunmindfulofthemorhadneglectedthem;itisbutaconcessionfromAllãhtoHisservantwhichHehasbestowedonthemtomaketheirliveseasier;asHesays[attheendoftheverse]:"AndAllãhisForgiving,Forbearing."When they put questions asking for an order's particulars, theymake themselves liable to more hardship, to further tightening – and it isboundtoafflict themwithpainandgriefas in thiswaytheyreject thedivinepardonwhichwasofferedtothemtomakelifeeasytothem,andtoaffirmthedivineattributesofforgivenessandforbearance.The themeof theversemaybeexpressed inourwordsasfollows: 'Oyou

whobelieve!DonotasktheProphet(s.a.w.a.)aboutthethingsregardingwhichthesharī‘ahissilent,Allãhhaspardonedthemandhasnotspokenabouttheminorder tomakeyour lifeeasyandfreefromburden;because theyaresuchthat if you ask about themwhile theQur ’ãn is being revealed, they shall bedeclaredtoyou,andtheywillputyouintroubleandpainiftheyaredisclosed

toyou.'Theabovediscoursehasmadeitclearthat:Thedivinewords:"andifyouquestionaboutthemwhiletheQur ’ãnisbeing

revealed,theyshallbedeclaredtoyou",aretheendingpartoftheprohibition,as has been explained; they are not intended to erase the prohibition ofquestioning at the time when the Qur ’ãn is being revealed, as some peoplehavethought.Theclause:"Allãhhaspardonedofit,"isanindependentsentence,puthere

togivethereasonoftheprohibitionofthequestioning;itthusgivesthebenefitofadjective,althoughgrammaticallyitisnotanadjective.The speech ends with the clause: "and Allãh is Forgiving, For-bearing,"

although the speech contains prohibition which does not agree with theattributes of forgiveness and forbearance. Therefore these two attributes arerelatedtothepardonmentionedintheclause:"Allãhhaspardonedofit,"andnottotheprohibitioncontainedintheverse. QUR’ÃN: A people before you indeed asked such questions, and they

became disbelievers on account of them: It is said that sa’alahu ( هلأس ) andsa’ala ‘anhu ( هنعلأس ) have the same meaning:He asked about him; thumma ( مث =then) indicates delay in terms of speaking, not in terms oftime; bihã ( اهب =in them) is connectedwith, disbelievers, as the verse apparently shows; it isintended to forbid putting questions concerning the conditions of laws andorderswhichwereleftvagueatthetimeoflegislation.Thus,thedisbeliefhereindicatesdisbelief in the lawsas itentailsdiffidenceofsoulandstraitnessofhearts against theiracceptance.There is also a possibility that bi ( ب )

initmaybeusedtoshowthecause;thenthemeaningwillbe:onaccountofit;but this is a farfetchedidea.Although theversehasnotnamed thepeoplewhohad turneddisbelievers,

yettherearesomeepisodesmentionedintheQur ’ãntowhichtheversemaybeapplied,likethatofthetable(amongtheChristians'stories)andseveralothersrelatedtotheummahofMūsãandothers.

TRADITIONS

[as-Suyūtī]quotes IbnJarīr,Abu 'sh-ShaykhandIbnMarduwayhwhohavenarrated fromAbūHurayrah that he said, "TheMessenger ofAllãh (s.a.w.),delivereda sermonbeforeus, and said, 'Opeople!Allãhhasprescribedhajjforyou.'‘UkãshahibnMuhsinstoodupandsaid,'Everyyear?OMessengerofAllãh!'(TheProphet)said,'Asforit,ifIhadsaid,"Yes,"itwouldhavebecomeobligatory;andifithadbecomeobligatoryandthenyouweretoleaveit,youwouldhavegoneastray.RemainsilentbeforemewhenIamsilentbeforeyou,asthosewhowerebeforeyouhadperishedonlybecauseoftheirquestioningsand their discord against their prophets.' Then Allãh revealed: O you whobelieve!Donotputquestionsaboutthingswhichifdeclaredtoyoumaytroubleyou.."(ad-Durru'l-manthūr)Theauthor says:This story has beennarrated by several narrators from

AbūHurayrahandAbūAmãmah,etc.;andithasbeennarratedinMajma‘u 'l-bayãn andotherShī‘ite books. It fits on the explanation thatwehavewrittenearlier.[as-Suyūtī]quotesIbnJarīrandIbnAbīHãtimwhohavenar-ratedfromas-

SuddīaboutthewordofAllãh:Oyouwhobelieve!Donotputquestionsaboutthings which if declared to you … , that he said, "The Messenger of Allãh(s.a.w.),becameangryoneday,andstooduptoaddressthepeople;andhesaid,'Askme,foryouwillnotaskmeaboutanythingbutIshallinformyouaboutit.' So there stood up a Qurayshite man from Banū Sahm, ‘Abdullãh ibnHadhãqahbyname–andpeopleusedtovilifyhim–andsaid,'OMessengerofAllãh!Whoismyfather?'Hesaid, 'Yourfatherisso-and-so(andheassertedhis relationship to his father).' ‘Umar betookhimself to him, kissed his footandsaid, 'OMessengerofAllãh!WearepleasedwithAllãhas theLord,andwithyouastheProphet,andwiththeQur ’ãnastheleader;sopardonus,mayAllãhpardonyou!'Sohecontinuedbeseechinghimuntilhisangersubsided.Itwasonthatdaythathesaid,'Thechildbelongstothebedandfortheadultereristhestone.'Anditwas(then)revealedtohim:Andpeoplebeforeyouindeedasked such questions, [and then became disbelievers on account of them]."(ibid.)The author says: This tradition is narrated through several chains with

variationsintheirwordings.Howeveryouhaveseenearlierthatitdoesnotfitontheverse.

[as-Suyūtī]quotesIbnJarīr,Ibnu'l-Mundhhirandal-Hãkim(whosaidthatitis correct), who narrated fromTha‘labah al-Khashnī that he said, "Then theMessengerofAllãh(s.a.w.),said,'VerilyAllãhhaslaiddown(some)limits,sodonottransgressthem;andhasprescribedforyou(some)obligations,sodonot neglect them; and has made (some) things unlawful, so do not committhem;andhasleft(some)things,notbecauseofforgetfulness,butasamercyfromHimselfforyou,soacceptthemanddonotdelveinthem.'"(ibid.)‘Alī(a.s.)said,"VerilyAllãhhasenjoineduponyousomeduties,sodonot

neglect them;and laiddownforyousome limits, sodonot transgress them;and has forbidden you some things, so do not commit them; and has passedover some things, and has not left them because of forgetfulness, so do notforceyourselfconcerningthem."(Majma‘u'l-bayãn;Tafsīras-Sãfī)[al-Kulaynī]narratesthroughhischainsfromAbu'l-Jãrūdthathesaid,"Abū

Ja‘far(a.s.),said,'WhenItellyouanything,youshouldaskmeforitsauthorityfrom the Book of Allãh.' Thereafter he said in one of his talks, 'Verily theMessengerofAllãh (s.a.w.a.)had forbid-den idle lalk, squanderingofwealthand excessive questioning.' It was said to him, 'O Son of theMessenger ofAllãh!WhereisitfromtheBookofAllãh?'Hesaid,'VerilyAllãh,theMighty,theGreat,says:Thereisnogoodinmostoftheirsecrettalksexcept(inhis)whoenjoinscharityorgoodnessorreconciliationbetweenpeople [4:114];andHehassaid:AnddonotgiveawayyourpropertywhichAllãhhasmadeforyoua(meansof)supporttotheweakofunderstanding[4:5];andHehassaid:donotputquestionsabout thingswhich ifdeclared toyoumay troubleyou.'"[5:101](al-Kãfī)[al-‘Ayyãshī]narratesfromAhmadibnMuhammadthathesaid:"Iwroteto

Abu 'l-Hasanar-Ridã(a.s.), [hewrote its reply]at theendofwhichhewrote:'Have not you [people] been forbidden to ask too many questions? Yet yourefusetodesist!Bewareofit,forthosewhowerebeforeyouhadperishedonlybecause of abundance of their questions. SoAllãh, theBlessed, theSublime,said:Oyouwhobelieve!Donotputquestionsaboutthingswhichifdeclaredtoyoumaytroubleyou,…Apeoplebeforeyouindeedaskedsuchquestions,andthenbecamedisbelieversinthem.'"(at-Tafsīr)

13ChapterTranslationofverses103-104

Allãhhasnotordained(themakingof)abahīrahorasãibahorawasīlahorahãmibutthosewhodisbelievefabricatealieagainstAllãh,andmostofthemdonotunderstand(103).Andwhenitissaidtothem:"CometowhatAllãhhasrevealedandtotheMessenger,"theysay:"Thatonwhichwefoundourfathersissufficientforus."What!Eventhoughtheirfathersknewnothinganddidnotfollowtherightway(104).

COMMENTARY

QUR’ÃN:Allãhhasnotordained(themaking)of)abahīrahorasãibahorawasīlahorahãmi…:Theseweresomecattle-groupsthepeopleoftheEraofIgnorancehadmadeforthemsomeruleswhichwerebasedonrespectandaccordedthemasortoffreedom,AllãhinthisverserebutstheideathatHehadmight havemade any of it. [The literalmeaning:Allãh has notmade]. Thisnegatedmaking is related to thosecattlesattributes,not theirbeings;becausetheir beings, their selves, areAllãh's creatures,without any doubt. Likewise,theirattributes,sofarastheyareattributes,arecreatedbyAllãh.Whatmaybepositively or negatively ascribed to Allãh, are the self-same attributesinasmuchastheywerethoughttobethesourceoftherules,whichthoseArabsclaimed for them. Thus, the negation of making of bahīrah and its groupmeansthatAllãhhadnotordainedthoserulesorlawswhichwereascribedtothemandwerewell-knownamongArabs.Theexegetesdifferaboutthemeaningsofthenamesofthesefourkindsof

cattle, resulting indifferenceaboutdetailsof their related laws–asyouwillsoonsee–yetitisacceptedbyallthatthoselawsaccordedthemsomesortoffreedom,respectandcarefortheirwell-being;andthat threegroupswereofcamels,i.e.bahīrah,sãibahandhãmi,andone,wasīlah,wasofgoat.al-Bahīrah:Majma‘u'l-bayãnsays:Itwasashe-camelwhichgavebirthfive

times,thelastonebeingamalecalf;theyusedtocleaveitsearawidetear;theyrefrained from riding or slaughtering it; it was not driven away from anywater or pasture, and even if a tired traveller found it, hewould not ride it.(Reportedfromaz-Zajjãj.)Also,itissaidthatwhenashe-camelhadgivenbirthfivetimes,theylooked

atthefifthissue; if itwasamale, theyslaughtereditandmenandwomenallpartookof it;but if itwasafemale, theycleaved itsearand itwascalledal-bahīrah:itsfurwasnotshorn;ifitwasslaughtered,thenameofAllãhwasnotmentionedonit;norwasitusedforloadingorriding;womenwereforbiddento taste even a drop of itsmilk or to get any benefit from it – itsmilk andbenefitswere reserved formen until it died;when it died,men andwomenjoinedineatingit.(ReportedfromIbn‘Abbãs.)Anditissaidthatal-bahīrahwasthedaughterofas-sãibah.(Reportedfrom

MuhammadibnIshãq.)as-Sãibah:Majma‘u 'l-bayãn says: It waswhat they used to let go free; a

manmadeavowthatifhereturnedfromhisjourney,orifherecoveredfromillness,orsoon,thenhisshe-camelwouldbesãibah;thenitwouldbetreated

likeal-bahīrah, in that itwouldnotbeused inanyway,norwould itbekeptback from anywater or pasture. (Reported from az-Zajjãj; and also it is thesayingof‘Alqamah.)Also,itissaidthatitiswasashe-camelthatwasfreedforidols.Usually,a

manfreedwhateverhewishedfromamonghisproperty;thenhebroughtittocustodians,i.e.servantsoftheirdieties,andtheyfedway-farersofitsmilkandsoon.(ReportedfromIbn‘AbbãsandIbnMas‘ūd.)Also,itissaidthatwhenashe-camelgavebirthtotenfemalesconsequently,

withoutanymalecalfcominginbetween,itwasmadefree;theydidnotrideit,nordidtheyshearitsfur,andexceptforaguest,noonecoulddrinkitsmilk;ifafterthatsheagainboreafemale,itsearwastornanditwaslefttoroamwithitsmother;and itwas thatwascalledal-bahīrah. (Reported fromMuhammadibnIshãq.)al-Wasīlah:Majma‘u'l-bayãnsays:Itwastakenoutfromgoats.Whenagoat

gavebirth to a femalekid, it belonged to them,and if it bore amale, itwasslaughteredtotheirdieties;butifitgavebirthtoamaleandafemaletogether,theysaid: Ithas joined itsbrother;and then themalekidwasnotslaughteredfortheirdieties.(Reportedfromaz-Zajjãj.)Also, it has been said thatwhen a goat gave birth seven times, then if the

seventhwasamalekid, theyslaughtered it for theirdieties,and itsmeatwasexclusivelyreservedformen;andifitwasafemalekid,itwasallowedtoliveand joined theherd.But if theseventhpregnancybrought forthamaleandafemalekids,theysaid:Thesisterhasjoineditsbrother,asitisunlawfultous;sobothbecameunlawful,andtheirbenefitandmilkwasreservedformentotheexclusionofwomen.(ReportedfromIbnMas‘ūdandMuqãtil)Also, it is said that al-wasīlahwas agoatwhichbrought forth ten female

kidsinfivepregnancies,withouttherebeinganymaleamongthem.Thentheysaidshehasjoined.Thenwhateverwasborntoherafterthat,wasreservedformen, the women being excluded from it. (Reported from Muhammad ibnIshãq.)al-Hãmī:Majma‘u'l-bayãnsays:Itisamalecamel.Whenamalecamelhad

