xeynab

Typewritten text

IslamicMobility.com

IntheNameofAllãhTheAll-Compassionate,TheAll-Merciful

PraisebelongstoAllãh,theLordofallBeing;theAll-Compassionate,theAll-Merciful;theMasteroftheDayofJudgement.

Theeonlyweserve;andtoTheealoneweprayforsuccour.

Guideusinthestraightpath,thepathofthosewhomThouhastblessed,notofthoseagainstwhomThouartwrathful,

norofthosewhoareastray.

*****

O'Allãh!Sendyourblessingstotheheadofyourmessengersandthelastof

yourprophets,Muhammadandhispureandcleansedprogeny.

Alsosendyourblessingstoallyourprophetsandenvoys.

1ChapterFOREWORD

1. The late al-‘Allãmah as-Sayyid Muhammad Husayn at-Tabãtabã’ī(1321/1904–1402/1981)–mayAllãhhavemercyuponhim–wasafamousscholar,thinkerandthemostcelebratedcontemporaryIslamicphilosopher.Wehaveintroducedhimbrieflyinthefirstvolumeofthetranslationofal-Mīzãn.2. al-‘Allãmah at-Tabãtabã’ī is well-known for a number of his works of

which the most important is his great exegesis al-Mīzãn fītafsīri 'l-Qur’ãnwhichisrightlycountedasthefundamentalpillarofscholarlyworkwhichthe‘AllãmahhasachievedintheIslamicworld.3.We felt the necessity of publishing an exegesis of the Holy Qur ’ãn in

English.Aftera thoroughconsultation,wecame tochooseal-Mīzãn becausewefound that itcontained in itself, toaconsiderableextent, thepointswhichshouldnecessarilybeexpoundedinaperfectexegesisoftheHolyQur ’ãnandthe points which appeal to the mind of the contemporary Muslim reader.Therefore,weproposedtothelategreatscholaral-‘Allãmahas-SayyidSa‘īdAkhtar ar-Radawī (may Allãh cover him with His mercy) to undertake thistask, becausewewere familiar with his intellectual ability to understand theArabic text of al-Mīzãn and his literary capability in expression andtranslation.So,wereliedonhimforthisworkandconsideredhimresponsiblefortheEnglishtranslationasal-‘Allãmahat-Tabãtabã’īwasresponsiblefortheArabictextofal-Mīzãnanditsdiscussions.4. We have now undertaken the publication of the twelfth volume of the

Englishtranslationofal-Mīzãn.ThisvolumecorrespondswiththesecondhalfofthesixthvolumeoftheArabictext.WiththehelpofAllãh,theExalted,wehope to provide the complete translation and publication of this voluminouswork.Inthefirstvolume,thereaderwillfindtwomoreappendicesincludedapart

fromthetwowhicharetoappearinallvolumesoftheEnglishtranslationofal-Mīzãn:Onefortheauthorsandtheotherforthebookscitedthroughoutthiswork.

*****

We implore uponAllãh to affect ourwork purely forHis pleasure, and tohelpus to complete thiswork,whichwehave started.MayAllãhguideus inthisstepwhichwehavetakenandinthefuturesteps,forHeisthebestMasterandthebestHelper.

WORLDORGANIZATIONFORISLAMICSERVICES

(BoardofWriting,TranslationandPublication)17/1/1424,19/5/2003,Tehran–IRAN.

Part1THETABLE

2ChapterTranslationofverses106-109

Oyouwhobelieve!Calltowitnessbetweenyouwhendeathdrawsnightooneofyou,atthetimeofmakingthewill,twojustpersonsfromamongyou,ortwoothers fromamong others than you, if you are travelling in the land and thecalamity of death befalls you; the two witnesses you should detain after theprayer;thenifyoudoubt(them),theyshallbothswearbyAllãh,(saying):"Wewillnottakeforitaprice,thoughtherebearelative,andwewillnothidethetestimonyofAllãh, for thencertainlyweshouldbeamong thesinners" (106).Then if itbecomesknownthat theybothhavebeenguiltyofasin, twoothersshallstandupintheirplacefromamongthosewhohaveaclaimagainstthem,the two nearest in kin; so they two should swear by Allãh: "Certainly ourtestimonyistruerthanthetestimonyofthosetwo,andwehavenotexceededthelimit,forthenmostsurelyweshouldbeoftheunjust"(107).Thisismorepro-per inorder that they shouldgive testimony trulyor fear thatotheroathsbegivenaftertheiroaths;andfearAllãh,andhear;andAllãhdoesnotguidethetransgressing people (108). On the day when Allãh will assemble themessengers,thensay:"Whatanswerwereyougiven?"Theyshallsay:"Wehavenoknowledge,surelyThouartthegreatKnoweroftheunseenthings"(109).

COMMENTARY

Thefirst threeversesdealwithaffairsof testimony,andthelastoneisnotwithoutsomeconnectionwithitinmeaning.QUR’ÃN:Oyouwhobelieve!Calltowitnessbetweenyou…"…forthen

most surely we should be of the unjust": The gist of the two verses is asfollows: IfaMuslim ison journeyandwants tomakeawill,hemustcall towitness,atthetimeofwill,twojustwitnessesfromamongtheMuslims;ifhedoesnotfindthem,thenheshouldcalltwowitnessesfromamongthePeopleof theBook. If the near relatives of the deceased feel some doubt about thewill, the twowitnesses shallbedetainedafter theprayer, they shall swearbyAllãhfortheirtruthinwitnessing,andthediscordwillberemoved.Thenifitbe-comesknownthatthetwowitnesseshaveliedintestimony,thentwootherwitnessesshall standup in theplace,and testifyagainst themswearing in thenameofAllãh.This is apparently theconnotationof the twoverses.Thephrases: "'Oyou

whobelieve'",addressesthebelieversandthelawisreservedtothem."Calltowitness between you when death draws nigh to one of you, at the time ofmakingthewill,twojustpersonsfromamongyou":Itmeans,witnessbetweenyou iswitness of two just persons from among you; there is an omitted butunderstoodmudãf (first construct of a genitive), i.e. two just persons fromamong you. It means that the required number of witnesses is two; thus themasdarheregivesmeaningofactiveparticiple,astheysay,ajustman,twojustmen.The phrase: "when death draws nigh to one of you," is an allusion for

drawingneartoyouthecauseformakingwill,becausepeoplenaturallydonotget involved in such things unless there appears some-thingwhich indicatesdeath'snearness;usually itmeansserious illnesswhichbringsmannearer todeath.Theclause:"atthetimeofmakingthewill,"isanadverbialphraseoftime,

related to "witness", i.e.witness at the time ofmaking thewill. Themasdar,al-‘adl ( لدعلا )means probity, and the context shows that it means probity and rectitude inreligiousaffairs.This,initsturn,ascertainsthe"fromamongyou"and"fromamongothersthanyou"meansfromamongtheMuslimsandthenon-Muslimsrespectively, and not near relatives and clan; Allãh has mentioned "two"

parallel to "twoothers", then has described the former as "just persons" and"fromamongyou",while the latterhasonlybeendescribedas"fromamongothers than you" without the qualification of justice. The qualification ofprobity or otherwise in religious affairs differs in theMuslim and the non-Muslim; there is no reason why probity in religious affairs should benecessary if the witnesses were from among the relatives or clan of theprincipal, but unnecessary if the witness were a non-relative.Accordingly, the phrase: "or two others from among others than you,"

presentsanalternativewithsequence.Themeaning:If thereareMuslims twoof themshallbemadewitnesses;but if there isnoneother thannon-Muslimsthen two of them will be called to witness; all this is understood from theassociations.This very association makes it understood that the clause: "if you are

travelling in the land and the calamity of death befalls you," is a restrictionrelated to thewords:"or twoothersfromamongothers thanyou";aMuslimusuallylivesinaMuslimsociety,andnormallyinaMuslimenvironmenttheredoesnotariseaneedtocalltwonon-Muslimstoactaswitnesses;contrarytotheconditionoftravellingwhensuchchancesoremergenciesmayoccurandtheneedmayarisetoapproachnon-Muslimsforwitnessing,etc.Thesameassociation,i.e.affinitybetweenthesubjectandtheorder, joined

with the taste perceived from the divine speech, proves that the word, non-Muslims,hereexclusivelypointstothePeopleoftheBook,becausethedivinespeechdoesnotbestowanynobilitytothepolytheists.The clause: "they shall both swear by Allãh," i.e. the two witnesses shall

swear; theclause: "then ifyoudoubt," i.e. if youare indoubt aboutwhat theexecutor of the will describes concerning the will, or about the propertygoverned by the will, or about its condition; what they shall swear to, isexplainedinthenextsentence:"Wewillnottakeforitapricethoughtherebearelative…,"i.e.Wewillnotacceptanybigorsmallpricefortestifyingfortheclaimof theexecutorof thewill,evenifhebearelativeofours.Sellingthetestimonyforapriceindicatesthatthewitnessturnsasidefromthetruthinhistestimonyforaworldlygoal, likewealth,prestigeorfeelingofrelationship;thusheoffershis testimonyinexchangeofaworldlyprice,and it isasmallpriceindeed.Anexegeteshassaidthatthepronoun,it,[inthephrase:Wewillnottakefor

it] refers to the oath, i.e.Wewill not take for our oath a price; but itwouldentailswearingtwicebyAllãh,andtheversedoesnotgiveanysuchhint.Theclause:"andwewillnothide thetestimonyofAllãh", i.e.bytestifying

against the reality and truth; "for then certainly we should be among thesinners,"i.e.carriersofsin.Thissentenceisinconjunctionwith,"Wewillnottakeforitaprice,…"asanexplicativeapposition.Inthepossessivecase:"thetestimonyofAllãh",‘thetestimony’isrelatedto

"Allãh", because Allãh testifies for the reality as the two witnesses do it;thereforeitisthetestimonyofAllãhasitisthetestimonyofthetwowitnesses;andAllãhhasmore right topossession; thus it isHis testimonyby rightandprimarily,andthetestimonyofthetwowitnessesfollowsitsecondarily.Allãhhas said:…andAllãh is sufficient as awitness. (4:79); . . . and they cannotcomprehendanythingoutofHisknowledgeexceptwhatHepleases;…(2:255).Alternatively, itmaybebecausewitnessing it a rightofAllãh imposedon

His servants and it is incumbent on them to offer it with truth withoutalteration,withouthidingit.Itisaswesay,religionofAllãh,thusweascribethe religion toAllãhalthough it is the servantswhoare coveredby it.Allãhsays:…and give upright testimony for Allãh. . . . (65:2) ; . . . and do notconcealtestimony,…(2:283).The clause: "Then if it becomes known … "; al-‘uthūr ( روثعلا )

followed by preposition ‘alã ( ىلع )meanstogetsomething,tofindsomething.Thisverseelaboratesthelawifitbecomes known that the twowitnesses have lied and testifiedwrongly. Theclause: "that they both have been guilty of asin":Istihqãq ( قاقحتسإ = to be entitled; to deserve); al-ithm ( مثإلا =sin);tobeentitledtoasinmeanstocommitasinorcrime;itissaid:Themandeservedasin, i.e.hecommitteda sin;ZayddeservedasinagainstBakr, i.e.Zaydcommitted a crimeagainstBakr.That iswhy in the coming sentence ithas taken the preposition‘alã( ىلع ),asitsays:twoothersshallstandupintheirplace"fromamongthosewhohaveaclaimagainstthem,"i.e.thoseagainstwhomthetwowitnesseshavesinnedbygiving false testimony and perfidy. The basic meaningofistahaqqa 'r-rajul ( لجرلا قحتسإ )isasfollows:Themandemandedthatthesinoritspunishmentbeestablishedand confirmed against him. Accordingly it is here an extendedmetaphor inwhich demand is used for describing the thing demanded, and path ismentionedinplaceofdestination.Theword,sin,intheclause:"thattheyboth

have been guilty of a sin," is inferred from the preceding clause: "for thencertainly we should be among thesinners."Thewords:twoothersshallstandupintheirplace,i.e.ifitisfoundthatthe

twowitnesses have committed perjury and perfidy, then two otherwitnessesshallstandintheirplaceforswearingthatthefirsttwohavecommittedperjuryandperfidy.The clause: "from among those who have a claim against them," denotes

situation, i.e.,while these two newwitnesses againstwhom the first two hadcommittedperfidy,andwhoarenearestinkintothedeceasedaccordingtothewill,asar-Rãzīhasstatedinhistafsīr.Inshort,itdenotesthatifitwasknownthat the two witnesses have committed perjury and perfidy against the nearrelativesofthedeceased,thentwootherwitnessesshallstandupintheirplacefrom among those against whom the first two have committed that perjury,beforetheirguiltwasknown.This interpretation is based on the recital of ‘Ãsim from Hafs who has

recitedustuhiqqa( حتسا ق ) inpassivevoice; then the apparent contextwouldmake,"thefirst two" thesubjectand itspredicatewouldbe,"twoothersshallstand up in their place". The meaning: If it becomes known that the twowitnesseshavecommittedperjuryandperfidyagainstthenearrelativesofthedeceased, thentwonearrelativesof thedeceasedshallstandupin theirplaceagainstwhomtheperfidywascommitted.Intherecitalof‘ÃsimthroughAbūBakr,Hamzah,KhalafandYa‘qūb,al-

awlayãn ( نایلوألا ) is recited al-awwalīn ( نیل وألا =thefirstones,oppositetothelastones),andapparentlyitmeansthenearestofkin who have first claim [on the deceased's estate]; it is adjective orappositional substantive standing for "thosewho".Theexegeteshavewrittenmuchnumerousmodesandaspectssofarasthe

