The Light Of The Quran (Sura Al-Baqarah (The Cow)
The Light Of The Quran (Sura Al-Baqarah (The Cow)
Author : Sayyid Kamal Faghih Imani and A Group of Muslim Scholars
help (from Allah) through patience and prayer, verily Allah is with the patient ones (in the time of adversity) ."
The phrase / ya'ayyuhalladina'amanu/ " O' you who have Faith! " addresses all those who have Faith entirely, foremost of whom Hadrat Amir-ul-Mu'mineen Ali (a.s.) and the rest of the immaculate Imams are distinguished. This idea is expressed in many Islamic narrations; for instance, it is quoted from Ibn Abbas narrating from the holy Prophet (p.b.u.h.) who said: " No revelation containing ' O' you who have faith' was sent down except that Ali is at its top and is its chief." 1
Again, it is narrated from 'Akramah who narrates from Ibn-Abbas that has said: " Allah has sent down no verse in the Qur'an consisting of 'O' you who have faith ' but Ali-ibn-Abitalib (a.s.) is the leader of it and the chief of it ". 1 Of course, the more complete and the higher the degree of Faith is, the content of the verse about it is more clear and more apparent. (This phrase has also been discussed more comprehensively when commenting on Sura No, 2 verse 104 on pages 250 and 251 in the current volume.) The phrase / wasta'inu / " seek you help from Allah " is a guiding imperative phrase because at every moment and in all affairs a mortal is in need of Allah's help, whether it is something which is inside his free will, because he is not an absolutely independent subject, though he is created free in will; or it is something which is outside of his will. Man is in complete need of Him (s.w.t.) and he should constantly invocate for everything and seek help from the Lord.
A person most naturally and reasonably can be qualified for the special blessings from God. If this verse is to be taken as referring to the conquest of Mecca, even then it holds good, if it means to say that the people must prove their worthiness or value to the Truth in Islam by bearing the hardest trials with constant prayers to the Lord; for prayer suggests the praying individual's acknowledgment of God's Omnipotence and the individual's confidence in God being the All-Merciful one, as the only One who can grant the prayers of the sincere supplicants.
Real Faith can never be mere empty words. It must express or manifest itself through patience or endurance in all that befalls the individual to show his faithfulness to God, and the help from God must be sought through prayers or supplications to the Lord.
The aid of Allah requires eligibility. This eligibility is confirmed by two things:
The first is having patience in worldly hardships and perseverance in bearing its bitter circumstances. And also having patience in tolerating the hardship of performing Divine services, and obtaining knowledge and good ethics, patience in withholding one's self from lusts and the fleeting pleasure of committing sins and yeilding to low desires, is necessary. This bitterness of hardship, which is short in time, finally results in a sweet fruit which lasts a long time. Concerning the epithets of the true believers, Amir-ul-Mu'mineen Ali (a.s.) has said: " The short period of patience resulted in a long period of tranquility for them." 3
The term / sabr / ' patience ', in this verse, is rendered into ' fasting ' and 'holy war '. The second thing is ' prayer ' which is the highest means of turning towards and approaching Allah by which we may seek help and aid from that Origin of favour and Grace.
Some commentators have rendered the term / salat / into ' supplication ' whose explanation demands a separate chapter.
Some others, based on some Islamic traditions, have interpreted it into the ' obligatory prayers ' and ' supererogatory prayers' . For example: it is cited in Tafsir 'Ayyashi narrated from Fudayl from Imam Baqir (a.s.) who said: " O' Fudayl, convey our salam (regards) to our followers whom you visit and tell them I say that I avail you aught (in keeping you far) from the punishment of Allah save by piety. Then, they must control their tongues and be careful of their hands. They should be attentive to patience and prayer. Verily Allah is with the patient ones."
The first part of the verse has also occurred in verse 45, the explanation of which can be referred to on pages 169 and 170. The objective meaning of the phrase " Allah is with the patient ones" is that His help, assistance, guidance, success, favours, the protection from pests, the perfection of intentions, as well as His other blessings are showered upon the patient by Him.
Above all of the aforementioned bounties, there is the reward of Allah granted to the patient believers in the Hereafter about whom He says: " Those who patiently persevere will truly receive a reward without measure! ", (Sura Az-Zumar, No. 39, verse 13) .
154. " And do not say of those who are slain in Allah's way: ' They are dead.' Nay (they are) alive, but you perceive (it) not."
The Qur'anic phrase ' of those who are slain in Allah's way ' refers to those who are slain (i.e. martyred) in the battles led by the Prophet (p.b.u.h.) or Imams (a.s.) or one of their specific deputies, as well as anyone who is martyred on the path of Islam and propagation of the religion of Allah. The content of the verse is inclusive of not only all who are slain in the path of Allah such as: the immaculate Imams (a.s.) their ministers, Muslim scholars and believers, although the occasion of revelation of the verse is reported that it was revealed about the Muslims who were martyred in the battle of Badr, but also any one other than them.
" And do not say of those who are slain in Allah's way:
' They are dead.'..."
The phenomenon of martyrdom is more clearly described in Sura 'Ali-'Imran, No. 3, verses 169,170 which gives further information about the truth that those who surrender or sacrifice their lives in the way of Allah (i.e. the martyrs) are alive receiving their sustenance from their Lord. " And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their Lord;" " Rejoicing in what Allah has given them out of His grace, ..."
The term /sahid/ ' martyred ' used in many occurrences in the Qur'an refers to this blissful state of realization.
Therefore, this stage of life, i.e. the life immediately after death, i.e. the purgatory life, is not allocated to martyrs alone, though the verse is about them, but it envelops all people, because stating something does not mean that the unstated, but applicable, instances are not involved. For example, when we say ' this man is just ', it does not mean that justice belongs to him exclusively and there is not any other just person; while there may be thousands of people who are just.
