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áÇó ÅößúÑóÇåó Ýöí ÇáÏøöíäö ÞóÏ ÊøóÈóíøóäó ÇáÑøõÔúÏõ ãöäó ÇáúÛóíøö Ýóãóäú íóßúÝõÑú ÈöÇáØøóÇÛõæÊö æóíõÄúãöä ÈöÇááøåö ÝóÞóÏö ÇÓúÊóãúÓóßó ÈöÇáúÚõÑúæóÉö ÇáúæõËúÞóìó áÇó ÇäÝöÕóÇãó áóåóÇ æóÇááøåõ ÓóãöíÚñ Úóáöíãñ {256}
256. "There is no compulsion in religion. Truly the right way has become clearly distinct from error. Therefore, whoever rejects false deities ((taghut) and believes in Allah, has grasped the firmest handle, that shall never break; and Allah is All-Hearing, All-knowing." Occasion of Revelation: There was a man from Medina by the name of Abu-Haseen who had two sons. Some of the Christian merchants, who used to import merchandise from abroad into Medina, invited those two lads to Christianity whenever they met them in Medina. Those two young men were seriously affected by them, too.
Abu-Haseen became very inconvenient from that condition. He went to the Prophet (s) and, informing him the matter, requested him to bring those children back to their own religion. He asked whether he could bring them forcefully to Islam. Then, the verse was revealed and manifested this fact that there is no compulsion in accepting the religion. Commentary: The previous verse, 'Ayat-ul-Kursi, infact, was a collection of Unity and the Attributes of Allah, Beauty and Glory, which make up the foundation of the religion. This meaning is acceptable in all stages with reasonable proofs. That is why embracing the faith needs not any compulsion or force, and in this verse, it says:
"There is no compulsion in religion. Truly the right way has become clearly distinct from error..."
This verse is a serious answer to those who imagine that Islam applies obligation and has developed and spread through the force of sword and martial power.
Then, as a conclusion of the previous verse, it adds:
"….Therefore, whoever rejects false deities (taghut) and believes in Allah, has grasped the firmest handle, that shall never break…"
And, at the end of the verse it continues saying:
"…and Allah is All-Hearing, All-knowing,"
This concluding phrase is a hint to the fact that the problem of belief and disbelief is not something that can be fulfilled by mere pretence, because Allah hears the words of all entirely, whether they state openly or they speak privately and hiddenly. *************
Çááøåõ æóáöíøõ ÇáøóÐöíäó ÂãóäõæÇú íõÎúÑöÌõåõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæõÑö æóÇáøóÐöíäó ßóÝóÑõæÇú ÃóæúáöíóÂÄõåõãõ ÇáØøóÇÛõæÊõ íõÎúÑöÌõæäóåõã ãøöäó ÇáäøõæÑö Åöáóì ÇáÙøõáõãóÇÊö ÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáäøóÇÑö åõãú ÝöíåóÇ ÎóÇáöÏõæäó {257}
257. "Allah is the Guardian of those who have faith; He brings them out of darkness into light; and those who reject faith, their guardians are false-deities, (taghut), who bring them out of light into darkness; they are the inhabitants of the Fire wherein shall they abide forever. " Commentary: With reference to the state of belief and disbelief, which was mentioned in the previous verse, here, in this verse, it distinguishes the situation of believers and disbelievers from the point of leader and guardian. It says:
"Allah is the Guardian of those who have faith…"
So it is under the favour of this guardianship and leadership, that:
"…He brings them out of darkness into light…"
Then it adds:
"…and those who reject faith, their guardians are false-deities, (taghut), who bring them out of light into darkness; .."
It is for this reason that:
"…they are the inhabitants of the Fire wherein shall they abide forever," ************
Section 35
How the dead are again raised by Allah
Abraham's argument against Nimrod -Illustration of how the dead are again raised by Allah -Abraham directed to an experiment to see how Allah raises the dead.