sired ten pregnancies, they used to say: Its back is protected. Nothing wasloadedonit,norwasitpreventedfromwaterorpasture.(ReportedfromIbn‘AbbãsandIbnMas‘ūd,andalsofromAbū‘Ubaydahandaz-Zajjãj.)Also,itissaidthatwhenamalecamel'schild'schildwasimpregnated,they

said: Itsbackhasbecomeprotected; so itwasnot ridden. (Reported fromal-Farrã’.)Althoughthere isall thisdifferenceinmeaningsof thesenames, there isa

strong probability that it portrays the variation in different tribes' usage and

customs,becausesuchsuperstitionswerewidespreadamongancientbarbaricnations.Beitasitmay.Theverseaimsatrefutingtherulestheyhadfabricatedfor

these four types of the cattle, wrongly ascribing them to Allãh. Look at thedivinewords:"Allãhhasnotordained(themakingof)abahīrahorasãibahorawasīlah or a hãmi"; followed immediately by the clause: "but those whodisbelievefabricatealieagainstAllãh."Thislatterclauseappearstoanswerasupposedquestion:WhenAllãhdenied

ordainingbahīrahandother typesofcattle, itwasas ifsomebodyhadasked:'Thenwhatisthepositionoftheclaimsmadebydisbelievers?'Andtheanswercame: thosewhodisbelieve fabricatea lieagainstAllãh. Then itwas furtherexplained,adding theclause:"andmostof themdonotunderstand." Itmeansthat their positions differ in this fabrication; most of them fabricate againstAllãh what they do and they do not understand; while the remaining smallgroupdounderstandtheTruth,knowingwellthatwhattheyascribetoAllãhismerefabrication.Theseare the leaderswhosewordsare listened toandwhomanagetheaffairsofthemasses;andtheyaretheobstinateandstubbornones.QUR’ÃN:Andwhenitissaidtothem:"CometowhatAllãhhasrevealed

and to theMessenger," they say: "That on which we found our fathers issufficientforus."What!Eventhoughtheirfathersknewnothinganddidnotfollowtherightway:ItdescribestheirattitudewhentheywereinvitedtocometowhatAllãhhadrevealedandto theMessengerwhoseresponsibilitywastoconvey themess-age. That call invited them to Truth, devoid of fabrication,and knowledge clear of ignorance. The preceding verse gathers fabricationand lack of understanding together on their side; obviously nothing remainsfortheoppositeside–thesideofAllãh–excepttruthandknowledge.But they did not discard it except because of blind imitation, as they said:

Thatonwhichwefoundourfathersissufficientforus.at-Taqlīd ( دیلقتلا = imitation, following) is not alwayswrong; sometimes it

mightbecorrectwithsomeconditions–andthat iswhenanignorantpersonfollows a knowledgeable one. This 'following' is the factor on which theprogressofhumansocietyisbasedinallthoseaffairsoflifeinwhichmanisunabletoacquirenecessaryknowledge.However,ifanignorantmanfollowsanother ignorant one in his ignor-ance, then it is highly condemnable in theeyesoftheunderstandingpeople.Likewise,itisalsoobjectionableifalearnedmanfollowsanotherlearnedone,goingagainsthisowndeductionsdiscardingitforanotherman'sfindings.ThatiswhyAllãhhasrefutedtheirclaimandsaid:"What!Eventhoughtheir

fathersknewnothinganddidnotfollowtherightway."Itindicatesthatreason

– if there is reason – does not allow a man to refer to him who has noknowledge, nor does he follow the rightway.This is theway of life, and itdoes not permit to follow a path which is not free of dangers, and whoseconditionisnotknown–neitherindependentlynorbyfollowinganexpert.Probably,theadditionof:"anddidnotfollowtherightway",aftertheclause:

"knew nothing", aims at completing the qualifications of speech, in its truesense; although reference by an ignorant person to another ignorant one iscondemnable,but it is soonlywhen the followedone is like the follower inignorance without there being any distinction between the two. But if thefollowed one, even if ignorant, proceeds on the way guided by aknowledgeable expert, then he follows the right way, and then there is noblameifsomebodyfollowshimontheway;becauseultimatelyitturnsouttobeanimitationofapersonwhoknowsthedetailsofthepath.It isnowclearfromabovethat theclause:"eventhoughtheirfathersknew

nothing",wasnotenoughbyitselftocompletetheproofagainstthem,becausetherewouldhaveremainedapossibilitythattheirignorantfathersmighthavebeen following learned guides, in which case there was no blame on them.Therefore, that possibility was removed by adding the clause: "and did notfollowtherightway",sotherewasnojustificationinimitatingsuchpeople.Theprecedingverse:Allãhhasnotordained(themakingof)abahīrah…,

had shown that thosepeople eitherhadnounderstanding, (and theywere themajority) or were stubborn and arrogant [and they were the misleadingleaders]; and it had made it clear that such people did not deserved to beaddressed by Allãh, or to be presented with divine arguments. That is thereason that this verse does not arguewith themdirectly; it seems to addressanothergroup and avoids talking to them face to face; and therefore it says:"What! Even though their fathers knew nothing and did not follow the rightway."Therehasbeengiveninthefirstvolume40ofthisadoptionofotherpeople's

conceptsandrulings,whichyoumayreferfordetails.TheversealsomakesitclearthatreferringtotheBookofAllãhandtoHis

Messenger,i.e.,tothesunnahisnotablameworthyimitationandfollowing.

TRADITIONS

It isnarrated inTafsīru 'l-Burhãn fromas-Sadūq, throughhischains, fromMuhammadibnMuslim,fromAbūAbdillãh(a.s.)thathesaidaboutthewordof Allãh, the Might, the Great: Allãh has not ordained (the making of) abahīrah or a sãibah or a wasīlah or a hãmi. "The people of (the Era of)Ignorance used to say, when a she-camel brought forth two calfs in onepregnancy,'ithasjoined';thentheydidnotallowitsslaughterorpartakingofitsmeat;andwhenitboreten(calves),theydeclaredittobesãibah;thentheydidnotallowridingitoreatingitsmeat;andhãmīwasthemalecamel,theydidnot allow it [i.e. riding or eating it]. So, Allãh revealed that He had notordainedprohibitionofanyofthesethings." [al-Bahrãnī says:] Then IbnBãbawayh says: "It has been narrated thatal-

bahirahwasashe-camel,whenitgavebirthfivetimes,thenifthefifthcalfwasamale,theyslaughteredit(thecalf)andmenandwomenpartookofit;andifthefifthwasafemaletheytoreitsear,anditsmeatandmilkwasunlawfultowomen,butifitdiedthenitbecamelawfultowomen.as-Sãibahwasacamel,whichwasfreedbynadhr(vow);amanvowedthatifAllãhgavehimrecoveryfromillnessorconveyedhimtohishome,hewoulddoso."Andal-wasīlahwasagoat. Ifagoatgavebirth insevenpregnancies,and

theseventhkidwasamale,itwasslaughtered,andmenandwomenatefromit,but if itwasafemale, itwasjoinedto theherd;andif thereweretwokids,amale and a female, they said: 'It has joined its brother;' then it was notslaughtered, and its meat was unlawful for women, except that it died (ofitself),theeatingitwaslawfulformenandwomen."And al-hãm was a stallion, when a child of its child was (ready to be)

ridden,theysaid:'Itsbackisindeedprotected.'"Thenhe(al-Bahrãnī

40al-Mīzãn(Eng.),vol.1,pp.301-5.(tr.)said: "Also, it is narrated that hãmi is a camel which brought forth ten

pregnancies; so they said: 'Its back is indeedprotected;' so itwasnot ridden,norwasitpreventedfromanypastureorwater."Theauthor says: There are other traditions from the Shī‘ite and Sunnite

chains, regarding themeaningsof thesenames:bahīrah,sãibah,wasīlah andhãmi,someotherhavebeenquotedabovefromMajma‘u'l-bayãn.

Whatiscertainabout theirmeanings, is that thesegroupsofcattleenjoyedsome freedom in the Era of Ignorance, and there were related laws, forexample,itwasnotallowedtoridethemoreattheirmeat,andtheywereneverpreventedfromanypastureorwater;also,thatwasīlahwasfromgoatsandtheotherthreefromcamels.Ibn‘AbbãshasnarratedfromtheProphet(s.a.w.a.)thathesaid:"Verily‘Amr

ibnLuhīibnQam‘ahibnKhandafbecamekingofMecca.HewasthefirstwhochangedthereligionofIsmã‘īlandobtainedidolsandputupgravenimages41and inventedbahīrah, sãibah, wasīlah and hãmi." (TheMessenger of Allãh,s.a.w.a.said:)"AndindeedIsawhimintheFire,thesmellofhisgutstroublesthepeopleoftheFire."Also,itisnarratedthat[theHolyProphetsaid,"Isawhim]dragginghisgutsintheFire."Theauthor says: as-Suyūtī has narrated this chains from Ibn ‘Abbãs and

others.as-Suyūtīquotes‘Abdu'r-Razzãq,IbnAbīShaybah,‘AbdibnHamīdandIbn

JarīrwhonarratedfromZaydibnAslamthathesaid,"TheMessengerofAllãh(s.a.w.a.),said'VerilyIknowthefirstmanwhoinventedsãibahandfixedidols,andthefirstmanwhochangedthereligionofIbrãhīm.'Theysaid, 'Whowashe,OMessengerofAllãh!'Hesaid,‘AmribnLuhī,ofBanūKa‘b;Ihadindeedseenhimdragginghisguts in theFire.' [Thenhesaid:] 'AndIknowwhoputmarksondedicatedanimals.'Theysaid,'Whowashe,OMessengerofAllãh?'Hesaid,'AmanfromBanūMudlij;hehadtwoshe-camels,andhetoreuptheirearsandforbade(tohimself)theirmilkandbacks;andhesaid,"ThesetwoareforAllãh."Thereafter,hefelttheneedofthem,sohedranktheirmilkandrode(on)theirbacks.'He(theProphet)said,'AndindeedIsawhimintheFire,andthe two (camels) were shattering him with their mouths and trampling himdownwiththeirhooves.'"(ad-Durr'l-manthūr)

41Incir.250C.E.(tr.) [as-Suyūtī] quotes Ahmad, ‘Abd ibn Hamīd, al-Hakīm at-Tirmidhī (in

Nawãdiru'l-usūl),IbnJarīr,Ibnu'l-Mundhir,IbnAbīHãtimandal-Bayhaqī(inal-Asmã’wa's-sifãt)whonarratedfromAbu'l-Ahwas,fromhisfather,thathesaid,"IcametotheMessengerofAllãh(s.a.w.)wearingshabbygarments.Sohesaidtome,'Doyouhavesomewealth?'Isaid,'Yes.'Hesaid,'Whattypeof

wealth?' I said, 'Fromeverykind, camels, goats, horses and slaves.'He said,'WhenAllãhhasbestowedonyou,itshouldbeseenonyou.'Thenhesaid,'Doyourcamelsgivebirthto(calveswith)unimpairedears?'Isaid,'Yes;anddoescamelgivebirthexceptlikethis.'Hesaid,'Thenperhapsyoutakearazorandcutofftheearsofagroupofthemandthenyousay:"Itisabahīrah,"andsplittheearsof(another)groupofthem,andthenyousay:"Itisseparated?'''Isaid,'Yes.'(TheProphet)said,'Don'tdoit;whateverAllãhhasgivenyouislawfultoyou.' Then he said, 'Allãh has not ordained (the making of) a bahīrah or asãibahorawasīlahorahãmi.'"(ibid.)

14ChapterTranslationofverse105

Oyouwhobelieve!Takecareofyoursouls;hewhoerrscannothurtyouwhenyou are on the rightway; toAllãh is your return, of all (of you), soHewillinformyouofwhatyoudid(105).

COMMENTARY

Theverseenjoins thebelievers to takecareof themselvesandadhere to

the path of their guidance; they should not be worried because a group ofpeople has gone astray; everyone is to return to Allãh, and He is to judgeeveryoneaccordingtohisdeeds.Thespeechcontainsverydeepmeanings.QUR’ÃN:Oyouwhobelieve!Takecareofyoursouls;hewhoerrscannot

hurtyouwhenyouareontherightway;…:‘Alaykumanfusakum( مكسفنأمكیلع= translated here, take care of yoursouls): ‘Alaykum is a verbal noun, and means,adhere;yoursoulisitsobjective;literallyitmeans,adheretoyoursouls.

