Tafseer Nafahatol Qura’n Volume Three Bismillah hir Rahman nir Raheem Translated by: Syed Hasnain Imam (Gopalpuri) Introduction The Pathways to God As we have mentioned earlier there is a pathway open in every heart and every soul sings God’s praise. Considering the vastness of human population it can be said that there are many roads open to reach God and every person has a special awareness and understanding about it. Despite the existence of the many views a great caravan of human beings moves towards Him. His divine fragrance adorns the core of every heart and the flower of realization blooms in every soul. The words “I am God” echo in the depth of each heart and He enjoins the Moses in the human souls to come to Him. He is guiding every soul to tread with caution and humility as they come to Him by the words, “Take off your shoes for you stand on the Holy valley of Tuwa.” He enjoins every one as He did Maryam with the words, “And shake the trunk of the date palm towards you, it will let fall fresh and ripe dates upon you” (2) to shake the branches of the tree of his Tawhid and collect the sweet fruits from it. They should not despair because of the fires lit by the Nimrods of the time but should dive into them with full confidence so that they may turn them into gardens of Tawhid. They should board the Ark of Salvation like Noah and he, who talks about
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Tafseer Nafahatol Qura’nVolume ThreeBismillah hir Rahman nir RaheemTranslated by: Syed Hasnain Imam (Gopalpuri)IntroductionThe Pathways to GodAs we have mentioned earlier there is a pathway open in every heart and every soul sings God’s praise. Considering the vastness of human population it can be said that there are many roads open to reach God and every person has a special awareness and understanding about it. Despite the existence of the many views a great caravan of human beings moves towards Him. His divine fragrance adorns the core of every heart and the flower of realization blooms in every soul. The words “I am God” echo in the depth of each heart and He enjoins the Moses in the human souls to come to Him. He is guiding every soul to tread with caution and humility as they come to Him by the words, “Take off your shoes for you stand on the Holy valley of Tuwa.” He enjoins every one as He did Maryam with the words, “And shake the trunk of the date palm towards you, it will let fall fresh and ripe dates upon you” (2) to shake the branches of the tree of his Tawhid and collect the sweet fruits from it. They should not despair because of the fires lit by the Nimrods of the time but should dive into them with full confidence so that they may turn them into gardens of Tawhid. They should board the Ark of Salvation like Noah and he, who talks about someone else, misdirects you to him; drown him whether they may be Canaans.------------------------------------------------------------------------------------------------------------Page 6 Crush the head of every Samiri with full force and burn his shining idols in the fires of your truthfulness that subjugates the worldly and the intoxicated ones. Yes! The Prophets of God fulfilled their obligation of overt propagation and those who followed did the same inversely
to reach their desired destination. They responded to the life giving slogan of the Holy Messenger “Say There is no God but Allah” and accepted it with the core of their hearts and even in their jugular vein to reach the elevated heights of betterment Thus they were able to attain closeness to God after the journey seeking well being and betterment from their natural inclinations. An important point is that there are a lot of ups and downs on this path and devils and humans lie in ambush with their allurements and deceit to way lay those who travel this path. This is because their leader Mephistopheles had sworn to misguide Adam and he wants to convert others to his ways and be dammed the way he was.
Those with evil intentions, who instill skepticism in the hearts of the people, hide their evil countenance and pretend to travel the path of truth like the wayward and the disillusioned men among the Arabs. Once they convince a group of people to their ideas they leave the Straight Path and push their converts, the wayward, sinners who would be `punished by God, into the dreadful abyss. What should be done in such a situation? Where is the path of salvation?------------------------------------------------------------------------------------------------------------
Page 7Can we traverse this difficult path only by the strength of our intelligence? Human intelligence is one of the many gifts of God and the shining light. Should we ride on the carriage of the divine revelation and reach out to the enlightenment of God; should we reach out from the arch of the light of the limited lamp towards the ever burning sun and pray to God for help while reaching out to him and confirm His entity as His proof? The Holy Messenger had said, “God lets those astray who try to seek guidance from anywhere else but the Qura’n” Does His adversary have the true enlightenment to benefit others? Certainly not!
Our Book, the third volume of Nafahatal Qura’n is an attempt to realize the truth and the purpose of this book is to attain the enlightenment of God. We will take the help of the verses of the Qura’n for guidance and to establish our realizations, and present Hadiths and episodes in this regards. Nasir Makarem Shirazi.Hawza Ilmia, QomMuharrum-al Haram 1410 Hijri.Page 8 is blank--------------------------------------------------------------------------------------------Page 9With the help of:Hojattolislam Aqai Muhammad Reza AshtianiHojattolislam Aqai Muhammad Jafar Amli Hojattolislam Aqai Abdur Rasool Hasani Hojattolislam Aqai Muhammad AsadiHojattolislam Aqai Hussein TusiHojattolislam Aqai Sayyid Shamsuddin RuhaniAndHojattolislam Aqai Muhammad MuhammadiPage 10 is blank---------------------------------------------------------------------------------------------Page 11
Introduction (Tamhid)The pathways to the enlightenment about God are not limited. According to some wise men there are as many pathways as there are people.At-turuqo elallahe bi Adade Anfos al khalaiq There are five basic ways and one natural one to attain the knowledge of God The five different proofs and pathways are:
1. The proof of Arrangement2. The proof of movement3. The proof of the necessary and the contingent, wealth
and poverty.
4. The proof of the Cause and the Effect 5. The proof of Truths
The sixth path is the proof of nature and the study of the search of God deep in the inner self. The interesting point is that Qura’n has taken the help of all proofs but greatest proof that it has presented to the disbelievers is the proof of governance. This is the proof of the immortal fountainhead of all that exists and His knowledge and power used to creating the exceptions in this universe. It is because of the vastness of this proof of governance that the second volume of Nafahatal Qura’n has been reserved for explaining its different angles.
-----------------------------------------------------------------------------------------------------------(1) Some learned people have redesigned the words as. At-turuqo Ilallahi bi Adade anfus al khalaiq
” There is a path to the knowledge of God in each human breath but this sentence has not been found in the reliable annals of Hadiths. This is just a saying of some wise men.
Page 12We will now present different verses of the Qura’n in proof of nature or God and then discuss nature according to the guiding light of the Qura’n.This will be the content of this chapter.We would once again like to reiterate that these issues will neither be presented in the philosophical style nor in the normal debating manner. Keeping the title of this book in mind everything will be discussed on issue basis. At all stages our discussion will be under the guidance of the Qura’n and we will make the best use of this guiding light. If we mention other issues then it will be done as collateral under a separate heading. The truth is that the purpose of publication is nothing else but this and if we do not comply with this style then we will leave the sphere of Tafseer or Qura’nic explanation.----------------------------------------------------------------------------Page 13.The Proof of MovementIntroductionThe world we live in is subject to constant changes. Nothing remains in the same condition and every thing moves along the path of change. The life of humans,
animals and trees if connected with changing activities is so evident that no person can deny the changes within himself and all that surrounds him because we witness these changes daily. The ever changing day and night is the shining proof of the constant changes in this world.The change and movement that rules the universe gives us the clear proof that there is an established strong and single center which is the fountainhead of all changes and movements and everything moves around it like the needle of a compass. Normally it is undeniable that the existence of activity, changes and movement is the proof of their temporal existence and mortality. Their mortality and freshness is the proof that there is a creator who has created them. This style of proof of the existence of God has been adopted with simplicity about the Qura'nic verses. We now turn again to the verses of the Qura’n after this introduction and study the under-mentioned verses thoroughly. The Verses: Surah Anam Verses 75 to 79:Thus We showed Abraham (the laws of) of the Kingdom of the heavens and the earth that he may be one among those with certitude.When the night covered him, he saw a star and said:” This is my Lord”. When it set, he said, “I do not love the setting ones”When he saw the moon rising in splendor, he said: This is my Lord, this is the greatest. When it too set he said: “Unless my Lord guides me, I shall surely be among the errant ones.”When he saw the rising sun he said: “This is my Lord; this is the greatest” but when it too set, he said: “O people! I am free from al that you join as partners in worship with God” Verily I have turned my face towards Him who has created the heavens and the earth being upright and I am not one among the polytheists. --------------------------------------------------------------- Page 14
Explanation from Mafuradat1. The origin of Afala and Afalat is Oful. Some linguists opine that it means “to be hidden” but Raghib Isphani in his Mafuradat has taken a deeper sense and said, “Oful means the disappearance of shining bodies like the sun and moon etc” and what he says is correct because the word Oful is used to describe the setting of celestial bodies though the word is sometimes used to describe other things. The demise of a learned and holy person is described as his going out of sight or Oful. Normally it is used to describe the setting of the sun and the stars. This is the correct use of the word Oful. 2. The origin of Bazeghun and Bazeghatun is Bozugh which means the dawn or the spreading of the light. In the book Mafuradat Raghib Isphahani says it is the term for the bleeding of the animals in medical treatment but later it was used to mean the dawn or the rising (of the sun).Ibn Manzoor writes in the famous book Lisan Al Arab on linguistics that the word actually means “splitting” or “rending asunder” but later it was used to describe the opening of the veins of animals for medical treatment. Since the dawn also splits the night asunder so the word has been used to describe it. (We should reflect on the fineness of its meaning). 3. The origin of the word Kaukabun is Wakaba or Kawaba. This word has often been used by the linguists to define a star but Raghib Isphahani in his book Mafuradat says it means “the rising star”. Some learned people have taken it to mean Venus because it is the brightest star in the early evening.The word “Kaukab” is often used to describe handsome men or some very specific part of a body and also to denote a leader or a wise person but these are used metaphorically. The word “Qamar” is used to denote the moon but the point to note here is that many linguists have opined that the word “Qamar” means the moon from the 3rd to the 5th
of each month. The moon of the first two and the last
nights is not called “Qamar” but “hilal” because the linguists take the words Qamar and Qemaar to be derived from the same source ----------------------------------------------------------------------------Page 15 Which means to “overwhelm” or “overcome” because the moonlight over shines the stars after the third night and so “Qamar” is used for it? (1)The word “Shamsun” in ordinary parlance means the sun but the point to note here is that the globe of the sun is called “AshShamso” as well as the light it emits. Since the sun does not remain static at a point but moves (and for the people of the earth) it is always traveling so this word is used for those humans and animals that are migratory and never remain at one point. The wild and untamable animals are called “Shamus”Explanation of VersesHazrat Abraham’s sound argument against the polytheists.The first verse mentions the exhibition of the visible universe so that his certitude may be fortified and his natural belief be rejuvenated. God says: “Thus We showed Abraham the Kingdom of visible universe so that he may be one among those with certitude and for his belief to be rejuvenated.”The reason for having him witness the kingdom is that he was made to witness the material universe and its changes and also the rule of God on them. The word “Malakutun” in Arabic means “Mulkun” or the visible world and the alphabets “Wau and Ta” have been added for stress.The next verses mention the absolute control and the firm rule of God over the universe. Actually the meaning has been explained precisely and in length in these verses. This is the style of explanation of Qura’nic verses that first a brief mention is made so that the listener or reader becomes eager to hear or read the total explanation and then the verses are explained in details. The “Fa” in Falamma is an example of this.
----------------------------------------------------------------------------Page 16 The next verse mentions the details. The stars are mentioned in the beginning and then are the refutation of those who worship the stars and their belief by Hazrat Abraham. It says, “ When the night covered him, he saw a star and said:” This is my Lord”. The use of the word Kaukabun that Kaukaba here denotes a very bright star that attracted Abraham’s attention; or else there are umpteen stars in the sky in the night. This special mention of one is proof of it being a specific star. It is confirmed by the fact that Venus rises in the onset of the night and the word Kaukabun denotes an ascending star. This confirms the views of the commentators that it means either Venus or Mars. Incidentally these two stars were considered as gods in the ancient times and people used to worship them as has been reported from Imam Jafar Sadiq (AS) that the star which Abraham singled out was Venus. Any way the star set a little while later and Abraham said, “I do not love the setting ones” (at least not worth worshipping). The Holy Qura’n has explained it another way.Abraham next gave his attention to the moon that had risen and was shining brightly spreading it beautiful light all over the sky. Abraham when he saw it said, ‘This is my Lord, this is the greatest.” He said, “This is my Lord.” In a short while it too set like the star and the sky was veiled in darkness. Abraham was yearning for the true Lord and was bent on finding him said, “Unless my Lord guides me, I shall surely be among the errant ones.”Abraham stressed that human effort is not enough to find the truth but it is imperative that there should be the guidance and help from God to save man from the ranks of the wayward. The fact that God’s help and guidance is always there for those who seek Him sincerely cannot be denied. The night passed and it collected its cloak of darkness and fled. Suddenly the sun reared its shining head-on the
horizon in the east spreading its golden light on the mountains and the fields. Qura’n has described it as: When he saw the rising sun he said: “This is my Lord; this is the greatest” (1) ----------------------------------------------------------------------------(1) Though the word Shamso is female in gender and one should say Ha-
zehi instead of haza but there is no difficulty about this in inscription and here the words Almojudo and Almoshahido may be connected with that which is present and observed
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Page 17.As soon as the day passed the sun sank into darkness wearing the veil of the west and Abraham could not resist saying: “O people! I am free from all that you join as partners in worship with God”
I have understood by their setting and hiding that they are all creations that are helpless in front of the supreme laws of creation and are subject to disappearance. On seeing their condition I am sure that behind this situation is the greatest power about which we cannot think of setting or disappearing and there can be no scope for changes in this divine entity. He then continued: “Verily I have turned my face towards Him who has created the heavens and the earth being upright and I am not one among the polytheists.” The moot question is whether these three events of watching the stars, sun and the moon took place in a single or in two nights? Some commentators who misperceived the meaning have opined that the events took place in two nights but from the verses we discern that they took place in a single night and day. This is possible because it is in the early period of the month that Venus is seen clearly visible on the horizon and then sets. The moon follows it with its brilliance from the east (the word Bazeghun denotes that the moon was in ascendancy) and it is only when the moon sets that the sun rises after some time. We can conclude that these events took place in a single night and day.
This is not important anyway, but the point to be reflected upon is that how could a learned and enlightened person like Abraham utter such words that seemingly seemed polytheist in nature?This question could be answered in two ways:1. What Abraham said in the verse is: “O people! I am free
from all that you join as partners in worship with God”----------------------------------------------------------------------------Page 18 And this is a proof that he was in a stage of confrontation and debate with the polytheists. It is also known that Babel had people who worshipped the stars, moon and the sun. In such a situation a learned person, a teacher well versed in the art of debate who confronts the obstinate persons does not radically oppose their beliefs in a hurry but goes along with them temporarily as a companion and takes cautious steps to reach his goal. He then overcomes them. Abraham too adopted this measure so he went along with them and said what they said so that he could expose the weakness of their belief about the setting stars, moon and the sun. This was a very effective form of planning his arguments that appealed to the hearts and this cannot be judged detrimental to his elevated status as an enlightened person with certitude.There is a parable about this:Mammon Rashid the Abbasid Caliph used to consider this to be detrimental to the piety of the Prophets of God but Imam Ali Reza (AS) answered him saying: Hazrat Abraham was pitted against three kinds of polytheists, the first was the group that worshipped the star Venus, the second group considered the moon to be its God and the third worshipped the sun. Abraham spoke to them as if he was surprised and this was only to explain things to them. (1) Prophet Abraham said all this (about the stars and the planet being) under an assumption and generally when the researcher analyses anything he does so from all angles. Even if a person becomes aware of something through a God gifted realization he still feels it necessary to establish an intellectual and material proof for it. He
desires to see whatever he has been enlightened with reflected in the mirror of intelligence so he thinks about it from all angles and researches each of them. If a researcher through divine realization comes to know the truth about the soul not being a material entity he still wants to form an intellectual explanation for it, so he assumes that the soul is a material creation or it contains matter. Then he reflects about matter and its essential ingredients so much so that he is sure that being material or containing matter is not compatible with the creation of the soul and the souls cannot be considered a material being but are a separate non material reality. It is under this rule that Abraham decided to prove the oneness and unity of God on an intellectually and logically though his heart was filled with certitude about God being a separate single entity So he used this method and kept repeating “This is God” that he may reject ----------------------------------------------------------------------------(1) Ayunul Ikhbar Al Reza (As per Tafsir Al Mizan Volume 7 page 214.
----------------------------------------------------------------------------Page 19The stars and moon’s claim to godship through their setting or disappearance and so he concluded, “Verily I have turned my face towards Him who has created the heavens and the earth being upright and I am not one among the polytheists.” (1)There are some traditions speak about it also. It is reported from Imam Jafar Sadiq (AS) that he said: “People were not guided before the appointment of the Prophets though they had some inkling about the unity of God naturally but could not understand it and so God sent his Messengers to explain His existence to them and to guide them.” He further added: “Have you not heard the words of Abraham: “Unless my God guides me, I shall surely be among the errant ones.” Or that he would forget his covenant with God. The first answer of Imam Reza through the verses of the Qura’n seems more appropriate The Interconnection between Oful and Hadus. (Disappearance and Origin)
Abraham refuted the godship of the stars, moon and sun through their setting and disappearance and said, “It is not possible for such creation to be God and they can never by the Lord of the universe.” The question is what is the connection between setting, disappearance and not being godhead?
This question can be answered through various angles: (1) The setting and disappearance (Afulun) is the sign of movement and change or it is change itself and is also the sign of it being defective.
----------------------------------------------------------------------------(1) Various doubts have been raised about the explanation of these
verses e.g. was Abraham speaking to refute or to express surprise? Various explanations have been raised in the commentaries Tafsir Tibiyan and Tafsir Razi but none is compatible with the verses.
(2) Tafsir Nurus-Saqalain Vol 1 Page 736
----------------------------------------------------------------------------Page 20 There is no change in anything that is perfect in all sense. (In philosophical terms movement means transfer from one condition to another). The perfect being is not devoid of anything nor does it try to attain something because it is perfection personified by itself. It is then proven that all creations that are moving and change are imperfect. They are either devoid of some form of perfection or strive to achieve some form of it. Nothing imperfect can be God.
2. Anything that sets and disappears is subject to re-creation or is subject to continuous movements. Anything with such traits cannot be eternal and imperative because completeness requires that it must have origination as well be eternal at the same time and that is not possible because they are opposite each other. (Think it over)3. Every movement depends upon a mover but if the mover himself moves then another non moving force is required and this search may finally lead to the entity that is not subject to movement or change. 4. Every movement especially that which leads to setting or disappearance is the sign that the material world moves toward destruction or death (We will discuss it later).
Anything that is fallible or finite cannot be eternal and so cannot be the imperative force or God. The four angles mentioned above can be made the base of Abraham’s argument and it may be possible that his statement points to all of them.Fakhruddin Razi has quoted the opinion of some commentators that Abraham’s argument is so composite that everybody the specialists, the average and the common person can benefit from it. The details are as follows: The learned and thinkers among the elite will understand the reality of “contingency” from “Oful” or disappearance and that every thing that has a contingency is dependent upon a creator and if the creator himself is contingent then it will need another creator and series will continue till it reaches a stage where is no scope for contingency or chance and the ultimate entity is free from all contingencies and dependence as described in Surah Najm verse 42 “ And to your Lord is the return of everything.” For the average person it will infer that disappearance and setting is the sign of activity and everything active is finite and every thing finite is dependent upon an eternal entity. The common person will understand to this as “ Oful” Means ‘Ghorub” or setting and he will discern how the sun, moon and the stars dim when they are about to set and then fade away leaving no trace behind. Their dominance over the sky ends and such a thing does not have the capacity to be God. The words, “I do not like the setting ones” can be benefited by those who are close, those who are on the right and those who are on the wrong because this is a very lofty and great proof. (1)(1) Fakhruddin Razi, Tafsir Kabeer Volume 13 page 52
-------------------------------------------------------------------------------Page 21It is now clear from our discussion why Abraham did not base his arguments on the rising of the stars when both its rising and setting are movements. The finality, death and destruction and the disconnection of well being is more evident through the setting. This is not clear from the rising’ and eloquence and pureness demands that the argument
should be based on the setting so that the matter can be made clear and acceptable to all. The point to be noted here is that movements can be of various kinds (We will discuss them later) the clearest among all the types of movement is the movement from one place to another and the verse is based on it’ though the change of place and condition are both amalgamated here. This is because the light of the sun, moon and stars change with their movement and it is the least at the time of their setting and then they keep fading till they are seen no more. Some philosophers feel that verse 88 of Surah Namal points to the proof of movement. The Qura’n says:
“And you will see the mountains and think them solid, but they shall pass away as the passing of the clouds. The work of Allah, who perfected all things, verily! He is well-acquainted with what you do.” Some philosophers think that this verse is about the trans-substantial movement and this movement is within the body. This is a movement that proves the material world to be finite and also proves that this world depends on a creator (we will soon explain this).Anyway even if we assume that this is about the trans-substantial movement within a body it does not prove the Unity of God (Tawhid) and does not prove that a movement or action proves that there is a God. Most commentators believe that this is about those horrific events that will take place during the doomsday especially that the mountains will move and move so fast that they will turn into dust and rise like a cloud and there are various verses in the Qura’n about it. (1)As we have explained in the original Tafsir the language of these verses and the horrific events are not compatible(1) Tafsir Namuna Volume 13 of Surah Ta-Ha Verse 15
------------------------------------------------------------------Page 22 Because the bursting of the mountains that will take place in the early part of the doomsday will horrify the humans but
this verse says “Are you not aware of the movements (to and fro) of the mountains?We find that the verse tells us that the mountains also move like the earth so the word “Tara” (you see) is there and this compares the movement of the clouds with the movement of the mountains which is proof that both belong to earth. It then says, “This has all been created by God” and He has created everything with knowledge and wisdom. The verse further says, “He is well acquainted with what you do” This again proves that this verse explains the movement of the mountains on this earth.” (2)The verse 29 of Surah Rahman says, “All those in the heavens and the earth beseech Him; everyday He deals with new matters” Some commentators declare this to be the trans-substantial movement and iterate that we can discern the proof of the Creator from it. But this verse cannot be taken as the proof of the above claim for its words tell us that God creates something new everyday and this action is everlasting and continuous. He creates new things and bestows His favors anew everyday and one of his works is to fulfill the prayers of the beseechers.The language of both the verses and the parables about this issue mean what we have stated. (We have discussed this in details in Tafsir Namuna)We conclude from the above mentioned meanings and explanations that the better verses on the issue of the proof of movement are those that we have mentioned above related to Abraham. The setting and disappearance of the stars, moon and the sun prove that they are not God and also prove that they are dependent upon a creator for their own existence.The following illustrations are given in order to understand the proof of activity so that an argument or proof can be discerned about the existence of God.1. The description of Movement2. The existence of Movement3. The components of Movement4. The things in which activities take place.
ExplanationsTHE DESCRIPTION OF MovementMovement has been defined in many ways but two of them mentioned below are the best.(1) For further details see Tafsir Namuna Volume 15 Surah Namal verse 88. (2) See the explanation of Surah Rahman Verse 22 in our Original Tafsir.
------------------------------------------------------------------Page 23.1. The transfer of anything from the force field into the sphere of activity.2. The continuous decline and creation. When the raindrops fall to the ground; when the grass grows or when fruits ripen their bodies stay in a certain condition of movement (according to the philosophers) but the body retains the power and capacity to change from one form to another. When it changes from one stage to another then due to the effect of happenings it has changed from one condition to another. But this does not mean that the movement is created from a stage of inertia that means stationary or that it has been composed from the many existence and non-existence. Movement has a fixed reality and its components are envisaged though intellectual analysis and proclamation.From the above statement we learn that the entity which has total movement (in itself) and a necessary existence needs no change instead it is taken to mean the ruling or governing power. In another words we can say that movements occur in places where there is a deficiency therefore, there can be no movement in God.2. The Existence of MovementIt is not difficult to prove the existence of movement for we see it commonly every day of our lives-------------------------------------------------------------------------------Page 24 The arguments placed by philosophers like Xenon and his followers denying its existence have no truth. It is nothing but denying reality. We cannot accept that the water that flows in the river or the apple that is ripening on its branch or when we go from city to another are nothing but illusions and do not exist. We cannot accept this because this is the
denial of that which is manifest and such things do not need proof. Yes we do agree that it is not possible to understand the movement of change without using our intelligence because movement or change cannot be discerned in just a few seconds because it is a continuous and graded event (so can be understood in stages.).The Existence of Movement The philosophers enumerate six stages of movement.1. The origin.2. The End 3. The mover4. The moved.5. That in which the movement is created6. The time in which the movement occurs.We will explain later that time is the name of quantity of movement and we will also learn that these six components are according to the views of the philosophers because if we accept the trans-substantial movement then there would be no need for the subject of movement.The sphere of activity.According to the philosophers activities or movement occurs in two of the nine suppositions. 1. The movement is related to place i.e. the movement of raindrops or the movement of a car on a road. 2. The change in the matter like the growing of grass.------------------------------------------ (1) There are nine categories 1. Quantity, condition, brightness, time, place, etc details will be discussed at the proper place
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3. The movement of the matter itself like the orbit and rotation of the earth.4. The change in condition like the change in color, fragrance and taste of any fruit.The ancient philosophers believed that except for the four subjects, movement is not found in anything else and if had been so then there could be no trans-substantial movement as we will prove. The philosophers of Greece and the Muslim co-thinkers like Ibn Sena and others considered the trans-
substantial movement to be impossible. They believed the moved to be a component of movement and believed that movement cannot take place until there is something stationary to be moved.But the renowned philosopher of Islam Mulla Sadra presented a new idea. He said, “Nothing can be moved until there is trans-substantial movement; an atom is the core of all movement without which no movement is possible.” Mulla Sadra says, “ Where is the need to suppose the existence of a stationary subject? Why can’t we accept that substantial movement by itself? It is constantly in different stages of change. The trans-substantial movement by itself seems strange because it means that the moved and the movement are both one and that it moves by itself. Mulla Sadra however says, we will know that this is not strange if we reflect but is a necessity and we will find it pleasing. Sadrul Mutaa’lihin Shirazi (Mulla Sadra) stresses that the basic idea of “trans-substantial movement” is present in the writings of the ancient philosophers and he has presented the verses of Qura’n as proof so that the opponents should not get the chance to create a discord taking this to be a new idea. Normally this is what happens to any new ideas. We may now consider that this idea is not something new but has fresh connotations. Page 26The Proof of trans-substantial movementAccording to Sadrul Muta Alihin there are two kinds of existence. 1. The existence in which we find stability and inertia; there is no movement in it, neither in its entity nor in its qualities. 2. The other is the existence which is moving or movement is one of its qualities and it is never stationary. Sometimes this change can be seen in its appearance and sometimes it is not seen when inherently it is always fresh and new. In other words we can say, this moving object keeps evolving each moment and is always new but since there is a conjunction and intimacy it is considered as one body. Those who believe in the “trans-substantial movement ” have mentioned certain arguments and proof to support
their stance and though they need not be mentioned here we briefly cite three basic signs and proofs. 1. One established norm: For every thing that gains any attribute from another source it is compulsory to revert to the source e.g. the heat of a hot water is not its own but derived from something else and it should revert to the fire which contains heat by itself and it is also the source of heat.Keeping this norm in view, we can discern that the restlessness found in the body emanates from its inherent unease and that is its core. E.g. If an apple remains constant in condition then how can its appearance change? So we understand that the manifest activity or change reflects the inner change or we can say that by looking at the change in appearance we can discern the change within it because how could it be that there is no inner change yet a change occurs on the surface?2. It is necessary for every effect of change to have a cause for the change or nothing changing or moving can exist or change without a cause. If we sit in an orchard and observe the shadow to be moving or changing then we can deduce that the movement in the shadow is due to the movement of heat and the sun that is constantly traveling. We will be aware of the inner change from the movement of the body.3. The time of any age is a valid proof of the trans-substantial movement because we see that the events of the time do not take place simultaneously, today’s events come into existence after yesterday and before the next day.Page 27 This is the reality. This difference is the difference of time. When we look at it briefly we find that time is the name of something, a reality, other than those that exist materially and it is like a container or bed for events. But if we suppose that nothing exists or we can say that time is the child of matter created from it. We can also say that time is the other name for the quantity of events.If we assume that those objects that have movement are divided under the four headings then it will mean that if any object is not moving and there is no visible external movement in it, then it should be considered devoid of time
or we cannot propose a time frame for it. But knowledge tells that we feel the time even if these four are not present and this is because the material is moving according to its inherent capacity and this is the reason that we can discern time and arrangement in it. These were the arguments of those learned men who believe in the trans-substantial movement , mentioned briefly. The question still remains in some minds about how is it possible that we can assume that the moved is movement in itself and there is no other source of movement? How can we confirm that which is questionable? The strange thing is that he who proposes the movement of atoms is himself entangled in its complexities and is striving to solve the issue. What we now understand is that this issue is not easy for him too. (1)
The précis of this discussion is that the this entire argument about movement is a derivative from the rule that nothing can be moved but by an external force but some scholars take the view that on this issue we should cancel the ideas that man is used to only then can we imagine or realize the existence of that ever-present entity who is the source of all movement. All things moved and all movements are united in it. This was the précis of the topic of movement. -------------------------------------------------------------------------------(1) Read the chapter on movement in the book Asfar for further information or the lectures of Shaheed Mutahari about Asfar dealing the issue of movement.
-------------------------------------------------------------------------------Page 28The Realization of God through the Proof of Movement.There is no doubt that movement is not limited to the trans-substantial movement and that is why the proof of movement is not limited to the movement of atoms for necessary being though the proof of movement becomes clear if we accept the movement of atoms. We can explain it in this way: Trans-substantial movement proves that the entire material world is moving or the entire universe is ever changing and new. There is a new creation
in every moment. This continuous change proves that this material universe is definitely connected with the entity that never changes and is the necessary being. In other words we can say that this universe is always in a condition of change and is never static or stationary and this is not just on its outer countenance but is part of its actual existence. This is why it is always dependent on the source of origin that gives it a continuous and new birth.A poet says: This universe is always hanging and is always new but we are unaware of its freshness. The water in this river has changed many times but the reflection of the moon and the stars remains the same.We can come to a very interesting conclusion from this that the universe was not created just at the beginning but is being created very moment. And when this happens it means the universe was not dependent just at its origin on a creator but still is now because its creation is continuous and it is passing through the stage of creation at every moment. This is present in the depth of the movement that takes place and is based on it. So if we accept the trans-substantial movement, we understand that this universe was dependent upon the necessary being or creator in its beginning and is still dependent for its well being at every moment of time. There is no scope for well being under the trans-substantial movement because it is a never ending stream of change. This change however is continuous and engulfs the whole so the term well being is connected with this continuous origination.We have to resort to a very ordinary example to understand the connection of the material being with the eternal originator. Consider the entire universe as a string of decorative bulbs that is connected with the main switch for its light since the light reaches it continuously it is dependent on the source of electricity. The light is only possible in the stream of bulbs if it is permanently connected with the source of electricity and so is dependent on it.Page 29 It is true that the proof of movement reverts to the proof of the essential being but has got a separate and permanent
status since it is recognized in a new color and is discussed under a new heading.THE ENTIRE UNIVERSE IS moving AND EVERY moving THING IS FINITE. Often the orators like the ulema have taken the help of this “continuous change” and they are not bothered about the trans-substantial movement; the continuous change in the existing being of this universe is enough from their point of view. It is explained by the fact that nothing in this material world is constant in one condition but every thing without exception is undergoing a phase of continuous change. It is also clear that change and movement are new since matter is always in state of change and so it too is created. It is not possible that matter be eternal and still is affected by change and if this happens then creation and eternity will amalgamate at one point and that is impossible because they are contradictory.This assumption becomes clear when we consider the modern view of matter. According to the new theories every matter is made of many atoms and every atom s subject to constant change. Since change is subject to destruction how can the matter which is a composition of changes in Electron and proton be eternal? In order words every action has a beginning and an end and how can that which has a beginning and end be eternal?This issue is very aptly related to Imam Jafar Sadiq (AS) discourse to Ibn Al Auja who believed in the infinity of matter.The Imam said, “Ask what ever you want to.” Ibn Al Auja asked, “What is the proof that matter is created?”The Imam answered, “I have seen nothing big or small but that it increases when something similar is added. This tells us that it changes to a different status on the addition of this thing. This increase and even decrease is the proof that had that matter been eternal it would never have changed because that which changes into something else has an origin and an end or it can exist as well as die
-------------------------------------------------------------------------------Page 30 Since it comes out of the unseen it the produce of an event and had it been eternal it would not be destructible but eternal. Since existence and eternity cannot be present at one stage they cannot be found together in any matter. (1)The Modern theories and the creation of the universe.Today, intellectual discussions especially on Entropy and Thermo-dynamics have proved that heat is continuously transferred from the heated body to the cold one. This does not occur by itself but only when a non-beneficial power is transferred towards a beneficial power at a certain angle. This movement which is called Entropy is affecting the world increasingly. Had this world been eternal then all matter would have had the same temperature and no beneficial source would have been left. The result would be that there would be no chemical effects left in the world and there would have been no scope for life. But we see that chemical actions are routinely taking place and the earth is compatible to life. So, though modern science is not attentive to it, these changes prove that this universe had a beginning (it was not there and then it became) and this in turn proves the existence of God because nothing new originates by itself but a non created originator is required. (1)The other method adopted to prove that this world is created is through the research on radioactive elements. These are the bodies that contain unreliable elements that keep dispersing and this process continues till these unstable elements convert into the stable ones. These are more than 80 atoms and are like such heavy and unstable bodies that are always busy spreading atomic rays. It is as if they emit the surplus to convert into a stable form. Finding this kind of bodies in the nature is the proof that this universe is created and destructible and there is a history about it. -------------------------------------------------------------------------------. (1) Beharol Anwar V0l.3 Page 46, Usul Kafi Vol.1. Page 77, the Proof of God Page 55-
According to the great and renowned Geochemist and the author of the book “ Fixing the age of the world through Radioactive Carbon”, Mr. Donald Rertmar, “ If this world had been eternal then no radioactive bodies could be found here because they would have all converted in to stable and solid bodies.
Page 31We conclude from the above discussion that the modern and scientific knowledge has proved this universe to be created and at this point we realize the problem that there should be an eternal Creator.We can say in other words, that Entropy proves that this world has a history and this in turn tells us about it being created with a beginning and an end. Had this material world been eternal then the heat would have spread throughout the universe in this long passage of time. It would longer need to be active and death would have spread its shadows all over the world. The illustration for this is that if we keep a container filled with hot water in a room then till such time its heat spreads the surrounding will be different. The heated air would be rising and the colder one replacing it. This is the process that changes the surroundings. Once the heat of the water spreads equally in the room then there will be no movement left and the water will not be hot. We now understand that the end of this universe will be similar. If there is any movement left it is the proof that the time has not passed enough for this world to end because the changes still remain. The other example is that if interconnected utensils are placed in a room and we pour water in one of them then it will be found reaching and moving in all of them. This will continue till it reaches a specific level and when the level is reached in all of them the movement of water will end. Staunter the famous astro-physicist said that the modern science has ascertained the age of many things like the world, shining stones, the moon, the sun and the galaxy and has reached a conclusion that this world is 6 million years old.Page 32.At the end of the article we feel it important to mention that in the mentioned verses Hazrat Abraham’s statements are influence by the intellectual proof that nothing transitory can
be eternal and ever living and there are other hiding meanings and proofs in Abraham’s statements. Page 33The Proof of The necessary and the contingentNeedlessness and NeedThe learned scholars of the tenets of religion and philosophers have mentioned various proofs for the existence of God and some are similar basically. One such proof is the proof of the necessary being and the contingent being and also the proof of cause and effect. We will soon explain both inshahallah.Since they have presented these proofs from various angles and styles and each has its own identity we will discuss them separately too but will also discuss their common base.The base of the Proof of the necessary being and the contingent one or the cause and effect is that when we observe the different beings we find them all dependent.It is dependence for some force external and this is irrefutable. We cannot assume that the entire universe is dependent and none is self-sufficient but the dependence of the entire world is the proof of the fact there exists a fountainhead of self-sufficiency and we call it God. (1) In other words we can say that we find every existing being in this universe connected with something and it is not so that this connection has no end or that the entire universe is dependent but the dependency has no end. This connection is the proof that there exists in this universe an entity that has a constant existence and all these beings exist because of it.We turn our attention to the Qura’nic verses after this brief introduction and reflect on those mentioned below: ------------------------------------------------------------------------------- (1) The explanation of In Allah Ghani Hameed is found in ten places in the Qura’n ( Baqara 268, Abraham 8, Hajj 64, Luqman 12 to 26, Hadid 24, Mumtahina 6, Taghabun 6, Nisa’ 131, Fatir 15. Its reminder and repetition enhances the importance of this issue.
Page 34 Surah Fatir Verse 15:
O mankind! It is you who stand in need of God but He is rich (free of al wants and needs) worthy of all praise.Surah Muhammad Verse 38:But God is rich and you are poor.Surah Rahman verse 29:All those in the heavens and the earth beseech Him, everyday He has something to bring forth.Explanation From MafuradatThe word “Foqara’” is the plural of “Faqir”. Raghib Isphahani writes in his book Mufaradat that “faqir” actually means one with a broken spine because the needy people are like people with broken spines and so are called “Faqir”. “Miskeen” is derived from the word “Sukun” and is meant for a person who is unable to walk. This is also used for needy people. “Foqara” means a very great mishap which has broken the bones.According to Majmaul Bayan some people hold the view that ‘Faqir” is one whose condition is better than the Miskeen .A desert Arab was asked “Are You a Faqir?’ He answered, “No by God! I am Miskeen” (1)The word Faqir has been used in four places:1. For that necessary dependence that is suffered by all the beings and the verse is the proof for it says, “O mankind! It is you who stand in need of God.”2. The need for means to fill the least amount of need that says, “Charity is fixed for the needy.” As the proof. 3. Sensual need which is often called “Tama’” or covetous desire that has been ranked equal to disbelief. Opposite of this is the control over sensuality and greed.4. The dependence on God. The hadith says, “God! Make me oblivious of needs when I turn to you but do not make me dependent on others while I depend on you.”(2)
(1) Some have the opposite opinion (2) Mafuradat –Raghib Isphahani.
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The Book Alaiyn says it means a hole that a person makes to plant a sapling. The word Faqir may have originated from it because due to poverty “Faqr” there is a void in one’s life. It is also possible that this word may have been used for the gaps between joints in the spinal chord. The origin of Ghani is Ghena or needlessness and is the opposite of Faqr or poverty for it too is used in four places as mentioned:1. To be above all needs (total needlessness) and this meaning is reserved for God.2. That there is no dearth in the means for life.3. The control over desires or contentment.4. No dependence on God but this is impossible though this idea does form in the minds of some people and results in their waywardness and rebellion. In Surah Alaq verse 6, and 7, Qura’n describes such people as, “Nay! Verily man transgresses all bounds because he considers himself self-sufficient” Ibn Manzoor has described “Ghana” with a Zabar to mean benefit and Ghena with a Zayr to mean needlessness in the book Al Lisan Al Arab.It is possible that someone may regard all these meanings to have the same base and say that singing is called Ghena because a man raises his voice in it. It just like how rich persons are regarded as tall because they are needless due to their wealth.
Explanation of VersesEveryone is dependent on Him:The first verse without exception addresses all mankind, “O mankind! It is you who stand in need of God” The meaning of Faqr here is very vast and encompasses the dependence of all humans e.g. the dependence on the sun, water air, various kinds of food, clothes and house for the safety and betterment of our material life.-------------------------------------------------------------------------------Page 36- For our physical life we are dependent on such parts like our hearts, veins, and the system of breathing, brain and limbs.
In our intellectual life we are dependent on our intelligence to guide upon the straight path of truth from darkness, to help us distinguish between the right and the wrong and also on the apostles sent by God to guide us as well as the divine books because they have been sent by God. So we are all dependent on Him.Some commentators (1) believe that this verse addresses those people who used to oppose the Messenger’s edict for prayers, saying, and “Is God dependent on our prayers?” Qura’n replies to them, “It is you who are dependent on Him for it are under His beneficence that you physically and spiritually have attained development.” But this idea too cannot be an obstacle for the vast meanings and connotations of this verse because the” needlessness” of God and our dependence on Him is the remedy for a large number of our problems. This dependence exists in the core of all mankind and all beings. This dependence is not limited to just the sustenance and basic needs of life but the very existence is dependent on the Sustainer’s beneficence. The physical world would break into pieces if it became needless of Him for even a single moment. It is only God who is above all needs in this universe. When mankind which is the symbol of greatness and a flower in bloom in this created world is totally dependent on God then we can easily understand the dependence of other beings. This is the reason that the verse finally says, “He is rich (free of al wants and needs) worthy of all praise.” As this verse is about the all encompassing dependence, therefore, the meaning would be nothing else but that it is only God who is rich and above all needs. If we say about any person that he is above needs or is a destitute then it is a comparative assessment for he is dependent compared to someone else or rich compared to another. In other words, we can say that every being is totally dependent while the entity of God is rich and above needs.(1) Tafsir Kabeer and Tafsir Ruhul Ma’ani
Page 37 This is the first and last truth.
God does not need our obedience and worship nor does He need our praise but instead our obedience, worship, praise are all part of dependence and humility before him and are the source of our moral and spiritual upliftment. . This is because the more we come closer to the divine light of God the more enlightened will we be and the more we come closer to the fountainhead of grace the more benefit will we reap. The most ordinary example for this is that we are like the grass, vegetables and trees which stand in the sunshine so that they get light but the sun does not need them.This realization teaches monotheism to mankind and tells them not to submit before anyone else or to bow their heads before another in worship or respect. They should extend their hands to beg only to him because He is above all needs, the most beneficent the most merciful and the one who bestows His grace and boons.Paying attention to this effects mankind deeply. Firstly it disembarks them from the high horse of pride and self-aggrandizement and also frees them from all attachments or in other words they are attached only to God and free from all others. A person is not lost or wayward because of this realization and his eyes are fixed only on God because he considers Him only to be the sustainer.It is pertinent to pay attention to two meanings here; the first is that God is called “Hameed” after He is called “Ghani” and as we have said earlier this term has been mentioned ten times in the Holy Qura’n and these points out to its importance. It is possible that this important point may be that generally pride, greed and miserliness etc are found among the wealthy and rich people. It sometimes happens that his brother may have just one goat while he has ninety-nine but he wants that even, that one single goat should be his depriving its owner of his only possession. The words, self-sufficient and wealthy have become the symbol of pride, selfishness and miserliness. But God is merciful and kind while being rich, He sustains us and is generous and this is why all praise is for Him. Yes, only God is that Rich entity who is kind, beneficent, generous, and sustaining as well as wealthy.
The second important point is that this verse addresses the human beings. The question now is that when all other beings too are dependent on God then why is it addressed to humans only?-------------------------------------------------------------------------------Page 38
Most commentators have answered that the being which vies for perfection has more needs and this is why the circle of human needs is very wide. In his life a person travels the long road of needs because his needs are great in numbers. He feels the need for these needs more than others. It is the same with other material beings e.g. a bird is satisfied with a simple nest and a little food while better and different houses and dresses or variety of foods does not quench a man’s thirst for more.(1) The second verse is about charity in the way of God where in some people resort to miserliness. Those who are stingy in this truly deprive themselves because they are then deprived of God’s grace and mercy. The Book says, God is above needs and you all are dependent. It is possible that the words are so styled because a person may feel that God has ordered charity because He needs our charity but the Book says, “God does not ask for anything from your wealth.”God is certainly above needs and everything is dependent upon Him and if He has ordered charity for us , it is not because He needs it but it is due to their dependence that He has designed it a way of achieving success and betterment easily and thereby be able to attain closeness to Him.
There is no doubt that this verse is connected with need and self-sufficiency and has been revealed about charity in the name of God but from the last part of the verse we find that its meaning is vast. It names God as the only self –sufficient entity and mankind as totally dependent so much say that need and self-sufficiency has entered the core of his being.
This is why this verse can be produced as proof in a debate.—-------------------------------------------------------------------------------(1) Some commentators have paid their attention to the point that in this verse ‘Alfuqara’ has been used as a proper noun while in the linguistic sense it is uncertain and vague because once it is identified nothing further is needed. The reason here is that it is used as a reminder because the addressee knows that he is dependent on God. So it is said just as a reminder. In the linguistic terms when a person knows something but does not act on it then he may be termed as an ignorant to incline him towards action and deeds.
------------------------------------------------------------------Page 39 Anyway, the point to pay attention to is that God has bestowed all these graces to His subjects and then asked them to spend in His way as a measure for increase. This benefit is not limited to charity but is evident in all the commandments of God because the better result of this is for mankind only. This has been mentioned in many verses of the Qura’n like in verse 47 of Surah Saba that says, “The recompense that I ask is for you only and my recompense is with God”. Verse 6 of Surah Ankabut says, “The person who wages Jihad does it for himself, and God is free from all wants from this universe.”The third and final verse of this discussion contains the dependency of the beings and the self-sufficiency of God in a very fresh and new manner. The Book says, “All those in the heavens and the earth beseech Him.” And He manifests Himself everyday with a new glory, (And every day He has something new to bring forth). The word “yas’al” is in continuous tense to prove the never ending creation. This verse therefore, has a vast meaning and encompasses all humans, angels, and those who live on earth and in the heavens ( and the possibility is that include all beings intelligent and otherwise) The use of the word “ mun” is for the intelligent only to show subjection because it refers to beseeching and not what is asked. We therefore learn that the verse has a vast meaning in the sense that all beings beseech Him for grace because the truth about the Contingent being is that it is not only finite but dependent on the absolute being for its wellbeing and life.
The commentaries Ruhul Bayan and Ruhul Ma’ani have described (in similar words) that all beings existing in the heavens and on earth beseech God for themselves
Page 40 their well being and for all other things because being creations they are all devoid of completeness and perfection in the sense that they will cease to exist if they are disconnected with the supreme being even for a moment. It is in this sense that they are always beseeching Him. (1) It is evident from this statement that those who opine that this verse describes the beseeching by the beings or begging him for their sustenance, grace or for the needs of this world and the hereafter or for saving oneself or for being aware of well being and damnation do so without concrete proof. Though all these meaning come under the purview of this verse but there is no concrete evidence about it.
Explanations:
The Philosophical Proof of the Necessary and contingent existences This is one of the proofs which everyone can understand easily. It can be explained in language of the common man, or by philosophical terms.