Thus, this verse, here, confirms the purgatorial life for the martyrs. This life, the intermediate state, according to many verses of the Qur'an and abundant Islamic traditions, exists for all believers and nonbelievers both, with a distinction. The soul of a believer, after departuring from its physical body, will settle in a body similar to this one and will be sustained in that world until when the Hereafter comes forth; while the soul of a nonbeliever, during the time when passing this course, will be in torment, as the Qur'an says: " (In falsehood will they be) until when death comes to one of them, he says: ' O' my Lord! send me back (to life) , " " In order that I may work righteousness in the things I neglected. ' By no means! It is but a word he says, Before them is a partition till the Day they are raised up." (Sura Al-Mu'min, No. 23, verses 99 and 100) .
It is narrated from Yunus-ibn-Thibyan who said he was sitting with Imam Sadiq (a.s.) when he was explaining about the believers' souls and he (a.s.) said: " O' Yunus! when Allah gets the soul of a believer taken, He puts his soul in a setting like his body that was in this world. So, they eat and drink and when a comer enters he recognizes them in the same form as they were in the world." 4
Also, Abu-Basir narrates from Imam Sadiq (a.s.) who, about the believers' souls, said: " (They will be) in Heaven with the same features as their (worldly) bodies were so that if you see him (one of them) you will surely recognize him and say who he is." 5
Then the Qur'an continues saying:
"...Nay, (they are) alive, ..."
Life is divided into four sorts: the plant-life, the animal-life, the human-life, and the Faith-life.
Plant-life is the power of growth which is common among plants and animals including human beings. The death of this particular life is when that power stops.
Animal-life is the power by which feeling and conscious movement come to being. Human beings and animals have this life in common. It dies when this power ceases. Human-life is the faculty of general reasoning and perceiving by which Man is distinguished from animal. This phenomenon emerges because of that abstract and rational soul which administrates this body.
Its death causes the interruption of this administration and breaking off its connection with the body but there is no destruction for it and it remains to return to the body again when the Resurrection occurs. So, this purgatorial state exists not only for martyrs or Muslims, but for the soul of every conscious being.
Faith-life is the peace of mind, assurance of self, and clearness of heart all of which come into existence for a believer through Faith and knowing Allah. It is in this state that he can live in rest and tranquility with joy and pleasure because the toils, hardships, and miseries of this world would not create any awe, worry, anxiety or instability for him. This very condition originates from his relianace and belief in Providence, Who gives only goodness.
This life is the same as the ' good life ', about which the Lord says: " Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions." (Sura An-Nahl, No. 16, verse 97) . And, the Qur'an also says: " O' you who have Faith! give your response to Allah and His Apostle, when He calleth you to that which will give you life; ..." (Sura Al-Anfal, No. 8, verse 24) .
It is said that the utterances in a language indicate meanings so that letter and spirit correspond with each other. For example, the term 'light or lamp ' is applied to any means which is used in darkness to get brightness from. Then, whatever has this function, the application of that term for it is correct, although the substance is different from the point of material, form and other qualities.
Life is a general sense which is recognized by the appearance of the effects which are expected from it. In this sense, the term ' life ' is used for the Essence of Allah, too. The example of this idea is recited in Sura 'Al-i-'Imran, No. 3, verse 2 which says: " Allah! there is no god but He, the Living, the Self-Subsisting, Eternal." That is, the Essence from Whom the effects of knowledge and power are clear and manifest.
That is why some sholars said that Allah's life is His very Knowledge and Power. Of course, the Essence of the Knower and the Mighty is alive. Therefore, wherever the effects of this meaning exist, the application of this utterance is correct, but it is not necessary that its kind and its characteristics and properties, which are appropriate to those particular situations, be the same everywhere and in all circumstances. Hence, the life in Purgatory, from the point of quality for martyrs and other people, is of the quality of the same world. It is for this reason that the people of this world with their senses, the quality of the nature of which is of the quality of this world, can not perceive that which is of the quality of the nature of that world.
"...but you perceive (it) not."
By the way, this verse clears the doubt of materialist and pagans who believe that with death, man's life becomes extinct, i.e. there is no life after death. Here, the Qur'an warns all, Muslim or non-Muslim, that MAN'S LIFE DOES NOT PERISH AFTER DEATH, BUT IT DOES REMAIN. So, with this in mind, we realize that there is nothing more valuable or worthwhile than the time spent striving for the perfection of such a life. May Allah help us all to follow His Ordinances that He so graciously made available to us by way of the Qur'an in order that we might experience success in this life and in the Hereafter.
155. "And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits; but give glad tidings to the (steadfast) patient."
156. "Who, when a calamity befalls them, (by showing perseverance) , say: ' Verily we belong to Allah, and certainly unto Him shall we return'."
157. " Those are they on whom are blessings and Mercy from their Lord, and they are the ones that are guided (aright) ."
Trial, an Indisputable Divine Rule
Imam Amir-ul-Mu'mineen Ali (a.s.) said: "Even though Allah, the Glorious, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment." (1)
Concerning the sense of rial, in a sermon, he (a.s.) also has remarked:
"...Certainly, Allah tries His servants in respect of evil actions by decreasing (1) Nahjul Balaqah, Saying No. 93 fruits, holding back blessings and closing treasures of good, so that he who wishes to repent may repent, he who wishes to recall (forgotten good) may recall, and he who wishes to abstain (from evil) may abstain. ..." 6
Allah (s.w.t.) tests all human beings, but with varieties. All the different sites of the world are the testing-places, and all the members of humanity, even the prophets, are under trial, and all the pleasant and unpleasant things are the means of trial. We ought to know that the Divine examinations are not done in order to clear out the ambiguity, but they are to evoke and train the capacities and abilities of humankind.
The means of this trial are all bitter and sweet happenings of Man, including: fear, hunger, loss of property, lives, agricultural products, fear from enemies, economic siege, and taking part in Holy War himself, or by sending children and dear ones to the battle of war. These trials were experienced in the first war of Islam (battle of Badr) , and will also come forth at the time of the reappearance of the Expected Mahdi, the twelfth Imam (May allah hasten his glad advent) , for which Muslims should be prepared.
The inflictions, which human beings encounter with, are usually concerned with wealth, life, children, or the fear of the loss of either of them. The secret of mentioning ' fear ', among the means of trials, first, may be that the purpose is the fear for the lack of either of those three things. It is always before the loss of the very things that one fears of losing them.
