إِنَّ اللّهَ لاَ يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاء {5}

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الأَرْحَامِ كَيْفَ يَشَاء لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ {6}

5. "Verily, Allah, nothing hidden is there from Him in the earth and in the heaven."

6. "He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise."

Commentary:

How is it possible that something be hidden from Allah while He is Omnipresent and Omniscient? And regarding that His Essence is infinite and unlimited from any point of view, there will be no place without Him. He is nearer to us than we are to ourselves. Therefore, in the meantime that He is found in no definite site, He dominates every thing. This domination is in the sense of His Knowledge and cognizance upon all the things and affairs of the world.

"Verily, Allah, nothing hidden is there from Him in the earth and in the heaven."

Then, the verse points to one of the distinguished things in the world of creation which is, indeed, one of the clear examples of Allah's. Knowledge and Power, by saying:

"He it is Who shapes you in the wombs as He pleases ..."

Yes, it is completely true that:

"... there is no god but He, the Mighty, the Wise."

The formation of Man in mother's womb, and designing wonderful, marvellously beautiful features, one after another, in that dark environment is really surprising. It is especially with those varieties that a human being may have from the point of stature, face, gender, kinds of capacities and faculties. Man carries different qualities in him. So, that is why there is no god but He, and it is for this very reason that only He, His pure Essence, the Almighty, is worthy of being worshipped.

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هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ {7}

7. "He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical. But  for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. They say: 'We believe in it, the whole (of it) is from our Lord;' and none minds save the possessors of intellect."

Commentary:

The Decisive & the Allegorical Verses in the Qur'an

In former verses, the statement was upon the revelation of the Qur'an as one of the clear evidences and proofs of the prophethood of the Prophet of Islam (s). Now, in this holy verse, one of the specialities of the Qur'an is pointed out. This quality is the manner of expressing statements that is applied in this grand heavenly Book. At first, it says:

"He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical..." .

These allegorical verses, that in the first glance seem complicated because of high level of the subject or of other factors in them, are criterions to try individuals in order to separate truthful scholars from stubborn seditious persons. So, next to that, it says:

"... But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge..."

Then, it points to those who, under the light of their correct understanding the meaning of both decisive and allegorical verses, declare:

"... They say: 'We believe in it: the whole (of it) is from our Lord;'..."

Yes! Verily:

"... and none minds save the possessors of intellects."

Through the above mentioned verse, it is recognized that the verses of the Qur'an are divided into two groups. A part of the verses have such a clear concept that there is no place for denial, justification or misuse in them. These verses are called 'decisive verses'. But there are other verses that, because of high level of subject or discussing about things which are out of our reach, like: the unseen world, the world of Resurrection, and the attributes of Allah, are such that their hidden meanings and the secrets and the depth of their reality need a particular scientific ability to be rendered. These verses are called 'allegorical verses'.

Some perversive persons try to abuse these verses by commenting on them untruly in order to make mischief among people and deviate them from the right path. But Allah and those firmly rooted in knowledge know the secrets of these verses and explain them for people.

Of course, those who are in the first line, from the point of knowledge, (like the Prophet and Immaculate Imams), know the whole secrets while others may understand from them as much as the amount of their own knowledge. Hence, it is this very fact that sends people, even the learned scientists, after the divine teachers to catch the mysteries of the Qur'an.

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ {8}

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ {9}

8. "(They say:) 'Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower."

9. "Our Lord! verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise."

Commentary:

Since the allegorical verses of the Qur'an and their hidden secrets may cause to be the means of going astray for some persons so that they fail in this kind of trial, so, those firmly rooted in knowledge and the believing intellectual ones, besides utilizing their own existing knowledge in comprehending the true meanings of these verses, seek refuge to their Lord. Both of the above mentioned verses, which are stated from the tongue of those firmly rooted in knowledge, make this fact clear. They say:

"(They say:) 'Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower '."

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In view of the fact that belief in Resurrection and being regardful to the Day of Judgement are the most effective things for controlling one's desires and lusts, then those firmly rooted in knowledge, remembering That Day, say:

"Our Lord! Verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise."

Therefore, they, thereby, avoid of low desires, sensuality, and excessive sentiments, which cause one to do wrong, and thus they can understand the Divine verses as they really are.

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Section 2

The Ultimate Triumph of the Unity of Allah

Prophecy about the Vanishment of the disbelievers. Allah's help in the Battle of Badr -Unity, the basis of the faith in Allah - Islam, the only True Religion.

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ {10}

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِآيَاتِنَا فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ وَاللّهُ شَدِيدُ الْعِقَابِ {11}

10. "Verily those who disbelieve, neither their wealth nor their children shall avail them aught against Allah, and they themselves will be fuel for the (Hell) Fire."

11. "Like the People of Pharaoh and those who were before them, they denied Our Signs, so Allah caught them for their sins; and Allah is severe in penalty."

Commentary:

In this situation, those hearts that are deviated and are not on the straight path are referred to. The verse says:

"Verily those who disbelieve ..."

These are those who disbelieved in the verses of Allah and His Messengers; so:

"... neither their wealth nor their children shall avail them aught against Allah ..."

Concerning the Qur'anic phrase /minallah/, Abu'ubaydah says that it means 'with Allah', while Al-Mubarrad says that the Arabic word /min/ (from) is used with its own meaning here, which is 'beginning'. Hence, the purpose of the whole phrase is that, from the beginning to the end, there will be no avail for them out of their wealth and their children. Some others say that the phrase /minallah/ metaphorically means /min 'aŎabillah/ (from Allah's punishment), which has been rendered that: nothing will avail them to be away from the punishment of Allah [3]

"... and they themselves will be fuel for the (Hell) Fire."

They themselves, i.e. their bodies, are the fuel of the fire. This very meaning is also mentioned in another verse, saying that they are 'fuel' for Hell. [4]

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There are different meanings cited upon the commentary and the sense of the Arabic term /da'b /in the Qur'anic phrase /ka da 'bi 'ali fir'aun/ "like the people of Pharaoh", stated in the above mentioned second verse. They are as follows:

1. The habit of these infidels in rejecting both you (O' Muhammad) and what has been revealed to you is like the habit of Pharaoh's men in rejecting prophets and what Allah had revealed to them. In this regard, Ibn-'Abbas has rendered the Arabic term /da'b/ into 'habit'.

2. The effort and endeavour of this group in obtaining victory and overcoming you, in order to destroy your activities, is similar to the effort of Pharaoh's men for defeating with Moses (a). In this regard, the term /da'b/ is taken with the concept of 'effort'.

"... and those who were before them ..."

The people mentioned in this phrase are the disbelievers of the former religious communities.

"... they denied Our Signs, so Allah caught them for their sins..."

Here, for the concept of 'to punish', the term 'to catch' has been applied, because, 'punishment' is taking the wrong doer for his sin.

"... and Allah is severe in penalty."

This Divine severe chastisement, in fact, is for those who deserve that punishment.

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[3] Majma'-ul-Bayan, Vol. 2, P. 412 (Arabic Version)

[4] Sura Al-Jinn, No.72, Verse 15.