construction of various parts of the verse is concerned; so much so that ifsomeaspectsaremultipliedbytheothersinordertoinferthefullmeaningoftheverse,itwouldresultinhundredsofaspects.az-Zajjãjhasreportedlysaidthat it is the most complicated verse of the Divine Book so far as itsconstructionisconcerned.Whatwehavewritteninitsexplanationismanifestlyclearfromthecontext,

withoutanyaberrationorarbitrariness;wehaveavoidedthoroughlylookingatallthepossibilities,whichtheyhavementioned,becauseitwouldonlyincreasethevaguenessoftheword,leavingascholarbewildered.1From the clause: "two others shall stand up in their place", sprouts the

clause:"sotheytwoshouldswearbyAllãh;"itmeansthetwootherwitnesses,nearest in kin to the deceased; they should swear byAllãh that certainly ourtestimony(whichunmasksthefalsityandperfidyofthefirsttwowitnesses)istruerthanthatofthefirsttwoconcerningtheaspectsofthewill;andwehavenot exceeded the limit against them by testifying contrary to what they hadtestified,other-wise,mostsurelyweshouldbeamongtheunjustpeople.QUR’ÃN:This is more proper in order that they should give testimony

truly or fear that other oaths be given after their oaths; … : The versedescribestheunderlyingreasonoftheprecedingrule.Itsaysthatthislaw,withthesequenceprescribedbyAllãh, is thesafestwayofarrivingat the truth inthis place, and is the nearestmethod of ensuring that the first twowitnesseswould not commit injustice in their testimony, as they would be afraid that,otherwisetheirtestimonywouldberefutedandrejected.Man isentangled inhisdesire; thedesire inviteshimtoenjoywhateverhe

can,andgrasptowhateverhelongsfor,providedthereis

1Ifanybodywantstoknowthosedetails,heshouldrefertotheTafsīrRūhu'l-ma‘ãnī, vol.7 (by al-Ãlūsī),Majma‘u 'l-bayãn (by at-Tabrisī),Mafãtīhu 'l-ghayb(byar-Rãzī)andotherdetailedbooks.(Author'snote)nothing to divert him from it; itmakes no differencewhether he has any

righttothatdesireditemornot,whetheritisbasedonjusticeorinjusticeevenby nullifying someone else's right. Theman desists from that transgressionandexceedingthe limiteitherbecauseofsomeexterior thingwhichpreventshim from it through punishment or chastisement, or because of some innerprohibition from his own soul; and the strongest psychological prohibitivefactoristhebeliefinAllãhtoWhomtheservantshavetoreturnandWhotakesreckoningofthedeeds,decideswithjusticeandawardsfullrecompense.If, as is supposed at this juncture, the reality about the deceased's will is

unknown and the only way to find it is through the testimony of the twowitnesseswhomthedeceasedhadappointed,thenthestrongestwayofkeepingtheir testimony nearer to truth is to compel them to swear byAllãh, and tomakethenearestofkinofthedeceasedswearbyAllãhifittranspiresthatthefirst two witnesses have committed perjury and perfidy. Thus, these twomethods, i.e. their oaths in the beginning and then returning the oath to thenearestofkin, are themosteffectiveways tokeep the first twowitnesseson

truth, as they would be afraid to be ignominiously exposed and their oathsrefuted. These two are the strongest factors to prevent them from deviationfromtruth.Then Allãh ended the speech with the admonition and warning: and fear

Allãh,andhear;andAllãhdoesnotguidethetransgressingpeople.QUR’ÃN:On thedaywhenAllãhwillassemble themessenger, then say:

"What answer were you given?" They shall say: "We have no knowledge,surely thou art the great Knower of the unseen things.": The verse is notaversetobeconnectedwiththeprevioussubject;al-thoughtheendpartofthepreceding verse:" and fear Allãh, and hear … ,"is general, yet the contextdenotes that it contains prohibition of deviation, committing injustice inwitnessingordisdainingtheoathbythenameofAllãh.ThusitisappropriatetodescribewhatistotakeplacebetweenAllãhandHismessengers,whoshallbewitnessesovertheirnations,andwhatanexcellentwitnessestheyare!Allãhshallaskthemwhatanswertheyweregivenbytheirpeople,andalthoughtheyknewverywellwhattheirpeoplehaddone,andtheywereappointedbyAllãhtobe theirwitnesses,yet theywill replybysaying:"'Wehavenoknowledge,surelyThouartthegreatKnoweroftheunseenthings.'"ThemattersbeinglikethisandwithAllãhbeingtheKnowerofeverything,it

is appropriate for the witnesses to be afraid of divine majesty, and not todeviate from the truth which Allãh has given them the knowledge of; theyshouldnotconcealthetestimonyofAllãh,otherwisetheywouldbeoneofthesinners,unjustandtyrants.Thedivinewords:"OnthedaywhenAllãhwillassemble…,"isanadverb

oftime,relatedtotheprecedingclauses:"andfearAllãh…"Theversespeaksofassemblingofthemessengers(insteadofsaying,whenAllãhwillsaytothemessengers), as it has more affinity with gathering of the witnesses fortestimony,asshownbythewords:thetwowitnessesyoushoulddetainaftertheprayer;…theyshallbothswearbyAllãh.Asforthemessengers'negatingtheknowledgefromthemselves,whenthey

shall say: "'Wehavenoknowledge, surelyThouart thegreatKnowerof theunseenthings.'"TheyrestricttheknowledgeofallunseenthingsexclusivelytoAllãh,anditproves that thenegated isnot theknowledgeperse,because theclause:" surely Thou art the great Knower of the unseen things", apparentlyaimsatexplainingthereasonofnegation;anditisunderstoodthatconfinementoftheknowledgeofallunseenthingsdoesnotentailremovalofallknowledgefromotherthanAllãh,especiallysowhenitisaknowledgeoftestimony;andwhatwillbeasked,i.e.howthepeopleansweredtheirmessengers,isrelatedto

thetestimonynottotheunseen.Their reply: "'We have no knowledge'", does not negate knowledge in

general; it negates the truly inside knowledge which is not without somerelationshipwith the unseen. It is known that the knowledge discloses to theknower the reality asmuch as it is related to a certain affair concerning itscauses and concomitants; and the reality is inter-connected with all partspresentexternally,whethertheyprecedetherealityinexternalexistenceorarefoundsimultaneously;knowledgeofanyexternalaffair,intruesense,doesnotoccur except by comprehending all parts of its existence and acquiringcomprehensionof itsMaker–farbe it fromHismajesty thatanythingcouldevercomprehendHim,anditisanaffairbeyondthehumanpower.Thus,manhas not been given knowledge in this universe – the universe thinking onwhosevastdimensionleaveshimflabbergasted,lookingatthemagnitudeofitsstarsandgalaxiesmakeshimscared,ifheobservesitsminuteitemshisreasonisbewildered,andifhewantstowalkbetweenthesetwoextremeshebecomesgiddy–exceptalittlethatisneededbyhiminthejourneyofhislife,justasawalker in utterly dark night carries a small candle which gives him onlyenoughlighttoseewheretoputhisnextstep.What the human knowledge is connected to, adheres with its being, and

attacheswithitsrealitytoitsfringesandthentothefringesofthefringesandsoon.All of it is unperceivedbyhumanperceptions.Knowledge, in its truemeaning,cannotbeattached toanythingexceptwhenit isconnected toall itsunseenfactorsofexistence,andthisisnotpossibleforanylimitedcreature,beithumanorsomethingelse,exceptAllãh,theOne,theSubduer,withHimarethe keys of the unseen, none but He knows them. Allãh says:… and Allãhknows,while you do not know (2:216). The verse shows thatman's nature isignorance, and he is not given knowledge except to a limited measuredquantity.Allãhsays:ThereisnotathingbutitstreasuresarewithUs,andWedonotsenditdownbutaccordingtoknownmeasures(15:21).Thesameistheconnotationofthema‘sūm'sreplywhenhewasasked,"WhyAllãhisconcealedfromHiscreatures?"Hesaid:"BecausesurelyHehasbuilt theirstructureonignorance."Allãhhasalsosaid:…andtheycannotcomprehendanythingoutof His knowledge except that which He pleases; . . . (2:255). It shows thatknowledge,allofit,belongstoAllãhandmancomprehendsoutofitonlywhatAllãhwills.AlsoHesays:…andyouhavenotbeengiventheknowledgebutalittle(17:85).Thisprovesthatthereisamultitudeofknowledge,butmanhasnotbeengivenexceptalittle.So, the reality is this: knowledge, the real one, is not found except with

Allãh.WhentheDayofResurrectioncomes,thethingswillappearintheirtrue

formsandshapes,astherelatedversesshow.Thus,therewouldnotbeonthatdayanyplaceexceptforthetruespeech,asAllãhsays:…theyshallnotspeakexcept hewhom theBeneficentLordgives leave, andhewill speak the truth.Thatisthecertainday,…(78:38-39).Thatiswhywhenthemessengersshallbeasked, "What answerwereyougiven?" the true replywillbe to repudiatefromthemselvesallknowledgeasitwillbeapartoftheunseen,andtoaffirmit to theirLoad,bysaying:"Wehavenoknowledge,surelyThouart thegreatKnoweroftheunseenthings."Thisreplyoftheirs,emanatesfromtheirhumilitybeforeHisGrandeurand

Majesty;itisaconfessionoftheirpersonalneedinessandessentialnullityvis-à-vistheirTrueMaster;keepingthemannerofHisaudienceanddisplayingthetruthofthematter.However,itisnotafinalanswershuttingthedoortofurtherreplies,because:First:BecauseAllãhhasmadethemwitnessesfortheirpeoples,asHesays

inthisBook:Howwillitbe,then,whenWebringfromeverypeopleawitness,andWebringyouasawitnessoverthose(witnesses)?(4:41);…andthebook(of deeds) shall be set up, and the prophets and the witnesses shall besummoned … (39:69). And there is no meaning of making them witnessesexcept that they should be witnesses over their peoples – as the witnessingshould be on that day. Inevitably they will testify on that day as Allãh hasordainedit.Thus,theirreply,"Wehavenoknowledge,"isbasedonthemannerofworshipfulhomagevis-à-vistheTrueKinginwhosehandiscommandandkingdom on that day. It also explains the reality of the affair, i.e. Allãhpossesses knowledge byHimself, and others possess it only asmuch as Hemakes them have it; and there is nowrong if, after this reply, they disclosewhatknowledgetheyhadoftheconditionsoftheirpeoples.Thissupportswhatwehavepreviouslywritten in the firstvolumeof thisbook,under theverse:And thus we have made you a justly balanced group so that you may bewitnesses over mankind, and so that the Messenger may be a witness overyou,…(2:143),wherewehaveexplainedthatthisknowledgeandwitnessingarenotofthetypeofknowledgeandwitnessingasweunderstandthem;rathertheyareoftheknowledgewhichisparticularlyreservedtoAllãhandwhichisbestowedtoagroupofHishonouredservantsSecond: BecauseAllãh has confirmed that a group of his nearer servants

will possessknowledgeon theDayofResurrection.He says:And thosewhohave been given knowledge and faith will say: Verily you have tarriedaccordingtothedecreeofAllãhtilltheDayofResurrection,…"(30:56);.. .andontheheightsshallbemenwhoknowthemallbytheirmarks(7:46);AndthosewhomtheyinvokebesideHimdonotownanypowerofintercession,save

hewhobearswitnesstothetruth,andtheyknowthetruth(43:86);and‘ĪsãsonofMaryamis includedinthisverse,andhewasamessenger; thereforeheisamong thosewho bearwitness to the truth and they know the truth;And theMessengershallsay:"OmyLord!VerilymypeopletookthisQur’ãnasathingabandoned." (25:30). The Messenger refers to the Messenger of Allãh(s.a.w.a.),andhisspeechquotedinthisverseisexactlythereplytothequestioncontained in theverseunderdiscussion, i.e., thedivinewords: "What answerwereyougiven?"Now,it isclearthat thewordsoftheMessengers:"Wehavenoknowledge,…"isnotthefinalanswer,asdescribedabove.Third:BecausetheQur ’ãnmentionsthatthequestioningwillcoverboththe

Messengersandthosetowhomtheyweresent.Allãhsays:ThensurelyWeshallquestionthosetowhom(Ourmessengers)weresent,andcertainlyWewillalsoquestion themessengers (7:6).Also,Hementionsmany replies given by thepeople towhom themessengerswere sentofmanyquestionsaskedof them;andreplyingentailsknowledgeandquestioningconfirmsit.Also,Allãhsays:Certainly,youwereheedlessofthis(day),nowWehaveremovedfromyouyourveil,soyoursightissharptoday(50:22);AndcouldyoubutseewhentheguiltywillstandbeforetheirLord,headshunglow,(andsay):"OourLord!Wehaveseenandwehaveheard;nowsendusback;wewilldogood;verilynowweareconvinced." (32:12).Therearemanyversesof similar theme.Now,when thepeoples–andespeciallytheguiltyamongthem–werehavingknowledgeonthat day, how could it be imagined that the honoured messengers would belackingthatknowledge.Thustheendresultisthesameaswehavesaid.