Then, next to fear, hunger is pointed out, which comes into being as a result of poverty. Yet, in this respect, fasting is counted one of the examples of hunger.
Loss of property has been situated in the third degree. The loss of wealth, of course, is very bitter, especially for a rich person when he becomes poor.
Then there comes the loss of life, which often occurs because of different ailments or after being wounded: in a battle-field and Holy War in the way of Allah, and so on. And, finally, the loss of fruits comes forth. Some of the commentators have rendered this loss into the death of one's child, which is the heaviest calamity.
"...but give glad tidings to the (steadfast) patient." It addresses the prophet of Islam (p.b.u.h.) that he gives glad tidings to those people who persevere with patience in their calamities and difficulties.
Some commentators have said that this ' glad tidings' points to the reward of Heaven and the merit of Divine forgiveness for them, as Imam Sadiq (a.s.) has said: "Allah, Mighty and Glorious, said: '...but give glad tidings to the (steadfast) patient', or, (that is) , with Paradise and forgiveness." 7
But in another tradition, Imam Sadiq (a.s.) has rendered the concept of ' glad tidings ' into the reappearance of Imam Al-Mahdi (a.s.) , where he says:
" Before the rise of Gha'im (Al-Mahdi) (May Allah hasten his auspicious reappearance) there will appear some signs by which Allah tries the Muslim believers. " Muhammad-ibn-Muslim, (who was one of the special followers of the Imam) , said that he required to know what those signs were; and he (a.s.) answered:" Those are the same that Allah, the Glorious, has expressed in the Qur'an, thus: ' And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits;'
So far as he (a.s.) recited: '...but give glad tidings to the (steadfast) patient', and continued to say: ' This means to give glad tidings to the believers who show patience and perseverance in these calamities for the advent of the Gha'im (a.s.) , (viz., Hadrat Mahdi, May Allah (s.w.t.) hasten his glad advent." 8
Yes, the world is anxiously awaiting the advent of this great reformer (a.s.) . When he comes, he will fill the world full of justice. Then, there will be no inequity, no cruelty, and no transgression. Allah will open the doors of blessings out of the earth and heaven because of his auspicious appearance. At that time, the believing people can continue to live peacefully and easily under his esteemed government, to prove their worship and servitude to Allah.
Concerning this meaning, in a tradition, the Holy Prophet (p.b.u.h.) has said:" Al-Mahdi is mine. His luminous forehead is high and wide, while over whose nose there is a little projection. He will fill the earth with justice, just as it is filled up with aggression and cruelty." 9
"Who, when a calamity befalls them, (by showing perseverance) , say: ' Verily we belong to Allah, and certainly unto Him shall we return'." After recounting different calamities, and giving glad tidings to the patient, it introduces this group of patient who, with this competency, rightfully deserve to be given glad tidings. It is clear that every ordinary person is not fit to be rewarded with all these excellences and dignities. Hence, that reward, i.e. the glad tidings, is specialized to the ones whose patience originates from a firm foundation. This particular glad tidings is qualified by a special blessing and Mercy from the side of Allah. These kind of people are those ones whose hearts turn to their Lord at the moment of meeting with a calamity when, they say:
"... Verily we belong to Allah, and certainly unto Him shall we return'." They treat such because they have realized, through knowledge of certainty or by visual certainty, that whatever exists belongs to Allah and is under His Will. So, whatsoever He has given to human-kind in this world, such as: soul, property, children, and all other similar respects, are ficticious.
They also know that whatever Allah has bestowed upon them has been based upon His Wisdom, and when He takes it from them, it is not taken because of miserliness, but it is for His good that He takes a blessing from a person to mercifully impart a better one. They have found out that their return, their destination, as well as the return of every thing, is undoubtedly unto Him.
However, he who, based on these foundations, knows and remembers that his soul, wealth, and whatever he possesses belongs to Allah and is under His Authority, surrenders to His divine decrees. The one, with this awareness, will be patient and thankful properly and reasonably. Such a person, of course, is one of those eligible believers for whom Allah says: " Those are they on whom are blessings and Mercy from their Lord,...", and they are prosperous.
Some of the commentators have said that / salawat/ (blessings and peace) , which comes from Allah (s.w.t.) , is the same as ' fogiveness', while some others believe that it is 'praise'. The term /salawat/ (blessings) is said in the plural form because it refers to the abundant mercy of Allah. It may mean that there are many frequent blessings for these steadfast patient from Allah which do not cease.
It is narrated from the Prophet (p.b.u.h.) who said:" The person who receives a calamity and thereafter, whenever the one remembers it, utters the phrase ' Verily we belong to Allah, and certainly unto Him shall we return ', Allah gives the believer once again the reward of the day when the one received that calamity". (Even though there has passed a long time after that calamity) . 10
He (p.b.u.h.) has also said in another tradition that, for such a person, Allah will amend that calamity with a better quality than before and his destiny will conclude well. 11
"...and they are the ones that are guided (aright) ."
This group of the patient, as was mentioned in the above, when they entangle with a calamity, are patiently steadfast, since they have known that they themselves and what they have are all Allah's, and in His possession. They also know that their return is unto Him, and they express this fact, too, by their tongue and with uttering the above holy phrase. Such people have attained the rank and position of nearness to Allah. Their march is gain after gain, i.e. an ever progressive gain. They are, in fact, guided aright.