It isknown thatgoingastrayandbeingon the rightway– theopposites–take placewhen one proceeds on away. If one adheres to themiddle of theroad, he reaches to the end of the road, and it is the destination that he hadintended to arrive at in his life's journey. On the other hand, if he was notseriousinhisproceedinganddeviatedfromtherightpath,thenhegoesastrayandmisses the intendedgoal.Theverse supposes thatmanhas got a path totreadonandadestinationtoarriveat;sometimesheadherestothewayandisguided aright; at other times he deviates from it and is led astray.However,thereisnootherdestinationthatamanaimsatexcepttheblissfullifeandgoodend.YettheversedeclaresthattoAllãhisthereturntoWhomallhavetoreturn–thosewhoareguidedarightaswellasthosewhogoastray.The reward that amanwants toget inhis natural proceeding is onlywith

Allãh; the guided ones achieve it and the misled ones are deprived of it. Itinevitablymeans thatall thepathsusedby thepeopleofguidanceandall thewaystroddenuponbythepeopleofmisguidancefinallyendatAllãh,andwithHim is the intended destination, although those paths and ways vary inconveyingthemantodesireandsuccessorbeatinghimwithfailureandloss;and likewise regarding nearness and distance; as Allãh says:Oman! Surelythou art striving to thy Lord, a hard striving, so that thou art to meet Him(84:6);…nowsurelythepartyofAllãharethesuccessfulones(58:22);Didn'tyou see thosewho changedAllãh's favour for ungratefulness andmade theirpeople toalight into theabodeofperdition (14:28);… then verily I amverynear; I answer the prayer of suppliant when he calls onMe, so they should

answerMycallandbelieveinMethattheymaywalkintherightway(2:186);...and(asfor)thosewhodonotbelieve,thereisaheavinessintheirearsanditisobscuretothem;theseshallbecalledtofromafar-offplace(41:44).Allãh has made it clear in these verses that all men are unavoidably

proceedingtoHim;theroadforsomeofthemisshortanditleadstoguidanceandsuccess,while that for theothers is longand itdoesnotendatblissandhappiness,buttakesthewalkertodestructionandperdition.Inshort,theversesupposesforthebelieversandthedisbelieverstwopaths,

bothofwhichendatAllãh;anditdirectsthebelieverstolookaftertheirowninterestsandtoturnawayfromtheothers,i.e.,fromthepeopleofmisguidance.Theyshouldnotweary themselves thinkingabout thosepeople;because theiraccountisontheirLord,notonthebelievers;thesebelieverswillnotbeaskedaboutthem,sowhyshouldtheyinvolvethemselveswiththem.Thustheverseis near in meaning to another verse: Say to those who believe (that) theyforgivethosewhodonothopethedaysofAllãhthatHemayrewardapeopleforwhattheyearn(45:14).Andsimilaristheconnotationoftheverse:Thisisapeoplethathavepassedaway;theyshallhavewhattheyearnedandyoushallhavewhatyouearn,andyoushallnotbecalledupontoanswerforwhattheydid(2:134).Therefore,abelievermustremainoccupiedonlyinthatwhichconcernshis

soulbyproceedingonthepathofguidance;heshouldnotbeshakenbywhathe seesofmisguidanceof thepeople andpervasionof sins among them;heshouldnotwastehistimewithinvolvementintheiraffairs.Truthistruthevenifabandoned,andfalsehoodisfalsehoodeveniftakenup,asAllãhsays:Say:"The bad and the good are not equal, though the abundance of the badmayenchant you; so fear Allãh, O men of understanding, that you may besuccessful."(5:100);Andnotalikearethegoodandtheevil....(41:34).Inthelightoftheabovediscourse,thewordsofAllãh:"hewhoerrscannot

hurtyouwhenyouareontherightway,"areasortofillusionwhichaimsatforbidding the believers to be influenced by misguidance of those who aremisled, as itmayencourage them to leave thewayofguidance, and to thinkthatthepresentworlddoesnotsup-portreligionanddoesnotallowthemtobeinvolvedinspiritualaffairs,asthesethingsareremnantsoftheancientsimplecustomswhosetimehaspassedaway.Allãhsays:Andtheysay:"Ifwe followtheguidancewithyou,weshallbecarriedofffromourcountry."...(28:57). It forbids themalso to fear theothers'misguidanceandneglect theirown

guidance; in this way they would remain engaged in the others' affairs andwould forget their own selves; thus they would become like the others.Actually, what is incumbent on a believer is only to call towards his Lord,

enjoin the good, and forbid the evil. In short he is to arrange the normalcauses,andthenheshouldleavetheaffairsoftheeffectsinthehandsofAllãh,because toHimbelongall theaffairs.Hehasnotbeen told toputhimself inperditionintryingtorescueothersfromperil;andheshallnotbecalleduponto account for what others had done; he is not an overseer to check others'activities.ThustheverseissimilarinmeaningtowhattheQur ’ãnsaysinotherplaces:Thenmaybe youwill kill yourselfwithgrief, sorrowingover them, iftheydonotbelieveinthisannouncement.SurelyWehavemadewhateverisontheearthanembellishmentforit,sothatWemaytrythem(asto)whichofthemisbestindeed.AndmostsurelyWewillmakewhatisonitbaregroundwithoutherbage (18:6-8).And even if therewereaQur’ãnwithwhich themountainsweremade topassaway,or theearthwere travelledoverwith it,or thedeadweremadetospeakthereby;nay!ThecommandmentiswhollyAllãh's.HavenotyetthosewhobelieveknownthatifAllãhhadwilledHewouldcertainlyguideallthepeople?…(13:31)Thisexplanationshowsthatthisverseisnotinconflictwiththoseofcalling

the people, and those telling the believers to enjoin good and forbid evil;because it only forbids the believers to remain involved in the people'smisguidance, forgetting theirownguidance to the rightway. Inotherwords,theyshouldnotputtheirownsoulsinperditionwhileendeavouringtorescueothersfromperil.Moreover, calling the others toAllãh, and enjoining good and forbidding

evilareapartofabeliever'sinvolvementwiththeaffairsofhisownself,andofhisadvancingonthepathofhisLord.HowcanthisversebeconsideredasgoingagainsttheversesoftheCallorthoseofenjoininggoodandforbiddingevil,ortakentobeabrogatingthem,whileAllãhhascountedthesefactorsasthedesignationofthisreligionandafoundationuponwhichithasbeenbuilt;asAllãh says:Say: "This ismyway: I invite (you) toAllãh;with clear sight(are)Iandhewhofollowsme;…"(12:108);Youarethebestnationraisedupfor (the benefit of)men; you enjoin what is right and forbid the wrong …(3:110).What is incumbentonabeliever is this: thatheshould invite toAllãhwith

clear sight, and should enjoin the good and forbid the evil, aiming only atdischarging a duty imposed upon him by Allãh. He is not expected to killhimself in grief [if they do not listen] or to exert himself beyond the limittryingtoinfluencethemisguidedpeople,asthisisnothisduty.Theverseproposes that there isonepath for thebelievers that leads them

aright,andanotheroneforthedisbelieversthatmisleadsthemtoerror.Thenitorders thebelievers toadhere to their souls (as it says, ‘alaykum anfusakum,

whichliterallymeans,adheretoyoursouls).Allthisshowsthatthesoulofthebelieveritselfisthepathwhichheshouldtreadonandadhereto;exhortingonetoapathconformswithexhortationtoadheretoit,toneverleaveit;itdoesnotconnote adherence to thewalkerof theway; aswe clearly see inverses likethis:And (know) that this is my path, the right one, therefore follow it; andfollownot(other)ways,fortheywillleadyouawayfromHisway;…(6:153).Now,whenAllãhwishestoexhortthebelieverstovigilantlyproceedonthe

pathoftheirguidance,Heordersthemtoadheretotheirsouls.Itmakesitclearthatthepath,whichtheyhavetowalkonandadhereto,istheirownsouls.Thatis,thesoulofthebelieverishispathonwhichheproceedstohisLord;itisthepathofhisguidance,anditleadshimtohiseverlastingbliss.In thisway, this verse throws brilliant light on the aim and goal towhich

other verses point somewhat vaguely, like the words of Allãh: O you whobelieve! Fear Allãh, and let every soul consider what it has sent on for themorrow,andfearAllãh;surelyAllãhisAwareofwhatyoudo.AndbenotlikethosewhoforgotAllãh,soHemadethemfor-gettheirownsouls;theseitisthatarethetransgressors.NotalikearetheinmatesoftheFireandthedwellersofthegarden;thedwellersof thegardenaretheythataretheachievers (59:18-20).Theseversesenjoinoneverysoultoconsiderwhatithassentonahead,and

tovigilantlyguarditsgooddeeds,asitisitsprovisionfortomorrow–andthebestprovisionispietyandfearofAllãh.Thesoulhasatodayandatomorrow,and it is proceeding ahead as it has to go a longway, and its destination isAllãh,andwithHimisthebestreward,andthatisthegarden.Therefore,everysoul should continuously remember its Lord without forgetting Him for asinglemoment;becauseAllãhisthedestination,andforgettingthedestinationwouldmakeoneforgetthepath;becausewhoeverforgetshisLordforgetshissoul;suchapersonwouldnotgatheranyprovisionforhistomorrowandforhisfuturejourney,whichhecouldusetopreservehislife;anditwouldmeanperdition. This is the meaning of what both sects have narrated from theProphet(s.a.w.a.)thathesaid:"WhoeverknewhissoulknewhisLord."It is the meaning that is supported by total meditation and correct

consideration.Man,inthejourneyofhislife–nomattertowhichenditwouldstretch out – has really no concern at all except the good of his soul andhappinessofhis life,evenwhenhesometimes isengaged inwhat looks likebenefiting the others.Allãh says: If you do good, you do good for your ownsouls,andifyoudoevil,itisforthem(only)…(17:7).There is only thismanwho changes from one condition to an-other, and

develops fromonestage to theother: foetus,child,youth,middleaged,and

old;thencontinueshislifeinbarzakh,thenontheDayofResurrection,thentothe Garden or the Fire. It is this distance the man completes from his firstexistenceuntilhereacheshisLord.Allãhsays:AndthattoyourLordistheendgoal(53:42).Andthismandoesnotgoaheadinthisjourneyexceptwithsomeactivities

ofmind(i.e.,beliefs,etc.)andsomeactionsof limbs–be theygoodorevil.Whateverheproducestodaywillbehisprovisiontomorrow.Thus,thesoulisthepathofmantohisLord,andAllãhisthefinaldestinationofhisjourney.This is a pathmanhas to tread upon compulsorily, as thewords ofAllãh

indicate:Oman!Surely thouart striving to thyLord,ahard striving, so thatthouarttomeetHim(84:6).Thispathhastobetrod-denbyeachman,beheabelieverordisbeliever,alertandcautiousorobliviousandcareless.Theverse,whenitexhortstoadheretothispathdoesnotintendtopushtoitthosewhodonotuseit.Theverse'sonlypurposeistomakethebelieversawareofthisrealitywhen

theyhadbecomeobliviousof it.Although this reality, like all other creativerealities, is firmly established and is not affected by our knowledge orignorance,yetman'sattentiontoitdoeshavemanifesteffectonhisactivities.Anditistheactionsthatprovidetothehumansoulanupbringingthatisproperfor its nature.When the actions are appropriate with reality and agree withpurposeofcreation,thenthesoul,whichisbroughtupwiththeirhelp,willbeblissfulinitsendeavours;itsprojectswillnotfailanditsdealingswillnotendin loss.We have explained it in many places in this book, which leaves noroomforanydoubt.However, it may be elaborated in this background, as follows: Man, like

other creatures of Allãh, is placed under divine training and rearing, Hisattentionencompassesallhisaffairs.AndAllãhhassaid:…thereisnolivingcreaturebutHeholdsitbyitsforelock;surelymyLordisonthestraightpath(11:56).This creative rearing, according to the trainingAllãh gives to otherthings,proceedstogethertoHim;andHehassaid:…nowsurelytoAllãhdoallaffairseventuallycome(42:53).Thisrearingdoesnotchangeinanyaffair,anddoesnotdifferevenalittlebetweenonethingandtheother,becausethepathisstraight,and theaffair is thesameandconstant.Allãhhasalsosaid: . . . youseenoincongruityinthecreationoftheBeneficentGod;…(67:3).Theendgoalofman,andthedestinationofhisaffairswherehisfinalresult

(his felicity and infelicity; his success and failure) is established is based byAllãh'sprescriptiononhischaracterandhissoul'saspects,whichintheirturnare based on deeds which are divided into good and evil, and piety andcorruption.Allãhsays:And(by)thesoulandHimWhomadeitperfect,thenHe

inspiredittounderstandwhatiswrongforitandrightforit;hewillindeedbesuccessfulwhopurifiesit,andhewillindeedfailwhocorruptsit(91:7-10).Asyousee,theseversesputtheperfectedsoulatoneend,i.e.atthestartof

his journey, its success, or failure at the other end, and it is the end of thejourney. Then they base the two ends of success and failure on the soul'spurificationand itscorruption, i.e. thegoodandevildeeds,which theversessay,areinspiredtomanbyAllãh.The verses in all this elaboration do not pass over the condition of soul.

TheylookatsoulasaperfectedcreationofAllãh;itistowhichareascribedthepietyandimpiety;itis,thatis,purifiedandcorrupted;anditisinwhichtheman becomes successful and fails. As you understand, it follows the coursedictatedbycreation.Keepinviewthiscreativereality:Maninjourneyofhislifeproceedsonthe

path of his soul; he cannot step away from it, even for one step, nor can heleaveit,evenforasinglemoment.Theconditionoftheonewhoiseveralerttoitandremembersitsdemandswithoutbeingoblivioustoitatall,cannotbelikethepositionoftheonewhoforgetsitandisobliviousoftheinescapablereality,asAllãhhassaid:…Say:"Are thosewhoknowand thosewhodonotknowalike?"Onlythosepossessedofunderstandingshallbearinmind(39:9);SoiftherecomestoyouguidancefromMe,thenwhoeverfollowsMyguidance,he shall not go astray nor be unhappy. And whoever turns away from Myremembrance,hisshallsurelybeastraitenedlife,andWewillraisehimontheDayofResurrection,blind.Heshallsay:"MyLord!WhyhastThouraisedmeblind,andIwasaseeingoneindeed?"Hewillsay:"Evenso:Oursignscametoyou,butyouforgotthem;eventhusshallyoubeforsakenthisday."(20:123-6).When aman becomes aware of this reality and turns his attention to his

actualpositionvis-à-vishisLord,andcompareshimselftoallthepartsoftheuniverse,hefindshissoulcutoff fromothers(whilepreviouslyhesawit inanotherlight)andhiddenbehindacurtain;noonecanencompassorinfluenceitexceptitsLordWhomanagesitsaffairs,andpushesitfrombehindandpullsit forward byHis power andHis guidance.He finds that it is alonewith itsLord,andbesidesHimithasnoguardianormaster.Thenthemanunder-standstheimplicationofthedivinewords:"toAllãhisyourreturn,ofall(ofyou),soHewillinformyouofwhatdid,"comingafterthewords:"takecareofyoursouls;hewhoerrscannothurtyouwhenyouareontherightway;"andalsoheknowsthemeaningoftheverse:IshewhowasdeadthenWeraisedhimtolifeandmadeforhimalightbywhichhewalksamongthepeople,likehimwhoselikeness is that of one in utter darkness whence he cannot come forth?…