3ChapterATALKONTHEMEANINGOFTESTIMONY

Thesocietyinwhichwelive,andtheinteractionthattakesplacebetweenouractivepowers ingeneralaspectsof thisworldly life,pushesuswilly-nilly tovarious kinds of discords and disputes. What one of us exclusively enjoys,often another one wants to share it with him, or even acquire it solely forhimself, displacing the original owner. This made man realize thatjurisprudential judgements and decrees were essential for settling suchdisputes.The first requirement for judging a case is that the events and occurances

shouldbepreservedexactlyastheytookplaceandrecordedinawaythatnochange or alteration sneaks in them, in order that the judge may decideaccordingly.Nobodycandoubtitsimportance.This can be ensured only throughmaking someone look at the event: He

observes theepisodeand takesuponhimself toconvey the report trulywhenneed arises, or records it in some other way, like writing or using otherinstrumentswhichservethesamepurpose[likeaudioorvideocassettes,etc.].Therearesomeimportantdifferencesbetweenwitnessingandothermeans

of preservation and recording: First, The means of preservation andrecording,otherthanwitnessing,arenotavailablegenerally;itsmostcommonandwellknownmethodiswriting,buteventodayithasnotcoveredthewholemankind, let alone the ancient times; contrary to the witnessing. Second,Rendering testimony, i.e., description with tongue by a witness through hisundertakingtoconveythefacttrulyandbasedonhismemory,islesslikelytobeaffectedbyanydefectivenessandmoresecuredagainstvariousafflictionsincomparisontowritingandothermeansofrecording.Thatiswhyweseethatnonationshunsgivingcredencetotestimony–itis

true in all nations, despite their excessive discord in sociological customs,tribal and religious dispositions and progress or regress in culture andbarbarism–inshorteverygroupgivessomecredencetotestimonies. Consideration is given in this respect to someone who is counted as a

member of the nation and part of the group. That is why no importance is

given to the evidenceof a child below the ageof discretionor to that of aninsanewhodoesnotknowwhathespeaks.Thesameisthereasonwhysomebarbarousnationsdidnotrecognizewomen'sevidence,astheydidnotacceptwomenaspartofthesociety;andmostofthesocialnormsinancientnationswerebasedonthesamethinking,likeRome,Greeceandotherregions.Now, Islam is the natural religion, and as such recognizes testimony, and

acceptsthisaloneasthedefiniteproof,whileallothermeansofsubstantiationand corroboration have no value unless and until they create "Knowledge".Allãhsays:…andestablish theevidence forAllãh;… (65:2);…anddonotconcealevidence,andwhoeverconcealsit, thensurelyhisheartissinful;. . .(2:283);Andthosewhostandfirmintheirtestimonies(70:33).Islamhasfixedthenumberoftwoforwitnessesregardingallaffairsexcept

fornication[wheretherequirednumberisfour]sothateachsupportstheother.Allãhsays:…thencalltowitnesstwowitnessesfromamongyourmen,andiftherearenot twomen, thenonemanandtwowomenfromamongthosewhomyouchoosetobewitnesses,sothatshouldoneofthetwoforgetsthe(second)ofthe twomay remind theother;and thewitnesses shouldnot refusewhen theyaresummoned;andbenotaverse towriting it (whether itbe)small or large,withthetimeofitsfallingdue.This(procedure)ismoreequitableinthesightofAllãh,andassuresgreateraccuracy in testimony,and thenearest (way) tonot entertaining any doubts (afterwards); … (2:282). It shows that what theverseexplainsandlaysdowninrespectofthelawsofwitnessing,includingtheadditionofonewitnesstotheothertomakethemtwo,ismoreinconformitywithjustice,renderingoftestimonyandremovalofdoubt.When Islam looks at the individualmembers of the society –who are the

brickstobuildthesociety–itcountswomanamongthem,andbestowsonhertheright, likethemen,torenderthewitness.Atthesametime,ithasdecidedthat thesocietycreatedby itshouldbefoundedonunderstanding, rather thanemotions.Womanisanemotionalhumanbeing;andthereforeithasgivenherhalftherightandweightofman;thustwowomen’stestimoniesequaltothatofa man, as the above-quoted verse points to: so that should one of the twoforgets,the(second)ofthetwomayremindtheother. Inthefourthvolumeofthis,wehavewrittenontherightofwomaninIslam,whichwillbeusefulhere.Witnessing has many detailed laws, which are elaborated in the books ofjurisprudence,whichisbeyondthelimitofthisdiscussionhere.

4ChapterATALKONJUSTICE

AresearchscholarinIslamicLawsoftencomesacrossthewordJustice;andhe often finds different definitions and diverse explanations of this word,dependingondiversityofthescholarsandtheirways.But what is appropriate at this juncture of the Qur ’ãnic discourse – in

analysisof itsmeaningand thewayof its application to thenatureonwhichIslamisbased–isthatweshouldadoptanotherwayofexplanation.Sowesay:al-‘Adãlah ( لادعلاة )

ismoderation andmiddle positionbetween twomodesof high and low, andtwosidesofexaggerationandshort-fall.Ithasarealvalueandgreatweightinhuman societies. The via media, the moderate position, is the substantialingredientorthecorearoundwhichthesocialstructureisbuilt.Anoblemanof high rankwhowould be dressed in high social virtues, and represent theutmostwish of society, is not born every day; such a person appears on thesceneonlyrarelyanditisknownthatsocietyisnotmadeupofararepersoneven if he be looked up as a cardinal organ wherever he befound.Ontheothersideisavileanddespicablepersonwhodoesnotupholdsocial

rights,andwhodoesnotfulfiltheaverageaspirationsofthesociety.Hedoesnot have any caller inviting him to observe the general social principles onwhichdependsthelifeofsociety;nordoeshehaveanydeterrentwhichwouldpreventhimfromcommittingsocialsinswhichdestroythesocietyandnullifytheessentialmutualattractionbetweenitsingredients;inshort,notrustcanbehadforhisbeingapartofthebodyofsociety,norcanonerelyonhisgoodinfluenceandproperadvice.[Wefind,afterleavingthesetwohighandlowranksaside,that]theruleis

exercised by themedium rank of the society onwhomdepends the society'sstructure,andwhofulfilitsaimsandaspirations;anditisthroughthemthatitsgood effects take place – its ingredients and organs have not come togetherexceptforachievingthisgoalandenjoyingit.Amemberofthesocietycannotentertainanydoubtaboutitwhenhelooksat

itevenonce.It isself-evident tohimthathe, inhissocial life,greatlydependsonsome

individualmembersofthesocietyonwhosesocialdeportmentherelies–theyarecoveredwithmoderationinaffairs,arecautiousagainstbeingindifferenttobreakingthelawsorviolationofprevalentcustomsandmannersinvariousfieldslikejurisprudence,judgementandtestimonies,etc.This imperative or nearly imperative quality demanded by nature is what

Islamlooksforinawitness.Allãhsays:…andcalltowitnesstwojustmenfrom among you, and establish the evidence as before Allãh. Thus isadmonishedhewhobelievesinAllãhandthelastday;…(65:2);...whendeathdrawsnightooneofyou,atthetimeofmakingthewill,twojustpersonsfromamongyou, . . (5:106).Both theseversesareaddressed to thosewhobelieve.Therefore,theconditionthatthewitnessesshouldbetwojustmenfromamongthemimpliesthattheyshouldhaveamoderateandmediumpositionvis-à-vistheir religious society; but as for its position vis-à-vis national or politicalsociety,Islamdoesnotcareforsuchnon-religiousrelationships.Apparently,ifthe witnesses are on a medium position vis-à-vis the religious society, theymust be fromamong thosewhose religiosity is relied upon andwhodonotindulge inmajor sins,whichadversely affect the religion.Allãh says: If youavoid the major sins, which you are forbidden,We will remit from you your(minor) sins andWewillmake you enter an honourable entering (4:31).Wehavedescribedthemeaningofmajorsinsunderthisverseinthefourthvolumeofthisbook.This meaning is evident in the divine words: Those who accuse chaste

women(and)thendonotbringfourwitnesses,scourgethemwitheightystripes,anddonotaccepttheirtestimonyforeverandtheyarethetransgressors.Savethose who afterwards repent and make amends. So Allãh is Oft-forgiving,Merciful(24:4-5).Similar to thepreviousversewhich laysdowntheconditionof justiceand

probity,isthedivineword:…fromamongthosewhomyouarepleasedwithtobewitnesses,…(2:282),becausethepleasurementionedheremeanspleasureofareligioussociety;anditisknownthatareligioussociety,perse,willnotbe pleased with anyone unless he behaves in a manner that makes himtrustworthyinreligiousaffairs.Itiswhatwecallinfiqhthefacultyof‘adãlah.Itisotherthanwhatiscalled

‘adãlah in Ethics. The ‘adãlah of fiqh is the psycho-logical aspectwhich incommon point of view prevents one from committing major sins; and the‘adãlahofEthicsisthedeep-rootedtraitofcharacterinreality.Whatwehaveinferredfromthemeaningof‘adãlah iswhat isunderstood

from themadhhab of the Imãms ofAhlu 'l-Bayt (peace be upon them) as isreportedthroughtheirchains:[as-Sadūq]narratesinManlãyahduruhu'l-faqīh, throughhischains from

IbnAbīYa‘fūr,thathesaid:"IsaidtoAbū‘Abdillãh(a.s.), 'Bywhatisknownthe‘adãlahofamanamongtheMuslims,sothathistestimonyisacceptedforandagainstthem?'Hesaid:"'(Itis)thattheyrecognizehimwithcoveringandabstinance,andcontrolof

stomach,andgenitals,andhand,andtongue;andheisknowntoavoidmajorsins forwhomAllãhhas threatened theFire, as drinking liquor, fornication,interest,disobedienceofparents,fleeingfromjihãdandsoon."'Anditisknownfromthefactthatheconcealsallhisdefects,inorderthat

theMuslimsareforbiddentosearchforhisslipsanddefects,andareobligedtopronouncehisintegrity,anddeclarehis‘adãlahamongthepeople;andheisconsideredregularinthefiveprayerswhenhedeligentlypraysandpreservestheir timeswith attending theMuslims' congregationalprayers, anddoesnotremainbehindfromtheircongregationintheirprayerplaceexceptbecauseofsome(genuine)cause."'Whenheislikethat,inseparablefromhisprayer-placeattheadventofthe

fiveprayers;whenhe isaskedabout inhis tribeandquarter, theywouldsay:"Wedidnotseefromhimexceptgood",(heis)regularinhisprayers,waitingfor their times in his prayer place, then surely it wouldmake his testimonyvalid,and(establish)his‘adãlahamongtheMuslims.Anditisbecauseprayerisacurtainandexpiationofsins.Anditisnotpossibletotestifyaboutamanthatheprays ifhedoesnot come tohisprayerplaceanddoesnot regularlyattendtheMuslims'congregation."'Congregationandgatheringforprayerhasbeenprescribedonlyforthis

purposethathewhopraysmaybedistinguishedfromhimwhodoesnotpray;andhewhopreservesthetimesofprayerfromhimwhoneglectsit.Andifitwerenotso,noonecouldtestifyforthegoodnessoftheother,becausehewhodoesnotprayhasnogoodnessamong theMuslims.Verily theMessengerofAllãh (s.a.w.a.) had intended to burn a group in their houses because theyavoided attending the Muslims' congregations; and there were among thempeoplewho used to pray in their homes, but itwas not accepted from them.Therefore, how can evidence or probity of someone be accepted among theMuslimsaboutwhomdecisionofAllãh,toWhombelongMightandMajesty,andofHisMessengerwastakentoburn(him)withfireinsidehishouse?Andhe(s.a.w.a.)usedtosay:"ThereisnoprayerforhimwhodoesnotprayinthemosquewiththeMuslimsexceptbecauseofsomereason(illness)."'"(Manlãyahduruh'l-faqīh)

The author says: ash-Shaykh has narrated it in at-Tahdhīb with someaddition, which we have left out. Covering and abstinance both meanavoidance, as [Jawharī]has said in as-Sihãh.Asyou see, the traditionmakesbasic‘adãlahathingwhichiswell-knownamongtheMuslims;andshowsthattheeffectresultingfromitandwhichprovesthispsychologicalcharacteristicisavoidanceofthethingsprohibitedbyAllãh,andabstentionfromforbiddendesires;anditisrecognizedthroughavoidanceofmajorsins;thenproofofallthisisseenin(his)goodappearanceamongtheMuslims,astheImãm(a.s.)hasdescribeditindetail.‘Abdullãhibnal-MughīrahnarratesfromAbu'l-Hasanar-Ridã(a.s.)thathe

said: "Hewhowasbornon fitrah (i.e., ofMuslimparent) and isknownwithgoodnessinhimself,hisevidenceisallowed."(ibid.)Sumã‘ahhasnarrated throughAbūBasīr fromAbū ‘Abdillãh (a.s.) thathe

said:"Thereisnothingwrongwithevidenceofanold(orweak)personwhenheisrighteousandchaste."(ibid.) [al-Kulaynī]narrates throughhischainfrom‘Alī ibnMahziyãrfromAbū

‘AlīibnRãshidthathesaid:"IsaidtoAbūJa‘far(a.s.):'Verily,yourfollowersare of different types; so should I pray with them all?' He said: 'Don't prayexceptbehindhimofwhosereligionyouareconfident.'"(al-Kãfī)The author says: The tradition clearly indicates what we have explained

above.Thereareothertopicsinit,whicharebeyondourthemehere.

