Know that Allah is Forgiving

There is no sin on you if you make an indirect proposal of marriage to (such) women, or keep concealed (the intention) to yourselves; Allah knows that you will think of them; but make no promise to them in secret, unless you speak in fairness. And do not resolve on a wedlock until the prescribed period is completed, and know that Allah knows what is in your hearts, so beware of Him; and know that Allah is Forgiving, Forbearing."

Commentary:

Can Widows Be Engaged during Waiting Period ?

As to the foregoing Qur'anic discussion about the waiting-period of women after their husband's death, in this verse, one of the important ordinances in relation to the widows in their waiting-period is pointed out. It says:

" There is no sin on you if you make an indirect proposal of marriage to (such) women, or keep concealed (the intention) to yourselves; Allah knows that you will think of them; but make no promise to them in secret, unless you speak in fairness. ..."

It is, in fact, a natural phenomenon that a woman may think of her future fate after the death of her husband. And, on the other hand,

238

some men may also be in thought of marriage with them because of easier conditions that widows usually have.

Then, continuing the subject, the verse says:

"... And do not resolve on a wedlock until the prescribed period is completed, ..."

It is certain that if a person confirms a wedlock which is during the waiting-period, it is totally invalid /batil/. Moreover, if he does it intentionally, that action causes the woman to be unlawful /haram/ to him forever.

Then, it follows saying:

"... and know that Allah knows what is in your hearts, so beware of Him; and know that Allah is Forgiving, Forbearing."

That is, Allah does not hasten to punish His servants, because He is ' Forbearing ' about what they do.

236. " There is no sin on you if you divorce women while you have not yet touched them nor settled any dowry on them; yet make provision for them, the rich according to his means, and the straitened according to his means; a provision in a fair manner. (This is) a duty on the doers of good."

Commentary:

Continuing about the theme of divorce, there are also some other ordinances in the above verse and the verse after that. It says:

" There is no sin on you if you divorce women while you have not yet touched them nor settled any dowry on them; ..."

This circumstance is, of course, when either the man or the woman, after confirming the marriage tie and before having any sexual relations, understands that they can not live together as a married couple because of some problems. In this case, it is so much the better that at this time they separate from each other by means of divorce and do not let it be postponed to later stages when it surely will become more difficult.

After that, the verse pays to another ordinance concerning the subject, where it says:

"... yet make provision for them, ..."

For the payment of this gift, in fact, the ability of man should also be considered. That is why the verse continues saying:

"...the rich according to his means, and the straitened according to his means; a provision in a fair manner. ..."

Both the wealthy men and the poor men should pay this gift, but due to their ability. And, in view of the fact that this gift has a considerable effect on the woman in preventing her from taking vengeance and freeing her from the pressure or the weight which may fall on her heart as a result of breaking their tie of marriage, the above verse concerns the gift to the benevolent nature of man, and says:

240

"... (This is) a duty on the doers of good."

This idea points to the fact that the payment should be accompanied with benevolence and also performed in a peaceful manner by the husband.

237. " And if you divorce them before you have touched them, and you have already settled a dowry on them, then (pay them) one-half of what you have settled, unless they (women) remit it, or he remits it in whose hand is the marriage tie; and that you (yourselves voluntarily) remit (the whole) is nearer to piety. And, do not forget generosity among yourselves. Surely Allah sees what you do."

Commentary:

In this verse, those women are spoken about who separate from their husbands before any relations while there have been appointed a dowry for them. It syas:

" And if you divorce them before you have touched them, and you have already settled a dowry on them, then (pay them) one-half of what you have settled,

This lawful legislation is an ordinance which gives the right to the woman to take half of the whole marriage-portion completely although there has been no sexual intercourse.

After fixing this matter, it pays to some moral and affectional aspects, and says:

"... unless they (women) remit it, or he remits it in whose hand is the marriage tie; ..."

The tone of the verse, on the whole, is based upon the principle of ' fair manner ' and ' benevolence '. It emphasizes that even divorce and separation should not be mingled with any dispute, conflict and opposition originated from the sense of revengefulness. On the

242

contrary, it should be based on nobility, generosity and forgiveness. It says:

"... and that you (yourselves voluntarily) remit (the whole) is nearer to piety. And, do not forget generosity among yourselves. Surely Allah sees what you do."

238. " Guard your prayers, and (especially) the middle prayer and stand devoutly before Allah."

Occasion of Reelation

At the time of revelation of the Divine Messages, a group of hypocrites did not participate in congregational prayer under the pretext of the hot weather in order to disturb the order of the rows of Muslims. Tracing and following them, some of the true Muslims did not take part in the congregational prayer, either. The Messenger of Allah (p.b.u.h.) was annoyed about it so that he threatened them with a probable intense heavenly punishment.

So, as it is narrated in a tradition, in the extraordinary hot middays of summer, the Prophet (p.b.u.h.) performed the prayer (midday prayer) in congregation. That prayer was the most grievous canonical prayers for the companions of the Prophet (p.b.u.h.) so that it happened that usually there stood no more than one or two lines of them behind the Prophet (p.b.u.h.) for midday prayer. In that circumstance, he (p.b.u.h.) said he had decided to burn the houses of those who did not participate in their prayer there. Then the verse was revealed and the importance of the noon prayer (in congregation) was emphasized thereby.

Commentary:

The importance of the prescribed daily prayers, especially the midday prayer, is emphasized repeatedly in the verses of the Qur'an, for prayer is the most effective factor in the connection of man with Allah. As an instance, in the above verse it says:

" Guard your prayers, and (especially) the middle prayer ..."

The verse recommends to stand humbly, and truly obedient, before the Lord.

"... and stand devoutly before Allah."

Beware that the heat and the cold of weather, or the engagements

244

of the world, such as: wealth or wife and children, do not hinder you from this great duty.

The purpose of /salat-il-wusta/ (the midmost prayer) is the very 'midday prayer'.

* * * *

Note:

The Arabic term /wusta/, used in the above verse, means: ' middle, or the best, or the most excellent '. Commentators differ as to the exact meaning of this phrase. The weight of the authorities seems to favour interpreting it as the 'asr or the midday prayer, since it is mostly neglected and yet it is most necessary to remember Allah in the midst of the worldly engagements.

239. " And if you fear (an enemy or danger) , then (pray) on foot or riding; but when you are safe, then remember Allah as He has taught you that which you did not know."