(6:122).At thispoint thesoul'sperceptionanddiscernmentwillchange;and itwill

emigratefromthepositionofpolytheismtothestationofservitudeandplaceofmonotheism.Hewillbechangingpolytheismwithmonotheism,imaginarywith real, distance with proximity, satanic arrogance with divine humility,imaginaryself-sufficiencywithdevotionaldependence–ifdivinecaretakesitshandandleadsitahead.Regrettably, we are not in a position to perfectly understand these ideas,

becauseweareclingingtotheearthandareinvolvedinit,anditstopsusfromdivingtothedepthoftheserealities,whicharedisclosedbythereligionandtowhich the Divine Book points; but we are very much entangled withunnecessary scums of this transitory life,which the divine speech speaks ofonlyasaplayandidlesport,asHesays:Andthisworld'slifeisnaughtbutaplayandanidlesport;…(6:32);Thatisthe(last)reachoftheirknowledge;…(53:30). Even so, the correct consideration, deep investigation and ad-equate

meditation leadsus togeneral confirmationof itsbroaderoutlines, althoughwefallshortofencirclingitsdetails.AndAllãhistheGuide.Well, probably we have gone beyond the limits of brevity; therefore we

shouldreturntothebeginningofthistalk:-The verse may be taken as addressing the community per se. That is the

clause:O you who believe! may be addressed to the believers' society as agroup. In this case, the clause: "take care of your souls,"willmean that thebelievers should reform their Islamic society by acquiring the attribute ofbeingguidedarightbydivineguidance.Theyshouldpreserve their religiouscognition, virtuous deeds, and general Islamic symbols, as Allãh says: Andholdfastby thecordofAllãhall togetherand be not divided… (3:103). Itwas described in its exegesis that this holding fast collectively meansadherencetotheBookandSunnah.Accordingly,theclause:"hewhoerrscannothurtyouwhenyouareonthe

rightway,"willmeanthattheerronousnon-Islamicsocietiescannothurttheminanyway.Therefore,theMuslimsarenotobligatedtoexertmoststrenuouslyfor spreading Islam among the non-Muslim nations. They should limitthemselveswithinnormallimits,asexplainedearlier.Or,itmaymeanthattheyshouldnotlettheguidancetheyhavegotslipout

of their hands by looking at the misguided societies as to how they areengrossed in base desires and how they enjoy the forbidden fruits of life;becauseallofthemaretoreturntoAllãhandHewillinformthemofwhattheyhad done. Accordingly, the verse has the same implication as the following

ones:Letitnotdeceiveyouthatthosewhodisbelievegotoandfrointhecities(fearlessly).Abriefenjoyment!Thentheirabodeishell,andevilistheresting-place (3:196-7);And do not stretch your eyes after thatwithwhichWe haveprovideddifferentclassesof them, (of) the splendourof thisworld's life, . . .(20:131).Theremayalsobeanothermeaningfortheclause:"hewhoerrscannothurt

you when you are on the right way." The negative may refer to the harmemanatingfromthepersonsofthosewhoerr,andnottoanyoftheirparticularcharacteristicsoractions; thus themeaningwillbeunrestricted.Accordingly,theversenegatestheideathatthedisbelieverscouldhurttheIslamicsocietybyforcefullychanging it toanon-Islamicsociety. In thiscase, theversewillbesimilar in implication to the following verses:… This day have those whodisbelievedespairedofyourreligion,sofearthemnot,andfearMe… . (5:3);Theyshallbynomeansharmyoubutwithaslightdistress;andiftheyfightyoutheyshallturn(their)backstoyou,…(3:111). A group of ancient exegetes have said that the verse gives the believers

permissiontoabandontheCall toreligionandavoidenjoiningthegoodandforbidding the evil. According to them the verse speaks exclusively about atimeorsituationwhentheconditionsarenotfoundfor thesaidCall,and theenjoiningandforbidding–i.e.whenthebelieverhasnosecurityagainstharm.Theyhavenarrated in this respect traditions,whichshallbequotedunder theensuing"Traditions".Thisinterpretationmeansthattheclause:"hewhoerrscannothurtyouwhen

youareontherightway,"isanillusiontoremovalofresponsibility,i.e.,youare not responsible for it. Otherwise, no one can have any doubt about thedamage that the religious society suffers from spreading of misguidance,disbelief,anddebauchery.However, this meaning seems far-fetched, which does not agree with the

context: If this verse is taken as particularizing the generality of theincumbencyoftheCalltoreligionandenjoiningthegoodandforbiddingtheevil, then its language is not that of particularization; and if it is taken as anabrogator, then the verses of the Call and enjoining and forbidding confuteabrogation.Thistopichassomeaddenda,whichyouwilllatersee.

TRADITIONS

al-Ãmidīnarratesfrom‘Alī(a.s.)thathesaid,"HewhoknewhissoulknewhisLord."(al-Ghurarwa'd-durar) The author says: Both sects have also narrated it form the Prophet

(s.a.w.a.);anditisawell-knownhadīth.Somescholarshavesaidthatitusesthestyle of attaching an impossible to an impossible; and that itmeans that it isimpossible for man to know his soul because it is impossible for him tocomprehendAllãh. But this view has been refuted: First, because of anotherProphetictradition:Themoreoneofyouknowshissoul,themoreheknowshisLord;andSecond,becausethehadithgivesameaningofcontradistinctionto theverse:Andbenot like thosewho forgotAllãh, soHemade them forgettheirownsouls[59:19].‘Alī (a.s.) has also said, "Astute ishewhoknowshis soul andpurifieshis

deeds."(ibid.)Theauthorsays:Inpreviousexplanationitwasdescribedhowpurification

isinterconnectedwithgnosisofsoul.He(a.s.)hasalsosaid,"Gnosisthroughthesoulisthemorebeneficialofthe

twognosis."(ibid.)Theauthorsays:Apparently, the twognosis refers to thegnosis through

thesignsofthesoulandtheonethroughthesignsoftheuniverse.Allãhsays:WewillsoonshowthemOursignsintheuniverseandintheirownsouls,untilit will become quite clear to them that it is the truth. Is it not sufficient asregardsyourLordthatHeisawitnessoverallthings?(41:53).Andintheearththerearesignsforthosewhoaresure,andinyourownsouls(too);willyounotthensee?(51:20-21).Howistheprogressofsoulmorebeneficialthantheprogressofuniverse?

Itisbecausethegnosisofthesoulisusuallynotseparatefromthereforminitscharacteristics and activities, unlike the gnosis of the universe; gnosis of thesignsisbeneficialonlybecausethesignsperseleadtothegnosisofAllãh,andofHisnamesandattributes.Forexample,AllãhisLiving,deathdoesnottouchHim; Powerful, helplessness does not vitiate Him; All-knowing, ignorancedoesnotmixwithHim;HeistheCreatorofallthings,Ownerofeverything;HeistheLordwhotakescareofeverythingbywhatithasearned;HecreatedthecreaturesnotbecauseHehadanyneedofthem,butinorderthatHeshouldbestowHisfavoursonthemastheydeserve;thenHewillgatherthemforthedayofgathering,thereisnodoubtinit:sothatHemayrewardthosewhodoevil according towhat they did, andHemay reward thosewhodogoodwith

goodness[53:31].This and similar verses describe such true realitieswhich, ifmanwere to

receiveandmasterthem,wouldrepresentbeforehimtherealityofhislife;hewouldunderstand that it is an eternal lifehaving ever-lastingblissornever-endingmisery; that it is not this temporary fantasy, this distracting passtime.Thisacademicstandleadsmantorealizethathedoeshaveresponsibilitiesanddutiesvis-à-vishisLordandvis-à-vishisfellowhumanbeingsinthisworldaswellasinthehereafter.Nooneisdevoidofthisthought,notevenabedouine,inasortofalifeafterdeath–whateverdetailstheymayattachtoit–andtheystrivetopractisegooddeedsinordertomakethatlifehappyandblissful.Thisfactorisverycleartoall.The life which man adopts for himself, presents before his eyes the

necessitiesandrequirementswhichthatlifedemands.Thusheisguidedtothedeeds, which normally guarantee the fulfilment of those needs. So he actskeepinghisactions inconformitywith thoserequirements.And it iswhatwecallcustomorreligion.Inshort, lookingat thesigns in thesoulsand in theuniverse,andarriving

throughthemattheknowledgeandgnosisofAllãh,leadsmantoadheretothetrue religion and thedivine sharī‘ah, inasmuch as the said gnosis representstheeternalhumanlife,anditshowsthislife'sconnectionwithOnenessofGod,ResurrectionandProphethood.This guidance to belief and piety is shared by both ways, i.e. the way of

lookingattheuniverseandthatoflookingatthesouls.Bothofthesemethodsareuseful;howeverthatoflookingatthesignsofthesoulismorebeneficial.Itisbecauseinthisprocessmanhaseverychancetodiscoverhisownsoulandits powers as well as its spiritual and physical instruments; he will alsoperceiveifitsaffairsareinamoderatepositionorareinclinedtothisorthatextreme;whichvirtuousorevil traits ithasacquired,andwhichgoodorbadsituationsithasadheredto.Whenmanisinvolvedininvestigationoftheseaffairsandbecomessureof

thesecurityordanger,thefelicityorinfelicitywhichareattachedtothem,heisbound to diagnose hismalady and know its treatment from close proximity.Thenhecaneasilybeengagedinmendingthedefectivepartsandpreservingthegoodones.Itisunliketolookingatthesignsintheuniverse:Althoughthattoo calls to the reform of the soul and its purification from inferior anddepravedcharacteristics(andtoadorningitwithspiritualvirtues),butthatcallcomesfromafarawayplace,anditisclear.Thetraditionhasanotherdeepermeaningwhichisderivedfromtheresults

ofrealresearchesinpsychology,anditisthis:Observationofthesignsofthe

universeandthegnosisacquiredthroughitareacademicobservationbasedonprocess of reasoning and acquired knowledge. They are unlike to theobservationofthesoul,itspowersandstagesofitsexistence,andtothegnosismanifested from it, because it is a witnessing observation and automatic(unacquired)knowledge.Areasonedpropositiondependsfor itsexistenceonarrangementofanalogousdeductionsandlogicalproofs;itcontinuesaslongas theman is attentive to its premises, is not oblivious to them, nor has hisattentiondivertedfromthem.Thatiswhytheknowledgedisappearsassoonasattention is diverted from its proof; and then doubts raise their heads andcontroversiesstart.Itiscontrarytothegnosisthesoulhasofitsownentity,itsownpowersandthestagesofitsexistence,becausethisknowledgeismanifest.When man becomes engaged in looking at the signs of his own soul, andwitnessesitspovertytoitsLordanditsneedinessinallstagesofitsexistence,he sees an amazing reality.He findshis soul attached to thedivinegrandeurandmajesty,connectedinitsexistence,life,knowledge,power,hearing,sight,will, love and all its attributes and activities, to the infinite splendour andbrilliance, beauty and perfection of the [divine] existence, life, knowledge,powerandotherperfections.Hewill thenseemanifestlywhatwehavedescribedearlier that thehuman

soul has no concern exceptwith itself, and never goes out of itself. Its onlyoccupationisthecompulsiveprogressinitsownpath;andthatitisseparatedfromeverythingiteverthoughtthatitwasjoinedtoandmixedwith–exceptitsLordwhoencompassesitsinnerandouterselfaswellasallthingsbesidesit.ThesoulnowfindsthatitisalwaysinprivateaudiencewithitsLord,evenifithappenstobesurroundedbyamultitudeofthepeople.Atthisstage,itturnsawayfromeverythingandfixesitsattentiontoitsLord;

itforgetseverythingandremembersonlyitsLord;nownocurtainhidesHimfrom it, nor does any screen concealHim from it; it is the height of gnosisordainedforman.ThisknowledgedeservestobecalledknowledgeofAllãhbyAllãh.Asfor

the knowledge acquired through reasoning process, which results fromobservationofthesignsoftheuniverse–beitthroughanalogy,conjectureorsomeotherways–itistheknowledgeofanimageinmindthroughanimageinmind.FarbeitfromAllãhtobeencompassedbyamind,orthatHisPersoncouldbeequatedtoanimagefabricatedbyanyofHiscreatures:…andtheydonotcomprehendHiminknowledge[20:110].Bihãru 'l-anwãr quotes fromal-Irshãd andal-Ihtijãj, from ash-Sha‘bī that

theLeaderof theFaithful (a.s.)said, interalia, ina talk:"VerilyAllãh is toogreattobehiddenfromanything,orforanythingtobehiddenfromHim."