In the common language it says: When we look at ourselves we find that we are totally dependent; a dependence that we cannot fulfill through our inherent powers. To overcome this deficiency we have to look away from ourselves. There is a famous saying that he who is the most spendthrift is the most dependent.” Any person, the more powerful he is (materially or metaphorically) the more is his dependence. A wild bird is satisfied with a little sustenance and a small nest but there are umpteen necessities for a powerful king. In the same way the needs of a learned researcher is more than that of an ordinary student. A person therefore, concludes that in this universe there is a fountainhead of needlessness
and everything and everyone is dependent on it and this is the entity we call “God”.We can explain this issue through rhetoric and philosophy in this way: Existence is of two kinds one is contingent and the other is necessary.(1) Tafsir Ruhul Bayan Volume 9 page 299; Tafsir Ruhul Ma’ani Volume 27 page 95
------------------------------------------------------------------Page 41. The necessary being is the one who is self sufficient and his existence depends on Him alone free from all dependence. The contingent existence is the one that does not have any power by itself but is totally dependent. This is why there is no reason to give proof about the necessary existence. Any person who is in doubt about this is a person who has not understood the meaning of contingent existence. Why is the contingent existence dependent on a cause and what is the main reason for it? Is his existence or presence itself the reason or is it the creation which is the cause? Since we are contingent we are a creation or are it because we are present or are the real reason neither their presence nor their creation but the real reason is the contingence of their existence and it is why they are dependent. So we should not search for the cause of their dependence in their creation but the real reason for their dependence is their contingence.The truth is that the among the answers mentioned the third answer is correct and true because if we fully understand the meaning of contingency and also its base then we will know that the need for cause is hidden in it. Contingency existence is that which the philosophers term as “Ghair iqtizai” which means it is neither necessary nor eternal. Now because it is contingent its existence and non-existence needs a creative force and this is why the philosophers say that it is but natural that the contingent existence is ever dependent from its origin to it end.We can decide from the above statement that the dependence of the contingent existence on the necessary one is not just at the origin but the dependence remains through its life for well being since this contingency will
remain and so long as it remains the dependence will exist. It is as if contingency and dependence are inseparable like when we start to write with a pen the action is dependent on an outer sourcing i.e. our fingers. The pen moves when our fingers move and as soon as they stop writing the pen stops. A clearer example is that of the deeds of our souls e.g. We decide to do something and this decision is a deed of our soul and is connected to it. But when this connection breaks the work will stop. We too are attached to the Truth (God) and we cannot exist for even a moment if this tie is severed. -------------------------------------------------------------------------------Page 42It is quite possible that someone may say when an architect constructs our house and then dies our house remains standing. This tells us that some where there is a contingency that the deed may not be dependent on the doer. We will answer such a person that this well being exists because one cause is taken over by another. In the beginning the experienced hands of the architect or mason has laid the bricks in a very orderly fashion one upon another. The weight of the bricks, their capacity to bear and the application of cement etc has kept the house standing. In short the existence of the contingent being is a connective existence attached to someone. It will remain standing if its connection is not with something strong and independent. It is enough that we understand a contingent existence to be able to realize the necessary one. There will be no need for lengthy discussions and debates if this happens. (Please reflect).The Proof of Needlessness and Poverty in Islamic Traditions. Among the many great invocations and benedictions of the infallible ones that deal especially with the issue of Tawhid or unity of God, in the most profound manner is the famous invocation of Imam Hussein (AS) which illustrates the great meanings. Imam Hussein beseeches God in this Invocation saying: “How can we take the help of those beings that are dependent on You for their very existence as Your proof? Is there anything more Glorious that can introduce you?” (1)
In another portion of this prayer he says: “God! I am dependent on you even when I am wealthy and strong then how can I not be dependent on you when I am a needy destitute?” Page 43In a very famous Hadith the Messenger of God is reported to have said, “Poverty is my glory and I am proud about it” (1) The famous explanation for this Hadith is that the reason that Messenger of God boasted about his poverty is that it is glorious even to feel one’s poverty in the presence of God. Poverty here does not mean destitution and dependence of a being because this idea has been refuted in the Hadiths.“It is quite possible that poverty and destitution be called disbelief.” (2) This is the reason that in another Hadith the Messenger of God beseeches Him saying, “God! Make needless of others in place of my dependence on You and do not make me a beseecher (due to need and destitution) in front of any other through your needlessness,” (3) A poet said, “Whatever exists other than the true love (for God) is problem and tribulation, whatever is left after the loved one is only thoughts. Needlessness comes only after joining you and there is only sadness, poverty, destitution and tribulations in the life without you. (1) Beharol Anwar Vol. 69 Page 55; Tafsir Ruhul Bayan Vol. 7 Page 334(2) Beharol Anwar Vol.69 page 30.(3) Safinatol Behar Vol.2 Page 378, Tafsir Ruhul Bayan Vol.7 Page 334.
Page 44 is blank------------------------------------------------------------------Page 45The Proof of the Cause and Effect.IntroductionThere is no doubt that the world we live in is a conglomeration of causes and effects and its “transient continuity” is one of the most evident rules.There is no doubt that we and this globe on which we live was not always present but is the effect of some cause or causes.
The question is whether this series of cause and effect is never-ending and will continue always? If it is so then it will give rise to an ending chain or every cause will be the effect of another and this will never end. There will be no end wherein there could be no use for a cause.This is something that the mind does not accept. How is it possible that we place one zero after another in an unending chain and they become a number? (In this premise zero stand for those things that do not exist own their own but are created due to some cause) How is it possible that all the needy and destitute come together in an unending chain and their assembly can create an entity that is above all needs?We have to accept that this series of cause and effect will one day reach a point where there will be no effect only the cause and that it exists on its own. If we delve deeply into it we cay say that the final cause, existing on its own is the eternal and necessary being.This is a very clear proof of God being eternal and ever living and the fine point is that every premise assumed reverts to this proof of cause and effect and no argument is complete without taking its help.We will study a few verse under the light of this brief introduction.Page 461. Surah Tur Verse 35: Were they created by nothing or were they themselves the creator?2. Surah Tur Verse 36.Did they create the heavens and the earth? No! But they have no firm belief.3. Surah Tur Verse 4: Have they a God other than Allah? Glorified be Allah from all they ascribe as partners. (To Him)The Explanation from MafuradatThe origin of the word “Khalaqu” is “khalq’ and it means to assess correctly, and to create something without any origin and material. Creating something in this manner is also considered a hypothesis that is connected to all angles. Similarly the word (khalq) or Abada’ is used for creating something new without any preset example. This word is
also used for creating one thing from another like in Surah Nahl verse 4 that says, “He created man from Nutfah (Semen) or God created man from Semen.One very evident point is that this word “Khalaq” or Abada’ is used for creating out of nothing and is a special feature of God. No one else can do this work so the creation in this manner has been denied for others. In verse 17 of Surah Nahl Qura’n says, “Is then He who creates as one who creates not? Will not then remember?” The second meaning or the creation of one thing from another after assessment is used for those other than God. This has been explained in verse 14 of Surah Muminun that says, “So blessed be God, the best of the creators”.This word (Khalq) is often used for untruths and this may be because when a person lies he creates something that is not existent and he creates it from his tongue. The book “Maqayis Al Lughata” has mentioned two basic meanings of the word “Khalqa” one is hypothesis and the other is clean and soft. This is the reason that a clean and soft stone is called “Sakhara Khalqa” and similarly for those things that become clean and soft after a long time as being ‘shafaq’. It is sued for “Akhlaq” which means good manners has been derived out of hypothesis. (Because it helps the assessment of a man’s personality and his spirituality. Page 47 The Explanation of the VersesA Peculiar Question:The above mentioned verse are part of nine verses of Surah Tur with eleven question expressed as a surprise. These verses bring mankind to a rare junction of questions and make him speechless so that he cannot but accept the truth. The eleven questions are related to three purposes; one is the acceptance of Tawhid or the unity of God, the second is Qiyamat or Doomsday and the third is the Messengership of the Holy Prophet Muhammad but the important issue here is the unity of God and His Godship.
The first among the three verses mentioned says, “Were they created by nothing or were they themselves the creator?”In other words that there is no doubt that every man is a creation and finite and he is not devoid of three conditions i.e. he was created without a cause or reason or is the cause of his own creation or the cause and reason for his creation is eternal and ever living God. Since the human intellect does not accept the first two conditions therefore, the third assumption is correct. This is the reason that surprise has been expressed in the question about this premise. When the first two hypothesis or conditions have been rejected intellectually then the third condition stands proven automatically. This the proof of the real truth about cause and effect explained briefly in two sentences. But a fourth premise also rises at times which says that every person may be the result of some other cause and that cause itself may be effect of another cause. This will then continue without end but such hypothesis is given by philosophers only and the common man pays no attention to it.Page 48 It may be the reason that the verses mentioned do not speak about it but incorrectness of this premise is very evident because the unending continuation of cause and effect is impossible in the light of logic and intelligence. More details about this will be mentioned under a separate explanation. Most commentators have explained this in other ways but despite the words being different the purpose is to explain the problem of creation. They says that the creation of men has not taken place without an aim or purpose, duties, or the responsibilities of Amr and Nahi (The dos and don’ts), reward and punishment’ and grace and chastisement. The verse 115 of Surah Muminun explains this as “Do you think We have created you in play and you will not be brought back before Us?” (1)
But this premise stands rejected when we study the Verse because it contains the words, “Were they themselves the creator?” So we learn that the first sentence is also about the cause and effect in the creation of man and not the purpose of his creation. In other words this verse is connected to cause of the action and not the cause of its end.The second verse speaks about the creation of the heavens and the same argument about cause and effect has been put about the creation of the heavens. The Book says, “Have they created the heavens and the earth?” meaning that there is no doubt that the heavens and earth are a creation and are finite and destructible because they are always subject to changes and accidents and thus keep changing forms. Anything that is subject to such changes cannot escape being contingent and thus the creator’s words will come forth, “who has created the heavens and the earth?’ Are they themselves the creator or have they come to exist out of nature or have the humans created themselves? Since the answer to all these questions is the negative we conclude that they have a creator and He is not a creation but eternal and ever-living. The most interesting thing here is that only the creation of humans has been mentioned in these verses and that too in the negative mode expressing surprise. The reason is that the second question has already been explained in the first two verses so it should not be mentioned again and repetition should be avoided.
(1) Tafsir Majmaul Bayan, Tafsir Fakhr Razi, Tafsir Qartabi, Tafsir Al Mizan, Tafsir Al Ma’ani, and Tafsir Ruhul Bayan all mention the meaning of this verse as a premise.
------------------------------------------------------------------Page 49We learn that the above two verses are describing the proof of cause and effect for the heavens and the humans. It is also clear that the second verse states that the issue is about the cause of action and not cause of the end and creation.
At the end the verse points out that truth that all problems about this issue are clear but the truth is that people themselves are not willing to believe. “But they have no firm belief.”Indeed the truth is evident and clear but the people are against it and they bicker. The words “They have no firm belief” explains this only and this has also been revealed in verse 4 of Surah Jathiya that says, “And in your own creation, and in what He scatters in the earth of animals are signs for people sure in faith.” Surah Zariyat too in verse 20 says, “And on the earth are signs for those who faith with certainty.”It is now certain that if they had attained certitude and became people absolute belief these signs would not be required. This is about those who are devoid of certitude but all willing to attain and accept the truth. Some commentators have explained this sentence saying “They are not certain that they themselves are the creator of the heavens and earths but believe that God is the creator.” Surah Luqman says in verse 25, “If you ask them, “Who created the heavens and the earth?” they would certainly say, “Allah” (1)But this kind of explanation does not seem correct. A weaker explanation has been given by those who say that the verse means, “That those people do not believe in their own words with certainty that the creator of the heavens and the earth is God” they do not have the certitude that could take them to worship and obey God. The incorrectness of this idea is evident from the fact that these verses do not discuss the issue of God as the creator of heavens and the earth then how could this be inferred from them?
In the third verse a conclusion has been drawn and it says, “Is there any god but Allah? Hallowed is God from what they associate with Him.------------------------------------------------------------------------------- (1) for further clarifications see Zamakhshari’s Tafsir Kashaf and Tafsir Kabeer of Fakhr Razi(2) See Surah Ankabut verse 61, Zumur verse 38, Zukhruf Verse 9 and 87 and Luqman verse 35
Page 50Actually this is a proof of the Tawhid and unity of God; since He is the creator of the universe He alone should be worshipped and not idols, sun, moon and stars nor any other creation for that matter. As we have said before the three verses have been mentioned in the mode of negative surprise and there are other questions mentioned about the Messengership and other topics but since this discussion is on Tawhid or unity of God we do not need to discuss them.(1)ExplanationsThe Proof of Cause and Effect in Philosophy and Rhetoric or eloquenceThe most famous and oldest of cause and effect is presented here regarding the proof of God. Among the ancient philosophers of Greece is Aristotle who lived in 400BC and all philosophers after him have taken the help of the same proof. As we have already discussed that no proof of God’s presence is complete without the proof of continuity of creation.To understand this proof we will have to first study the following:Description of the laws of CausalityThe word “Elliyat” describes the continued connection of existence between two things. It is incorrect to say that the word means the continued manifestation of events of creation. This description is obsolete. The reality is that every effect comes into existence after its cause though it is not enough to describe “Elliyat as such but it is necessary that the connection be so strong that they cannot exist without each other.(1) For further clarification see Tafsir Namuna Verse 35 of Surah Tur
-------------------------------------------------------------------------------Page 51The Vastness of the Laws of causality between creations According to some philosophers the problem of cause and effect is the first and oldest step in philosophical studies that has attracted human minds to solve the mystery of about its
own existence. The understanding of the laws of cause and effect is necessary for those who have great thinking powers because this clarifies that there is a cause for every creation. This is the reason the question “Why?’ rises in the human minds but if he did not understand the meaning of cause and effect and the laws of continuous connection in creation then this question would not have arisen in his mind.(1)The truth is that is the word “why” which is the cause of all human knowledge. It is this question that compelled man to study the beings and events in this world.In other words the base of all knowledge is the law of continued connection of creation and all knowledge is regarded as its reflection or sign. If this law is taken away from knowledge then there is nothing left. In the same way if the laws of continuous creation is destroyed then the great philosophical structures will razed to the ground. We have to admit that it is this law that is the base and help of all knowledge and philosophy. The Source of recognizing the law of CausalityThe question that arises here is how man recognized the law of causality or the law of cause. We will have to back in life to answer this question to the time when we had just attained a semblance of mental maturity. A child touches the fire and feels the pain of heat, he does it a second time and feels the pain again and when he does it many times he is sure there is connection between putting his hand in the fire and feeling the heat. . In the same way when he his thirsty he drinks water and feels relived when his thirst is quenched but when he does it repeatedly he is sure about the connection between drinking the water and feeling relieved. (1) Usul Falsafa Vol.3 page 175
Page 52When he tries this sort of an experiment in other matters then he becomes sure that every creation and new thing has some cause and so he becomes aware of the law of causalityAs he ages he will acquire experience about the daily occurrences and thus understand this law of causes later through philosophical discourses and proofs. We certainly do
not say that the occurrence of two activities one after another is the cause but we say that activity is repeated so that the connectivity between them is evident. Those who subscribe to the idea that the law of causes is connected to experiences means nothing but that he considers everything to be based on experiences and then through his mental prowess is able to successfully unravel the cause. Actually he gains one through his senses and the other through his intelligence because the place of complete laws is the mind or intelligence and is attained through intelligence only whiles the sense and experiment help to attain the knowledge about the experience. The mind then collects all effects and causes and comes to a conclusion about it. Some thinkers believe that the law of causality which is attained has been obtained from the knowledge already contained by the soul and is connected with the actions of the soul. They clarify their stand by saying that human soul realizes certain issues connected with it e.g. all types of imaginations, thoughts, determinations and resolve. These are the deeds of the human soul and its effect. We can discover the law of causality through the connectivity between these deeds and the soul. They have cited the saying of Abu Ali Sena to confirm their view which says, “If a person presumes that continuous causes can be deciphered through senses and feeling then he is mistaken because our power of sense tells us nothing but the proximity between two things (1) This idea is a very erroneous one. It may be that the thinkers have not understood the meaning of what Bu Ali Sena said because it is the philosopher’s work to analyze the soul and its deeds not of ordinary men------------------------------------------------------------------------------- (1) “Al Shifa’” Part One first article page 8.
Page 53 When the laws of causality is understood by all even children. There is no doubt that they have everything through their sense experiences as we have explained earlier. Until the intelligence analyzes the experiences and put it forward as a determined concept we will not have
anything like the law of continuous creation or cause. The object of Bu Ali Sena may have been the same. This idea is not acceptable but we do admit that it is possible for the thinkers to understand the law of causes through senses as well as through the deeds of the soul.There is yet another proof other than these and that is if we deny the laws of causes or continuous creation then nothing will be the cause of the creation of something else and everything will just evolve out of one another and then we will have to deny all intellectual argument also. Then no special proof can be used to come to a logical determination but this cannot be and no intelligent person will accept this so it is necessary to accept that the law of causes is found both in the human intellect as well as outside experiences. Types of Causes Since the meaning of cause is vast it is of various kinds. [Ellat here means needs]Ellat Tama: The thing that comes into existence with an evident cause.Ellat Naqisa: Something that depends on different factors to reach its effect or completion.There are four kinds of causes that are well known, ellat madia, ellat Suria, ellat Fa’ila and ellat Ghaia. [Need for material, need for a form or shape, the need to work on it and the need for completion.] We can explain this through a very common and prevalent example if we take our own dress that we wear. The first thing needed for it is the cloth material then it needs to be turned into a shirt that can be worn. Then we need some specialist to tailor it and it is evident that the tailor makes it for a specific purpose that it is to be worn. One dress includes all the four needs, the first is the need for material or “ellat Madia” the second is the tailor “ellat Suri”.Page 54 The third is tailoring that is “ellat Fa’ili” and the last is the final shape of the dress complete or the ultimate purpose “ellat Ghaie”. Now it is clear that when we discuss the topic of cause and effect we concentrate mainly on the “ellat Fa’ili” or the need for action.
The clarification of the proof of causes. We will discuss the actual proof of causes after the introduction and preliminary discussion.The proof of cause and effect actually is based on certain basics.1. This world where we live is a creation and is a contingent creation. 2. Every creation or contingent being reverts to the necessary being in other words all connected being should revert to the ever existent being.We have discussed at length the issue of this universe being a creation now we turn to the other aspect:This aspect is so clear and those who deny the existence of matter and God have also agreed to it. Though they say that matter is eternal and ever existent on its own but we in our early discussion have already proven that matter is not eternal or ever existent and it is wrong to consider it to be complete on its own. Nothing can explain it better than if we consider this universe to be a creation we will find no sixth condition excepting the five mentioned below:1. This universe has come into existence without any cause.2. This universe is the cause of its existence3. Its cause is its effect.4. It is the effect of a cause and that cause is the cause of another and this is never ending.5. Every thing in existence is connected with the same eternal and ever living entity which in truth is the source of things material. Everything is enjoying its grace and this chain of cause and effect reaches the necessary being and no cause can be imagined after that. The first assumption known as Sadafa is clearly incorrect Page 55Because if any creation is not dependent on a cause then the result will be that every existent can come into being at all times and in all conditions but for each thing to be created a special condition and proper elements are required.The second assumption says that this universe is its own cause and it too is clearly erroneous because it is necessary
that every cause should exist before its effect but if something is its own cause then it is necessary that it should exist before itself and this means being and non-being are conjoined and this is incorrect and this in intellectual parlance is called “Dour”. And it means going round in circles.The rejection of the third hypothesis is easy because it cannot be that the effect of something is its cause.Now intellect is enough to reject the fourth hypothesis is that there is a never ending chain of cause and effect because our intelligence says that for every effect there should be a cause. But if this is an unending chain not finishing after reaching the necessary being then we will have to consider all things dependent as free of dependence but it is evident that no matter how many beggars there are they will still be beggars. All kinds of darkness put together cannot result in or create light, a great amount of ignorance and not become knowledge and umpteen zeros do not make a number It is necessary that the cause and effect should reach a stage and be no more dependent. It should be an entity that always exists, alone by itself, above all needs and is an entity by itself or we can say that it should be an existence which is complete in all sense. After all this discussion we derive at the conclusion that the return of all the beings in existence should be to that necessary being , that is eternal and whom we call God.Page 56 is BlankPage 57The proof of the TruthsIntroductionThis proof of the truths is one among those arguments which the ulema and the philosophers declare worth attention through the verses and the traditions for the existence of God. As is evident from the name this proof is not for the benefit of the common man but for those specialists who have great knowledge about the tenets and philosophy and have the mental strength and depth in thoughts. This proof is a little complicated but good, pleasant and exhilarating. The base of this proof is that instead of
recognizing God though the beings we recognize Him through His own divine self in the light of the verse “Ya Man dalla A’la Zatehi bi Zateh ”.Its complexities and beauty is in the fact that how can a thing be the proof as well as the purpose? The main issue is that there is an existence in this universe then we analyze and solve the issue that the being should be a necessary one. This is a brief hint and we admit that this brief reference is not enough for such an important topic. We will explain this later. Now we study some of the verses of the Holy Qura’n and reflect upon them.1. Surah Fussilat Verse 53: Is it not sufficient with regard to your Lord that He is a witness over all things? Surah Al Imran verse 18:God bears witness that thee is no god but He, and so do the angels and those who possess knowledge, standing firmly for justice; there is no god but He, the almighty, the all-wise.------------------------------------------------------------------Page 58Surah Buruj verse 20:While God is encompassing over them.Surah Hadid verse 3: He I the first and the last, the manifest and the hidden; He is the knower of all things.Surah Nur verse 35 (1)God is the light of the heavens and the earth.The Mafuradat Explanations:The origin of “Shaheed” is “Shahud” and Raghib says in Mafuradat that it means the witnessing of the visible whether that visibility is through the human eyes of through the heart. At times it is used in a sense devoid of any visibility but the word “Shahud” is better used in Hozur ma’ Mushahida” then in Hozur (presence) and Shahadat. The book Maqayi al Lughata says that there are three things found in the meaning of “Shahadat”, presence, and Knowledge and informing others. If those who sacrifice their
lives in the way of God are called Shaheed it is because they witness the great rewards God has created for them and then the present themselves.The book Al Aiyn says that “Ash-Shahad” is that honey which has not been extracted out of the wax. The author has mentioned this as the actual base of the word “Shahad” the question is that is this real meaning according to the Loghata (dictionary) and if it is so then what is the relation with the problem of presence? The author has not clarified this (2) The origin of Mohit is Ahata which means to encompass or encircle and to overwhelm. From some of the dictionaries we find that encompassment is of two kinds. The first is the encompassing of the material bodies like the boundary wall that encompasses an estate and this is why in Arabic it is called “Haita” The second meaning is to protect and care or to be aware of something.(1)_ See Surah Hajj verse 17, Saba Verse 47 and Mujadilah Verse 6
-------------------------------------------------------------------------------Page 59This is sometimes used to denote the ban on something, or to stop something like a person who is encircled from all sides so that he cannot escape and go to where he wants to reach. Sometimes the word “Ahtiyat “ (care) is used where some person wants to do something but wants to be safe from, illusions, doubts, and sins.The book Maqayis Lughata says that this word has been derived from the word “Huot” which means something which revolves around something else.It is possible that the word Muhit may mean the encompassing of existence, the periphery, surrounding or encompassing of nature or encompassing knowledge. (1)
“Noor” is that light which spreads and helps us to see things. It is of two kinds. Material and spiritual. The material
light is that which can be seen with normal eyes and the spiritual light is that which is seen through inner realization like the light of intellect, or the light of the Holy Qura’n. If fitna (disorder) is called Naira (conflagration) it is because it spreads and takes space. When we reflect we learn that the word Noor actually means the light that can be seen with human eyes then are the stages of belief, intellect and Qura’n so much so that it can be used for God himself. “Nar’ means fire and comes under the same purview and many meanings are commonly attributed in the two. “Minara” is so called because lamps are burned there and the Azan is the light that spreads spiritual light.The word Naur’ means blossoms of a tree especially the white ones because they seem like a light when they begin to bud.A brief look at Tafsir and the meanings of the verses.Qura’n and the proof about the truths (1)In the very first verse to prove the heavenly ad spiritual existence of God it says,
(1) 2) Al Tehqiq fi Kalimat Al Qura’n Al Karim, Mafuradat, Maqayis Al Lughata and Lisan al Arab should be seen(2) Some people say that it is called the proof of truths because Sidiq is a hyperbole which means extremely or very truthful. This is correct. All the
arguments and proofs mentioned earlier are based on truths but this proof has more truth because we reach Him through His entity. And bring none in
between. -------------------------------------------------------------------------------Page 60
“Is it not sufficient with regard to your Lord that He is a witness over all things?”It is possible that the word Shaheed means witness or one who is present or both because both these attributes are correct for God. The verse is not attached to any particular meaning (2) It is enough in this explanation to say that God’s presence and signs are everywhere. In every contingent existence that we observe we see the necessary being. Where we look we find His presence. His glory is found in whatever we see
and the heads of the powerful and rich are bowed before Him. Amirul Momineen has expressed this as, “I have never seen anything but that I have seen God before it, with it and after it.”In Tafsir Al Mizan the word Shaheed has been interpreted as the word Mashod and the verse will then mean, “Is so much not enough that your Lord is seen in everything because all things in existence are dependent on Him on all necessities of existence.” (3) Though this explanation of the verse establishes the presence of God but it comes under the caption of the proof of needlessness and dependence. According to Fakhr Razi this verse means that the Lord of the Universe has created such proof and signs in all creations that prove His presence (3) ( But in this case the verse will prove the presence of God under the caption of the Proof of arrangement.Some commentators have opined that this verse is about Qiyamah or doomsday and means, “God is the witness of all the deeds of all mankind and this sufficient for justice to be meted out on Judgment Day. (4)-------------------------------------------------------------------------------(1) One commentator has said The Ba in Birabbeka is for stress and Rabbek is the verb and the words, "He is witness to all things" is its equal.(2) Tafsir Al Mizan Vol. 17 Page 431. (3) Tafsir Fakhr Razi Vol. 27 Pages 140(4) Tafsir Qartabi Vol. 8 Page 5819
-------------------------------------------------------------------------------Page 61Some commentators has attached this verse to the truth of the Qura’n and the issue of Prophethood and have declared the meaning to be “is so much not enough that the Lord of the Universe is the witness on the truth of the Qura’n and the invitation to the truth by the Prophet?’ (1) Three among the five aforementioned commentaries have declared this verse to be about the issue of Tawhid (unity of God) and the existence of God and it seems more correct. The first among the three commentaries is more compatible to the words of the verse. It is on this base that the verse will become the proof of truth.
In the end we repeat a Hadith of Imam Jafar Sadiq (AS) as reported by an intellectual; companion, “ I told him that while debating with one group I said, ”God is far above the station that we prove His existence through His creations; his creations are known through Him ( Was I right in saying so?)” . The Imam confirmed my words and said, “May God bestow His mercy upon you. You have said the right thing.” (2) This does statement does not seem compatible to finding the proof of the Unity of God in the existing world and with the proof of governance and control. The proof of arrangement has its own station but the proof of truth is far elevated. (1) Tafsir Majmaul Bayan Vol.9 Page 20(2) Usul Kafi Vol.1 Page 86. Hadith 3.
Page 62The manifestation of the sun as a proof of its existence. The second verse contains the reminder of God’s own unity and then mentions the knowledge and witness of the angels and those with knowledge, so it says, “God bears witness that there is no god but He” and the angels and the learned too give witness in the same manner. It further says, the God stands firmly for justice and he rules on the base of justice (Adl). The implementation of justice requires two things, one is power and the second is knowledge so that justice can be manifest through knowledge and promulgate it through His powers. The verse ends by saying, “There is no god but He, the almighty, and the all-wise.”The witness of the angels and the wise is evident but what is the meaning of God standing witness? There is a debate about this among the commentators. Some opine that it refers to the verbal as well as witness through deeds.(1) Tafsir Majmaul Bayan Vol, 9 page 200(2) Usul Kafi Vol. (1) Page 86
Page 62 On the one hand God by creating the universe, the sky and the beings has demonstrated His greatness and on the other hand revealed the verses in the divine books declaring His oneness.
Some other commentators have said what is mentioned here is a greater witness and the meaning is evident in the verse and that witness is the important proof. For it says, “O He who is manifest and proven through himself” He is the proof because of His entity, this is what the proof of truths is about. Despite all of these meaning it cannot be denied that the witness here may mean personal witness, verbal witness and witness through deeds separately or all together.Some have said that the justice in this universe and the arrangement and control themselves are a kind of witness on His behalf. This is a good argument (and according to the Al Mizan the witness of the angels and the wise adds nothing more to its meaning) and it does not affect the commonality in the meaning and vastness of the verse.As we have mentioned earlier the implementation of justice is based on knowledge and control and both these attributes are present in God’s entity. At the end the verse mentions God as being almighty and all-wise.God’s encompassment of things in existence. In the third verse after mentioning those who opposed God’s apostles and fought against them especially the two most famous one being the ancient people of Thamud and the other the Pharaoh from a not very distant past, says, “The unbelievers have always denied the words and the signs of truth...” The word “Fi” gives a subtlety to the words meaning that the unbelievers are always immersed in the ocean of denial.Page 63 The unbelievers mentioned here are those that denied the Oneness of God in the days of the Messenger. They denied the Messengership of the Holy Prophet also and did not believe in the Judgment Day (Qiyamah). There is a possibility that the verse includes all manner of disbelief and denial because the people of Thamud and the pharaoh did the same. The negative style can be the second proof of this issue that is used to stress importance of something. The third verse says, “While God is encompassing over them”. The words “over them” mean that they are encircled from all sides and God encompasses them from all angles.
The question is what does it mean by “encompassment by God”? There is a debate about this among the commentators. Some say that it means God knowledge encompasses them. Some other say, it means the power of God that encompasses them or that each on of them is under God’s control and they cannot escape it or his punishment. Yet some others have taken it to mean the encompassment by knowledge and control but the meaning of this verse is far greater than these meanings and it includes His existence also for He and His control exist before all creations came into existence. But this encompassment by existence is not limited to any time or space or place for He is an entity that is existence by itself and all others exist because of Him. This is the important point that is the cause of the proof of truths and we will discuss this in details but later.You are the Beginning and You are the End. The first few verses of Surah Hadid describe the attributes of God very lucidly and the third among them says, “He is the first and the last; the Most High and the most near and He is the all-knower of everything” The five attributes mentioned in the verse prove God to be ever-lasting. Page 64He is the “First” or “ever-living”. His origin cannot be imagined. He is the “Last” and there is no end for Him, He is manifest and not hidden from anyone, He is hidden and is not evident on anyone (because it is impossible for temporal beings like humans limited in faculties to understand Him) but he is not hidden from his creations. This is the reason that He is the all-knower of all things, because was before the beginning and will remain after the end (Of creations). He is ever-present both inside and outside His creations. The first four attributes, the first, the last, the exoteric and esoteric have been explained by commentators in many ways and their explanations are not compatible but against each other all of these meanings can be included in it.
They sometimes say that He is the first and was present before the creations and is the last for He will remain after all creations are destroyed. It is impossible to understand from the proofs of His exoteric and esoteric attributes. At times they say that He begins goodness for He enjoins us to it and He is the ultimate in forgiveness for He accepts repentance; He is evident in the grace that follows obedience and He hides the sins of the sinners.A prayer from the Holy Messenger is recorded with the words:“God! You are the fist for nothing precedes You; You are the last because nothing can over last you, You are manifest because nothing is superior than You and You are the hidden one as nothing is aloof from You.”He is that First which has no beginning; He is that last that has no end; He was there when there was nothing big or small. He will be when there will be nothing left. This verse refutes the Sufis by proving this universe is created and the created are separate from the creator. It also establishes the fact that there is no end to the pure entity of God and He is complete for he is not attached to the unseen for if we reflect on the presence of existence we will find Him unattached to the esoteric and thus come close to Him. This is the précis of the proof of truth and this is its soul.Page 65It is evident that every limited and temporal existence will be connected to a beginning and an end but since God is the beginning and the end, the manifest and the hidden and all this is so because the creativity is unending and complete. There is no limit for His existence. He aluminates the World.The fifth verse in this discussion is very composite but meaningful: “God is the light of the heavens and the earth.” What follows after this is a very beautiful description which has a vast scope for debate among the commentators. Since our discussion is upon the first sentence we will limit the scope of our discussion to it only.
It is evident that for the better understanding of this complex truth the importance is to explain it through similes connected with the sense of perception so that it can be imbedded in our minds. We have used this style, though the similes used for God are inadequate because His entity is incomparable. To understand this light we have to reflect and to learn about its attributes, specialties, benefits and grace. There is no doubt that light is the most beautiful and beneficial among the creations of this material world because all the grace and benefits of this world comes out of it. The light of the sun is the source of well being and life for flowers, grass and every other living being.This light is the foundation or the base for all kinds of energy like the wind, the rains, the extraction of coal and oil etc. If the light of the sun dies then all activities in our world will cease. Light is the source of observation of other creations. It displays all of them and travels at 300,000 kilometers in a second or it can circle this earth seven times within the twinkling of the eye.Page 66The light of the sun is very effective and beneficial for life and removes all kinds of obstacles in human life like the harmful microbes. In short, we now understand the secret of God better when we study His entity through the specialties of this visible light.It is the light of the existing God that displays the life of the creations and protects and nurtures them. The material and spiritual life is base on Him. All the adornment of the universe and its glory and its activities are the grace from His Holy existence. All guidance comes from Him and it is He who removes the hindrances and obstacles and it is He who removes all the wrinkles and diversities for those who seek closeness to Him. In short we can say that everything in this universe is because of Him.The question now is whether that the light which is instrumental in displaying all the creations is itself
dependent on another light which displays it? Are the creations that are reflected in its light bright enough to be called the displayers of light? Can this light be seen through another? This is the true foundation of the proof of truths. The commentators have given various explanations for this verse that are not compatible and can all be brought together. In other words each of them can be discerned from a special angle of this verse.Some commentators have said that the words “God is the light of the heavens and the earth” mean that God bestows light upon the heavens and the earth.The commentators have taken it to be the leader and guide of this universe and they have quoted Imam Reza’s tradition to enforce their interpretation. Some of them have said that this means He is above all deficiencies found in the heavens and earth.Some say that it means the arrangement of the heavens and the earth.(1) Tafsir Burhan Vol. 3 Page 133 Hadith 1 and 2, Tafsir Nurus Saqlain Vol 3 Page 603
Page 67 Some have said that it means the spreading of light through sun, moon and the stars and The spreading of spiritual light through the apostles and the wise ones among the humans.Some say it means bestowing a system in the heaven and the earth.Some say that means the adornment of both the worlds.Some say it means being the creator of the heavens and the earth.As we have said earlier all these meaning are included in the words “He is the light of the heavens and the earth.” And this verse may be meaning some thing loftier. Since light in itself is the proof of His existence and not dependent on anything else because whatever exists is lighted because of His grace. ExplanationsThe Proof of Truth in Islamic Traditions and Prayers.
The study of the divine existence of God is more in-depth than the study of the creations in the universe to recognize God. We should reach Him through His existence only and this has been presented in the Islamic traditions and prayers by the infallible ones. This is the long and short of the proof of truth.We do not subscribe that we cannot recognize God through the creations of this universe and we do not claim that the enlightening and spiritual verses and signs are not the proof of His greatness and knowledge because it has been explained at length in the Qura’n. We say that thee is a very profound and great pathway and that is the study of the actual existence, the recognition of God through His existence and this is the path adopted by the elite and the Gnostic. We set a few examples:The famous Dua-e-Saba that says:O You whose entity is the proof of itself and You are free from similarities with the created ones.Page 682. The famous prayer of Abu Hamza Shumali says: I have recognized You through yourself and You have guided me towards You.”3. The prayer of A’rfa says:All creations are dependent on You for their existence so how can they become the proof of your existence? Is the manifestation of others greater than yours that they will become the cause for your manifestation?4. In the same prayer of A’rfa it further says:When are you hidden that we need a source to recognize you, when are you far that we have to find you through signs; blind are the eyes that does not consider You to be a witness upon them.5. There is a tradition that reports that a disciple of Imam Jafar Sadiq (AS), Mansoor bin Hazim said that he told his opponent in a debate that:God is far greater than to be recognized through His creations; the creations instead are recognized through Him.Imam Sadiq confirmed his ideas and said, “May God have mercy upon you, you have said the right thing.” (1)
6. There is a saying of Amirul Mominin Imam Ali (AS):Recognize God through God Himself and recognize the Holy Messenger through his Ministry, and recognize the anointed ones through Amr bil Ma’ruf and Nahi An Munkir (Through their good deeds and stopping others from evil deeds) and their justice and mercy. (2) 7. There is a tradition that narrates that once a person asked Amirul Mominin how he recognized God? The Imam answered, “I recognized him the way I recognized my soul” (3)Yes God is recognized through Himself (i.e. the sun is the proof of the rising of the sun). His entity is the proof of His recognition and enlightenment. He needs no one to introduce Him. If he is hidden from some eyes it is because of His powerful manifestation because if the light is very bright then a person cannot see anything in it. Explanation of the Proof of Truths.It is now the chance to explain the Proof of Truths through the philosophical view point even though it is a complex issue.(1) Usul Kafi Vol. 1 Page 86(2) Usul Kafi Vol.1 Page 85 Hadith 1 (3) Usul Kafi Vol.! Page 85 Hadith 2
-------------------------------------------------------------------------------Page 69- We will try to explain it sans philosophical connotations in a very plain language.Before everything we must know that in the Proof of Truths about God there is no scope for a time period and continuity, the effect and the effected, the creation and the creator or the contingent being and the necessary being but it contains the existence as well the reality of existence and we are able to recognize God through Him only. This is the important point. (Though in some of the writings it seems that the arguments of proof of the Truths and the necessary and contingent have been intermixed. And have been explained earlier.) (1) Many statements are recorded about the Proof of Truths, there is first instance in “Asfar” of Mulla Sadra, then is the statement of Sabzwari in “Hashiya Asfar”, Ayatollah
Tabatabai in “Nihayatol Hukma” and others in various books but the best explanation which does not revert to the proof of the necessary and the contingent as well as the cause and effect and not even time and continuity is as follows:The reality of existence is its visibility or its appearance or the existence of attributes and it cannot be a nonentity because nothing accepts its opposite and since nonentity is the opposite of existence, the existence cannot accept nonentity.We now learn that existence is that being is actually the necessary being or it is ever living and eternal. In other words the study of the reality of being tells us that nonentity cannot be a part of the necessary being. The being in which there is no scope for nonentity is the necessary being. (Think over it) (2)Sadrul Mutaa’lihin who is the foremost among those who wrote on this subject has this view: - There are many ways for the realization of God because He has excellence and many sides and each person discovers Him through any one of the ways. Some ways, however, are more pleasant, distinguished, more evident and clear. The best way is that in which the being becomes His proof; and this is the way of the Truthful ones. (1) Nihayatol Hukama Page 268; Sharah Mukhtasir Manzuma AZ Shaheed Mutahiri Page 8 and 9 (2) This statement is noted by Sabzwari as addenda to Asfar Vol.7. Page 14 (Beirut)
Page 70They come near to God through Him only. They then prove his entity through His attributes, and His actions through His attributes. However the Ulema of faith and the naturalists use his attributes and deeds to reach Him and be enlightened. They use the creation, the beings and the issue of the movement of the bodies as their base of argument. Their arguments About the entity and the attributes of God is also a treasure trove but as we have said earlier, the best way is to take the path of recognizing god through Himself only. Qura’n speaks about the many pathways for realization of God and there is
a hint about way that we have suggested for enlightenment “ Allama Tabatabai further says, “This is because the Ulema observe the glory of the existence of God and regard it as something to be researched. They consider it to be the truth about everything and take it to be reality of the being. The necessary being is the reality of existence and for the contingency, dependency and cause that are connected with the existence; they are not the reality but the effects of some deficiencies that emanate from the real existence. (1) The précis is that when we study the real being we will discern that the necessary being can never be linked to non-entity or oblivion or disappearance and there is no connection with ruin or annihilation because the existence and non-existence are opposite of each other. If we take nonentity then their will be no entity so existence is the necessary being and non-entity is the temporal being. There is however, one doubt and Sadrol Mutaa’lihin has endeavored to answer it in Asfar. According to this argument that for` everything existent then is the necessary existence because this argument has this as proof. We know that the contingent being are temporal and are never ever-living and eternal. We can reply that the contingent existence is not the real existence because such existence is limited and connected with disappearance(1) Asfar Vol.8 Page 13-14.
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. Their limitations are their connection with their destruction and disappearance so when it is said that every thing is made of two things it means, that contingent being are limited so they have a stage of disappearance and thus the contingent being is not the real being because the reality of this being is its being eternal. It has not limitations, contingencies, or deficiencies. We now understand that the true being is the real and necessary being.
We should admit however, that despite all these clarifications we need to consistently ponder over this issue to reach the truth. (Reflect).------------------------------------------------------------------Page 72Is blank------------------------------------------------------------------Page 73The Esoteric Realization of God The Natural Realization of GodIntroduction: We know that intellectual discoveries area part of the action of the human souls. He does not attain everything through intellectual proofs but most of his knowledge is attained through intrinsic desires and ways so much so that many intellectual arguments and proofs are based on it. The desires and needs of the beasts are intrinsic in nature. Those who have limited the human race to the intellectual realm only have not recognized the depth in mankind. Incidentally one of the ways to discover God is this natural and esoteric way and instead of creation assumptions it reaches the purpose. It is a beautiful, peaceful and enlightening way. There are many verses in the Qura’n mention this inner realization of God. We now present some of these verses: Surah Rom Verse 30:“So set your face for religion, in natural devotion to the truth, the nature caused by God in which He has made people; there can be no change in God’s creation; this is the established religion, but most people do not know.” Surah Rom Verse 33:When people are afflicted with harm they call upon their Lord, turning to Him; then when He causes them to taste His mercy, lo, some of them even associate partners with their Lord.------------------------------------------------------------------Page 74Surah Ankabut Verse 65:
When they embark upon a ship the sincerely invoke God, vowing to worship Him and when He brings them safely to land, behold they associate (others for Him).Surah Yunus Verses 22 and 23:It is He who enables you to travel by land and sea; so when you board ships they sail in a favorable breeze, rejoicing thereat, (and when) violent gale comes to them and the billows surging in on them from all sides, they think that they are encompassed therewith, then they cry praying to God, professing sincerity to Him in faith, saying: “If you (Lord) deliver us from this, we shall indeed be grateful.”(23) But when He delivers them, behold, they rebel in the earth unjustly. O mankind! Your rebellion is against your own selves, a provision for the life (only) of this world, then to Us shall be your return, and then shall We inform you of what you were doing.Surah Zukhruf Verse 9:Should you ask them “Who created the heavens and the earth? ‘They would certainly say:” The Almighty, the all-knowing, created them.”Surah Zukhruf Verse 87:If you ask them who created them, they would certainly say, “God” Why are they then deluded from the truth?” Surah Ankabut Verse 61:If you ask them: “Who created the heavens and the earth and made the sun and the moon subservient?’ They will certainly say “God”. So, why are they turned away?
Surah Yunus Verse 31: Ask (them), “Who provides you with sustenance from the sky and the earth? Or who controls your hearing and sight? And who brings forth the living from the dead, and the dead from the living? And who administers all affairs?” They will then say: “(It is none but) God” Then ask them, “Will you then not fear God?”
Surah Muminun verse 84 to 89:Say:” To whom does the earth and everything that is in it belong, if you have the knowledge?’They will say: “To God” say: “Will you then reflect?’ Say: “Who is the Lord of the seven heavens and the Great Throne?”They will say: “God” say: “Will you not then fear (Him)?Say: “In whose hands is the Kingdom of all things, and Who protects and is never (himself) protected, if you know?” They will say: “God” say: “From whence are you beguiled?”Surah A’raf Verse 172:When your Lord brought from the loins of the children of Adam their descendents, and made them bear witness upon their own selves, saying, “Am I not your Lord?” They replied: “Yes, indeed! We do bear witness.” (This we did) lest you should say on the Day of Judgment, “Verily we were unaware of this.”The Explanations of Mafuradat:The origin of “fitrah” is “Fatr’ and as we have said earlier it means to split asunder from something large and this began to be connected with splitting anything.Page 75. Cleaving may be harmful and may be positive in effect and it is evident in two situations. The creation or birth is the bringing forth of something from the hidden or unseen to the realm of existence so the word “Fitrat” means creation also, and is also used for the beginning and innovation. It is also used for opening the fast because by eating food the continuous state of hunger is rendered apart. The word “Fitrat” is used for the growing of vegetations also because these vegetations come out after splitting the earth cover and in the same way is used for using two fingers to milk and animal as if the udder is split and milk is extracted.(1)
Ibn Abbas says, “I could not grasp the meaning of “Fatirus Samawati Wal Ardh” when two Bedouins came to me arguing among them. Their dispute was about a well. One said, “AnaFatitaha” or I dug the well and then I understood that “Fitrat” means to begin and create.” The acne visible on the face of young men and women is called “Taqatir” or “Tafatiz”. We find some linguist who take it to mean religion or laws it is because religion exists from the very first creation of man and his regeneration as we will discuss later.The Creation established and strong. The first verse that establishes religion as something natural addresses the Holy Messenger and says “Set your face for religion” (2)(1) Lisan ol Arab; Mufaradat Raghib, Nihaya Ibn Aseer, Majmaul Bahrain.Called Hanaf and vice versa. “Wajah” is the term used as a hint for God
because the countenance is the most important part of the human body
which contains the senses of hearing, seeing and taste. Page 76Then to explain the causes and reasons or to enjoin and create a yearning it says, “This is the nature on which God has created mankind. (3)
Since there is a proven compatibility between explanation and creation therefore it is not possible that something is an essential part of human existence but is not compatible with human character and deeds. You can now deduce that obedience to Tawhid (Oneness of God) is a must and staying aloof from all manner of polytheism is an essential requirement.To stress the point the Book says, “There can be no change in God’s creation” which means there is no death for those things that are existent in the inner core of mankind. They are there as never ever remaining as it will be discussed under explanations. This is a very meaningful and enlightening sentence so from the research of the modern intellectuals we learn that religious fervor is one of the strongest feelings of mankind that has existed in the eons of the past and will do so in the future. But the ignorant
people have contaminated this feeling with polytheism so the word “Haneefa” has been used to tell us to purify it. (1)To further stress the issue the Book says, “This is the established religion, but most people do not know.” The origin of the word “Qeem” is “Qiyam” which means resolute and determined and this meaning also includes those who strive for livelihood and those who will stand firm in the end. (2) Most people are not attentive to this reality so they have contaminated it with polytheism or idol worship. In the end the verse says, “But most people do not know” It should be remembered that the Fitrat mentioned in this verse is not just the worship of the One God but includes the complete religion with its tenets and its branches. God willing we will discuss the details of this fine topic under explanations-------------------------------------------------------------------------------(1) Fatrat Allah is used with a Zabar for many reasons and one is that it speaks of obedience and disobedience.
Page 77When Hardships befall us. The verses 2,3, and 4 (subject to various explanations) point towards a rule set that when mankind is subjected to unfavorable events and mishaps and no other source of help is available, he returns to his actual and inherent nature and the fire of recognition of God is reignited. His entire attention is concentrated towards the creator of knowledge and power and all his problems are solved. At one place it says, “When they are in hardships they invoke their God and beseech him but when the hardship is over and God gives them a taste of his mercy then a group amongst them becomes polytheist or idolater.”In another place, the Book sets a parable about their difficulties and hardships and discusses the same issue: When they board a ship and are surrounded by the fierce and mammoth waves of the ocean they invoke God and become sincere in religion. But when He guides them safely ashore free from the turmoil they go back to their idolatry.
In yet another place the issue of the danger of hypocrisy is discussed in the words, “It is He who enables you to travel by land and sea; so when you board ships they sail in a favorable breeze, rejoicing thereat.” But when the storm suddenly seizes them and river rises and the waves pound the ships from all sides and they see death for the time of losing their lives seems close then they remember God and they invoke Him sincerely.------------------------------------------------------------------Page 78They vow and say “We will be grateful if we are saved from this hardship.” But when God saves them and they reach the shores safely then they forget the commitment they made to God and start spreading mischief (by adopting polytheism which is a great sin and oppress the weak by their powers.)“when harm touches man, he cries unto Us then when We grant him a favor he says, “ I have been granted it only on account of my own knowledge” Zumur 49.This meaning is there in other verses too and one such verse says: “When men suffer affliction they invoke us but when we solve their problem, it seems that they had never invoked Us for they forget everything.” (Surah Yunus Verse 12)All these five verses express the same truth but each has its own distinct style and beauty. Some verses mention the losses and the hardships like diseases, famine etc while some mention the dangers of the sea like the gigantic waves, the whirlpools, and storms, the dangerous water animals and the fear of the ship losing its way. Some verses mention only the waves and the storm. Some verses mention the solving of their hardships and their return to idolatry. Some verses mention their injustice and oppression together with their rebellion and they have a vast meaning as compared to idolatry.Some verses state that people refer to the grace of God and the solution of their difficulties as the result of their own efforts. In places the verses mention their idolatry and in some it sys that a particular group reverts to polytheism.
This is because the human society is different in composition and stages some are of the first kind and some of the second an some of the third.Some verses say that they make a covenant with God in the times of their hardships but forget it once they attain a life of ease. Some verses mention only their prayers and their crying out to God. Some instances mention only minor problems (This is inferred by the use of the word “Mass” but in some verse it is said that they invoke God when they fear the loss of their lives. This maybe the condition because of the different kinds of men, some belong to the first kind and some to the other.Page 79The word “Ikhlas” has been predominantly used and it means the rejection of other gods other than the One God. This is the proof that some people worship God despite having a life of leisure but they make partners for Him yet when faced with the angry waves and the storm all these partners are erased from their minds and they are instilled with the worship of the One God and its light.The interesting point is ( As explained in Tafsir Ruhul Bayan) when the idolaters board the ships they have their idols with them ( it should be remembered that in those days travel by sea was a dangerous affair though it is still now and the logistic help available today was not available then.) When surrounded by the storm they used to throw their idols out into the sea and shout “God O God!” the strange thing was that they used to listen to the irrefutable proofs and argument from the Holy Messenger of Islam but never believed. Yet when surrounded by the storms and hardships they would submit humbly bowing before the One God. We learn that recognition of God in its natural form affects various people in various ways.The point to note is that the Book warns those who invoke God when in hardship and forget Him in the life of leisure, in a very subtle manner drawing their attention to the doubts and misconceptions in their minds as in Surah Isra Verse 68 that says, “Do you then feel secure that he will not cause a part of the land to swallow you up, or that He
will not send against you a violent sand-storm? You shall then find no protector.” (2)Are their two gods for the land and the sea or that God has power only over the sea but not on the land? It is possible that the land may swallow up your cities by His orders and there be no sign of them left. (3)(1) Ruhul Bayan Vol 2 Page 493(2) Al Isra 68(3) Some years ago there was an earth quake in northern Africa that swallowed up a whole with all its houses and residents. When people went they found no trace of the village.