Commentary:

In this verse it emphasizes that you cannot abandon establishing prayers even in the most grievous conditions such as in the battlefield. But in circumstances like that many of the obligations of prayer are diminished, for example: being to the direction of Qiblah, the performances of bowing and prostration in ordinary manner, and so on.

Hence, it says:

" And if you fear (an enemy or danger) , then (pray) on foot or riding; ..."

Therefore, constant attending to prayers is not only for the time of security and safety, but canonical prayers should be kept always and in any condition.

"...but when you are safe, then remember Allah as He has taught you that which you did not know."

And, when you are in security, then prayers in this status have to be kept in the ordinary form and with all their ritual manners and conditions.

It is clear that the thankfulness of servants due to this divine teaching, in which He has taught them the way of establishing prayers both in the secured time and in fear, is by way of the very performance of them, as they should be kept.

240. " And those of you who are about to die and leave wives behind, make a bequest in favour of their wives, a year's maintenance without turning them out; but if they leave (of their own accord) , there is no sin on you in what they do themselves in a fair manner; and Allah is the Mighty, the Wise."

Commentary :

The Qur'an returns to the problem of marriage and divorce again and deals with its concerning affairs. At first it speaks about the husbands who are approaching death while they are leaving wives behind them. It advises that they ought to bequeath for their widows a year's maintenance and residence in their homes. Thus it says:

" And those of you who are about to die and leave wives behind, make a bequest in favour of their wives, a year's maintenance without turning them out; ..."

This ordinance is, of course, in the case that they (widows) do not leave their homes, and if they leave the husband's house, they have not any right of maintenance and residence.

"...but if they leave (of their own accord) , there is no sin on you in what they do with themselves in a fair manner; ..."

As if for the sake that such women be not anxious about their future, it consoles them at the end of the verse, and says that the Providence is able to open a new way to them after the lack of their former husband; and, therefore, there is certainly wisdom in that calamity.

"... and Allah is the Mighty, the Wise."

Death caused by Allah against those who refused to fight when they were ordained - Muslims enjoined to sacrifice their lives and their wealth in the cause of Allah - Saul's kingdom over Israel and their demur against Saul being chosen as their king.

(243) أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ إِنَّ اللّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ

243. " Have you not considered those (of old) who fled their homes, though they were thousands (in number) , for fear of death?

Then Allah said to them: ' Die! ' (and they died) ; then He restored them to life. Truly Allah is gracious to people, but most people are not thankful. "

Occasion of Revelation

Once, one of the cities of Syria became smitten with a plague and people passed away one after another. At that time, some people, hoping that they might flee from the grips of death, abandoned their homeland. After leaving their environment and escaping from death, they felt powerful and independent in them. They, neglecting the Will of Allah and expecting the natural phenomena to help them, became proud and haughty. Therefore, the Lord destroyed them in that desert by the same sickness.

* * * *

250

Commentary:

This verse indirectly and also instructively points to the awesome fate of one of the old nations. They encountered with a terrible infectious disease in their environment where thousands of them fled from.

" Have you not considered those (of old) who fled their homes, though they were thousands (in number) , for fear of death? ..."

Then it refers to their fate, saying:

"...Then Allah said to them: ' Die! ' (and they died) ;

They died by the same sickness that they had used as the pretext of their flight.

Then Allah brought them back to life, maybe, in order that the story of their lives might serve as a warning for others who can take an example from it.

"...then He restored them to life. ..."

This creative command is similar to the command cited in Sura Yasin No. 96, verse 82, where it says: " His command, when He intends anything, is only to say to it: ' Be ', so it is."

The phrase: / qumma 'ahyahum / (then He restored them to life) , mentioned in the verse, hints to the story of those people who, after death, were quickened by the invocation of Ezekiel, the Prophet, (a.s.) . Since their coming back to life was one of the clear blessings of Allah both from their points of view and from the point of warning other people, the verse finally says:

"...Truly Allah is gracious to people, ..."

Not only this group of people received, but also all humankind always receive the grace, kindness, and blessings of Allah, while they are usually not grateful.

"...but most people are not thankful."

The Late Saduq, a great famous scholar from Shi'ah school of thought, reasoning on this verse for the possibility of resurrection, says:

" One of our convictions is belief in resurrection (that some former people

251

return to life again in this very world) ." (1)

This holy verse can also be a document for the problem of the Resurrection and raising the dead in the Hereafter.

* * * *

The explanation of Ezekiel's invocation, as has been cited upon the description of the concept of the Qur'anic phrase: " Then He restored them to life ", is as follows:

Owing to the repeated visits of the plague, the children of Israel numbering several thousands left their homes for fear of death. It happened so that the disease once again pested the town and the people in a huge number of thousands got out of the town being confident of their escape from death which evidently indicated lack of faith in God.

Allah commanded all of them to die and they were all dead and reduced to dust, only their bones were lying on the earth. One of the Israelite prophets, Ezekiel, passed that way and prayed to the Lord to raise the people to life. Ezekiel, was inspired by Allah to pray to Him reciting a particular name and to sprinkle water on the rotten bones of the dead, which ' Ezekiel ' did and the people were once again quickened. Thus it was manifested for the knowledge of the faithless people that Allah does whatsoever He pleases and they could never go their own way against the Will of the Lord.

(1) Tafsir-Nimunah, vol. 2, p. 159

244. " And fight in the way of Allah, and know that Allah is All-Hearing, All-Knowing."

245. " Who is he that will lend to Allah a goodly loan, so He will multiply it for him manifold? And Allah straitens and extends and unto Him you will be rerurned."

Commentary:

From here on the verses of Holy War come forth. It begins with the command of fighting in the path of Allah, and warns us to beware that He hears what we say and knows what we have in our hearts, from our motives and intentions, regarding the Holy War in the way of Allah. It says:

" And fight in the way of Allah, and know that Allah is All-Hearing, All-Knowing."

Inspite of all that has been said that Islam prefers peaceful methods of preaching the truth, and that it never took any initiative in waging war against its opponents, the fact is that Islam recognizes the right of taking even the initiative in using force against those who persist in ungodly activities causing human degradation or social or moral deterioration. But this measure can not be adopted save by the Prophet of Allah or his Vicegerent authorized by him and none else. As the fifth Holy Imam Muhammad Ibne-Ali Al-Baqir says ' A war may be termed as holy or godly (Jihad) ' if the object be to make people give up submission to any one besides Allah, and to submit only to God's authority and the Divine Will. But if the object be to make them give up submission to one creature in order to submit to any other, it is the usual war waged for selfish and some worldly gain. Hence it is unholy and thus condemned by Islam.253

However, Islam enjoins on Muslims to be always ready, well prepared and well equipped to meet all exigencies or an eventuality which may unexpectedly develop against them, then they should gather strength as much as they can so that their opponents, the opponents of the divine cause may refrain from any unprovoked aggression.