MūsãibnJa‘far(a.s.)said,interalia,inatalk:"ThereisnocurtainbetweenHim and His creation except the creation (itself); He is hidden without anycovering curtain; and is concealed without any hiding veil; there is no godexceptHe,theGreat,theSublime."(at-Tawhīd) [as-Sadūq]narrates from‘Abdu 'l-A‘lã fromas-Sãdiq(a.s.) interalia ina

hadīth, that he said, "And whoever thinks that he knows Allãh through acurtain,orform,orimage,isanidolator;becausecurtain,formandimageareother thanHim, andHe is onlyOne, professed to beOne; how can be he amonotheistwhothinksthathedeclaresHimtobeOnethroughoneotherthanHim?OnlyheknowsAllãhwhoknowsHimthroughAllãh;sowhoeverdoesnotknowHim throughHim,he [in fact]doesnotknowHim,heonlyknowssomeoneotherthanHim…"(ibid.).ThetraditionsnarratedfromtheImãmsofAhlu'l-Bayt(a.s.)onthistopicareverynumerous;probablyAllãhwillgiveustawfīqtoquoteandexplainthem,Godwilling,inthetafsīrofchapterseven,"TheBattlements".Ithas indeedcomeout from theabove thatobservation in the signsof the

soulsisthemostpreciousandvaluable;andonlythatleadstotherealgnosis.Therefore,when ‘Alī (a.s.) counted the gnosis through the soul as themorebeneficialof the twognosis,andnotas theonlyappointedwayofgnosis,he(a.s.)knewthatthegeneralpublicwasincapableofattainingtothatgnosis.TheBook of Allãh and the Sunnah of the Prophet (s.a.w.a.) are agreed, and thecustomoftheProphetandhisAhlu'l-Baythasestablished,thatthebeliefoftheone who believes in Allãh through observation of His creation, is fullyaccepted; and it is the outlook that is prevalant among the believers; so theways are beneficial, although the benefit in the way of the soul is morecompleteandcomprehensive.‘Alī (a.s.) said, "Thegnostic ishewhoknowshis souland liberates it and

purifiesitfromallthatremovesitfar."(ad-Durarwa'l-ghurar)The author says: That is, liberates the soul from captivity of desire and

slaveryoflust.[TheauthorhasquotedheremanysayingsofthesameImãm(a.s.)fromthe

samebook,whichareenumeratedbelow.(tr.)]:-–Thebiggestignoranceisaman'sobliviontoaffairsofhissoul.–Thebiggestwisdomisman'sknowledgeofhissoul.– Themost knowledgeable of people regarding his soul is the onewho

fearhisLordmost.Theauthorsays:Itisbecauseheisthemostknowledgeableofallabouthis

Lord,andAllãhhassaid:…verily fearAllãhonly thoseofHisservantswho

arepossessedofknowledge;...[35:28]. – The best understanding is man's knowledge of his soul; so whoever

knowshissoulispossessedofunderstanding,andwhoeverisignorantofit,hasgoneastray.–Iamsurprisedaboutthemanwhosearchesforhislostitem,whilehehas

losthisownsoulanddoesnotsearchforit.–Iamsurprisedaboutthemanwhoisignorantofhissoul,howdoeshe

knowhisLord.–Theendgoalofknowledgeisthatmanshouldknowhissoul.Theauthor says: It hasbeenexplained earlier,why it is the endgoalof

knowledge,becauseitistheknowledgeinreality.–Howcanheknowanotherpersonwhoisignorantofhisownsoul? – Enough is for man in knowledge that he should know his soul, and

enoughisforhiminignorancethatheshouldnotknowhissoul.–Whoeverknewhissoul,becamefree.The author says: That is, became free from worldly entanglement; or

became free from people being secluded from them; or became free fromeverythingthroughsinceredevotiontoAllãh.–Whoeverknowshissoulfightsit,andwhoeverdoesnotknowitleavesit

unfettered.–Whoeverknowshissoul,hisaffair(rank)becomesgreat.–Whoeverknowshissoul,shallbemoreknowledgeableaboutothers;and

whoeverisignorantofhissoul,shallbemoreignorantofothers. – Whoever knows his soul, he has indeed reached the end goal of all

gnosisandknowledge. – Whoever does not know his soul, goes far away from the path of

deliverance,andwandersatrandominerrorandignorance.–Knowledgeofsoulisthemostbeneficialofallknowledge.–Heattainedthegreatsuccesswhoachievedtheknowledgeofthesoul.–Don'tbeignorantofyoursoul,becausehe,whoisignorantofhissoul,is

ignorantofeverything. as-Sãdiq (a.s.) said interalia in ahadīth: "Whoever thinks that he knows

Allãhthroughmind'simagination,isapolytheist;andwho-everthinksthatheknowsAllãhbyname,notmeaning,hasindeedagreedtocalumny,becausethenameisofa laterappearance;andwhoever thinks thatheworships thenameandthemeaning,hasindeedmadeapartnerforAllãh;andwhoeverthinksthatheworships through attribute, not through perception, refers to an absentee;andwhoeverthinksthathejoinsthecharacterized[entity]totheattribute,has

belittledthegreatone;andtheyesteemnotAllãhwiththeestimationduetoHim[6:91]."Hewasasked:"Thenhowisthepathofmonotheism?"Hesaid,"Thedoorof

searchispossible,andthepursuitofthewayoutexists;verilytheknowledgeofapresentpersoncomesbeforehisattributes,andknowledgeoftheattributesofanabsentonecomesbeforehisperson."Itwassaid(tohim):"Andhowcantheknowledgeofapresentpersoncome

before his attributes?" He said, "You know him, and know (about) hisknowledge, and you know your own self through him and do not knowyourselfthroughyourself;andyouknowthatwhateverisfoundinhimisforhimandthroughhim.AstheysaidtoYūsuf:'AreyouindeedYūsuf?'Hesaid:'IamYūsufandthisismybrother.'[12:90].So,theyknewhimthroughhim,anddid not know him through someone else, nor did they assert his identity bythem-selvesthroughimagination…"(Tuhafu'l-‘uqūl)The author says: We have described under the second42 hadīth of this

section('Gnosisthroughthesoulisthemorebeneficialofthetwognosis')thatwhenmanbecomesengagedwithsignsofhissoulandleavesallotherthingsfor it, he becomes exclusively connected toAllãh and forgets everything; itbrings in its wake the gnosis of his Lord, a direct knowledge withoutinterventionofanyintermediary,withoutcausationbyanycause.ItisbecausewhenoneadheresexclusivelytoAllãh,theneverycurtainisraised;andatthisjuncturemanlooksatthe

42Itisinfactthethirdhadīth.(tr.)arena of Divine Greatness andMajesty which makes him so dazzled and

perplexed that he forgets his own self, his own soul. This gnosis, thisknowledgetrulydeservestobecalledtheKnowledgeofAllãhthroughAllãh.Andthentherealityofhissoulwillbecleartohimthatitistotallydependent

onAllãh,andcompletelyownedbyHiminsuchawaythatitisnotindependentofHiminanyaffair.AndthisistheimplicationoftheImãm'swords,"andyouknowyourownselfthroughhimanddonotknowyourselfthroughyourself;andyouknowthatwhateverisfoundinhimisforhimandthroughhim."al-Mas‘ūdī has narrated a similar theme in Ithbãtu 'l-wasiyyah from the

LeaderoftheFaithful(a.s.)thathesaidinteraliainasermon:"So,glorybetoThee!Thouhastfilledeverythingandhastseparatedfrom

everything;soThouartsuchthatnothingmissesThee;andThouartthedoerofwhateverThouwishest;BlessedartThou,OHethateverycomprehenderisofHiscreation,andeverylimitedisfromHismake…. "Glory be to Thee!Which eye can stand opposite the splendour of Thy

light,orcanrisetothelightofThypower'sreflection,orwhichunderstandingcancomprehend(even)whatisbelowit?Excepttheeyesfromwhichcurtainshave been removed and the blinding covers have been torn away; thus theirspiritshavesoaredhighonthewing-tipsofthespirits;theytalkedwithTheeinwhisper under Thy pillars, and entered in middle of the lights of Thysplendour;theylookedfromthestepsofdusttoThyMajesty;sothepeopleof(heavenly)Kingdom have named them visitors, and the people of (worldly)powerhavecalledthemsettlers."(Ithbãtu'l-wasiyyah)[al-Majlisī]hasquotedfromIrshãdu'l-qulūbofad-Daylamī(andhaswritten

afterthattwochainsofnarrationforthishadīth)whichinteraliasays:"So whoever acts according to My pleasure, I attach to him three

characteristics: I introduce to him a thankfulness which is not mixed byignorance, and a remembrancewhich is notmingledby forgetfulness, and alovethathedoesnotpreferloveofthecreaturestoMylove."SowhenhelovesMe,I lovehim,andIopentheeyeofhisheart towards

Mygreatness;anddonotkeephiddenfromhimMyspecialcreation;Italktohim in secret in darkness of night and light of day, until his talk with thecreatures and his social intercoursewith them are discontinued; Imake himhearMytalkandthatofMyangels;andIlethimknowthesecretwhichIhavekept hidden fromMycreatures; I dresshim inmodestyuntil all the creationfeelsshyofhim;hewalksontheearthwhile[hissinsare]forgiventohim;Imake his heart attentive and seeing; I do not hide from him anything of theGardenandtheFire;andlethimknowwhatfrightandhardshipwillafflictthepeopleinresurrection,andhowI'lltakeaccountofwealthyandpoor,ignorantand knowledgeable. I shall make him sleep in his grave and send to himMunkarandNakīrinorderthattheyshouldquestionhim;hewillnotsee(feel)thesorrowofdeath,darknessofgraveandlahad43andterroroftheobservingplace;thenIshallsetupforhimhisbalance,andspreadhisbookofaccounts,thenI'llputhisbookinhisrighthand,whichheshallreadspreadabout;thenIshall not ap-point any interpreter between Me and him. So these are theattributesofthelovers. "O Ahmad! Keep your concern, and make your tongue one tongue, and

keepyourbodyalivewhichisneverinattentive;whoeverisheed-lessofMe,Idon'tcareinwhichvalleyheperishes."[Theauthorsays:]Althoughthelastthreetraditionsarenotrelatedtothis

topicofuprightnessandrectitude,wehavequotedthemheretoletthescholarswithcriticalinsightseeforthemselves,aswehavedescribedearlier,thattruegnosis of Allãh is not fully acquired through thoughtful knowledge. Thesetraditions mention many items of divine gifts, which can never be attainedthroughrationalprocess.Theseareuprightandcorrect traditions,correctnessofwhich iswitnessed

bytheDivineBook,asweshallfullyexplain,Godwilling,inexegesisoftheseventhchapter,"TheBattlements".al-Qummīnarratesinhisat-Tafsīr,undertheverse:Oyouwhobelieve!Take

care of your souls; (he who errs cannot hurt youwhen you are on the rightway), thattheImãm(a.s.)said,"Keepyoursoulsgood,anddonotpursuethepeople'sshortcomings,norshouldyouremindthem[oftheirdefects];becausetheirmisguidancewillnotharmyouwhenyouaregood."Theauthorsays:Thetraditionsupportswhatwehaveexplainedearlierthat

theverseaimsatforbiddingtoomuchinvolvementinsociety'sreform,morethan isusual forsuchcalland forenjoininggoodandforbiddingevil;but itdoesnotallownegligenceofthatcallandenjoiningandforbidding.

43Lahad( حلد ):Charnelvaultwithanicheforthecorpseinthelateralwall.(tr.)as-Sãdiq (a.s.) said: "This verse was revealed concerning taqiyyah

(dissimulation)."(Nahju'l-bayãn)Theauthorsays:The traditionexplains that theversespeaksparticularly

forthesituationwhenoneisafraidofthepeopleofmisguidanceincallingtothetruth,enjoininggoodandforbiddingevil,becauseinsharī‘ah thisdutyisconditionalontherebeingnodangerinit.Butwehaveearlierexplainedthattheapparentmeaningoftheversedoesnotsupportit.Ofcourse,as-Suyūtīhasquotedinad-Durru'l-manthūrwordsofagroupof

ancientexegetesgivingthesamemeaning,likeIbnMas‘ūd,Ibn‘Umar,UbayyibnKa‘b,Ibn‘AbbãsandMakhūl,butthetraditionsnarratedfromtheProphet(s.a.w.a.)onthistopicdonotsupportit.Thesaidtraditionistheonenarratedbyat-Tirmidhī(andhehassaidthatitis

correct), IbnMãjah, IbnJarīr,al-Baghawī(inhisMu‘jam), Ibnu 'l-Mundhir, IbnAbīHãtim,at-Tabarãnī,Abu'sh-Shaykh,IbnMarduwayh,al-Hãkim(andhehassaid that it iscorrect),andal-Bayhaqī (inShu‘abu 'l-’īmãn) fromAbū‘Umayyahash-Sha‘bãnīthathesaid,"IcametoAbūTha‘labahal-Khashanīandsaid to him, 'How do you make (i.e. interpret) this verse?' He said, 'Which

verse?'Isaid,'ThewordofAllãh:Oyouwhobelieve!Takecareofyoursouls;hewhoerrscannothurtyouwhenyouareontherightway.'Hesaid,'Indeed,byAllãh!Youhaveaskedamanwhofullyknowsit.IhadaskedtheMessengerofAllãh (s.a.w.) about it.Hehad said, "Ratheryou shouldenjoineachother thegoodandforbideachothertheevil;[continueinthisway]untilwhenyouseethat niggardliness is obeyed, base desire is followed, worldly [attraction] ispreferred,andeveryopinion-holderadmireshisopinion,thenyoushouldtakecare of your own soul especially, and leave alone the affairs of the generalpeople;becausethereareaheadofyouthedaysofpatience,theonepatientinthosedayswillbeliketheoneholdinglivecoalinhand;theonedoing(good)deedsinthosedaysshallhavetherewardoffiftymendoing(good)deedslikeyours."'"The author says: The same is the theme of what Ibn Marduwayh has

narrated from Ma‘ãdh ibn Jabal from the Prophet (s.a.w.a.). The traditionshowsthatenjoiningthegoodandforbiddingtheevilwerenoteliminatedbythisverse. [as-Suyūtī] narrates from Ahmad, Ibn Abī Hãtim, at-Tabarãnī and Ibn

Marduwayh, from Abū ‘Ãmir al-Ash‘arī, that there was some-thing amongthem,andhewasrestrainedfrom(comingto)theMessengerofAllãh(s.a.w.);thenhecametohim;(TheProphet)said,"Whathadkeptyouaway?"Hesaid,"OMessengerofAllãh!Ireadthisverse:Oyouwhobelieve!Takecareofyoursouls; he who errs cannot hurt you when you are on the right way." (Abū‘Ãmir) says, "Then the Prophet (s.a.w.) said, 'Where have you gone? It onlymeans:Hewhoerrs fromamong thedisbelievers cannothurtyouwhenyouareontherightway.'"(ad-Durru'l-manthūr)Theauthorsays:Asyousee, the traditionreserves theorderof theverse

particularly to the permission of abandoning the call of dis-believers to thetruth;anddivertsitfromthepermissionofdiscardingenjoiningthegoodandforbidding the evil inmatters of sharī‘ah.Moreover, the verseswhich showobligatorinessofthecalltotruth,anditsrelatedversesregardingjihãdandsoonmakeitcrystalclearthattheverseunderdiscussiondoesnotgoagainsttheversesofenjoiningthegoodandforbiddingtheevil.[as-Suyūtī]narratesfromIbnMarduwayh,fromAbūSa‘īdal-Khudrīthathe

said,"ImentionedbeforetheMessengerofAllãh(s.a.w.)thewordofAllãh,theMighty, theGreat:O youwho believe! Take care of your souls; hewho errscannothurtyouwhenyouareon therightway.TheProphetofAllãh (s.a.w.)said, 'Its interpretationhasnotcomeyet; its interpretationwillnotcomeuntil‘ĪsãsonofMaryam(a.s.)comesdown.'"(ibid.)