158. " Behold, Safa and Marwah are among the Symbols (appointed by) Allah; so whoever makes the pilgrimage (Hajj) to the House, or performs 'Umrah, therefore it is no blame on him to go round them both. And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing." Occasion of Revelation:
Running between Safa and Marwah, is obligatory with the Shi'ah, the followers of Ahlul-Bayt (a.s.) , and it is one of the main actions in both greater pilgrimage (Hajj) and lesser pilgrimage ('Umrah) . But, at the beginning of Islam, those Muslims were not willing to perform it because they had imagined that there had been something wrong in it, for, at the Age of ignorance, there had been an idol in Safa called: 'Usaf, and another in Marwah named: Na'ilah, which pagans used to touch both while running therein. So, this very verse was revealed to make the Muslims free from that false imagination. This very meaning is cited in At-Tibyan fi Tafsir-il-Qur'an, narrated from Imam Muhammad Baqir (a.s.) and Imam Ja'far Sadiq (a.s.). 12 The idea is also cited with more details in Majma'-ul-Bayan, narrated from Imam Sadiq (a.s.) . It begins thus:
" Muslims had usually seen some signs of innovation from the pagans of pre Islamic era of Ignorance, (so they disliked to circumambulate them) . Then, Allah sent this verse down (to remove that aversion) ." 13
The expansion of this description is thus that before the advent of Islam and also at the time of revelation some pagans and idol-worshippers used to go to Mecca to make Hajj pilgrimage with a particular form which was common at that time. Their fulfilment of Hajj pilgrimage was principally originated from Prophet Ebrahim (Abraham) (a.s.) but with a mixture of superstitions and polytheism. Some of their ritual actions were: halt at 'Arafat, sacrifice, circumambulation, and run between Safa and Marwah, which were done in a special state. Islam, clearing out that noble performance from superstitions, accepted Hajj pilgrimage as a great worship and approved all of its correct and pure ceremonies.
One of the deeds which was to be done then was /Sa'y/, i.e., running between two hillocks called Safa and Marwah, over which the aforementioned idols were kept and pagans touched them when climbing those two hillocks. Hence, Muslims were averse to going to these hillocks and thought that in that circumstance it was not right for them to perform running between Safa and Marwah.
Then, it was at the time of 'Umrat-ul-Ghad¤a (in seventh A.H.) that the above verse was revealed and announced that Safa and Marwah are among the Symbols of Allah and, although some ignorant people have polluted them with idols, it is not right that Muslims abandon the obligatory running between them.
Commentary: Acts Done Ignorantly
This verse, regarding the particular psychological conditions that was mentioned in the occasion of revelation, preliminarily informs Muslims that Safa and Marwah are among the symbols of Allah: " Behold, Safa and Marwah are among the Symbols (appointed by) Allah;..." After this introductory sentence, it subsequently comes to the meaning that:
"...so, whoever makes the pilgrimage (Hajj) to the House, or performs 'Umrah, therefore it is no blame on him to go round them both. ..." The wrong behaviour of pagans, that had polluted the symbols of Allah with those idols, should never decrease anything of the importance of those two sacred sites.
At the end of the verse, it says:
"... And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing." Therefore, the Lord, by giving good rewards bountifully, thanks the servants for their obedience and doing right actions; while He is completely aware of their intentions and knows who is interested in the idols and who is averse to them.
It may be worthy to say that the terms Safa and Marwah are referred to in the Qur'an only once. These two hillocks stand nearly 420 meters opposite each other. This distance is now set up as a covered hall under whose ceiling the pilgrims perform the running, /sa'y/. The height of Safa Mount is 15 meters, and that of Marwah is 8 meters.
These two terms, used now as proper names for those two hillocks, are philologically meaningful, too. The term /safa/ means a hard smooth stone, while /marwah/ means a hard rough stone.
The Qur'anic term /sha'a'ir/ is the plural form of /sha'irah/ which means ' ritual sign'. Therefore, the phrase /sha'a'irillah/ means anything which reminds a person of Allah, and revives a sacred remembrance in one's mind which, itself, would be an act of virtue or devotion to Allah.
The term /'i'tamara/, derived from /'umrah/, originally means the additional parts that are added to a building in order to complete it. This word, used in religious terminology, is applied for special deeds added to the performances of Hajj Pilgrimage. (When 'Umrah is done separate from Hajj pilgrimage, it is called / 'umrah mufradah/, a single 'Umrah) . This minor pilgrimage to Mecca is very much similar to Hajj pilgrimage in many aspects, but its difference is not so minute, of course.
159. " Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones) ." 160." Except those who repent, and amend (themselves) and make manifest (the truth) . These it is unto whom I turn (mercifully; and I am the Oft-Returning (to mercy) , the Merciful (to people) ."
Occasion of Revelation
Jalal-id-Din Suyuty has narrated in his book, 'Asbab-un-Nuzul, from Ibn-Abbas that several Muslim people, such as Ma'ath-ibn-Jabal, Sa'd-ibn-Ma'ath, and Kharijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (p.b.u.h.) ) . They concealed the reality of the subject and, (in their answers) , did not refer to the main idea. The above verse was revealed about them. 14
In the occasion of revelation it was mentioned that the addressees in this verse were the scholars of the Jews, but the meaning is general and never limits the concept of the verse to them only. It covers all whosoever that conceal the truth.
This holy verse intensively blames such people, saying:
" Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones) ." By this verse, we realize that both Allah and the servants of Allah and angels totally hate this action. In other words, concealing the fact is an action that stimulates the wrath of all adherents of truth from jinn, mankind, and angels.
What a treachery is greater than that the scholars, for the sake of their personal interest, hide the Messages and evidences of Allah, which are His deposits, and cause people to go astray. The phrase: " after We made it clear for mankind in the Book;" indicates that such persons, in fact, attempt to spoil the struggles of prophets and the devotions of the godly people alongside the path of the propagation of the Messages of Allah. This action is really a great sin so that none can ignore.
The Qur'an, as a book of guidance, never blocks up the way of return and does not shut the windows of hope to people. It never makes people despair for the Mercy of Allah, however much they are sinful. Hence, in the next verse, it shows the way of repentance of this great sin, thus: " Except those who repent, and amend (themselves) and make manifest (the truth) . These it is unto whom I turn (mercifully) ; and I am the Oft-Returning (to mercy) , the Merciful (to people) ."
The phrase: " and I am the Oft-Returning (to mercy) , the Merciful (to people) ," regarding that it has occurred next to the phrase: " These it is unto whom I turn (mercifully) " refers to the particular affection and kindness of Allah unto the repentant ones. It says if they return, Allah will return, too. If they return to the obedience and servitude, and reveal the fact, Allah will return to Mercy and again shower over them the blessings He had ceased.
161. " Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."
162. " Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."
163. " And your God is One God. There is no god but He; He is the Beneficent, the Merciful."