5ChapterATALKONOATH

Whatdoyoumeanwhenyousay: 'Bymylife, it isso';or 'Bymylife, thethingisasIhavesaid?'Itmeansthatyousomehowattachthatstatementinitstruthfulnesstoyourlife–whichhasagreatpositionanddignityinyoureyes–insuchawaythat theybecomeinseparable inexistenceandnon-existence; ifyouwerewronginyourstatement,youwouldnullifythedignityofyourlifeand its honour in your eyes, and thus would fall down from the level ofhumanitywhichdemandsrespectforlife'saffairs.When you say, 'I adjure you by Allãh to do (or, not to do) this thing', it

means that you have attached your order or prohibition to the dignity andhonour which Allãh has in the believers' eyes; in this way if anyone goesagainstthatorderorprohibitionitwouldbeaninsulttothedivinepositionandwouldnegatethesanctityofthebeliefinAllãh.Likewise,whenyousay,'ByAllãh!I'lldosuchandsuch',youaffectaspecial

connectionbetweenyour intention todo it and thedignityandhonourwhichAllãhhasinyoureyesaccordingtoyourbeliefinHim,somuchsothatifyoucancelyour intention itwouldentail anegationof thedivinedignity inyoureyes.Itspurposeistocreateadeterrentagainstcancellationofthatplan.Thus,oathcreatesaspecialconnectionbetweenastatementandanotherthingwhichhasadignityandhonourinsuchawaythatiftheformerisnullified,thelattertoowouldbenegated;andbecausethelatterhassuchadignityandhonourthatthepersonconcernedwouldnotbepleasedbyitslossofdignityorbyaninsulttoit,thereforeheistruthfulinwhathesaysandisobeyedinwhatheordersorforbids, or is bound to implement what he plans. So the oath results inintensifiedemphasis.Insomelanguages,thereisfoundanotherkindofconnectionvis-à-visoath;

itconnectsthestatementwithsomethingwhichhasnovalueorimportanceatallintheeyesofthespeaker;itisdonetoshowthecontemptordesdainoftheinformation given or received – it is a sort of abuse and it is very rare inArabiclanguage.Swearingandoath, asweknow, is aprevalentcustomonpeople's tongue,

which is inheritedgeneration after generation; and it is not particular toonelanguagebesideothers.Itprovesthatitisnotsomethingrelatedtoalanguage;rathermanisledtoitbyhissociallifeonoccasionswhenherealizestheneedtoseekrefugeinitandgetitsbenefit.Oathwasalwaysprevalentamongthenations;theyreliedonitonvarious

unprecise occasions,which occurred in their societies for various purposes,e.g.removalofblame,liftingaslander,makingone-selfhappy,orsupportinginformation.This continued at randomuntil civil laws took it in their handsandgaveita legalstandonsomeoccasssions, likeswearinginofPresidentsandExecutiveswhen they assume great responsibilities and are appointed togreatandhighposts,etc.IslamgaveoathfullconsiderationwhenitwassworninthenameofAllãhin

particular.ItisnotbutbecauseofthehighregardthatitaccordstotheMajestyof God, as it aims to protect the divine grandure from unbecomingattachments. That iswhy it has laid down special expiation for breaking theoathanddislikes frequentswearing in thenameofAllãh.Hesay:Allãh doesnot call you to account for what is vain in your oaths, but He calls you toaccount for themakingofdeliberateoaths; so its expiation (for breaking anoath) is the feedingof tenpoormenout of theaverage (food)you feed yourfamilieswith,ortheirclothing,orthefreeinganeck;…(5:89).AndmakenotAllãhinyouroathsahindranceagainstthatyoumaydogoodand...(2:224).Islam has recognized oath in those cases of litigation where there is no

proof. Allãh says: … so they two should swear by Allãh: "Certainly ourtestimony is truer thanthe testimonyof those two,andwehavenotexceededthelimit,…"(5:107).AndtheProphet(s.a.w.a.)hassaid:"Theproofisontheclaimant,andoathisonhimwhodenies."Theessenceofrecognitionofoathisthatonlytheoathisasufficientproof

in cases where no other proof exists. The religious society is founded onindividuals'beliefinAllãh,andabelieverisapartofthiscompositewhole;heisthefountain-headfromwhichspringforththecustomswhicharefollowedandlawswhichareenforced;inshort,allsignswhichappearinthecommunityandwhichrisefromtheirreligiouscondition.Itisnotunlikeasecularsocietythat is based on peoples' belief in their national objects, and fromwhich thesociallawsandcustomsaswellasthemannersandculturearebornwhicharefoundinit.Thisbeingthecase,asitisOKtorelyinallsocialaffairs,andingeneral

concomitantsoflife,onindividuals'oathsinvariousways,thenitshouldalsobeOKtorelyontheiroathsincaseswherenootherreliableproofexists–andit is theoath in caseswherenoproof isoffered; thedenierwould attachhis

denialoftheclaimant'sclaimwithhisbeliefinsuchawaythatiffalsityofhisclaimbecomesapparent,noreliancecanbeputonhisbeliefinAllãh.As he ties his belief and faithwith that oath, he pawns his faith putting it

under thecontrolof thepawn-broker,and its return to theborrowerdependson his true promise and repayment of the loan within the agreed period;otherwisethepawnedpropertygoesandheremainsempty-handed.Likewise,theonewhoswearsisconsideredasifhehaspawnedhisfaithin

exchangeofwhathehasswornforuntilitsfalsityisfoundout;whenitsfalsityappears,hebecomesempty-handedfromfaith, fallsdownfromtheheightofreliability, is deprived of enjoying the fruit of belief; in otherwords, in thereligioussocietyhelosesallsocialbenefits;heisbanishedfromthewell-knitsociety; neither the sky puts him under its shadow nor the earth accepts hisburden.ThisdiscourseissupportedbywhatusedtohappenatthetimeoftheProphet

(s.a.w.a.),whenpeopleopenlyshowedtheirhatredforthosewhostayedbehindfrom religious assemblies like congregational prayer, jihãd and so on; as itwasthetimewhenreligionhadtotaldominationandauthorityoverdesires.Butwhatisthesituationnowadays?Religionhaslostitshold;basedesires

have seeped into hearts; we are living in a society composed of religiousobjectives(whosestructureisweakenedandpeoplehaveturnedawayfromit)andmodern civilization's objectives. It is submerged inmaterial enjoymentswhose foundation is strong and general public eagerly proceeds towards it.Thenthereappearedseverequarrelanddisputebetweenreligiousfactorsandmoderncivilization, inwhichconstantly the latter iswinningand the formerretreating.Thereligioussystemthatwassupposedtodominatethesocietylostit coherence, and chaos and confusion appeared in spiritual affairs. In thiscondition, neither oath nor anything stronger can be of any bene-fit; thereremainsnothingtoprotectthepeople'srights.Peoplehavelostconfidencenotinthereligioussafeguardsfoundinsociety,buteveninmodernlaws.However,thedivinerulesandsharī‘ahcannotbeabrogatedmerelybythe

people'sturningawayfromitorbytheirbeingtiredofit.VerilythereligionwithAllãhisIslam,Heisnotpleasedwithdisbeliefforhisservant,andifTruthhad followed their desires the heavens and the earth would have perished.Certainly,Islamisareligionwhichdealswithallconditionsofhumanlife,itexplainsthemanddescribestheirlaws–thelawsthatconsistofpartswhicharein conformitywith each other, are interlinked andmutually complementary;they are alivewith spirit ofmonotheism. If one part ails thewhole becomessick;ifsomeportionsbecomerotten,itadverselyaffectsthewhole–justlikeahumanbody.

Ifalimbofbodystartsailingorbecomesdecayed,itisessentialtopreservethehealthypartsandtreattheailingone;itisnotcorrectinreasontoleavetheailinglimbasitisandalsoneglectthehealthyparts.IslamistheTrueReligion,ofeasylawsandforgivingnature;itssharī‘ah

has various vast degrees; its responsibilities are assessed according to whatone has the ability to do. Its rope is stretched from secured social condition(where its laws and rules comprehensively cover all situations withoutexception)toindividualconditionsofemergency(whenprayerisallowedbysign); but coming down from a high step to a lower one is conditional toemergencythatremovesresponsibilityandallowsrespiteandextension.Allãhsays:Hewho disbelieves inAllãh after he has believed – except hewho hasbeenforced(todoso),whilehisheartremainsfirminfaith–andopens (his)breast fordis-belief,will suffer thewrathofAllãh.For them thereshallbeagreat torment…Then, verily your Lord – to thosewhomigrated after beingpersecuted, then they strived hard and endured patiently – verily, your Lord,afterthat,isOft-Forgiving,MostMerciful(16:106,110).As for those who base their lives on materialistic enjoyment, then try to

justifytherejectionofitsoppositereligiousfactorsbysayingthatitdoesnotagree with prevalent customs of the present world, they merely follow thematerialisticlogic,andnotthereligiousone. There is a discourse related to this chapter that emanates from some

people'sclaimthatswearingbyotherthanAllãh'snameisasortofpolytheism,ascribingapartnertoAllãh.Itisnecessarytoaskthisspeakerwhathemeansbypolytheism,whichheclaimsinthiscontext.Doeshemean that:Swearingbyother thanAllãh (aggrandizement of the

oneswornbyandshowinggreatnesstohisaffairs,as themeaningofoathisbased on it) contains a sort of humbleness and worship to him, and it ispolytheism?Butnoteveryaggrandizementispolytheism.Itcanbepolytheisticonly when grandeur of independent Lordship is ascribed to someone otherthanAllãh,withtheideathatheisself-sufficientanddoesnotrequireanyone'shelp.Allãhhas sworn [inHisBook]bya lotofHis creations, like the sky, the

earth, thesun, themoon, thedisappearingorbitingstars,and thestarwhen itgoesdown;Hehasswornbythemountain,theriver,thefig,theolive,andthehorse.Also,Hehastakenoathbynightandday,bymorning,byeveningglow,byafternoonand forenoon;by theDayofResurrectionand the soul;Hehasswornby theBookand theGreatQur ’ãn,by the lifeof theProphet (s.a.w.a.)andtheangels,andmanysuchthingsinnumerousverses–whilenooathcanbevalidwithoutsomeaggrandizement.

So,whatistheretopreventusfromproceedingonthewayAllãhhasusedinHisspeech?Whyshouldnotweshowgreatnessofsome things,whichAllãhhasbestowedonthem,andstopatthat?Ifsuchexpressionswerepolytheistic,thedivinespeechshouldhaveavoideditinthefirstplace!Also,Allãhhas shown the greatness ofmany things inHisBook, like the

Qur ’ãn,theThrone,andthemannersoftheProphet(s.a.w.a.).Hehassaid:…andthemightyQur’ãn(15:87); . . .AndHeis theLordof theMightyThrone(9:129);…andsurelyyouareonamightymorality (68:4).HehasprescribedforHisprophetsandmessengersandforthebelieversrightsonHimself,andhasshowntheirgreatnessanddignity,asHehassaid:AndcertainlyOurwordhas already gone forth about Our servants, the messengers, that verily theyshall be helped (37:171-172);. . . and it was incumbent on Us to help thebelievers (30:47). Why should not we show their grandeur and follow thedivinewayinswearingingeneral?WhatistheretostopusfromadjuringHimby something He Himself has sworn by? Or by one of the rights He hasprescribedforHisfriendsonHimself?Ofcourse,thejurisprudentialoaththathaslegaleffectsinthefieldsofoath

orjudgementisnotvalidbynameofotherthanAllãh,asisexplainedinfiqh,butwearenottalkingaboutthat.Iftheobjectormeanstosaythatgeneralaggrandizement,inanyway,isnot

allowedforanyoneotherthanAllãh–evenifitisdonethroughwhatAllãhhasshownitsgrandeurwith–thenitisaclaimforwhichthereisnoproofatall;ratherdefiniteproofisfoundagainstit.Sometimesit issaid thatswearingbytherightof theProphet(s.a.w.a.)and

Allãh'sfriends,seekingnearnesstothemandhopingfortheir intercessioninanyway,isaworshipandbestowalofanunseenauthorityonthem.Thesamecommentsasaboveapplytothisclaimtoo:Whatdotheymeanbythis"unseenauthority"? Does it denote the independent authority, which is reserved forAllãh?Ifso,thennoMuslim(whobelievesintheBookofAllãh)assignsittootherthanAllãh.Andifitdenotesnon-materialauthorityingeneral(evenifitis by permission ofAllãh), thenwhere is the proof that it is impossible forsome chosen servants of Allãh, like His friends, to have such authority bydivine permission? The noble Qur ’ãn has clearly mentioned many unseenauthorities, as Allãh says: … until, when death comes to one of you, Ourmessengers(angels)causehimhimtodie,...(6:61);Say:"Theangelofdeathwillcauseyoutodie…"(32:11);By those (angels)whodrag forthviolently,andthosewhoundo(thebonds)gently,andthosewhoglidealong(swiftly);andthose who go ahead with foremost speed, and those who manage the affairs(79:1-5);Say:"WhoeveristheenemyofJibrīl,verilyitishewhohasbroughtit

toyourheartbyAllãh'scommand..."(2:97);andtherearenumerousversesofthistheme.AndHesaysaboutIblīsandhishosts:forheandhistribewatchyoufroma

positionwhereyoucannotseethem.VerilyWehavemadetheSatanstobetheguardians of those who do not believe (7:27). Likewise, innumerable verseshave been revealed about the prophets' and others' intercession in the nextworld,andtheirmiraculoussignsinthisworld.Would that I knew what is the difference between material effects, which

these people assert in these subjects without any aversion, and non-materialeffects, which they call unseen authority. If assertion of effect to other thanAllãh were forbidden, then there should not be any difference between amaterialandanon-materialeffect,andifitisallowedbypermissionofAllãh,thenallareequalinthisrespect.