Theauthorsays:Thesamecomment,astheaboveareapplicableheretoo.[as-Suyūtī]narratesfromIbnJarīr,Ibnu'l-MundhirandIbnAbīHãtimfrom

Hudhayfahabout theverse:Takecareof your souls;hewhoerrs cannothurtyouwhenyouareontherightway,thathesaid:"Whenyouhaveenjoinedthegoodandforbiddentheevil."Theauthor says: It is amoderate interpretation that in the end returns to

whatwehaveexplained;andSa‘īdibnal-Musayyabalsohasnarratedlikeit.

15ChapterANACADEMICDISCOURSE

Composed of historical indications and other psychological discussions,etc.;invarioussections:1.Man,eventheprimitiveone,hasalwaysbeensaying,'I'and'mysoul';he

uses these words to point to a reality of creation; and inevitably hecomprehendswhathesaysandknowswhatheintends.However,hisattentionisfullyfocusedonmobilizationofthebasicelementsofhisphysicallife,andheremainsengagedinbodilyworksforfulfillinghismaterialneeds.Thisfactorprevents him from think-ing deeply on the affairs of this soul to which herefers with the words, 'I' and 'my soul'; and sometimes he imagines that itreferstothebodyandnothingelse.And sometimes he finds that the distinction between a living person and a

deadisapparentlythebreathingwhichcontinuesaslongasamanisalive;andwhenit isdiscontinued,or thebreathingsystemisblocked,he turnsdead,heloses all his perceptions, his existence is nullified and his personality isnegated.Forthisreason,hecomestobelievethatthesoulisthebreath,whichisawindoraspecial typeofwind; that iswhyhecalls itspirit;andbelievesthatmanisasumtotalofspiritandbody.Alternatively,heseesthatthebodilyperceptionandmovementdependonthe

bloodwhich is retained in the body, circulates in its limbs and flows in hisveinsandarteries;alsoherealizesthatthelifeisrelatedtothisredliquidandthat man dies when blood is completely taken out his body. Keeping thesefactorsinview,hedecidesthatthesoulistheblood;sohecallsthebloodsoul,anddividesit intoablood,whichcomesoutwithagushandthatwhichdoesnotcomeoutwithagush.Also,helooksatthechangestakingplaceinsemen,whenitisswallowedby

wombandgoesondeveloping fromonestage to thenextuntil itbecomesaman. This observation makes him believe that the human soul is the basicingredients,whicharegatheredinthesemen;andtheseingredientscontinueinthe human body throughout his life.May be someonewould think that thesepartsaresafefromchangeandnullity;andhumanitycontinueswithcontinuity

oftheseingredients,andnullityandchangedoesnotaffectit.However,ifthehumansoulweretheingredientsmentionedabove–whetherwesaidthattheyshouldcombineinaparticularformordidnotsayit–itwouldentailalotofimpossibilities,describedinitsplace.Theseandsimilarviewsdonotrefutewhatman,perse,comprehendsfrom

his words, 'I' and 'my soul'; and makes no mistake in it at all. It is notunimaginable that we may correctly comprehend a reality from among thecreativeonesasageneralprinciple;butwe fall intoerrorwhenwestudy itsquiddityindetail.Therearemanyacademicsubjects,likeexteriororinteriorperceivedobjectswhichweclearlycomprehend–notwithstandingthesophistsandagnostics–andthescholarsgoondisputingaboutthemgenerationsaftergenerations.Likewise, the general public, beyond the circle of research scholars,

observesintheirsoulswhatthespecialistsdowithoutanydifference,andeventhenareignorantofitsdetails,unabletoexplaintheparticularsofitsexistence.Inshort,thereisnodoubtthatmanatallstagesofhisexistenceisawareofa

thing,notoutsidehimself,towhichhepointswiththewords'I'and'mysoul'.Whenheacquirespenetratingsightanddeepunderstanding,hefindsthatit istotallydifferentfromwhatheperceivesofphysicalaffairs,whicharesubjectto change and division and are related to time and space. Also, he finds ittotallydifferentfromthismaterialbodywhichwithitslimbsandingredientsisgovernedby thematter's laws;hemaysometimes forgetoneofhis limbsorbecome oblivious of his body altogether, but he never forgets his soul, nordoeshebecomeobliviousofit.Don'tbemisledbysuchexpressionswhichyoumayoccasionallyuse,as:'Iforgotmyself;''Ibecameobliviousofmysoul,'or'I was distracted from my soul;' because they are metaphorical expressionsthrowing light on different psychological considerations. Don't you see thatevennowyouascribethisforgetfulness,obliviousnessanddistractiontoyoursoul,andyousaythatyourperceivingsoulhadperceivedanitem?Also,putasidewhatsomepeoplethinkthatanunconsciouspersonbecomes

obliviousofhispersonandsoul.Becausewhathe realizesafter returning toconsciousnessisthathedoesnotrememberperceivinghissoulatthetimeofunconsciousness,notthatherememberthathedidnotperceiveit–andthereisagreatdifferencebetweenthetwo.Also,somepeopledorememberwhattheyhad experienced during their unconsciousness like the dream, which werememberaftergettingupfromsleep.In any case, there is no doubt that man, per se, is never devoid of this

psychological perceptionwhich represents before his eyes the reality of hissoul to which he refers as 'I'. If he becomes a little familiar with what he

observesabouthissoulandturnsasidefromhisbodilyfunctionsandmaterialdesires, he will certainly come to the conclusion that his soul is somethingdifferentfromtherootofmatterandmaterials,ashefindsthattheparticularsofhis souland itseffectsarequitedifferent from theparticularsofmaterialthingsandtheireffects. However, its involvement with daily engagements, and concentrating the

attentiontodesiresofmateriallifeandfulfillingthephysicalneedsleadhimtoneglectthisaspectandtoagreewiththosesimpleprimitiveideas,stoppingatgeneralobservation.2.Althoughanormalmanisdeeplyinvolvedinaffairsoffood,clothesand

abode and in marital relations, which prevent him from con-templating therealityofhissoulandresearchingvariousaspectsofhisperson;butvarioushappenings which overwhelm him during his life, are often not devoid offactorswhichturnawayhisattentionfromotherthanhimselfandconcentrateittohissoul–forexample,intensefearwhichmakeshimforgeteverythingandturntohissoulasifhewereholdingitfastlestitperishesanddisappears;orlikehappinessorgriefwhichattractsthesoultowhatitispleasedwith;orlikeintenselovewhichcauseshimtoclingtohisbelovedorhisremembrance,somuch so that he has no care except that of his beloved; or like a highemergencyinwhichmaniscutofffromeverythingandturnstohimself;andmanysimilarfactors.Thesevariousfactorsanddiversecauses,sometimes,placeaman(ormen)

inapositionwheresuchthingsappearbeforehim,whicharenotconceivedbymanifestsensesoremptythoughts.Forexample,amanwhoislockedinadarkdesolateplaceisover-whelmedbyfearandoftenseesdrearythingsorhearsterrible voices that threatenhim toutmost degree. It is this phenomenon thattheysometimesattributetoghoul,jinn,oraninvisiblecaller,andsoon. Sometimes he is so overwhelmed by intense love, or sharp grief and

sorrow that theyblockhismanifest sensesandconcentratehisperceptiononwhathelovesorwhathegrievesfor,andheseesduringsleeporinaconditionbetween sleep and wakefulness various past events or future happenings, orsuchhiddenphenomenawhichotherpeople'ssensesdonotperceive.Often, when will power is strengthened with certainty, intense belief, and

decisivesurity,thenheaccomplishessuchfeatswhichanormalmancannotdo,norcanusualcausesleadtothem.These minor happenings, which are rare in comparison to generally

common events, take place because of various factors indicated earlier.However,thereisnoneedtoofferproofstoestablishthattheydotakeplace,because each of us remembers such incidents,which he, or others known to

him,hasexperienced.Asfortherealcausethatbringsitintobeing,thisisnottheplacetolookintoit.What we should be aware of is this: All these affairs depend for their

occurance on a sort of diversion of the soul from involvementwith outsideaffairs–andparticularlyphysicalenjoyments–and its inclination to itsownself. That is why the foundation of all psychological regime with all itsinnumerable divergences and differences – is contradiction of the soul ingeneral;anditisonlybecausedevotionofsoultotheobedienceofitsdesiresdivertsitfrombeingengagedwithitself,andleadsittoitsextraneousdesires.Thusitsattentionisdividedanditadherestothosebasedesiresandforgetsitsownself.3.Thereisnoroomfordoubtthatthefactorsleadingtothepsychological

effects happen to somepeople temporarily and for short periods, and in thesamewayhappentosomeotherspermanentlyorforalongerperiod.Oftenwefind asceticpeople abstaining fromworldly enjoyments andmaterial objectsof desire; their attention is concentrated on training the soul and remainingengagedinproceedingonthepathoftheinnerself.Also,itshouldnotbeimaginedthatthispsychologicalavocationisanewly

inventedphenomenonofthistimeofours.Reportsandobservationprovethatitwasprevalentinthesocietyfromancienttimes.Gobacktotheearliestdaysofhumanityandyouwillseethisphenomenonpresentintheirmidst. 4. Research about various nations, meditation on their customs and

traditions and analysis of their beliefs and actions make us aware thatengagementincognitionofthesoul–withitsvariousways–forattainingtoitswonderfuleffects,wasprevalentamongthem;ratheritwasawell-covetedprize forwhich they spent best of the times and highest prices since ancienteras.Forproof,lookattheprimitivenationsinvariouspartsoftheEarth,likeAfrica,etc.andyouwillfindamongthemeventodaytheremnantsofthemythsofwitchcraftandoracularprophecies,andtheyfirmlybelieveintheirrealityandtheirtruth.Deep consideration ofwhat has been reported to us of old religions and

sects, like Hinduism, Buddhism, Sabiism, Manichaeism, Zoroastrianism,Judaism,ChristianityandIslam,indicatesthattheirmainconcerniscognitionof the soul and attainment to its effects. This is deeply ingrained in them,althoughtheymaydifferinitsdescription,teachingandtraining.AlthoughHinduism–anditistheancientreligionofIndia–differsfromthe

religionsoftheBookinmonotheismandaffairsofprophethood,yetitcallstopurificationofthesoulandcleanlinessoftheinnerself,andespeciallyfortheBrahminsthemselves.

Ithasbeenquotedfromal-Bīrūnī(fromhisbook,MãlilHindminmaqūlah)that he said: "ABarahim's life, after completing seven years, is divided intofourstages: "At the beginning of the first stage, i.e. in his eighth year, the Brahmins

gatheraroundhimtomakehimawareandteachhimhisresponsibilitiesandtoenjoinhimtoholdfasttothemandfollowthemallhislife."Hesays:"Whenheentersthefirststageupto25to48yearsofhisage,itis

incumbentuponhim toabstain fromtheworld;heshouldmake theearthhisfoothold andproceed to the studyofVeda and its explanation, the scholastictheology and jurisprudence, from a teacher whom he should serve day andnight,heshould takebath three timesadayandoffersacrifices to thefire inthe morning and the evening, and should prostrate before his teacher afterofferingthesacrifice;heshouldfastonalternatedayandshouldabstainfromeatingmeataltogether;heshouldstayinthehouseoftheteacher,comingoutof it only once at noon or evening for begging; whatever he gets frombegging, hewould put before his teacher in order that hemay takewhat helikesfromit,allowinghimtousewhateverisleft,andheeatsfromit;andheshouldcarryfirewoodtothefirebecausefirehasahighhonourintheireyes,andthelightsareinproximitywitheachother."Thesamewasthesituationinothernations,astheyconsideredasacrifice

acceptediffirecamedowntoit;andtheworshipofidols,stars,cow,donkeysorimagesdidnotturnthemawayfromfire-worship."He(al-Bīrūnī)said:"Asforthesecondstage,itwasfrom25yearsto50or

70yearsofhisage.Atthattimetheteacherallowshimtomarry;sohemarriesandseeksoffspring."Thenhedescribeshowhe liveswithhisfamilyand thepeople,howheearnshislivelihood,andhowhebehavesinthesociety."Thenhesaid:"Asforthethirdstage,itisfrom50to70or90yearsofhis

life.Inthisstage,hepracticesself-denialandasceticism,discardsallworldlyadornments,entrustshiswife tohischildren(ifshedoesnotaccompanyhimintowilderness); he lives outside civilization as he did in the first stage; hedoes not stay under a roof and does not wear except that which covers hisshamefrombastofatree;hedoesnotsleepexceptonearthwithoutbedding,he takes only fruit and vegetable for his food; he lets his hair growwithoutputtingoilinit."Thenhecontinued:"Asforthefourthstageitcontinuestotheendofhislife.