* * * *

Occasion of Revelation

It is narrated that the holy Prophet (p.b.u.h.) once said that whoever gives any alms will receive it twice in Heaven. Abud-Dahdah Ansari, addressing the Messenger of Allah (p.b.u.h.) , said that: he had two gardens and questioned if he donated one of them as alms, would he have it twice in Heaven? Then the Prophet replied him positively. After that he donated his more priviledged garden to the Prophet (p.b.u.h.) before when the revelation was sent down making his alms two thousand thousandfold for him. This is the interpretation of /'ad'afan kaqirah/ ' manifold '.

Commentary:

This verse inquires who is it that offers to Allah a goodly gift and donates from the wealth He has given to him on the path of Holy War and alongside the way of helping the needy, so that Allah would multiply it to him manifold? It says:

" Who is he that will lend to Allah a goodly loan, so He will multiply it for him manifold? ..."

Thus, according to this verse, lending Allah is also rendered into the donations which are performed in the way of Holy War.

So, at the end of the verse, it says that it is Allah (s.w.t.) Who both withholds and amplifies the sustenance of the servants. This statement points to the idea that: do not think that donation and giving alms causes your wealth to be diminished. The increase and decrease of your sustenance depend on Allah.

254

"... And Allah straitens and extends and unto Him you will be returned."

Why Is Donation Rendered To Loan?

In several verses of the Qur'an donating in the path of Allah has been rendered into giving a loan to Allah. It shows the ultimate grace of Allah unto His servants, on one hand, and the utmost importance of the subject of donation, on the other hand.

In Nahjul-Balaq ah, Imam Amir-ul-Mu'mineen Ali (a.s.) says:

" Allah asks you for a loan while the treasures of heavens and the earth belong to Him and He is Self-Sufficient, Praiseworthy. (It is not because of His want) , but that He may try you for which of you is the best in action." (1)

(1) Nahjul-Balaq ah, sermon 183, p. 268

246. " Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king, that we will fight in Allah's way'. He said: ' Might it be that, if fighting is written for you, then you will not fight? ' They said: ' Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children? ' But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust. "

* * * *

247. " And their Prophet said to them: ' Verily Allah has raised up Saul for you as a king.' They said: ' How can he hold kingship over us, while we are more rightful to kingship than he, and he has not been given abundance of wealth? ' He said: ' Verily Allah has chosen him over you, and He has increased him abundantly in knowledge and stature. Allah gives His kingdom unto whomso He wills; and Allah is All-Embracing, All-Knowing ',"

* * * *

248. " And their Prophet said to them: ' Verily the sign of his kingship is that the Ark of the Covenant will come to you, wherein shall be a tranquility from your Lord, and the Relics of what the family of Moses and the family of Aaron have left behind, the angels bearing it. Surely in that shall be a sign for you, if you are (truly) faithful."

* * * *

249. " So when Saul marched out with the troops he said:' Verily Allah will try you by a river, whoever drinks from it he is not of me,

258

and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul) crossed it (the river) , those who believed with him said: ' We have no power today against Goliath and his troops.' Those who knew that they would meet Allah said: ' How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones '."

* * * *

250. " So when they encountered Goliath and his troops, they said: ' Our Lord! pour down upon us patience, and make our steps firm, and help us against the disbelieving people '."

* * * *

251. " Thus they routed them by Allah's leave, and David slew Goliath; and Allah gave him the kingship and wisdom and taught him of what He willed. And were Allah not to repel some people by means of other people, the earth would certainly be full of mischief; but Allah is Gracious to all (His) creatures."

* * * *

252. " These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."

* * * *

259

Explanation

An Introduction to the above Group of Verses

In these verses Providence, the Great, points to one of the wonderful adventures of a group of the Israelites that happened after the time of Moses (a.s.) . The statement of this happening, of course, is following the statement of Holy War and the defence from the limits of the religion of Allah, which is, in fact, the same as the limits of humanity. It is stated, indeed, for the Muslims to take lesson from that marvellous incident.

A Marvellous Incident!

The Israelites who had become weak and poor under the domination of Pharaoh, gained great power and splendour under the wise leadership of Moses (a.s.) .

Allah showered many blessings upon them with the sanctity of this Great Prophet, including the Ark of the Covenant. The Jews, by carrying the Ark before the troops, got a kind of confidence and spiritual capability. This power and glory continued a length of time after Moses (a.s.) . But the same victorious capacity and blessful bounties they had, gradually made them proud and, thereby, they became disobedient.

Finally, they were defeated with a great slaughter by Philistines when they lost their power and authority accompanied with loosing the Ark. After that, they became so weak and inflicted with dispersion that they were not able to defend themselves even against the smallest enemies. It was so that their enemies expelled a great many of them from their own land and captured their children, too.

That status continued for years. At last, their prayer was heard and Allah raised a prophet for them called Samuel, to save them and guide them.

Those people, who had become tired and worn from the cruelty and transgressions of their enemies, were seeking for a shelter to take

260

refuge in. Therefore, they gathered around him and asked him to appoint a king for them.

They all had decided to follow the command and leadership of such a king to fight unitedly against their enemy with heart and soul in order to regain their last honour and glory.

Prophet Samuel, who was well acquainted with their spirituality and knew their disloyal characteristics from before, told them he was afraid that they might disobey their commander, as to face with their enemy, when the order of Holy War in the way of Allah would be prescribed for them.

They objected that how they could disobey their commander and do not do their own duty in the case that the torturous enemy had expelled them from their home and had occupied their land and captured their children.

When Prophet Samuel found that those people had recognized their ailment and were seeking for the remedy, as if they had realized the secret of their state of being retarded, he prayed and asked the Lord what those people wanted. It was revealed to him to introduce Saul as their king.

Samuel invoked Allah that he had not seen Saul yet and he did not know him. The revelation came down indicating that he would be sent to him. Samuel was commanded that when Saul came to him, he (Samuel) would give him (Saul) the commandership of the troops and Holy War.

246. " Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king, that we will fight in Allah's way'. He said: 'Might it be that, if fighting is written for you, then you will not fight? ' They said: ' Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children? ' But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust. "

Commentary :

After Prophet Moses (a.s.) , the Israelites lost their power as a result of their self-indulgence and being desirous in welfare and laziness. So they became involved again in the domination and oppression of the tyrants when they lost both their freedom and home. In order to be free from vagrancy and come out of the yoke of servitude of those tyrants, they decided to fight. Therefore, they went to their Prophet and asked him to appoint a king, a commander, for them so that they could struggle by Holy War against the tyrannical ruler of their time.

" Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king, that we will fight in Allah's way. ..."

262

The Prophet (a.s.) , regarding their notorious background, questioning them said: was it not probable that, after prescribing the command of war to them, they would disobey and would not be ready to fight?

"... He said: ' Might it be that, if fighting is written for you, then you will not fight?

They did not agree with that idea and said that they would fight, for they had been expelled from their home and had been made vagrant for a long time, because their cities had been occupied by the enemy and their children were captured:

"... They said: ' Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children? '..."

But, with all these claims, when the command was issued, all of them, except a few, did not attend the battle-field and disobeyed that command.

"... But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust. "

* * * *

Explanations: (1)

Vr. 246 (279) The event alluded to in this verse has a reference also in the Bible. (1 Samuel 8: 19, 20) .

19. " Nevertheless the people refused to obey the voice of Samuel; and they said, Nay! but we will have a king over us;

20. " That we also may be like all the nations, and that our kind may judge us, and go out before us, and fight our battles."

After 'Moses,' prophets after prophets were appointed to succeed him and to maintain the Law ('Torah') . 'Moses' was succeeded by 'Usha bin Noon,' 'Kalib.' 'Ezekiel' and 'Ilyas' and 'Elisha' and as time passed the people neglected and ultimately gave up the Law and became

(1) This detail is narrated exactly from the footnote of the translation of the Holy Quran, by S.V. Mir Ahmed Ali, P. 217

263

idolatrous. And in the time of the prophet 'Yasa' there appeared an enemy for the Israelites who were the people of the land of 'Shalisha,' from the tribe of Goliath ('Jaloot') who had captured all the land on the shores of the Mediterranean including Palestine and Egypt. They subdued the Israelites, killed 440 Israelite princes and noblemen and had taken the Israelites as their subjects and taken away their lands. (1 Sam. 17: 1) . Now the Israelites had no prophet to guide them out of the calamitous state. They prayed to God for a prophet. At last their prayer was heard and God sent a prophet to them in Samuel. When Samuel appeared and claimed apostleship of God, the Israelites asked him to appoint a king for them to lead them in the battle for freedom from the subjection and servitude they had been suffering under the enemy. In those days battles were fought only under kings and the Prophet was only the adviser or the administrative adviser or a director of the affairs. Prophet Samuel warned them before hand that they might disobey after it gets prescribed for them to fight in the way of God. Here was the question of fighting for the freedom of the people against the torturous subjection and it has been termed as the fight in the way of God. It is evident that the fight for right means the fight for God.

Commentary :

This group of oppressed Israelites, though they had asked their prophet to appoint a chief for them to guide them to be able to escape from the torturous subjection of the tyrant rulers, failed in the field of trial.

" And their Prophet said to them: ' Verily Allah has raised up Saul for you as a king.'..."

It is appropriate to note that their Prophet was Samuel. Talut, who is the same as Saul, was called ' Talut ' (according to the Bible) on account of his height and the strength of his stature, for he was the tallest of his people (Sam. 10: 23) . The proper names used in Arabic are different from their Hebrew originals.

So, when their prophet, Samuel, appointed Saul (Talut) , who was

265

an unknown poor shepherd, as their chief, they, being affected by their proud and vain consideration that they had from their own leader and leadership, despised Saul's kingship for the lack of wealth and reputation. Those people, who had wealth in abundance, said that they were worthier than him for the position because of the gross great wealth they had.

"... They said: ' How can he hold kingship over us, while we are more rightful to kingship than he, and he has not been given abundance of wealth? ' ..."

When the prophet heard their pretexts about the poverty and lack of wealth of Saul, he told them that undoubtedly Allah had appointed him as a king for them, and, instead of wealth, he had ability in knowledge and in body. Besides that, he had the necessary authority and ability of command of an army in fight.

"... He said: ' Verily Allah has chosen him over you, and He has increased him abundantly in knowledge and stature.

So, Allah selects whosoever He wills for leadership due to his efficiency and his inner faculties.

"... Allah gives His kingdom unto whom so He wills; and Allah is All-Embracing, All-knowing '."

* * * *

Conclusion :

Whatever be the details of the Israelites' history referred to here, the instructions to be inferred from it regarding the religious authority who can wage war in the way of God is as follows:ِ

1. Besides the presence of a divine legislator and a religious judge sometimes an excutor is also needed. It should be borne in mind that all the three aspects of government (Aamiriyat) ... i.e. legislation, justice and execution are included in the sovereignty of God. He may delegate all the aspects to any one man as His Vicegerent and He may distribute the various functions to different persons. In any case the appointment rests with God and none else. Here the Prophet represents the Divine

266

Authority in law and justice. When the people asked him to appoint a king as an executor, he said that God has appointed 'Talut' as their king, indicating that he (the Prophet) had no right to do it. This refutes the tendency now developing among the people that in the establishment of the legislative and the judicial bodies the 'Kitab', i.e., the Book and the 'Sunnat', i.e., the Tradition to be the final authorities, and the people should have no voice in the matter. But in the establishment of the final executive authority people may have voice and call it the Theodemocratic form of government.

The sovereignty ('Aamiriyat') is exclusively God's. To allow the public to have any say in it, means return to the age of ignorance and not Islam.

2. 'Jehad', i.e. war in the way of God was prescribed and practiced by the previous prophets also, and the reaction favourable or unfavourable, to this precept had been the same as in Islam.

3. The unfavourable reaction of the people to the divine appointment as based on temporal consideration which are known to the limited and narrow views, as was the case with the angels regarding the vicegerency of Adam. The answer to this criticism is almost the same that it was God's selection and the selection is based on the extensity and the intensity of knowledge, strength and character and that the Kingdom is God's and He alone has the right to give to any one whom He likes, but His liking is not arbitrary or unreasonable. It is based on the superiority and the excellence of the person, known only to Him as He alone is the all-Pervading and the Omniscient. This discards the importance of the temporal consideration as wealth, seniority in age, racial or parochial. Therefore whenever the question of the authority succeeding the Holy Prophet in regard to legislation, justice and execution, is dealt with, the implication of this exemplary passage should be taken into consideration, as the method of the succession to the Holy Prophet has continued to be the same as before (See the Qur'an, 24: 55) .