TRADITIONS

‘Alī ibn Ibrãhīm narrates through his people a marfū‘ hadīth: He says:"Tamīm ad-Dãrī, Ibn Bandī and Ibn Abī Mãriyah went forth on a journey.Tamīmad-DãrīwasaMuslimand theother twowereChristians.Tamīmad-Dãrī had a box, which contained his merchandise together with a pot withgoldendesignandanecklace;hehadtakentosellitinanArabianmarket."ThenTamīmad-Dãrībecameverysick.Withtheapproachofdeathhegave

allthathehadtoIbnBandīandIbnAbīMãriyah,orderingthemtoconveyittohisheirs.WhentheyreturnedtoMedina, theytookoutfromthemerchandisethepotandthenecklace,handingovertheresttohisheirs.Theheirsfoundthetwoitemsmissing.So,thefamilyofTamīmsaidtothetwo,'Wasourmansickforalongtimeinwhichhespentalotofmoney?'Theysaid,'No.Hewasnotsickbutforafewdays.'(Thefamily)said,'Thenwasherobbedofsomethinginthisjourney?'Theysaid,'No.'(Thefamily)said,'Thendidhedosometradeinwhichhesufferedaloss?'Theysaid,'No.'Then,thefamilysaid,'But(here)we find missing the best things which he had, 'A pot with golden designornamentedwithgemsandanecklace.'Theysaid,'Whateverhegavetouswehavegiventoyou.' "The family brought the two to theMessenger ofAllãh (s.a.w.a.), and the

Messenger of Allãh (s.a.w.a.) asked them to take oath; they swore and theMessenger of Allãh (s.a.w.a.) let them go free. There-after, that pot andnecklaceappearedwiththem,sotheheirsofTamīmcametotheMessengerofAllãh(s.a.w.a.)andsaid,'OMessengerofAllãh!Indeed,hasappearedwithIbnBandī and Ibn Abī Mãriyah what we had claimed against them.' So, theMessengerofAllãh(s.a.w.a.)waitedforanorderfromAllãh,toWhombelongMightandMajesty,aboutit."ThenAllãh,theBlessed,theSublime,revealed:Oyouwhobelieve!Callto

witnessbetweenyouwhendeathdrawsnightooneofyou,atthetimeofmakingthewill, two just persons from among you, or two others from among othersthanyou,ifyouaretravellingintheland–Thus,Allah,toWhombelongMightandMajesty,allowedwitnessingof thePeopleoftheBookinwillonlywhenoneisonjourneyanddoesnotfindMuslims;thenHesaid:–andthecalamityofdeathbefallsyou;thetwowitnessesyoushoulddetainaftertheprayer;thenifyoudoubt(them),theyshallbothswearbyAllãh(saying): 'Wewillnottakeforitaprice,thoughtherebearelative,andwewillnothidethetestimonyofAllãh, for then certainlywe should be among the sinners.' – This is the firstwitnessing,whichtheMessengerofAllãh(s.a.w.a.)hadadministered.–Thenif

it becomes known that they both have been guilty of a sin, – i.e. they haveperjured themselves; – two others shall stand up in their place (i.e. fromamongtheheirsofthedeceased;–fromamongthosewhohaveaclaimagainstthem,– i.e. against the first two;– the twonearest inkin; so they twoshouldswearbyAllãh:–i.e.theyshouldswearinthenameofAllãh,thatthey[thetwo]havemorerighttothisclaimthanthem,andthattheyhaveperjuredthemselvesinswearingbyAllãh;–'Certainlyourtestimonyistruerthanthetestimonyofthosetwo,andwehavenotexceededthelimit,forthenmostsurelyweshouldbeoftheunjust.'"So,theMessengerofAllãh(s.a.w.a.)orderedtheheirsofTamīmad-Dãrīto

swearbyAllãhashedirectedthem;theydidswearandtheMessengerofAllãh(s.a.w.a.) took thenecklaceand thepot from IbnBandī and IbnAbīMãriyah,and returned them to the heirs of Tamīm ad-Dãrī. – This is more proper inorder that they should give testimony truly or fear that other oaths be givenaftertheiroaths."(al-Kãfī)The author says: al-Qummī has likewise narrated it in his at-Tafsīr; but

there is in it after the clause: the two witnesses you should detain after theprayer,theword,"i.e.theafternoonprayer."Theword of the Imãm (a.s.): "who have a claim against them, against the

firsttwo":Apparently,itisindualform,andifmeansthefirsttwowitnesses;itexplains theQur ’ãnicword, "the first two."We have stated in the precedingcommentarythat it is theclearestofallprobablemeanings,accordingto thisrecital.at-Tirmidhī (who has said that it was aweak tradition), Ibn Jarīr, IbnAbī

Hãtim, an-Nahhãs (in hisNãsikh), Abu 'sh-Shaykh, IbnMarduwayh andAbūNu‘aym(inal-Ma‘rifah)havenarrated,throughthechainofAbu'n-Nadr(andhe isal-Kalbī), fromBãdhãn (mawlã ofUmmHãnī), from Ibn ‘Abbãs, fromTamīmad-Dãrī,thathesaidaboutthisverse:"Thepeoplebecameclearofthetwo,exceptmeand‘UdayyibnBadã’;andtheywereChristiansfrequentingtoSyriabefore Islam.So, theycame toSyria for their trade,and therecame tothemfortrademawlãofBanūSahm,BadīlibnAbīMaryambyname.Hehadasilver bowl, and it was hismainmerchandise. Then he became sick, and heappointedthemashisexecutorofthewillandenjoinedthemtoconveywhathehadlefttohisfamily." Tamīm said, "When he died,we took that bowl and sold it at a thousand

dirham; then ‘Udayy ibnBadã’ and I divided it among our-selves.Whenwecametohisfamily,wegavetothemwhatwaswithus;buttheymissedthebowlandtheyaskedusaboutit;wesaid:'Hedidnotleaveanythingelsenordidhegivetousanyotherthing.'"

Tamīm said, "Thereafter, when I accepted Islam after arrival of theMessengerofAllãh(s.a.w.a.)atMedina,Ifeltguiltyaboutit;soIcametohisfamily,gavethemtheinformationandpaidtothemfivehundreddirham,andtoldthemthatasimilaramountwaswithmycompanion.So,theybroughthimtotheMessengerofAllãh(s.a.w.a.);heaskedthemforproofwhichtheydidnotfind; then he ordered them to adjure him bywhat is held sacred by his co-religionists,andhetookoath.ThenAllãhrevealed:Oyouwhobelieve!Calltowitnessbetweenyou…orfearthatotheroathsbegivenaftertheiroaths.Then‘Amribnal-‘Ãsīandanothermanstoodupandswore(toit);sofivehundreddirhamswereextractedfrom‘UdayyibnBadã’."(ad-Durru'l-manthūr)Theauthorsays:Apartfromitsweakness,thetraditiondoesnotconform

fullytotheverse,andthisnon-conformityisclear.as-SuyūtīhasnarratedfromIbn‘Abbãsand‘Ikrimahwhatisneartheprecedingtraditionofal-Qummī.al-Fãriyãbī, ‘Abd ibn Hamīd, Abū ‘Ubayd, Ibn Jarīr, Ibnu 'l-Mundhir and

Abū'sh-Shaykhhavenarratedfrom‘AlīibnAbīTãlibthatherecitedmina 'l-ladhīstahaqqa(withvowelaaftert),[asisthecommonrecitation.] IbnMarduwayh and al-Hãkim (who has said it is correct) have narrated

from‘AlīibnAbīTãlibthattheProphet(s.a.w.a.)recited:al-ladhīnastahaqqa‘alayhimu'l-awlayãn(withaaftert).(ibid.)Ibn Jarīr has narrated from Ibn ‘Abbãs that he said: "This verse is

abrogated."(ibid.)Theauthorsays:Thereisnoproofofabrogationasclaimedhere.MuhammadibnIsmã‘īlhasnarratedfromal-FadlibnShãdhãn,and‘Alīibn

Ibrãhīmhasnarratedfromhisfather,fromIbnAbī‘Umayr,fromHishãmibnal-Hakam, fromAbū ‘Abdillãh (a.s.) thathesaidabout thewordofAllãh:ortwoothersfromamongothersthanyou:IfthemanisinatownwherethereisnoMuslim,thewitnessofanon-Muslimisallowedinwill.(al-Kãfī)Theauthorsays:Thetradition'smeaningisinferredfromtheverse.[al-Kulaynī]narrates throughhischainfromYahyãibnMuhammadthathe

said,"IaskedAbū‘Abdillãh(a.s.),aboutthewordofAllãh,toWhombelongMightandMajesty:Oyouwhobelieve!Calltowitnessbetweenyouwhendeathdrawsnightooneofyou,atthetimeofmakingthewill,twojustpersonsfromamongyou,ortwoothersfromamongothersthanyou.Hesaid,'ThetwofromamongyoumeanstwoMuslims;andthosefromamongothersthanyou,means(from)thePeopleoftheBook;andiftheydidnotgetfromthePeopleoftheBook, then from theMagians, because theMessenger ofAllãh (s.a.w.a.) hadfollowed about theMagians the systemof thePeople of theBook regardingjizyah.

"'Anditis(likethis:)WhenamandiesinaplaceawayfromhomeanddoesnotfindtwoMuslims,hewillcalltowitnnesstwomenfromamongthePeopleof the Book; theywill be detained after the afternoon prayer, and they bothshallswearbyAllãh, toWhombelongMightandMajesty,(saying:)"Wewillnot take for it a price, though there be a relative, and we will not hide thetestimony ofAllãh, for then certainlywe should be among the sinners."' The(Imãm)said:'Anditiswhentheheirofthedeceasedfeelsdoubtabouttheir[thetwo's]testimony,thenitbecomesknownthattheybothhavetestifiedfalsely,hehas no right to refute their testimonyuntil he brings twootherwitnesses; sotheyshall standup in theplaceof the first twowitnesses, so they twoshouldswearbyAllãh: "Certainlyour testimony is truer than the testimonyof thosetwo,andwehavenotexceededthelimit, forthenmostsurelyweshouldbeoftheunjust."Ifhedidso, thetestimonyofthefirst twowouldbesetasideandthat of these two would be allowed [i.e. accepted]. Allãh says: This is moreproperinorderthattheyshouldgivetestimonytrulyorfearthatotheroathsbegivenaftertheiroaths.'"(ibid.)Theauthorsays:Asyousee,thetraditionfitstheearliergivenexplanation

oftheverse.Thereareothertraditionsofthesamemean-inginal-Kãfīandat-Tafsīrofal-‘AyyãshīnarratedfromAbū‘AbdillãhandAbu'l-Hasan(peacebeuponboth.)Andinsometraditions,theDivineWords:ortwoothersfromamongothers

thanyou,havebeeninterpretedas,'theunbelievers';anditismoregeneralthan'thePeopleoftheBook',asisnarratedinal-KãfīfromAbu's-Sabãhal-Kinãnī,fromAbū ‘Abdillãh (a.s.), and inat-Tafsīr of al-‘Ayyãshī fromAbūUsãmahfromthesameImãm(a.s.)about thisverse: [Iaskedhim:]"What (means):ortwoothersfromamongothersthanyou?"Hesaid,"Theyaretwounbelievers.""I said, '(Whatmeans:) two just persons fromamongyou?'He said 'They aretwoMuslims.'" Although the preceding tradition which confines it to the People of the

Bookisnotcapableofputtinganyrestrictiononthisgenerality,accordingtotherulesofgeneralityandrestrictionbecausebothareinpositivecase,yetthefirsttradition'scontextmayexplainthegeneralityofthesecondoneinawaythatconformswithrestriction.as-SadūqhasnarratedthroughhischaintoAbūZayd‘AyyãshibnYazīdibn

al-Hasanfromhisfather,Yazīdibnal-Hasanthathesaid:"NarratedtomeMūsãibnJa‘far(peacebeuponboth),hesaid, 'as-Sãdiq(a.s.),saidaboutthewordsof Allãh, toWhom belongMight andMajesty:On the day when Allãh willassemblethemessengers,thensay:"Whatanswerwereyougiven?"Theyshall

say: "Wehave no knowledge,… "'He said, 'as-Sãdiq (a.s.), said, "They shallsay,'WehavenoknowledgethroughotherthanThee.'"'Healsosaid,'as-Sãdiq(a.s.), said, "The Qur ’ãn, all of it, is rebuke, and its interior isapproximation."'"(Tafsīru'l-Burhãn)The author of al-Burhãn says: "Ibn Bãbawayh has said, 'The Imãm (a.s.)