It was described in the former verses that if the people who conceal the fact repent and express the reality, they will be involved in the mercy and grace of Allah. But in this verse they are warned that if they do not repent and remain in the state of infidelity until they die, they will be in the same situation that Allah, angels and all people curse them. Of course, the repentance that occurs before death is accepted, but the repentance at the moment of death is not helpful.
At first, it says:
" Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together." This group of infidels, similar to the aforementioned group, are involved in the curse of Allah, angels, and people, too. The difference is that this group, because of their continuous insistence on being faithless, can not have a way to return to the right path.
Then, it adds:
" Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."
Since the principle of the Faith in theism can put an end to all these misfortunes, in the last verse of this group of verses, it says:
" And your God is One God. ..."
Again, to emphasize more, it says:
"... There is no god but He;..."
Then, at the end of the verse, as the reason for that statement, it adds: "...He is the Beneficent, the Merciful."
Yes, only the One, Whose general mercy encompasses all creatures, on one side, and on the other side, Whose specific Mercy reaches the true believers, deserves servitude, and no one else.
164. " Surely in the creation of the heavens and the earth and the alternation of night and day, and (in) the ships that sail on the sea with what profits mankind, and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal, and in the change of the winds and the clouds controlled (for service) between the sky and the earth; surely there are signs for a people having understanding."
The previous verse spoke about the Oneness of the Lord. Then, here in this verse, there is the reason and evidence to prove the existence of the Providence and that there is only One God, the Glorious. He, the Almighty, is the cause of all causes and the source of knowledge, power, order, and regularity.
Primarily, we attract attention to the fact that uniformity and order, in general, are signs for the existence of intelligence and knowledge, where harmony is a reason for the being of unity. Based on this principle, the explanation of which has been stated in the books of theism, when we deal with the various aspects of ' order ' in the world of existence, we come to the harmony and the unity of action in the regular working of the universe, on one side, and on the other side, we encounter with a single source of knowledge and power that all these glorious effects originate from.
So, the native uniformity and the perfect and the never disturbed harmony in the working of the universe, loudly and most eloquently suggests and clearly manifests the Unity of the Creator and the unchallengeable or unquestionable supremacy of its Single Master or Lord. Man is exhorted to reflect over the creation and realize the divine unity in the midst of the diversity and the manifoldness of the innumerable objects in the heavens and the earth and in the forces of nature and the perfectly harmonious working of the natural phenomena. The uniformity and the harmony in the objects and the working of the universe is constantly referred to in the Holy Qur'an as a sign of the Unity of the Maker.
Taking this short introductory explanation into consideration, we continue explaining the commentary of the verse again.
In this verse, there are six aspects of the indication of regularity in the world of existence, each of which is a symbol for the unity of that Infinite Essence or an indication to the Eternal One, the pure Essence, the Supreme Being.
1. The first symbol, which refers to the Unity of the Creator, is the creation of the heavens and the earth:
" Surely in the creation of the heavens and the earth..."
Yes, this glorious universe with all its stars and planets, including millions and millions of illuminating suns, some of which meaningfully twinkle at us when we look at the sky at night or show themselves far from behind some great telescopes, all in all are the signs and means of reflection of His Power, Knowledge,and Unity.
It is surprising that the more the knowledge of the human race increases, the clearer the greatness and vastness of this universe is recognized, and it is not evident that how large and up to when this scientifical expansion of the recognition of the still secrets of the universe will continue.
Today, scientists and astronomers infrom us that there are thousands and thousands of galaxies in the universe where our solar system is only a part of one of them. In our galaxy alone, there are hundreds million suns and bright stars among which, according to the scientists' data, there can be found some millions of inhabitable planets. What a Splendour! What a Power. In addition to the tradition narrated from the holy Prophet (p.b.u.h.) 15 and Ahlul-Bayt (a.s.) about some of the verses of the Qur'an confirming the existence of the living creatures in the Heaven and other planets (earths) besides our dwelling earth, there have been written many scientific books on this subject by a lot of Islamic and non-Islamic scholars that the followings are a few examples out of hundreds of similar examples:
a) The Earth, the Sky and the Stars from the View of the Qur'an; by Dr. Muhammad Sadiqi.
b) The Qur'an and the Modern Science; by: 'Abdul-Qani- Al-Khat¤ib; translated by: Dr. Asadullah Mubashshiri.
c) Jahan 'Afarin; by: Husayn Nuri, one of the esteemed scholars in the Religious Teaching Center of Qum.
d) The Earth and the Sky; by: A. Welkuf; translated by: Ali Dukhaniyati.
e) Galaxies and Quasars; by: William J. Kaufmann, Ié (Department of Physics, Sandiego, State University) .
It should be noted that the life found on other planets may be, of course, rather in a different form from what exists on our globe. Therefore, in investigations of the matter, we must not consider only the kind of the life on the earth as a standard, because those globes have their own life-conditions for themselves which are certainly different from the circumstances of the life on the earth, so that, in a great deal of cases such as temperature, water, air and light, they are incomparable with that of the earth.
2. The second indication is seen in the constant change of the day and the night, where it says: "...and the alternation of night and day,..."
Yes, the constant change of night and day, the absence of darkness and the presence of light, with that regularity that they have, and, that one ceaselessly becomes shorter and the other one becomes longer, that as a result of which the four seasons come into being, when trees, plants, and animals obtain their evolutions under these gradual changes, are totally the signs of His Exalted Essence and Attributes. If these gradual changes were not, or they happened without order, or they were always either day or night alone, there would be no life throughout the world at all.
3. Then, it points to the ships which move on the water of the seas for the benefit of Man: "... and (in) the ships that sail on the sea with what profits mankind,..."
Man travels long voyages over the seas and oceans by small and large ships towards different points of the world to perform his purposes. This kind of transportation over sea-water can be afforded by employing some factors, particularly when it is done by a sailor. The first factor is the regular winds that blow from the surface of the seas towards the land and vice versa, including the ceaseless winds blowing from the North Pole and South Pole called ' Arctic winds and Antarctic winds ', or the regional winds which blows in their own proper times and let the ships utilize this natural force gratuitously setting forth to their destinations.