-------------------------------------------------------------------------------Page 80- It is often happened that a tornado has lifted the pebbles and the vegetation up in the air and they came back with the rains. It has also occurred that not only a person but an entire caravan of people has been buried under a landslide. Therefore the God who commands the waves of the oceans has the power to kill the people through sandstorms in the desert.In another place the verse says: Or do you feel secure that He will not send you back a second time to sea and send a powerful hurricane to drown you because of your disbelief? You will then find no helper against Us!” (Surah Isra Verse 69). Do you feel that this is the last instance when you needed to travel in the sea? How great is your presumption!The Idolaters confessThis meaning has been described in the verses 5 to 9 among those cited earlier. Verse 87 of Surah Zukhruf says, “If you ask them who created them, they would certainly say, “God” Why are they then deluded from the truth?” When they are asked about their created they says, “Our creator is the One God” And when you ask them who gives you sustenance from the heavens and the earth, who has given you eyes and the ears, who brings out the living from the dead and dead from the living, and who controls and rules the universe they say it the One God. The idolaters take the name of the One God when they asked who created the beings and who arranges them.
These and other verses of the Qura’n are the living examples of the natural inclination towards God. (1) It is possible that the replies of the idolaters are intellectually evolved from their observation about the proof of arrangement and control of the universe but when we see that the Arab idolaters were mostly illiterate and ignorant of knowledge and its observations then we conclude that the source of their answer their inherent an natural acceptance of the One God and they are all equal in it.(1) Ankabut 63; Luqman 25 and Zumur 38
Page 81 No matter how clear the intellectual observation it can not be universal in all men especially when these idolaters were far from knowledge and wisdom.This is why we say that these five verses have been revealed as the proof of the Oneness of nature and verse 9 of Surah Zukhruf has been explained in Tafsir-al Bayan as “this verse points to the fact that the recognition o God has been instilled in human nature.” (1) The same is also detailed in Tafsir Fakhr Razi for verse 87 of Surah Zukhruf and says, “One group thinks that this verse is proving the other verses that say that the recognition of god is a natural thing. But some Ulema say that this is not so because the people of pharaoh did not consider anyone else but the Pharaoh as god. The people of Abraham told the apostles, “We are in doubts about the invitation you give us for the truth.” Fakhr Razi then answers,” I am not willing to accept that the people of the Pharaoh were deniers of God’s existence they were denying the signs of God unjustly though they believe in God.” Moses too presented the same natural Oneness of God when he said, “You know that none except the Lord of the heavens and the earth has revealed these verses to enlighten the hearts (2) The words “You know” points to the natural recognition of God. The interesting point is that in both these verses the disbelievers and idolaters admit that the creator of heaven and earth is God. And so it says,
“Why do you turn away from obeying when you admit the truth?”(1) It is clear that they admitted the truth but external deeds, the Satans among the Jinns and humans, the inner thoughts, the sexual desires and ignorance and bigotry deny them the truth, though it is instilled in their nature. In another place it is said “whence have you been bewitched?” this manner of address is used for a person who is doing something without intention. But there is a doubt about the explanation of this verse and the people say that the Messenger desires to take us away from the truth. He is a sorcerer and has beguiled us. The Qura’n answer them, “In spite of this you admit that it God who is the creator of the heavens and earth, the sun and the moon as well humans and he arranges all affairs in this universe. Then how has this person who urges you to worship some others beguiled you? Which kind of mind thinks in this way?”Most commentators like Tibari in Majmaul Bayan, Allama Tabatabai in Al Mizan, Fakhr Razi in Tafsir Kabeer, Alosi in Tafsir Ruhul Ma’ani, and Qartabi in Tafsir Qartabi prefer the first explanation though the second explanation too has no loopholes.The Covenant in the Pre-natal world (Alam-e-Dhurr)The tenth and the last verse among the verses under discussion presents a unique idea about natural Tawhid that is not found any where else in the Qura’n. What is the meaning and purpose of this verse? Since this is a complex issue the Ulema, commentators, orators, and the traditionalists have discussed it at length. We present the various view points after explaining the verse briefly.God says’ “When your Lord brought from the loins of the children of Adam their descendents, and made them bear witness upon their own selves, saying, “Am I not your Lord?” They replied: “Yes, indeed! We do bear witness.” They all answered simultaneously, “Yes, indeed! We do bear witness.” He further says, “(This we did) lest you should say on the Day of Judgment, “Verily we were unaware of this. (Tawhid)”that they
should not take the excuse of imitation instead of agreeing to their negligence so they may not be able to say that their forefathers were polytheists (and we being their progeny have no recourse but to follow them. Will we the innocent be punished for their sins. In verse 173 of Surah A’raf it says, “ Or lest you should say that it was your fathers afore time who took others ass partners in worship along with God, and we were merely descendents after them; Will you then destroy us because of the deeds of men who practiced evil, invoking and worshiping others?” This verse briefly uncovers a series of truth:1. Once God revealed all the children of Adam till the judgment Day2. God made them the witness of their souls and made them agree to His Godship.3. The purpose of this covenant was, 1. That the idolaters should be able to take recourse to ignorance as an excuse and should be able to make the imitation of their forefathers a proof of their innocence.The question is when did this exhibition of the progeny of Adam take place and in what manner? What is meant by the spiritual world? How has it been discovered?There are six interpretations about this spiritual word and the verses mentioned above.1. The Way of the Traditionalists and the Wise.According to some narratives they believe that the progeny of Adam till Doomsday came out of his back like atoms and spread in the sky; they did have intelligence and awareness and they could speak. God addressed them and said, “Am I not you Lord?” and they unanimously replied, “Yes!” This is the way God took the covenant from mankind making them the witness against their souls. (1)2. The Pre-existent World. (Pre-natal world)The spiritual world has been explained as the seeds containing human germs or the semen ejaculated into the wombs of the mothers from the fathers and it went through stages to finally emerge as a human child. God has instilled in them at that stage the realization of His Oneness and His
laws. It is as if the natural recognition of the Oneness of God has been instilled into them(1) Allama Majlisi has written in the exposition of Usul Kafi called Sharah Maratol A’qul page 28 of volume 7 : “ this is the way of the traditionalists and the purists they say, “ Our belief is based on the manifest and we do not think more about it nor do we try to explain it “. Fakhr Razi has attributed these words to the Traditionalists and the commentators on page 46 of vol.15 of Tafsir Kabeer.
------------------------------------------------------------------------------- Page 84This commentary has been recorded by a group of commentators such as those authors of Tafsir Al Minar and Fi Zalal Qura’n but some others too have copied it.(1)According to this view “Spiritual world” is the “World of birth” and the questions and answers are through that state of being and not through words and tongue. This proof exists in the Arab as well as non-Arab writings and Sayyid Murtaza has quoted from some scholars, “Ask the earth who has created your rivers, who has planted the trees and selected the fruits. If the earth cannot answer you in words it will answer you tacitly. This is in accordance to the statements made by the commentators who have praised the beings generally including even those that seem dead. 3. The realm of “Dhurr” or Pre-existent world means the spiritual world. God created the souls before the bodies and addressed them and took the covenant of His Oneness from them. This explanation has been taken from some traditions and we will discuss it later.The point to note that the word “Dhurr” is the origin of the word “Dhurriya” which means the small particles of dust or the components of the semen or its origin may be from”Dhuru” which means to be dispersed or the word “Dhurra” which means creation or birth. We should not suppose that the origin of “Dhurriya” is from “Dhurr’ only which means small particles or elements. (Reflect)4. The Questions and answers through the Apostles.This question and answer between man and God was done through the apostles was done verbally because after birth a group of people heard about the perfection of the mind, and
the proof of the Oneness of God from them and answered in the affirmative.It does not seem correct if we say that “Dhurriyat’ is from “Dhurr” which means small particles but the supporters of this view say that “Dhurriyat” mean sons whether they are big or small. The word “Dhurriyat” has often been used to denote adult and intelligent people in the Qura’n so this interpretation is not correct.(1) Tafsir Al Minar Vol.9 Page 387 and Tafsir Fi Zalal Al Qura’n Vol.3 Page 671
------------------------------------------------------------------Page 85Sayyid Murtaza has mentioned this explanation as one of the arguments about this verse and so have Abul Fatuh Razi and Fakhruddin Razi (1) 5. This Question and Answer was done tacitly.This question and answer was done tacitly after the human soul had attained maturity and intelligence because after reaching this stage of intelligence when the humans observed the glory of God they readily admitted the Oneness of God. It is as if God asked them “Am I not your Lord?’ only after showing His signs and they answered tacitly “Yes”. There are many proof of this admission being verbal. This has been narrated by Allama Tibrisi in Tibiyan from Balkhi and Rummani. (2) 6. The Explanation in Tafsir Al Mizan.Explaining this verse Allama Tabatabai in his Tafsir Al Mizan has quoted that it seems impossible that human beings before their material birth existed having both intelligence and awareness. And that God made a covenant with them and returned them to their original form so that they go through the natural process of human birth to come to this world. He quotes Surah Yasin verses 82-83 that say, “Verily His command when He intends something is only that he says to it, “Be” and it becomes. (83) Glorified is He exalted above all that they associate with Him, and in whose hands is the dominion of all things, and to Him you shall be returned.” And Surah Qamar verse 50 that
says, “And Our command is but one, as the twinkling of the eye”It is evident from these verses that there are two conditions of beings in this world, one is the way they enter into this world and the rule for this is that every thing comes into this world after crossing the stages of birth. It is weak in the beginning then gains strength and then returns to God after its death.(1) Tafsir Ruhul Jinan Vol.5 Page 326(2) Tafsir Tibiyan Volo.5 Page 27
------------------------------------------------------------------Page 86 The first are those creations and they come into existing as per the direct command of God without passing through the stages described above and Qura’n has termed them as His kingdom or the manifest universe. The second is the being that is spread but unites and develops while passing through different stages.We learn from this arrangement that there exists a world of humans before this world and mankind there is able to witness the glory of God in its soul and then agrees to His Oneness. The Allama then says that if we ponder on these verses we will learn that they refer to this meaning and purpose. (1)Though the five commentaries explain these verses and their meanings we will it pertinent to debate and discuss them a little.The First InterpretationMany philosophers have declared the first premise recorded by Allama Majlisi in Maratol A’qul to be weak and have raised doubts about it. Allama Tibrisi has criticized in Majmaul Bayan and Sayyid Murtaza in one of his treatise. Fakhr Razi has raised twelve objections about it in his commentary. Some of the objections are not worth the attention, some are repetitive and some can be merged but when we scan them, five objections seem relevant.A. The use of the plural form for the beings refers to the progeny of Hazrat Adam. It is not about Adam himself because the word “Zuhur” is the plural of “Zahar’ which means the back is not compatible with it. In short, the verse
tells us that the progeny of the sons of Adam was exhibited but it does not say that the progeny of Adam was exhibited from his back even though the traditions do relate that it was the progeny of Adam that was exhibited.B. If such a covenant has been taken in a world before this world then how is it that everyone has forgotten about it? This forgetfulness is the proof of it not happening because from the verses of the Qura’n it is evident that mankind will remember his deeds in this world. Is the distance between this world and the pre-natal world greater than the distance of the hereafter? C. If we accept the premise that a general amnesia is possible then what is the use of such a covenant? This covenant can have desired consequences only if the people rememberPage 87 But a covenant that they have forgotten has no value even as a closing argument.D. It is evident from verse 11 of Surah Mumin which says, “They will say, “Lord you have made us die twice and you have given us life twice” that there are two deaths and two lives for mankind. They were dead at first then became alive, they will die and then be alive on the Day of Judgment but according to this interpretation we will have to accept the view of more than two deaths and lives, one life and death in the pre-natal world, the two lives and two deaths in this world. E. If we accept this interpretation then we should agree about trans-migration or the soul being transferred from body to another because this is what it is the passage through different bodies. According to this view the soul was first connect to the particles that were manifest from the back of Adam and then it was connected to the present body. This transfer is “Tanasukh” (trans-migration) and this is negated by the religion of Islam. Period. This is the reason Sheikh Mufid in his book Jawab Almasail Alsarwiya while dealing with this interpretation has mentioned it to be the view of those who believe in a sort of reincarnation and they have mixed the falsehood with the truth.(1)
Such a statement is also recorded in the work of leader of the commentators Allama Tibrisi.The Second InterpretationIt is now said that mankind has been endowed with the habit of recognizing God and His oneness. This interpretation has fewer doubts. The most important objection can be that from the discussion on this verse it is discerned that the question and answer is in words and not tacitly (which can be termed as similarity) the word “Akhaza” proves that this was done in an earlier time though the natural recognition of Tawhid is connected with birth and has been continuous in every age.-------------------------------------------------------------------------------Page 88 These two questions can however be answered:As per the arrangement this question and answer can be attributed to a silent assent and there is no objection about it because there are various examples of this in the poetry and prose of both the Arabs and the non-Arabs. As far as “Istimrar” is concerned it is often used in the past tense but of course it needs an arrangement and this arrangement is present in this discussion. (1)The Third InterpretationThis speaks of the question and answer with the souls but this does not seem agreeable with the words of the verse because it speaks of extracting the progeny from the backs of the progeny of Adam to be questioned. There is no connection with the souls.The Fourth Interpretation The question and answer was done in lingual words and is connected with that group of people who answered in the affirmative after reaching maturity to the call of the apostles. There are many doubts raised about this interpretation. The verse speaks about the entire mankind and not a group of people who believed in the apostles and then reneged and the question and answer is from God and not the apostles. Some people say that the verse “Our fathers were already polytheists” proves that this belongs to a group of people whose forefathers were idolaters. This idea is incorrect because the verse mentions to excuses. One is the
negligence and the second is blind adherence. It is possible that each excuse belongs to a separate group specially so when they have been joined together with the word “Au”. The Fifth InterpretationThis interpretation in many ways is similar to the second interpretation with the slight difference that in the first it is about the natural inclination of the heart and here it is about the natural inclination of the intellect. We have already mentioned that many commentators have accepted this view.The Sixth InterpretationThis view is recorded in Tafsir Al Mizan and has two major doubts about it:1. There is no valid proof about the entire world and the detailed world.(1)This interpretation can be seen in verse 44 of Surah Fatir, Verse 51 of Surah Shura and Verses 11 and 19 of Surah Fath.
------------------------------------------------------------------Page 892. It will be very far fetched to connect this verse to such a world (even if is proven) and the main premise itself seem in jeopardy, there fore the issue of question and answer too becomes invalidated. The Result of the Discussion on the Pre-existent WorldAfter considering all the points discussed about the pre-existent world we come to the conclusion that the second and fifth interpretations are better and both of them contain very few doubts even though at times there is are contrary signs but due to the manner of arrangement and the examples these objections are not very valid. This is the reason that many commentators and orators have accepted them. There are hints about them in the traditions also and we will discuss them later.
In Short: most commentators opine that this question and answer was for all mankind in their state of existence, tacitly and not verbally or through the mental faculty that has been instilled in the human genome or through the mental
capacity that was instilled into mankind after they attained maturity. This issue speaks about the natural inclination of the heart which needs no arguments, at places it is discussed through intellect in which the realization of God has been preinstalled because the proofs about it are so clear that every human being can understand it. It is correct that some people deny it and are inclined towards materialism but if we analyze their words we will find them inclined towards intellectual realization for matter and nature. In other words they have replaced nature in place of God. This is compatible to our belief in connection with the nature of the heart. (Reflect)Explanations:1. Islamic Traditions Regarding the Pre-Existing world.The pre-existent world has been discussed in various Islamic books of both the Sunni and Shia sects and they seem to be in continuity e.g.Page 90. In Tafsir Nurus Saqlain has 37 traditions after re-editing and 40 before it; there are various traditions in Tafsir Durre Manshur also. It is clear that the discussions of these traditions are not limited to any one sect.Many traditions have been narrated through a single source hence are treated is a singular information. Some traditions have from Zurara, some from Abu Baseer, some from Jaber and some from Abdullah bin Sinan and Saleh bin Sehel. In this manner the quantum of the tradition is reduced and we discover the differences in the topic in them. Some traditions support the second interpretation which says, “Admittance of the Oneness of God” is a natural covenant and it goes back to the origin and the creation of mankind because the realization of God was instilled into its nature. Abdullah bin Sinan narrates from Imam Jafar Sadiq (AS) Imam Jafar Sadiq (AS) was asked what nature means in “I asked Imam about what nature means in this verse? ” ? He answered “It means Islam that has been instilled by God in every person. God said on the Day of the
Covenant, “Am I not your Lord?’ though there were both the believers and the disbelievers. (1) You can clearly see that this tradition speaks about the connection between the verse of nature and the pre-existent world. Zurara has quoted Imam Jafar Sadiq (As) in different words. He asked the Imam about the explanation of the words, “When your Lord took the covenant” (2) and he replied, “The realization of God was instilled in their hearts but they forgot the even of that day which of course they are bound to remember sometime. Had this realization not been instilled in them naturally in their hearts then no one would have known who the creator and sustainer is?”The progeny of Adam came out as miniscule atoms from their loins and God took the verbal covenant from them as has been mentioned on pages 3, 4,8,11, and 29 of Tafsir Burhan. Since all these traditions have been quoted by Zurara from Imam Jafar Sadiq (AS) they are treated as one.(1) Tafsir Burhan Vol 2 Page 47, Tafsir Nurus Saqlain Vol. 2 Page 95(2) Tafsir Burhan Vol.2 Page 48 Hadith 15.
------------------------------------------------------------------Page 91This meaning has been quoted by Ibn Abbas in Durre Manshur in many ways but discussing it would lengthen our discussion while in reality they all have the same topic and will all be termed as one tradition. And more over the tradition is the interpretation of Ibn Abbas rather than the words of the Holy messenger.This meaning has been inscribed in many books in various mannersOne objection about these traditions is that they are totally against the words of the Qura’n because from the traditions we learn that the progeny of Adam came out as miniscule atoms from his back while the Qura’n says, these particles came out from the backs of the children of Adam, “ When your Lord brought from (the loins of) the children of Adam their descendents” The other objections among the many is the one we have mentioned earlier that in the books of traditions they have been placed with those termed as weak or unreliable.
The third group of traditions is vague and can have more than one interpretation like the tradition in which Abu Baseer quoted Imam Sadiq (AS), “I asked the Imam how they replied, when they were nothing but mere dust or particles? The Imam replied, “Since they were instilled with the power they were able to answer the question of the covenant.” (1) The fourth group of traditions tells us that they were question when they were but mere souls. Mufzal bin Umru has quoted imam Jafar Sadiq (AS) to have said, “God asked the souls of all the progeny of Adam, “Am I not your Lord?” and they all answered “Yes”In the fifth group the traditions tell us that God gathered the human souls as they are today and then took the covenant from them. (3).Traditions in this group conflict each other and their authority is weak. We should not rely upon them after consider them as one. It is better that like the elder Ulema we too refrain from judging these traditions(1) Tafsir Burhan Vol.2 Page 49 Hadith 22(2) Tafsir Burhan Vol.2 Page 49 Hadith 20(3) Tafsir Durre Manshur Vol.3 Page 142
-------------------------------------------------------------------------------Page 92And leave the truthfulness on their narrators. (1)Now we are left with the verse being discussed and with what we should understand from the Qura’n about it. We have seen that the 2nd interpretation from the 6 mentioned is the most plausible so we accept it. It says that in the pre-existent world the natural recognition of God and Islam has been instilled into the humans. It can now be said that the Oneness of God and His laws has been instilled individually after the seeds in the semen of the fathers was transferred into the comb of the mothers.2. Which nature? The Nature of Intellect or Heart?What we learn from the explanations given by the philosophers and the scholars about the recognition of God is that they have two opinions:
A. According to some Ulema nature means is a clear intellectual proof of a person attaining intellectual maturity and observing the presence of being and then he understand their mysteries. It is then that he realizes that it is impossible for such a complex system to come into being and exist without a great and knowledgeable entity. This intellect is called the natural intellect because man is able to reach his desired objective without the help of any teacher. He says, “The whole is bigger than the part” and this is a clear fact so no proof is required for it. In the same way he surmises, that when two things are compatible to a third then they must be compatible between themselves.Such things in logic connotations are called “understood” and they have been divided into 6 categories by the logicians:Superiority (Priority), observation, experiments, continuity, understanding and nature. Nature or intellect does not reach confirmation through imaginations. It needs a go between and that intermediary is present in human minds. The meaning of nature which is more pertinent to our discussion is that humans can understand it without any proof if an object is present before him. When he sees a flower bloom on a branch he immediately discerns its beauty and is aroma and there is no intermediary needed.Page 93B. This is because he sees that the flower is beautiful and fragrant.The natural understanding of God is in this way. When a person envisages the light of “god in the depth of his heart, and hears the truth that enjoins him to the origin which is the complete perfection then he needs no proof to understand the same. It is like understanding or appreciating the beauty of a flower and its fragrance which too needs no proof.3. The Living proofs of the Natural Inclination Towards GodIt is possible that some one may say that the natural inclination towards God is just a premise or claim but there is no such natural path to realize God. I claim that the
existence of God is present in every heart but who can I make one who is not willing to, understand. But we do have such irrefutable proofs about the belief in Oneness of god being natural that we can silence those who deny God, if we present them in the right way. These proofs have been categorized under the five headings as follows:Historic Events We come to a conclusion from the events that have been the center of investigation of the historians that there was no religion in any nation and the people of all nations under various pretexts used to belief in one originator and lord and used to worship him. Even if we agree that there were some exception, people who did not believe in it we will have to concede that most people did believe in one originator of every knowledge and power. The disbelief of some people is but an exception and every idea has some exceptions.The famous western historian Will Durant after discussing disbelief in his book The History of Civilizations says, “Despite all that has been said atheism is something rare and it is common knowledge according to the reality that religion was prevalent among the people.Page 94For a philosophical person this issue is among the basic issues of disputes and he never accepts that all perceptions in religions are meaningless, instead of this feels that religions existed throughout the times till now. (1)In another context he says. “Where is the fountainhead from where does all this piety emanate which cannot be extracted from the human heart?The same historian in the book The Lessons of History writes remorsefully, “Religion has a hundred lives and it will come alive every time it is slaughtered’ (2) Had the belief in God been based on habit, blind following, reminders and preaching then it would not have gained such popularity. It is existence through the history of mankind is the best of it being a part of human nature.The Ancient Ruins of History. The relics of the days before history had been inscribed are still standing and we learn from then that religion was
perceived even in the days before history was written and the proof is that they used to keep the essential requirements to be used in the life after death. They used to mummify the bodies of the human beings as well as animals to save them from decay and the living example of this are the mummies found in the pyramids of Egypt that reflect the effort for well being after death. They did all this because they believed in the origin and the end. There is no doubt that their belief had a lot of frivolities but it still proves that they believed in religion and there is no scope of denying this.The research and discoveries of the psychologists.A great proof of religion being a naturally intrinsic part of humans is the research done by the psychologists on human psyche from various angles. (1) The Story of Civilization by Will Durant Vol1. Page 87.(2) As Above Page 89(3) Al Fitrah by Shaheed Mutahari Page 153.
------------------------------------------------------------------Page 95(1) Sense of Wisdom, (2) Sense of Adornment (3) Sense of Goodness and (4) Sense of Religion are proofs themselves. Some specialists have enumerated five sense (1) The continued search for truth (2) the search for good behavior (3) The search for adornment (4) Search for extreme beauty and discovery(5) the search for love and worship. Evidently the search for truth and the search for beauty and discovery are not separate from each other.1. The Sense of Wisdom:This is a yearning which urges man to discover the secrets of knowledge and this world and those that are linked or not linked with his life. This yearning includes them all e.g. the urge to know the condition of this world a year before or what will be its condition a million years later or those worlds that exist some hundred thousands of light years away. We have the urge despite this information having no direct bearing on our lives or otherwise. It is this urge that leads the birth of various kinds of information and knowledge.The Love of beauty
Every person feels this in the depth of his soul and this is what urges him to create and innovate and leads to different forms of art.Love of GoodnessPolite behavior, adherence to rules, justice, freedom and truth are created because of it. It is possible that a large number of people do not practice or adhere to it but there is no doubt that in the core of their hearts they like these things.Love of ReligionThis is the fourth after the human soul that urges men to perfection and it is named after God. This is what enjoins people to religion without needing any proof. It believes in God and it is possible that it is not free of frivolous contamination in religion and includes idolatry and shamanism (worshipping the sun and the moon) but it can be asserted that the need for God exists.Page 96The failure of the propaganda against religionWe know how much propaganda has been done against religion is the past few centuries, especially in west through the help of new methods, a propaganda has been made with full vigor. An unparalleled atmosphere has been created against religion.When acquiring knowledge had gained ground in Europe and the people had been largely educated they began an onslaught to free the society from the clutches of the Christian clergy and this propaganda was basically against Christianity because it was the prevalent religion in Europe. This began the waves of denial of God and the advent of atheism. An atmosphere was created against the clergy with the help of the writings of the dissident thinkers and philosophers and the churches became desolate. The Christian clergy took to seclusion and belief in God and a divine book was declared to be obsolete. The life of a human being was divided into four phases ( The days of fables and superstitions, the age of religion, the age of philosophy and the age of knowledge) every body accepted this and the age of religion was declared to be over.
Despite the development of social sciences the books declared that religion is the result natural deeds or its foundation is based on ignorance, fear, dependence and economic problems etc separately or jointly.It is true that corruption was rampant in the middle ages inside the seminaries. The oppression by the Christian clergy and their stone heartedness against the people and the persecution of the scientists coupled with their immersed in lavish living while forgetting the downtrodden became the bone of contention between them and the people. The people had to by indulgences for eradicating the sins they had committed and the worst thing that happened that the protest against Christianity took the form of propaganda against essence of religion itself. This has affected all the religions of the world. Meanwhile the communists began a fierce onslaught to eradicate religion. They dedicated the work of all their philosophers and all their energy for this work.
Page 97So they pitched all their force, talents, and wisdom to prove that religion was the opium of the masses. But we discern that despite all these efforts being made religion could not be extracted or eradicated from the core of the hearts and religious fervor could not be extinguished and now we see the resurgence of religion and a scope for religion has been created in the heart of communists countries and new surge is found for religion especially Islam. This depicts that religion is present in the core of human nature. This is why he is capable to defend himself in such inclement conditions and to survive while it is being attacked from all sides. Had religion not be an intrinsic nature of human beings it would have long since died.Individual Experience during Hard times.Quite a few people have experienced that when hardships surround a person, and there is an onslaught of troubles from all sides, he is under a storm and is despondent
because there is no sign of help and he fears death as if the sword is hanging on his neck then it is at that time that he turns with all sincerity and humility to words that originator who can help in his distress and his heart beseeches him for help. Even those who are not attached to religion are not exempt in such a situation and they too seek the originator when troubled by hardships and disease. All this is evident in the verse that Qura’n has mentioned that recognition of God is a natural process and the sense of religion exists in the depth of the human heart.Yes man feels the voice full of love in his heart that enjoins him to the great truth of God. It is possible that some people many invoke Him with some other name but we are not discussing names here but belief.The witness of the scholars about natural recognition of religion.Realization of God is not an issue that is present only in Qura’n and Islamic traditions but is frequently mentioned in the works of thinkers, scholars, non-Muslim philosophers and poets. We now present a few of them as samples:Page 98 Einstein Says:A belief of religion is within mankind without exception. I call it “the sense of discovering religion” and man desires less in this religion. He discerns the greatness of mankind that is found in the inner core of the material being. He considers his existence in a body like a cage and wants to break free from it and see the singular truth for himself. (1)The famous thinker Pascal says:The heart has the arguments that are beyond the grasp of the intellect. (2)William James says:I know for sure that the fountainhead of a religious life is the heart and I also accept the arrangement and method of philosophy is like a translator and its real meaning is in some other language.(3)Max Mueller says:
Our elders have been bowing before God from a time when they knew no name to invoke Him. (4)Max Mueller Professes His Belief:The famous view is that religion began with the worship of the idols and the belief in “God was born (but no) from the annals of the ancient times and their event we find that God was worshipped from in the beginning of the most ancient of times. (5)The Famous Historian Plutarch says:When you study the world you will find many places where there is no population, knowledge, industry, politics or government but despite all our efforts we cannot find a place where there is no “God” (6)------------------------------------------------------------------(1) Excerpt from “The World as I see it” Page 53.(2) The Wisdom of Europe Vol2 Page 14(3) The Wisdom of Europe Vol 2 Page 321 (4) Muqaddama Page 31.(5) Al Fitrat by Shaheed Mutahari Page 148(6) Muqaddama Page 31
------------------------------------------------------------------Page 99Samuel King Says:Religion has existed in all societies though the historians, travelers and Christian priests have talked about nations that had no religion but from later discoveries we learn that they were not correct. Actually what they wanted to say was there was no similar religion (like Christianity) present among them (Though in reality religion did exist) (1)We conclude this discussion with the words of famous historian Will Durant who said: “If we do not presuppose that there was foundation of any religion in the ancient times before history then we will not be able to know their existence in this long history.” (2)Nature in Islamic traditionsThe worship of One God and religion has been mentioned especially in the Islamic traditions though their words may be contrasting. In some traditions the worship of Oneness has been termed natural and the companion of Imam Jafar Sadiq (AS), Ala’ bin
Fazeel asked the Imam for the explanation for “This is the nature on which God has created the human beings” and the Imam said, “This refers to the nature on which God has created the human beings and made it their habit to recognize Him.’ Nature here means the oneness of God. (3)This meaning has been related in some traditions. (4)In some traditions all the tenets of Islam have been termed as natural. Zurara says, “I asked Imam Baqir (AS) for the explanation of the words, “ . We read in one of the traditions of the Holy Messenger, “Every new born child is born in Islam but their parents take him towards Judaism and Christianity.” This tradition is present in many Sunni and Shia books and is very famous. The same topic and meaning can be seen in the traditions about the succession of Hazrat Ali (AS).There is a tradition that Abu Baseer asked Imam Baqir (AS) about the explanation of this verse and he answered, “Fitrah here means the Wilayah or succession.”It should be remembered that there is no conflict between these traditions. In reality all the tenets of Islam has been instilled into the human psyche. Some traditions speak of certain ones and the other certain others. The naturalness of Tawhid or Oneness of God cannot be kept separate from the other tenets because God has not created mankind in vain. It is a proven fact that He has specified ways for their perfection which have reached them through His apostles. The onus of protecting the tenets after the Messenger and the Imams rests with his successors and they will be propagated and promulgated through the rule of God. The results will be evident all over the world.Page 101 In short we have many traditions about the Oneness of God and the tenets of Islam describing them as natural. To gain further information about this one should look up the following books.1. Tafsir Burhan Vol.2 Page 46 onwards2. Maratol A’qul Vol.7 Page 54 onwards3. Tafsir Nurus Saqlain Vol.4 page 1814. Tafsir Durre Manshur Vol.3 Page 142 onwards
5. Behar-ol-Anwar Vol. 3 Page 216. Page 102 is BlankPage 103The Unity of God’s Entity.The Essence in the Realization of God.Page 104 is BlankPage 105IntroductionIn the previous discussion we discussed the positive aspects of the existence of God in various aspects and five good proofs were given and the natural path to the recognition of God was discussed. After discussing the real existence of belief we will now discuss the recognition of God and the foremost issue will be the Oneness of Tawhid of God. In one sense this discussion is the fountainhead of all attributes of God. In another sense, this issue is the base of all divine religion and the center of Qura’n. Most of the discussion of Qura’n is about the Oneness of God and some thinkers have opined that Qura’n has not discussed the actual existence of God but all its discussions on the oneness of God. We consider this statement to be out of context. All the Islamic beliefs, commandments and laws collectively and individually as well as social and external problems revert to this Oneness. This is the reason that Qura’n gives a great importance to the issue of Oneness and polytheism and it is the most attentive to it. It can be said that no topic has been given the importance given to the issue of Oneness of God in the Qura’n. Not just the Last Messenger but all the apostles of God were busy enjoining the people to this Oneness of God and in defending against polytheism.After this introduction we now highlight the importance of sins and polytheism in the Qura’n and then place some proofs that are connected with the certification of Oneness of God and the rejection of polytheism.------------------------------------------------------------------Page 106- We begin by attending to the following verses.1. Surah Nisa Verse 48:
Verily God does not forgive that anything is associated with Him, but He forgives what is besides that to whomever he pleases, and whoever associates anything with God has committed a great sin2. Surah Nisa Verse 116:Verily God does not forgive that (anything) be associated with Him, but He forgives anything besides this to whoever He pleases, and whoever associates any with God has indeed strayed far, far away (from the right path).Surah Zumur verse 65:Indeed it has been revealed to you and to those before you, “Verily if you associate others with God, your deeds would come to naught, and you would certainly be among the losers. Surah Luqman Verse 13:Luqman, exhorting his son said, “O son! Do not associate aught with God, for verily associating aught with God is a great inequity. Surah Hajj Verse 31:Being upright for God, not associating anyone with Him; whoever associates any with God, it is as though he has fallen from the heavens and birds snatched him away, or the wind wafted him to a different place.Surah Anam Verse 151:Say: Come I will recite what your Lord has prohibited for you: Do not join anything in worship with Him. Surah Maida Verse 72:Verily whoever sets partners in worship with God, and then God has forbidden Paradise for him. And the fire will be his abode. There are no protectors for the unjust.Surah Tauba Verse 28:O you who believe! Verily the polytheists are impure so do not let them come near the Holy mosque after this year.Surah Tauba Verse 3:A declaration from God and His Messenger to mankind on the greatest day, “God is free from (all)
obligations to the polytheists and so is His Messenger.Surah Nur Verse 3:The adulterer marries not but an adulteress or a polytheist and the adulteress marries none but an adulterer or polytheist.Surah Raad Verse 36:Say: I am commanded to worship only God and not to join partners with Him. To Him I call and to Him is my return. ------------------------------------------------------------------
Page 107 Surah HUD Verses 25 and 26:Indeed We sent Noah to his people (saying) “I am a clear Warner for you, that you shall not worship (anyone) but God; verily I fear for you the chastisement of a painful Day. (1)Surah Anbiya Verse 108:Say: it has been revealed to me that your God is One God, will you then submit (to Him)?Surah Mumtahina Verse 4:Indeed, there is for you a good pattern of Abraham and those with him. They said to their people: “Verily we disassociate ourselves from you and what you worship other than God. We renounce you, and enmity and hatred have prevailed between us forever until you believe in God alone”Explanations from Mafuradat:PolytheismThere are two meanings for polytheism in Maqayi El Lughata, the first is association and partnership and its core is opposite “individuality”. The second meaning is long and straight but the first meaning is more common in this straightness. The second meaning too has some special words like “Shirak” (shoe laces) and “Sharak” or those small paths that branch out from the real path or it may mean the middle of a straight path. These meanings also infer to “Sharaka’ or the net of the hunter. Some linguists
(Grammarians) insist that the meaning of both revert to the first but this claim is not without objections and there is no point to insist on it. (2)In the Qura’n, the word “Shirk” is used to for making partners in God’s existence, His attributes, His management of the creations and His Godship and worship.(1) Please refer to the book “Research on the words of Qura’n” It is true that words with the same connotations at times revert to the same origin but it is in correct to say that this is always the case because they take two separate meanings for the same word while they are unaware of the meaning of the two. (2) See Mafuradat of Raghib on the origin of Shirk, Lisan ol-Arab, At Tehqiq Fi Kalamte Qura’n, Maqayis-el-Lughata etc.
------------------------------------------------------------------Page 108 The first, “Shirk Azeem” means to declare someone as a partner for God; the second meaning relates to the small kind of polytheism wherein one relies on others also together with God. This is also called hypocrisy. (2)The origin of “Wahid” (Alone) is Wahdat (unprecedented). Raghib has said in Mafuradat: “It means something that has no parts, and then this was widened and used for things that have uniqueness. He then adds, “the word “Wahid” is whole and is used in six different meanings:Wahid used for nouns like humans and horses being animals are one; Zed and Umar being humans are one too.2. Wahid in singular like one person or one tree.3. Wahid meaning unique and un-precedent4. Wahid that cannot be divided5. Wahid in numbers like we say, one, two three etc6. Wahid that is the origin of any line so when we use it for God it means this is something that cannot be divided.The word: Ahad “has the same foundation and attributes and is used for Wahid. For some people the meaning of both the words is the same and some feel they are different. Ahad is that entity that cannot be discerned in the mind as related to numbers like one tow three etc. So when we say “Ahad” has not come then it means no one has come but when we say “Wahid” has not come it means others have come. (3)(1) Mafuradat Raghib Page 262 Origin of Shirk, Lisan –ol-Arab; Al Tehqiq; Maqayis el Lughata, Jamharah Lughata last book
(2) Mafuradat Raghib Page 551 Origin of Wahid; Lisan ol-Arab, Al Tahqiq ; Maqayis el Lughata; Jamharah el Lughata Last book(3) Tafsir Mizan Vol.20 Page 387
Page 109Some have raised the argument that “Ahad” is used against the whole and “Wahid’ is used against many but their usage in the Qura’n tells that they have the same connotations. By the grace of God we will explain this issue in the coming pages.Explanations of the VersesThe Unpardonable SinAmong the verses being discussed the first verse declares that polytheism is a sin that will never be pardoned. As the verse says, “Verily God does not forgive that anything is associated with Him” but every other kind of sin may be forgiven. The meaning of this dialogue is that if all the great sins, injustices, evils etc are put to one side and polytheism on the other then the latter will prove to be heavier. So it is said as a reminder, “He who associates partners with God commits a great sin” Surah Furqan Verse 68.Some commentators feel that this verse is about the Jews who in trying to get the idolaters to help them accepted the viability of the idols and then even considered themselves as the chosen people who had already been forgiven. Even if this be the back ground of this verse’s revelation it will still encompass others and not be limited.Some believe that this is about the idolaters (like Wahshi who killed Hazrat Hamza and his friends who after some time repented and wrote a letter to the Holy messenger saying, “we are sorry for what we did but we have heard from you that those who idolate, kill their souls and go against piety are not meant to be forgiven. Since we are enmeshed in these crimes we do not come to you. And it was at this time that the verse was revealed “but those who repent and believe and do good deeds.” (Surah Furqan Verse 69)The Holy Messenger wrote this article in reply to Wahshi and his friends. They said the matter is still very hard and it is possible that we may not be able to do good deeds. Then the
verse that said God will not forgive polytheism but other than this (by His grace) all sins can be forgiven.------------------------------------------------------------------Page 110
The still made excuses and said, “It may be that we may not attain the permission of God and the verse was reveled “O slaves who have transgressed despair not from the mercy of God verily God forgives all things truly He is oft forgiving most merciful. (Surah Zumur Verse 53) The all read this verse and concerted to Islam (1)Some commentators have said that among all the verses of the Qura’n this verse is the verse that gives hope because it says, “If one believer goes from this world he should not despair about God’s mercy but if he is faithless and an idolater then there is no salvation for him. 3. The words of the second verse are the same as those of the first with a little difference. It says, “And whoever associates any with God has indeed strayed far, far away (from the right path). The first had mentioned the great sin but here the verse speaks of a long waywardness. These two thing are interlinked because the greater the sin the further the person goes from God and he will be surrounded by sins. In the first verse it was the belief on polytheism and in the second verse it affects is most visible. It is certain that these effects will come from there only. 3. The third verse contains explicit commandment regarding polytheism and about those who deny God and the Messenger has been addressed, “Not only your revelations, but I sent revelations to all the apostles saying that if you resort to polytheism then all your deeds will be wasted and you will be among the losers. It is a certain fact that neither the Messenger nor the other apostles resorted to polytheism but this style was adopted to enhance this issue and to make others reflect upon themselves and to convince them to audit their deeds and they were informed about the dangers of polytheism.(1) Tafsir Al Bayan Vol.3 Page 56
------------------------------------------------------------------Page 111According to this verse a person may spend his entire life worshipping God and doing good deeds but if even on his deathbed becomes a polytheist and dies then all his good deeds will be erased. Shirk or polytheism is a fire which burns to cinder the total accumulation of a man’s good deeds. This is said in verse 18 of Surah Abraham “Their works are as ashes on which the wind blows furiously on a stormy day so that they shall be able to get naught of what they have earned.” The origin of “Layahbatana” is “Habat’ and means an animal which has over eaten and dies of sickness of gastro enteritis. And then it is used for a deeds which is seemingly good but internally bad and cannot be accepted totally (1)The same meaning is recorded in Lisan-ol-Arab and Misbahol Lughata but Lisan 0l Arab has given the meaning of Habt as the drying up of the wells. Maqayis ol Lughata it meaning has been taken as vain and pain and the scars left by a wound are also termed as Habt.Habt means the deeds and the manner in which they are done but this is not the proper place to discuss it.The Greatest Injustice.4. The fourth verse gives a heart rendering description of polytheism through the speech of Luqman. He admonishes his son and says, “O Son! Do not make any thing or any person a partner for God. Polytheism is the greatest sin.Luqman as not an apostle of God but a very wise person and the Qura’n has stood witness about his knowledge and wisdom and has recorded his sayings. (1) Mafuradat Raghib Origin Habt
Page 112This great man with all his sincerity gave precious advice to his son and we understand that these advices will worth noting and worth implementing in all sense.The ten advice of Luqman that are recorded in the Qura’n are: 1. “O Son! Stay away from polytheism” We learn that the purpose of self betterment collectively and individually basically is to fight polytheism and this is the way to
purification is all spheres of our lives. God willing we will discuss polytheism under explanations.The son of Luqman may have been a polytheist and he was stopping but the elder commentators believe that this advice is to warn him about the truth and to impress its importance for his son may have been trying to stay away from it. The term greatest injustice is very meaningful. Normally "Zulm” means all kinds of denial and setting something at the wrong place and the greatest sin is placing others with God in worship. What can be greater in denial and injustice but to keep a worthless object and make it a partner of the creator of the heavens and the earth? What greater injustice can be done with the human being but to waylay them from the path of Tawhid and push them into the darkness of polytheism? What greater self injustice exists but that man ignites a fire which burns away all his good deeds to ashes?The Dangerous FallIn the fifth verse after asking all the Muslims to adhere to pure Tawhid (Oneness of God) and refrain from taking the path of polytheism, a beautiful example has been set by the Qura’n: “it is as though he has fallen from the heavens and birds snatched him away, or the wind wafted him to a different place.” Or that a whirlwind throws him at a distant place. (1)(1) The origin of “Takhtaf is “Khataf” which means to suddenly grab something. The origin of “Saheeq” is Sahaq and it means to smash something to smithereens. This word is used to depict the vacating of old houses and discarding old clothes. But the last meaning is most appropriate with the verse.
-------------------------------------------------------------------------------Page 113These heart rendering terms clarify what great sin polytheism is. These birds of prey are the bad attributes inside man or the external evil worshippers who try to ambush the Oneness of God. the whirlwind are the wayward Satans who have been mentioned in verse 83 of Surah Mariam, “Did you not see that We have sent the Satans to the disbelievers to instigate them and the invite them to chase the polytheists, put their nooses in their necks and take them wherever they want to” These maybe the severe political strife and turmoil’s and
none can stay forbearing in them but the Mumin who believes in the oneness of God.The sixth verse asks the Holy messenger to tell the people about the things that God has forbidden and the first among them is polytheism. The Book says, ‘Say: Come I will recite what your Lord has prohibited for you: Do not join anything in worship with Him.”(1) Then the ten commandments of God are being enumerated and these are called the ten commandments of the Holy messenger. The first among them is the invitation to Tawhid or oneness of God. The Book says: “Do not consider anything to be a partner of God” The rest of the nine can be read in Tafsir Namuna under the explanation of these verses.(1) “Ta’Alu” originates from “A’lu’ which means the calling of one person to the others from a risen place or in other words asking them “to come up” Then the scope was widened and it was used for general initiation (Al Minar Vol8 Pager 183) It may contain the great invitation towards God because the Holy Messenger desire to take his people to a lofty place.
Page 114Paradise is out of bounds for the polytheists.A new explanation has been presented in the 7th verse highlighting the importance of polytheism and the people of Bani Israel have been addressed through Hazrat Isa (AS) “Verily whoever sets partners in worship with God, and then God has forbidden Paradise for him. And the fire will be his abode” The first sentence has the name “Allah” and again it is repeated in the second sentence though according to grammar this should not have been done. When we look deeply we find that this too is a kind of stress or reminder that highlights the importance. In the end of the verse it is said, “There are no protectors for the unjust.” This is the proof of the polytheist being unjust. Nobody will have the courage to defend them on the Day of Judgment.God is Wary of the PolytheistsWe are introduced to a new angel about polytheism in the 8th
verse. The Qura’n addresses the believers, “O you who believe! Verily the polytheists are impure.” And then says, “So do not let them come near the Holy mosque after this year.” This verse reminds us of many things. The
first is “Innama” which means that the polytheists are nothing but impure. This is a hyperbole in a sense. The second word is “Najis” which means the polytheists are totally impure and nothing else. It is like when we describe someone as being justice personified or completely just; this too is hyperbole in a sense.(1)It is not said that they should not enter the mosque but it is said that they are so impure that their entry will desecrate the mosque.(1) Najis as described by Raghib is used for the outer as well as inner impurity. All Tibrisi in Majmaul Bayan says, it means it some thing that human nature abhors.
------------------------------------------------------------------------------- Page 115A general declaration has been made in the 9th verse. These verses were revealed in the 9th Hijri Year and Hazrat Ali was designated to read them out to the people during Hajj. There is a general declaration on the Day of Hajj from God and His Messenger that God is wary of the polytheists and so is the Messenger. “A declaration from God and His Messenger to mankind on the greatest day of Hajj that, “God is free from (all) obligations to the polytheists and so is His Messenger.” (1)This declaration during the Hajj from God and his Messenger being wary of the polytheists means that they totally abhor them. It also shows that polytheism is the unforgivable sin among all the sins. The 10th verse criticizes it in another manner. The polytheist men and women are compared to the fornicating men and women. It says, “The adulterer marries not but an adulteress or a polytheist and the adulteress marries none but an adulterer or .polytheist.”This can be considered as an order that the fornicating man can marry the fornicating women or those that prefer idolatry. The fornicating woman too should marry only the fornicating men or the polytheists. Birds of the same feather flock together. The wicked should mix with the wicked. In both the sense polytheism is a great sin because the polytheists have been compared with the adulterers and those bereft of social betterment.