Ãóáóãú ÊóÑó Åöáóì ÇáøóÐöí ÍóÂÌøó ÅöÈúÑóÇåöíãó Ýöí ÑöÈøöåö Ãóäú ÂÊóÇåõ Çááøåõ Çáúãõáúßó ÅöÐú ÞóÇáó ÅöÈúÑóÇåöíãõ ÑóÈøöíó ÇáøóÐöí íõÍúíöÜí æóíõãöíÊõ ÞóÇáó ÃóäóÇ ÃõÍúíöÜí æóÃõãöíÊõ ÞóÇáó ÅöÈúÑóÇåöíãõ ÝóÅöäøó Çááøåó íóÃúÊöí ÈöÇáÔøóãúÓö ãöäó ÇáúãóÔúÑöÞö ÝóÃúÊö ÈöåóÇ ãöäó ÇáúãóÛúÑöÈö ÝóÈõåöÊó ÇáøóÐöí ßóÝóÑó æóÇááøåõ áÇó íóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó {258} 258. "Have you not seen him who disputed with Abraham about his Lord, because Allah had given him the kingship? When Abraham said: 'My Lord is He Who gives life, and causes to die.' He said: 'I (too) give life and cause to die.' Abraham said: 'Verily, Allah brings the sun from the East; so you bring it from the West', whereupon the one who disbelieved was confounded. And Allah does not guide the unjust people." Commentary: It is said in history and the Islamic narrations that it happened that Nimrod (Namrood), the king of Babylon, disputed with Abraham (a) about the Lord.
"Have you not seen him who disputed with Abraham about his Lord, because Allah had given him the kingship?.."
Abraham (a) said that his Lord is He Who gives life and causes to die.
"... When Abraham said: ' My Lord is He Who gives life and causes to die' ..."
In response, Nimrod said that he, too, gave life and caused to die. Then, he ordered to fetch two prisoners and let one of them go and commanded his men to kill the other,
"...He said: 'I (too) give life and cause to die. '... "
When Abraham (a) saw the wrong concept of Nimrod from giving life and causing death and how he tried to prevail over others and impose his false whims, he (a) immediately told him that Allah raises the sun from the East, so if he claimed that he governed the world of existence and every thing was under his order and power, as he claimed, he would bring the sun up from the West.
"... Abraham said: 'Verily, Allah brings the sun from the East; so you bring it from the West.'..."
At that time Nimrod astonished and could say nothing save keeping silent.
"... where upon the one who disbelieved was confounded. And Allah does not guide the unjust people."
Ãóæú ßóÇáøóÐöí ãóÑøó Úóáóì ÞóÑúíóÉò æóåöíó ÎóÇæöíóÉñ Úóáóì ÚõÑõæÔöåóÇ ÞóÇáó Ãóäøóìó íõÍúíöÜí åóÜóÐöåö Çááøåõ ÈóÚúÏó ãóæúÊöåóÇ ÝóÃóãóÇÊóåõ Çááøåõ ãöÆóÉó ÚóÇãò Ëõãøó ÈóÚóËóåõ ÞóÇáó ßóãú áóÈöËúÊó ÞóÇáó áóÈöËúÊõ íóæúãðÇ Ãóæú ÈóÚúÖó íóæúãò ÞóÇáó Èóá áøóÈöËúÊó ãöÆóÉó ÚóÇãò ÝóÇäÙõÑú Åöáóì ØóÚóÇãößó æóÔóÑóÇÈößó áóãú íóÊóÓóäøóåú æóÇäÙõÑú Åöáóì ÍöãóÇÑößó æóáöäóÌúÚóáóßó ÂíóÉð áøöáäøóÇÓö æóÇäÙõÑú Åöáóì ÇáÚöÙóÇãö ßóíúÝó äõäÔöÒõåóÇ Ëõãøó äóßúÓõæåóÇ áóÍúãðÇ ÝóáóãøóÇ ÊóÈóíøóäó áóåõ ÞóÇáó ÃóÚúáóãõ Ãóäøó Çááøåó Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ {259}
259. "Or like him (Ezra) who passed by a town and it had fallen on its roofs, he said: 'How shall Allah bring this to life again after its death?' So Allah made him die a hundred years, then He raised him up and said: 'How long have you tarried? ' He said, ' (Perhaps) I have tarried a day or a part of a day.' He said: ' Nay, you have tarried (thus) a hundred years. But look at your food and your drink -they show no effect of age; and look at your ass; and that We may make of you a sign for people; and look at the bones, how We assembled them together and then clothed them with flesh! So, when it became clear to him, he said: 'I know that Allah is All-Powerful over all things." Commentary: The previous verse stated the dispute of Abraham (a) with Nimrod around the subject of Unity. That statement, indeed, was guidance through logical reasoning. Now, this holy verse speaks about Resurrection, wherein guidance is accomplished through illustration of some sensible things.
"Or like him (Ezra) who passed by a town and it had fallen on its roofs..."
Some Islamic narrations and commentary books denote that the name of the man referred to in this verse has been 'Uzayr (Ezra). They also said that he must be a prophet whom, as the verse indicates, Allah has spoken to. Explanations 1. Illustration is the best way of reasoning.
"...but look at your food and your drink -they show no effect of age..."