Another factor is the natural property of wood against the special pressure of water which causes that it floats over water.
Again, there is the two invariable magnetic poles of the earth which fix the hands of a compass. The arrangement of the stars in the sky, which lead people to their destinations, is also counted a factor.
Yes, it is with the combination of all these arrangements that the application of ships, with their abundant benefits alongside the help of men, can be made possible. Thus, all these processes are indications of His Pure Essence. Concerning the sailing ships, it is surprising that today, with the invention of the force of powerful engines used in the ships, not only this meaning has not lost its importance but it has also gotten a higher position in this respect, because the great gigantic ships are still among the best means of transportation and communication between people of different spots. Some kinds of modern ships are as large as a town, having arenas, pleasure centers, playgrounds, and even a market-place for shopping. Or, in some particular ships, there are airports where several aeroplanes can land on or take off from.
4. Now, the rain, the life-giving water which is sent down from the sky to the earth, is pointed out. It says: "...and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal,..." Yes, wherever the pure life-giving drops of rain fall down, thereby, life, freshness, blessing, abundancy, and movement may appear therein. This lifeless but splendid water, which falls down with special order, and waters all those plants and living creatures continually, is the harbinger of His Power and Grandeur.
5. Then, for the useful currents and regular and irregular blowing of the winds, it says: "...and in the change of the winds..."
The winds blow not only over the seas and oceans and cause ships to move about, but also over the surface of lands, mountains, valleys, and plains. They sometimes take the male pollen from stamens and pollinate the pistil and help their pollination in order to yield us fruits. They also scatter seeds in different spots of the land to grow. They, at a time, frequently move the waves of the seas to stir them and make the conditions conducive for the living creatures.
With transferring the hot weather of the warm regions to the cold regions, and transferring the cold weather of the cold regions to the warm regions, the winds are effective in making the climate of the globe moderate. Sometimes, the winds push the polluted and poisonous air of the cities, which has not enough oxygen, out into the deserts and forests and cause the fresh air, full of oxygen, to come unto the reach of human beings and other living creatures.
Yes, the wind, that blows and gifts man with benefits and blessings, is another sign of His Infinite Grace and Wisdom.
6. The last indication, mentioned in this verse, is clouds which, as servants, in spite of the gravity, are suspending between the sky and the earth to be moved here and there, carrying millions of tons of water easily with them without posing the least danger for anybody. Hence, they are counted as a sign of the Greatness of the Creator, where He says: "...and the clouds controlled (for service) between the sky and the earth;..."
However, if there were not the management of the irrigation of the clouds, there would not be any water throughout the world for man to drink, nor any spring or stream for plants to grow and, everywhere, the lands would be dry and dead. Therefore, this is also another trace of the Knowledge and Might of Allah. "... surely there are signs for a people having understanding."
Yes, all of the above mentioned indications are the evidence of the existence of that Pure Essence, but for the people who understand and contemplate, not for the unaware ones and the people of little wisdom who have eyes but have not eyesight, or have ears but are deaf.
165. "And yet, of men, there are some who take unto themselves (for worship) objects other than Allah, and love them as the love due to Allah; but for those who have faith, their love of Allah is more intensive. And if only those who are unjust could see (what they will realize) when they behold the punishment, that the Power is wholly Allah's, and that Allah is severe in (enforcing) the Penalty."
Disbelievers have gone astray. Their affection to things other than Allah, is like the wish and desire of a sick person unto eating the food which is harmful for his sickness but the patient ignorantly persists on having it. In contrast with them are the believers. So those who have Faith surely love Allah very intensively and more than anything or anybody else.
The pagans, who have done unjustly to themselves, will see their miserable destination on the Day of Reckoning, when they will recognize their wrong thought and their deviation. On that Day they will understand fully that the entire Power belongs to Allah and that they had gone a wrong way when they had referred to other than Him. The intensive punishment of Allah, on that Day, will be upon those who, thoughtlessly and unreasonably, had left out the attachment to Allah and clung to some vain and chaffy imaginations.
Then, it is so that in Sura 'An'am, No. 6, verse 102, to guide them, Allah warns them thus:
" That is Allah, your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things." By the way, it is narrated by Muhammad-ibn-Muslim that Imam Muhammad Baqir (a.s.) and Had¤rat Sadiq (a.s.) , speaking about the phrase: "...but for those who have faith, their love is more intensive " had said: " They are the progeny of Muhammad (p.b.u.h.) ". 16
166." When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder."
Beware who your leader is and whose love you carry in your heart! Those of you who love these tyrants and pay your affections to other than Allah, should know that they (the tyrants) want you for their own interests in this world. Therefore, they abuse your abilities and sincerity to obtain their own wishes, power and authority. But, on the Resurrection Day, they will avoid you and, hating you, will leave you alone.
This meaning should also be noted that in Tafsir-ul-Burhan and in the book ' Ikhtisas ', by Shaykh Mufid, there are some traditions cited about the meaning of the phrase: " when would those that were followed disown those who followed...". Among them, there is a tradition from Imam Baqir (a.s) who said: " By Allah, O' jabir, these are the leaders of transgressors and their means for injustice." 17
Therefore, in contrast with this group, as was referred in the previous verse, are the truly faithful ones, who bear the intensive love in their heart for Allah. They love not only the genuine leaders of the religion but also everything that Allah loves. The basic reason for this is that every thing they love is only for gaining Allah's pleasure. Even when they love their own family and issues, they love because it is their duty to do so as prescribed by Allah.
167." And those who followed shall say: ' Had there been for us a return (to the world) , then we would disown them even as they have (now) disowned us. Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."
These mislead followers, who see the unfaithfulness of their leaders so evident, console themselves by saying:
" Had there been for us a return (to the world) , then we would disown them even as they have (now) disowned us. ..."
But, what a pity! It is too late, because there is no possibility for them to return to life again. Then, at the end of the verse, it says:
"... Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire." Yes, they can afford nothing but sigh and regret bitterly. A regret for the wealth they gathered but others took the benefit of it. A regret for the extraordinary opportunities that they had had for attaining prosperity and being saved, but they missed them all easily. A regret for adoring some incapable worthless leaders instead of adoring Allah, the Almighty.