There is a famous tradition from the Holy messenger, “The fornicating man in his fornicating condition cannot be a believer and the thief while thieving cannot be a believer too (2)(1) Many commentators have taken Id uz-Zoha which is a day of great importance to be the Great Hajj and the traditions of the Ahlulbait and the Sunnis confirm the same. But some Ulema say it is the day of A’rfa and some believe that every common day of Hajj is Hajj Akbar and this is
attributed to Umar which is the Lesser Hajj. Some Ulema have declared the
year of this revelation to be Hajj Akbar because that year the Muslims and the Polytheists were present together. The best is the first interpretation.(2) Tafsir Nurus Saqlain Vol.3 Page 571 Hadith 20
-------------------------------------------------------------------------------Page – 116.. Because when they begin to do this their soul moves away just like the shirt leaves the body. (1) We will discuss their interconnection later Inshallah.The marriage of the believer with the polytheist is banned; a group believes that if they are famous for adultery and are not repentant about it then it is impermissible to marry them and this has been mentioned in umpteen Hadiths from the Holy Messenger, Imam Jafar Sadiq and Imam Muhammad Baqir. Some commentator have described the back ground of this revelation as: “a person wanted to marry an adulteress and asked the holy messenger for permission to do so. This verse was then revealed because the woman in the days before Islam was famous as an adulteress so much so that a flag was hoisted above her house to declare her adultery. This is the reason why the man was asked to desist from marrying her. (2) The 11th verse describes the necessity of the Oneness of God and the evil of polytheism. The Holy Messenger was asked:” Say I am commanded to worship only God and not to join partners with Him. To Him I call and to Him is my return.” From the word “Innama” we learn that the entire ministry of the Holy Messenger was spent in explaining and enjoining people towards Tawhid or Oneness of God and refuting polytheism. (3) This is true because Tawhid or the Oneness of God is the essence of all divine teachings and we have seen that the base of all satanic teachings is
polytheism. In the end this verse reminds us “To Him I call and to Him is my return.” The 12th verse tells us about the great apostle of God Noah who too based his preaching on the certitude of Oneness of God and refuted polytheism. The same has been said about the preaching of other apostles of God also. The Books says, “Indeed We sent Noah to his people (saying) “I am a clear Warner for you.” (1) Tafsir Nurus Saqlain Vol 3 Page 571 Hadith 20(2) Tafsir Majmaul Bayan Vol. 7 Page 125(3) If the place is extended then even the aim of all worship will be the worship of God only.
Page 117The verse further states, (My first invitation is that) do not worship anyone but the One God and verily I fear for you the chastisement of a painful Day.” From the Apostle Noah to the holy Messenger all the prophets have repeated this message and this is proof that the most important issue in the ministry of every Prophet of God was the confirmation of Oneness of God and the refutation of idolatry and this is common in all religion. This is why we read in verse 64 of Surah Al Imran which says, “Say! O people of the Book! Come to a word common between us and you” It means, that we worship none but God and shall not associate any with Him, and that we shall not take any others for lords, other than God.” This is such a rule that has not changed with the times and has never been weakened. This is the core of all divine messages and the misfortune upon the believers is because they do not have certitude about this rule about Oneness of God. The 13th verse is a new interpretation of the same rule and “Innama’ denotes that the essence of the Holy Messenger’s preaching is the Oneness of God. It is said, “Say: it has been revealed to me that your God is One God.” And then it says, “Will you then submit (to Him)?” You will be among the ones with salvation if you submit but if you do not then there will be a separation between us forever.Learn How to face Polytheism from Abraham.
In the 14th and final verse the subject of polytheism and Tawhid or Oneness of God has been discussed in a new manner. Abraham the idol breaker has been presented as an example to demonstrate how to face polytheism. God says, “Indeed, there is for you a good pattern of Abraham and those with him.” And then explains, “They said to their people: “Verily we disassociate ourselves from you and what you worship other than God.” It is further added, “. We renounce you”Page 118
Here it means the declaration of abhorrence because the word ‘Kufr” has been used in five senses in Islamic traditions and one meaning is abhorrence but this was not suffice so it was further added, “And enmity and hatred have prevailed between us forever until you believe in God alone.” Here it means the declaration of abhorrence because the word ‘Kufr” has been used in five senses in Islamic traditions and one meaning is abhorrence but this was not suffice so it was further added, “And enmity and hatred have prevailed between us forever until you believe in God alone.” This bold declaration of wariness, aloofness and eternal enmity tells us that those who believe in the Oneness of God (monotheism) can never befriend the polytheists. When we see that the Qura’n sets Abraham and his friends as example we deduce that Islam too does not approve of friendly relations between the believers in One God and the polytheists.The importance of the issue of polytheism and Oneness of God is evident when we study the meaning of this verse. The word “Qaumehim” tells us that most of them were idolaters and very few monotheists. It seems that this conversation is taking place in the city of Babel and it is the center of the polytheists where Nimrod rules. Even a small group of believers did not deem it pleasant to befriend and be in contact with the majority who were polytheists. They kept the flag of monotheism flying.
The second Interpretation .“We are free from you and whatever you worship besides God”The Third InterpretationWe renounce youThe Fourth Interpretation:And enmity and hatred have prevailed between usThe Fifth Interpretation:We have abhorrence for you in our heartsEvery interpretation tells us that the decision was irreversible and there will be no connection between us. The difference between the meaning of “Adawa” and “Al Boghza” can be understood from the dictionary. The first is related to deeds and the second is the condition of the heart even though they are sometimes used in place of each other. Abraham and his friends made it clear that they are totally free from and detest polytheismPage 119 According to Maqayis Al Loghata “Uswa” means solution and rectification and this is why the hakim used to be called “ Aasi” and “Asa” means sadness or bereavement and this may be because the treatment of the sick and the injured includes sadness. Later “Uswa” was used to denote following someone, obedience etc because treatment of a patient requires perseverance. But Raghib in his Mafuradat says “Uswa” means following whether it is done for good or evil (1)
From the 14 verses mentioned above one point comes clearly forward and that is the confirmation of God’s Unity and polytheism has a great importance in the Qura’n so much so that it is not permissible to have any kind of friendship and intercourse with the polytheists. The roots of polytheism should be extracted. If this can be done through
wise counsel it is better or else one should stand with full vigor against the polytheists and their polytheism.The real capital of a believer is his belief in the Unity of God and the thing which will be appraised will be Tawhid. The sin of polytheism is definitely not pardonable and the polytheist is an existence we should be aloof from till he gives up this abomination, repents and changes himself and reverts to monotheism.Why is the Issue of Monotheism and Polytheism so important?We all know briefly that Islam and all other celestial religions are very sensitive against polytheism.(1)The word Aasi is used for both, sadness and treatment and reformation.
Page 120 The proof is however, not clear to everyone. The arguments for the Oneness of God or monotheism and against polytheism are not known to most people. Four arguments and proofs can be presented.1. The Unity of God is the base of recognizing all the attributes of God. We cannot attain enlightenment about God without understanding His Unity because (according to the explanation that will be given later) the fountainhead of God’s unity is His infinity and His entity is the personification of all good attributes free from all deficiencies. In short, by accepting polytheism we will be devoid of understanding the recognition of God. 2. The divine light of His Unity spreads all over this universe. This universe and all that is in it are interconnected and illuminated by His Unity. We should study all its components to have a correct recognition of this universe. If we consider its components to be unregulated then we will not escape misjudging this universe. This universe is single and from where did we learn this? It is based on God’s Oneness. The Oneness of God is the proof of the Oneness of this universe and the oneness of this universe is the sign of God. Surah Mulk in verse 3 says, “You can see no fault in the creation of the Most Beneficent. Then look again, “Can you see any rift?”
3. The oneness of society is the fountainhead of the development and perfection of this world. Contradiction and strife is always the cause of ruin, weakness and desolation. Unity and affinity, is the source of strength and power and development. The belief in the oneness of the single God is a bond of strength in the hearts of millions of people. It creates unity in them and destroys apartheid and nationalistic bias (They are one because their creator is one)In the days of ignorance the Arab society had weakened and was in doldrums because it was aloof from the belief in One God and was divided by the idols they worshipped. Then came Islam. The idols were broken and the link with Tawhid joined and made them into a force. In a short time this same society became so powerful that not only the Arabs but other societies and nations became subservient to them.4. The perfection of social development and human talents is only possible in the shadows of the Unity of God. Page 121This is because the base of society depends purely on keeping the false gods away from the hearts. Its actual base is that all human actions should be dictated by God’s will. All steps should be taken accordingly and to fight and move towards it. The society should stay aloof and make no move except by God’s will. It is this Oneness that teaches mankind to be sincere and what is that lesson? It is through this belief in Oneness that we learn to avoid all kinds of hypocrisy, self worship, yearning for prominence, befriending the world, Satan and polytheism. If you study it you will find that belief in Oneness and the refutation of polytheism influences our actions, intentions, behavior individually and collectively. This is the reason Islam has given more stress on the confirmation of Tawhid or oneness than the refutation of polytheism and has been so determined in its arguments that no evil ideology can stand before it. We will mention two hadith before we end this discussion:In the first hadith the Holy messenger speaks to Abdullah Ibn Masood, “O Ibn Masood! Beware! Do not be entrapped in polytheism even for a moment, even though you may be
sawed or cut to pieces , hanged to death or burnt alive” (1) This hadith fully demonstrates the importance and necessity of Tawhid.I the second hadith we find that Imam Jafar Sadiq (AS) said, “ the Banu Ummaiya had given permission to learn about faith but they were not permitted to attend to the problem of polytheism ( so that they may understand the truth of polytheism) so that they may be able to fore them into it whenever they wanted. (2)It is now clear that polytheism was a tool of oppression in the hands of the enemies of Islam and they used it. The belief in Oneness (Tawhid) and its signs is a power through which the unjust can be uprooted.We come to two conclusions from this discussion on Tawhid.1. God is not made of material parts (esoteric as well exoteric) 2. The entity of God has no replica or equals. All these arguments are present in the Holy Qura’n. (1)Behar-ol-Anwar Vol.74Page 107 (Beirut)
(2) Usul Kafi Vol.2 Page 415 Hadith 1.Page 122 is Blank-------------------------------------------------------------------Page 123THE PROOF OF ONENESS1. We will first deal with two issues of Tawhid. 2. He has no equal and He is unique and alone in all senseWe find many arguments in the Holy Qura’n about this and we will discuss but a few.Page 124. Is Blank
------------------------------------------------------------------Page 125Nature’s witness about the Oneness of GodAs we have taken the help of the proof of nature in recognizing God, in the same way it can be a witness and guide for the issue of the attributes of God, Judgment Day and the Messengership. It is as if we have made a covenant with the proof that we will never give it up and use it in our discussion and take benefit from it.
The proof of nature guides us on the issues of the Oneness of the entity and the Oneness of the attributes. We hear the presence of God in the core of our hearts and there is no other sound accepts it. We feel mortal fear in the times of hardships and problems, when all the doors of help are closed then we hear the voice of the Oneness (Tawhid), which beckons us to the origin and this is the power which can be beneficial in all hardships, this is the all controlling entity who is above all causes. We will now study a few verses in this regards:1. Surah Ankabut Verse 65:They sincerely invoke God when they embark on a ship, vowing to worship Him, and when He brings them safely to land, behold, they associate (others with Him). 2. Surah Rom Verse 33:When people are afflicted with harm, they call upon their Lord, turning to Him, then when He causes them to taste of His mercy, lo, some of them even associate partners with their Lord. Page 1263. Surah Anam Verse 40-41:Say” do you think if the chastisement of God comes to you, or if the Hour (of resurrection) approaches you, you will call for help any other than God? Then say it if you are truthful! 41. Nay! You will call upon Him and He will remove that for which you pray to Him if He pleases, and you would forget (the false gods) you set up (with Him).4. Surah Nahl verse 53-54:Whatever bounty you have is from God; then when distress touches you, you cry to Him for help 54. Yet when He removes the distress from you, lo, some of you associate others with their Lord.Surah Anam Verses 63-64Say, “Who delivers you from the dread of the darkness of the land and the sea, when you pray to Him openly humbling yourselves and secretly saying, “We shall certainly be the grateful ones if He delivers
us from this.” 64. Say, “God delivers you from them, and from every distress, yet again you associate others with Him.”The luminosity of the Light of Tawhid.The first and second verses have been explained in the chapter “The natural ways of recognizing God” so we will refer to them briefly and continue further. The first speaks about those who board the ship and invoke their God with all sincerity. The second verse explains in details the behavior of people when they face hardships, and problems surround them, then they raise their hand spontaneously in prayer beseeching the true God and take refuge under His beneficence but when He lets them taste His mercy then a group among them takes to polytheism.These two points worth the notice in both the verses: Sincerity is created in the hearts of the people at the time of hardships and when the storm of problems blows over a big group among them reverts to polytheism.The worship of the One God like His recognition is an inherent nature of mankind but in normal life when people are not attentive to the cause and life is full of luxury, the evil of polytheism raises its head in society. If there is scarcity of means and there are limitations then the natural sincerity of worshipping the One God comes out from behind the dark clouds of ignorance and neglect. Mankind reverts to monotheism.Page 127These verses of enjoinment to the true nature awaken those who have transgressed from the bright path. They take mankind to a place devoid of worldly humdrums where he does not lose himself in luxuries. It is in such an atmosphere that man is able to hear the voice of nature within him and the light of the recognition of God reaches him. He learns to worship the One God again but this pleasing voice is heard very rarely. In a place full of lust and passion, nothing is remembered except ease and luxury. Some times this voice takes a person into the ocean, sometimes into the dungeons, and sometimes afflicts him with incurable diseases. These are the places where the
voices of the Satans and the Jinns are silenced and only the sweet voice of the inherent nature of Tawhid is heard. How sweet and pleasant is that voice!The third verse is addressed to the polytheists with a new explanation of natural and inherent worship of Oneness. God says, “Say” do you think if the chastisement of God comes to you, or if the Hour (of resurrection) approaches you, you will call for help any other than God? Then say it if you are truthful!” “Azabollah” here means the hardships that we face in this world and “Atatkumus Sa a’to” speaks of the signs of the Judgment Day, the horrific events of the last days and the beginning of the Judgment Day. These hardships have been mentioned in many verses of the Qura’n and we learn that the severe hardships will herald the coming of the Judgment Day. Many polytheists do not believe on the punishment by God and the Day of Judgment but when they read the history of those who have been punished, especially those nations that existed in and around the Arab peninsula, they will believe after studying the signs of the chastisements. This is also a style of rhetoric to speak of something that a person does not admit through something which he does so when he compares both he agrees. Qura’n does not wait for the polytheists to answer but states what they would have answered and adds, “You people invoke him only in these hardships and He may if He desires solve your problems. He sys, “Nay! You will call upon Him and He will remove that for which you pray to Him if He pleases, and you would forget (the false gods) you set up (with Him). It is necessary that you forget those whom you consider partners of God.We have mentioned earlier that many commentators believe that, “do you think” means“Tell us”Page 128But this evidently is the collateral to the real meaning which is “what did you observe?” Or “What did you think?”
Anyway this verse tells us about the activeness of the polytheists and has used it as proof against them. (1) You take His shelter in all troubles and hardships. In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you? God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.” The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress. Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems. He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.”(1) In the first instance the observance is through the physical eyes and the in the second sense it is through the spiritual eyes.
Page 129The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1)
Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth.We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason.The Light and the Waves of Darkness.In the fifth verse explains the meaning of the topic in another manner. It is said, “Say, “Who delivers you from the dread of the darkness of the land and the sea.” Your false gods vanish in these hardships and you beseech the One God to save you from these dangers and darkness and you would be sincere to Him.(1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan.(2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib.
Page 130 May be speaking about the worldly darkness or it may be speaking about the ocean storms and hurricanes from the land because they are both very dangers and terrifying. It may be speaking about the fear of the beasts of the land and the sea. And it may further mean that includes all these as suggested by the exegetes. (1) There is an assumption that this verse may be speaking about the worldly darkness as well as the darkness with the soul and both are terrifying for man. It should be noted that such hardships are generally faced in voyages and the verse mentions this.
The arrangement of the words “ When you call Him in humility” is very pleasant because “humility” denotes supplication and total subservience (2) “secretly” here means praying in the heart or in a covert manner and it may be possible that it may be referring to both as the two conditions of any particular person. He beseeches God when the darkness of the hardships comes upon him and even when totally submerged under the Waves of tribulations. When the knife is at his throat he blurts out what he feels deeply in his heart and he beseeches God with all the humility that he can muster. It is also possible that this humility and secret prayers may be describing the conditions of separate groups, some people invoke god loudly and some in their hearts because they may be feeling shy of invoking Him overtly or may be feeling shy to expose themselves in front of people who know them as idolaters. Contrary to their earlier stand they are now beseeching the One God (not the false ones) and asking for help.In such trying conditions the polytheists revert to their natural inclination (Of worshipping the One God) and the light of monotheism shines forth in their hearts and eyes. They remove all others from their hearts except God. They now believe that these idols are worthless and the way to the betterment of life is only through monotheism.People in such situations commit themselves to a covenant with God, beseech and pray to Him saying “ If we saves us from these hardships and gives us comfort through His grace then will be forever grateful and obliged to Him.
(1) Tafsir Al Mizan Vol. 7 Page 136 and Tafsir Fi Zalal AlQura’n Vol.3 Page 269(2) Mafuradat-e-Raghib about “Tazarrah”
Page 131But when they come out from the abyss of hardships most of them forget their covenant. The verse later says, “God delivers you from them, and from every distress” but “, yet again you associate others with Him.”(1)
As we know from the verse before this was the general condition of the polytheists, but there was one group among them that had the capacity to accept the truth and when this group reforms and reverts to the natural recognition of God then discards polytheism and believes in the One God. We conclude from the verses cited above that Qura’n does not term natural only the recognition of God but stresses that it should include the belief in monotheism or the Oneness of God. This nature of his is subdued to social norms and wrong ideas together with erroneous education and so it waits for the time when these things are removed to help it revert to its natural belief. This is why Qura’n points towards the most sensitive moments of a person’s life so that the tribulations can remove the screens and what remain are man and his nature, man and his conscience. In such situations man beseeches only Him and turns away from others. It is clear to him that Gods Oneness is pulsating in his soul. We have already discussed in detail in the beginning of this volume under the caption of Nature and the Recognition of God.------------------------------------------------------------------ (1) “Karb” means extreme form of anguish.
Page 132 is BlankPage 133The link and compatibility between the creations of this Universe.Introduction:One of the methods of recognizing God as suggested by the Ulema and the wise is the study of this universe for it has a composite arrangement with every creation compatible to each other and this unity and oneness tells us about the One and Only Creator. It is will be prudent if we name this argument as the proof of Oneness and connectivity.Some times this proof is stated in other words like if there are tow powers active in the arrangement of this universe then there is bound to be discord but there is no such thing in the universe. We can then say that the creator and the manager of the universe is one and so this proof may be termed as “The Proof of Tamana’
The proof of Oneness and interconnectivity and the proof of Tamana’ are like the truth and its essence and can be studied from two angles. We go from the unity of the universe to the Oneness of the creator and to the absence of discord from this world to the sole administrator. We study it once from top to bottom and once from bottom to the top. This is one of the best proof among the proofs of Oneness and has been mentioned in the verses of the Qura’n. After this brief introduction we now turn towards the Qura’n and study the following sincerely: Surah Al Mulk Verses 3 and 4:Who created the seven heavens layer above layer above layer (spheres); you cannot find any defect or incongruity in the creation of the Beneficent. Then look again, do you see any rift? 4. Then repeat your gaze again and again, your gaze shall return to you dulled and wearied.Page 134.Surah Anbiya verse 21 and 22:Or have they taken gods from the earth that can raise (the dead)? 22. Had there been other gods in the heavens and the earth then both would have been in disorder; so glorified is God, Lord of the Throne from what they attribute (to Him).Surah Mominun Verse 91:God never took a son, and no god has ever been besides Him; otherwise, each god would certainly have taken away what he had created, and one would certainly have overpowered the other(s). Far indeed from the glory of God is what they attribute.The Explanation of Mafuradat.The word “Fotor” originates from the word “Fatr” and means to create a rift or to split asunder. Some experts like Raghib in Mafuradat have expressed the opinion that the word means a long split but later it began to be used for all kinds of origin and creations because it denotes the cleavage from which something comes forth from the unseen. It is as if the unseen was cleaved and a new creation brought forth.
This word is often used for milking with two fingers and the opening of the fast is called “Iftar”. We discuss this under the chapter on Proof of Nature. According to the linguists the word “Elah”means “God’ its origin is “Elaha” which means worship. (1) Let us read what other linguists have to say about it:This meaning has been taken in many verses of the Qura’n In the story of the Bani Israel we read that the polytheists said to Moses, “O Moses! Make a god for us like the idols they have.” (Surah A’raf Verse 138) and in Surah Ta-Ha verse 97 the Book says, “Look at the god you worshipped, we shall certainly burn it.” (1) Misbah ol-Lughata says Alaha, laho, Alehatun, Ta’aba, (Abada) Ebada, Ta-Allaho, -Ta-boda and Elaha mean God and the same meaning has been taken in Sahah Lughata with minor difference. Raghib says in Mafuradat that “Elahun” can be used commonly for all gods. Lisan-ol-Arab says, Al Elaha is for every thing that is taken as god. Tahqiq fil Kalematol Qura’n says after noting the saying of many linguists “ It is clear from their statements that Al Elaha means worship. Majmaul Bahrain says Al Alehato means idols because the polytheists deemed them worth worshipping. In the Book AlAiyn of Khaleel bin Ahmed “ At ta Allaho and At Ta Abbado means to worship. In Qamusol Lughata the meaning is the same. So all the linguists believe the meaning of the word Elah is God.
------------------------------------------------------------------Page 135 There many other verses about it and in short we can say that the linguists have deemed the word “Elah” to mean god and the word generally have been used to mean it. If we find that at times it has been used to mean the Creator or the Arranger then it is so because these are two of His attributes. The mere use of any word does not denote its reality when the linguists explain otherwise and the usage too is different. It may be said that the Kalema La Elaha Elallaho is not confirming this usage because both among the Arabs and others there existed other gods. The answer to this question is however, very clear because God means the rightful God and not the false god. There is no true God but Allah and idols are not worth worshipping. This is evident from this very sentence like when we say there is no knowledge but which is beneficial
Another point to be noted is that some linguists opine the word Elah to have originated from Walah which means surprise. It speaks of an entity that surprises the intellect but most linguists prefer the first meaning that that Elah originates for Elaha and means worship. One point is clear from this discussion that those who say that Elah does not mean God are totally wrong.The Explanation of the VersesThe signs of The ArrangementLook closely at this universe; you will find no misbalance in it. In the first verse it says, “You cannot find any defect or incongruity in the creation of the Beneficent.” This universe despite its vastness is very homogenous, compact, united and well designed.Naturally there are differences of color, forms and other extrovert and introvert qualities but what difference being denied here is , misbalance, disarray and confusion. The verse continues, “Then look again, do you see any rift?”The words, “Look again” means look closely.Page 136Though the verse is addressed to the Holy Messenger but everyone is included. Then the Book says, “Then repeat your gaze again and again, your gaze shall return to you dulled and wearied.”(1) Qura’n uses this method to invite all to observe and scrutinize the universe and is urging all so that they may believe that there is no deficiency in the creations of this universe. And when they will find no fault their hearts and tongues will call out, “There is no god but God” and this will in turn attract a lot of people.Another point to note is that to some people the denial of discrepancies is the denial of any fault and some feel that here is the denial of disarray. Some take it as the denial of anxiety and tremor and some take it as the denial of misalignment. But the word in this verse has a vast meaning which incorporates all. The origin of the “Tafawut” is “Faut” when there is incompatibility between two things it means that they do not share the same attributes.
Numerous GodsThe same meaning is being conveyed in the second verse but in another manner. It is said, “Or have they taken gods from the earth that can raise (the dead)?” Do they have the power to create things and spread them around the earth? The term “from the earth” takes us to a very fine fact that the polytheists create their idols from clay, wood, minerals and all of them are from earth.
(1) “Irjail Basara” means look repeatedly. The origin of Khaasi is Khas-a and means to desist in shame. Haseer originates from Hasr and means weakness but it actually means to be bare and when a person becomes weak he is bare of all strength and powers. This word is often used for the weak.
Page 137Can such gods be the creators and arrangers of this vast universe? Then He refutes the belief of the polytheists and says, “Had there been other gods in the heavens and the earth then both would have been in disorder.” In Mafuradat Raghib says, that “Fasad” means the losing of balance by something or someone whether it may due to excess or due to paucity, whether it s in the body or in the soul or in other things in the world. The opposite of “Fasad” is “Islah” and here it means destruction, disarray and dilapidation. In the end the verse says, “ so glorified is God, Lord of the Throne from what they attribute (to Him).” He is free from all partners and equals.The précis of this argument is that there can be nor synchronized arrangement if there are two or more managers, the arrangers, the creators, the rulers because the presence of many gods will ensure many kinds of arrangement and management and this will lead to disarray, discrepancies and chaos. Each god would want to rule the world as he would like.There is however, a great doubt that is often mentioned that there may be complete unison between the two gods and they may jointly rule harmoniously thus resulting in a very
strong system. We will give the answer to this question under explanation. In the third verse the same proof has been present in yet another way. It is said, contradicting what the Christians say, “God never took a son, and no god has ever been besides Him.” And then says, “otherwise, each god would certainly have taken away what he had created.” And used them for himself and then there would be a disjointed rule and system in the universe.Page 138 The universe would have been subjected to total chaos and disarray and “ and one would certainly have overpowered the other(s).”This is itself a very strong proof for the Oneness of God and is connected with the two proofs given earlier. On the one side we have this beautifully arranged universe in front of us with its fixed norms and rules and on the other side is the issue that if there had been two creator and arrangers or two gods who would rule then this world would not have been so arranged because of the various norms that would have existed. . In the end the verse tells us that had there been more than one god they would certainly have tried to establish their own rules and would have tried to overcome the others. The verse says, “and one would certainly have overpowered the other(s).” This clash between gods would have been the cause of chaos in the universe.
There can be big question of doubt at this point . It could be possible that these wise gods would have their rules compatible to each other and then there would be no disturbance and disorder in the arrangement of this universe but as we have said earlier we will answer this question under Explanation. In the end the result of these arguments is being declared , “ Far indeed from the glory of God is what they attribute.”ExplanationThe Oneness in the creation of this universe in the light of knowledge.
When we look at this world we see chaos and differences. The sun, moon, stars, the earth, the sky, the humans, the beast, the tress and vegetation and the elements all seem as separate creations but when we take a loser look we find them cohesive and intertwined as if there is a current and oneness flowing between them. When we take a still closer look then we feel inclined to believe in the oneness and originality.1. The components of these solar systems are so interlinked that they can be counted as one and some thinker’s feel that they were all part of a single orb, then separated but despite this separation they are still interlinked. The astronomers believe that our solar system is not a separate entity but part of a great galaxy which joins with the other constellations to form a single unit.Page 139The universal law of magnetic pull has interlinked them all.According to the specialists all these galaxies were one and were later separated.2. The different bodies which seem separate to us are now known to have been composed out of common elements and these components are more than hundred. Despite their outward appearance if an atomic analysis is made then they will all prove akin to each other. The only difference will be that of the number of electrons and protons.3. The surprising fact is that the system that is operating in the atoms is the system that is prevalent in the entire universe. This is the creative and defensive solar system that makes the electrons in the atoms keep orbiting around the center. They are neither separated nor merge into each other.4. The creations on this world display a multitude of colors and the seem different to our eyes but if we study them then we will discover that they all originate from the same source and whatever difference we discern is due to different effects of the sun rays.5. We hear different kind of voices but science today tells us that they all originate from the same source and this core is
the special waves and the vibrations in them that are the cause of various sounds. 6. There umpteen kinds of animal and the species of insects are said to be in hundreds of thousands. There are more species in vegetation but the scientists tells that the source is one for all and they are all composed of micro germs and the exist within a system. This is why drugs are first experimented on the animals to gauge what effect they would have upon humans. 7. The scientists have studied light emanated from the stars in the heaven whether they are close or far from us, and concluded that the composition of the elements is similar to the composition of the earth. There is a strange homogeneity among all the stars.
Page 1408.The laws like that of gravity, speed of light and movement which rule this world are similar in nature and all have the same set of rules. When we discover any law we find that it applies to all those existent on this world. E.g. we find that the law of gravity is applicable in our galaxy as well as the entire solar system. Newton discovered this law from the falling of an apple from a tree. The précis of this discussion is that there is no discrepancy in the creativity of the Beneficent God. There are no faults and obstructions. The wisdom behind this verse will be clearer as the in depth knowledge of mankind increases. This synchronization in the universe is a clear proof of the Oneness of God and the oneness of His creativity.The Explanation of the Proof of Synchronization (Tamano’)The Proof of Tamano’ is also called as the proof of hindrances or the proof of synchronization. It is made up of two things. The first is the homogeneity at the origin of creation as we have discussed earlier and secondly that if there are two creators of this universe then there will be chaos. Since there is existence of disharmony in this
universe we conclude that the origin of all creation is the one creator who is the creator and the arranger. Among the verses mentioned the first is about the first premise and the second and third are about the second premise; so this proof is called the Proof of Oneness when we deal with the first premise and is called the proof of Tamano’ in the second premise. Both these proofs revert to the same source but are called different due to the manner and cause in which they are presented.Page 141The Answer for Two QuestionsIn the first premise is that the number of creator does not mean disarray and chaos we have seen groups that are practicing one ideology through mutual consultations. If there are two gods then there will be discord only when they are at loggerheads but if consider them to be wise and knowledgeable then they will naturally cooperate with each other and maintain the same system in the entire universe.The Answer:On face value this premise seems to be pretty reasonable but it seems that no attention has been paid to numbers.When we say that there are many gods it means that they do not have the same views because if the have homogeneity in thoughts and deeds they will be considered as one. In other words whenever there is a question of numbers and we assume that there is no difference in their idea but it will still be impossible that they be completely harmonious in all ideas. There should be compatibility between the deed and the doer because each deed is a sign of the doer and so it is impossible that the deeds will be equal in respect when there are two doers as it is impossible that two doers will be totally synchronized in their intention and deed. When there are two people with differences then their deeds too will reflect the same. In short this is an impossibility to prove a system which has no differences but is the result of two different person’s thoughts and deeds.
We often see a group of people belonging to the same organization work together but the oneness in such work and example is just outward and not in the system . A group can be successful in working only when the people comprising compromise on their own ideas to maintain that unity or oneness and it is not that they are always uniform in ideas and deeds. Page 142It should be noted that in group systems it is very rare that all members are unanimous but the group dominant holds the sway and this itself is the proof of our argument. This majority too is always not the same for there are changes, sometimes in a group of seven people, four constitute the majority and on another occasion three people come from the same group but a fourth may be anyone and the earlier fourth member may differ in his opinion. Since the majority’s constitution keeps changing there is no unanimity their deeds. Keeping the three proofs in mind we can say there is the possibility of differences in the people comprising a group but they are called united because they agree to the suggestions of a majority in them. The creative and natural system of this world does not have cohesion just outwardly but it is compatible in all sense. Another explanation says if the creator and the created are two but are totally harmonious then they will be one but when they have opposite views then it will give rise to two system or they may be unanimous in some deeds and different in others then this discrepancy will affect their deeds because the deed is the shadow of the doer. 2. in the third premise are the words, “one would certainly have overpowered the other(s).” We discover another question when we look at it. How is it possible that two gods who are both wise have a tussle between them and they seek to over power each other? Why the commentators or exegetes taken them as two have kings who want only to establish their own rule and are always at loggerheads and
why are they not considered harmonious when both are knowledgeable and wise?The AnswerThis question has arisen because the reason for discord has always been taken to be egotism and greed while there can be differences because of mere incompatibility of ideas. This can occur between two gods also.It is important that we repeat our premise that when there are two gods or a creator of the universe then this duality means that they are two separate entities and surely they will have differences on occasions or else they would have been considered as one. One wants to perfect the world in one style and the other differs. It is a great error to think that both the gods will be totally in harmony in their ideas because when they have been accepted as two one is definitely different and inferior while the other is more perfect.Page 143 This means total perfection does not exist. So it will be no surprise that they may have differences in knowledge and each one of them wants to run the universe in his style. The Proof of Oneness and harmony in Islamic traditions.This proof is found in the Islamic traditions and it says that Hisham bin Hakam asked Imam Jafar Sadiq (AS) , “ what proof do we have that God is One and alone?” The Imam answered, “ The perfect harmony of the creations in this universe is itself a proof of God’s Oneness. God Himself says, “ Had thee been another creator the world would have been destroyed. (1) In another Hadith of Al Kafi Shaykh Kuleni has reported Hisham bin Hakam to have said, “ Imam Jafar Sadiq replied to a disbelieving atheist , “ When we find this universe in perfect harmony and arrangement , find the boats sailing then we feel that there is a system in place here. The sun and moon are in orbit night and day and when we see all this and their interdependence and coexistence we understand that there is some one arranging and controlling them. (1) Tafsir Burhan Vol. 3 Page 55 Hadith 1.
Page 144 is blankPage 145The Proof of God’s Infinity.IntroductionAs we will discuss later the existence of God is infinite.It is quite evident there cannot be a companion for one who is infinite because it is impossible for two entities to be infinite at the same time because if there is duality then one will try to eradicate the other or we should go a place where the infinity of one ends and the other’s begins then in such a case they will both be limited and both will have a beginning and an end. Let us clarify our premise through an example. There are two persons and each one of them is an owner of an orchard and naturally when there are two orchards they must be limited. Supposing we assume that the orchard of one person grew to such an extant that it covers all the land in the world then it is sure that the other orchard would have no place and there will then exist only one orchard in the world. When the entity is infinite it must be alone. This is what is mean by the Proof of “Sarf al Wojud” . God is the complete and sole entity who is unlimited or infinite in every sense, therefore we cannot assume as equal or a second for him.We now turn to the Holy Qura’n and a few of its verses after this brief introduction.Surah al Imran Verse 18:God bears witness that there is no god but He, and so do the angels, and those who possess knowledge, standing firmly for justice; there is no god but He, the Almighty, the all-Wise. Surah Hadid Verse 2 and 3:His is the kingdom of the heavens and the earth; He grants life and causes death, and He has power over all things.Page 146 3. He is the first and the last, the manifest and the hidden; He is the knower of all things.Surah Yusuf Verse 39:
O my fellow inmates! Are (many) gods who differ with another better or God, the One, the all-Dominant? The Verses and their ExplanationGod is the witness of His own onenessThe first verse has been explained under the proof of Truths so we will be brief about it and carry on. The matter of this verse is that God gives witness that only He is God and the angels and the wise ones give the same witness in their own style. The sign of the Oneness of God’s pure entity is that He rules the entire universe with perfect justice This is why the verse says, that He has promulgated justice and adds after speaking about His oneness that there is no god but He and He is the god who is almighty and all-wise. It is agreed that if there are more than one ruler in this universe then the kingdom of one will beyond the reach of another and each one of them will not be equal to the other’s powers and perfection. But this is against the attribute of “Aziz” for God and the rule that he promulgates proves His oneness. The multi-existence of gods will result in chaos and disarray.The witness of the angels and the wise is very evident but what is the condition of god giving witness of His own oneness? The commentators have expressed their opinions about it. Some say this is a verbal witness and is present in many verses of the Qura’n but some say that His presence and His power and control on earth are manifest and all are under one system and this is the witness of God’s oneness.Both the views are correct in their places but the witness here may have another side and our purpose is to explain the same and it says that God’ entity is such that there can be no others because He is an infinite entity and there can not be another such existence. So the entity of God is the Witness on His oneness and this is a very strong witness. (Reflect)Page 147There is no difference in the three premises and they can be included in the meaning of this verse. Some elder commentators (Like the author of Al Mizan) insistence
regarding the first explanation (the verbal witness) being the only explanation for this verse is not acceptable. The reason for this that the words of the verse are free and they cannot be confined to any particular meaning. Why is there a repetition of the words “There is no god but Allah”? It has first been brought as an introduction and the second time as a result. The famous Sunni commentary, Tafsir Qartabi reports Imam Jafar Sadiq (AS) to have said, “This sentence was first spoken for introducing the Oneness of God and the second time for teaching and showing the way or “O people! You should also say that there is no god but the One God and He is almighty and all–wise. (1)He is the First and the Last, the Manifest and the Hidden.In the second verse from Surah Hadid. In these verses according to Imam Ali Ibn Al Hussein there are points to ponder about the beauty, the authority described in the best possible and profound manner. So God says, “His is the kingdom of the heavens and the earth.” (2) According to this proof life and death is in His hands and He has control over everything. The verse says, “He grants life and causes death, and He has power over all things.”Then there is the other side of the verse and it may be the proof of God’s Oneness, His might, His rule and His being the arranger of all creations. The verse says, “He is the first and the last, the manifest and the hidden; He is the knower of all things.”Five attributes of God have been mentioned in this verse and they collectively are the proof of His infinity. Every thing begins from Him, Every thing will end with Him, and He exists both in the manifest and in the hidden. (1) Tafsir Qartabi Vol.2 Page 1285(2) The word “Lahu” denotes that the kingdom of the heavens and the earth depends on His pure existence.
------------------------------------------------------------------Page 148There are five attributes of God mentioned in this verse that are proof of His being infinite. He says, “. He is the first and the last, the manifest and the hidden.” He is
present everywhere and there is none like Him because had there been any other god then they both would have had a beginning and an end and they could not be present both in the manifest as well hidden. Their knowledge could not have encompassed everything. If they had been two then both would have been limited and when one met the other he would die or it would be his end and the beginning of the second. The proof of His being One is that He is infinite. Fakhruddin Razi has said that most commentators consider “He is first” to be the proof of the Oneness of God. (1)The third verse speaks of Hazrat Yusuf and two inmates who were incarcerated with him in the prison. They asked Hazrat Yusuf the interpretations of their dreams and he joined this to the god’s Oneness because it this that is the source of all enlightenment. He said, “O my fellow inmates! Are (many) gods who differ with another better or God, the One, the all-Dominant?” It is very interesting to note that Qura’n has used the word dominant six times (2) and on each occasion has mentioned it after the Oneness as if there is a special link between the two attributes. Dominance is also a proof of God’s oneness. (Reflect).Hazrat Yusuf first placed this problem to their knowledge because the truth of Oneness (as we have said before) is in the core of human nature. So he said, Tafsir Kabeer Vol.29 Page 313 and Tafsir Ruhul Bayan Vol. 9 Page 347(2) See Surah Raad Verse 16, Ibrahim Verse 48, Saad Verse 65, Zumur 4, and Ghafir 16.
---------------------------------------------------------------------------------------------------------------------------------Page 149He said, “You believe in many gods and this includes one each for earth, heavens, fire, water and the Jinns and angels. Then the Pharaoh of Egypt is also your god. The idols of clay, stones, wood and other minerals too your gods and you worship them all so tell me is this group of gods better or the One God who dominates everywhere? The word “dominance” here is used as a hyperbole and Raghib opines in Mafuradat that it means total power with
which to throw the opposition into the abyss but this word is used often separately for both. In Majmaul Bayan Tibrasisays, dominant is that powerful entity who has no other as equal or partner. It shows us the interconnection between Oneness and dominance because when we admit that He is dominant over all things or that He is infinite then we cannot imagine another or equal for whoever exists is subservient and one who is subservient cannot be infinite and a necessary being.ExplanationsGod is an infinite and unlimited being The most important point that we have to prove regarding the attributes of God so that the issue of Oneness becomes clear and the attributes like knowledge and might etc are proves is to prove the infinity of the Pure existence because if this is proven and understood then the way will be cleared for all attributes like beauty and perfection. (The positive and Negative attributes.)We have to pay attention to the following facts to prove the infinite of God.1. The limitation of existence is connected with the unseen and if there is no pre-existence then there is no limitation e.g. they a certain person’s age is limited so it means that his age is reaching its limit and this is way is contains destruction. It is the same for the limitations of knowledge and dominance.2. Existence is the opposite of non-existence and the entity in which we find exigency can have no scope for destruction.3. In the proof of cause and effect we have already proven that the continuity or chain of cause and effect should reach a point which eternal and ever living and we call it the necessary being.Page 150This means that His existence is from His entity and not from some external force so the initial cause of the creations is linked to Him. Think deeply over all the three points. It will be clear from them that if there is any limitation in the necessary being then it will be external the manifestation of the beings means the advent from the unseen. The entity
that has the centrality of existence cannot be connected with destruction. So if there is any contingency or limitation it will be external and this means that it will not be a necessary being because it will the effect of another’s cause.In other words there is no doubt that there exists a necessary being in this universe (The discussion on Oneness comes after the discussion on the confirmation of God’s existence) If the necessary being is infinite then we have proven are argument and if it is limited or finite then it is not personal because persona extends from existence and has no scope of the unseen. So we learn that limitation is external and it evolves from an external cause and this is the effect of the existence. In such a case that entity will not be a necessary being. This is why we should accept that the existence of God is infinite or limitless. 2. God is the infinite truth and is limitless.In our previous discussion it was proven that the existence of God is limitless. Now we say that there can be no duality in such truth and He is definite One because we have repeatedly understood that two entities cannot be limitless or infinite at the same time because duality demands limitations. It is clear that when we image two entities one has a separate existence from the other and will end at some point and from there will begin the existence of the other.We can clarify this through a very simple illustration. You image a light which shines with limitations of boundaries and is limitless from all sides. Can you imagine a similar light at the same time? Never! The light that we imagine will be the first but we will add limitations to it and then say it comes from such and is at such a place. Page 151In other words we can say the they both exist in the manifest and if their time, age and place, and station are two or their source of origin are different or the light from is greater than the light of the other but if they are bereft of all these conditions then we will consider them not as two but as one. Verse 117 of Surah Mominun says, Who ever invokes any besides God having no proof thereof, will have his
reckoning with his Lord; verily the disbelieves shall never succeed.”
This verse may be referring that taking partners for God is not worth any proof so have you build a proof on it when this is totally unacceptable. The Proof of God’s jurisdiction in Islamic Traditions.The proof of existence has been beautifully described by Imam Sajid (AS) wherein he says, “God is not connected with any boundaries (His pure existence does not accept any limits). He is far above such things. How is possible that one who has not limitless should be connected with boundaries. (1) In other traditions Imam Ali Reza (AS) says: “His entity is far superior that eyes should behold Him or thoughts can encircle Him or the intellect can bring Him under any jurisdiction. The questioner pleaded for him to explain His limitations and then the Imam said, “Every limited being will be confined to his boundaries and if he can then he will accept more. If he is capable of increase then he may have loss and reduction (he who is capable of increase will be a contingent being). But God is limitless and does not accept any increase; he cannot be understood and he cannot be imagined. --------------------------------------------(1) Usul Kafi Vol.1 Page 100; Babu-n-nahi ane-s sifatta Hadith 2(2) Behar –ol-Anwar Vol. 3 Page 15 Hadith 1. Page 152 is BlankPage 153The Proof of Beneficence and Guidance.All the Apostles invited their people to the Oneness of God.The Holy God is a complete existence and such an entity is the source of providing beneficence and perfection. Is it conceivable that such an emanating being can deprive others and not even introduce Him when this knowledge will
be source of their development and will be the way to bring them close to His perfect existence that sustains everything?It is now clear that if there are many gods then each god must have his messengers to introduce their god to the creations and his creative and inherent munificence reach every one but we find that all the messenger invite people to just one God so we learn that there is just one Lord ( and there is no existence of another Lord). With this we revert to the holy Qura’n and reflect upon the under-mentioned verses.Surah AnbiyaVerse 25:And We did not send any messenger before you but We inspired him saying, “None has the right to be worshipped but I, so worship Me (alone and none else). Surah Zukhruf Verse 45Ask those messengers whom We sent before you if We appointed besides the Beneficent God any gods to be worshipped.Surah Ahqaf Verse 4:Say: “Have you seen what you called upon besides God? Show me what part of the earth they created, or if there is any share for them in the heavens. Bring me a book before this or traces of knowledge if you are truthful. Page 154: The Explanation of the VersesThe general invitation of the Apostles towards One God
In the first verse refers to the Apostles and says, “And We did not send any messenger before you but We inspired him saying, “None has the right to be worshipped but I, so worship Me (alone and none else).” All previous apostles were the preachers of the Oneness of God. As history tells us they invited people to the One God. How that polytheism is too has an importance while the apostles invite people to God.
Was there any one else present but he did not have himself recognized and restricted his beneficence or did his apostles show lethargy in preaching his message? The mind does not accept any of these things. Some commentators think that the logic has been used at first in Surah Anbiya and then presented the repeated proof which is in this verse. All the apostles have enjoined the people to Oneness and this itself is a proof. (1) The second verse speaks a little differently and it is addressed to the Holy Messenger (even though it addresses the whole of mankind). It says, “Ask those messengers whom We sent before you if We appointed besides the Beneficent God any gods to be worshipped.” Why was the Holy Messenger ordered to ask the previous apostles when they were not present in his time? The exegetes have explained it in various ways. According to some this means that he was commanded to ask the people of those apostles so that this can be proven through the repeated news because the people who believe in the triad also claim to worship the One God and tries to reach the Oneness through the triad.(1) Tafsir QartabiVol.6. Page No 4320.
Page 155.- The meaning of this verse is similar to the meaning of verse 94 of Surah Yunus that says, “Ask those who have read the book before you”. Some take it to mean that you should read the books of the previous apostles which were present in those days. The gleaning the knowledge from the book is like asking those apostles.Another group feel that asking the apostles means to ask the souls of those apostles and that was possible on the Eve of the Celestial Journey (Meraj) and on normal days , because the souls of the apostles being lofty are not restricted by time and space. It is not impossible for the Holy Messenger to meet them. The issue here is to argue with the real polytheists the first and the second meaning will be more appropriate because contacting the soul will not be acceptable to the polytheists and this method will be beneficial only for the holy
messenger even though it is clear that his certitude on Oneness is so lofty that he does not need to ask anyone. The third hypothesis can be deemed to be an esoteric explanation and this view is supported by in puts in various traditions. (1) The actual fact is that the Holy Messenger’s invitation to Oneness of God was not something new this invitation has been the accepted norm of all previous apostles and it is a shining proof of Oneness. Another point to be noted in this connection is that the attribute “Rahman” has been used in this verse and this tells us that it is He (The One God) who is worth worshipping for His beneficence is for all even the disbelievers and polytheists are not deprived of it. All of mankind is immersed in His ocean of beneficence then how is it possible for mankind to forgo its benefactor and worship some body else? Is there any argument in favor of Polytheism?In the third and last verse the intellectual proof has been joined to the manifest proof.(1) Tafsir Burhan Vol. 4 Page 147; Tafsir Nurus Saqlain Vol.4. Pages 606 and 607.
Page 156It is said, “Have you seen what you called upon besides God? Show me what part of the earth they created, or if there is any share for them in the heavens.”Had they really been gods then they should have been the originators of beneficence. They should have at least created some part of the word and taken part a little in the creation of heavens (they cannot do anything). Is it possible that a Lord God is devoid of beneficence? Who was the apostle who invited mankind to other gods? Bring a book similar to the books sent earlier or show some message which contains even the weakest arguments about obeying gods, if you are truthful. The verse says, “. Bring me a book before this or traces of knowledge if you are truthful.” It is clear now that all apostles were unanimous about Oneness of God and this is a very open proof. It is now proven that the book of the universe and the books of the apostles too present strong arguments in favor of the
Oneness of God. The Oneness of God, therefore, is an irrefutable truth and only a weak-minded dolt can deny it. Here, the traces in “traces of knowledge” originate from “effect”. According to Maqayis -ol-Lughata it has three meanings, to make it prominent, to remember, and the trace of something non-existent.Fakhr Razi has explained it in other words, and he says that “Asar” means remnant, signs and legends but most exegetes have taken it to mean the “relics” but it is not surprising that all the three meanings revert to the same meaning because they have all been construed from a single base and that is “Something that proves the existence of something else.” (1)Explanations1. The Grace and Guidance in Islamic Traditions.The proof of grace and guidance is present in the Qura’n also.The commander of the Faithful Ali Ibn Abi Talib (AS) has explained this proof in a very lucid and beautiful manner when he was prescribing his will to his sons Hasan and Hussein (AS). He said, “Sons! Beware !Had there be any partner of God then his messengers too would have come, and the signs of his might would have been evident and his attributes would have been manifest but He is alone as God as He himself says.” (2), (1) Tahqiq fi kalemate Quran alkarim Vol.1 Origin of Asar.(2) Nahjul Balagha sermon 31.