Commentary :

To make that group of Israelites sure about the kingship of Saul, their prophet told them that the Ark of the Covenant, /tabut/, the sacred Chest of the Children of Israel, will be returned to them as a sign that Saul was appointed by Allah.

" And their Prophet said to them: ' Verily the sign of his kingship is that the Ark of the Covenant will come to you, ..."

The purpose of /tabut/ is the wooden Chest wherein Moses's mother put her baby and, by the commandment of Allah, set it afloat in the water, of the Nile. Then, the men of Pharoah took it and brought the baby unto Pharoah.

The Chest remained safe in the Court of Pharoah. When Moses (a.s.) was appointed to prophethood, he (a.s.) put the Tablets of the Torah in it and gave it to his vicegerent, Yusha'-ibn-Nun (Joshua) , and when he died, his armour and some of his belongings were put in it, too. That Chest, which had been known among the Children of Israel as 'the Ark of the Covenant ', remained in the hand of the very Children of Israel as a Sacred Chest, and they used to carry it before their forces in the battles.

268

But, little by little, its sacredness wretched and the Chest was taken away. But, according to the verse under discussion, their prophet, Samuel, promissed them that the Ark of the Covenant would be returned to them soon as a sign of truthfulness of his statement. That glad tidings naturally was considered very magnificent for the Children of Israel, because by seeing that Sacred Chest, which they knew as a token of their ancient independence and glory, they thought they could regain their lost tranquivility and splendour. There are some statements about this Chest mentioned in the Torah, a part of which will be cited at the end of this commentary under the title of explanation.

Finally, at the time of the kingship of Saul, Allah returned that Sacred Chest, which was taken away, unto them through angels. That Chest brought them tranquility and peace.

"... wherein shall be a tranquility from your Lord, and the Relics of what the family of Moses and the family of Aaron have left behind, the angels bearing it. Surely in that shall be a sign for you, if you are (truly) faithful."

* * * *

Explanation

The term ' Tabut ' in this verse stands for the Holy Ark of Chest 3 yards long and 2 yards broad with divine signs in it decipherable only by the Apostles of God. This Ark had divine blessings that whenever it was presented by the Israelites against their enemy in the midst of a battle, the enemy forces had no other choice but to take to their heels for their lives. The Israelites used to always keep the Chest in front of their forces whenever any occasion of their proceeding against any enemy had occurred and they used to come out victorious. This Ark passed from one apostle to another apostle of God. It is reported to contain the shoes, the rod and clothes of Moses, the turban of Aaron and some other sacred relics. This Ark had been certainly endowed with miraculous effects. It was this Ark that was brought out from Shiloh to help the Israelites in the war with Philistines. ...

" And when she (mother of Moses) could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with

269

pitch, and put the child therein; and she laid it in the flags by the river's brink." (OT Ex. 2: 3)

The following verse of the Holy Qur'an clears the meaning of 'Tabut '. The address in the following verse is to Moses:

38. " And when We revealed unto thy mother what was revealed."

39. " That; Put him into a chest, then cast it down into the river." (20: 38,39)

249. " So when Saul marched out with the troops he said: ' Verily Allah will try you by a river, whoever drinks from it he is not of me, and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul) crossed it (the river) , those who believed with him said: ' We have no power today against Goliath and his troop .' Those who knew that they would meet Allah said: ' How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones '."

* * * *

271

Commentary :

In this verse, the Qur'an announces the failure of a large group of Israelites in their test when they drank water from the prohibited stream. They did not tolerate the thirst therein. So, they were not successful in that trial.

" So when Saul marched out with the troops he said: ' Verily Allah will try you by a river, whoever drinks from it he is not of me, and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul ) crossed it (the reiver) , ... "

However, the remaining group, who succeeded in the foregoing examination, had another practical examination, too. It was a spiritual examination. When they encountered the great forces of Goliath, they said that they could not fight against that armed force.

" ... those who believed with him said: ' We have no power today against Goliath and his troop .' ... "

But, those who believed in the Resurrection and meeting Allah in the Hereafter, said that victory is in Allah's hand, and it is by His leave that a small group may win a large and numerous troop. It says:

" ...Those who knew that they would meet Allah said: ' How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones '. "

* * * *

Traditions : (1)

"Muhammad ibn Yahya narrated from Muhammad ibn Ahmad from Muhammad ibn Khalid and al-Husayn ibn Sa'id from an-Nasr ibn Suwayd from Yahya al-Halabi from Harun ibn Kharijah from Abu Basir from Abu Ja'far (a.s.) saying in a tradition, inter alia: " And Allah

(1) Al-Mizan, commentary, vol. 4, p. 123 (English Version) , by al-'Allamah as-Sayyid Muhammad Husayn at-Tabataba'i

272

reports the words of Talut: 'Surely Allah will try you with a stream; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me.' But all of them drank from it, except three hundred and thirteen men, among them were those who took a handful of water as well as those who did not drink at all. When they went out against Goliath, those who had taken handful of water said, ' We have today no power against Goliath and his forces'; and those who had not taken it said, 'How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient ones.' " (al-Kafi) The author ('Allamah Tabataba'i) says: That there remained with Talut only three hundred and thirteen men (equal in number to the Muslim 'army' in the battle of Badr) is mentioned in numerous traditions from Shi'ah and Sunni chains. The details that those who said: " We have today no power... " were those who had taken a handful of water, and those who said, " How often a small party... " were those who had not tasted it at all, may be inferred from the position of the exceptional clause in the verse, ... . "

250. " So when they encountered Goliath and his troops, they said: ' Our Lord! pour down upon us patience, and make our steps firm, and help us against the disbelieving people '."

Commentary:

In this verse, the incident of those two forces facing each other is pointed out. It says:

" So when they encountered Goliath and his troops, they said: ' Our Lord! pour down upon us patience, and make our steps firm, and help us against the disbelieving people '."