meansthatbehindtheversesofrebukeandthreatthereareversesofmercyandforgiveness.'"The author says: What he has quoted from as-Sadūq (may Allãh have

mercyuponhim) regarding themeaningof the Imãm's saying: 'TheQur ’ãn,allofit,isrebuke,anditsinteriorisapproximation,'doesnotfitonit:Neitherin view of the beginning of the tradition, because the interpretation of themessengers'word,'Wehavenoknowledge,'as,'Wehavenoknowledgethroughother than Thee', has no relation with the Qur ’ãn containing two types ofverses,thoseofpromiseandthoseofthreat;norinviewofthecontextofthesentence itself, i.e. 'The Qur ’ãn, all of it, is rebuke, and its interior isapproximation;'becausethisspeechapparentlymeansthatthewholeQur ’ãnisrebukeand thewholeof it is approximation, and thematterdiffers from thepoint of view of interior and exterior; it does not mean that the Qur ’ãn isdividedintotwocategories,oneisoftheversesofrebuke,andanotherbesidesitistheversesofapproximation.Pondering on the Imãm (a.s.)'s talk, we come to understand that 'rebuke',

inasmuchasitstandsparallelto'approximation'meansitsconcomitant,i.e.,toremovefarasopposedtobringnear; theQur ’ãn,allof it, iscognizanceandreality; its exterior separates realities from one another and categorizes itsparts, and its interior brings them nearer to each other, perfects them andunifies them. Inshort, itmeans that theQur ’ãn, in itsexteriorshowsvariousrealitiesofcognizance,whichareseparateonefromtheother,yetinspiteofits multitudinousness and separateness of its components, in its interior itsingradients are quite near to each other, and its variousmeanings are inter-connected, until it is unified and becomes one single reality, pervading thewhole body like spirit – and it is nothing but the reality of oneness,monotheism. Allãh says: A Book whose verses are firmly arranged thenseparated,fromtheAll-Wise,All-Aware(11:1).Atthisjuncture,itbecomesclearhowitfitsonwhattheImãm(a.s.)hassaid

at the beginning of the tradition that the messengers’ reply, 'We have noknowledge,' means: 'We have no knowledge through other than Thee.' It isbecauseman,oranyknowerwesuppose,knowswhateverheknows,heknowsit through Allãh; Allãh is known through Himself, and all other things areknownthroughHim.Inotherwords,whenknowledgeconnectswithanything,

itconnectsfirstofallwithAllãh,asdeservesHissublimestatusandmajesty,and then it connects through Him with that thing; because with Him is theknowledgeofeverything,Hegivesoutof it towhomsoeverHewishes fromamongHis servants,asmuchasHewishes.Allãhsays:…while they cannotcomprehend anything out of His knowledge except that which He wills; Histhrone extends over the heavens and the earth . . . (2:255).We have quotedearlier thenarrationof ‘Abdu 'l-A‘lãmawlãÃlSãmfromas-Sãdiq(a.s.)andsomeothertraditionsinthisregard.Accordingly,themessengers'reply:'Wehavenoknowledge,surelyThouart

thegreatKnoweroftheunseenthings,'wouldmeaninthelightoftheImãm'sexplanation, as follows: We have no knowledge of anything leaving Theeaside;weknowwhateverweknowbecauseofourknowledgeaboutThee;itisbecausealltheknowledgebelongstoThee;andassuchThouknowestitbetterthanus;afterall,whateverweknowcomesoutofThineknowledgeandThouhastgivenusapartofitbyThinewillandThinesustenance.Accordingly,anothermeaningisunderstoodofthewords: 'surelyThouart

the great Knower of the unseen things'; and it is more sublime than thepreviously given explanation: Everything in this creation has an existenceseparate from the others' being. As such it is 'unseen' vis-à-vis the others,because its existence is limited and foreordained, it does not comprehendexceptwhatAllãhwillsittocomprehend;andAllãhcomprehendseverything,andknowseveryunseen; thusnothingknowsanythingexcept throughAllãh,SublimeandGlorifiedisHefromeveryshort-coming.Now,weunderstandthatdivisionofthethingsintounseenandseen,actually

means their division into an unseen which Allãh wills that we shouldcomprehenditandanunseenwhichHehaskepthiddenfromus.Probably,thismeaningissupportedbytheapparentmeaningofthedivinewords:Heis theKnowerof theunseen,andHedoesnotrevealHisunseen (secrets) toanyoneexcepttothemessengerwhomHechooses(72:26-27),asisimpliedbyrelatingthe'unseen'tothepronoun.Youshoulddeeplyponderonthismatter.Yazīdal-KanãsīnarratesfromAbūJa‘far(a.s.),thathesaidabouttheverse:

On thedaywhenAllãhwillassemble themessengers… "Hewill say, 'Whatanswerwereyougivenaboutyourawsiyã’(successors)whomyouleftbehindin your ummah?' They will say: 'We have no knowledge of what they (theummah)didafterus.'"(at-Tafsīr,al-‘Ayyãshī)The author says: al-Qummī has narrated it in his at-Tafsīr, from

MuhammadibnMuslimfromthesameImãm(a.s.).[al-Kulaynī]hasnarratedinal-Kãfīatraditionofsimilartheme,fromYazīd,

from Abū ‘Abdillãh (a.s.), and it is based on the principle of the flow of

meaning,orgivesitsinteriorexplanation.

6ChapterTranslationofverses110-111

WhenAllãhshallsay:"O‘Īsã,sonofMaryam!RememberMyfavouronyouandonyourmother,whenIstrengthenedyouwiththeHolySpirit,(sothat)youspoketothepeoplein thecradle,andwhengrownup;andwhenI taughtyoutheBookandtheWisdomandtheTawrãtandtheInjīl;andwhenyoumadeoutofclay the figureofabirdbyMyleave,youbreathed into itand itbecameabirdbyMyleave;andyouhealedthosebornblindandthelepersbyMyleave;andwhenyouraisedthedeadbyMyleave;andwhenIheldbacktheChildrenofIsraelfromyouwhenyouhadcometothemwithclearsigns,butthenthoseof them who disbelieved said: 'This is nothing but clear sorcery' (110). And(recall)when I revealed to the disciples: 'Believe inMe andMymessenger';theysaid:'WebelieveandbearwitnessthatweareMuslims'"(111).

COMMENTARY

Thesetwoandthesubsequentverses(whichnarratethestoryofthecomingdownoftheTableandthosewhichdescribewhatAllãhshallask‘Īsã,sonofMaryam [a.s.] regarding thepeople's taking themas twogodsbesidesAllãh,andthereplywhichhewilloffer),allarerelatedwiththethemeoftheChapterwithwhichithadbegun:Itbeganwiththecall tofulfil thecovenantandgivethanks for favours, and cautioning against breaking the contract and beingungratefultodivinebounties.Inthisway,theendofthechapterfullyreturnstoitsbeginning,andunityofintendedthemearepreserved.QUR’ÃN:WhenAllãhshallsay:"O‘Īsã,sonofMaryam!…andwhen

you raised the dead byMy leave: The verse countsmany of the clear signswhichhadappearedonhishand,butit iscountedinawaythatshowsAllãh'sgraceonhimandhismothertogether.Thesefavoursarementionedinalmostsimilarwordsin thechapterof"TheHouseof‘Imrãn",whereAllãhnarratesthe angels' talkwithMaryamwhen they came to give her the good news of‘Īsã'sbirth.Allãhsays:Whentheangelssaid:"OMaryam!SurelyAllãhgivesyou good tidings of aWord fromHimwhose name is theMasīh, ‘Īsã son ofMaryam,…Andheshallspeak to thepeoplewhenin thecradleandwhenofmatureage,…AndHewillteachhimtheBookandtheWisdom,andtheTawrãtand the Injīl. And (make him) amessenger to theChildren of Israel: 'That IhavecometoyouwithasignfromyourLord,thatIcreateforyououtofclaythe likenessofabird; thenIbreathe into it,and itbecomesabirdbyAllãh'sleave;andIhealtheblindandtheleper,andbringtolifethedead,byAllãh'sleave…(3:45-49).Meditationonthecontextoftheversesmakesitclearwhythesignswhich

apparentlywere exclusively connectedwith theChrist, have been counted asbountiesbestowedonhimandonhismothertogether,astheversesofthethirdchapter indicate;becausegood tiding isgivenconcerningabounty,andherethecaseis thesame.WhateversignsandbountieswereconnectedwithJesus,e.g. being born without a father, being strengthened by the Holy Ghost,creatingflyingbirds,healingtheblindandtheleperandraisingthedeadtolifebyAllãh'spermission,weremiraculoussignsofMaryamtothesamedegreeas they were related to ‘Īsã (peace be upon both). They both together werebestowedthedivinefavours,asAllãhsays:"rememberMyfavouronyouandyourmother".Also,thesameisindicatedbythedivinewords:…andWemadeherandher

sonasignforallpeoples(21:91),asHehascountedbothofthemtogetherasonesign,nottwo.The words: "when I strengthened you with the Holy Spirit (so that) you

spoke to the people", apparently show that the strengthening with the HolySpirit was the cause that enabled him to talk to the people. That is why theclause:"youspoketothepeople",isattachedtotheprecedingsentencewithoutanyinterveningconjunction;itindicatesthatthestrengtheningandthespeakingtogether constitute one action, made up of a cause and its effect. Allãh onoccasionshasonlymentionedoneofthetwo–eithercauseoritseffectasisseen in the preceding verses: . . . you spoke to the people in the cradle, andwhen grown up… (5:110); . . . and We gave to ‘Īsã, son of Maryam, clearevidence,andaidedhimwiththeHolySpirit….(2:253)Apart from that, if the strengtheningwith theHolySpirit is taken tomean

sending revelation through the Spirit, it was not reserved for ‘Īsã, son ofMaryam(a.s.)andallthemessengersshareditwithhim;moreover,theverse'scontextrejectsthismeaning.Thewords:"andwhenItaughtyoutheBookandtheWisdomandtheTawrãt

andtheInjīl".Itmaybeinferredfromitthat‘Īsã(a.s.)receivedthisknowledgeatonego, througha singledivinecommand,withoutanygraduality.Also, itmaybeunderstoodfromthefactsthatallactionshavebeencombinetogetherandaregovernedbyonlyoneadverboftime,'when'.The clauses:" andwhen youmade out of clay the figure of a bird byMy

leave,…and you healed those born blind and the lepers byMy leave;"Thecontext,becausetheword'when'isnotrepeated,showsthatcreatingofthebirdand healing of the blind and the lepers had happened at the same time; andmentionofcreationofbirdcontainstheproviso:"byMyleave",asthematterofcreationisveryimportantbecauseitentailsbestowaloflife;thatiswhytheQur ’ãnhaspaidspecialattentiontothisclauseandmentionsitsbeingdonebydivine leave, although the divine leave is also mentioned at the end of thesentence.ButthedivineBookdidnotlikekeepingthehearersinsuspenseevenfor a fewmoments, lest they think for a few seconds that someone besidesAllãhcanindependentlybestowlife.AndAllãhknowsbetter.Thewords:"andwhenyouraised thedeadbyMy leave".Raising thedead

alludes to making them alive. It clearly indicates that this miracle that hadappearedonhishand,had involved thosedeadbodies,whichwereburied ingraves,andhe(a.s.)hasputlifeintothemandbroughtthemoutofthegravestothisworldlylife.Thesentenceshowsthatthismiraclehadtakenplacemanytimes.Otherthemesconnectedwiththisversewereexplainedundertheversesofthethirdchapter,andmaybereferredtoifnecessary.

QUR’ÃN:andwhenIheldbackthechildrenofIsraelfromyou…'Thisis

nothingbutclearsorcery':ItshowsthattheIsraeliteswantedtoharmhim,butAllãhheld themback from it. It tallieswithwhatAllãhhasmentioned in thechapterof"TheHouseof‘Imrãn",inhisstories:AndtheyplannedandAllãh(also)planned,andAllãhisthebestofplanners(3:54)QUR’ÃN:And (recall)when I revealed to the disciples: 'Believe in Me

and…that we are Muslims'": Itagreeswith the thirdchapter'sverse52:Andwhen‘Īsãperceivedtheirdisbelief,hesaid:"WhowillbemyhelpersuntoAllãh?"The disciples said: "Wewill beAllãh's helpers:Webelieve inAllãh;andbearwitnessthatweareMuslims."Itisclearfromtheabovethatthebeliefofthedisciples,mentionedinthis

verse(AndwhenIrevealedtothedisciples:"BelieveinMeandMymessenger",theysaid:"Webelieve…")isotherthantheirfirstbeliefin‘Īsã(a.s.);becausetheaboveverse3:52apparentlyshowsthatithadhappenedinlaterdaysofhisCall,while thedisciples [whoanswered it]were the foremostand the first inbelievinginhimandhadremainedadheredtohim.Moreover,theverse3:52(...hesaid:"WhowillbemyhelpersuntoAllãh?"

Thedisciplessaid:"WewillbeAllãh'shelpers:WebelieveinAllãh;andbearwitness that we are submitting ones."), apparently shows that this Call wasgiventoobtaintheircommitmentforhelpingthedivinereligion,notforinitialbeliefinAllãh.Thatiswhytheverseendsonthewords:"andbearwitnessthatweareMuslims."Theword,"Muslims",hereindicatesthattheywerereadytosubmit to the divine order by establishing Allãh's Call and enduring theaffliction in His cause. Obviously, this stage comes after the basic belief inAllãh.Now,itisclearthatthisverserelatesthestoryoftakingthecovenantfrom

thedisciples.Therearesomeotherthemesrelatedtothisverse,whichweregiveninthe

chapterof"TheHouseof‘Imrãn".