Page 157Explanation:God is wise. The signs of grace and guidance will surely be exhibited from God and these signs are present in both the unseen and the unseen worlds though we do not see any manifestation of His attribute and we do not find and see any signs of the apostles. This does not seem compatible that man should be deprived of even imagining the Wise God.Had there been two gods it would not have been proper for all the apostles to speak of just the One God. Is it possible (God forbid) that the apostles are lying when they all invite
us to the One God and then He who sent them forced them to preach the Oneness against their nature. This is not compatible with God the Wise so there must be just one God about who the apostles spoke. This is not the only argument and proofs about the Oneness of God, there are others and we have already spoken about them. The gathering of the apostles itself is a proof of God’s Oneness. The Proof of Composition The philosophers and orators have given a 5th proof of Oneness but we do not find any verse of Qura’n to support it so we are dealing with under explanations.If there is a partner for God, then they will be similar in existence but the duality in their existence demand that there should be differences between them so that they are realized separately. Each one of them will be composed of parts and they will common values as well as different values so each one of them will be dependent on the composition of his parts and he who is dependent cannot be the necessary being. The necessary being will be the one who is above needs. What we learn is that just as there is no partner for God He is not composed of anything but one because he will parts if he has partners. He in every sense of the term is limitless and is alone in every manner.Page 158 Oneness and the Proofs from Qura’n and Traditions.To confirm the oneness we had given five proofs and they were its intellectual proofs and we can present some proofs from oft repeated traditions. To prove and confirm God’s existence and the acceptance of the Messenger’s ministry and his truthfulness it is imperative that all that has been said in the Qura’n should be above refutation. We are now sure that there is nothing untoward in the Book. We can take the help of the Quranic verses to confirm the Oneness and it is full of such verses. No topic has been as largely discussed as Tawhid Allama Majlisi writes in Behar-ol-Anwar about this subject, “ there are umpteen Hadith in the books and Sunni about the
proof of Oneness in Qura’n and Hadith and nothing can prevent us from be attached to those proofs.” He then adds, “ I think that the best argument in favor of confirmation of Oneness is that which is taken from Qura’n and Hadith”. ( Al Daleel Naqli) (1) It is evident without saying that the proof through the books does not contradict the intellectual and confirmed proof because the base of the intellectual proof is in the books and Sunnah. We can therefore say that the source of origin of both the intellectual and the extracted proof (from the books) is the same, the Qura’n and the Sunnah. (1)_ Behar-ol-Anwar Vol.3. Page 234
Page 159The Fountainheads of PolytheismThe First Fountain of Polytheism1. Following the Whims.2. Following the sense3. Following superstitions4. and 5: following Blind faith and concocted fancies Page 160 is Blank------------------------------------------------------------------Page 161Following the Whims. IntroductionThe reason for polytheism and idolatry passing through different generations is blind following. It is because of blind following that has give scope to it. Qura’n has also said that blind faith has played a great role in the creation and development of idolatry. At times it has talked about the argument of the idolaters based on genetic blind following. Being born in a polytheist society, following the ways of the forefathers and absorbing the fancy tales of childhood has helped. One of the effects is giving importance to those frivolous creations of the useless idols from wood and declaring them to be divine. After this brief introduction we turn towards Qura’n and listen to the verses mentioned below:Surah Mominun Verse 117:
Whoever invokes any besides God, having no proof thereof, will have his reckoning with his Lord; verily the disbelievers shall never succeed.Surah Yusuf Verse 40:“You only worship mere names besides Him which you have given, you and your fathers. God has not sent down for them any authority; there is no judgment but God’s. He has bidden that you worship none but Him. This is the right religion, but most people do not know!”Surah Hajj Verse 71: They worship besides God that for which He has not sent any authority, and that of which they have no knowledge; there shall be no help0er for the unjust.Page 162Surah Yunus Verse 66:Be it known that to belong whatever is in the heavens and on earth; and those who worship and invoke others do not follow (His partners). They follow only a conjecture and they only invent lies.Surah Yunus Verse 36:And most of them follow nothing but conjecture. Certainly conjecture cannot help against the truth. Surely God is aware of what they do.Surah Najm Verse 23They are but names that you have given, you and your fathers, for which God has sent no authority. They follow but a conjecture that they desire, whereas there has surely come to them the guidance from their Lord. Surah Anbiya Verse 24:Or have they taken for worship other gods besides Him. Say, “Bring your proof” This (the Qura’n) is a reminder for those with me and the reminder for those before me. But most of them do not know the truth so they are averse. The Explanation of Mafuradat“Az-Zanna” Raghib has described “Zan” as the condition that comes before the advent of something. If becomes
strong it is called knowledge and if it weakens then it is termed as a mere thought. Ibn Manzur says in Lisan-ol-Arab that “Zan” can be used for both doubt and certitude but this is not a certitude that comes from seeing. It is a certitude that comes from meditation and reflection. Knowledge is but the name of this certitude that is discerned from observation. The book Nihaya Ibn Athir says, “Zan” is used for knowledge, doubt and accusation but in the verse here this word means conjectures. (The proof is there in this verse only and we will discuss it later.)According to Sahah –al-loghata the word “Khars” means to guess the dates on a date palm. Raghib has expressed the same view in Mafuradat. Then this began to be used for all kind of guesses. Since guesses are not always correct the word began to be used for lies and also for all baseless ideas.Some other meanings have also been attached to it like Ramho’, Halqa or Hauz (The moat that is near the canal in which water enters and leaves). Page 163:It may also be that all these meanings are attached to the meaning of being baselessOr a thought that is subject to doubts and changes; the words Ramh (lance), Halqa and Hauz have the same meaning. (1) The word “Burhan” is the irrefutable proof and it may be used for all kinds of proofs and arguments. Raghib in Mafuradat says, “Burhan” a solid proof and some linguists feel that the origin is Barah (to become white) and then it began to be used to denote for those arguments that are crystal clear and free of all weaknesses. (2)One Hadith says, “Charity is a very solid proof” and it may have been said because charity is made in the way of God and this itself is a valid proof for certitude because until a person has certitude about this belief he will not be ready to spend his wealth on it.“Sultan” according to Maqayis-ol Lughata means control and power which is superior because a solid argument against a
person leads to dominance and victory. This is why “sultan” is used irrefutable arguments and proofs.The word “Saleet” was sometimes used for eloquence and sometimes was used for men who were good and voluble talkers. It has often been used for those with a vile tongue. Women with vitriolic tongues are also called “Saleet”. All these words have originated from the word “Saltah”Explanation of the VersesTo enter the abyss of whims.The first verse points towards the self made gods, and their deities of the polytheists.
(1) Book Al Tehqiq fi Kalemat-ol-Qura’n Origin of “Khars”(2) Book Al Tehqiq fi Kalamat-ol-Qura’n the origination of verb Barhan, yubarheno, Wasaf, mubarheno, l and the innovation has lead to Sultan, Salt, Saltana, and yosaltino
Page 164.whims. It is said, “Whoever invokes any besides God, having no proof thereof.” These They do not have any proof for these fictitious gods. These are just their conjectures and are just their conjectures and whims. It is said, ‘Whoever invokes any besides God, having no proof thereof, will have his reckoning with his Lord; verily the disbelievers shall never succeed.” The point to note is that the punishments for the idolaters has not been mentioned instead it says that they will be answerable to God. This is a great warning and threat because an almighty entity is going to their account. It is therefore clear, that their end will be very bad.The words “ He has no proof” makes it clear that polytheism actual is not backed by either intellectual or discerned proofs; it is not according to nature nor is it based on intellect and logic and its futility becomes clearer the more you ponder on it. “ Surely the disbelievers will not be successful” has a vast meaning for it denotes that the disbelievers will not be successful in this world or in the hereafter and this can be seen in the common day to day examples in society.
The Baseless Names.The same meaning is being conveyed in the verse where Hazrat Yusuf tell his inmates, ““You only worship mere names besides Him which you have given, you and your fathers.” The proof is that God has given them no authority. God has not sent down for them any authority.”If there was any reality about these gods there would have been proofs and it is impossible that someone is considered a partner of God but without proof so there should be proof and since there is none then it is proven that he has no partners. The next lines of this verse conclude “there is no judgment but God’s. He has bidden that you worship none but Him.” and then adds, “This is the right religion, but most people do not know!”Every sentence of this verse is a proof of the refutation of polytheism. On the hand that will the all-knowing and wise God give an incorrect order to His subjects? Side it says that God has not issued any authority and proof for your gods to exist. In the second instance it says that only the One God has the right to rule this universe and the proof is the existence of the signs of the one system in various ways. The third is that God has given the permission to worship only Him the One God and is it possiblePage 165 They will have no help and no guidance and they will have no intellectual proof for what they In the end this verse concludes by its judgment that polytheism is the result of ignorance and foolishness and so it says, “, but most people do not know!”Some commentators think that the belief of the idolaters was that the One god was the great light of truth and the angels were lesser lights emanating from the great light and they used to make an idol to commemorate the name of the lesser lights and then declare them to be gods and then worshipped them. It tells us that those idols and their names were fictitious or mere conjectures and they had no reality and they were but names of their whims. (1)
The topic of the third verse is connected with the second and God says, criticizing them for idolatry, “They worship besides God that for which He has not sent any authority.” This speaks about it not being learned or discerned from sources and it later says, “and that of which they have no knowledge”. In the end the verse says, “there shall be no help0er for the unjust.” No one will help them when the chastisement of the Lord comes, they will have did. It is possible that the verse includes all the three meanings.The Reliance on Guess and ConjectureIn the fourth verse after declaring the glory of the creator of the heavens and earth it says, “Be it known that to God belong whatever is in the heavens and on earth.” This may be referring to the belief of the idolaters for they knew that the Lord of the heavens and the earth was the One God but the still worshipped the idols. It may also be about the single system prevalent in the universe which is a proof that there is One entity who rules the universe. It then says, “and those who worship and invoke others do not follow (His partners).”------------------------------------------------------------------ (1) Tafsir Al Kabeer Vol. 18 Page 141
Page 166They follow their own whims and conjectures. And they speak lies. “They follow only a conjecture and they only invent lies.” (1) We have already explained that the origin of the word “Yaqrosun” is “Khars” which means conjectures and it is often used for lies. In this verse we can take each sentence to have two meanings. The same meaning is conveyed in the fifth verse with a little change. After rejecting the waywardness of the idolaters God says, “And most of them follow nothing but conjecture. Certainly conjecture cannot help against
the truth.” And those who follow their conjectures are warned, “Surely God is aware of what they do.” All kinds of whim, fancies and conjectures are like shooting arrows in the dark and they do not take mankind to its real goal. If by chance they prove correct they still will not be able to recognize their aim or goal and it will be just a chance.According to the dictionary “Zan” includes al kinds of conjectures, whims and fancies and it is at times referred to mean certitude but in this verse it is the first meaning that is relevant. Another point to be noted is that the verse tells us that most people follow their conjectures but everyone is not included. Quite a number of commentators have given due attention to it.Some feel that the word “Aksar” includes them all but there is no proof of this argument. It is better to take some to mean some only because the majority is usually ignorant and foolish. Most people are very impressed by fanciful ideas and take to idolatry and there is the minority of numbered people, leaders and guides who takes these ignorant ones to sins and errors (2)It is also said that “Aksar’ is that group of people who spend their entire lives in conjectures and whims and idolatry. They always strive for the baseless conjectures. (3)(1) According to this Tafsir the words the “Ma” in “ Wama yattabe-o” is negative and the active verb of Yattabe-o is “ Allazin” and the passive is ‘Shoraka” or the polytheists do not follow those whom they make partners of God ( because there is no partner of God and this is just their conjecture) Some commentators say the word “Ma” here is exclamatory and so the sentence will now mean , what do the polytheists declare as god and what do they follow is it anything but conjecture? But the result of both the commentary is the same. Tafsir Majmaul Bayan, Tafsir Kabeer Razi, Tafsir Qartabi, Tafsir Kashaf and Tafsir Ruhul Ma’ani can be studied for this some have called “ Ma” to be Mosula” but this is very far fetched. Tafsir Ruhul Bayan Vol.4 Page 45, Tafsir Ruhul Ma’ani Vol.11 Page 103 also has similar meanings.(2) Tafsir Ruhul Bayan Vol.4. Page 45, Tafsir Ruhul Ma’ani Vol.11 Page 103 too has the same meaning. (3) Tafsir Ruhul Ma’ani has given this argument.
Page 167The topic of the sixth verse is similar to the other verse as the Qura’n says, “They are but names that you have given, you and your fathers, for whom God has sent
no authority.” This verse clearly speaks about the blind following among the polytheists; they close their eyes and ears to remain in ignorance. It then says, “They follow but a conjecture that they desire.” There is this point about their whims being the reflection of their souls. This is a very meaningful explanation. It says that the fountainheads of all their whims are their souls which present the wrong as the right to them. The actually worship the soul’ desire in the form of idols and they make them out of wood and stones. There are two major reasons for their denial and idolatry the first is that of the intellect and belief where they do not seek certitude but follow their own fancies and secondly the inclination to ignore the Oneness of God and follow their own egoistic desires. The words that need special attention are “ Yattabe’un” and “Tahawa” and they are two deeds which mean that the polytheists increasingly follow their desires and personal whims daily and their flights of fancy convinces them to do so in innovative ways. The point to reflect is that the verse initially speaks to the polytheists, but in the end they are ignored because they that they are so insignificant do not deserve to be addressed. In the seventh and last verse this truth is expressed in yet another manner. It is said, “Or have they taken for worship other gods besides Him?” Ask them to bring their proofs and arguments, “Say, “Bring your proof” If you do not have any authority for what you are doing then this action is totally wrong.God then refutes their belief and says, “” This (the Qura’n) is a reminder for those with me and the reminder for those before me.” It means all the books mine and of those apostles before are in front of you, see them and read them. Do you find any sentence supporting polytheism?” they only invite people to the pure Tawhid or oneness of God. (1) By attributing the celestial and divine books as “Dhikr” it says that all these books have been sent to open their eyes, and to admonish them.
(1) This verse has used other sources as arguments while the previous two verses contained intellectual and composition proof.
Page 168Some commentators have given other meanings to this verse but none are compatible to it. At the end of the verse God reiterates, “But most of them do not know the truth so they are averse” There is a small group that knows the truth but refrains from expressing it for short term illegal gains. We can now conclude from the seven verses that there is no justification either intellectual or through other sources for worshipping two or more gods. It is very surprising that there is no proof for such an important issue. This absence of proof is the irrefutable proof of its falsehood.Page 169Following Senses (to Recognize God)Introduction.When a person is born he tries to discover the world through his five senses, seeing, hearing, tasting, feeling and smelling and considers them to be the assets of his knowledge. He moves on towards intellectual issues as he grows up and matures.
Some people stay at this first stage because of lack of knowledge; they do not acquire any knowledge and they do not believe in it. This is why they want that they should be able to recognize God through their senses, so that they may see and touch Him. This desire to feel or touch and see god is the fountain of the gods that can be touched i.e. the idols. With this hint we turn our attention to the under mentioned verses in this regard: 1. Surah Furqan Verse 21:Those who do not wish to meet Us say, “Why has no angel been sent to us, nor have we seen our Lord?” Indeed they think too highly of themselves, and they have gone to great excesses. 2. Surah Nisa Verse 153:The people of the Book ask you to bring them a book from the heavens; indeed they demanded of Moses a
greater thing that that, for they said, “Show us God” and the lightning struck them for their wickedness. They then took a calf (as god) even after clear signs had come to them, but (even then) We pardoned them for this, and We bestowed upon Moses a clear authority. 3. Surah Qasas Verse 38:The Pharaoh said, “O People! I do not know any god for you besides myself; so, burn for , O Haman, bricks of clay, and build me a tower so that I may mount it and see the God of Moses and I verily deem him to be a liar.”Page 1704. Surah Isra Verses 90 to 92:They said, “We will never believe in you until you cause a spring for us to gush forth from the ground. 91. “Or show us a garden of date-palms and grapes and that you can cause rivers to flow gushing forth in their midst. 92. “Or cause the heavens to fall upon us in pieces as you assert, or bring God and the angels (to vouch for you) face to face (with us).Surah Baqarah Verse 210:Do they then wait for anything other than that God should come to them in the shadows of the clouds, and the angels? Then the case would be already judged. And to God return all matters.The Verses and Their Explanation:Why Can’t We See God?The first verse repeats the sayings of the polytheists. They thought that God had a body and He could be observed and seen. It is said, “Those who do not wish to meet Us say, “Why has no angel been sent to us, nor have we seen our Lord?” The first demanded to see the angel who brought the revelations and then demanded to see God as if the non-felt and non-physical God was not acceptable to them. We learn that these words came from the mouths of the leaders of polytheism who were aware of the truth but wanted to keep the general populace ignorant and therefore kept every
thing under the banner of senses and observance. They talked in this way with the messenger thinking that they would defeat him. Qura’n says, they do not believe on the Judgment Day and are not aware of any accountability.In the end the verse says, “Indeed they think too highly of themselves, and they have gone to great excesses.” The commentators after discussing this verse have said that the verse 27 of this Surah too is about leaders of the Quraysh who practiced idolatryFrom the discussion of this verse the thing that is clear is that the cause of this great demand was their pride and their rebellion which had animosity. This is why they disbelieved the truth. This is not limited only to the polytheist Arabs, even pride and rebellious specialists in modern sciences think that they should see and feel everything. Nothing is acceptable to them if it is not discerned through the experience of senses and therefore, they call aloud and say that they will not believe in God until they see Him. And so the polytheists of yesteryears and also of today have confined themselves to materialism though there are other factors besides senses and matter and they can be seen through the heart only. God is an entity who cannot be found in the senses but in the hearts.------------------------------------------------------------------Page 171-Moses was asked the same question.In the second verse God speak about the excuses the Jews made, “The people of the Book ask you to bring them a book from the heavens.” One group of scholars feels that their demand for a book was actually for something in writing even pages which they could see and touch. (1)Some say that they demanded why the full Qura’n was not reveled at one time. Qura’n expresses surprise, that they say so after testing the truth of the messenger’s message. This is an evil and rebellious group and such things are not unheard of from them, because their elders had asked Moses something greater , “ Show us God face to face” The verse says, “ indeed they demanded of Moses a greater thing that that, for they said, “Show us God”
This wrongful demand became a curse for them and they were caught by the lightning from the heavens. “” and the lightning struck them for their wickedness.”So they were unjust on themselves and had incarcerated their intellect in the dungeon of sense and experience and never gave it a chance to fly out and explore the world beyond their limited society. This is why the lightning struck them and they were annihilated. It was only after the prayers of Moses that they were made to live again.It is astonishing to note that even after being subjected to the lightning, a horrific punishment, there was no sign of awakening in their hearts and when Samiri invited them to worship the calf they readily accepted it. The verse says, “They then took a calf (as god) even after clear signs had come to them.”They did not accept a god who could not be seen or sensed and they were so stuck in this material world that they could not reach out to the spiritual world. Even then God bestowed His beneficence and forgave them and gave Moses a clear authority. “We pardoned them for this, and We bestowed upon Moses a clear authority.”(1) This Tafsir has been adopted in the commentary Fi Zalal Al Qura’n Vol. 2 Page 586. Fakhruddin Razi has mentioned this as a quote and has termed it reasonable. Anywhere the other explanation inscribed here does not show incompatibility.
Page 172 The term “clear authority” is that leadership that God bestowed on Moses and this logically made him superior to his opponents. Some commentators have considered it to be just the success in his arguments (against the Pharaoh). Allama Tibrasi has adopted this view in his commentary Majmaul Bayan.Let me go up to the Heavens to See God.This is what we hear from the pharaoh in the third verse and it reflects the thinking of the people of Egypt. The Pharaoh said this after Moses had gained superiority over the magicians of the court and his fame spread throughout the land. The Pharaoh wanted to erase the effect of Moses’ victory from the minds of the people so he wanted to say
something extra-ordinary. He said, “O People! I do not know any god for you besides myself.” But since I am a searcher for truth I will not throw caution to the wind. I have thought something that will expose the lies of Moses. He said, “So, burn for, O Haman, bricks of clay, and build me a tower so that I may mount it and see the God of Moses.”(2) Even though I think that Moses is a liar. “And I verily deem him to be a liar.”There is no doubt that the Pharaoh was a very clever person and it is not possible that he did not know that he was not God. He also understood that when Moses said the God of the heavens he meant the God who created the heavens not that He lived in the sky. Even if the sky was the abode of God no person at that time could raise a tower and reach Him because even from the heights the sky seems as far as it seems from earth. These were not the issues that the Pharaoh did not understand but his purpose was something else.He wanted to disturb the thinking of the people by such statements for they now leaned towards Moses. He though that the construction of high rise or tower will keep the population busy for a long time.(1) The word “Mala’ according to the linguists means a group of people with one ideology and that this is evident to all. It originates from the word “Malu” and means to fill and so this word is used for a nation, its kings and their courtiers.(2) “Sarah” means free of defect and then it was used for something very high like towers or for a palace free of defects.
Page 173.Hundreds of people will make money while they work on such a tower and when the tower is ready he would go to the top and then return to tell them he could not find any trace of the God of Moses. The thing that becomes evident from all of this is the lowliness of thoughts in the people of Egypt. They were not accept The True God but would the one that which could be sensed and seen. They thought that the God of Moses must be present in the sky just as their god the Pharaoh was physically present in their midst. It is only idolatry that is present in such a society.
In the fourth verse there is this dialogue with the polytheists and the strange excuses and objections that they raised against the Holy Messenger. Qura’n says, “They said, “We will never believe in you until you cause a spring for us to gush forth from the ground.” (1) Some others said something different, “Or cause the heavens to fall upon us in pieces as you assert” or, “or bring God and the angels (to vouch for you) face to face (with us).” (2) Their last demand clearly illustrates that they believed in the material existence of god. Some commentators think that by asking for the angels to come was that they should come and help god (3) or that they come and stand witness for His God-ship. This shows the lowly depth of their thoughts.They wait for God to come to them.The fifth verse then tells us about the lowly thinking of the polytheists.(1) Yanbu originates from Naba’ which means a fountain of water.(2) Qabeel has been used for a group or opponent, benefactor, and witness and sometimes for all.(3) Tafsir Fi Zalal Al Qura’n Vol.5 Page 359
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Page 174The Book says, “Do they then wait for anything other than that God should come to them in the shadows of the clouds and the angels?”The commentators have striven very hard to about this verse; some think that this verse is ambiguous and it should be explained through the established ones (2) Some commentators have given seven different explanations for this verse (3) They thought that there would be day when God and His angels will land on earth under the shadow of the clouds; but this is totally against the verse of the Qura’n (God is free from forms and physique) so their should be a valid explanation. It is a fact that the meaning of this verse is far separate from their fancies and it contains a surprise in the negative sense.
It is like some people may be lethargic in acquiring knowledge and you ask them, “Do you wait for the day when knowledge will be fed to you like a morsel of food?” This is exactly what the verse is saying, “Do they wait for God and the angels to come to meet them, stand before them and give witness?” This waiting of theirs is baseless and incorrect because it is impossible for God has no body and there is no scope for him to travel the way they want. Now the meaning of this verse is clear and it does not need a complex and profound explanation and there is no need to consider it as ambiguous. In the end the verse admonishes these excuse makers and says, “The case would be already judged” and they will be punished or have been punished because the verse is in past tense. “And to God return all matters”No one has the courage or power compared to God and no one has the courage to disobey so if He decides to punish some group it should be taken as done because there is none to stop Him. Does this threat of punishment concerns the hereafter or this world or both? It may be that it belongs to both this world and the hereafter because the meaning of the verse has scope and we find no proof of it being limited either this world or the hereafter. (1) According to Tafsir Kabeer of Fakhr Razi the commentators are unanimous that the other meaning of the word “Nazar” may be waiting(2) Tafsir Al Mizan Vol.2 Page 105(3) Tafsir Fakhr Razi Vol.5 page 213 to 216.
------------------------------------------------------------------------------- Page 175 From the explanation of the five verses we learn that in this long historic period of mankind previous civilizations were so inclined towards material and manifest gods that they distanced themselves from Tawhid and attached themselves to polytheism. This is a truth that cannot be denied. Then there were those nations that were weak in knowledge and wisdom or were ruled over by tyrants and evil person who were anti-God were so enticed by them that they thought that God could be recognized through the idols only and they forgot the natural inclination towards Tawhid to attach
themselves to polytheism and idolatry. History tells us that this has been the moving force behind polytheism; people recognized existence only through the senses and that which they could not see or touch did not merit their attention and not acceptable to their minds and hearts. Why do they rely on the world of senses only?It is evident that the initial knowledge acquired by a person is based on his sensory experiences. When a child first opens its eyes he sees this material world and slowly begins to recognize it. Otherwise he will attend to the existing thing when he analyzes the material and spiritual issues otherwise he will not be able to accept an entity that is under no limitations of place and time. This is why it should not surprise us that the backward nations readily accepted idolatry as their religion. The reason is that on the one side they are being invited by their intrinsic nature towards the One God and on the other side they witness the dominance of materialism. This makes it impossible to perceive a God who is beyond space and time so they move towards idolatry and try to satisfy their souls through the worship of false gods. Then they take to propagate this idolatry and it comes to pass that idol making becomes a national pastime and industry which they promote.It is also true and strange that some people who say they believe in Tawhid are impressed by these ideas. Take the example of those who when they swear say, “ By the God of the heavens” or who raise their hands towards the sky as if they are praying to a God who lives in the heavens and the angels surround him.Page 176 They are not aware that God does not live in the heavens and they do not know that raising their palms is not because God lives in the heavens but that it shows humility. The traditions tell us that the hands are stretched out and raised skywards because all the grace of God come to us from the heavens above, e.g. the rains , the light from the sun that spreads all over the world and is a basic requirement of life.
Looking upwards to the sky is like paying attention to the God of the spiritual as well as material world. It is very difficulty for a person to be protected from polytheism until he raises the level of his thinking. It is a point of reflection that the children of Israel despite having been guided by Moses for ages and despite seeing the miracles especially that of the Nile parting to let them pass when they passed the idolaters on their journey they were so impressed by their doings that they asked Moses to make them an idol for worship. Moses was enraged and it was then that they were silenced. It was only a little while later that Moses went up the Sinai to receive the tablets of the commandments and Samiri designed the idol of a calf inviting the Bani Israel to worship it so they left Tawhid and gladly took up idol worship. Only a small group amongst them led by Hazrat Haroon stood firm in the belief of One God. This tells about the difficulties that the apostles of God faced in this world at the hands of the people who were weak in knowledge and belief. Normally it is not difficult to erase the signs of idolatry because we need to teach the people, give them the correct social and religious guidance and this is very important.Page 177The Benefits of Whims and FanciesWhims, misunderstanding and pride or vanity are the things on which idolatry is based. The increase in following superstitions and hotheadedness will increase the effects of idolatry so much that lifeless objects made of clay and stones are regarded priceless and are thought to be owner of the heavens and the earth. People bow before them in worship.These imaginary benefits are the second collateral from the fountainhead of idolatry. After this brief introduction we now turn towards the Qura’n and study the under mentioned verses. 1. Surah Yunus Verse 18:And they worship besides God things that hurt them not, nor profit them and they say, “These are our intercessors with God” Say, “Do you tell God that
which He knows not in the heavens and on earth?” Glorified and exalted is He above all that which they associate as partners with Him!”2. Surah Yasin Verse 74:And they have taken others besides God, hoping that they might be helped (by these so called gods)3. Surah Maryam Verse 81:They have taken gods besides God to give them power and glory!4. Surah Zumur Verse 3Beware! All obeisance is due to God alone, and those who take others as guardians besides Him say, “We worship them only so that they may bring us closer to God. “ God will certainly judge between them about what they differ; surely God does not guide a liar and ingrate.Explanations from Mafuradat“Shofa’ao” is the plural of Shafee and it originates from Shafa.Page 178According to Misbah-ol-Lughata it means to merge something to another. According to Mafuradat of Raghib it means to merge one thing into something similar. Maqayis-ol-Lughata says it means the proximity between two things.All the meanings revert to the meaning that says it means the attachment of one weak person with a powerful one so that the latter may help him and that he may be the source of salvation. This is the meaning in this verse and others about this issue. Shafa meaning Zauj is used opposite Vitr meaning Fard. “The origin of the word “Zulfa” is “Zalf” and is used to denote the proximity of status and it is often used to denote “Qadam” or step because taking a step takes you closer to your goal. In this verse it can be used for nearness also and the idolaters used to desire such closeness but some scholars feel “Zulfa” means complete closeness and this is means the attainment of the highest level of proximity.(1) This meaning however, seems far fetched and changed in our context. This word is often used to denote the early part of the night like in verse
114 of Surah HUD that says, “Establish prayers at the two ends of the day and the approaches of the night.”The Explanation of the Verses The Idols Are Our IntercessorsThe first verse speaks about the assumptions of the idolaters and says, “And they worship besides God things that hurt them not, nor profit them and they say, “These are our intercessors with God”The question is how they considered these lifeless statues to be their intercessors before God?’ the answer suggested by the thinkers is that they thought that the idolater believed worshipping the idols was worshipping God and the path to his closeness and this ideology gained ground due to various reasons.Another group thought that we are not fit to worship God because He is so lofty and this is why we worship the idols and so that we can get close to Him.Page 179Some believed that the angels had a special status with God and we worship the idols that reflect them so we worship the idols of the angels so that they may be the successful sources to attain the closeness to God Some idolaters said that we worship God and the idols are like the Ka’aba for us like the way the Muslims turn towards it. Some others said that there is a devil near every idol and he fulfills our desires when we worship it. If the idols are not worshipped then that devil by God’s orders deceives us makes us wayward and condemned. These and other frivolous beliefs are what these people believe. (1)The second verse mentions one assumption of the polytheists, “And they have taken others besides God, hoping that they might be helped (by these so called gods)” They desired that these idols would help them in hardships, wars, and diseases and they should come to their assistance in case of famine and drought and in the hereafter they should come as their supporters. This was a great misconception on their part. The issue was just the opposite because the worshippers came to save the idols when they were threatened and protect them from their
enemies. There is the instances in Abraham’s lore as described in verse 68 of Surah Anbiya.; it says, “ They said, “ Burn him and help your gods if you can do (anything at all).Their idea that the idols would help them was nothing but a conjecture because it had emanated from decadence in belief and thoughts and this in history is the fountain of idolatry.The same issue is dealt in the third verse but in another manner. It says, “They have taken gods besides God to give them power and glory!” The word “Izzah” here means power and glory, help and the intercession with God. This too was their conjecture because the chapter then addresses Hazrat Maryam, “When the veils of conjectures are lifted then intelligence will rule and the idolaters will have a great remorse. They will deny having worshipped the idols and will stand up against them. In Surah Anam verse 23 the Book says, “Their excuse would be nothing but their cry, “By God our lord, we were not polytheists.” (1) Balogh-ol-Erab Vol. 2 Page 197
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Page 180In the fourth and last verse it says, “All obeisance is due to God alone.” And then it threatens the idolaters, “Those who take others as guardians besides Him say, “We worship them only so that they may bring us closer to God. “ God will certainly judge between them about what they differ; surely God does not guide a liar and ingrate.” (1)Explanations:The Belief in the source of Intercession.Every intelligent person is surprised by idolatry as to how a person who is intelligent could bow his head before the idols (that he himself has designed and created)? Even a person of average intelligence can understand that idolatry is a foolish exercise but when we study its causes we realize that the matter is not so shallow. The real fact is that thoughts,
fancies, superstitions, habits and misconceptions confront people like intelligent proofs and they are misled. Explanting verse 18 of Surah Yunus Fakhruddin Razi writes, “How did the people take the idols to be intercessors before God? There are many views about it:1. One group believes that in all the nations in this world there is a soul that looks after each nation and since (according to them) it is impossible to reach it they design idols and consider them to symbolize that Spirit and have started worshipping them but in fact they worship the soul only. Then they have assumed that this spirit or soul is obedient to God and obeys Him.2. One group worships the stars because it believes that they and not the people deserve to be worshipped but when they saw that the stars are not always visible they created images for them and named the idols accordingly. Then they began to worship them though they feel that they are actually worshipping the stars. 3. They designed special omens, amulets and charts or diagrams and presented it to the idols.(1) Some commentators feel that the word “Wal Lazeena” is the beginning and “God will certainly judge between them” is the news about them. The words “We worship them only so that they may bring us closer to God.” has a gap describing the present situation “They say we do not worship them”
------------------------------------------------------------------Page 181They thought that they will gain closeness to this idol through this charm or amulet. The word “tilsm” means a précis kind of sorcery and it includes reading of chants and making of diagrams and some people are of the views that through these diagrams the forces from the heavens intervene in worldly affairs and strange effects can be discerned from them. They make symbols on various things and believe that they can ward of wild and harmful animals and hardships through them.4. They made idols resembling the faces of the apostles and the saints and worshipped them in the hope that they would intercede on their behalf with God.
5. They believed that God was a great big light and the angels were the smaller ones so they made huge idols for God and smaller ones for the angels. 6. Some of the idolaters believed in spiritual discordance and they believed God would enter some bodies and also enters some idols and that is why they worshipped the idols. (2)Some commentators believe that idol worshipping began at the time of Hazrat Noah. Noah had five sons, Wod, Suwa”, ya ‘ooq, Yaghus, and Nasr. Wod died and the people were very sad. They would sit regularly at his grave. Then the Satan appeared and said, “Come and I will make a statue of Wod for you so that you and enliven his memory by looking at it” They said, “Yes do it “and Satan created the idol of Wod.This continued and idols were made for all the sons of Noah when they died. Time passed and Satan convinced them that their forefathers used to worship these idols so they should do the same. This was the time when God asked Noah to stop this idol worship (3)(1) See Daira Al Maarif That God Vol.32 and Daira Al Maarif “Masahib” Vol.2. To study the word “Tilsm”(2) Tafsir Kabeer Fakhr Razi Vol. 17 Page 60(3) Tafsir Ruhul Bayan Vol.4. Page 26 (extract)
182 PageThe History of Idol Worship Amongst the Arabs.Amr bin Luhai from the tribe of Banu Khaza’ was the first person among Arabs to begin idol worship. He had gone on some errand to Syria and saw the idols being worshipped there so he enquired and learnt that they worship them, ask they for rains and they get rain and they seek their help in hardships. He asked the Syrians, “Give me an idol if it is possible so that Arabs may benefit from idol worship. They gave him the idol of “Hubul” designed as a human being and crafted out of Aqeeq. He came with that idol to Makka and installed it within the Ka’aba and then enjoined people to worship it. So it began that the people who returned from a journey would first visit these idols and then goes home. (1)Some people believe that the real cause of idol worship was that God was a very lofty entity for the people of those times
to be worshipped. So they created an intermediary through the idols and wanted God’s closeness through them. They also may have though that God is beyond human comprehension and so could not be worshipped so they thought they could come close to Him through the idols. Some historians have written that idol worship began amongst the Banu Ishmael because when a person (who loved Makka) went on a journey he took a piece of stone with and would circumambulate it wherever he stayed. He symbolized it with circumambulating the Ka’aba. As time passed this habit turned into idol worship. (2). Allama Tabatabai writes in Tafsir Al Mizan “the idol worshippers believed that their contingency, their sins and their wrongful deeds were obstacles that would not let them come close to God. (1)Tafsir Ruhul Bayan Vol.4. Page 26; Behar ol Anwar Vol.3 Page 248, Riwaya 1,7,8, about the people of Noah, Bologhol Arab Vol.2 Page 200 about Amr bin Lohai Khazai and his bringing the idols from Syria; Seerah Ibn Hisham Vol.1 Page 78 also has a similar incidence. (2) Seerah Ibn Hisham Vol.1. Page 79.
Page 183“His entity is pure and lofty and we have no comparison with Him so we can only come close to Him through those who are dear to Him. These things are our worldly gods who are in-charge of the beings on this earth. We must therefore make idols in their image and come close to them so that they could become our intercessors with God. We will benefit from them and harm and hardship will remain far from us.” They worshipped the idols so the gods would be pleased with and intercede with God for them. At times they would consider the idols themselves to be the intercessors.Through these whims and superstitions they wanted to justify their waywardness and give it an intelligent aura but in fact they had adopted satanic temptations and wickedness as guidance.The Other factors Behind Polytheism and Idolatry.Polytheism and idolatry are complex issues with not just one instigating factor but many factors contribute towards it. We find that some nations worship the sun, moon and the stars;
some worship the fire and some consider large rivers to be their god like the Nile in Egypt and the Ganges in India. They considered all that were beneficial for them to be sacred and this so increased that they believed that it had a special soul and so they included them among their gods. According to one explanation the idolaters lost themselves in the world of causes but forgot the God of all causes. This is because they did not have the intelligence or the sight that could discern the real cause for the existence of this universe. They were devoid of such thoughts that could understand the reality of causes. The result of their dependence on their whims and assumptions was that they became enmeshed in polytheism and idolatry. Page 184 is blankPage 185Fourth and Fifth: Taqleed and Iste’mar (blind following and increasing a particular group of followers)The transfer of idolatry from one generation to another has been caused by Taqleed or blind following and it is due to this that it has gained a great scope Qura’n has also stated that Taqleed has played a great role in the spread of idolatry and at times has been presented as a proof and argument by the polytheists among the Arabs.Being reared in an idol worshipping society, following the style of the forefathers and being affected by the tales of childhood all constitute together to make a frivolous and baseless act of creating idols out of stones and wood that are absolutely useless. These factors help in introducing them as something divine and worth reverence in the eyes of the common people. We turn to the Qura’n after this brief introduction and study the verses mentioned below: 1. Surah Zukhruf Verses 22-23:Nay! They say,” Verily we found our forefathers on a creed and verily in their footsteps are we guided.”23We sent no Warner before you to a town except that the luxurious in it said, “Verily we found
our fathers on a creed and verily in their footsteps are we following.” 2. Surah Shuara Verse 71 to 74:“They said, “We worship idols, and to them we are devoted 72. He said, “Do they hear you, when you call? 73. Do they benefit you or do they harm you? 74. They said, “Nay, but we found our fathers doing so.”3. Surah Yunus Verse 78:They said, “Have you come to us to turn us away from that (faith) we found our fathers following and that you two may have greatness in the land? We are not going to believe you two!”4. Surah Baqarah Verse 170When they are told, “Follow what God has sent down” they say, “Nay! We shall follow what we have found our fathers following.” (Would they do that?) Even though their fathers did not understand anything nor were they guided.Page 1865. Surah Saba Verse 43:And when Our clear verses are recited to them they say, “This is naught but a man who wishes to hinder you from that which your forefathers used to worship” (1)Explanations from Mafuradat According to Raghib Isphahani in Mafuradat “Sanam” is that statue which they fashioned out of silver, lead and wood and worshipped. They thought it was the source of closeness to God. According to Lisan-0l-Arab this word has been derived from the word “Shaman” which belongs to either Farsi or Aramaic language. (1)Some linguists believe that the difference between “Sanam” and Wasan” is that “Sanam” is the name for those statues that have a particular name and form and “Wasan” are the idols that do not have such specialty.The word “Ab” is used for father and is sometimes used for a person who is instrumental for the creation of anything, or who amends or corrects something but this meaning is symbolical. Maqayis-ol-Lughata says that this word is used
for nurturing (feeding and rearing) because a father gives sustenance to his children. This meaning can be used here. Kuliyat Abol Wafa says that in the pre-Islamic religions the word “Ab” was used for God because He is the cause of the creation of all beings. Later the ignorant people started using the word for the biological father and became disbelievers by calling God their “Ab”. According to At-Tehqiq Fi Kalemaat-ol-Qura’n its origin is used for rearing and then it says there are many different uses of this word. It can be used for God, father, Messenger, teacher, paternal uncle and grandfather etc. So we can say that the scope of the meaning of “Ab” as father has a varied application. (1) In Farsi the word “Shaman” means idolater and not idol. See Firhang-e-Moin and Ghiyas-ol-Lughat.
Page 187The Explanation of VersesIdolatry is the legacy of our forefathers.Among the polytheists of Arabs one group regarded the angels to be the daughters of God and worshipped them. This idea of theirs has been refuted in many ways in the first verse and so it says, “You rejoice on the birth of daughters and are saddened by the birth of sons then why you are so adamant about daughters for God?’ This answer was given according to their mental level .At times the weaknesses in their belief were pointed out to them and then it was said, “Verily we found our forefathers on a creed and verily in their footsteps are we guided.”Qura’n then addresses the Holy Messenger, that it not just the Arabs who are presenting such an excuse for following the beliefs of their fathers without any objections, “We sent no Warner before you to a town except that the luxurious in it said, “ Verily we found our fathers on a creed and verily in their footsteps are we following.”So we learn that it was due to blind following that idolatry was transferred from generation to another or their following in the footstep of their forefathers who were wayward without hesitations and objections. They did not use their
brains; they did not research for the truth but bowed before the frivolity of their predecessors.“Mutrafuna” defines the vain and wealthy by the commentators because of their love for the world and the material pleasures, self indulgence, easy life and not taking the trouble to research. These are all the wrong attributes of the wealthy. This blind following and unthinking obedience are the causes which spread waywardness in both the elite as well as the commoner. Had the wealthy people come out of this darkness then it would not have been difficult to recognize and reach the truth. God says, “The love for the World is the head of all sins” (2)(1) The word “Ummatun” according to the commentators has been used for a law or commandment. But some Ulema take it to mean a group; we feel that the first meaning is preferred here though the word “Ummah” has been used in different place in the Qura’n to mean a group and sometimes the word is used for sin.(2) This has been discussed in Tafsir Kabeer of Fakhr Razi Vol. 27 Page 206, Tafsir Ruhul Bayan and Tafsir Al Mizan
-------------------------------------------------------------------------------Page 188It is also noteworthy that this verse records that they said, “In their footsteps are we guided.” while in another verse they say, “verily in their footsteps are we following.”This difference in explanation may be construed as the cause and effect. They want to say that they follow in the footsteps of their forefathers because their system is the truth and a guiding one. But Qura’n continues further and refutes their contention with a solid argument through the words of the previous apostles who admonished the polytheists and said, “ Will you still disbelieve even if we bring to you a better system of life than your forefathers?” they were surprised but replied vainly, “ We reject the laws that you have brought.” As we will explain later there are many kinds of Taqleed or blind following. The one which is beneficial is the one in which knowledge and art is transferred is transferred from one generation to another. The other Taqleed is the one which is frivolous and foolish and in which baseless ideas,
customs, and habits together with fanciful beliefs permeate into the following generations. Each of these has its own particular signs and we will discuss them later.The second verse describes the argument between the people of Babel and Hazrat Abraham. He asked them in a very dignified manner, “What are these things that you worship?” and they answered, “We worship idols, and to them we are devoted.” They not only admitted to idolatry but were proud about it. Then Abraham asked them a very strong question and perplexed them, “Do they hear you, when you call? 73. Do they benefit you or do they harm you?” If they are not capable of benefiting or harming you then should have at least heard the chanting of the priests or else what is the use of worshipping them?” They could not claim that these idols made of stones and wood heard them wail and they had nothing to prove that they could benefit or harm them so they took the help of blind following of their forefathers and said, “But we found our fathers doing so.” Giving such an answer is shameful but they had no other recourse. Page 189Abraham gives a very valid argument and dumbfounds the polytheists in these verses, he says, “These idols that your forefathers worshipped and you worship are all my enemies and I am theirs. I worship Him who is the Lord of all universes. He is the One who is responsible for my birth, my guidance, my sustenance, and he cares for my sickness, and he controls my life and my death. He is the one who will finally judge me and forgive me.” The only entity worth worshipping is the one who is the creator of the universe and the controller of benefits and losses and not the lifeless unheeding idols who cannot help themselves or others. This same issue has been narrated in the third verse that records the sayings of the Pharaoh and his people. (The people of the Pharaoh spoke to Moses), “Have you come to us to turn us away from that (faith) we found our fathers following and that you two may have
greatness in the land?” And since the matter is such, “We are not going to believe you two!”In fact the only argument they had for their practices were that “This was the way of our forefathers” They accused Moses and Aaron of trying to grab power in the land by opposing idolatry and imposing monotheism. They said they would permit them to do so. It seems that these words belong to the courtiers of the Pharaoh and they insinuated to evil ways against the invitation to Tawhid by Moses and Aaron.The first was that they fired up the excitement of the ignorant masses and said that their religion was in danger.Secondly, the created ill will in the masses regarding Moses and Aaron that they wanted to grab power in the land and there was no problem of polytheism and monotheism.The tyrant and evil rulers take to these two ways or methods to save their own rule and to fool the masses. (1) The origin of the word “Litalfetana” is “Laft” and means to remove by some means or to pay heed to. If it is attached to “An” then it means to revert or deny and if it is with “Ila” then it means to be attentive.
Page 190Verse 63 of Surah Ta-Ha has described it beautifully, “They said, “Verily these two are magicians who intend to drive you out of your land by their sorcery and wipe out your most exemplary tradition!”The Idolaters Always Give The Same AnswersThe polytheists of Makka are quoted in the fourth verse giving the same argument. “When they are told, “Follow what God has sent down” they say, “Nay! We shall follow what we have found our fathers following.” In fact all the arguments of the disbelievers and opponents are like this. When they fail to argue they resort to saying that they follow their predecessors. This blind following is done for the wayward and ignorant and is done unthinkingly but they boast about it while they have no answers for the arguments and proofs presented by the Messenger.The Qura’n raises a very pertinent question rejecting their weak and foolish arguments, “(Would they do that) even
though their fathers did not understand anything nor were they guided?” (1)Had it been that the ignorant were following the wise then it could have been acceptable but here the ignorant were following the ignorant. One misled person was following another misled one. The following of the Arab polytheists was like a thousand blind people catching the staff of another blind person. The style of this verse tells us that it is addressed to the polytheists among the Arabs but some scholars have opined that it is about the Jews and cite a tradition in this regard from Ibn Abbas but it still seems far fetched. (1) This verse has a hidden sentence in it and the verse will actually read as ‘Do these people follow those who never judged anything through intelligence and were not rightly guided?’
Page 191The fifth and the last verse too is about the Arab polytheists, “When they are told, “Follow what God has sent down” they say, “Nay! We shall follow what we have found our fathers following.” The Qura’n says, “It is very strange that the polytheists present baseless arguments like following their forefathers against the clear signs and verses of God. They insult the messenger by calling him ‘a person” and instead of saying “our elders” they say, “your elders” to gain the attention of common folks. They plead about them to instigate their animosity and bias against the Holy messenger.We conclude from this discussion that it is blind following that gives impetus to idolatry. When the messenger objected to their practices they answered as recorded in verse 43of Surah Saba and verse 22 of Surah Zukhruf giving the excuse of following their forefathers. In the days of Moses (Surah Yunus 87), Abraham (Surah Shuara 70-74), HUD (Surah A’raf 70), Saleh (Surah HUD 62) they all answered similarly about following their forefathers. This excuse of following the forefathers is not limited here, in Surah Zukhruf verse 23 it says that the polytheists in the time of all the apostles who preached monotheism took this stand. They denied the preaching of all apostles and raised
their voices in favor of following their forefathers and their ungodly ways.It is evident that this blind following has not created polytheism but it is the greatest method of transferring idolatry from one generation to another.Page 192The society develops when the ignorant turn to the wise and scholarly and knowledge and arts, great literature and cultural rites and the best of nurturing guidance are transferred from one generation to another. Children acquire their knowledge from society and this gives rise to industry. If the social development is not present in the following then the society remains bereft of development. Positive is like water which is an asset for human life but if this water is contaminated then it becomes the cause of diseases. In the same way if one ignorant follows another ignorant or if one scholar follows an ignorant then it increases chaos, dislikeable habits become common, thoughts become wayward and various kinds of frivolities and denials are transferred from one generation to another. At times following results from idleness and lethargy and then those who are slothful and do not find it pleasant to strive to know the truth turn towards (Taqleed) or following others. Then those who are biased and adamant and do not like to adopt the good points of another society follow negative thoughts and ideologies. This is the kind of blind Taqleed or following that has been instrumental to a great extent in promoting polytheism and idolatry. (1)Satanic temptations and Egoistic desiresSelf aggrandizement is also an instrument of polytheism and idolatry as we see in the story of Samiri.(1) See the first volume to have a better understand of the types and causes of Taqleed.