In fact, Saul and his troops asked for three things from their Lord in their prayer, and the prayer is well graded. First, patience and perseverance was prayed for. Their second beseech from Allah was steadfastness in the field. They asked Him to make their steps firm in order that they would not flee. The first invocation, indeed, had an inward aspect while the second prayer had an apparent and outward aspect; and surely the firmness of step is one of the consequences of the spirit of patience and perseverance.

Their third prayer was that Allah might help them to be victorious against those infidels. That was, of course, the result or the reward of those two qualities: i.e. patience and perseverance, and being firm in the battlefield.

Bible says:

9. " And it was so, that when he (Saul) had turned his back to go from Samuel, God gave him another heart."

10. " And the spirit or God came upon him and he prophesied. (Samuel 10: 9.10

* * * *

275

There is some similar incident mentioned in the Bible (Judges 7: 1-6) of trying the people with thirst, but that is a different incident. It was when Gideon tried his forces by the ' Well of Harod '. The trial of the people under Saul was by the river.

From this verse it becomes clear that the one who leads the people should have inspired knowledge of good and evil for his followers and be able to conduct trials of the people's faith as was Saul who directed his men not to drink more than one handful of water from the river, even though they were dying of thirst. It was only a trial that a few, who were true believers, succeeded and Allah helped them to win Goliath and his troops.

Commentary:

It is completely certain that Allah will not leave such believers alone, although the number of them be small and the number of their enemy be large. That is why the verse expresses that they set out to fight against them and it was by the leave of Allah that they defeated the enemy. It says:

" Thus they routed them by Allah's leave, ..."

David, who was a very young lad, but was vigorous and brave, had attended the army of Saul to fight against the enemy. He succeded to kill Goliath.

"...and David slew Goliath; ..."

The young warrior threw one or two stones by means of a sling, which he had with him, towards Goliath. He utilized the sling so skilfully that the stone hit just upon the head and pierced the forehead of Goliath. So, Goliath cried loudly and fell down on the ground. At that moment, fear and terror rushed into the hearts of his troops. They began to flee. It seemed, Allah had decided to show his authority, here, and by demonstrating how a king, with all that glory and abundant force could be destroyed by a lad inexperienced in fighting, and particularly with an apparently simple and worthless tool, a sling. Then it

276

says:

"...and Allah gave him the kingship and wisdom and taught him of waht He willed. ..."

In this verse it has not been explicitly stated that this David is the same David who was the great prophet of the Israelites and was Solomon's father, yet the above mentioned phrase of the verse indicates that this David had attained the rank of Prophethood. At the end of the verse, the Qur'an points to a general law, thus it says:

"... And were Allah not to repel some people by means of other people, the earth would certainly be full of mischief; but Allah is Gracious to all (His) creatures."

This concluding part of the verse clearly indicates that the only aim or object of warfare should be nothing but dispelling of mischief and the establishment of peace on earth and not at all any territorial expansion.

* * * *

Explanation: (1)

An account of the formidable strength of the mighty forces of Goliath, is given in the Bible (1. Samuel 17: 4-11) David slew Goliath in a single combat. The Philistines seeing Goliath killed by David all of them fled and that was the end of the battle.

Quite a similar event took place in the early days of the start of Islam. The infidels of Mecca with all the strength of the strongest of their allies with the best and the choicest and the most experienced of their warrior heroes, attacked the Muslim refugees in Madina who then numbered only a few hundreds including women and children and who were practically unarmed and the enemy consisted of several full equipped battalions. The battle is called the battle of 'Ahzab' i.e. the battle of the Confederates. All the idolatrous tribes of Arabia had

(1) Adopted from the footnote of The Translation of the Holy Qur'an, by S.W. Mir Ahmed Ali, p. 221

277

united in one body against the few hundreds of ill-equipped or practically unarmed Muslims. The mighty host was twelve thousand strong and there could be hardly any fight at all. It was the question of life and death for Muslims and Islam including the Holy Prophet himself. The well-known giant-like warrior hero of the enemy's strength leapt across the ditch which the Muslims had dug between themselves and the enemy's forces, and coming forward challenged the Holy Prophet to send any one to fight him in a duel or a single combat. The Holy Prophet turned towards the small band of his men and asked them if there was anyone who would answer 'Amr' on behalf of Islam and the Muslims. Though there were those present in the Muslim ranks who later, after the departure of the Holy Prophet prided themselves as the greatest heroes and the defenders of Islam and who also claimed to be the closest companions of the Holy Prophet during his life, but none stirred, and some of them even tried to hide their faces lest the choice of the Holy Prophet might fall upon them and they be commanded by the apostle of God to go to fight the giant like warrior standing fully equipped and well prepared to finish anyone that comes to face him. Every time the call was sounded by the Holy Prophet to his men for a match to meet 'Amr' there was no response even from those who claimed closest companionship with him save Ali Ibne Abi Taleb, who at every time readily stood up and cried: ' Ana lahu ya Rasullullah' (I am here for him O Prophet of God!) . But the Holy Prophet asked Ali to sit down. Thrice did the Holy Prophet call for a match from his ranks and every time none but Ali stood up. Once some of the people gave cowardly answers acknowledging the matchless strength and the dauntless courage of the challenging hero of the enemy. Third time when again none but Ali stood up to fight the giant-like warrior, the Holy Prophet called forth Ali, set right his dress and placed his own turban on his head and bade him go to fight in the way of the Lord, praying to God for the triumph of Islam against the total strength of the idolatrous Arabia and declard:

'Qad Barazal 'Imanu Kulleh 'ila Kufre Kulleh.'

i.e. ' Certainly proceeds the Whole of the Faith against tthe Whole of the Infidelity.' ' Ali met Amr ', the details of which one can

278

have from any of the detailed Muslim history, and ultimately within a few minutes Ali brought the severed head of 'Amr' the challenging idolator hero of the infidel's forces, and threw it before the feet of the Holy Prophet saying: " Here is, O Prophet of God! The head of the enemy of God and Islam ". at which the Holy Prophet (p.b.u.h.) thanked God for the victory and declared:-

' Darbatu Aliyin Youmal Khandaq Afdalu min 'ibadatuth thaqalayn.'

i.e. ' The one stroke of Ali on the Day of the Ditch (The battle is called the Battle of the Ditch) , is superior to the service (prayers) of both the worlds." This saying of the Holy Prophet (p.b.u.h.) is well-known to the Muslim world and is invariably recorded by all historians and the traditionists and unanimously acknowledged and accepted by the Muslim world as a whole. As on the triumph of David against Goliath the enemy fled away, at the triumph of Ali against 'Amr' the combined forces of the Confederates of the enemy gave up the battle and left the field in chaos and confusion and the battle ended completely routed and - disappointed- forever.