TRADITIONS

[as-Sadūq]narrates throughhischainfromAbūYa‘qūbal-Baghdãdī thathesaid, "Ibn as-Sikkīt said to Abu 'l-Hasan ar-Ridã (a.s.), 'Why did Allãh sendMūsãibn‘Imrãnwithhisshininghand,staffandmagicalimplements,and‘Īsãwithmedicalimplements,andMuhammad(s.a.w.a.),withspeechandsermons?'"Abu 'l-Hasan (a.s.) said, 'Verily,whenAllãh, theSublime, sentMūsã (a.s.)

magicwasprevalentamongthepeopleofhis time;soMūsã(a.s.)brought tothem fromAllãh, the Sublime,what they did not have andwas beyond theirpower to (bring) its like;with it he nullified theirwitchcraft and establishedthroughittheproofagainstthem.AndverilyAllãh,theSublime,sent‘Īsãatatimewhenchronicdeseaseshadspreadandthepeoplewerein(dire)needofmedicine;sohebrought to themfromAllãh, theSublime, likeofwhich theydidnothave,andwithwhichhegavelifetothedeadandhealedtheblindandthe lepers byAllãh's permission and established through it the proof againstthem.AndverilyAllãh,theSublime,sentMuhammad(s.a.w.a.)atatimewhenlectures, talksandpoetrywereprevalentamongthepeopleofhis time;sohebrought to them the Book of Allãh, sermons and wisdom with which henullifiedtheirtalkandestablishedthroughittheproofagainstthem.' "Ibnu 's-Sikkīt said, 'Ihavenotever seenasyou (are) today.Now,who is

today the proof against the creatures?' He said, '(It is) reason, with it isrecognizedhewhospeaks the truthaboutAllãhand it confirmshim,and thelieragainstAllãh,anditrefuteshim.'Ibnu's-Sikkītsaid,'Thisis,byAllãh,thereply.'"(Ma‘ãni'l-akhbãr)MuhammadibnYahyãnarratesfromAhmadibnMuhammad,fromal-Hasan

ibnMahbūb,fromAbūJamīlah,fromAbãnibnTaghlibandothers,fromAbū‘Abdillãh(a.s.), thathewasasked,"Had‘Īsã ibnMaryamraisedanyoneafterhisdeath(sothat)heate,gotsustenanceforatimeandbegot?"Hesaid,"Yes.Verily,hehadafriend,hisbrotherinAllãh,theBlessed,theSublime;and‘Īsã(a.s.)usedtopassbyhimandbehisguest;andverily‘Īsãlostcontactwithhimforsometime,thencametohimtogreethim;sohismothercameoutandhe(‘Īsã)askedherabouthim;shesaid,'Heisdead,OMessengerofAllãh!'Sohesaid,'Doyouliketoseehim?'Shesaid,'Yes.'Andhesaid,'TomorrowIshallcometoyousothatIraisehimtolifebythepermissionofAllãh,theSublime.'"When themorningcame,hecame toherandsaid, 'Comewithme tohis

grave.'Theybothproceededuntiltheyreachedhisgrave.So,‘Īsã(a.s.)stoodthere, then prayed to Allãh, to Whom belong Might and Majesty. Then thegraveopenedwideandhersoncameoutalive.Whenhismothersawhimand

he sawher, they bothwept. ‘Īsã (a.s.) hadmercy on them, and told him (theson), 'Do you like to remain with your mother in the world?' He said, 'OMessengerofAllãh!(Willitbe)witheating,sustenanceanda[fixed]period?Or without eating, sustenance and a period?' ‘Īsã (a.s.) said to him, 'Witheating, sustenance and a period; you will live twenty years, will marry andbeget.'Hesaid,'Then,yes.'"(The Imãm) said, "So ‘Īsã (a.s.), gavehim tohismother; andhe lived for

twentyyearsandbegotoff-spring."(al-Kãfī)Muhammad ibnYūsuf as-San‘ãnī narrates fromhis father that he said, "I

askedAbūJa‘far(a.s.),about(theverse):AndwhenIrevealedtothedisciples.Hesaid,'Theywereinspired.'"(at-Tafsīr,al-‘Ayyãshī)Theauthor says: Theword, revelation, has been used in themeaning of

inspiration,inmanyplacesintheQur ’ãn.Forexample:AndWerevealedtothemotherofMūsã: "Suckle him… (28:7);AndyourLord revealed to thebee,saying:"Makehives inmountains . . . (16:68); thatyourLordrevealed toher(i.e.theEarth),(99:5).

7ChapterTranslationofverses112-115

Whenthedisciplessaid:"O‘ĪsãsonofMaryam!IsyourLordabletosenddown to us food from heaven?" He said: "Fear Allãh if you are believers."(112).Theysaid:"Wedesirethatweshouldeatofitandthatourheartsshouldbeatrest,and thatwemayknowthatyouhave indeedspoken the truth tousandthatwemaybeofthewitnessestoit."(113).‘ĪsãthesonofMaryamsaid:"OAllãh,ourLord!Senddowntousfoodfromheavenwhichshouldbetousanever-recurringhappiness,tothefirstofusandtothelastofus,andasignfromThee,andgrantussustenance,andThouartthebestofproviders."(114).Allãhsaid: "Surely I will send it down to you, but whoever shall dis-believeafterwardsfromamongyou,surelyIwillchastisehimwithachastisementwithwhichIwillnotchastiseanyoneamongthenations."(115).

COMMENTARY

TheversesdescribethestoryofcomingdownofthetableonChrist(a.s.)andhis companions.Although they do not say clearly thatAllãh sent it down tothem,yetthelastversecontainstheunconditionaldivinepromiseofsendingitdowntothem;andHehasmentionedHisattributethatHedoesnotbreakHispromise.Somepeople'sopinion, that theysaughtpardonfrom‘Īsã(a.s.)whenthey

heardthethreatofunprecedentedchastisementforthosewhowoulddisbelieveaftercomingof the table, isanopinionwithoutanyproof fromtheBookortrustworthyhadīth.This view has been narrated from a group of the exegetes, among them

beingal-Mujãhidandal-Hasan;andtheirorothers'viewsarenoproofatall.Even if their views were supposed to be traditions, they would be ofincompletechainsofnarrators,andsuchitemsarenotfitasproofbecauseoftheirweakness.Moreover, they are opposed by other traditions,which showthat the table was sent down. Even if they were correct they would be only'solitary' traditions, which are not relied upon except in matters ofjurisprudence.Sometimesproofisofferedofnotcomingdownofthetablebythefactthat

theChristiansdonotknowaboutitandtheirholybooksdonotmentionit;haditbeensentdowntothemthereweremanyreasonstodescribeitintheirbooksandtokeepitaliveintheirsocietyastheyhavepreservedthememoryoftheLastSuper–theEucharist.However, amanwhoknows thehistoryofChristianity– ashow it spread

and how the gospels appeared on the scene – would not care about suchutterances; because neither their books were written and preserved withtawãtur since the timeof ‘Īsã (a.s.),nor thepresentChristianity reachesuptohim, so that it might be useful in what they have received generation aftergeneration, or in thatwhich they do not know fromwhat is attributed to theChrist'sCall.Ofcourse,insomeGospelsthereisthestoryofhisfeedinghisdisciplesand

some other peoplewith a little bread and fish.But that story does not agreewiththeQur ’ãnicstatementinanyofitsparticulars.TheGospelAccordingtoSt.John,chapter6says:1.AfterthesethingJesuswentovertheseaofGalilee,whichistheseaof

Tiberias.2.Andagreatmultitudefollowedhim,becausetheysawhismiracleswhich

hedidonthemthatwerediseased.3.AndJesuswentupintoamountain,andtherehesatwithhisdisciples.4.Andthepassover,afeastoftheJews,wasnigh.5.WhenJesusthenlifteduphiseyes,andsawagreatcompanycomeunto

him,hesaithuntoPhilip,Whenceshallwebuybread,thatthesemayeat?6.Andthishesaidtoprovehim:forhehimselfknewwhathewoulddo.7.Philipansweredhim,Twohundredpennyworthofbreadisnotsufficient

forthem,thateveryoneofthemmaytakealittle.8.Oneofhisdisciples,Andrew,SimonPeter'sbrother,saithuntohim.9.Thereisaladhere,whichhathfivebarleyloaves,andtwosmallfishes:

butwhataretheyamongsomany?10.AndJesussaid,Makethemensitdown.Nowtherewasmuchgrassin

theplace.Sothemensatdown,innumberaboutfivethousand.11.AndJesustooktheloaves;andwhenhehadgiventhanks,hedistributed

tothedisciples,andthedisciples to themthatweresetdown;andlikewiseofthefishesasmuchastheywould.12. When they were filled, he said unto his disciples, Gather up the

fragmentsthatremain,thatnothingbelost.13.Thereforetheygatheredthemtogether,andfilledtwelvebusketswiththe

fragmentsofthefivebarleyloaves,whichremainedoverandaboveuntothemthathadeaten.14. Then thosemen,when theyhad seen themiracle that Jesusdid, said,

Thisisofatruththatprophetthatshouldcomeintotheworld.15.WhenJesusthereforeperceivedthattheywouldcomeandtakehimby

force, tomakehimaking,hedepartedagain intoamountainhimself alone.(John,6:1-15)Moreover,ifweponderonthisstoryasgivenintheDivineBook,Qur ’ãn,

wefindinitotheraspectsthatrequirecontemplation.Theinitialquestioninthebeginningofthestorytotallylacksthemanners,whichmustbemaintainedvis-à-visAllãh.AnditendsatthethreatwhichAllãhhasthreatenedthosewhoshalldisbelieve afterwards that He would chastise them with a chastisement withwhichHewouldnotchastiseanyoneamongthenations.Itslikeisnotfoundinany sign given byAllãh toHis prophets, nor in any thatwere suggested bytheirpeople, like thesuggestionsof thenationsofNūh,Hūd,Sãlih,Shu‘ayb,MūsãandMuhammad(s.a.w.a.).Wasitbecausethedisciples,whohadaskedit,hadshownlackofmannersin

theirquestioning,becausetheyhadusedwords,whichshowtheirdoubtaboutthedivinepower?However,wefind in thedemandsof theprecedingnationsinsultstothemajestyoftheirLord,andmockeryagainsttheirprophets,aswell

aswhatweseeintheQur ’ãnofthestoriesofthearroganceofthepeopleoftheProphet(s.a.w.a.)andoftheJewswholivedatthattime,ismoreimpertinentandmoredisgustingthanit. Or was it because they, being believers before this question and coming

downofthetable,becamedisbelieversafteritscomingdownandobservationof clear signs, and therefore invited such severe threatening. However,although disbelief after seeing clear signs is a great haughtiness and over-steppingthelimits,butitwasnotconfinedtothem,assuchexamplesarefoundineverynationandtheywerenotthreatenedinsuchaharshmanner–noteventhosewhoapostasizedafterbeingplacednearer to thedivineproximity, liketheonewhomAllãhmentionsinthesewords:AndrecitetothemthenarrativeofhimtowhomWegaveOursigns,buthewithdrewhimselffromthem,sotheSatanovertookhim,sohebecameofthosewhogoastray(7:175).What may be said at this juncture is that this story, which began with a

question,isdistinguishedwithathemethatisuniqueamongallmiraclesoftheprophets, which they had brought because of their people's suggestion, orsomeothernecessaryrequirements.Themiraculous signs narrated by theDivineBookwere of various types:

TherewerethemiracleswhichAllãhgavetotheprophetswhenHesentthemtothepeoples,inorderthatitshouldserveastheprooftosupporttheirclaimsofprophethoodormessengership,asMūsã(a.s.)wasgiventhebrighthandandstaff; and ‘Īsã (a.s.)was enabled to raise thedead to life, create thebird andheal theblindandthelepers;andMuhammad(s.a.w.a.)wasgiventheQur ’ãn.Thesesignsweregiven,astheywereneededfortheCalltothetruebeliefandforcompletingtheproofagainstthedisbelievers,sothathewhowouldperishmightperishbyclearproof,andhewhowouldlivemightlivebyclearproof;…[8:42].Therewere themiracles brought by the prophets and themessengers as a

resultofthedisbelievers'suggestions,liketheshe-camelofSãlih;inthesamecategory come the dreadful happenings and tormenting chastisements whichappeared in the course of the prophetic Calls, like the signs of Mūsã (a.s.)against the people of Pharash (locust, lice, forgs, etc. totalling seven signs),floodofNūh,earthquakeofThamūd,stormof‘Ãdandsimilarthings.Thesetoowerethesignsconnectedtothedisbelievingenemies.Therewere the signs shown byAllãh to the believers for fulfil-ling their

needs,likegushingforthofstreamsfromrocks,comingdownofmannaandquails for the Israelites in thewilderness, raising of themountain over theirheads and opening up the river to save them from Pharaoh and his deeds.These were the signs, which appeared either to frighten the sinners and the

arrogantsortoshowthedignityofthebelieversinorderthatthewordoftheBeneficentLordiscompletedaboutthem–withoutanysuggestionputbythem.Of thesamecategoryare thepromisesgivenbyAllãh inHisBookto the

believers for manifesting the honour of His Messenger (s.a.w.a.), e.g. thepromise of the conquest of Mecca, and of victory of the Romans in a fewyears,etc.ThesearethecategoriesofthesignsnarratedintheQur ’ãnanddescribedin

divineteachings.Butasforsuggestingasignaftercomingdownofasign,itisafantasywhichthedivineteachingcountsasnon-sensethatshouldnotbepaidattention to: For example, the proposal of the People of the Book that theProphet (s.a.w.a.) should bring for them a book from the heavens,while theQur ’ãnwaspresentbeforetheireyes.Allãhsays:ThePeopleof theBookaskyoutobringdowntothemabookfromheaven;soindeedtheyhaddemandedofMūsãagreater thing than that, for theysaid:"ShowusAllãhmanifestly";…ButAllãhbearswitnessbywhatHehasrevealedtoyouthatHehasrevealeditwithHisknowledge;andtheangelsbearwitness(also);andsufficientisAllãhforawitness(4:153;166).Likewise,thepolytheistshadaskedtheProphet(s.a.w.a.)thatheshouldbring

downtheangelsorshouldshowAllãhtothem.Allãhsays:AndthosewhodonothopeforOurmeetingsay:"Whynothaveangelsbeensentdownuponus,or(why)dowenotseeourLord?"Nowcertainlytheyaretooproudofthemselvesandhaverevoltedingreatrevolt(25:21).Also,Hesays:Andtheysay:"WhatisthematterwiththisMessengerthatheeatsfoodandgoesaboutinthemarkets?Whyhasnotanangel been sent down to him, so that he should have been awarnerwithhim?Or(whyisnot)atreasuresentdowntohim,orheismadetohave a garden from which he should eat?" And the unjust say: "You do notfollowanybut aman enchanted." Seewhat likeness do theyapply to you, sotheyhavegoneastray;thereforetheyshallnotbeabletofindaway (25:7-9).Therearemanyversesofthesametheme.It is only because the purpose of coming down of a sign or verse is

manifestationoftruthandcompletionofproof;whenitcamedownthenindeedthetruthbecamemanifestandtheproofwascomplete.Now,thereisnosensein asking for coming down of a sign as it has already happened and thepurpose achieved, and therefore such asking would only mean mockery ofdivine signs, play with the Lord's majesty and wavering in acceptance ofreality;anditisthegreatestarroganceandhaughtiness.Such behaviour, if shown by believers, would entail cruder offence and

greater sin.Why should abeliever ask for comingdownof a heavenly signwhileheisalreadyabeliever,andespeciallysoifheisoneofthosewhohave

seen the divine signs and believed after that observation? Would it not besimilar to the suggestions, which the people of pleasure, surrounded withluxury,ingatheringsofentertainmentsandassembliesofamusements,offertothemagiciansandpractitionersoflegerdemain,inorderthattheyshouldshowto them themost astonishing jugglery and the most wonderous activity thattheycanperform? What appears from the words:When the disciples said: "O ‘Īsã son of