-------------------------------------------------------------------------------Page 193Moses asked Samiri why he did that (Created the idol of the calf) and he answered, “I saw something that these people could not see. I discovered the sign of the Gabriel the Messenger of God and then I erased them from my mind and
reverted to polytheism and my ego made it beautiful in my sight.”We also learn from the Qura’n that satanic deceptions and the temptations that he puts in the hearts also play a role in the spread of idolatry. We read in the story of Bilqis in verse 24 of Surah Naml as narrated by the hoopoe, “I saw her and her people bow before the sun, rather than God, Satan has made their deeds fair seeming in their eyes and so he turned them away from the right path, so they are not rightly guided.”But we should remember that illusions of the soul and satanic temptations are only whims, blind following, bias, and arrogance. This is why we did not mention Ego and its illusions separately. Idol Worship, slavery and colonizationPolytheism and idolatry have always been the weapons of the tyrants and this was for the following reasons:Firstly the ignorance of the common man will make them subservient as instrument to the evil forces. This is why created tales are always spreading amongst the ignorant. These concocters and colonizers always try to keep the doors of knowledge shut on the ignorant and the naïve, no outlet should be open to them to probe and to research. They should always stay in the abyss of blind following. As the Qura’n says in verse 54 of Surah Zukhruf “Thus the Pharaoh befooled and misled his people and they obeyed him. Verily they were a very rebellious people.” He made their mental standard so low that they blindly followed him. The base of idolatry is false whims and baseless ideas and this is a great weapon with which to fool the commoner and thus idolatry is a very useful weapon in the hands of the tyrant. Secondly Polytheism spreads disunity and chaos amongst the people and it always instigates mankind to worship something.Page 194 Some people worship the sun, some the stars and some Habal, Lath, and Uza so much so that a small of Arabs was divided into many sections because of worshipping different
gods but Tawhid is such a joining factor that has joined the hearts and has unified their thoughts bestowing the grace of unanimity and conformity. We should remember so long as the strife and conflict rule till that time tyranny will be pleased in its heart because, divide and rule is the policy of the tyrants and the colonizers who enslaved them and sold them for profits. It is not surprising that people like the pharaoh, Nimrods, and Abu Jamal’s put all their strength in support of idolatry. The proud rulers have always desired that the public should bow before them as they bow before God and they should accept their edicts without a murmur. So those who bow in worship before idols made of stone and wood are ever willing to bow before livings gods so we see that the Pharaoh announced, “ I am your great God” Verse 24 of Surah Naza’at says, “ I am you lord the most high!” The pharaoh thus declared himself to be a greater god than all the idols. After taking all the three causes into account we can say that the blasphemers have always supported idolatry and have given impetus to it but the way of the apostles that has always resisted weakness in faith and slavery was always united, aware and knowledgeable.We now turn our attention to the tradition attributed to Hazrat Imam Jafar Sadiq (AS) in which he said, “ Banu Omaiyya have given the people freedom to learn about Islam and faith but they did not allow them to learn about polytheism so that they could impose it whenever they wanted and they would not understand. This issue has been indirectly referred to by the Qura’n in verse 3 of Surah Saba that says, “But if you could see when the polytheists will be made to stand before their Lord, how they will accuse one another. Those who were deemed will say to those who were arrogant, “Had it not been for you we could certainly have been believers!” The Last word about the causes of polytheism The point that is become clear from all this discussion is that like all other deeds there is no single cause for polytheism; many causes join together to give it a shape.(1) Usul Kafi Vol. 4 Page 415 published in Beirut.
------------------------------------------------------------------Page 195The feelings of man, his inclinations, and the need for a god that can be perceived through sense, decadence in ideas and thoughts, searching for help from presupposed entities have all led to the foundation of idolatry. The idea that the idols can be the intermediary with God, and the whim that God can not be worshipped directly so some intercessor is required for it and the idea of purifying the idols made in the form of previous apostle and other such ideas have led to the nurturing of idolatry. This of course together with blind following of the forefathers and not be inclined to search for the truth; the benefit derived by the tyrants from the inclinations of the common people towards idolatry to fulfill their evil plans have also contributed as causes for the birth of idolatry and its commonality. On the one hand the apostles of God invited the people to the open doors of Tawhid in opposition to the birth of idolatry and its development; they invited the people to rise above the world materialism and conquer to conquer it through high values and thoughts. On the other side they enjoined the people to worship God directly, to be rid of whims and fancies, and to bow before the One God believing Him to be the lord of the universe, to seek His refuge and to raise them. In the third instance the apostles of God asked the people to break the barriers of ignorant following, to search for the truth in this world, and to recognize the spiritual and material signs of God. The fourth part of their message was that they the asked the people to break the idols of confrontation and chaos, to be united, and to be rid of the tyranny of the oppressive rulers.This is the outline of disbelief and belief and polytheism and monotheism.We conclude our discussion from Allama Tabatabai’s explanation in the Tafsir Al Mizan of verses 36 to 49 of Surah HUD about how idolatry began. He says, “We learn from our previous discussion that man was always busy in converting
the spiritual things and those beyond the human senses into idols and paintings and etchings.Page 196 It is his natural tendency to bow and respect all powers and lofty things.This is the reason that idolatry was always present in the human society. This waywardness is not prevalent just in the developed societies but in all human groups that have based their lives on the denial of God for they share equally in it. We find the statues of big people in their society and they bow before them in respect but it reminds the beholder of the ancient idol worship. Today in both the west and the east millions of people have taken to idolatry. We can easily conclude that idolatry started with people making statues of their famous ones or preserved their bodies and then they bowed before them. Today we find many statues of different nations of famous people installed in the religious institutions. There are thousands of statues or idols of Gautam Buddha and Brahma.Their bowing to the bodies of the dead people and idols are proof that that tell us that they believed that these people do not leave them even after their death and their souls still remain back. They also believed that their ideas and deeds attain perfection because they are now free from a material body and limitations of the material world. We also observe that despite his statues being worshipped and his claim to be God the pharaoh too worshipped other idols. (1)It is necessary that we should analyze the causes of idolatry that are evident.There is nothing wrong if we in the end of this discussion look towards the strange and surprising point that has been mentioned by Will Durant in his History of Civilization and those who have traveled to other countries have confirmed that there are some idols shaped in the form human genitals and people worship them.(1) Tafsir Al Mizan Vol.10 Page 284
Page 197Will Durant writes, “The first thing to be worshipped was most probably the moon that was high in the sky and it was
the most popular god of the women for they considered it to be their special god and worshipped it. They thought that the moon ruled the sky and rain and ice are its gifts and the frogs to pray to the moon for rain. He then talks about the worship of the sun, earth, mountains and rivers and then adds: “The people of the ancient times were unaware that the human semen comes from the merger “Ispar” and “Owal” so they thought that this strange birth of human is because of sexual intercourse and they believed that this intercourse or use of sexual organ too has a soul which is the base of creation of humans. This assumption soon became a port of their belief and they began to consider them as god, made idols in their shape and worshipped them.It is very surprising that Will Durant writes that there has not been any civilization in this world that has not worshipped these sexual organs. (1) As we have said earlier these organs are still being worshipped proudly in Japan and India.This tells us that when man denies the teachings of the apostles of God he falls into the foul smelling abyss of disbelief and then resorts to foolish and shameful practices. The Muslim Mominin cannot thank God enough for having been born into a society of monotheism that believes in Oneness of God and its teachings separates them from polytheism and idolatry and from entering into the wayward paths of similar evils. (1) Will Durant History Vol. 1 Page 95.
------------------------------------------------------------------------------- Page 198 is Blank Page 1991 and 2 the Essence and Attributes of Tawhid.3. Tawhid in Worship4. Tawhid in deeds.Page 200 is BlankPage 201Categorization of Tawhid (Oneness)The basic kinds of OnenessFrom our previous discussion we have concluded that the mission of the apostles of God was basically to spread the
message of His Oneness and Qura’n has supported it with intellectual and logical arguments and proofs. We have now reached the stage where we can pay attention to the various kinds of Oneness and this discussion will showcase the importance of “Tawhid”.The scholars of rhetoric (Ilm-ol-Kalam) have accepted that the basic concepts of Tawhid are four:1. The Unity of his Existence (His existence is unique and incomparable)2. The Unity of His attributes (All His attributes constitute His Oneness)3. The Unity in Worship (He alone is worshipped)4. The unity in Deeds: the creation of this universe, its management and all that occurs in this universe reverts to Him. As we will understand later these things do not hinder the individual freedom of action of mankind.The Oneness or Unity in Deeds is of many kinds and the most important among them are:1. The 0neness in creation: all creation and origin is from Him2. The Oneness of His Lordship: The management of the entire Universe is in His hands.3. The Oneness in Ownership: He is the source of all laws of natural creation.4. The Oneness in Rule: He makes the laws for all creations.5. The oneness in obedience: Only He and his designates will be obeyed. It should be remembered that the deeds of God are not just these five but they include all other kinds.Page 202We can also divide it into sections of Special Tawhid and Common Tawhid.Special Tawhid includes the kinds mentioned above.Common Tawhid has many sides and can be expressed in the following manner:1. Oneness in the Apostles of God: All the apostles had spent their lives on one aim and purpose, and they all worked in a similar manner, so far as their preaching and their ministry are concerned we find no difference in them.
2. Oneness in the End. All humans will be presented in God’s court on the Day of Judgment.3. Oneness in Imamat: All the imams repeated the same message and followed the same truth and they were all from the same light (Noor).4. Oneness among mankind: all humans originated from the same biological parents, the difference in their color, nationality and language makes no difference because together they constitute humanity.We turn to the verses of the Qura’n after this brief introduction and discuss all kinds of Oneness separately.Page 203The Oneness of the entity and the Oneness of the Attributes.When we speak of the Oneness of Entity it means that God has no equals, in form and it uniquely one in all manners and has no partners.Since in our previous discussion we spoke about the Oneness of His Entity and the verses we studied were connected with it so now we will turn our attention to the verses of the Qura’n that deal with Oneness only.Surah Shura Verse 11:There is nothing similar to Him; He is the all hearing the all-seeing.Surah Maida Verse 73:Those who say, “Certainly God is the third of the triad” and there is no God excepting the one God; if they do not desist from saying so a grievous torment shall befall those who disbelieve.”Surah Ikhlas verse:Say, “He is God, the One and only God; The needless (independent) God; He begets not, nor is begotten, and there is none like Him.Explanation of VersesThe being that is above all whims and fancies.The first verse speaks about Tawhid and contains the living explanation when it says, ‘There is nothing similar to Him.”Page 204
It is correct that the Oneness of Being is something that is above whims and fancies and it is impossible for us to comprehend His being because we can only imagine such things but the thing that has no similitude is not understood by us because we think of the things of which we have seen similarities, or we understand the unseen by the analyzing the things we have seen but a thing of which there is nothing similar is beyond our comprehension. All we know about this entity is that it is present and we try to understand Him through his attributes. The truth is no one including the apostles, Messengers and angels are not totally aware of His pure being.This admission itself is the last stage of human recognition as is recorded in a very famous Hadith, “We have not recognized you the way we should have” this statement by the Messenger is the highest level of human recognition. We have already discussed the proof that God is infinite and ever present so He cannot be understood through other sources while our thinking prowess is limited so how can we discern the infinite being?The Kaf in the words “ there is none like Him” is extra (1) There is no being which is similar to God, yes, it may be possible that His sign may be manifest through His knowledge and might. But none can resemble Him in the entire universe. Some Ulema who do find this “Kaf” to be extra have said, “The verse says that there is none like Him but this refers to His being. Like when we say, “One like you will not traverse this path” or that you should not do this. Some say that here “Like” here is about attributes and no one has the same attributes like God. In our discussion all the three explanations result the same because they reach the same meaning and purpose through different visions.
(1) Behar-ol-Anwar Vol.3 Page 14(2) Tafsir Ruhul Ma’ani says some commentators feel the word “Misl” in this verse is extra but Abu Hayyan has denied this and said, “Name is never extra in Arabic Lugha”
-------------------------------------------------------------------------------Page 205-We should study this Hadith: One person came to the Messenger and asked, “What is the highest stage of knowledge?” the Messenger answered, “To recognize God the way He should be recognized.” (1) He then added, “Remember that He has none similar to Him or a replica, he is the Lord, uniquely one, creator, almighty, first, last, manifest and hidden. Nothing is similar to Him and this is what is called recognition of God the way He should be recognized. It should be remembered that this recognition is comparative for none can really understand Him. The second speaks about those who say that God is a part of the Triad and calls them disbelievers. (2) The verse does not say that those who believe in the triad are disbelievers but says that those who say that God is one-third of the triad are disbelievers.The commentators have tried to understand this verse through many ways. Some think that it means those who think of God as one third of the “Ab”, “Ibn” and “Holy spirit” and say that despite it He is one like the sun which has an existence, light and heat but it is one in existence. (3) In another explanation this verse speaks of one ness in the Trinity and that even if gods are three they are One (this is incorrect because three cannot be equal to one but that one is reality and the other is symbolic)------------------------------------------------------------------ (1) Behar-ol-Anwar Vol.3 Page 13(2): Aqnum” means the real and the entity and the plural is “Aqanim” This is what the Christians present as the proof of trinity.(3) Tafsir Kabeer Vol.12 Page 60.
Page 206Tafsir Qartabi says that this verse speaks about a special groups of Christians, the Malekites, the Jacobites, and Nestorians who believed the father, son and the Holy Ghost to be one entity(1) But this is just an assumption for all Christians believe in this triad. Allama Tabatabai says, “What
they mean that each of the three is god and the word god is applicable to each one of them. The Father, the Son and Holy Spirit are three but are one (2)Literally the verse means something else. The fact is that assuming God to be one of the three is disbelief. Considering God to be a part of some material existence; a third of triad or two consider Him as one but after which are two others is disbelief. (Reflect)This is best explained through a statement by Amirul Mominin. During the Battle of Jamal a Bedouin came to Amirul Mominin and said, “O Caliph do you say that God is One?” He was suddenly set upon by the people who said, “O Bedu can’t you see that Amirul Mominin is busy with important problems and everything has a proper occasion.” But Amirul Mominin said, “Leave him! He is asking about that which I want to see in my enemies (It is the oneness of God that we are fighting for)” He then said, “O Bedu! When we say God is One we mean four things, two of them are incorrect and inapplicable about god and two are those that are proven and undeniable.”The two meanings not justified with Him are that some says, “He is one” in the numerical sense. It is incorrect because that which has no similitude cannot be numbered and so giving it numbers like one or two in unnecessary and he who says God is one of the third is regarded by Qura’n as a disbeliever. Even if some one says He is one is a restrictive sense regarding being then even it is incorrect because there is no one like God and we cannot imagine a shape or form for Him. He is far above being considered to belong to any category of being. (1) Tafsir Qartabi Vol.4 Page 2246 and the same meaning is there in Ruhul Bayan and Al Minar.(2) Tafsir Al Mizan Vol. 6 page 73.
------------------------------------------------------------------Page 207-The two meanings that are correct for Tawhid are one; if someone says, “He is One” for He has no similitude and Our God is like this. The second meaning which is compatible to Tawhid is that some one says, God is one in meaning and His
being cannot be compartmentalized in whims, thoughts, intellect etc. Surely are God is like this. (1) The third verse in this group is Surah Ikhlas and it describes God’s unique Oneness most beautifully. The verses in it are compact and at the same time refute the trinity of the Christian, the claim of the Zoroastrians about two gods and confront the various icons and gods of the idolaters with the Oneness of the One God. It begins by saying, “Say: God is uniquely one.” This explanation means that the Holy Messenger was repeatedly questioned about Oneness and he was commanded to answer them through this short Surah. The words are few but the meaning is vast or this short Surah is based on many issues and various proofs and arguments.The word “Ahad” was actually “Wahad” and its origin was “Wahda”. The “Wau’ transformed into “Hamza” and it became “Ahad” from Wahid’. This is why the Ulema take “Wahid” and Ahad to mean the same. According to some traditions their meaning is a being that has no similitude. (2) But some people have differentiated between “Wahid” and “Ahad” and said, “Ahad” is a special attribute of God and is not used for humans or anything else. Some say that “Wahid’ is used in the negative and the positive sense but “Ahad” is spoken only in the negative sense.Some say that “Ahad” denotes the oneness in being and “Wahid” denotes oneness in attributes. “Ahad” is used for that being that does not accept multiplication and the mind does not imagine it to be anything but one and so it cannot be counted. But ‘Wahid” can be followed by the second and the third. It is also said that “Ahad” is the proof of that entity being infinite and free from components or restrictions of time and space while “Wahid” proves it to be unparallel, unique and incomparable. There is no proof for any of the four e.g. Sunday is called “Yom-ol-Ahad” and Qura’n is called “Allah Wahid” (Baqarah verse 163).(1) Behar-ol-Anwar Vol.3 Page 206 Hadith 1(2) Behar-ol-Anwar Vol, 3, Page 222.
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In the same way “Ahad” has been used as a confirmation in the positive sense as in this and other verses of the Qura’n. (1) The right explanation is that ‘Ahad” and “Wahid” both have the same meaning. Some commentators feel that “Allah Ahad” is the best for the recognition of God that can be accepted by the human mind because “Ala” points towards a being that includes all the attributes of proof and ‘Ahad’ refutes all negatives from this pure being. (2)Qura’n gores further and says that God is an existence in His own. He is above all needs and every needy begs Him.According to Maqayis-ol-Lughata “Samad’ includes two things, to be complete, have the intention, the solidity and when it used for God then it means complete above all needs because all the needy turn to Him and it means God is the necessary being and a complete entity with no needs. The two things may have the same base and may mean His being which has solidity and an existence entirely on His own and in this way He is above all needs and the needy turn to Him. “Samad” points towards all His positive attributes and this is why many meanings have been attributed to “Samad” each one pointing to a certain attribute of God. The connection of this verse with the first one is not hidden which speaks about God’ unique oneness because the necessary being will be above all needs and it is imperative that all the needy turn to Him and so His being must be unique and alone,. The next verse too stresses upon Oneness because it denies the Christian belief of the father, son and the Holy Spirit. .(1) Verse 6 of Surah Tuba, 43 of Surah Nisa, 26 of Surah Maryam, 180 of Surah Baqarah and 19 of Surah kahaf.(2) Tafsir Kabeer Vol.32 Page 180(3) Tafsir Namuna Vol.27 the word “Samad” in Surah Ikhlas.
Page 209 It refutes the Jewish claim of Ezra being the son of god and condemns and refutes the claim of the polytheists that the angels were the daughters of God. The Book after refuting these and other frivolous claims says, “He begets not nor was He begotten”
It is an established fact that any being that has a son or a father will have a similitude and replica because similarity between the father and son cannot be denied. Such a being cannot be unique and unparalleled. This is the reason God now says, “There is none equal or comparable to Him.” The arrangement of the verses repeatedly stresses that God is unique, unparalleled, and incomparable, without similitude and one. Each verse of this Surah is an explanation of the earlier verse and compositely illustrates the tree of oneness and all its branches. ExplanationsThe Profound meaning of the Oneness of God’s existence.Many people define Oneness as God is one and not two and it has been discussed among the sayings of Amirul Mominin explaining these verses. This explanation of Oneness is incorrect because it means His Oneness if numerical (A second entity cannot be imagined with God but He does not have a material existence). Surely this is incorrect and the right thing will be to say, God is one and none other can be imagined with Him, in other words there is no similitude or replica of God and He is not like anything else because he has a unique and infinite existence. We find a Hadith of Imam Jafar Sadiq (AS) asking his student the meaning of “God is great”. The person answered “God is greater than all things”. The Imam asked, “Is there any thing like Him compared to which He is greater?” The companion said, “then what is the meaning of “God is great”?” the Imam said, “God is far above to be described in any sense.” (1)(1) Ma’ani –al-Akhbar –al-Saduq Page 7 Hadith 1.
------------------------------------------------------------------ Page 210The meaning of oneness of attributes.When we say that one of the branches of “Tawhid” is the Oneness of the attributes it means that just as He is eternal and ever-living as a being His attributes, knowledge, might, decision etc too are eternal. These attributes are not external but part of His existence and they are not separate
from each other; knowledge, might etc are one and an integral part of His being.The explanation is that when we look at ourselves we find that at birth we were devoid of attributes for we had no knowledge or power etc. We gained these attributes as we grew up so we say that our attributes are externally gained and it is possible that we may exists but we may not have the strength or knowledge and it is also true that these knowledge and might are individual in each one of us. The strength lies in the arms and knowledge in our soul.But this cannot be perceived for God and His attributes. His being includes knowledge and might and all His attributes constitute a singular existence in His being. We accept that we are devoid of such attributes so it is very difficult for us to understand this and except for intellectual arguments we have no proof.The Proof of the Oneness of Attributes.Getting lost in the attributes of the creations and the inability to understand the meaning of oneness of attributes in God resulted in some specialists of rhetoric moving astray from the right path. One group among them is called “Karamia” who follow Mohammad bin Karam Sistani and they say that God had no attributes in the beginning and it was in later times that He acquired these attributes.This explanation is so wrong and unpleasant that no one will accept that any person can believe that God in the beginning was weak and became mighty afterwards. Who have Him this might and who initiated Him into knowledge and wisdom?Page 211One objection raised in this issue is that they speak of the attributes of deeds like creativity; sustenance for they feel that it is necessary for God to give sustenance to the beings He has created or else there will be no meaning of creator or sustainer for Him. (He has the power to create and sustain but having the power is one thing and bringing something into existence is another)But attributes of deeds is not connected with the discussion on the attributes of Oneness and we are discussion the
attribute knowledge and might in God. As will be explained later the issues of attributes of being and attributes of deeds are separate. The attributes of deeds are those that our minds learn about them only after observance and add them to God as a being (you will find this explained in this book later) The best example of the attribute of oneness is “There is nothing like Him” and the verses ion Surah Ikhlas explained earlier. It means there is no possibility of existence of any duality in His pure being.We can study the following intellectual arguments also:1. It has been proven from the previous discussion that God is a being that is infinite in all sense and no attribute is external to His existence and whatever exists is in His entity. When we see that are attributes are created or that they are gradually acquired then it is because we are limited in our existence and because of this limitedness the attributes and perfection are external to us. We acquire them at times but the entity of God which is perfection personified then how can anything be imagining out of His existence? 2. If we believe that His attributes are external and acquired and consider knowledge and might to be separate from Him then the result will be that we will consider Him to be dependent though from the previous discussion we have proven that there is no differentiation or separation in His being. He is unique, unified and complete in all sense.Amirul Mominin has explained the oneness in attributes very lucidly and beautifully in his sermon recorded in the Nahjul Balagha and he says:The correct form of belief in His Unity is to realize that He is absolutely pure and above nature that nothing can be added to or subtracted from His Being. That is, one should realize that there is no difference between His Person and His attributes, and His attributes should be differentiated or distinguished from His Person. Whoever accepts His attributes to be other than His Person then he actually forsakes the idea of Unity of God and
believes in duality ( He and His attributes) Such a person in fact believes Him to exist in parts.” ---------------------------------------------------------------------------------------------------------Page 212 is BlankPage 213Oneness in WorshipAmong the various kinds of oneness the most important is the oneness of worship; we do not worship anyone besides Him. We do not bow before any other and never fall prostrate before anyone but Him. We can say that the first tenet in the teaching of the apostles was this oneness in worship and was the cause of arguments and debates with the polytheists.The Oneness in worship is part of the oneness in being and attributes because when we accept that He is the necessary being and every thing else in contingent being and dependent then there is no other recourse but to worship Him alone. He is the perfection in all sense and none else. The aim of worship is to move towards perfection so He should be worshipped only.The point to be noted is that verses of Qura’n are full with invitation to oneness and we will now study some of them to reach this important message and we will bring some other verses too. With this introduction we now turn towards the under-mentioned verses of the Qura’n.1. Surah Nahl Verse 36:Indeed We sent a messenger to every nation (who said) “Worship God (alone) and stay clear of the worship of every kind of idol (taghut).” So among them were some whom God guided, and among them were others on error was confirmed. Therefore, travel throughout the world and see what the end of those who rejected (Us) has been.”2. Surah Anbiya Verse 25:And We did not send any Messenger before you but revealed to him that “Verily there is no god but I; so worship Me (alone).”Page 214
3. Surah A’raf Verse 59:“Indeed We sent Noah to his people and he said, “O my people! Worship God alone; you have no god other than Him; indeed I fear for you a chastisement on a fearful day.”4. Surah Taubah Verse 31: They were commanded to worship God the only One; there is no god but He; pure is He and exalted from what they associate with Him. 5. Surah Anam Verse 56:Say, “ I am forbidden to worship those whom you call upon besides God” Say, “ I do not follow your inclinations , for indeed I would have gone astray and I will not then be of those who are guided rightly.6. Surah Hijr Verse 99:And worship your Lord until what is certain comes to you.7. Surah Bayyanah Verse 5:And they were not commanded not but to worship God and worship none but Him alone and perform Salat and give Zakat; and that is the right religion.8. Surah Maryam 36:Indeed, God is my Lord and your Lord, so serve Him (only); this is the right path.9. Surah Ankabut verse 56:O My servants who believe! Verily My earth is vast; therefore you should worship Me (alone).10. Surah Noor Verse 55:God has promised those of you who believe and do good deeds that He will certainly appoint them successors on earth just as He appointed those before them.11. Surah Al Imran Verse 80:
Nor would He enjoin you to take the angels and the messenger for lords; would he enjoin you to disbelief after becoming Muslims?12. Surah Raad Verse 15:
Whatever is in the heavens and the earth prostrate to God (alone) willingly or by constraint; so do their shadows also at morn and in the eve.The Explanations of MafuradatThe meaning of both “Ibadat” and “Obodiat” is express humility and humbleness.Raghib in Mafuradat says that both the words have very profound meanings and one is that they should prostrate before Him with due humility to get many rewards from God. ----------------------------------------------------------------------------------------------------------Page 215.It seems that the origin of both these words is “A’bd” which means servant but it may at times be used for every person whether he be a slave or a free man ( As explained in Lisan-ol-Arab and Kitab-ol-Aiyin) it is because every human is God’s servant and at times the word “Abd’ is used particularly for slaves.Raghib says that ‘Abd” is of four kinds:1. “Abd” that is slaves who are bought and sold.2. “Abd” as a creation.3. “Abd’ meaning servant who serves and obeys and it too has two kinds: the servant of God and the servant of the world and are sometimes Ibadur Rahman and sometimes Ibadud Duniya” Majmaul Bahrain tells us that “Abd’ is often used for a group like in verse 29 of Surah Fajr which says, “Enter then my honored slaves” The point to note is that “ Ibadat” too is of two kinds: One is that which is adopted being ordered by the Qura’n and the other is that which is done voluntarily as said in verse 44 of Surah Isra, “ There is not a thing but glorifies His praise.” Tarihi says in Majmaul Bahrian that the scholars believe that there are three kinds of worship:First, Physical worship like Namaz or fasting. Second, spiritual worship like Tawhid, Messengership, Judgment Day and the tenets of the faith.Third: the collective worship: Like going for Jihad against the enemies of Islam and helping the Islamic army. (1)
(1) Majmaul Bahrain Tarihi Vol.3. Page 108
Page 216The word “Taghut” is a hyperbole and its origin is “Tughian” (1) which means to transgress the limit that is why this word is used for those who are excessive and rebellious in their behavior like the Satan, sorcerers, tyrants and even the wayward path is called “Taghut” and can be used singularly or in plural form.In Majmaul Bayan Tibrasi while explaining Ayatol Kursi has given five meanings for the word “Taghut”, Satan, astrologer, sorcerer, and rebellious Jinns and humans and idols but all of them revert to the same composite meaning that we have mentioned above. The Explanation of the VersesOnly He is GodIn the first verse in discussion the oneness in worship has been described as the prime objective of the apostles of God. It says, “Indeed We sent a messenger to every nation (who said) “Worship God (alone) and stay clear of the worship of every kind of idol (taghut).” This answer was given in reply to those mentioned in verse 35 of Surah Nahl. (they say, “If God had so willed neither we nor are fathers would have worshipped aught but Him.” They used to say, “God wants us to idol worship and He is agreeable to this deed of ours.” In reply to their baseless assumption Qura’n says, “without exception the message of all the apostles of God was for Him and all of them have asked people to refrain from worshipping others. What manner of falsehood do they attribute towards God? the Book then says, “the people were divided into two groups after the invitations by the apostles; the first group desired to seek the truth and so it was guided, the second group was those who opposed the first and they went wayward. “).” So among them were some whom God guided, and among them were others on error was confirmed.”Then the Book tells us to traverse the world and see the fate of those who denied the truth. “Therefore, travel throughout the world and see what the end of those
who rejected (Us) has been.” They were immersed in sin and were surrounded by ill fate therefore, they sank into darkness. This is the way the punishment of God caught hold of them.(1) according to some linguists the real word is “Taghuwat” and then it was changed to Taghut
Page 217One point should be noted here that the guidance of the people has been attributed to God because until He helps and guides no one can reach his desired destination. Waywardness has been attributed to mankind for it is the result of their deeds.In the second verse this has been mentioned in another manner which is decisive and firm, “And We did not send any Messenger before you but revealed to him that “Verily there is no god but I; so worship Me (alone).” W should note that “Nuhi” denotes eternity or the commandment for the worship of One God was given to the apostles as a basic tenet and they were entrusted to preach this message thoroughly. We can therefore, say that the Oneness of worship has always been the basic tenet during the days of all apostles to be practiced. The third verse mentions the great Messenger of God Noah and says that no subject had as much importance in his days and preaching than the Oneness of worship and the aloofness from idols. The Books says, ““Indeed We sent Noah to his people and he said, “O my people! Worship God alone; you have no god other than Him.”This sentence tells us the idolatry is a great obstacle in the path of obeisance. This is the reason the gardeners of the orchard of Oneness (The apostles) readied themselves to smash this obstacle from the path with the hammer of Oneness. There were various kinds of idols in the days of Noah as said in verse 23 of Surah Noah, “And they have said, “You shall not leave your gods”. Wod, Suwa, Yaghut, Ya’ooq and Nasr. These were the five famous idols that looked like man, woman, lion, horse and eagle. Those people worshipped them and were proud about it.
When Noah saw that they persisted with idolatry then he warned them of punishment as has been described in the end of this verse, “Indeed I fear for you a chastisement on a fearful day.” This great punishment was the Deluge which overtook his people and no one was punished so greatly.Page 218 There is another view that it may be referring to the punishment on the Day of Judgment. (1)Tafsir al Mizan tells us that in this short Surah God has mentioned to tenets, Oneness and Day of Judgment and the third is the mention of Prophet hood “Ya Qome Laisa bi Zalalatun” (2)The fourth verse discusses the Jews and the Christians who had reneged from Tawhid (Oneness). The Jews had declared Ezra to be the son of god and the Christians (who had renounced the world) had declared Jesus as god. They did this despite have been commanded to worship none but the one God. “They were commanded to worship God the only One.” There is no God but him. It was then reiterated, “pure is He and exalted from what they associate with Him.” The foundation of this law laid by Noah was carried forward by all apostles including Moses and Jesus. It is true that the Christian used to worship Jesus and still do so but the Jews do not worship their Rabbis and the Christians do not worship their Jesuits but they obeyed them without conditions in all the innovations that they made in the religion. This is why the Hadith says, ‘beware! The Jews and the Christians neither prayed nor fasted for their religious leaders but they made the permissible into the impermissible and vice versa for them. They followed them blindly as if they worshipped them and they did not know. (3) The details will be discussed about this in the Oneness of Obedience. (1) These two explanations have been clearly explained by the commentators like Fakhr Razi Tafsir Kabeer Vol.14 Page 149(2) Tafsir Al Mizan Vol.8 Page 180(3) Tafsir Nurus Saqlain Vol.2 Page 209
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I do not worship any other besides GodIn the fifth verse the matter or Oneness has reached the holy Messenger and God commands him, “Say, “I am forbidden to worship those whom you call upon besides God” The general explanation of “Al Lazeena” is used for intelligent male; this has been used for the gods of the polytheists because they you to consider them to be intelligent souls or for it included Jesus the messiah, the Jinns and the living beings like the angels. Then to explain why the Messenger of God has been asked not to worship others the Qura’n adds, ““I do not follow your inclinations, for indeed I would have gone astray and I will not then be of those who are guided rightly.” This means that the foundation of idolatry is based on whims and fancies it is known that the result of following one’s desire is waywardness and one cannot achieve well being and the right path.The sixth verse too addresses the Holy Messenger and he is commanded that he should be steadfast in worshipping the One God and keep away from the idols and their worship. God says, “And worship your Lord until what is certain comes to you.” The commentators have explained the word “Yaqeen’ to be death and have compared it to the saying of Jesus in Verse 31 of Surah Maryam that says, ‘And has enjoined me Salat and Zakat as long as I live.” In the verses 46 and 47 of Surah Muddaththir we find the mention of Hell, “And we used to belie the Day of Recompense; until there came to us that which is certain (death)” (1)(1) Toha-fol-o’qool Page 271
Page 220Death has been termed as certitude even in Islamic traditions. Imam Jafar Sadiq is recorded to have said, “God has not created anything certain in which there is no doubt, doubts are there even about death as if there is no connection with certainty” He said this because though people are so careless that they do not believe in the impending death.
Death has been defined as certainty because it is either like it has been defined in the verse that all humans believe in death and there is no difference sectarian or religious wise about it or because the veil of ignorance is lifted at the time of death and man is confronted with truth and so he is certain about many things that he had earlier doubted. Collectiveness is possible in both the explanations.In the seventh verse the same issue is discussed with a few additions. It points to a group among the people of the book who went astray from the Oneness and began praying and serving others besides God. It is said, “And they were not commanded not but to worship God and worship none but Him alone.” The point to note here is that it is only after including all tenets in the humble prayers that the command to establish prayers was given. “And perform Salat and give Zakat”; It tells us that the origin and base of worship is on sincerity and then it is important to note that in the end of the verse there is an addition that says, “That is the right religion.” (3) In the eighth verse the same issue is discussed through Jesus for he said, “Indeed, God is my Lord and your Lord, so serve Him (only); this is the right path.”We know that there is only on straight line between two points while there can be many zigzagging lines.(1) According to Raghib in Mafuradat “Hanaf” means forgoing insult or shame and waywardness and coming to the straight path. This is why Islam is called the Haneef religion because it prevents the Muslims from leaving the straight path and going astray. (2) Raghib says, in Mafuradat that the origin of “Qayyamah” is “Qeyam” and it in turn means steadfastness and straight path. Here it is about a nation or Ummah that establishes justice as said in “Kunu Qawwameena Bilqist”
Page 221There is only one line of Tawhid or Oneness anything besides it will be regarded polytheism and idolatry. The origin of the word “Mustaqim” is “Isteqamat” and this has been derived from “Qiyam” because a person is straight when he stands up so this word is considered devoid of every kind of refusal and for the straight and right path.
The point to be noted is that in Surah Fateha the term “ Serrato Mustaqim” has been used opposite of “Maghdube Alaihim” those that have been punished by God and “Daalleen” those who have gone astray. The first group contains those sinners who are adamant on their sinful ways and they regard their own and the waywardness of others to be correct and insist upon it. The others in the second group are those who are ignorant and naive and take to sinful ways by copying others. Migrate from a place where you cannot worship God.The ninth verse describes a new point. Even when you love a country but staying there is detrimental to the worship of one God (because you cannot act on Tawhid) then you should move away from such a place or migrate. God says, “O My servants who believe! Verily My earth is vast; therefore you should worship Me (alone).”Yes the land of God is vast so we should not give up the worship of the one God and adopt idolatry influenced by the love of the place, inability, family and society. Every believer is responsible for being a monotheist and in such adverse conditions he should migrate and go a land where people worship the one God so that like the earliest migrant he can save himself from idolatry and return to his land after acquiring necessary power and might. The words, “O MY servants who believe”, “My earth” and “therefore you should worship Me (alone).” Are explanations that tell us that they consist of God’s mercy for the monotheists who believe in Oneness in every place and in every condition? They have the support of that pure being.(1) It should be noted that the verse is addressed to the servants who believe and once again they are commanded to worship the one God.(1) therefore you should worship Me (alone). Means the worship is only for God and none other than Him is worthy of worship
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These verses point to the fact they should always walk the path of monotheism and never waiver from it. This is what this insistence means. The servants of God despite following the right path always pray ‘Keep us on the right path’ and ask for guidance so that their deeds are never contaminated. This verse tells us that it is imperative for the believers of one God as preconditions prevalent they should migrate from the land of idolatry to the land of peace but if they have the desire and power to eradicate idolatry from their country then they should stay in their own country and try to make their country the cradle of Islam and belief. This verse is from Surah Ankabut and the commentators tell us that the first eleven verse of this Surah were revealed in Medina, and this is about those in Makkah who professed Islam but were not willing to migrate to Medina. In the earlier verse the words “every living being will taste death” points in the same direction. Every body has to die. We have to be separate from our women, wealth and sons so those who hesitate to migrate should understand that they will not live in comfort for long with their wealth and children; one day death will separate them from every thing. Their refusal to migrate is foolish because they will not live forever in Makkah. (1)In the tenth verse every believer is being informed that “you will become the owners and rulers of the land just as Tawhid or Oneness has illuminated the entire universe. No one can be worshipped except God. Here the believers are being urged to believe with certainty in the oneness of worship as is being said, “God has promised those of you who believe and do good deeds that He will certainly appoint them successors on earth just as He appointed those before them.”Who wee the people who inherited the earth earlier? The commentators have debated a lot upon this but we find that it means the Bani Israel who had inherited the land after the rising of Moses and the drowning of the Pharaoh. In verse 137 of Surah A’raf in the Qura’n it is said, “And We have made the people who were considered weak to inherit
the eastern parts of the land and the western parts thereof which We have blessed.”(2)(1)Tafsir Ruhul Bayan; Ruhul Ma’ani and Tafsir Qartabi also say the same.(2) See Tafsir Namuna Vol.14 Page 572 for the detailed discussion. An example of this is seen in the God given Victory of Makkah and the establishment of the Messenger’s rule and the complete example will again be seen by the whole world when the Qaim or the awaited one comes to establish the inheritance of the pious and the weak.
Page 223In the eleventh verse the oneness in worship has been discussed from another perspective. It is said, that the idols are valueless pieces of clay and stones, let alone them even the apostles of God and the angels do have the status to be worshipped. God says, “Nor would He enjoin you to take the angels and the messenger for lords; would he enjoin you to disbelief after becoming Muslims?” (1)The word “Arbab’ is the plural of ‘Rabb” which means owner and sustainer or an owner who is busy nurturing his subjects as in “Rabbud Daar’ and “Rabbol Ibel” which means the manager of the house and the camels. This word has been used for those other than God in the Qura’n. In the verses 42 to 50 the word “Rabb’ has been used for the Pharaoh. It means that this word was used in Egypt for powerful people.In Qura’n the word has been used a hundred or more times and always for God because it is he who is the owner and sustainer of all creations. The important point here is that many nations have adopted smaller gods and called each of them “Rabbol Nu’” and God was called “Rabbol Arbab’ (the God of the gods). In the same way some people had the same belief for the apostles and the angels but the above verses refute this wrong belief totally and prove that “Rabb” and “Rabbol Arbab” is the One God. Considering any one but Him as “Rabb’ is absolute disbelief and against Islam.(1) Ya'moro is mentioned because it is connected with the sentence An’ Yutihullah”
Page 224There is a conclusive discussion in the twelfth verse regarding all that has been discussed earlier that the oneness in worship is not limited to the humans only,
“Whatever is in the heavens and the earth prostrate to God (alone) willingly or by constraint.” Though the word “Man’ is used for intelligent beings so some commentators felt that it speaks about the humans and the angels but has another side from which we discern that here it points to all the intelligent and the non-intelligent, the inert minerals, the beasts, and the vegetation and even the prostration is common to all; this refers to the humility each creation shows naturally to God. This also includes the prostration after understand that the humans and other intelligent creations perform. The reasons are:1. “Willingly or by constraint” refers to the general meaning of prostration.2. The mention of the shadow tells us that worship here is in general terms.3. This has come more clearly in other verses.Surah Nahl verse 49 says, “And to God prostrate all that is in heavens and all that is in earth.”Verse 6 of Surah Rahman says, “And the herbs (or stars) and the trees both prostrate.”So we learn that all the existing beings in the universe are prostrate before God and obey Him naturally. The believers o course prostrate themselves naturally and even after intellectually recognizing Him. It is surprising that the generality of prostration includes the shadows also because they relate to the unseen. Shadow exists were light does not reach but it is under the existence of a body and has an existence. Qura’n says these shadows that resemble only prostrate before God. Then how can we doubt the prostration of those that actually exist? The resemblance is connected with the actual in a way like when we say that some person has a great animosity with so and so that he shoots arrows at his shadow. Shadows are on the ground and describing this condition as prostration is very beautiful. When it says, “Morn and eve” then it may mean the quality of the shadow and these two timing have been chosen because the shadow lengthens during those times.Page 225
At other times the shadow shrinks and at times it is unseen. It may also be that here it means to denote the heavenly and earthly quality and the purpose of the prostration is to show it as ever present; as we say that this should reach the ears of so and so every morning and evening or we should always tell him this thing.(1) What we surmise from this collection of verses and their explanation is that the oneness of worship is such an important issue that it was the beginning of the preaching of all the apostles and this was also the base of their ministry. The invitation by the great Apostles was based upon it and the Holy Messenger propagated in from various angles or in various manners. The Oneness of Worship is the beacon that will guide us on the straight path and mankind can migrate for its sake to avoid the society of idolatry.In the time when the law of god will be promulgated and justice will reign supreme one of its special points will be the Oneness of worship which will spread all over the world. In those days not only but all beings will prostrate themselves before the Lord of the Universe. Some may not speak orally and may not prostrate on their own merit but will silently chant His praises and prostrate before Him naturally.ExplanationsThe tree of Oneness in worship is fruit bearing.We should pay attention to the fact that humility and humbleness and respect and civility, have many stages and the highest and final stage is that of worship.
(1) In the first case puller and the pulled are connected to the deed or its quality ( Its special status is to return to closeness) In the second case it is connected the deed of prostration that its specialty is that it is talked about.
Page 226 One thing is very clear that if some person has respect for someone enough to make him fall on his feet and prostrate before him then he will definitely obey that person’s commands. Is it possible that he praises him infinitely but does not obey Him? This is why we say when a person becomes aware of the soul of worship then he has taken a great step towards obeying God. He has adopted the path of
accumulating goodness and avoiding evil and sins. If this kind of worship is from the beginning and remains always then it becomes the cause of that person achieving a high degree of spiritual perfection and glory. The love of the loved one is also included in such worship and it takes the lover to the beloved and this becomes the cause great glory and the protection from the abyss of sins. This is why the oneness of worship became so important that Qura’n thought it pertinent to declare in verse 60 of Surah Momin, “Verily those who are too arrogant to serve Me shall soon enter Hell in disgrace.”The person who worships desires to achieve closeness to God through his humility and humbleness because he knows and realizes that closeness to God can be achieved through deeds only; so he thinks it is duty to obey all of god’s commands. The person who believes in the oneness of worship and prays to god tries to make God is beloved because he tries to etch out His attributes, glory, and beauty on himself. We cannot deny how much this mode of worship is effective in the perfection and reformation of man. The Soul of worship and the abstinence from exaggerating and Lessening (His Glory)Like most issues the meaning of worship has been subjected to commission and omission so much so that some people (who did not consider God’s might and Lordship) considered it right to prostrate before others.
Page 227Like most issues the meaning of worship has been subjected to commission and omission so much so that some people (who did not consider God’s might and Lordship) considered it right to prostrate before others. And to support their view they have presented the example of the prostration before Adam and the prostration before Joseph by his brothers. On the other side declared reverence of the Imams and appeal to them for closeness and intercession as polytheism and those who did so as
polytheists but in reality both these ideologies are erroneous.This can be explained because as we have said earlier the linguists say according to the explanation in the dictionary worship is done for god with all due humility and extreme humbleness. According to the Islamic viewpoint every thing is for God and prostration before any one else is polytheism. In other words, we can say that there are various stages of humility, e.g. when we say humility before friends then the opposite is pride. Showing humility to the respected ones like the parents in the first place as said in the Qura’n verse 24 of Surah Isra, “Lower to them the wing of humility and out of compassion.”Humbleness and weakness is a stage above it and that is what should be done for the apostles and infallible Imams. The Muslims did not have the right to raise their voices above that of the messenger’s. In verse 2 of Surah Hujurat the Qura’n says, “O you who believe! Do not raise your voice above the Prophet’s voice, and do not speak loudly to him as you speak to one another” But showing humbleness in the sense of worship before any other than God by lowering oneself, expressing weakness and humility is reserved only for God and the most evident sign of it is the prostration . So prostration before others with humility and expressing weakness and humbleness without religious belief is worship and is exclusive for God. This is why it is not permissible to prostrate before anyone but God.The author of Tafsir Al Minar has explained the Surah Fateha in the following words, “Worship is not just the extreme expression of humility but it should be with the belief that God is great and He controls everything.------------------------------------------------------------------Page 228 This control is such that its reality is beyond comprehension. It is possible that the lover may show extreme devotion and humility that his will is merged with that of the beloved but it will still not be termed
as worship. In the same the devotion and humility shown by some people in front of their superiors is not termed as worship. (1) The great commentator Allama Tabatabai says something similar in Al Mizan.“Worship is not just showing humility but declaring and believing one to be God’s servant is worship. In Surah Baqarah discussion the issue of the angels’ prostration before Adam God says, “The act of worship” is an act that declares the might of the creator and shows the expression of humility of the worshipper. Prostration before believing someone to be God is impermissible to him. So the prostration done in reverence but not in worship is not impermissible. But the religious outlook that comes from performing of acts showing the inclination to worship is judged for God only and should not be done before any other than Him. (2)If study the word “Worship” under the context of Qura’n, the Sunnah , the dictionary and the daily common use we will discern that its literally means, “ showing great humility but without the belief of God being the Lord and the person being the servant.” If a person prostrates before the sun, moon and fire considering their benefits then it will be called sun-worship, moon-worship, and fire-worship. In the same way if someone prostration before statues of the ancient elders will be called worship. Prostration before the Imams because of their greatness will also be considered as worship. This is why the Qura’n commands us not to prostrate before the sun and the moon in verse 37 of Surah Fusilat, “Do not prostrate in obeisance to the sun or to the moon”------------------------------------------------------------------------------- (1) Tafsir Al Minar Vol. 1 Page 56-57(2) Tafsir Al Mizan Vol. 1 Pages 22 and 124
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The Hadith and traditions too accordingly have asked us not to prostrate the others. Seven traditions are recorded in the Book Wasail-us-Shia in chapter 27 on prostration and in one of the them the Holy Messenger says, “Tell me when you worship idols in god’s presence and invoke them then put your foreheads to the ground before them then what is left for the God of the worlds?’ Do you not know that he who should be worshipped should not be considered as equal to the others He has created?” (1)Then there is the tradition from Imam Reza that declare that the prostration before Adam and the prostration before Joseph by his brothers was the prostration before God because it was in thanksgiving but included the respect of both Adam and Joseph” There is a tradition from Imam Hasan Al Askari tells us that Adam and Joseph were like the “Qibla”, the people faced them only but worshipped God. (2). Some traditions tell us that since the prostration to Adam was commanded by god it should be considered as a prostration to Him. The conclusion derived from the traditions is that there should be no prostration before others. Allama Majlisi has recorded many Hadith on the issue in Behar-ol-Anwar. (2)The migration of Muslims to Ethiopia is very famous.-------------------------------------------------------------------------------(1) Wasail-us-Shia Vol.6 P) age 386 H.3(2) Behar-ol-Anwar Vol. 11 Page 138 and 139 H. 2, 3, 4, and 6
------------------------------------------------------------------Page 230When they were presented in the court of Najashi the Christian priests asked them to prostrate before him and Jafar Ibn Abi Talib replied, “We do not prostrate before anyone but God”
All these traditions contain the proof that it is not permissible to prostrate before others and explain the truth about worship most beautifully.The polytheistic Oneness of the Wahhabis. The current rulers of Hijaz are the followers of Mohammad bin Abdul Wahab who derived his ideology from Ibn Timiya, Ahmed bin Abdul Majeed Damishqi (d. 728h.).Mohammad bin Abdul Wahab was born in 1160 h. and died in 1206h. During his lifetime he toured various areas and convinced their tribal leaders and the Bedouins about Arab nationalism and religious bias and with the help of this great horde was able to subdue his dissenters. He thus was able to control the government but before he could attain this goal he massacred thousands of Muslims both in Hijaz and outside. His followers attacked Iraq after his death and reached Kerbala on the day of Eid. The city was on holiday and the people had gone to Najaf. The Wahhabi attackers took advantage of this chance and broke the ramparts to enter the city and then started to slaughter the people. They killed five thousand believers, and stole priceless relics from the Mausoleum of Imam Hussein. They took away the doors and windows and then plundering the houses of the common innocent people. Then came the unblessed year of 1334h. In which the Wahhabi rulers razed all the tombs of the Prophet’s family, his companions and other elders. They spared on the tomb of the Holy prophet (they may have left it in fear of the Muslims from all over the world).The prominent traits of the Wahhabis are bigotry, violent nature, hardheartedness, materialistic approach and arrogance. But despite all this they consider themselves as the protectors of Tawhid and pure believers. Due to this self-imposed purity they vehemently decry intercession, visiting the tombs of the Holy saints, and the elders being the intermediaries for ordinary Muslims.-------------------------------------------------------------------------------
(1) Behar-ol-Anwar Vol.18 Page 420 Hadith 8
------------------------------------------------------------------Page 231 A great majority of the Muslims (both Sunnis and Shias denounced their belief and sometimes go to the extent of calling them disbelievers. (1)A discussion on their beliefs is beyond our purview and we will only discuss their attitude about Oneness of God. They say, “Nobody has the right to seek the Prophet’s intercession because God has said, “Do not invoke any one else with God”The compiler of the book Alhadiyatal Sunniya writes: He who believes in the prophets and angels being intermediaries between himself and God is a disbeliever and a polytheist and it is permissible to kill him even though he gives witness and is regular in his prayers and fasting (2) They have the same view about seeking the intercession of the prophets, Imams and the pious ones and about visiting their tombs.The problem with these short sighted Wahhabis is that they consider the materialistic effect of the beings and creations to be ever lasting and so they consider them to be equal to the Oneness in deeds and the Oneness in obedience though this ideology itself reeks of polytheism and is considered as such.Explanation In the eyes of the perfect monotheist the ever living and ever ruling entity is God and all the contingent beings are connected to Him like the sunrays are part of the sun and not separate because they do not have stability and are dependent on the sun for their existence. In the same what ever the beings have are gifted from God for He is the sustainer. We cannot separate the cause from the causality or believe them to be stable because none of it will be correct. So when the Messenger will intercede it will be by the permission of God. The Qura’n in verse 3 of Surah Yunus says
(1) The famous Sunni Scholar Ahsan Abdul Lateef albakri has compiled a message titled “Al Wahhabia fi Nazaer Ulema’ Al-Muslimin in which he has recorded the views of elderly Sunni scholars about Abdul Wahab. At the end of the book he has mentioned a list of books written by different Ulema refuting Wahhabism and they are forty in numbers. This makes it clear that the Muslims abhor this sect(2) Hidayatol Sunniyah Page 66
------------------------------------------------------------------Page 232-“No intercessor (can plead with Him) except after his permission”When Jesus raises the dead, restores the eye sights of those born blind, and cures the incurable illnesses he does so with the permission of God. Verse 49 of Surah Al Imran says, “I heal him who was born blind, and the leper, and bring the dead to life by God’s leave”The Asif Barkhia the minister of Solomon (AS) about whom the book says, “He had a little knowledge of the book” had the power according to the Qura’n to bring the throne of Queen Bilqis in Solomon’s presence in the twinkling of the eye. In verse 40 of Surah Naml he says, “This is by the grace of my Lord” But the Wahhabis ignorant of the knowledge of the Qura’n have construed it to mean that these icons of religion did what they did by their own inherent powers and so they began to deny some religious necessities like intercession. These unfortunate and ignorant people in their efforts to establish monotheism fall prey to polytheism and then reach the point where they deny the necessity of studying the Qura’n and the importance of religious tenets. Ostad Murtaza Mutahari has written a very great argument about this in the book titled,“The Boundaries of Tawhid and Polytheism”. A part of it is as follow:1. One kind of supporter of the necessary being believe that nothing existing is part of God because all beings are His creations and connected to Him none has any individual status compared to God. 2. The belief in the effects of the creations cannot be considered as polytheistic, like that of the Asharis and
Jabaris who believe this, because just at the beings do not have any individual stability so the effects too have no stability but are dependent on Him.3. If we believe in the stability of the creation and say that the relation of the created with the creator is like the machine’s connection with its maker or these things initially were dependent on a creator but later they keep working even after he is dead. This is similar to the belief that that Mutazzalis have.4. The Wahhabis believe that that believing in the extra ordinary powers of the beings and their effects with the permission of god is not polytheism but is one of the worst forms of belief about polytheism-------------------------------------------------------------------------------Page 233 If their belief about the effect is polytheistic then accepting their very being is also polytheistic. In the same way it is not polytheistic to believe about the effects that a dead person has left behind because man is considered a mineral after his death. After all this, another notable point is that the belief of the Wahhabis also has a negative aspect about mankind because God has created man superior to the angels and he is Khalifa and the center of prostration for them but these people pull him down to the station of a beast. This is the point where we can understand the Hadith of the Messenger very clearly in which he said, “Polytheism enters the belief and ideologies without any noticeable signs just like the ant walks on the stone boulder in the night. (1) The Wahhabis cite the verse 18 of Surah Jinn to deny intercession and attachment but this verse itself proves them wrong; it says, “So do not invoke any one with God.” It means do not invoke anyone considering him equal in any manner to God but if the effects of someone is with the permission of god then it will not be polytheistic to do so instead it will be a confirmation of Oneness of God since all things revert to God.