Hewearsredrobe,keepsinhandawalkingstick,andconcentratesonthinkingand making his heart free of friendships and enmities; he discards desire,greedandanger,andalwaysremainsalone."Ifheintendstogotoaplacewherehewouldgetsomespiritualreward,he

doesnotstayinanywaysidevillagelongerthanaday,norinawaysidetownmorethanfivedays;ifsomeonegiveshimanythinghedoesnotkeepfromitfortomorrow.Hehasnochoicebuttopersevereintheconditionsofthepaththatleadstodeliveranceandconveystoastatefromwhichthereisnoreturntotheworld.ThenhedescribesthegenerallawswhichaBrahminisobligatedtofollowthroughouthislife."AsforothersectsoftheHindus,liketheYogiswhoexercisebreathcontrol

andimaginations,andthespiritualistsandthephilosophers,etc.,eachofthesegroups do have systems of very tough prac-tical regimes, none ofwhich isfreefromseclusionandsolitudeandforbiddingenjoyabledesirestotheself.As for theBuddhists, their religion is based on cleansing of the soul and

opposition to itsdesires; they forbidsoul'sdesires to it inorder toattain thereal cognition.Thiswas thepath troddenbyBuddhahimself in his life. It isreportedthathewasaprinceorasonofanobleman;herejectedadornmentsoflifeanddiscardedthethroneforadesolatejungleinthepeakofhisyouth.Heleftthecompanyofthepeopleanddeniedtohimselfprivilegesoflife.Heproceededto trainhissouland to thinkover thesecretsofcreation,until thetrue cognition was thrown into his heart, when he was thirty-six years old.Thenhewentforthtothepeopleandcalledthemtotraintheirsoulsandattaincognition. He remained in this mission for about forty-four years, as thehistorybookssay.AsfortheSabians,i.e.thepeopleofspiritualityanditsidols:Althoughthey

donotbelieveinprophethood,yettheydohavevariouswaysforreachingtheperfect cognition of soul, which do not differ much from the ways of theHindusandtheBuddhists.Theirviewsaccordingtothebook,al-Milalwa 'n-nihalareasfollows:"Itisincumbentonustocleanseoursoulsfromthefilthofphysicaldesires,

andtoclearourcharacteristicsfromtherelationsofourdesireandanger,inordertherehappensanaffinitybetweenusandthespiritualpowers,sothatwemayaskourrequirementsfromthem,presentourconditionsbeforethemanddirectourattentioninallouraffairstowardsthem;thentheywouldintercedeon our behalf before our and theirCreator and our and their Sustainer; thispurification isnotattainedbut throughourearningandendeavourswhenweweanoursoulsfrombasedesiresseekinghelpfromthespiritualworld.Thishelp is soughtwith entreaty, supplication and invocation, keeping up prayer,paying zakãt, fasting, offering sacrifices, burning incenses and enchantingspells;thusoursoulsacquireabilitywithoutanymedium."Although all these groups differ somewhat among themselves in general

beliefsrelatedtocreation,theyhoweveragreethatitisincumbenttotrainthe

soulforattainingtheperfectcognitionandhappinessof[next]life.As for theManichaeans (from the dualists), their religion is known to be

basedonthebeliefthatthesoulisfromthesublimeilluminatedworld,whichhasdescendedtothismaterialdarkenednetwhichiscalled'body';itsblissandperfection depends on the release from this dark house to the sphere of thelight, either by choice through psychological regimes, or by compulsionthroughnaturaldeath.As for the People of the Book, i.e.; the Jews, the Christians and the

Zoroastrians,theirholybooks,i.e.theOldTestament,theNewTestamentandtheZend-Avesta,arefulloftheCalltoredemptionandrestorationofthesoulandoppositiontoitsdesires.The two Testaments always speak about denial of this world and

involvementincleansingtheinnerself,andtherehavebeenappearingamongthem large groups of monks and ascetics generation after generation, andespecially among theChristians, asmonasticism is awell-adopted systemoftheirs.ThenobleQur ’ãnhasmentionedtheirmonasticismintwoplaces:…thisis

because there are priests and monks among them and because they do notbehaveproudly. (5:82); . . .and (as for)monasticism, they innovated it–Wedid not prescribe it to them – only to seekAllãh's pleasure, but they did notobserve itwith itsdueobservance;… (57:27).Also, it hasmentioneddevoutworshippers from among the Jews, as it says:They are not all alike; of thePeople of the Book there is an upright party; they recite Allãh'scommunicationsinthenighttimeandtheyprostrate(toHim).Theybelieve inAllãhandtheLastDay,andtheyenjoinwhatisrightandforbidthewrong,andtheystrivewithoneanotherinhasteningtogooddeeds,andthoseareamongthegood(3:113-4).As for various other groups from among the peoplewho observe tough

regimesandpsychologicalexercises,likethosewhoindulgeinwitchcraftandnaturalmagic,usetalismans,strivetosubduethespiritsandjinn,anddelveincryptic letters and stars, etc; also those who [claim to] call the spirits andsubdue the souls, all of them have their particular psychological regimeswhichproduceasortofcontroloveraffairsofsouls.44Inshort,whatisunderstoodfromalltheaboveisthis.Theultimategoalof

allthepeopleofreligionsistopurifythesoulbyrejectingitsdesiresandwithengagement in cleansing it from filthy characteristics and undesirableconditions.5.Probably,youmightsaythatwhathasbeenprovedfromthecustomsof

the people of religions and sects and from their traditions is voluntary

renunciationoftheworld,anditisquitedifferentfromtheissueofcognitionofsoulorengagementinitsaffairswhichisthemaintopic. In more clear words, what the religions and sects (which call men to

servitude towardsGod inonewayor theother)exhort theman, is toabstainfrom worldly enjoyments by doing good deeds, leaving aside base desires,sins and evil characteristics, in order that he should prepare himself for thebest rewards,either in thenextworldas isclearly indicatedby thepropheticreligionslikeJudaismChristianityandIslam,orinthisworldasmaintainedbyidol-worshippersandbelieversintransmigrationofsouls,etc.Thus, a man who devoutly worships according to the direction given by

religion, follows what he is called to, a sort of self-denial, without everthinking that therewas an immaterial soul, and that that soulmay attain to asortofcognizancewhichguaranteesitshappinessandperfectionofexistence.Likewise, the people who follow the tough regimes of various ways and

systems, indulge invery tough[mentalandpsychological]exercises, indulgeinthemonlyforattainingthepromisedstatusandacquiringtheresultoftheiractivities,likeeffectivenessofthewillforexample;andtheyremainobliviousoftheaffairsofthesaidsoulfromthestarttothefinishofthesaidexercise. Moreover, among these people there are those who believe that soul is

merelyamaterialandphysicalitemlikeblood,orsteammingledwithblood,ororiginalingredientsofman'sbody.Therearealsothosewhothinkthatsoulisafinebodysimilartothisphysicalone,whichresidesinsideitanditisthecarrieroflife.Inthisback-groundhowcanitbesaidthatallpeopleintendwithitattainmentofcognizanceofsoul?44 Seeforitthebooks:as-Sirru'l-maktūm(byar-Rãzī),adh-Dhakhīratu 'l-

Iskanda-riyyahandal-Kawãkibu's-sab‘ah(byal-HakīmTamtamal-Hindī),theRisãlahofas-SakkãkīonTaskhīr;alsoseead-Durru'l-maktūm(byIbn‘Arabī),and other books on spiritualism and ihdãr lately published and others.(Author'sNote)However,youshouldrememberwhathasbeenstatedearlierthatman(inall

thesestationswhereheindulgesinactivitieswhichpreventthesoulfrombeingengaged in external affairs and various material enjoyments and turn itsattention to its own self in order to attain to such characteristics and effectswhich are not reached throughmaterial causes and physical normal factors)desiresnothingexcepttobeseparatedfromexternalcausesandfactorsandtobecome independent by himself, so that hemay get the particular results towhichmaterialandnormalfactorscannotreach.

Therefore, a devoutly religious person,who lives an ascetic life, believesthatitisincumbentonmantochooseforhimselfhisrealblissandhappiness,andthatitisthegoodlifeofthenextworld(accordingtothosewhobelieveinresurrection) or the good worldly life which gathers all good for him andrepluses every evil fromhim (according to thosewho do not believe in thenext world like idol-worshippers and believers in transmigration of soul).Thenhefindsthatwallowinginanimalisticenjoymentsdoesnotgainforhimhishappiness,nordoes it takehimforward tohisend-goal.Thus,hehasnoalternative but to discard his desires and abandon his journey to his soul'scrazes.Heshouldbeattractedtoacauseorcausesabovethenormalmaterialones,bygoingnearitandjoiningit;thisproximityandjoiningisachievedbysubmitting to him and surrendering to his orders. This is a spiritual andpsychological affair that can be pre-served throughbody's commissions andomissions–andthesearetheactsofreligiousworshiplikeprayer,hajj,andsoon.The actions, regimes and various exercises prescribed by religion,

ultimatelyreturntoasortofinvolvementwithaffairsofthesoul.Manseesbyhisnaturethatheneithertakesnorleavesanythingbutforhisownbenefit.Wehavestatedearlierthatmanisneveroblivious–notforasinglemomentofhisexistence – of observing his soul and seeing his person, and that he nevercommitsmistakeinthisperceptionatall;ifthereeveroccursamistakeitdoesinitsinterpretationbasedonrationalthinkingandacademicresearch.Itisnowclear from this discourse that religions and denominations, in spite of thedifferencesintheircustomsandways,donotintendexceptbeinginvolvedwithaffairsofthesoulingeneral,nomatterwhethertheywereawareofthisfactornot. Likewise, aman from among thosewho indulge in various regimes and

spiritualexercises–eveniftheydonotfollowanyreligionnortheybelieveinreality of soul – do not aim through the said exercises except obtaining thepromisedresult.Andthatpromisedresult isnotconnectedwithcommissionsandomissionswhichhedoes, inaphysicalconnection,asitappearsbetweenthe physical causes and their effects; it is rather an immaterial connectionemanatingfrom[human]will,whichisrelatedtotheexerciser'sperceptionandwillwhicharepreservedbythesortofactivitydonebyit,itextendsfromthesoul of the exerciser to the promised result. Thus the reality of the saidexerciseisthatitstrengthensthesoulandcompletesitinitsperceptionandwillfor thesaidresult. Inotherwords, it is theeffectof theexercisethat thesoulacquirestheconditionwhereitknowsthatthedesiredresultiswithinitspower.Thuswhencorrectexerciseisdoneandcompleted,thesoulacquiresthepower

that if it wishes to get the result unconditionally, or wishes it with certainconditions (as forexamplewhenachild ismade toseeaspirit inamirror),thatresultwillcertainlyappear.To this aspectpoints the traditionsnarrated from theProphet (s.a.w.a.) that

thepeoplesaid tohimthatsomedisciplesof‘Īsã(a.s.)walkedonwater.TheProphet(s.a.w.a.)said,"Ifhehadstrongerconvictionhewouldhavewalkedonair."As you see, this tradition indicates that thewhole affair depends on theconvictionandcertitudeaboutAllãh,whenallcreativecausesareeffacedandstrippedof independenteffectiveness.Thegreater the relianceofmanon theabsolutedivinepower,thegreaterthesubmissionofworldlythingstohiswill.Understandit.Themostcomprehensivesayingonthisaffairisthewordofas-Sãdiq(a.s.):

"Thebodydoesnotfeelweakfromdoingwhattheintentionisstrongabout."Also the Prophet (s.a.w.a.) has said: "The actions are only according tointentions."Itisnowclearthatthereligiouseffectsofritesandworshipsaswellasthose

[spiritual and psychological] exercises and regimes are related with humansoulonlythroughits inneraffairs.Whenoneisengagedinanyaspectof its,oneisengagedinaffairsofthesoul.Amandeceiveshimselfifhethinksthattherelationshipofcause-and-effect

existsbetweenthebodiesofthesegooddeedsandthegoalsofthenextworld;or between them and the strange worldly goals which are not affected byphysical causes, like manipulating the souls' perceptions and their variouskindsofwill,settingthingsinmotionwithoutamover;acquiringknowledgeof hidden ideas of the others, or of things to appear in future; establishingconnections with the spiritual world and spirits, etc.; or thinks that actionengendersaneffectwithouttherebeingareallinkbetweenthem,ormerelybydivinewillwithouttherebeinganyparticularreason.6.Becareful,lestyoufallinerrorofdeducingfromabovediscussionsthat

religion is but the cognition and Sūfīsm, i.e. cognition of the soul, as somematerialist scholars have wrongly inferred, and have divided ways of lifeprevalentamongthepeople into twobranches:materialismandcognition i.e.religion.Itisbecausewhatreligionteachesisthatthereisarealhappinessforman,

which he cannot get except by surrendering to super-natural and refusal toconcentrateonmaterialenjoyments.Andtheprecedingdiscourseshaveshownthatreligions,whichevertheymightbe–rightorwrong–usethereformofsoul and its cleansing in an appropriate way, for training the people andleading themto thehappinesswhich itpromises themandcalls themto.And

whereisthisfromtheideathatcognizanceofthesoulisreligion?Religioncallsman to theworshipofAllãhdirectlyor through interceders

andpartners,because therein is found thehumanblissandhappinessand thegoodlifewhichistheonlygoaloftheman;andthemandoesnotacquireit,and shall never acquire it, except through a pure soul which is cleansed ofmaterial connections and animalistic unbridled enjoyments. Thus the needarises to include reformof the soul and its cleansing among the parts of itscall,inorderthattheonewiththatcharacteristicsbecomesreadytobecoveredwithgoodandblessings;anddoesnotbecomelikesomeonewhotakesathingwithonehandandthrowsitawaywiththeother.Thusreligionisonethingandcognizanceofthesoulisquiteanother,althoughreligionisinseparablefromcognizancetoacertainextent.This samediscoursealsomakes it clear that the systemsofexercisesand

regimensusedfordiverseandunusualgoalstooareseparatefromcognizanceofthesoul,althoughsomeareconnectedsomehowwithsomeothers.Ofcourse,wemaycometotheconclusionthatthecognizanceofthesoul–

whatever the path taken to reach it – is a thing taken from religion. Also,independent research shows that the religions –with all their diversities anddifferences,havesproutedfromonedeep-rootedreligiontowhichthehumannatureinvites,anditisthereligionofmonotheism.Thus,whenwerefertooursimplenature,leavingasidetheprejudiceswhich