252. " These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."

Commentary:

This expressive verse is the last verse of the second part of the Holy Qur'an, the commentary of which has been discussed in the current volume.

In this verse, the Qur'an points out that these stories and incidents which were explained about, should be heeded as a warning and instructive lesson for Muslims. In particular where the story of the death of a thousand people in one moment and then their coming back to life again by the invocation of their prophet is stated.

All of these are the effects of the Signs of Allah: granting the rank of leadership to an unknown young shepherd who, in the meanwhile, was wise and eligible; the victory of a small group against a large group of armed enemies; the bravery of a young lad in that fight and endowing him the position of prophethood by the Lord. These events, mentioned in the Qur'an, are totally some indicative hints to the truthfulness of the speech and Messengership of the Prophet of Islam (p.b.u.h.) . It says:

" These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers."

Considering the contents of the previous verses, makes it clear that the elements of victory lie in the following factors:

1) A capable worthy leader; 2) truthful followers; 3) trusting in Allah; 4) patience and perseverance; and, 5) having a godly motive.

On the whole, the Qur'an recognizes the clash and struggle for power and authority as an important factor in the development of the terrestrial life which is supported by 22: 40. The struggle for existence and the survival of the fittest is a natural factor in the development and the progress of the creation as a whole but with the advent of Adam and the birth of the intellectual faculties and the development of inspiration

281

in man, the natural tendencies and values gave place to the conventional moral and legal values instead of fighting for food and the material necessities, man began to struggle for right and wrong, what ought to be done and what ougt not to. To stop this struggle means deterioration and reversion to animal life. Islam advocates the sublimation of the natural tendencies and the native urge in the best conventional and the highly improved forms by decrying the false values and the evil use of the faculties. There should be competition and struggle for such an attainment and rank which takes one closer and nearer to Allah. Hence one should always be prepared to fight against the evil in his own self which would take him back to animal life; and to fight against the evil in the society and the state in which he lives. He should compete with the others in attaining whatever is good and godly. See the Qur'an 2: 148 and 5: 148.

* * * *

Explanation : (1)

So, this is history and its various defects which can never be glossed over or corrected. With this background, we should never compare the historical events mentioned in the Qur'an, with the narrations of the same events given in the books of history. The Qur'an is a divine revelation, free from mistake and falsehood. How can it be judged with the help of history, the history which nobody believes to be free from lie and error? Many historical events, as given in the Qur'an, like this very story of Talut, differ from the reports in the Bible. But why should we worry? The Bible is no better than other history books; The alterations, suppressions, additions and omissions carried out in these books are too well-known to need any description. The story of Samuel and Saul was written in the Bible by an unknown hand. The story of Talut in the Qur'an is the true words of Allah.

(1) Al-Mizan, commentary, vol. 4, p. 123 (English Version) , by al-'Allamah as-Sayyid Muhammad Husayn at-Tabataba'i

282

This much about history in general. Now let us see what is the main object of the Qur'an in such narrations. The Qur'an is not a book of history, nor does it describe an event with all its details as a book of history purports to do. The Qur'an is divine speech, poured into the mould of revelation, " With it Allah guides him who follows His pleasure into the ways of safety." That is why it does not narrate an event from the beginning to the end with all its details. It only picks out a few such points of an event as will be useful to the listener as a lesson, sermon and moral.

253. " These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, and some of them He has raised in degrees. And We gave Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit. And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed. So, of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another) ; but Allah does whatever He wills."

Commentary :

In this verse some particular privileges of a few prophets are referred to. For instance, as the following separate verse indicates, Moses (a.s.) talked to Allah, and it was the Will of Allah to choose him for that purpose; as the Qur'an says: "He said: ' O' Moses! Verily I have chosen you above the people with My Messages and with My words

(discourse) ; ..." (1)

(1) Sura Al-A'raf, No. 7, verse 144.

So, the verse under discussion says :

"These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, ..."

In this regard, the holy Prophet of Islam (p.b.u.h.) had some more privileges than other prophets before him, such as; being ' the seal of the prophets ', the immunity of his Book (the Qur'an) from distortion, and being entitled as ' a Mercy unto the worlds '. This is the word of Allah : " And We sent you not (O' Our Apostle Muhammad) but a Mercy unto all the worlds." (1)

Or, Abraham (a.s.) and Noah (a.s.) received the best regards from the side of Allah. Or, as the above verse says, that Jesus (a.s.) was strengthened with the Holy Spirit. It says:

"... and some He has raised in degrees. And We gave Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit. ..."

By the way, it is also mentioned in this Verse that if Allah willed, He could stop the opposition and fighting between people who came after those prophets and set them in one peaceful way. But Allah's way of treatment is that people be free and willful in order that they be able to accept or reject a proper path by their own choice.

"... And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed. So of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another ) ; but Allah does whatever He wills."

(1) Sura Al-'Anbya', No. 21, verse 107

255. " Allah! there is no god but He, the Ever-living, the Self-Subsisting (the Sustainer of all things) ; slumber seizes Him not, nor sleep; to Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is it that can intercede with Him save by His leave? He knows what is before them and what is behind them, while they comprehend nothing of His knowledge except what He wills. His Kursiy (knowledge) extends over the heavens and the earth; and preserving them both tires Him not; and, He is the Highest, the Greatest."

'Ayat-ul-Kursiy, One of the Most Important Verses

Upon the importance and excellence of this verse, the only holy tradition narrated from the holy Prophet (p.b.u.h.) , explained in the following, is enough.

Once, the Messenger of Allah (p.b.u.h.) asked Ubayy-ibn-Ka'b which verse of the verses of the Qur'an was the most important one, and he answered the verse saying:

" Allah! there is no god but He, the Ever-living, the Self-subsisting (the Sustainer of all things) ;..."

Then the Messenger of Allah (p.b.u.h.) touched his chest as a sign of favour and told him "May your knowledge be wholesome to you.By the One in Whose hand is Muhammad's soul, this verse has two tongues

and two lips which glorify the Lord below the Divine throne of authority." ( 1)

Another tradition narrated from Imam Baqir (a.s.) says: " The one who recites 'Ayat-ul-Kursiy once, Allah will remove one thousand unbecoming things from his worldly unbecoming affairs, the easiest of which is poverty, and one thousand unbecoming things from his (affairs) in the Hereafter, the easiest one among which is the pain of grave." (2)

Commentary:

The verse begins with the Pure Essence of Allah and continues with the subject of Unity, Asma'-ul-Husna, and His attributes. It says:

"Allah! there is no god buHe, ... "

" Allah " is the particular appelation for God Which means the Essence that includes all the attributes of Divine Perfection, Glory, and Beauty.