This s something like the proposal the sons of Jacob presented to him, “O father! Seek forgiveness (from God) for our sins; indeed we have been sinners” and Jacob answered, “I will ask my Lord for forgiveness for you; verily He only is the oft-forgiving, the most merciful.” (Surah Yusuf Verses 97 and 98)This is the reality of the Oneness of Worship and not what the shallow minded Wahhabis believe. We will discuss the Oneness in deeds in the coming pages-------------------------------------------------------------------------------(1) The Book “Muqadammato fi Royati Al Kauniyah” by Shaheed Mutahari Page 113.
------------------------------------------------------------------ Page 234 is Blank------------------------------------------------------------------Page 235.The Unity in DeedsThe simple and clear meaning of the Oneness in deeds is that the entire universe is the work of God. Every action, movement, and effect finally reverts to God. In fact no one has the ever stable effect like God. If the sword cuts, the fire burns and the water helps the vegetation grows then it is because intends and commands it to happen. In short the effect of every existing thing reverts to God. In other words we can say that all the existing beings in reality are attached to God and are connected even about their acts and effects. But this does not negate the world of causes and effects as explained by Imam Jafar Sadiq (AS) in a tradition, “God decided that all acts should be done through their proper causes.”(1)It is now clear that the belief in the Oneness of deeds does not go any way against God’s omnipotence and the freedom given to mankind. We now pay attention to the Qura’n after this brief introduction and take the issue of Oneness in Deeds for discussion. We will first discuss the verses connected with the Oneness in Creation:1. Surah Anam Verse 102:
That is God your Lord, there is no Lord but He, creator of all things; therefore, worship Him; He is indeed the guardian over all things.
(1) Usul Kafi Vol. 1 Page 183 Chapter Recognition of the Imam Hadith 7.
------------------------------------------------------------------Page 2362. Surah Raad Verse 16:Say, “God (alone) is the creator of all things, and he is the (only) One, the all dominant, the all mighty.” 3. Surah Fatir Verse 3:Is there any other than God who provides you with your sustenance from the heavens and the earth? There is no God but He; why then are you turned away?”4. Surah Ankabut Verse 61:If you ask them: “Who created the heavens and the earth and made the sun and the moon subservient?” They will certainly say, “God” So why are they turned away? 5 Surah Saffat Verse 96:“While God has created you and all that you make?”6. Surah A’raf Verse 54:Be it known that his is the creation and the command; blessed is God, Lord of the worlds.Explanations from Mafuradat According to Raghib Isphahani in Mafuradat the word “Khalq” means to have a correct estimate about something but now it is used for creation and initiation of something that had no previous equals.In Maqayis-ol-Lughata there are two meanings for this word: 1. Have a correct estimate and 2. Something becoming clear and this why a clear stone is called “Khalqa” and the inner attributes are called “Ikhlaq” because it too is a beginning of sorts. This is the base of ascertaining between creation and beginning and contains arrangement and adornment. It is
also used to denote something created which no previous similitude.The Explanation of the versesHe is the creator of all things.In the first verse after describing the attributes of omnipotence and beauty God says, “That is God your Lord” or these valueless idols, these angels and Jinns are not your gods because they themselves are creations who are dependent for their sustenance and protection. The Lord is God only. (1)
(1) The literal translation of the words, “Zalikumollaho Rabbokum” means “He is God your Lord’. In Arabic Lughata the word “Zalikum” is used to denote loftiness. It is an expression of extreme reverence which is beyond imagination.
---------------------------------------------------------------------------------------------------------------------------------Page 237It further says, “There is no other God but He’ because it is only He who is worthy of worship, He who is the Lord of everything or the owner of all that exists; he is the one ho nurtures them. The Book then reiterates it message of obeying the One God and gives a further proof, “He is the creator of everything” and concludes that He is the owner of all these attributes “so worship him alone.” A man should also sever all links and expectations with the others, prevent mankind from falling in love with this world of causality and burn the very roots of polytheism. It says, “He indeed is the guardian of all things.” According to the Ulema the word “Shaiy’ denotes everything which is connected with human knowledge and information (2) but in this verse it means all things except God. This word has vast connotations for it denotes the material beings, esoteric and exoteric ideas or in shorts everything but God. This verse is the clear proof of God being the creator of all things and beings. There is at this point, a dissension regarding the meaning of the word ‘Shaiy” about it including the deeds of mankind as accepted by those who believe in compulsion and so Fakhr
Razi as one of them writes, “Our deeds are also included in the word ‘Shaiy’ and their creator too is God. They take this verse to be an example of compulsion but those who believe in the freedom of man give a very composite reply which we will mention under explanations. There is the other group opposed to the Asharis who take the attributes of God to acquired and say that the attributes of God are not a part of His essence but if this is the condition then the attributes will join the ranks of the creations and this becomes meaningless for creativity is an essential part of God like his attributes of being almighty. Moreover this is not compatible to His being the necessary being.Some Asharis speaking on this issue contend that they can change this generality to specifics like when we say that the attribute is not covered in “Creator of everything”. But we see that the verse denies all forms of exceptions and if God wills we will later discuss that this verse does not specify any specifics. (1) “Shaiy’ is the origin of “Sha’” which is often used to denote one who intends and sometimes the intended.Page 238 The second verse lays further stress on the issue of Oneness and omnipotence introduced in the first verse and says, ‘ Say, ““God (alone) is the creator of all things, and he is the (only) One, the all dominant, the all mighty.” The word ‘Qahhaar” is derived from “Qahar” and its really meaning is to overcome the opponent with disdain and is used in both the sense. Since it is used as a hyperbole here, it means the complete dominance over everything and even the idols of the polytheists are not exempted. So how is it possible that they be accepted as partners of God?In the third verse expresses surprise in its rejection when it says, “Is there any other than God who provides you with your sustenance from the heavens and the earth?”
There is no creator other than Him who has created you and now you get continuous sustains for your well being. It is He who sends the life giving sunshine, sustaining rains and pleasing winds from the heavens. It is He who gives you, fruits, vegetations and the treasure of costly minerals from the earth. Then where are you straying when you know that there is no god but He and your beginning and your end is all connected to Him? Even the idolaters believe in GodThe fourth verse introduces the oneness in creativity and the idolaters too agree that it is God and not the idols that have created the heavens and the earth. It says, “If you ask them: “Who created the heavens and the earth and made the sun and the moon subservient?” They will certainly say, “God”The reason is that the idolaters believed that the idols had influence over a person’s worship and destiny but did not think of them as the creators.
Page 239The reason for this is that the idolaters believed that the idols did affect people’s destiny as did God but they never attributed creativity to them because no intelligent person call these idols made by people themselves the creators of the heavens and the earth. They are like the creations by human beings. The idolaters did not give the same attribute to even the apostles and the saints.This verse speaks of those who believe as such but the oneness in creativity and the oneness in worship do not have any difference so worshipping others with God while considering God to be the sole creator is also a great mistake because only He who is the creator and the sustainer is worthy of worship; he who has made the sun and the moon subservient for humans beings. This is why there is no difference in
creativity and Lordship nor is there any difference between Lordship and Godship. We can still define it clearer by saying that he is the creator, the guardian and He only is worthy of worship. Some commentators like the compiler of Fi Zalal ol Qura’n believe that the acceptance of the creativity of God was what remained from the teachings of Abraham (1) But we should not insist on this because when he uses his brains every intelligent person reaches the same conclusion that there is definitely in existing the being that created all the universe. Tafsir Ruhul Bayan confirms this idea (2)By mentioning the origin and the subjugation together we have been enjoined towards two things and one the issue of creation and the other is its management and adornment and both these take place according to God’s command. The origin of “yufakun” is ‘ifak” and it means to remove something from its actual position. When we think upon this we learn that it may be pointing to the fact that the real path is that one should not worship any one besides God after accepting His creativity and guardianship but they have taken the curved path and have been trapped in carnal and evil ideas which has thrown them about like twigs in the ocean. They traversed the wrong path. The destructing winds are called tempest or tornados.------------------------------------------------------------------------------------------------------------(1) Tafsir Fi Zalal ol Qura’n Vol. 6 Page 428(2) Tafsir Ruhul Bayan Vol. 6 Page 488---------------------------------------------------------------------------------------------------------------------------------Page 240The fifth verse describes the idols as creations. It is said, ““While God has created you and all that you make?” This has been said because in the first verse Abraham
the great preacher of Oneness says, “Do you worship that which you have yourselves created, shaped and formed?” then in this verse it says, “God has created you and all that you make?” so none of you deserve to be worshipped and these idols are something lower than you for they have be created and shaped by people.Some Ulema have taken the “Word’ to be the origin but then the verse will read as “God has created you and your deeds” when this will be wrong due to many reasons.1. In this verse God is admonishing the idolaters for their idolatry but if He is the creator of their deeds then on what grounds is he admonishing them?2. The term “Ma Ta’malun” is the proof that the deeds were their own doings so it is baseless to say that their deeds were created by God.3. In the earlier verse it was discussed that they created and shaped the idols so they should be discussed here also or else their will be no connectivity. This is why many commentators like Zamakhshari in Kashaf, Aalosi in Ruhul Ma’ani and Allama Tabatabai in vol.1 of Al Mizan have preferred the first explanation.The question arising here is how is possible that idols are manufactured by humans but are still the creation of God? Zamakhshari has answered this as “The materials for the idols are God’s creation and shape is the creation of humans who have made it.” But the shape and form of the idols are also a creation of God because God has given man the power, knowledge and expertise but has commanded them to misuse these gifts.In the sixth and last verse we find the issue of Oneness in creativity in a new style. It says, “Be it known that his is the creation and the command.”
--------------------------------------------------------------------------------------------------------Tafsir Kashaf Vol. 4 Page 51.---------------------------------------------------------------------------------------------------------Page 241“Blessed is God, Lord of the worlds.” It is doubtless this is a clear proof of “creativity” and “command” of God and this why we can say that this verse very clearly discusses the Oneness in Creativity. Nut what does “Command” mean here? This has been discussed a lot by the commentators. One group thinks it means the management of the universe and the imposition of the divine system as a natural command. They have taken this idea from the umpteen verses that say the same thing. In Surah Naziaat verse 5 it says, “Then those who manage the affairs (as commanded)” and in verse 12 of Surah Jathiya it says, “God is He who has made the sea subservient to you that you sail the ships therein by His command.” The stars to by God’s command are subservient to man for his benefit. Verse 12of Surah Nahl says, “And the stars have been made for service by His command.” There are other verses too.Some commentators have taken the word ‘Command” as opposite to “Nahi’ in the corrective sense but then this verse will means “The Origin (of all) rests with God and the guiding and corrective measure come from Him.”. The same thing is said in verse 63 of Surah Noor, “Let those who against His order be warned.”The third interpretation of the word “Command “or Amr is intention and we says whatever God intends is fulfilled as in verse 3 of Surah Talaq, “Verily God accomplishes His purpose.” In the fourth explanation the word “Khalq’ denotes the material world and the “Command’ refers to the spiritual one and this can be discerned from verse 85
of Surah Isra that says, “ They ask you about the Spirit, say, “ The spirit is from the command of my Lord” the first explanation and the explanation of this verse are compatible because the Qura’n wants to tell the polytheists that creativity and management and command is specific for God only and the term “ lord of the worlds’ denotes this . The idols have no say in either creativity or in the management of the universe so why worship them?-------------------------------------------------------------------------------------------------------(1) The word “Lahu” added to the word “Amr’ means encompassing and negates all others.
Page 242The first step towards polytheism in creativity.The Zoroastrians may be the first people who believed in the polytheism of creativity and even if it is not so, they are the more famous for believing in polytheism. The Zoroastrians divided the beings into two categories the good and the bad then for each kind they assigned different gods like Yazdan and Ahraman or light and darkness. Their argument about it is that there should be compatibility between the creator and the created and the god that creates goodness has no relation with evil, so the creator of goodness is good and the creator of evil is evil.(1)If the beings were so divided then we could accept their views to be correct but the truth is that nothing exists in the world excepting for goodness. The thing that is termed as evil is either unseen or is comparative e.g. we say that “poverty” is bad and evil when poverty is nothing but the paucity in the necessities of this life. This dependence is an unseen deed and the unseen is that which has been seen by none.
We may term the sting of the honey bee or the talon of a beast to be evil but we term this in comparison with ourselves. If we study the honey bee we will find that this sting is its defense against predators and a very important necessity. In the same way the claws of a beast is used for procurement of sustenance through hunting. Both the things are good for them. There are beings that can be set as examples and we call them “bad” or evil but their reality is something different. Sometimes are ignorance makes us believe that something are bad e.g. we may consider the microbes as evil because they create diseases but if we look at them from the perspective of the specialists that the microbes fortify our bodies against diseases and make them more powerful . Had it not been for the microbes the human life would not have been more than 80 years and he would have been very weak in life and thus we believe that it is our ignorance to consider the microbes to be bad or evil when they are actually good for the human body’s existence. It should also be remembered that the Creator who has created the microbes has also created the means to keep them in control so that they do not go beyond control for He has created the pores in human body to control them.
Page 243We also know that there are various medicines being produces from the venom of beasts and this is the reason that snakes and other creatures protect their venom and so we can say that they sting or the venom of these creatures are not completely evil or only harmful. We fill discuss this topic further when we discuss the justice of God.The Second Step to Polytheism.
Two sects in Islam have gone astray on the issue of polytheism and they are the Asharis and Mutazzalis.The AsharisThe Asharis are the followers of Abol Hasan Ashari (d.324H.). They disbelieve in the truth of cause and affect about creation. They say, “if the fire is burning something then it is just an even because it is God who is burning it and it is He who decides that the fire should burn now. The fire burns the hand that touches it and it is God who decrees it to happen. And in this way they deny the issue of cause an effect and for them the cause of all events and occurrences and deeds is God.They deny feeling and something greater than feeling for they believe that if they believe in cause and effect then the oneness of creativity will be destroyed. (1) It is due to this great mistake that the Asharis have got entangled in this great disbelief. They believe that the deeds of man are the doings of God and this is the worst form of dominance. In other words it is something greater than dominance; it is not us that do the good and bad deeds but it is the creator Himself and these are directly His doings and these are not the deeds done by us under compulsion or dominance. (Reflect)This point of the Asharis is against those of the Mutazzalis for they believe that this world has cause and effects and they are permanent. They believe that god has created some apostles and saints and given them the duty of creation and they believe that the human being is free in his doings.---------------------------------------------------------------------------------------------------------- (1) The law of causality is not just feeling but we can reach through reflection and know ledge too because everyone sees that his souls creates a decision and idea.
----------------------------------------------------------------------------------------------------------Page 244In this way they consider mankind to be the lesser creator and God to be the Greater one.There is no doubt that both the groups have fallen prey to misconception and both are entangled in polytheism one on a greater scale while the other on a lesser.The Mutazzalis believe in delegation and they are involved in the greater polytheism because they believe that man is totally free in his doings or they believe that God has delegated the creation and the origination of the heavens and the earth to His servants and sits aloof. This ideology is absolutely against the verses of the Qura’n because the Book tells us that God is without partners in the creation and management of this universe. It is very surprising that a person says that he believes in the Qura’n and yet speaks in this manner. In the same way the Asharis are also involved in polytheism because firstly, they refuse to believe the existence of causality in this world and this is against the natural instincts, secondly if believing in the reality of causality is polytheism then considering man to be a reality will also be considered as polytheism.The issue will be clear if we study one example. Many carriages like trams and trains are run on electricity with overhead connection with the engines. The engine driver is free to run the carriages as he desires and stops when he wishes but the whole operation depends on someone else who is controlling the power supply and he can stop the supply by the press of a button. He can well claim that the movement of the carriages are in his control and the
driver too can claim that he runs the carriages and both are truthful because they contribute to the running and stoppage of the carriages. But their doings follow one another and do not oppose.
Page 245In the first instance the one who is driving the train is active and superior.The running of the train and stopping it is connected with both but the driver is free in his work and no compulsion and if we believe that man is free in his deeds it will not be considered as polytheism in other words when the reality of man is connected with God and accepting this is not polytheism so connecting the man with his deeds too cannot be construed as polytheism.The Asharis consider the existence of man to be permanent and this is also a kind of polytheism but if this existence is not against the Oneness of God then its deeds too cannot created any fallacy in the oneness.There is no problem if we can understand this issue through another example. The Asharis deny the very essence of cause and effects because they consider it to be polytheism so if we connect burning to fire it will be polytheism according to them. But the question remains is it not polytheism to believe in the existence of fire before God? They will definitely reply that the existence of fire is related to the being of God so accepting the existence of fire is not polytheism. (The light that comes out of the decorative bulbs is because of its connection with the power supply and when the power is cut off then the light dies.) This is exactly what we say about the cause and effect in this world that both are connected with God and the power of man too is connected with God. It is not
against the unity of God if we accept the causality and man’s inherent power of decision. We discuss this issue further when we discuss dominance and control.
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Page 247.The Oneness of LordshipThe Oneness of Lordship means that the programmer, the manager and the ruler of this universe is the One God only.The word “Rabb ’is one of the attributes of God and universally means “The sustainer” and is the most repeated attribute of God in the Qura’n. The words, “Rabb, Rabboka, Rabbokum, Rabbana, and Rabbi have been used more than times each in the Qura’n.I many of the verse god has been called, “the Lord of the worlds’ (One who nurtures the universe) this tells us that Quran gives special attention to the issue of Oneness in Lordship because the idolaters used to attribute the management of the universe to His (so called) partners. Most idolaters believed in the Oneness of Creativity but made partners when it came to the management of the universe thereby resorting to polytheism. This is why the Qura’n refutes this great misconception in belief repeatedly prevalent in most nations. The polytheism about Lordship is the root of many uncontrolled evils which we will discuss later.We now turn to the verses of the Qura’n after this brief introduction of Oneness in Lordship mentioned below:1. Surah Fateh Verse 2:All praise is due only to God; the Lord of the worlds.2 Surah Anam Verse 164Say, “shall I seek other than God for a Lord while He is the Lord of all things?’
3 Surah Raad Verse 16Say, “who is the Lord of the heavens and the earth?’ Say “God”.4. Surah Mominun Verse 116 Most exalted is God; the True King, (far exalted to have created you without purpose) There is no God but He; He is the Lord of the Throne.” 5 Surah Saffat Verses 126God, your Lord and the Lord of your forefathers.
Page 2486 Surah Yunus Verse 31Say, “Who provides you with sustenance from the sky and the earth? Who controls your hearing and sight? Brings forth the living from the dead and the dead from the living? Who administers all the affairs? “They will answer, (It is none but) God” then say, ‘will you not then fear God?’Explanation of MafuradatThe word “Rabb” is a basic word it has many branches and uses. It is a basic word in the sense that Raghib Isphahani has explained:’ “It means to arrange and put something on the path to perfection.”
The Maqayis ol Lughata has defined certain basic meanings: A person who amends something and is steadfast on I; One imposes something and is steadfast about it and to join to things. But as has been defined in the a book Al Tahqiq Fi Kalemat al Qura’n all these meanings revert to the same point and it can be interpreted as : Lord and lordship means to put something like materials, spiritual, personal , beliefs, attributes and behavior towards betterment and keep it away from the path of decadence.In doing this great work other meanings like reformation, arrangement, rulership, ownership companionship, leadership, congregation, education, and feeding are
included so all their meanings are inculcated in it. This is the reason that it has many meanings in the dictionaries like Lisan ol Arab says, “Rabb” is used for God and for worldly owners, bosses, managers, elders, guardian and sustainer. The conclusion is that it basically means, to nurture, educate and take towards perfection and all other collateral meanings have been attached to it and this is the reason like many other languages the word “Rabb” in Farsi means God and it includes all other meanings.(1)What we discern from the Ulema’s explanation is that the word “Rabb’ is used for God because He is the owner of all things, the inheritor and the rulers but if the word is used for others then it will have other connotations like “the owner of the House”, the owner of the Camel, or the nurturer or educator of a child. (2)-----------------------------------------------------------------------------(1)Remember the origin of the word “Rabb” is “Rabab” like the origin of the word ‘Tarbiyat” is “Rabu”. From the meanings we find in the dictionary we discern that Rabb and Rabawa both have the same meaning. Allama Tibrasi has used both the words in the same context in Majmaul Bayan ol. 1 page 32.(2) See Lisan ol Arab, Mafuradat Raghib, and Qaamusol Lugha for the meaning of Rabb.
-------------------------------------------------------------------------------Page 249 When it is used for God it may denote many facets of His Lordship and His attributes like ownership, command, guardianship and sustainership etc. The origin of “Tadbir” is “Dobr” which means to come behind something; Tadabbur denotes that successful completion of something and this cannot be done without knowledge and wisdom. This is why the word “Mudabbir” is used for the person who has the capacity to look at all sides of a work, complete it successfully and have the complete knowledge about it. (1)The explanation of verses:God is the Sustainer of the worlds.The first verse is that which we repeat in our daily prayers: “All praise is for God the lord of the worlds” This
sentence has been often repeated in the Qura’n at times from God and at times from men; it sometimes refers to this world and sometimes to the hereafter. (2)Actually this verse carries a meaningful argument and proof about God being the most powerful and praise worthy because he is the actual benefactor of the beings that exist; the creator and the Sustainer. He is the owner and takes them to perfection; he completes their work and shows them the difference between goodness and evil; he is their teacher as well as their guide. The point to be noted here is that when “Alhamd’ is used as a material then in includes all kinds of praise and when ‘Aalimin” comes with ‘Alif’ in the plural form then it includes all beings material and spiritual, intelligent and non-intelligent (It is used in plural form for the intelligent because of the abundance of those with intelligence. (3)------------------------------------------------------------------(1) See Maqayis ol Lughata, Tahqiq Fi Kalemate Qura’n and Mafuradat of Raghib.(2) Surah Anam Verse 10(3) This is the reason that Moses invoked God as The lord of the Worlds and he asked “who is the lord of the worlds?’ Moses replied, “The Lord of the beings on heavens and the earth and all that exists between them.”
Page 250If some people nurture others, educate and sustain then it is a reflection of God’s lordship; if a person has ownership then it is a ray from the ownership of God and before we praise those people and thank them for having obliged we should praise God and thank him.Since this praise and thanks is for the help that he bestows Fakhr Razi has briefly mentioned the grace of God and says, “If we look just at the human body then according to the physicists it contains nearly 5000 components and umpteen veins that benefit us and which he has gracefully included in it. What we know is much less then what we will know or learn about in the future and the knowledge that we now have is like a drop in the ocean that we will discover later.
He then mentions the signs of God’s Lordship and His arrangement of the universe and says, “If we reflect upon these things we learn that there are at least one millions facts in this world. We also see that God has made all things subservient to man but till date he has discovered but a few of them so we understand that “Praise is for God” means the praise for all that we have discovered and all that we have not”.Fakhruddin Razi was talking as per the knowledge of his time but if you compare that with the knowledge we have after these thousands of discoveries then it seems miniscule. Now we know that the human body has one billion pores which receive the grace of God and protect the human body and we realize that it imperative that we thank God for this grace. If man tries to count these pores physically then he will need three hundred thousand years to do so. How can we truly thank God? No matter how much he is grateful it will still not be enough.God says in the second verse addressed to the Messenger “Say, “shall I seek other than God for a Lord while He is the Lord of all things?” Why do you want to keep away from the origin of this complete system when God (alone) is the sustainer of all beings? So why we don’t accept Him as our Lord?------------------------------------------------------------------ (1) Tafsir Al Kabeer Vol. 1 Page
Page 251It is possible that we take for god something which has been created by him and bring the created on par with the creator and make the servant equal to his master? What sort of decision are you taking? If we consider the meaning of the word ‘Shaiy” which includes everything existing except God then the oneness of lordship is clearly understood from this verse. In the two verses preceding this verse the messenger is clearly commanded to tell the idolaters. Verse 162 of Surah Anam says, “Verily my prayers, my sacrifice, my living, and
my dying are all for God, the Lord of the worlds.” Why should I worship someone other than God? Why should I prostrate before anyone else but God? Why should I be alive to remember others? Why should I sacrifice my life for others? My creator, owner, guardian and sustainer is only He. We find the oneness of worship and oneness of lordship amalgamated here and presenting a divine example. (1)In the third verse too is addressed to the Messenger and it speaks about the lord of the heaven and earth. The reality is that there is hardly any difference between the ‘Lord of the worlds” and the “Lord of all things.” though the words are seemingly different. It says, “who is the Lord of the heavens and the earth?’Since the idolaters could not claim that these idols made by humans, and taken as gods are responsible for the management of the beings on the earth and the heavens, or that they nurture them so the Holy Messenger was commanded to ask as well reply to his own question and say, “Say, “God” (is the manager of the affairs of the heavens and the earth.)Then say goodbye to all others, keep your heart aloof from them and rely only on His divine presence. Give your heart to Him and prostrate before his glory. What relation should you have with the idols that cannot even look after themselves? How will they help others? The verse 3 of Surah Furqan says, “but are themselves created and possess neither hurt nor benefit’
(1) Nusuk is an individual word and most linguist take it to mean all kinds of worship but some have taken it as a special kind of sacrifice but there is no proof for it. We discern from the verse that it means all manner of worship and so has been mentioned after daily prayers which is a common Zikr or remembrance.
-------------------------------------------------------------------------------Page 252God’s Lordship over the throne is mentioned in the fourth verse but the verse begins by mentioning His dominance, “Most exalted is God; the True King” This sentence concludes because in the earlier verse it is said, “ If the
Judgment Day is not fixed then the creation will become meaningless because the limited life of this world does not merit the purpose that it be regarded as the cause of origin of creations( this is an important proof about the Judgment Day we will discuss it in details when we deal with Qiyamah)It is then added, “There is no God but He; He is the Lord of the Throne.” The word “Malik” is sued to denote the ruler and the owner and this attribute is not true for anyone but God because creativity has its own glory and needs and since there is no other creator there can be no other ruler or owner. He is then adjudged to be the Truth and only He is taken to be the lord because worship is the true lord only. The term “Lord of the great Throne” is used to complete His glorious description. All these four attributes are to prove the presence of the Judgment Day that has been mentioned earlier.The term “ Arsh Kareem” or Lord of the Supreme Throne denotes all the creation because “Arsh” means the throne of the rulers and God’s throne oversees all the universe and this is compatible with the term “ Lord of all that exists’ mentioned earlier.The word “Kareem” means the most beneficent and the throne has been mentioned with it to described the attribute of God being the “Most beneficent Ruler” Some commentators believe that the term “Kareem” is to denote the entity who sits on the throne because this cannot be used for just the throne and so this attribute is for God and not for the throne. But the Kareem can be used for the non-intelligent too as has been used in verse 50 of Surah Hajj that says, “For them is forgiveness and generous provision” (1) To get more information about the meaning of “Arsh ‘ in Qura’n and lug hat see Tafsir Namuna Vol.6 Page 204 verse 54, Surah A’raf Vol. 8 Page 219 verse 3 of Surah Yunus.
Page 253The fifth verse describes God’s lordship over mankind and records the words of Apostle Elias when he spoke to his
people about worshipping the famous idol of “Baal”. He said, “Why have you forsaken God the best of the creators and adopted this idol?” And then added, “He is the lord; the lord of your forefathers” This actually is a very irrefutable answer to all the idolaters of this world because when they asked why they worship the idols they explain their doings by saying, “this is the way of our forefathers and we are not the ones to leave their path” Apostle Elias wants to impress that the entity worth worship is only God who is the lord of the worlds; it is he who manages the affairs and nurtures mankind and it is he who is their Lord and the Lord of their forefathers. If the elders have been wrong in recognizing the true God then why are they following their wrongful ways? God is the Manager of all AffairsIn the sixth verse the issue is not on lord’ but on the management of the affairs which is very close to the meaning of Lordship but not completely in its inherent meaning. The book addresses the holy Messenger and says, “Say, “Who provides you with sustenance from the sky and the earth?” Your life is attached to the life giving rays that reach you from the sun; the life giving droplets of rain that come from the sky and spread life, and the gentle wind which is pleasing to the soul has filled the air around you; tell me who has provided all these things for you? The vegetation that grows out from earth and you get your cereals and fruits from them; then there are the costly minerals that you extract from the bowels of the earth. Who give you all these? Do you get this sustenance from the idols? Then it gives attention to the human body and mentions two important parts through which humans connect themselves to this world and which help him gain knowledge. It says, “Who controls your hearing and your sight?”(1) This verse speaks about God with a Zabar so it is in replacement of “The best of the creators” which has been mentioned earlier. Some feel that God has been mentioned here as addition.
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After discussing the universe the book now speaks about death and life: “Who controls your hearing and sight? Brings forth the living from the dead and the dead from the living? Is it the work of the idols? At the end of the verse three imp9rtant issues about sustenance from heavens and earth, ears, eyes, death and life have been discussed. The verse concludes, “Who administers all the affairs?”It is evident that if the idolaters think about these issues they will find that they have no answers: “They will answer, (It is none but) God” or it is God who looks after and manages the affairs of the universe. The verse then addresses the Messenger, make this your base and further your argument with them, say, “Then why don’t you fear God?” or why don’t you fear God for you travel the path of idolatry?”In reality all of man’s material and spiritual sustenance, and the management of the affairs of the worlds and the universe, the material sustenance from the earth and the spiritual sustenance from the heavens, or the knowledge through the senses, intellectual and oft-repeated verbal and written have been mentioned in this verse. There are other factors also when it comes to the management of the affairs of the universe or the worlds. Who can claim that these weak beings or the useless things like the idols can create sustenance and management the affairs of the universe? The Oneness in lordship is not a complicated matter so much so that if the idolaters only reflected things would be clear to them also. Declaring God to be the owner of the eyes is a hint about the creation of man and He is declared to be the creator because He creates the system and manages the affairs.From this collection of verses and from, similar verses of the Qura’n which are numerous , Qura’n declares God to be the creator, owner and manager of everything exiting in the earth and the evens, of the celestial throne and the creator of the present and previous population of mankind. It very
clearly states that there is no other Lord God in the entire universe. ------------------------------------------------------------------Page 255 ExplanationsOneness means to eradicate the intermediaries.If we ponder over the verses of the Qura’n we will find that Qura’n insists that mankind should directly invoke God and not be lost in the intermediary pathways. They should talk to Him, ask from Him, prostrate before Him and ask Him for the solutions of all their problems. They should love Him and none else and never worship any other but Him.The interpretations of Surah Fateha and other Surahs describe the “ Lord of the worlds and repetition of “ Subhana Rabbiol Azeem” and “Subhana Rabbi ol Aala” in Ruku and Sujud stress the same point.. God is not involved only in our creation but in our well being, education and perfection also.The argument and proof about this is that the creator and the sustainer cannot be aloof from His creation. If we reflect correctly we learn that mankind receives a new birth a new creation at every moment of his life and this is bestowed by God only. In short, every creation is depended on Him and he is free from all manner of dependence. He is “Samad’ of the great Lord and ruler and every needy being comes to Him only.It is from history that we learn that about the ways that mankind has gone astray by creating intermediaries for God and has begun frivolous and baseless deeds. Man has made such lowly things as idols as his gods and believes that they are responsible for his life and his good and bad. Has this excessive creation of gods given any thing but divisions, disputes, decadence and derogation? But when these intermediaries were removed and we accepted God’s entity to be the Only One then we found everything subservient and dependent on Him and thus we were able and are able
to discern His divine light, His oneness and reach the stream of well being. This is the reason the word “Rabb’ has been used more than 900 times in the Qura’n and no other attribute of God has been so proficiently used. This is also the reason that in Islam we should first study this Oneness in Lordship to understand His pure oneness.The History of mankind and the concocted intermediaries.The more we study the history of religion the clearer it becomes to us that the idea of a Lord and sustainer has been alive in different nations in different forms from ancient times.------------------------------------------------------------------ Page 256If we name their gods and discuss them then it will take a voluminous book to cover the issue full of strange and frivolous beliefs. There is no harm if we discuss them briefly so that the readers are able to formulate some ideas about themThe Roman gods:A very famous western historian writes: The Roman religion was not what we see today. Their religion had not given them any commandment; there was no scope of reformation of social evils in it and it only told them how to please their gods.A larger number of Roman gods had unusually great powers because each of them was attached to some part of life and did some appointed deeds. there not only was a god for the entrance to the house there was one each for the place where they took off their shoes and one for the parapet near the door. Every member of the household had one god for every work like one god taught to the infant to speak his first words, one taught him how to eat, one explained how he should leave his house and taught him how to come back to it. There was a god who taught how to plough the land and one to teach him how to make rows for flowers and
vegetables, a third god taught him how to sow the seeds and there were others for different work. One should not be surprised that Romans had thousands of gods. One elder of the society once remarked as a jest that, “Our temples contain more god than our own population” The Greek godsThe same western historian writes: Like many other nations the Greeks used to elevate the lightning in the clouds, the ocean, the storms, rivers, springs, breeze and rain to a divine status and worshipped them.(1) The History by Alber Mala “History of Rome Vol. 1 page 29-30
Page 257They used to attribute every unseen power to the invisible entities and believed them to be the owners of the good and bad so that they were benign to them and kept their bad effects away from them. “He then mentions Zeus the son of kronos who was the great god of the Greeks. They described him as a powerfully built giant of man with long and curly hair and broad forehead. Zeus in Greece was regarded as the chief god and the god of evil who was surrounded by the idols of the lesser gods. His wife “Hira” lived in the heavens and had three sons, Hermes, Artemis and Ayolon and they were the gods of rain, moon and sun respectively. There were others gods too on whom they believed like the god for the river, god for the land, the god of the underworld and other gods for every separate work.(1)The Egyptian godsThe ancient Egyptians believed in many gods each with a status more elevated than others and they had built temples for them in every part of Egypt. They had more than 200o gods but nine were very popular and they were the gods of the sun, wind, atmosphere, earth, desert, mountains, oceans, and the infertile and fertile land. (2) Will Durant has written in his History of Civilizations: No where in the world were there as many gods as in Egypt.
They believed that the creation began in the heavens and the river Nile was the greatest god of creations.------------------------------------------------------------------ (1) History of Alber Mala, the History of the East vol.2 page 171 to 179
------------------------------------------------------------------------------- Page 258 The Egyptians believed that the stars are not just bodies but manifest as the souls of gods. They had many gods in the form of stars, animals and trees and their temples used to resemble the exhibition galleries. (1)The Persians GodsThe ancient Persians firstly believed in two gods and then began worshipping many of them. At places they worshipped six gods i.e. the god of the pet animals, the god of fire, the god of minerals, god of the earth, god of the rivers and the trees and the god of the stars and planets.(2)The Chinese Gods The Chinese believed that two entities were ruling the world, the Ying and the Yang. The first was the embodiment of manhood and the second represented the female species. This led them to worship two gods. The “shantge’ was considered male and he was regarded the god of the heavens/ they believed that it is he who judges mankind for their deeds and imposes severe chastisement when sin becomes common. They considered “Hatin’ as the real female and praised her. They later added other gods and they began worshipping many gods like the god of the harvest, the god of the rain, the god of the wind, the god of the snow, the god of the fire and the god of the mountains etc.The Idolaters of Arabia.Some historians and commentators feel that the Arabs believed in the one God who was the creator and sustainer and ruler of that existed. They support their view by citing examples from the Qura’n of the verses wherein it says that some of them believed that the creator was one. (1) The History of civilization by Will Durant Vol. 1 page 298(2) Islam and Belief of the people Page 34(3) Same as above Page 157
Page 259They did not worship them solely as gods but the reason was that they believed that these intermediaries would take them closer to the One God. They believed that there was a devil with every idol y the command of God. When someone really worships the idol as god then that devil fulfills his wishes. (1)We cannot deny that one group among the Arabs used to worship the stars and they believed that these stars brought rain at their rise and setting. They called them “Anwa’” which is the plural of “No’” and it means the star which is setting. They used to restrict their movements and their stays according to these stars because they felt that they would help them in their destiny. They had built great temples to worship the sun, moon and Venus (2) On the south of the Arab peninsula is Yemen and the Arabs who settled there used to worship the stars. One was the group of “sun worshippers” and Qura’n has mentioned them in the story of Queen of Sheba. Some other tribes used to worship the moon and some worshipped the stars. (3) Gods of the different nations. In other countries like India and Japan people used to believe in many gods. The Sabeans or the star worshippers believed the seven stars to control seen elements and regarded them as the source of well being for the creatures on earth and regarded them as gods who would save them from hardships.The worship of Totems was prevalent around the world and was similar in belief to the others because each tribe had its Totem which was regarded as the father and soul and they fashioned them in the shape of animals.------------------------------------------------------------------ (1) Buloghol ArabVol.2 Page 197(2) Same as above Page 223(3) Islam and Ignorance Page 295(4) See Mo’jamil Buldan Vol.1 Page 37
Page 260The belief similar to PlatoPlato had declared an intelligent being for everything in nature. And they used to assume it to be the necessary being since they had given them the attributes of god. So they began calling them “similar”. The plural form of the word “Misl” is “Musul”. Plato believed that anything that had a reality was similar to that independent, unchanging, above time and place, complete and ever living entity. The material being that we witness are subject to various changes, and confined to time and space and are finite. They are just like the reflection and similar so they have the same relation with that exemplary being which is similar to the relation the shadow has with the body. According to Aristotle this manifest world of senses is unreal and the reality is that perfect world. The belief in the example of Plato is different from the belief of those on the various kinds but has some similarities with those of Greek origin in philosophy. In the same way it is similar to those who believe in the perfect intelligence.W e can explain it by saying that according to some philosophers since God is dominant in every sphere so his creation will be one and termed as “the first intelligence” they then say that when the “First Intelligence” is a defined entity then the “second intelligence” and the “first heaven” was created from it. And in this way they construct 10 intelligences and 9 layers of the heavens.Some philosophers consider intelligence to be unlimited and the ten major intelligences in which one is the creation of another and also the intelligence of land. They are considered the source of “Sor noyia” and the highest status of material existence. Like the believers in variety and the example of Plato. There are many debates about each one of these issues but as they are beyond our purview we will not be touching them. (1) The encyclopedia of Islamic philosophy
Page 261 What is important for us here is that we understand that Qura’n has competed against all these ideas. While dealing with all these polytheistic ideas the manner in which the Qura’n has proved the Oneness of Lordship and the pure Oneness may be termed as miraculous. The Qura’n opposed and erased the ideology of false gods and imaginative lords and declared God to be the lord of the worlds and regarded everything as His creation and under His patronage and guidance. It bestowed the divine light in the hearts of people Regarding oneness and drew their attention from all of them to the One and only God. It is clear that pure oneness is not something that a person can achieve after a short stroll and it is necessary that the unseen hand should reach out to him with the revelation, help and guide him to the station of Oneness or the entity that is unique in His oneness. His apostles may come down and guide them out of the darkness of polytheism towards the light of oneness; to the fountain of everlasting life and quench his thirst.Delegation is also polytheismThere are many meanings of the word “Tafweez” and some people have enumerated seven. There great debates about each one of them; but here the word Tafweez refers to the stand that a group of Muslims took about it; they believed that God created the holy Messenger and the Imams and then delegated the work of creation, sustenance and life and death to them.Allama Majlisi has given the best description about them in his book “Mer’aatol oqul”. He says, “this statement of those believers can be construed in two ways: That the infallible ones handle the work of creation, sustenance and reward and punishment on their own merit and they are the originators of this work. This is absolute disbelief and the intelligent and discerned proofs refute it. No intelligent
person has any doubt about of the disbelief of those who adhere to this ideology.The second description is that God does these work as per the desires of the infallible ones, like the splitting of the moon and raising the dead, this has been seen in the miracles shown by the divine apostles. If it is this then it is not against any religious doctrine as well intelligence but I have mentioned many such traditions in Behar0l Anwar that refute such powers to be invested in the infallible ones excepting the miracles they have shown.The second interpretation is not beyond human intelligence but the traditions do not support it. There are many such deeds that are not beyond human comprehension but are religious banned. The number of the apostles could have been more but it has been restricted to a certain figure that we are aware of.A third interpretation also exists and that is God bestows the powers to His chosen infallible one so that he may raise the dead or cure some one from an incurable disease and this is what the verses mean about Jesus in the Qura’n and this is possible for the other infallible ones too. But as we have said above this issue is limited to miracles and supernatural deeds only not the creation of the heavens or the management of affairs of the universe because Qura’n explicitly declares that creativity, the management of the affairs and the lordship is for God only. (The verses cited for Oneness of Lordship are ample evidence.)(1) Mara’tol oqul vol.3 page 143
Page 263The objective of creation is the perfect mankind and the infallible ones are superior to this perfect mankind so we can say that this universe has been created for them only or in other words they are the cause of the creation of this universe.A Question and its AnswerAre the angles the managers of the affairs? God has sworn on the managers of the affairs in verse 5 of Surah Naziaat
“And by those angels who arrange to the commands of their Lord” there is this famous interpretation by the commentators that it refers to the angels who do manage the affairs of this world. Isn’t this against the oneness of God?The answer to this question is very clear: If the angels do this in their individual capacity then it is not compatible with the belief in Oneness but we know that merely obey the commands of their Lord and are responsible for it under His authority. It is like the causes that have an effect due to the commands of God.This is known to many a scholar and that is why they find no incompatibility between God being the Lord of the Worlds and the Lord of All things and the angels managing His affairs on Hi command. It is the same when God declares Himself in the Qura’n to be the Lord, and sustainer. The verse 6 of Surah HUD says, “And no moving creature is there on earth but that his provision is due from God”In verse 233 of Surah Baqarah the book says, “For those parents who desire to complete the term of suckling , but the father of child shall bear the cost of the mother’s food and clothing on a reasonable basis.” The father of the infant is duty bound to provide the sustenance and clothing to the mother during the time she suckles it even if she has been divorced.It is a proven fact that there is no incompatibility in calling an infant’s father his sustainer and calling God also as sustainer because the first is just temporary and dependent on God while the other is the ever living Sustainer.Verse 69 Of Surah Nahl says, “Wherein is healing for men”Verse 80 of Surah Shuara says, “And when I am ill, it is He who cures me.” Or in other words it is God who cures me when I fall sick.------------------------------------------------------------------Page 264
All these verse speak of the causes and their effects. The issue begins from an uncertain cause and reaches the absolute cause who is the reason for all reasons and all reasons depend on Him for their effects.The Islamic Traditions and The oneness of Lordship. The oneness in Lordship has been mentioned with all its glory in the traditions of the infallible ones; this can also be seen in many of their psalms recorded in volume two of Usul Kafi.Rabbos Samawatis Sabe’ wa Rabbol Arzeena ( The Lord of the seven heavens and seven earths) Rabbal Arshil Azeem ( Lord of the Great Throne) Rabbol Masharil Haram wa Robbol Baladil Haram ( Lord of Mashar and lord of the City of Peace(Makka) Robbol Hilli wal haraam ( Lord of the permissible and the impermissible) Alhamdolillahe Rabbhus Sabahe (All Praise for the Lord of the Dawn) Rabbal Malaaikah warrooh ( Lord of the angels and the Spirit) Rabbal Mustaza’feena ( Lord of the Meek) Rabba Gibraeila was Mikala wa Israfila ( Lord of Gabriel, Michael and Israfeel) Wa Rabbol Qura’nal Azeem ( Lord of the Great Qura’n) Wa Rabbo Mohammad Khataman – Nibiyeen ( Lord of the Last Messenger)Some traditions of the Ahle Sunnah also mention these terms. (2)No one is the Lord of the heavens and the earth, the apostles and the angels, the rich and the poor, day and night, Makka and the Ka’aba and the Great Throne excepting God.The synchronization of the entire systems of the universe is the proof of the oneness in Management by the one and only Lord who rules.In One of the traditions of Imam Jafar Sadiq we read that he replied to an atheist who questioned him about the oneness of God and said, “We observe the creations in a state of arrangement, the movement of the heavens, the interchanging of day and night, the rising and setting of the
sun and the moon according to a great plan. This correctness of arrangement and the interdependence and compatibility of all the systems is the proof that this whole affair is being managed by the One and Only God. (3) (1) Usul kafi Vol.2 Page 514-585(2) For further confirmation see Al Mo’jamol Mafhiris La Lifaz Alhadith Alnabavi Vol.3 Page 207(3) Tawhid Saduq Chapter 36 Arid Ala Tanwiya wa zanadiqa.