But, it is a vain regret, because it is neither the time of action nor the occasion for making up for the past. Nay! it is only the time of punishment and receiving the results of one's own deeds.
According to some traditions, there are some different halts in the Hereafter. In a few of these halts people cannot speak anything and silence dominates lips, where they can merely look at others regretfully and shed tears. In some other of these halts, there are people who ask each other for help, while some others curse and hate each other for their former deeds. This verse indicates that at this time when the cruel leaders, who were adored, loved, and followed formerly, here, disown their followers and accept no responsibility for them. So, the followers disown them, too, and regret very much why they loved them, supported them, and followed them. But they gained naught. They regret in heart and express their regret by tongue in this manner that if they could return to life once more, they would never follow them. They say that these people who are so disloyal that they denounce their followers here on this Day (the Reckoning Day) , they (the followers) , too, would denounce them if they could return to the world again. They regret, but what is the use of this regret? It is of no use, and they cannot come out from the blazing Fire of Hell.
Injunction about the use of food-stuff - Blind following disallowed. Concealing of truth and corrupting the Word of God and bartering it for worldly gains amounts to the eating of Fire.
168." O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. Surely he is a manifest foe for you."
169. " Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."
One of the signs of a complete religion is that it considers the usage of the unlawful food-stuffs a Satanic deed (as the Qur'an says: "...intoxicants and games of chance... are an abomination of Satan's work...") 18 , and the inappropriate avoidance of eating the lawful ones originated from the temptations of Satan, (as the Qur'an says: "...eat of what Allah has given you and do not follow the footsteps of Satan...") . 19
Therefore, in the current verse, too, it says:
" O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. ..."
In some of the historical narrations it is cited that a few of the Arab tribes had unreasonably forbidden a part of their crops and their animals for themselves, where they used to sometimes attribute those prohibitions to Allah. Then, the above verse was revealed to dismiss that ambiguity. Islam pays also specific attention to the material life of people. At the top of these things is the food necessities about which there are found tens of Qur'anic verses and hundreds of traditions in Islamic literature.
One of the duties of prophets has been to define the lawful and unlawful edible materials and drinks beside the introduction of the advantages and disadvantages of each of them. This verse emphasizes that we have to consume from what is religiously lawful and pure /h¤alal/ on the earth: " O' mankind! eat of what is in the earth lawful and good;..."
And that we must not prohibit ourselves from some things under the effect of the Satan's temptation, because it is certain that Satan is our open enemy:
"...and do not follow the footsteps of Satan. Surely he is a manifest foe for you." Imam Baqir (a.s.) has narrated a tradition from the Prophet (p.b.u.h.) who said: " Worship of Allah is divided into seventy divisions, the best of which is earning a living lawfully." 20
Again, in another tradition, the very holy Imam, the fifth Imam, (a.s) has said: " He who seeks for sustenance in this world in order to be independent of people for his needs, to provide for his family members, and to stretch affection unto his neighbours, will meet Allah, Almighty and Glorious, on the Day of Judgement while his face will be as bright as the full moon." 21
It is cited in Tafsir-i-Rouh-ul-Bayan that Satan has some different stages in his invitations unto temptations. At first, he invites to infidelity. If he fails in this phase, he invites to innovation. If he does not succeed, he invites to lesser sins. Failing in these stages, Satan invites to doing good and lawful deeds instead of worshipping Allah. When he fails in this phase, too, he invites to performing worships with lower qualities than the noble ones in order to stop a person from promoting to higher degrees. 22 Thus, the statement of the verse is a warning against what Satan does and how he leads men astray by his different forms of evil whispers when the Qur'an says:
" Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."
170. " And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,' even though their fathers had no understanding of anything nor were they guided aright."
171. " And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; deaf, dumb, and blind (are they) wherefore they do not understand.
Blind following of the ancestors is condemned
The previous verse warned us to avoid following the whispers and footsteps of Satan. Now, in this verse, one of the examples of those footsteps, which is the blind following of others, is pointed out. It says:
" And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,'..." They mean that they do not care what the verses of Allah say or the Messenger of Allah invites to. So, in answer to them, the Qur'an says: ...even though their fathers had no understanding of anything nor were they guided aright."
This statement refers to the fact that: if their fathers had no wisdom and understanding by themselves nor had they accepted the godly guidance of the prophets, then, would they follow their fathers yet? If their ancestors or the infidels themselves had wisdom or were guided, it would not matter, but it is not so.
There are two comparisons in this verse: 1) the likening of the caller of Truth to a shepherd; 2) the likening of infidels to some beasts that understand nothing from the speech of the shepherd save a call and a cry. This simile has been confirmed in a tradition by Imam Baqir (a.s.) , too. The parable means that the invitation of the Prophet (p.b.u.h.) from that faithless crowd to Truth and breaking the dam-like barrier of blindly imitation, is similar to the person who shouts to a cattle of sheep or some animals in order to save them from danger but they do not understand this message.
" And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; ..." Then, at the end of the verse, to emphasize more and to explain it more clearly, it adds: "... deaf, dumb, and blind (are they) wherefore they do not understand."
172. " O' you who have Faith! eat of the good things We have provided youwith, and be grateful to Allah, if Him it is you worship."
In this verse, too, Allah advises us to be grateful for using the blessings and bounties, and thank Him. There is a tradition from the holy Prophet (p.b.u.h.) , cited in Tafsir-us¤-Safi, stating that Allah says that He creates people, but they worship other than Him; and, He provides (them) sustenance, but they thank others save Allah. 23
It is made clear in this verse that we ought to eat from the good wholesome foods that Allah has provided us sustenance and be thankful to Him. " O' you who have Faith! eat of the good things We have provided you with, and be grateful to Allah, ..." Intellect necessiates the act of thankfulness to the giver of a bounty, too.
"... if Him it is you worship." However, being thankful to Allah is a means of continuity and abundancy of bounties. And, to be grateful to Allah is a sign of sincerity and the purity of one's Faith.