come to us by heredity or are transmitted from environment, wewill knowwith certainty, without a shade of doubt, that the universe, with its unity inplurality,andinterconnectednessofitspartsindiversity,endsattheonecauseaboveallcauses,anditistheTruthtowhichonemustsubmitandmanagethelifeaccordingto its teach-ingandmanagement–andit is theReligionbasedonmonotheism.Deepconsiderationofallreligionsandcustomsmakesusawarethatallof

themcontain somewhat this livingspirit [i.e.monotheism],even idolatryanddualism; what discord there is, it is in fitting the religious system on thisfundamentalism,andbyhittingthetargetandmissingit.Forexample,therearethosewhosay:'Heisindeednearertousthanourlife-vein,andHeiswithuswhereverwemightbe,wedonothavebesideHimanyguardianorintercessor;therefore it is incumbent on us toworshipHim alonewithout ascribing anypartner to Him.' Also there are those who say: 'Man's earthly lowliness andbaseness of his nature does not leave any way to him to establish anyconnectionwiththedivinecourtyard;whatadistancethereisbetweendustandthe Lord of lords? Therefore, we have no alternative but to seek proximitywithsomeofHishonouredservants,whoarefreedofthecurtainofmatter,are

pureandcleansed from thedirtofnature, and theyare the spiritualityof thestars, or lords of species, or nearer humans, and we do not worship themexcept that they may make us nearer to Allãh. However, because they arebeyond our perceptions, far above our sides, it is necessary that we shouldrepresent them bodily in stones and idols, so that the matter of nearness inworshipmaybecompleted.'Thesameisthecasewithallotherreligionsandtraditions;andwedonotfindintheirbooksexceptthatwhichshowsinrealityitsdirectiontowardsdivinemonotheism.Itiswellknownthatthecustomsprevalentamongthepeople,nomatterhow

manybranchestheremaybeinitandhowmuchseriousdiversitiesmayappearin it, areall inclined towardsunity,whenwe retreatbackwards to its earliesttimes,anditultimatelyendsatthenaturalandsimplehumanreligion,anditismonotheism. Thus the religion ofmonotheism is the father of all religions,andtheseintheirturnareitssons–goodorevil.Again,thenaturalreligionlooksintothecognizanceofthesoulonlytouse

ittoarriveatthehumanblessingstowhichitinvites,anditisthecognizanceofGod which is its ultimate goal. In other words, religion invites to thecognizanceofthesoulastheway,notthedestination.Infact,religioustasteisnotpleasedwithinvolvementinany-thingexceptinthewayofservitude;verilythereligionwithAllãhistheIslam,andHeisnotpleasedwithunbeliefinHisservants; therefore how canHe be pleased with cognizance of the soul if itacquiresthestatusofindependentwantedness.Itisseenfromthisthatthecognizanceultimatelyendsatthenaturalreligion,

because it is not in itself an independent matter to which the human naturemightbe calling,until itsbranches and sprouts endat theone root,which isnaturalcognizance.This fact may possibly be understood through another way: Al-though

humanityproceedsbynature to civilization andgrouping forblissfulnessofthe life, and reports and research have proved that some people orcommunitiescalledtheirgroupstothewaysofnationalism,orlaiddowncivilsystemsandenforcedthemamongthem,likethetribalcustoms,monarchicaltraditions, democratic systems and so on; but neither any report nor anyresearchhasclaimedthatduringallthelonghumanhistoryanyoneotherthanthepeopleofreligionhadcalledtothecognizanceofthesoulandreformofitsethics.Yes,itispossiblethatsomeadherentstothoseirreligiousways,likepeople

of witchcraft and spiritualists, etc, might have awakened to this type of thecognizanceofthesoulthroughapathotherthanreligion,yet theywouldnotreach it through the nature, because nature has nothing to do or say in this

matter, as you have seen; rather it would have been through accidentalobservation of some unusual psychological effects; then his soul yearns toattaintoapsychologicalpositionwithwhichhecanperformwonderousdeedsand rare manipulations in the world which souls consider strange; thisyearning pushes him to hunt for it and proceed to it stage by stage until thedesiredgoalisachieved.7.Weareoftentoldaboutmanyofourgoodpeopleofreligionthattheyhad

got,throughtheirreligiousregimes,super-naturalmiraclesandextraordinaryevents that were especially bestowed on them. For example, they could seesomethingsoraffairswhichwerenotseenbytheothers,ortheycouldobservesomepeopleorepisodeswhichwerenotperceivedbyotherpersons,ortheirprayerswereanswered, somehopelessly sickpersonswerecured,menwererescued from dangers and perils in other than usual way. Such thingssometimes happen evenon the hands of a personwho is not virtuous, if hisintention is true and his soul detached [from worldly involvements]. Thesepeopleseewhattheyseebuttheyareobliviousofitsimmediatecause,andtheyascribe it directly to Allãh without seeing any intermediary. AlthoughascriptionoftheaffairsandthingstoAllãhistrueandonehasnoalternativebuttoacceptit,yetnegationofintermediarycausecannotbecoveted.Sometimesaspiritualistbringsforthsomeone'sspiritinamirrororwater

and so on, bymanipulating a child's soul – as is generally known – and hehimself, like the others, observes that the child sees [that spirit] with hisphysicaleyes,andthatthereisacurtainbetweenthesaidspiritandtheeyesoftheothers,andif thatcurtainwasliftedoff, theotherstoowouldbeablelikethechildtoseeit.Sometimestheyfindtheprocuredspirittellingliesinitsinformation,andit

seemsverystrange,becausethespiritualworldistheoneofpurityandclarity;thereisnowayforlie,falsityanduntruthtoreachit.Sometimestheybringforthalivingperson'sspiritandmakeitdescribehis

secretsandinner thoughts,andthatpersonisawakeandengagedinhisdailyactivitieswithout realizing thathis spirithasbeenprocuredand isdisclosingwhatheisnotpleasedwithitsdisclosure.Sometimesapersonisputunderhypnotictrance,andisdirectedtoperform

a deed and he in the same condition agrees to it. Then on waking up, heperformsthesamedeedwithalltheconditionstoldtohim;yetheisnotawareofwhatwastaughttohim,nordoesheknowthathehadagreedtoit.Somespiritualists,afterseeingsomespiritualapparitionssimilartohuman

formor like an animal's, thought that these forms are parts of thematerialworld and receptacles of ever-changing nature. It especially applies to those

whodonotbelievethatanyimmaterial thingexists;somuchsothatsomeofthemhad tried to inventsomeartificialapparatus tocatch thespirits.All thisrelied on a hypothesis which they had about the soul: that it has a materialstartingpoint,orisacharacteristicofamaterialstartingpoint,whichactswithperception andwill. However, they have not solved the question of life andperceptioneventoday.Similartoitisthehypothesisofthosewhobelievethatspiritisafinebody,

similar to the physical body in its forms and appearance. It is because theyfound that man sees himself in dream in the same form, which he sees ofhimselfwhile awake. Sometimes the people exercising spiritual regimes seetheir own forms outside their bodies – and it looks totally similar to theirbodies'form;sotheysaidthatspiritisafinebodywhichremainsincarnatedinthephysicalbodyas longasmanremainsalive;whenit leaves thebodyit isdeath.Buttheyhavefailedtorealizethatthisperceivedformisfoundintheman's

senses,likehisform,whichheperceivesofhisbody,andliketheformsofallextraneous things,which are separate fromhis body.Also, occasionally thisseparateformappearstosomepeopleofexercisedregimeasmorethanone,orinaformotherthanhisownform;andsometimesheseeshissoulexactlyassoulofsomeanotherperson.Now, if theydonotsayabout thesaid formthat it is theformof thespirit, theyalsoshouldnotsayfora form,which isseenbypeopleofexercisedregimethatitistheformofthespirit.Thefactisthatthesepeopledidgetapartofthecognizanceofthesoul,but

they lost the cognizance of the soul's true nature as it is, so they erred inexplanation of what they had got and went astray in directing its affair.However, the truth, towhich theproofandexperiment lead, is that the soul'strueperceivednaturewhichisreferredtobytheword, 'I', isathingwhichisquite separate in its essence from thesematerial things, as explained earlier;anditsvariousperceptionsandsenses–feelings,thoughtorunderstanding–inasmuch as they are perceived are settled in their ownworld and receptacle,other than the physical characteristicswhich appear in the organs of feelingand perception of the body, because they are material commissions andomissionsandhavenolifeorperceptioninthemselves.Sotheseaffairswhichareespeciallyseenbygoodpeopleandthosewhoundergospiritualexercisesandregimes,arenotbeyondthegraspoftheirsouls;theonlyquestionis:Howdidthiscognizancesettleinthesoulandwhereinthesoulisitsplace?Andthesoul has a sublime sign for all happenings and affairs which are somewhatconnected to them. So all these strange affairs, which are compliant to thepeopleofexerciseandregime,arenourishedby theirwilland intention;and

intention emanates from perception. Thus, the human perception has someinterventioninalleventsconnectedto,andallaffairstouchinghim.8. Thus, it is proper to divide into two, the people who are generally

involvedincognizanceofsoul:One,thosewhoareengagedinitbyacquiringsomeunusualeffectsof soul,whicharebeyond thecircleofmaterial cause-and-effect like the people indulging in magic and talisman, or those whosubdue the spirituality of stars, jinn or men's spirits, or those who reciteinvocationsorincantations.Two,thosewhoareengagedincognizanceofthesoulbyturningawayfrom

extraneousthingsandbeingattractedtowardsitfordeeplythinkingoveritandobservingitsessenceandconditions,liketheSūfīsintheirvariouscategoriesandpaths.SūfīsmisnotsomethinginventedbytheMuslimsontheirown.Itisfound

eveninthosenationswhichhadappearedbeforethem,liketheChristiansandeven theHindus andBuddhists; there are in those religions even today thosewho proceed on this path; it is rather an hereditaryway they have inheritedfromtheirancestors.However, it isnotas theusual imitationaspeople inheritvarious typesof

civilization,onefromtheother,alatergenerationfollowinginthefootstepofanearlierone,asisbelievedbysomeresearchersinreligionsandsects.Youhaveseen inpreviousdiscourses that thenatural religion leads toasceticism,andasceticismguidestothecognizanceofthesoul.Whenreligionissettledinanation and is firmly rooted in their hearts, it adapts andprepares them forinevitable growth in them of the way of cognizance of the soul; and thenfollow it someof thosepeoplewhoare fullyaffectedby its factors.Thus, ifreligiouslifecontinuesforsometimeinanation,thisway[ofSūfīsm]isboundto appear among them, whether correct or incorrect, even if they remaintotallycut-offfromotherreligiousnationsandgroups.Anaffairofthistypeshould not be counted as a hereditary custom, which is passed on fromgenerationtogeneration.9. Now, we should further divide the second category of the people (i.e.

thosewhoareengagedincognizanceofthesoul)intotwogroups:Onegroupproceedsonthiswayforthesoul'sownsake,sotheyaregiven

someofitsknowledge,buttheyfailtogetitscomprehensivecognizance.Itisbecause theironlyaimwas toknowthesoul;so theyremainobliviousof itsMaker,andHeisAllãh,GreatisHisname,WhoistheTrueCause,Whotakesthesoulbyitsforelockinitsexistenceandeffectsofexistence.Howcanamanfullyknowathingwhenheisobliviousoftheknowledgeofthecausesofitsexistence?Especially thecause,which is theCauseof everycause? Ishebut

likesomeonewhoclaimstohavetheknowledgeofabedwhileheisignorantofthecarpenterandhisvisit,doesknownothingofhissaworthepurposeofitsmaking,andlikewiseothercausesofthebed'sexistence.This typeof thesoul'scognizancedeserves tobecalledsooth-saying,as it

entailsacquirementofalittleinformationregardingthesoulanditseffects.Theothergroupgoes aheadon thepathof the soul's cognizance inorder

thatitwouldleadtothecognizanceoftheLord.Thiswayoftheirsistheonewhich religion is somehow pleased with. The man becomes engaged in thecognitionofhissoulbecauseitisoneofthesignsofhisLord,andthenearestsign.Thesoulbecomesthepathtrodden,andAllãhisthedestinationtowardswhichheproceeds:andthattoyourLordistheendgoal[53:42]. These are the different groups, having various beliefs. We do not have

muchinformationaboutthenon-Muslims'viewsandofthepathstheytread.AsfortheMuslims,theyhavegotnumerouspaths,basicamongthemarecountedtotwentyfivechains,andeachofthemisbranchedouttoothersmallerchains;allofthem(exceptone)reachintheendto‘Alī(a.s.).Therearesomepeoplewho are not connected to any of these chains; they call themselves al-Uwaysiyyah (linking themselves toUways al-Qaranī).Also, there are otherswhodonothaveanynamenordotheydemonstratewithanyslogan.They have their own books and tracts in which they have described their

chains and paths, the laws and ethics, which apply to them and have beennarrated from their people. In these books they have recorded their narratedrevelations,andelaboratedtheirproofsandpurposesbasedonthem.Anyonewantingtounderstanditshouldconsultthem.Thisisnottheplacefordetaileddiscussion of those paths andways and confirmation ofwhat is correct andcritiqueofwhatisincorrect.Also,adiscussionwasgiveninthefifthvolumeofthisbook,whichisnotwithoutbenefitinthisrespect.Thisisinshortwhatwehadintendedtowritehereconcerningthediscussionofthecognizanceofthesoul.Youshouldknowthatcognizanceofthesoulhasapracticalpurpose,andits

full knowledge cannot be attained except through the way of practical, nottheoretical, proceeding. As for the knowledge of the soul written by theancientsitistotallyuseless;andthepracticalpsychologyinventedbythelaterscholars is merely a branch of the ethics according to the ancients'categorization.AndAllãhistheGuide.

 

 

 

 

 

 

 

 

 

 

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)