2. It is appropriate to die one hundred years to recognize one important point. 3. Increase your knowledge by experience, inquiring, and so on, although you know the fact. "... he said: 'How shall Allah bring this to life again after its death? …"
4. We should take new lessons from old ruined towns and ancient civilizations, too, and ask questions.
5. Everybody will be raised with the same feature the one has at the time of death.
"...then He raised him up..,"
6. The past of time, however much long may be, does not affect on the Might of Allah.
"...so Allah made him die a hundred years, them He raised him up..,"
7. With Allah's Will, the firm bones rot, but fresh food, which becomes rotten in a short time, remains one hundred years fresh.
"…and said: ' How long have you tarried?' He said, '(Perhaps) I have tarried a day or a part of a day.' He Said: ' Nay, you have tarried (thus) a hundred years…."
8. The exposition of Allah's Power is for guiding and leading people.
"…and that We may make of you a sign for people;.."
9. Allah has brought a scene of the Hereafter in this world. The verse says:
"...and look at the bones, how We assembled them together and then clothed them with flesh.'..."
10. The Resurrection is a resurrection of the body, because if it were a mere spiritual resurrection, the statement of bone, dead and grave would not come forth.
"...and look at the bones..."
11. A handful of a thing is a sample of a ton of that thing.
"So when it became clear to him, he said: 'I know that Alllah is All-Powerful over all things."
12. The dead returning to life again is also admissible in this very world and before that the final Resurrection Day happens.
"...so Allah made him die a hundred years, then He raised him up ..." ***************
æóÅöÐú ÞóÇáó ÅöÈúÑóÇåöíãõ ÑóÈøö ÃóÑöäöí ßóíúÝó ÊõÍúíöÜí ÇáúãóæúÊóì ÞóÇáó Ãóæóáóãú ÊõÄúãöä ÞóÇáó Èóáóì æóáóÜßöä áøöíóØúãóÆöäøó ÞóáúÈöí ÞóÇáó ÝóÎõÐú ÃóÑúÈóÚóÉð ãøöäó ÇáØøóíúÑö ÝóÕõÑúåõäøó Åöáóíúßó Ëõãøó ÇÌúÚóáú Úóáóì ßõáøö ÌóÈóáò ãøöäúåõäøó ÌõÒúÁðÇ Ëõãøó ÇÏúÚõåõäøó íóÃúÊöíäóßó ÓóÚúíðÇ æóÇÚúáóãú Ãóäøó Çááøåó ÚóÒöíÒñ Íóßöíãñ {260}
260. And when Abraham said: ' My Lord! Show me how you give life to the dead ', He said: 'Do you not believe?' 'Yes', said Abraham, 'but to make my heart at ease.' He said: 'Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain, and thereafter, call them. They will come to you in haste. And know that Allah is the Mighty, the Wise.
Commentary:
This unique matchless claim is narrated but from the only man of significance in history who after the Messenger of Allah said: "If the curtains be removed, there will be added nothing to my certitude." [6] But, other people wholly like to see what they were told, or what they believe, in their objective state. For example, everybody likes to see how sugar is produced and obtained from sugar-beet or sugar-cane although they know that sugar is originally from it.
Concerning the above verse, it is cited in some commentary books that: once Abraham (a) was walking on the bank of a sea when he saw a corpse of a man over the sands there. The corpse was half in the water and half on the land so that both the animals in the sea and the birds and animals on the land could feed from it. Abraham thought himself if this condition happened for a man whose little bits of body were distributed among other living creatures, how could these bits be gathered together and raise on the Resurrection Day? So, he (a) invoked Allah: "And when Abraham said...." "... My Lord! Show me how You give life to dead..."
Explanations: 1. We should attempt to elevate the standard of our faith and belief in ourselves as much as we reach the limit of certainty.
"... He said: 'Do you not believe?' 'Yes ', said Abraham, 'but to make my heart at ease.'..."
2. Intuition and vision appears only for those who have paved some length of the path of knowledge, faith, and reasoning.
3. The call of the saints and Apostles of Allah can affect even on the particles in the world:
"...and thereafter, call them. They will come to you in haste..."
4. Resurrection is a bodily resurrection, because, on the Day of Judgement, the return of the soul will be unto the very particles of the body.
5. Since the goal is reaching the certitude, the accomplishment is done by Abraham (a) himself. (He killed four different birds, mixed their meat with together and divided it upon several mountains.)
"... He said: 'Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain ..."
6. For the purpose of a deep instruction, applying art and demonstration is necessary.
However, we must always beware of the fact:
"... And know that Allah is the Mighty, the Wise. "
**************
Notes: [6] Tafsir Ruhul-Bayan, Vol. 1, P. 416
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