Page 265Oneness in Rulership and the Law of CausesOne of the important branches of Oneness of deeds is the Oneness of Rulership, whether it is through causes or directs the rulership belongs to God only. The rest of the rulership is temporary. It can be explained by the two kinds of rulership, the rulership through causes and the rulership by right.The real ruler is he who has both the dominance through causes or through external means but the rulership through right and dominance is that through which the laws are promulgated. Man has the rulership over his slaves and servants.To the monotheists in both the manner of rulership the first one is special because He has the rulership of everything that exists in this world because all beings are his creations and they attain the grace of life from Him only. They are dependent and subservient to Him. His rulership is established through all means.His is the manifest rule and the rule through His laws because He is the creator of all that exists in this universe, even those things that we supposedly create because it his material that we use. He is the real owner and ruler of everything though He lends some things to us temporarily. After this brief introduction we now turn to the Qura’n and study the following verses:1. Surah Al Imran Verse 26:“Say, “O God! Possessor of the kingdom. You give the kingdom to who You will and take the kingdom from who You will; You bestow honor on who You will and humiliate who You will. In your hand is the good. You are able to do all things.
Page 2662. Surah Baqarah Verse 107:Know you not that it is God to whom belongs the kingdom of the heavens and the earth?You have no guardian or protector besides God. 3. Surah Zumur verse 6:Such is Lord your God. His is the kingdom (None has the right to be worshipped but Him). How then do you turn away?4. Surah Baqarah Verse 247:And God grants His kingdom to whom He wills; and God is all sufficient for His creatures’ needs; all-knower.5. Surah Fatir Verse 13:Such is your Lord; his is the kingdom; and those whom you invoke and call upon instead of Him own not even a Qitmer.6. Surah Saba Verse 22:Say, “Call upon those you assert besides God; they possess not even the weight of an atom either in the heavens or on neither earth; nor have they share in either, now is there any harm for Him is there from among them anyone to help?Explanations from Mafuradat“Mulk” as has been defined in Maqayis ol Lughata means to have power over something and this is why the word “Tamleek” is used to denote power. And later the word used to denote the ownership of man of anything because he has the power over it. The water carried by the traveler is called “Malik” because the water (especially in ancient times of traveling through barren lands) carried by the traveler is for his use. “Malik” is the term used for the ruler or king because he has power in his land. “Malakoot” means respect and rulership. “Imlaak” means has been used for ‘Tazweej” because they used to consider their wives as their properties. The word “Mamlikat’ in Arabic dictionary means respect and rulership and it has been used for water and soil or rivers and land under a king’s rule.(1) There are various verses similar to the above in the Qura’n like verses 17,18,40, and 120 of Surah Maidah, 158 of Surah A’raf, 116 of Surah
Taubah, 111 of Surah Isra, 42 of Surah Noor, 2 of Surah Furqan, 10 of Surah Saad, 44 of Surah Zumur, 49 of Surah Shura, 85 of Surah Zukhruf and others.
Page 267The Explanation of VersesO God You are the Ruler of the KingdomThe commentators believe that this verse was revealed after the victory at Makka or during the digging of the trenches for the Battle of the Trench. When the Holy Messenger told his followers about the future victories against Rome, Iran and Yemen the hypocrites declared it to be a figment of imagination blown out of proportion. (1) This was the time when this verse was revealed. It admonished the ignorant ones and told them that it was God who was the ruler and owner of all countries. It said, “O God! Possessor of the kingdom” and added, “You bestow the kingdom on whom you will and take it from whom You will; You bestow honor on whom you will and humiliate whom You will.” It is not just the granting of these graces and the confiscation of kingdom and respect that is in your hands but everything good is in your hands because you have power over everything.His power over everything proves his rulership on all that exists in the heavens and on earth and in between them. This dominance has two sides, one is general and the other is reality or His rule over everything is reality and has generality also but when it is spoken of for others it has only a temporal existence, “You give the kingdom to whom you will” Now some commentators have taken it to mean the victories of the Messenger, the respect of the believers and the shame of the Jews is not based on facts because this verse has a great connotation. It includes the entire honor and all the shame. But the affairs mentioned are the manifest proof. And finally the words, “you are able to do all things” shows His complete and sole dominance over everything.
What is clear is when the verse says He bestows His kingdom on whom He pleases or takes it away, gives honor and disgraces someone does not mean He does so without cause or valid reason for He has installed a system that judges between victory and defeat and the system reflects His grand will.(1) Majmaul Bayan Vol. 2 page 427, Tafsir Fakhr Razi Vol.8 Page 4(2) Some linguists opine that the Origin of “Khair and Ikhtiyar” is the same that is why goodness are called “Khair” everyone likes them and wants to achieve them (from Mafuradat in Tafsir Al Mizan)
Page 268If at one time the Muslims knock at the doors of Europe and capture “Spain” but in another time they are forcibly expelled from there then both these conditions have occurred according to the divine will.When blood thirsty rulers like Yazid bin Moaviya or Chenghis Khan rule with tyranny over some people then it is the result of the people’s weakness and faults and they deserve to pass their lives under such tyrannical rule. It is said that for every nation the best ruler is that which is ruling them. We discern the answers to most of the questions raised in this regard so it needs no further explanation.The second verse is about the change of Qibla and the answer to the frivolous objections of the Jews “Can God order the change from Jerusalem to Ka’aba? The verse says don’t you know that God is the ruler and owner of the heavens and the earth?Is it surprising that such a great ruler can cancel His previous command? He not only knows what is good for his subjects but the rulership is especially for Him only. He is the sole authority to change anything and is the ruler of all His subjects. In the end of the verse it further stresses the point, “You have no guardian or protector besides God” It is because of His complete knowledge that he helps you in your problems and makes laws for you because of his rulership.He is above time and space and there is no special direction fixed for Him especially in prayers. The direction is fixed for
a place because it is His decree and he is the ruler of the entire universe.The words “Wali and Naseer” as attributes have been mentioned in many places in the Qura’n and may have difference in their application. “Wali” means the protector who guards the rights of His subjects and “Naseer” is He who helps mankind against his enemies. Wali does what he does to protect the interest of his subjects and Naseer helps mankind overcome his problems.The third verse is about the creation of the animals and the humans and the strange changes that occur in them.-------------------------------------------------------------------Page 269The verse says, “Such is Lord your God. His is the kingdom.” He is the creator as well as the manager and this is why He is the ruler and the judge. The verse then makes this the base of Oneness in worship and says, “(None has the right to be worshipped but Him). How then do you turn away?”O ignorant ones! O you wander in the valley of shame! Why are you becoming wayward despite seeing the signs of God’s creativity, lordship and rulership? Here the oneness in worship is being established on the basis of oneness in rulership and His rulership has been proven through His creativity and origination of all beings because the idolaters also accepted that it is the One God who is the creator of this universe.The fourth verse discusses the story of Taloot and Jaloot (Saul and Goliath). Goliath is a cruel person who rules upon the children of Israel and he has crushed them. The apostle Samuel (1) on the request of the Israelis appointed Saul the son of a poor farmer as the ruler and general but the Israeli elders and rich people objected to it because they being the sons of rich lords and elder considered themselves more appropriate for the job. The apostle tried to dispel their objections and said, “He is superior to you in knowledge and physical prowess.”
He then added, “God bestows His kingdom on which He wills. God obliges his subjects and is well aware of everything. Verse 247 of Surah Baqarah says, ‘God has chosen him above you has increased him abundantly in knowledge and stature. He grants his kingdom to which he wills. And God is all sufficient for His creatures’ needs, the all-knower.” He not only has his declared dominance but controls the human society through laws for His is the kingdom and He bestows it to which He pleases. He does so in view of the personal caliber and talent of the persons concerned.(1) Some commentators believed that it may be Samuel or Joshua but this is farfetched because Joshua could not have existed in those days. He was the commander for Moses.
Page 270The same issue has been discussed in the fifth verse but in a different manner. The verse declares a conclusion after mentioning God’s rulership over the sun, moon darkness and light and says, “Such is your Lord; his is the kingdom.” His rulership encompasses the entire universe. The gods you invoke are not the rulers or owners of even a peel of the dates, “and those whom you invoke and call upon instead of Him own not even a Qitmeer.”The commentators and the linguist have listed many meanings for the word “Qitmeer” but the most appropriate is the one that says it is the skin between the seed and the flesh of the fruit. Some have taken it to mean a small white spot which is found at the back of the date seed and this is from where it grows into trees. Some have taken it to mean the outer skin of the date and some say it is the groove in the middle of the seed and yet some others have said that it is the living matter contained in the seed.All the five meanings are related to the seed of the date fruit something which has always been seen by the Arabs. Some have said that this is the onion skin but the first meaning mentioned above is the most popular and famous. Whatever other meaning is construed from it is irrelevant because al it says is that these false gods do not own even such a small thing like the skin of the date.(1)
This verse is the evident proof that no one has the rulership and ownership but God and He may delegate the powers to whom He pleases.In the sixth verse also the same thing has been said but in a different style. The Messenger is commanded, “ Say, “Call upon those you assert besides God; they possess not even the weight of an atom either in the heavens or on neither earth nor have they share in either, now is there any harm for Him is there from among them anyone to help.”------------------------------------------------------------------ (1) See Tafsirs, Majmaul Bayan, Ruhul Ma’ani, Qartabi, Al Mizan, Maraghi, Mafuradat of Raghib.
Page 271It then adds that they cannot help because they do not rule over anything in the heavens and the earth. Neither are they partners in His creativity nor are they His helpers. So they are not the rulers or owners of anything in the heavens and the earth nor partners or helpers so what inner glory you see that you bow before them and worship them? Qura’n thereby denies any partners or helpers for God in his rulership and ownership. In others words it establishes the absolute rule of God and denies any partners of helpers and says all this is only for God. It says God is above having any partners of helpers.In the above six verses and other similar verse what comes to light is that for any monotheist there is no god but God the ruler. Even if some is in some authority he does not own or rule even a particle of earth. So the polytheists have no excuse for worshipping, the idols, and other creations or creations similar to them.Explanations The effect belief on the Oneness of ownership and rulershipThe creation of impiety, rebellion, vanity, miserliness and envy in man us always due to his thought that he is the owner of his servants and things. When he gets to rule a
small area he feels he is the greatest and this is that polytheistic idea which creates and spreads various types of sins and evils in the society. But when we look at this world in the mirror of Tawhid and through the above verses accept that it is solely the property of God without any partners then he thinks of himself not as owner but as a caretaker. Verse 7 of Surah Hadid says, “Spend in charity from what he has made you successors.” If a person fully accepts himself to be a trustee or safe-keeper than how is it possible that he will disobey the command of the real owner and be envious and miserly.How is it possible that the wealth of this world become the cause of vanity and rebellion because all this belongs to God and He is the real owner of everything? Can a bank officer be proud about the money that passes through him the daily transactions? It is the same for the rulership and plans given to man
Page 272. They are nothing but safe keepers in a small part of land and represent God’s grace. When we understand this then why the pride? How, can man after knowing all this be ready to create mischief and oppress others? This view point of oneness and the study of the world gives a very different color to a person, the color of religion which makes him peace loving, a pure self, who befriends peace and a person full of vigor for sacrifice.The Wrongful benefit from God’s ownershipThere is no doubt and as has been mentioned above God is the owner of all that exists. This is proven not only by the various verses of the Qura’n but the intelligent arguments too prove it. He is the necessary being and all others that exist are fully dependent on Him and so this proves his ownership and dominance over all that exists.This is not against the man made laws and their rulership for it has been permitted by God. Those who have misused this
exceptional ownership have done nothing but taken the benefits wrongfully. It is very strange that this behavior is sometimes declared as Islamic and some people vainly declare communism and socialism to be of the same genre as Islam.We would now like to openly assert that the Qura’n that declares God to be the owner and ruler of the universe also contains verses on, succession Khums, Zakat and trade and it accepts the existence of the owners of wealth and slaves.The terms “your wealth” and “their wealth” have come 14, and 21 times respectfully in the Qura’n. the Muslims have been guided in many other verses regarding their wealth. If the ownership of God is against the ownership by mankind then how come there are 45 verses in the Qura’n about it? In Surah Nisa verses 2 and 10 the book says, “And devour not their substance” and “Those who unjustly eat up the property of the orphans devour fire” ------------------------------------------------------------------Page 273 Verse 262 of Baqarah says, “Those who spend in the cause of God …their reward is with Him”Verse 279 of Baqarah says, “But if you repent, you shall have your capital sums”In verse 6 of Surah Nisa the Qura’n further says, ‘Test the orphans until they reach the age of marriage; then if you find them mentally mature, release their property to the, and do not consume it wastefully, or hastily lest they should attain full age; whoever’s guardian is rich, let him abstain ands whoever is poor, let him take within reason. When you transfer to them their property, have it witnessed in their presence and God suffices as Reckoner.”The special ownership has many categories, like “the general ownership” and ownership of wealth, the governmental ownership and Qura’n has mentioned them too. None of these are in contrast to God’s ownership.
In short the Oneness of Ownership does not hinder the ownership by any particular person in society or the ownership by society itself but has laid down the laws for such ownership that are to be followed.---------------------------------------------------------------------------------------------------------Page 274 is blankPage 275 The Oneness of systematizing the LawsThe Manifest RulershipIntroductionWe are aware that the successful management of the society needs 3 different powers: The first is the power to make and implement laws for the protection of the society and for safe guarding the rights of the individuals.The second is the power of execution. It is needed to implement the promulgated laws and it is connected with the government, its ministries and other offices.The third is the power for judgment. This is required to punish those who break the laws and to reform them.When we observe the Oneness of Islam we find that all these powers come from God and no one has the right to interfere without His permission because He is the law maker, and he only can give the permission to rule and He is the being who has given a system to the judiciary.So it is necessary that these three powers should be implemented in the defined parameter set by God. Though there are many intellectual proofs it has also been detailed in the Qura’n. With this brief introduction we turn to the Qura’n and study the following verses.1. Surah Maidah Verse 44:Those who do not judge by what God has revealed are indeed infidels.2. Surah Maidah Verse 45: And whoever does not judge according to what God has revealed is indeed among the unjust ones.
3. Surah Maidah Verse 47:Whoever does not judge by what God has sent down is indeed transgressor.4. Surah Maidah Verse 49:That you should judge between them by what God has revealed and do not follow their vain desires; be cautious of them lest they beguile you from any part of what God has sent you.”5. Surah Nisa Verse 65:But no, by your Lord! They will not be true believers until they have set you up as their judge in all their disputes and they do not find any vexation ion their hearts against what you decide and submit themselves totally.6. Surah Anam Verse 57 and Surah Yusuf Verses 40 and 67:The judgment belongs to none but God.
Page 2767. Surah Qasas Verse 70:He is God; there is no god but Him. His is all the praise, in the beginning and the end; His is the authority, and to Him you shall be returned.8. Surah Qasas Verse 88:And do not call any other god with God; there is no god but Him. All things are perishable save He. His is the authority, and to Him shall you return.9. Surah Shura Verse 10:In whatever you differ, its decision is to God; that is your God, my Lord; on Him do I rely, and unto Him do I return. 10 Surah Anam Verse 115 (1)There is none that can change His words; He is the all-hearing, the all-knowing. Explanation by Mafuradat Many linguists have taken the word “Hukm” to mean to restrain or to stop and later it began to be used for judgment
and authority because the Qazi and Hakim uses his position in authority to restrain people from breaking the laws or taking undue advantage through it. (2)“Hakam” means the iron piece that is inserted into the mouth or the nose of the animals to keep them in control. When it is pulled the animals feel the pain and it is subdued and this too includes restraining or stopping in a sense.The compiler of Lisan ol Arab says that “Hukm” has many meanings, like judging according to wisdom and knowledge and this is because they keep the people restrained from unlawful deeds.The word “Hukm” can be used in all the three senses, creating laws, judging by the laws, and giving the rewards and the person responsible for any one of these duties is called “Haakim’ (1) There are other verses in the Qura’n about the same topic like 47 and 50 of Surah Maidah, 26 of Surah Kahaf, 87 of Surah A’raf 109 of Surah Yusuf, 45 of Surah Hud, 80 of Surah Yusuf, 8 of Surah Teen, and 60 of Surah Nisa.(2) See Mafuradat Raghib, Maqayis ol Lughata, and Misbah ol Muneer Qayyumi.
Page 277In some dictionaries the word “Hakam’ is taken to mean the delegation of authority or handing over the work to someone else.The book al Aiyeen says the word ‘Hikmat” includes knowledge, justice and kindness and goes on to add the word means to restrain or stop from mischief. This interpretation is compatible to all the others mentioned above. The” clear verses” are so called they clearly define the laws and restrain other from wrongful interpretations and excuses.Explanation of the VersesThe verses 1 to 4 [Surah Maidah 44, 45, 47, and 49] discuss the issue of Oneness of authority or rulership in a very clear manner. In the first three verses the Book states that “Those who do not judge by what God has revealed “are surely, infidels, unjust and transgressors.
The commentators question whether the explanations are different or do they all point towards the same meaning and they have discussed this issue at length. Some say that the verse speaks about on group that has many attributes and this can be interpreted by saying that anyone who does not judge according to the divine laws laid down is in a sensing opposing God is an infidel and because he is suppressing the right of the human beings he is unjust and since this means that he is trespassing the limits so he is a transgressor (The word “Fasaq” means to shun the laws governing the life.)Some feel that the first and second verses are about the Jews and the third is about the Christians because the Jews have more animosity against the divine laws then Christians they are infidels and unjust and the Christians are merely transgressors.
Page 278 One thing is certain that the revelation of a verse for a particular issue does not limit it to that issue only so these verses can be construed to mean every one of the groups that go against God’s decree. Any person who judges against the law of God will be termed as unjust and transgressor but infidelity will be taken when he rejects the divine laws and considers them irrelevant. Because such an action or statement is the denial of God, His knowledge, authority and justice and this is blatant infidelity. In the same way any action or statement that shows denial of the order of God’s Messenger or the Qura’n will also be taken an infidelity. But if some one judges against the commandment of God but does not deny the ministry of the Messenger and he does it out of his vanity or ego then it will not be taken as infidelity.Verse 48 of this Surah reiterates the same commandment for it says, “So judge between them by what God has revealed.” And in verse 49 it says, “And so you judge between them by what God has revealed.” In verse 50 it says, “Do they then seek the judgment of ignorance?
And who is better in judgment than God for a people who have firm faith?” All these six verses stress and re-stress the fact that the ultimate authority rests with God.Stressing the fact in six verses of the same Surah that laws are to be decreed by God only tells us that no matter how big a worldly authority a person may have he has no right to create laws for it is only the prerogative of God to create laws for His subjects. So when a person judges or decrees or rules against the commandments of God then he has committed a great sin and he will be considered as an unjust oppressor. This is a sin that will divest him of the attire of belief. Under this arrangement the declared and manifest authority and the right to create laws rests with God only and the authority of issuing the commandments too in only for him.The fifth verse discusses the issue of judgment of laws and God delegates it to the messenger (and the Imams or those chosen to be judges) “But no, by your Lord! They will not be true believers until they have set you up as their judge in all their disputes.”
Page 279The verse adds: “And they do not find any vexation ion their hearts against what you decide and submit themselves totally.”There are three great signs for the pure faith: The Messenger of God should be the declared judge and arbitrator for all disputes; No one should resent the judgment made by the Messenger of God and all his decisions should be adhered to and implemented.In this way the verse declares God to be the judge of all disputes because the Messenger of God represents Him only.The Judgment is For God Only.The sixth verse contains a very small sentence, “The judgment belongs to none but God.” This sentence which is oft repeated in the Qura’n has wide connotations and the
word “Hakam” here includes formulating the laws, rulership and arbitration natural and manifest are all included. But we should note that it has another dimension as said in verse 57 of Surah Anam and verse 67 of Surah Yusuf that say, “ The Judgment is only for God, He declares the truth and He is the best of the judges.” And “The judgment is only God’s” This sentence also states the punishment that God will mete out to the disbelievers. The various ways that express that judgment is only for God is as we said a clear proof that this verse has vast connotations and declares all commands and decrees for God. It contains all the written and caused laws as well as the manifest ones.The seventh verse declares god only to be worthy of praise and worship and then adds, “He is God; there is no god but Him. His is all the praise, in the beginning and the end; His is the authority, and to Him you shall be returned.” The words “His is the authority” means that He is the ruler of both the worlds. This sentence is evident proof of His praise and of He being the only one worthy of worship because He is the “Lord” and He is the “praised One”
Page 280 His decision will be promulgated everywhere and on everything, though some commentators have quoted Ibn Abbas to have said that “Hakam” means his judgments on the Judgment Day on His subjects. (1) But there is no valid argument to restrict the meaning of this verse and we have repeatedly said that the special reason for the revelation of any verse does not cancel its generality.The above verse therefore, proves God’s oneness and authority to create laws and judge by them. Tafsir Al Mizan also speaks about the generality of this verse. (2)This verse proves the rulership and ownership of God in the world of causes and the manifest one and His authority to create laws and judge by them. It tells us that He has no
partners in this work and this is why its generality has been prescribed in Tafsir Al Mizan. A point to note is that the words “His is the authority” and His authority is supreme. In other words it includes all manner of authority and rulership. It should be noted, however, that His complete authority and dominance does not deny His delegation of authority to his apostles, Imams and other saintly persons. His praise does not mean does not prevent the praise of the parents, teachers or the saintly person who are the intermediaries for well being and God’s grace. But we should remember that (despite praising them) all praise ultimately is for God and this is the meaning of Oneness of rulership and authority.Verse number 8 first speaks of the Oneness in worship and then about the oneness in authority and rulership, “And do not call any other god with God; there is no god but Him.” The next sentence is like a decree and proof of His authority, “All things are perishable save He.” And in the end the verse says, “His is the authority, and to Him shall you return.” This verse specifies worship, well being, authority and judgment all only to God. Some commentators however, have taken this “authority” in the sense of causes and in the sense of His intention and decision that rules everything. Some have taken it to mean the authority and judgment on the Day of Resurrection and some have taken it to mean His manifest material authority. The words of the verse denote that it is free of all conditions and is complete so it includes all authority in this world, the world of laws, and the hereafter.(1) Tafsir Ruhul Ma’ani Vol.20 Page 92(2) Tafsir Al Mizan Vol. 16 page 70
Page 281 What does the word “Wajah” mean in the verse “All things are perishable save He”? Some commentators have taken it to mean the good deeds that are done because God intends them to happen and some have said it means God’s religion and laws and yet some have taken it to mean the elevated
and lofty status of God. But we know that the word ‘Wajah means the face and according to Raghib Isphahani the face is what distinguishes one person from another and therefore it is best part of the body. This word is used for the best of the beings and creations and this is why it has been used for God. It is evident from the verse that this is what it means.Therefore, any being that attaches itself to the ever living entity becomes eternal and God’s religion, the deeds done as per His commands, the apostles are all connected with Him and they all attain well being and eternal life. This verse therefore, includes all the interpretations mentioned above and is composite.Take your disputes to God and His Apostles.In the 9th verse the authority has been described as the authority to judge and the verse says, “In whatever you differ, its decision is to God” It is He who can decide your disputes, “that is your God, my Lord; on Him do I rely, and unto Him do I return.”There are many interpretations of this verse. Some commentators take it to mean the person disputes and animosity between people which they want the Messenger to decide; some say it refers to the differences in the interpretations of the Qura’n and others say that it refers to the discord or disputes about knowledge that are connected with religious practice and observations like the identification and interpretation of the soul and other such problems. (1)------------------------------------------------------------------(1) Tafsir Ruhul Ma’ani Vol.25 Page 15 has all the three interpretations.
------------------------------------------------------------------------------- Page 282There is no evidence that the verse is limited to any one meaning or interpretation. Various scholars have opined that this verse includes all kinds of decisions and judgments, whether they are about the verses of Qura’n the disputes of the people and the ambiguous verse or other problems.
It is one of t hose verses that prove that the Qura’n and Hadith contain the solutions for all human problems so man should not create his own laws and resort to conjectures because had it not been so then the Book would not have asked the people to turn to it in case of disputes.The interesting point here is that Fakhr Razi and other commentators have accepted this truth and taken this verse as proof to reject conjectures in issues of Islamic jurisprudence.The verse says that all disputes should be solved through God (the Messenger can also issue judgments because he represents God). Had the tenets and beliefs not been mentioned then there would have been no sense in turning to it in case of disputes. In the 10th verse the Book describes the messenger as saying, “There is none that can change His words; He is the all-hearing, the all-knowing.” The Ruler, authority and judge is only God and the proof is that he is aware of all things and this Qura’n is a valid proof of this awareness. (2)The question here is what is this rulership attached to? Here it means the decision on truthfulness and reality from God for His Messenger. ------------------------------------------------------------------(1) Fakhr Razi-Tafsir Kabeer Vol. 27 Pages 149(2) According to Majmaul Bayan and Tibiyan “Hakam” is one whose decisions or judgments are always truthful while the judgment of the “Hakim” may be incorrect. The word is equivocal and continuous but there is no valid proof for this interpretation. It may be used for one who always judges but the appointment of arbitrators after the battle of Siffeeen disproves this. When the words Hakam and Hakim are used for God then it means a decision totally devoid of any injustice or mistake but this meaning does not tally with that in the dictionary.
--------------------------------------------------------------------------------Page 283-The history behind the revelation of this verse tells us as the narrator says, “The polytheists among the Quraysh proposed to the Messenger for the appointment of Jewish and Christian priests as arbitrators so that they could tell them about the Messenger’s reality according to the scriptures (1) this was
revealed to answer them “Is there any judge other than God?” The verse has a large connotation and it declares without exception all manners of rulership for God because we know that the purpose and history of its revelation does not limit its meanings.From the above ten verses it is now clear that all manner of authority and rulership is restricted only for God Ruler ship in the sense of creating laws , judgment, and the promulgation of the laws all come from God only. If a person becomes a judge or ruler for any part of His authority then it is by his permission only. Yes, there are various interpretations of these ten verses and some mentioned all the departments of rulership and some are restricted to the creation of laws but collectively the Oneness of Rulership is clearly evident in all of them.The Intellectual proof of God’s Authority There is no doubt that any person who has accepted the Oneness of the Creator will also accept that His laws are promulgated in the universe.(1) Tafsir Ruhul Ma’ani Vol.8 page 7.
Page 284When His authority to rule has been accepted then His rule then His dominance on everything created should be beyond doubt because he is the creator, owner and manager of this universe and no one other than Him such powers to create laws compatible to the world of causes. So when He is the creator , owner and manager then it is imperative that He will judge between his creations in their disputes according to His laws and He can delegate this authority to someone he desires but otherwise all other exercise of such powers will be considered as undue interference in His affairs.Another perspective tells us that the best laws are those that perfect for the human body and mind, fulfill his material and spiritual needs, there should be negative affects in both the long and short runs and there should be a power to
implement it in society and there should be no lacking of acceptability among the people. The perfect law giver is one who has the perfect understanding of mankind as well the universe so that he can understand both the overt and covert character of mankind before he creates those laws and there should be no self motivation and benefit in creating those laws.The causes of the deficiencies and defects in man made laws are due to the following reasons: Firstly, it is impossible for us to find a person who is fully aware of the overt and covert character of mankind and is also aware of the naturals laws that are prevalent because till date the thinkers are writing books entitled “ the unrecognized man” etc . When his information and knowledge is so limited and weak about his own kind how can we expect him to be fully aware of the laws and compositions of the universe? Secondly, Man is a being with many needs so which ever group creates laws in the society keeps its own benefit in mind before creating them.Thirdly, there is another important point that no human being is above errors and misconceptions and this is whey the laws created by men are always subject to and desirous of changes and alterations. Their deficiencies come to the fore as time passes and then they are amended but there are other loose ends.. This is why the committee of human law givers comes into existence as experiments and their experimentation from the past continues and never seems to end.
Page 285 Even after setting aside God’s authority and His power to judge no one has the capacity to create laws until he is the creator of human beings and is aware of all his material and spiritual needs and is needless of everything while he is also has no possibility to commit errors. So it is our duty to implement the laws of God in the needs of our times and
create sub-laws in their light and thereby implement His laws in the world.Rulership is a trust from God. We can conclude from the above verses that the authority that we have is a trust from God and so the governors and officials of the governments should act as representatives of God. It means that in all circumstances they should implement the rules commended by God and perform their duties according to them.God spoke to King David who had one of the greatest kingdoms on earth “O David! I have appointed you our representative on this earth; judge among the people with truth, do not follow your own desires because they will lead you astray from the path of God” Verse 26 of Surah Saad.This interpretation also speaks about worldly authority being the gift and God’s trust and clearly and beautifully defines the divine laws.Authority is Arranged by God only. According to the Islamic definition of Oneness the authority comes from the above and not from below or the authority comes from God and not from the people. The support rendered from the public is also regarded as a trust from God.It can be explained as the difference between the ideology of monotheism and the ideology of polytheism.
Page 286 One such difference is that the believer in Oneness believes that the authority (of forming laws, implementing them and judging accordingly) comes from God to the Apostles, the saints, the Ulema and the virtuous. It is imperative for those in authority to consider themselves answerable to God and keep His approval in mind before the take any action and they should be sympathetic to god’s creatures. Such an authority or rulership can benefit from the Great God and
lead the people and not those who follow their sinful acts and desires.It may then be said that people’s views have no place in Islamic governance and this is the lordship of the pious ones. But this will be a big misconception because the real Shura or congress that we know has been mentioned in the Qura’n and the Messenger who had the perfect intelligence has acted upon it. It is then known that God who is the “authority of all authorities” and the ruler of all rulers has commanded that people should be consulted in governmental matters and be partners in it work.So the government based on Oneness and Islamic will be construed as a people’s government for it gives importance to God’s ordinances and people’s views but the views should not interfere with the tenets of Islam and should be within the four boundaries . We will discuss this statement when we discuss the “Government of Islam” Inshallah.The conclusion is that when people go to vote to select the President of the Republic or the members of the parliament they should remember that god has given them this power to exercise their opinion and they are like the trustees of God. This vote which is like a decision should be used to select a person who has the best habits as God has decreed otherwise they will be misusing the trust imposed on them.In verse 58 of Surah Nisa the Book says, “God commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice. It is recorded in the traditions that “Governance” is one of the most spoken about trust of God. Tafsir Durre Manshur also reiterates this view “It is imperative for the Imams and Judges of the people that they should rule according the commands of God and always justify the trust imposed in them. (1)(1) Tafsir Durre Manshur Vol. 2 Page 175
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The voters should never give importance to the idea as to who would be best suited to be the President or the member of parliament and be beneficial to him or his group or who is friendly or has family relations with him or who is like or disliked but they should always think about the assent of God. They should exercise their vote keeping the religious and social commandments in view so that the trust is not betrayed.But it is not ruled out t that people cast their votes keeping their material gain, group bias, political affiliation, unethical monetary benefits, and special relationships and betray the trust imposed by God though in an Islamic society the votes are cast to please God and for the betterment of the society. The social effects of the believing in the Oneness of Authority.The belief in the Oneness of authority means the belief of God’s dominance over all spheres of life and the belief that the government in human hands is the trust of God. This in turn leads to the effect that when choosing a pe5rson for any category of authority one believes that it is the gift of God and His trust and then there is no scope for giving preference to any individual’s view over looking God’s command and there is yet no scope that the elected person will sacrifice the collective social benefit for the benefit for any individual or group. As far as the rulers and governors are concerned we know that most of them are selfish And it is their self motivation that has lead the world many times to wars in different countries. They were responsible for throwing a large portion of humanity into the abyss of misery, hardships and sadness.In the recent past Hitler was responsible for the deaths of so many people; people have estimated the deaths in Stalin’s era and they have found that more than 3 million people were exterminated. The condition of the world remains the same though in a different style.
Even today if a ruler believes in the oneness and believes that the ultimate authority is for God, and the authority imposed on him is from God then he will never be vain, unjust and selfish.
Page 288Even though he is appointed to authority he will utter the words of Amirul Mominin, Imam Ali Ibn Abi Talib, “Had God not taken the covenant from the Ulema of truth that they will not remain silent on the gluttony of the rulers and the hunger of the meek people then I would have put the reins of the camel of Caliphate on his shoulders (and I would never even have looked at this Caliphate for which their chests are bursting in envy)” (1)Yes such a ruler considers himself the trustee of god’s grace and responsible to Him for his deeds.This ideology can give a complete overhaul to the ways of the worldly rulers but the condition is that the person should instill this ideology in the core of his heart and color his soul in it. This is not just for the countries leaders but for all government officials like governors, generals, ministers, officers, magistrates, judges and subordinate staff for they should all consider the powers they have to be a gift of God a trust, and they should use it to please Him. It is not learnt from our previous discussion that Islam is not tyrannical in its rule or similar to the western democracies but is a people’s government that works under the parameters of Islamic tenets. It actually has the color of God and follows the principles laid down by Him to get the people’s support. This is that special feature that distinguishes it from other governments of the world.There are various aspects about “Governance through Qura’n” and we are discussing only the Oneness in authority and that God is the source of all governance. The rest of the issue will be discussed under the subject of “Complete governance”
Page 289The Oneness in Obedience.IntroductionUnder the issue of Oneness the last word is that a monotheist person believes in obeying god only and bears the yoke of this obedience. He feels proud that he is the servant of God for his eyes and ears are attentive to Him and he is always willing to sacrifice his life for it.The obedience to the Messengers sent by God, His deputies and their representatives is also regarded as the obedience to God. So the monotheists obey them also. He only feels that he has to obey (the One God) the real love, and the real owner. The monotheist never exchanges the “willingness of other humans” for the “pleasure of God” and he never thinks of obeying others while sinning against God because he considers this to be a kind of polytheism. This kind of Oneness is called the oneness of obedience derives its power from the Oneness in Authority that we have discussed earlier. After this brief introduction we attend to the Qura’n and listen to the following verses through our hearts.1. Surah Maidah Verse 92:And obey God and the Messenger. Beware and fear God. (And be on your guard) Then if you turn away you should know that it is Messenger’s duty to convey (the message) in the clearest way.2. Surah Al Imran verse 32:“Say, “Obey God and the messenger” but if they turn away, then God does not like the disbelievers.3. Surah Nisa Verse 59:O believers! Obey God and obey the Messenger and those among you who are in authority; (and) if you differ in any thing among yourselves, refer it to God and His Messenger, if you believe in God and in the last day. That is better and more suitable for the final determination.------------------------------------------------------------------Page 290
4. Surah Taghabun Verse 16:So keep your duty to God and fear Him as much as you can.5. Surah Al Imran Verse 50; Surah Shua’ra verses 108, 126, 144, 163, and 179; Surah Zukhruf verse 63:So fear God and obey me.6. Surah A’raf Verse 3:Obey the commands given by God and do not take any other than Him for guardian.7. Surah Ahzab Verse 36And whoever disobeys God and His Messenger has surely strayed in grave error.8. Surah Hujirat Verse 1.O believers! Be not forward in the presence of God and His Messenger and fear God; verily God is all-hearing, all-knowing.9. Surah Taubah Verse 31.They take their Rabbis and monks as lord besides God, and also the messiah son of Mary while they were commanded to worship God only; there is no God but He exalted from what they associate with Him.10. Surah Yasin verses 60 and 61:Did I not ordain for you children of Adam that you should not worship Satan? Verily he is your declared enemy. And that you should worship Me (alone); that is the straight path. (1)Explanations of Mafuradat. Ita’at means to be subservient and to obey the commandments. This meaning has been accepted by many commentators then it began to be used in the sense of obeying the orders generally. Some linguists have differentiated between “Itaat” and “Mutawiat”; they say the first means to be subservient and to obey orders while the second they means compatibility and synchronization. This is why the author of “Al Aiyeen” Khalil bin Ahmed says, ‘the word “Itaat” is used for the obedience of the ruler and
Tawaiyat and Mutawiat is used in the sense of the wife being obedient to the husband. ------------------------------------------------------------------ (1) There are other verses in the Qura’n about this issue like 20 and 46 of Surah Anfal, 54 of Surah Noor, 33 of Surah Mohammad, 13 of Surah Mujadilah,, 16 of Surah Nisa, 15 of Surah Anam 15 of Surah Yunus, and 13 of Surah Rom
Page 291The Explanation of Verses.Lord! We are obedient to Your Commands only.The first verse in discussion is about banning wine, gambling, Insaab (a kind of idol worship), Azlam a kind of lottery, and then is the order to obey God and His Messenger but without saying, it is a general commandment. It says, obey God and His Messenger and stay away from disobedience.The verse then adds, “Then if you turn away you should know that it is Messenger’s duty to convey (the message) in the clearest way.” (1) It is very simple to understand that obedience to the Messenger is the obedience to God because the Messenger never gave commandments unless ordered by Him. This is what is meant by the repetition of the word “Obey”. The first obedience is essential and the second obedience is collateral.The second verse is addressed to the Messenger and says, “ ( O Mohammad) “Say, “Obey God and the messenger” but if they turn away, then God does not like the disbelievers.”(1)What we now understand that it is disbelief to disobey god but it is so in this verse wherein the disobedience is due to animosity or we can widen the connotation of disbelief and say that any kind of religious disobedience is disbelief. Anyway, this verse stresses the obedience to God and His Messenger or in other words it commands us to follow the Book and the Sunnah.
Though this verse is attached to the Messenger the earlier one said, “(O Prophet) say, “Follow me if you love God.” It is evident that obedience to the Messenger is a kind of obedience to God. This verse also tells us that the sign of pure love of God and His Messenger is that you follow you follow them with the core of your heart ort else the claim of this love is false or there is love but it is very weak.------------------------------------------------------------------(1) For details see Tafsir Majmaul Bayan, Tafsir Fakhr Razi, Tafsir Ruhul Ma’ani and Tafsir Maraghi.
-------------------------------------------------------------------------------Page 292The third verse includes those who have been given authority to be obeyed like God and His Messenger. The verse says, “O believers! Obey God and obey the Messenger and those among you who are in authority “and add, “If you believe in God and in the last day.” This also tells us that the obedience is to God, then to the Messenger, and then to those who have been given authority and we should approach them in case of every dispute. If the people do not believe in this and do accordingly then their belief in God and the Day of Judgment is shaky.The 4th verse speaks of obeying God only. It says, “So keep your duty to God and fear Him as much as you can.” It first asks us to be pious and to refrain from sins because cleaning something is important before decorating it. Next it asks us to listen because listening precedes obedience and then ask us to follow the commands to the letter without conditions. This is the kind of obedience acceptable to God.Some people have taken it to mean that you have to be pious as much as you can but this is a misconception because both these sentences describe the same thing. Piety demands that a person should abstain from evil and sins to the best of his capacity. Verse 102 of Surah Al Imran says, “O believers! Fear God as you should and see that you do not die but as Muslims.”
The 5th verse that has been spoken by many apostles of God first asks us to be pious and then obey the apostles and says, “So fear God and obey me.” This sentence has been quoted from Noah, Huod, Saleh, Lot, Shuaib and Jesus (Once from Noah Surah Shuara Verse108, Twice from Huod Surah Shuara 126 and 131,
Page 293Twice from Saleh Surah Shuara verses 1144 and 150, Once from Lot Surah Shuara 163, Once from Shuaib Surah Shuara179, and twice from the Messiah Surah Al Imran verse 50 and Surah Zukhruf Verse 63)It is an accepted fact that firstly it is connected with obedience to the belief in Oneness and the rejection of idol worship,; in the second stage it speaks about obeying all the religious edicts that we get from the apostles of God. This actually is the obedience to God because His apostles do not speak without His command.The 6th verse speaks about following God’s commands which is another form of obedience but the verse only adds that you should not obey any one but God. This negation is the affirmation of “Oneness of Obedience”. It says, “Obey the commands given by God and do not take any other than Him for guardian.”This verse rejects those who worship others but not God or others and God. Whoever he be and wherever he be, he should leave the others and obey only the One God. This verse and other similar verses tell us that whatever be the orders of man they are not worthy obeying because they are full of mistakes and errors and we find no excuse for obeying them.The 6th verse clearly states that there is no scope for the believing men and women to have any say against the commandments of god and His Messenger. It says, “Obey the commands given by God and do not take any other than Him for guardian.”
The first and the last part of the verse speak about the Oneness in Obedience and consider it a sign of faith and going against it as an open waywardness. What greater sign of disbelief can be there that man forgoes the One and Only God and runs after the false ones?The 8th verse addresses the believer s and various traditions about the history of its revelation has been recorded but all of them say that at time some Muslims used to overtake the Messenger and said, “It would have been better that a certain commandment was issued in a certain other way.”
-------------------------------------------------------------------------------Page 294This verse was then revealed and said, “O believers! Be not forward in the presence of God and His Messenger and fear God; verily God is all-hearing, all-knowing.” When we accept that God is not stationary and has no station then how is “Be not forward in the presence of God and His Messenger” being said? Actually this is a symbolic manner of saying that you should not pre-empt the commands of God (1)Tafsir Maraghi has recorded this saying of the Arab linguists, “Do not pre-empt the prayers of the imam when you pray behind him.”Do not worship the Learned and the Leaders.The 9th verse criticizes the Jews and the Christians for declaring their rabbis and priests as gods against God. It says, “They take their Rabbis and monks as lord besides God” (2) they have also declared Jesus the son of Mary as God, “and also the messiah son of Mary while they were commanded to worship God, Only”
(1)There is a great debate among the commentators about the term “Be not forward” the sentence “Be not forward in the presence of God and His Messenger” in the first instance is but not to preempt the commandments off either God or His messenger and in the second instance it is taken to mean not to consider anything higher then the commandments of God and His Messenger. The first meaning seems better.
(2) The word “Ahbar’ here means good effects and it was later used for the learned and the wise just as Ibn Abbas was called “ The wise man of the Ummah” . The word “Rahbaan is the plural of Rahib or for two or more persons and it is used for “men of God’ and this is a group among the Christians and they forsake the worldly life and marriage and live in monasteries. (Like the Jesuits) See Al Mafuradat Raghib and others.
Page 295 For there is no god besides Him and he is pure and holy. “There is no God but He exalted from what they associate with Him.” We accept that the Jews and the Christians do not overtly declare their rabbis and priests to be gods and they do not worship them in the manner we worship God then why has the Qura’n used the word “Rabb” and Illaha” for them?The answer to this is found in a Hadith of both Imam Mohammad Baqir and Imam Jafar Sadiq wherein they said, “By God! They neither fasted nor prayed for their religious leaders but when these leaders made the impressible to be permissible they accepted it meekly and obeyed them and this though unknowingly was like worshipping them.”(1)This Hadith has been recorded in various style in both Sunni and Shia books and in some of the books it is said, “Addi the son of the famous Hatim Tai came to the messenger with a golden cross dangling from his neck and the Messenger asked him, “ Take this icon off from your neck” Addi says,” I heard that the messenger was reciting the verse “They take their Rabbis and monks as lord besides God, and also the messiah son of Mary while they were commanded to worship God” and I said, “ O Messenger of God they do not worship their priests” He answered, “ is it not true that their priests make the impermissible into permissible and the permissible into impermissible? And do they not follow them?” I said, “Yes it is so!” He said, “This is the kind of worship that they do!” (2) So now it is clear that following or obeying those who issue orders against the commandments of God is also a kind of polytheism.’
In the 10th and the last verse God addresses the entire race of Adam, “Did I not ordain for you O children of Adam that you should not worship Satan. Verily he is your declared enemy. . And that you should worship Me (alone); that is the straight path.”We accept that they do not pray like we do with Ruku and Sujud but what kind of worship is being discussed here? Can it be anything but obedience?(1) Tafsir Majmaul Bayan Vol. 5 page 23 and Tafsir Burhan Vol.2 Page 120(2) Tafsir Ruhul Ma’ani Vol.1 Page 75, and the same meaning has come in other commentaries and it is mentioned in Durre Manshur with a few changes.
Page 296Yes those who accept the Satan and take his words to be more important than the words of God they are definitely polytheists and Satan worshippers. This is not polytheism of Ruku or Sujud but is linked with refusing the commandment of God. When did God take the covenant from the progeny of Adam that is being mentioned here? Some commentators opine that it was taken in the spiritual world and some say it is the admonishment that the apostles of God gave to their people. But seemingly this verse means the covenant that was taken from the progeny of Adam before his fall from grace. It is mentioned in verse 27 of Surah A’raf that says, “O Children of Adam! Let not Satan deceive you as he deceived as he deceived your parents Adam and Eve out of Paradise.” In verse 22 of Surah A’raf it addresses Adam and his wife, “Verily Satan is you declared enemy.” In verse 117 of Surah Ta-Ha it addresses Adam and says, “O Adam this you and your wife’s enemy” Such an enemy will be the enemy of Adam’s progeny also because he detests not only Adam but all his progeny so he swore in verse 62 of Surah Isra and verse 82 of Surah Saad, “If you give me respite till the Day of Resurrection, I will surely seize and mislead his offspring.”ExplanationsGod is the only absolute Power
We understand from the above verses that according to Islam and the Qura’n the only one worthy of obedience is God and the obedience to His designates is included in it. But obedience to others against the commands of God is like a form of polytheism in the eyes of the Qura’n. If we are obedient to the messenger, and our parents it is because God has commanded us to be so. In verse 64 of Surah Nisa the Qura’n says, “We did not send any Messenger but to be obeyed by God’s permission”
Page 297We can prove this intellectually also because the one worthy of obedience is the one who is aware of everything, he is the healer as well as the knower and he is pure from any contamination while he is kind and beneficent. These attributes are inherent in God only. If the rulers, friends, sons, relatives and even the longing in one’s heart are not according to God’s wishes then following it will be polytheism. A monotheist says, “If I deviate from obedience to God even to the extent of a needle’s eye then I am a polytheist because I have included someone else as well while following Him.” Hadith and the Oneness in Obedience.Various Hadith tell us that one kind of polytheism is the polytheism in obedience. Some of the traditions on this issue are discussed below:A. There is a tradition from the Holy Messenger that says, “Disobedience to God for obeying others is not permissible. Obedience should be only towards God” (1) B. Amirul Mominin is recorded in Nahjul Balagha to have said, “Obedience to no one is acceptable in disobedience to God.” (2)C. Imam Jafar Sadiq is reported to have said, “When any person obeys someone to oppose God then it is as if he has worshiped that person.” (3)D. One Hadith records Imam Baqir (AS) to have said and the same is also attributed to Imam Mohammad Taqi (AS), “If
any one listen to any other (but God) then he has worshipped him and if the speaker says that it is the command of God (that he relays) then the follower has followed God but if the speaker relays the command of Satan then the follower has worshipped Satan.” (4)E. We end this work with a Hadith from Amirul Mominin (AS). (5)(1) Sahih Muslim Vol. 3 Page 1469(2) Nahjul Balagha: Saying No 165(3) Wasailos Shia Vol. 18 Page 91 H.8(4) Wasailos Shia Vol. 18 Page 91 H9, Tohfol Aqul Page 339(5) Behar-ol-Anwar Vol.73 Page 393 also Usul Kafi (Imam Baqir) Vol.2 Page 273 H4.
Page 299 He said, “Who ever follows the created in opposition or disobedience to the creator has no religion”From these clear traditions we learn about the Islamic viewpoint about polytheism and worship and we learn about the standard of Oneness in Worship.Lord walking the path of Tawhid is very hard and complex. Guide us on this difficult and complex path!God! Different things enjoin us to obey them; the carnal desires from within us and the Satan from the outside, we want to be subservient and obedient to you only. (Lord) Help and guide us on this path. Nasir Makarem ShiraziEnd of Volume 3 18th Ziqa’da 1408 Hijra.
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