Then, it adds two other attributes of Allah, saying that He is the Lord Who is Alive forever and is self-subsisting so that all other creatures in the universe depend on Him. It says:

"... the Ever-living, the Self-Subsisting (the Sustainer of all things) ; ..."

It is evident that life for Allah is the real life, because His life is the same as His Essence, His Knowledge, and His Power. It is not like that of living creatures whose lives are causual and after a length of time they die.

Allah is completely different from His creatures from the point of life, as verse 58 from Sura Al-Furghan, No. 25 says: " And rely you on the (Ever) Living One Who dies not, ..."

Then, to indicate that neither drowzines, nor deep sleep seizes Him and never He stops managing the world, it continues saying:

"... slumber seizes Him not, nor sleep; ..."

The Arabic term /sanah/ 'slumber' is the sleep which appears first in the eyes, but when it becomes deeper and reaches the mind, it is termed in Arabic /naum/ 'sleep'. This verse, pointing to the latter state, means that the governance of the Absolutely Bountiful, Allah, is

(1) Durr-ul-Manthur, vol. 2, p. 8

(2) Bihar-ul-Anwar, vol. 92, p. 262

perpetual and never ceases, even for a moment.

Then, it refers to the absolute ownership of Allah, saying:

"... to Him belongs whatsoever is in the heavens and whatsoever is in the earth. ..."

This is the fifth attributes from the attributes of Allah mentioned here. Formerly, four other attributes of Allah were referred to : Oneness of Allah, the Everliving, the Self-subsisting, and that He never sleeps.

It is quite clear that this attribute, - that everything belongs to Allah, has a great training effect in human beings. When they know that whatever they have does not really belong to themselves and it is temporarily handed over them as a deposit to use for a short time, they will surely avoid of transgressing others' rights. These people, with this cognition, will certainly withdraw committing such wrong actions as colonization, hoarding, greed, miserliness, and the like.

For the sixth attribute, it says:

"...Who is it that can intercede with Him save by His leave? ..."

In fact, by a positive interrogation with a negative sense, it says that no person can intercede at His presence but by His leave.

Intercession was discussed fairly vastly when commenting on verse 48, Sura Al-Baqarah, No. 2, in vol. part 1, pp. 174-177.

Referring to the seventh attribute, it ays:

"...He knows what is before them and what is behind them, ..."

Therefore, whatever is in the expause of time and place is entirely manifest in His Knowledge. That is why everything, even intercession, depends upon His command.

In stating His eighth attribute, this fact is pointed out that He has let others know only a small part of His knowledge that has been advisable and proper for them. It says:

"... while they comprehend nothing of His knowledge except what He wills. ..."

Thus, the limited knowledge of others is a beam of the light of His illimited knowledge.

So, two other points is also understood from the above phrase. The first is that no creature has cognition from his own and all human

cognizance is from the source of Allah.

The second is that Allah may award a part of some concealed knowledge and some hidden secrets to those He pleases.

His ninthly and tenthly attributes are stated thus:

"...His Kursiy (knowledge) extends over the heavens and the earth; and preserving them both tires Him not; ..."

Then, power and sovereignty of Allah encompass the totality of the heavens and the earth, and His Knowledge (Kursiy) encompasses all of these expansions wholly, so that nothing is out of His dominion and authority.

It is, even, understood from some of the Islamic traditions that the expansion of Kursiy is very larger than the heavens and the earth. For example, in a tradition Imam Sadiq has said: "Heavens and earth, comparing Kursiy, is like a ring in the midst of a desert; and Kursiy, in comparison with 'Arsh, is like a ring in the midst of a desert. (1)

It is true, of course, that science has not discovered the secret of this meaning yet.

Describing His eleventh and twelveth attributes, it says:

"...and, He is the Highest, the Greatest."

The Lord, Who is the Highest and the Infinite, is able to do everything so that nothing is difficult for Him. Never He tires of managing the world of existence. Never He (s.w.t.) remains neglectful, unaware and feable of it. His Knowledge involves all things because He is Omnipotent, Omnipresent.

It is worthy to note that, in spite of what is popular, the verse entitled ' 'Ayat-ul-Kursiy ' is this very single verse alone.

(1) Al-Burhan fi Tafsir-il-Qur'an, vol. 1, p. 241

256. " There is no compulsion in religion. Truly the right way has become clearly distinct from error. Therefore, whoever rejects false deities (taghut) and believes in Allah, has grasped the firmest handle, that shall never break; and Allah is All-Hearing, All-knowing."

Occasion of Revelation:

There was a man from Medina by the name of Abu-Haseen who had two sons. Some of the Christian merchants, who used to import merchandise from abroad into Medina, invited those two lads to Christianity whenever they met them in Medina. Those two young men were seriously affected by them, too.

Abu-Haseen became very inconvenient from that condition. He went to the Prophet (p.b.u.h.) and, informing him the matter, requested him to bring those children back to their own religion. He asked whether he could bring them forcefully to Islam. Then, the verse was revealed and manifested this fact that there is no compulsion in accepting the religion.

Commentary:

The previous verse, 'Ayat-ul-Kursiy, infact, was a collection of Unity and the Attributes of Allah, Beauty and Glory, which make up the foundation of the religion. This meaning is acceptable in all stages with reasonable proofs. That is why embracing the faith needs not any compulsion or force, and in this verse, it says:

" There is no compulsion in religion. Truly the right way has become clearly distinct from error. ... "

This verse is a serious answer to those who imagine that Islam applies obligation and has developed and spread through the force of sword and martial power.

Then, as a conclusion of the previous verse, it adds:

"... Therefore, whoever rejects false deities (taghut) and believes in Allah, has grasped the firmest handle, that shall never break; ..."

And, at the end of the verse it continues saying:

"... and Allah is All-Hearing, All-knowing."

This concluding phrase is a hint to the fact that the problem of belief and disbelief is not something that can be fulfilled by mere pretence, because Allah hears the words of all entirely, whether they state openly or they speak privately and hiddenly.

source : http://www.imfi.ir/

latest article