It is narrated from Imam Hadi (a.s.) who said that the wrath of Allah encompasses those who prohibit or deprive themselves from the godly lawful things and permissible deeds. 24
173. " Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. But whoever is forced (by necessity) , not desiring nor transgressing, no sin shall be on him; surely Allah is Forgiving, Merciful."
Following the previous subject, this verse states that certain edible things are lawful to eat, and we should not prohibit the lawful things of Allah to ourselves opinionatedly and because of some vain imaginations. Yet, Allah has forbidden us carrion, blood, swineflesh or the flesh of any animal slaughtered invoking the name of anybody else other than God, as it says:
" Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. ..." There are some logical and acceptable reasons cited for this Divine law of prohibition, of course. For example, it is narrated from Imam Sadiq (a.s.) who said:
" No one obtains anything from carrion but weakness of his body, decrease of his strength, and cease of his offspring. And, the consumer of carrion dies not but by a sudden death. Those who consume blood (as food stuff) become hard-hearted. ..." 25 According to some hygienical advice, the flesh of swine is the carrier of two kinds of microbes called tapeworms and trichina. (The latter is a very small nematode worm trichinella, whose larvae infest the intestines and voluntary muscles of man, pigs etc., causing trichinosis).
Today, it is forbidden to use swineflesh even in some Eastern countries. In former divine religions, such as the religion of the Jews, the flesh of swine has been held in great detestation. In the Bible, the sinners are also likened to swine. There is an exception, of course, where the term /qayrabaqin/ denotes not for enjoyment but forced by unavoidable necessity, and term / 'adin / means without any intention to revolt against the prescribed laws of Allah or not exceeding the bare limits of the actual want or the bare necessity. If anybody under circumstances beyond his control or forced by necessity, to save his life, takes such things, it will not be a sin upon him.
"...But whoever is forced (by necessity) , not desiring nor transgressing, no sin shall be on him; ..." This permission is because of the Mercy and Grace of Allah, as the verse itself says:
"...surely Allah is Forgiving, Merciful."
It is cited in Tafsir-i-Nur-uth-Thaqalayn in an expressive tradition from Imam Sadiq (a.s.) who said: " Whoever is forced (to eat) carrion or blood, or swineflesh and he avoids eating something of it until he dies, then he is an infidel." 26
1. Islam has paid full attention to the problem of food-stuffs. It has frequently warned Muslims against the putrid, harmful, and unlawful food. The prohibition of swineflesh, carrion and blood is found in four occurrences in the Qur'an. The Messages of this prohibition were preached two times in Medina and two times in Mecca.
2. Considering Allah, and invoking His name at the time of slaughtering animals, is necessary. This is to warn us to know and be aware that everything belongs to Allah and therefore, none of our deeds should be done out of the circle of theism. 3. Islam is a complete and an easy religion. It stops in no circumstance. Every ritual duty or religious prohibition can be changed when there is emergency.
4. No one must misuse the necessary circumstances in this respect.
Here in this verse, and in the similar other verses of the Qur'an, is laid down the principle of the Islamic law to be observed under normal conditions and the law of exception for the state of emergency. The things forbidden under normal conditions may be permissible in the emergency. The spirit of the law to be observed in both the cases is the sense of obedience, and sticking to the prescribed limits. Under no circumstances any revolt against any law is allowed.
174. " Surely those who conceal any part of the Book which Allah has sent down (to them) , and sell it for a small price ? they shall eat naught but Fire into their bellies, and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
175. " Those are they who have bought error for guidance and punishment for forgiveness; how they shall endure the Fire! "
176. " This is because Allah has sent down the Book with the Truth; and surely those who differ in the Book are in flagrant schism."
Before the advent of the holy Prophet of Islam (p.b.u.h.) , the Jewish scholars used to tell their people about that happy advent and described the signs of that promised Prophet for them from the Torah. But as soon as the Prophet of Islam (p.b.u.h.) was divinely appointed and announced his Call, they did not confess the prophethood of Muhammad (p.b.u.h.) for they thought they would lose their position, wealth, etc. It was why they neglected every thing and concealed the Truth. Such people, by concealing the fact, might remain in their position receiving some presents and gifts for a length of time but this is a little price comparing to that great sin of theirs.
" Surely those who conceal any part of the Book which Allah has sent down (to them) , and sell it for a small price- ..." What they take and eat in this bargain is naught, indeed, but Fire. This meaning is similar to the content of the verse where eating the wealth of orphans is likened to Fire, too, as if they ate Fire in their bellies. 27 So, it says:
"...they shall eat naught but Fire into their bellies, ..."
On the Day of Resurrection, Allah will not speak to these people mercifully, while the believers can speak with Him then. This talk, of course, may be either through some waves created in the space, or by inspiration and the mute tongue of the heart. On that Day all believing people can become interlocutors of Allah.
Those persons, who tried to bar the influence of the sound of truth from reaching the ears of people, have shut, in fact, the way of the speech of Allah on the Reckoning Day to themselves. They will not hear a word of kindness, but hear the word of wrath in Hell, being addressed with words such as:
" Go away into it and speak not (to Me) ...". 28 Allah will not purify them from their sins then, because there will be a painful punishment prepared for them as a result of their evil actions in this world.
"...and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
1. Selling Faith, in any case and rate, is a loss and the obtained price is a little: "...and sell it for a small price-".
2. The unlawful food or drinks of this world will incarnate in the form of Fire in the Hereafter, "...but Fire ...". 3. Punishment should be appropriate to the crime. Those who bar the way of reaching the word of Allah for people to hearken in this world, must be deprived from the pleasure of hearing the speech of Allah in the next world.
4. Concealing the truth is not only about the holy Prophet (p.b.u.h.) . Those who conceal the truth about the true successors of Prophet Muhammad (p.b.u.h.) , receive the same punishment, too. That is, those who have hidden the announcement of the Messenger of Allah in Qadir-i-Khum and obliterated it from their history and commentary books and perverted the process of the verses of the Qur'an with their own justifications in order to mislead Muslims towards some particular ones other than the immaculate Imams, have concealed the Truth, too.
Those who conceal the Truth are some persons who exchange mis
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