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Interpretation of Sura Hud - Verses 5-7

5. " Behold! They fold up their breasts to hide them from him(the Prophet)! Behold! Even when they cover themselves with their garments, He knows what they conceal and what they reveal: Verily He is aware of what is in the hearts. "

Commentary

This verse, in general, makes allusions to one of the foolish behaviors of the Prophet's(p.b.u.h.) enemies who, by using their subterfuge and hypocritical manner, i. e., distancing themselves from the Truth, sought to conceal their true nature from the public so as not to lend their ears to the words of truth.

Thus, the holy Qur'an implies that the unbelievers would approach each other in a very intimate manner, and draw alongside one another so as to conceal themselves and their words from the Prophet(p.b.u.h.) . The verse says:

" Behold! They fold up their breasts to hide them from him(the Prophet)! ..."

The interpretation of/ ya noun/ probably refers to whatever act of concealment, whether apparent or hidden, that was performed by the enemies of the Prophet(p. b. u. h.).

1- The Arabic verb/ ya noun/ means placing two things next to each other. The word/ 'i nan/ means 'two', which also signifies bearing a grudge against someone. Therefore, the Qur'anic phrase:(ya nouna s udourahum/ either means that the unbelievers converge and ally themselves for secret objectives and conspiracies against the prophets or that they bear grudges against them.

Therefore, the holy Qur'an hastens to add that we should beware of those who conceal themselves in their places, however they are not hidden from Allah as He has knowledge of all secrets whether open or hidden. The verse also says:

"... Behold! Even when they cover themselves with their garments, He knows what they conceal and what they reveal: Verily He is aware of what is in the hearts. "

6. " And there is no moving creature on the earth but its sustenance is on Allah, and He knows its resting place and its depository. All is(recorded)in a clear Book. "

Commentary

The Arabic word/ dabbah/, derived from the word/ dabib/ signifies 'walking slowly' and 'taking short steps. ' However it also refers to every moving creature.

The Qur'anic word/ rizq/ signifies the continuous bestowal of bounties, whether material or spiritual. Hence, we call to Allah in our prayers: "O Allah! Bestow upon me knowledge that is useful. " Whatever of sustenance He bestows is suitable for the relevant creature. For instance, the food that babies utilize, while still unborn, alters according to their needs after birth which changes into delicious milk, otherwise, how could a human being feed a baby in the womb of its mother Or, how could a newly born baby receive its food?

In another occurrence, the Qur'an says: "And how many a living creature that does not carry it's sustenance: Allah sustains it and yourselves." 1

Had rat Ali(a.s.)says in his will to Imam Hasan(a.s.): "Sustenance,/ rizq/, is of two kinds: One kind is to be obtained through your own endeavor and struggle; the other kind is that which comes to you by itself, whether it be natural, such as sunlight and rain, or whether it be a potentiality in man such as intelligence and memory. " Thus, the verse does not tell us to sit around and wait for food to descend from Heaven; rather it tells us to struggle and to endeavor, as well as to consider whatever we obtain as Allah- given and is a bestowal from Him. He takes care of all creatures which necessitates the existence of a very accurate system to be permanently at work so as to keep track of all allotted portions and needs. That is, He must be aware of the numbers and places of all men, animals, marine animals, birds, and desert animals as well as creatures great or small with their various specifications and needs. The verse says:

" And there is no moving creature on the earth but its sustenance is on Allah, and He knows its resting place and its depository. All is(recorded)in a clear Book. "

If all knowledge is contained in the Holy Book, it follows that he who has a good command of the Book knows everything. We recite in the last verse of Sura Ar- Ra'd: " Say: 'Allah is sufficient as a witness between me and you and the one with whom is the knowledge of the Book. " 2 Both Shi'ah and the Sunni quotations reaffirm the fact that the man in question in the foregoing sentence is Had rat Ali(a.s.).

Concerning the provision bestowed upon the creatures, Allah's way of treatment is of two kinds. One is providing them directly with those necessities for their existence and the other is providing for them through making the means and devices available which would enable them to meet their needs. Thus, obtaining one's share is not incompatible with the laws governing one's endeavor in obtaining what he needs.

In other words, one must not rely upon others for his needs, abandoning his own struggle. At the same time we must admit that our share is in Allah's control, for He has made available to us both the resources of our provisions as well as the reasons and means for the exploitation, discovery, and acquisition of those resources.

7. " And He it is Who created the heavens and the earth within Six Days(periods), and His Throne was over the water so that He might try you, which of you is best in conduct. And, if you were to say to them: 'Verily you shall be raised up after death', the unbelievers would surely say: 'This is(not)but a manifest sorcery'. "

Commentary

There are three principal issues discussed in this noble verse: First, the creation of the world of existence which represents a display of Allah's Omnipotence, specially the initiation of creation which signifies His Power, as well as the reasons for His glory. The verse says:

" And He it is Who created the heavens and the earth within Six Days(periods), ..."

The word 'Days' here means epochs, whether long or short. Then it adds:

"... and His Throne was over the Water ..."

Some of the scientists believe that at very early time of creation, the world of existence was in the form of some molten materials,(or some extra ordinary pressed gases which had the form of some liquid materials).

Then, some great bursts happened inside this very liquid substance and parts of its outside surface were continuously separated off which, finally, formed the stars and germs of the systems in the sky.

Therefore, the world of existence, maybe, at first was located on this great material, the liquid like.

The second issue hinted at in this verse, is the objective of the creation of the cosmos, the main aim of which refers to the supreme fruit of the process of creation, namely man. Man who must be subjected to educational processes, thus evolving and approaching the Almighty even further. It says:

"... so that He might try you which of you is best in conduct. ..."

Imam Sadiq(a.s.)says: "Good conduct refers to that kind of conduct which is coupled with knowledge, sincerity and virtue, not a mere action which is practiced in abundance. Therefore, the heavens and the earth have been created for good deeds and not for the sake of happiness, pleasure- seeking, and negligence. " Definitely, those who deny the Day of Resurrection have no reasoning for their claim and they only take recourse to accusations of sorcery and hallucinations. The verse says:

"... And, if you were to say to them: 'Verily you shall be raised up after death', the unbelievers would surely say: 'This is(not)but a manifest sorcery'. "

Notes:

(1) Sura 'Ankabout, No. 29, verse 60

(2) Sura Ar- Ra'd, No. 13, verse 43

Adopted from the book : "The Light of the Holy Qur'an; Interpretation of Surah Hud" by : "Sayyid Kamal Faghih Imani and a Group of Muslim Scholars"

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