Maryam!IsyourLordabletosenddowntousfoodfromheaven?"thattheyhadaskedtheChrist(a.s.)toshowthemasignwhichwouldbereservedforthem;theywerehisdisciples,attachedtohim;andtheyhadseenthoseclearsignsandmanifest miracles; because he (a.s.) was not sent to his people except withmiraculoussigns,as is seen from thedivinewords:"Andamessenger to theChildrenofIsrael:'ThatIhavecometoyouwithasignfromyourLord,thatIcreate for yououtof clay the likenessof abird; then I breathe into it and itbecomesabirdwithAllãh'sleave;andIhealtheblindandtheleper,andbringtolifethedead,byAllãh'sleave…'"(3:49).AndhowcanitbeimaginedabouthimwhobelievedinChrist(a.s.)thathe

wouldnothave seenany sign fromhim,whilehe (a.s.) inhisownexistencewasasign:Allãhcreatedhimwithoutafather,andstrengthenedhimwiththeHolyGhost,andhetalkedwiththepeopleinthecradleaswellasinmaturedage; and he continued to be honoured by one sign after another until AllãhraisedhimtoHimselfandendedhisaffairswithawonderfulsign.Whentheyaskedtobeshownasignwhichtheyhadchosenforthemselves–

evenafterseeingallthosenumeroussign–itwastantamounttosuggestingasignafterasign;thustheycommittedagreatoffence,andthatiswhy‘Īsã(a.s.)admonishedthem,saying:"FearAllãhifyouarebelievers."And it was because of the same reason that they reinterpreted their

suggestionandexplaineditagaininsuchawayastotonedownthevehemenceoftheirspeechandbluntitsedge;sotheysaid:"Wedesirethatweshouldeatofitand thatourhearts shouldbeat rest,and thatwemayknow thatyouhaveindeedspokenthetruthtousandthatwemaybeofthewitnessestoit."Thusthey added to eating from it other reasons to explain their suggestion. Theywanted to show that this suggestionwasnot like amusementwithwonderousactivitiesorplayingwithdivinesigns;rathertherearesomebenefitsintended,like perfection of their knowledge and removal of wrong ideas from theirheartsandtheirbeingthewitnessestoit.Yettheydidnotomitmentioningtheintentionofeatingfromit,andthatwas

themainoffence.Iftheyhadsaid:'Wedesirethatweshouldeatofitsothatourheartsshouldbeatrest,'therewouldnothavebeenanyblameonthem;butthey

said:"...eatofitandthatourheartsshouldbeatrest,"Theformersentencecutsattherootsofallfantasyandfoolhardiness,butnotthelatter(i.e.presentconstruction).Whentheyinsisted,‘Īsã(a.s.)agreedtotheirdemandandaskedhisLordto

honourtheminthisway;anditwastheonlysignsentdowntothemontheirsuggestion in an apparently unimperative matter, and that is the believers'partaking of it. That is why he (a.s.) presented it in amanner suitable to beaddressedtotheDivineMajesty,sohesaid:"OAllãh,ourLord!Senddowntousfoodfromheavenwhichshouldbeanever-recurringhappiness,tothefirstofusandtothelastofus."Thushedresseditintherobeoffestivity;feastforapeople is the day in which they get a gift or an item of pride, which isexclusivelyre-served,tothemfromamongthepeople,andthecomingdownofthetablehasthisparticularattribute.When‘Īsã(a.s.)askedofhisLordwhatheasked–andfarbeitfromhimto

ask foranythingexceptwhathehoped that itwouldbeaccepted,and thathisLordwouldnotdisgracehimbyrejectingit;andfarbeitfromhisLordtoturnhimawaywithoutacceptinghisinvocation–hisLordacceptedhisprayer,butwithoneproviso,thatwhoeveramonghispeoplewoulddisbelieveafterwards,Allãh would chastise him with a chastisement that would be exclusivelyreservedtothem,asthesignthatwouldbegiventothemwouldbeexclusivelyreserved to them; that iswhyHesaid: "Surely Iwill send itdown toyou,butwhoevershalldisbelieveafterwardsfromamongyou,surelyIwillchastisehimwithachastisementwithwhichIwillnotchastiseanyoneamongthenations."Ponderonit.QUR’ÃN:Whenthedisciplessaid:"O‘ĪsãsonofMaryam!IsyourLord

abletosenddowntousfoodfromheaven?":'When'isanadverb,relatedtoanimpliedverb,Remember,orsomesimilarword.Someonehassaidthatitisrelatedtothewordsintheprecedingverse,they

said:"We believe in Allãh; and bearwitness thatwe are submitting ones." Itmeans:Thedisciplessaid:'Webelieveandbearwitnessthatwesubmit,'atthetimewhentheysaidto‘Īsã:"'IsyourLordabletosenddowntousfoodfromheaven?'" It shows that they were not truthful in their claim, nor were theyseriousinasking‘Īsã(a.s.),tobearwitnessthattheyweresubmitters.COMMENT:This interpretationgoesagainst thecontext.Howcould their

beliefbeimpure,whenAllãhHimselfhadrevealedtothemtobelieveinHimandHisMessenger?AndwhenAllãhcountsitasHisfavourto‘Īsã(a.s.).Apartfromthat,ifthisversewasjoinedtotheprecedingone,itshouldhavebroughtpronounandnotsaid:"Whenthedisciplessaid."

al-Mãidah ( ةدئاملا = plate when itcontains food). ar-Rãghib has said: "al-Mãidahistheplatethatcontainsfood;andboth[plateandfood]areseparatelycalledmãidah;anditissaid:'Mãdanīyumīdunī',i.e.'Hefedme.'"Thewordingof theirquestion, i.e.,"IsyourLordabletosenddowntous

foodfromheaven?"accordingtoitsapparentmeaningthatcomestothemind,issuchthat thereasonthinks itdifficult that itcouldhavebeenutteredbythedisciples,whowerecompanionsoftheChrist,andhisconfidantswhoadheredto him,were illuminated by the light of his knowledge and cognizance, andfollowedinhisfootsteps;andbeliefandfaith–eveninitslowestrank,makesmanawarethatAllãhhaspowerovereverything,Hecannotbeovercomeandno disability reaches Him. So, how was it possible for them to ask theirmessengerwhetherhisLordwasabletosenddowntothemfoodfromheaven?Thatiswhyal-Kasã’ī,oneofthesevenreciters,hasrecitedthisverseas:hal

tastatī‘u(secondpersonsingular)rabbaka(asanobject);i.e.'Areyouable[toask]yourLord?'Thus,implyingtheverb,whichwehaveputinthebrackets. The exegetes have given different interpretations of this question, while

mostofthemagreethatitmeansotherthanwhatcomestothemind–thattheyentertaineddoubtaboutthepowerofAllãh–becausetheywerefarabovesuchabsurdignorance.The best possible interpretation is to say that ability in this verse is an

allusiontodemandoftheunderlyingreasonandoccuranceofpermission;inthesamewayaspossibility,powerandabilityareusedmetaphoricallyinthisverymeaning.Forexample,itissaid: 'TheKingcannotlistentoeveryneedyperson;' it means that the King's under-lying reason prevents him from it;otherwise,listeningtoiswithinhisability.Orasitissaid:'Arichmancannotgive to everyonewho asks,' i.e. the reasonof protecting thewealth does notdemandit.Orasitissaid:'Aknowledgeablepersoncannotdisseminateallthathe knows,' i.e. stops him from it the welfare of religion, or welfare of thepeople, or the system that is prevalent among them. Or as one says to hiscompanion: 'Can you come with me to visit Mr. X?' The question implies:'Doesitagreewithyourwelfareandwisdom?'Itdoesnotimplyhisabilitytogothere.Thinkoverit.Therearesomeotherexplanationsgivenbytheexegetes:-One:Thediscipleshadasked thisquestion inorder to acquire tranquillity

through the belief resulting from observation; it was not because they werehaving any doubt regardingAllãh's power. In away, it is the samemode asAllãhquotesinthestoryofIbrãhīm(a.s.)thathesaid:"MyLord!ShowmehowThou givest life to the dead."He said: "What! And do you not believe?"He

said:"Yes,butthatmyheartmaybeatease."…(2:260).COMMENT: Although there is nothing wrong in asking for a sign for

increaseinbeliefandtranquillityofheart,butthereisnoreasontotaketheirquestioninthismeaning;andtheirsinlessnessisnotproved,likeIbrãhīm(a.s.)sothatitcouldbeanindependentproofforinterpretingtheirtalkinawayfreefrom rancour. Rather the proof is against it, because they had not said: 'Wedesire thatwe should eat of it in order that our hearts should be at ease' (asIbrãhīm[a.s.]hadsaid,'Yes,butthatmyheartmaybeatease').Rathertheyhadsaid,'Wedesirethatweshouldeatofitandthatourheartsmaybeatease;'thustheyhadcountedtheeating,perse,apurpose.Moreover,thisinterpretationtakesitforgrantedthattheirheartswereclean

of any shade of doubt regarding the divine power. And the ugliness of theapparentmeaningoftheirtalkremainsinitsplace.Apart from that, it had been explained under the verse 2:260: And when

Ibrãhīmsaid:"MyLord!ShowmehowThougivestlifetothedead."…,thathe(a.s.) didnotwant to see thedeadgetting life after death. (The interpretationunderCommentisbasedonthisidea.)Becausethatwouldhavemeantaskingforasignafterclearobservation,ashe(a.s.)wasatthattimetalkingwithhisLord"facetoface."Whathehadaskedforwastosee'how'thedeadwouldberaised–intheafore-mentionedmeaning.Two:Theyactuallywantedtoaskabouttheaction,notaboutAllãh'spower

todoso;theyexpressedtheideametaphoricallythroughitsconcomitant.COMMENT:Thereisnoproofforthisexplanation.Evenifweacceptit,it

would negate the idea that they were ignorant of all-encompassing divinepower;buttheunsuitabilityoftheirtalktomannersofservitudestillremainsinplace.Three: There is in this speech an implied word, which is omitted. The

completesentenceisasfollows:'AreyouabletoaskyourLordtosenddowntous food fromheaven?'Thismeaning is supportedby the recital: 'Areyouable (to ask) your Lord,' i.e. 'Are you able to ask Him without there beinganyonetodissuadeyoufromit.'COMMENT:Thissupposedomissionandimplicationcannotturntheword:

'Is yourLord able to… ' into, 'Are you able to ask yourLord;' because theverbsdifferinthetworecitals–intheverseitisthirdper-sonsingular,whilein the impliedone it is secondperson singular; andomissionor implicationdoesnotchangethethirdpersontothesecondpersonatall.However,ifsuchchange-overbenecessary,thenitwouldbesaidasfollows:

Itascribestheactionof‘Īsã(a.s.) tohisLord,becausehisactionis inrealityAllãh'saction,orbecauseeverythingattributedtohimbelongstoAllãh.Butto

beginwith thisexplanation iswrongbe-causeonly thoseactionsofprophetsandmessengersareattributedtoAllãhwhichdonotbringanydefectorshort-coming toHismajesty, e.g.guidance,knowledgeand things like that.On theotherhand,whenitcomestotheconcomitantsoftheirhumilityandhumanity,likelackofpowerandneedinessoreatinganddrinking,etc.,theirattributiontoHimcannotbejustifiedatall.Apartfromthat,thedifficultyoftheapparentmeaningofthewordsremainsinitsplace.Four: al-Istitã‘ah (ability) is used here in the meaning of al-itã‘ah

(obedience); and the question means: 'Will your Lord obey you and acceptyourprayerifyouaskedHimforit.'COMMENT: It is like jumping out from the frying pan into the fire.

Obviously, the question whether Allãh would obey His messenger is morehideousandrepulsivethanthequeryaboutHiscapability.Someone has supported this explanation as follows:al-Istitã‘ah ( عاطتسإلاة )

and al-itã‘ah ( ةعاطإلا ) both are derived from theroot t-w-‘( عوط = obedience) which is oppositeof kurh ( هرآ =dislike);thusobey-inganordermeansdoingitwithpleasureandfreewill;theparadigmofal-istif‘ãl ( لاعفتسإلا ) from thisstem is like that of this paradigm from thestem (jawb). In other words, asistijãbah ( ةباجتسا ) gives the meaning of ijãbah ( ةباجا =to accept prayer), likewise istitã‘ah indicates itã‘ah; thus istatã‘ahu( هعاطتسا ) means atã‘ahu ( هعاطأ = 'he obeyed him').And 's' and 't' in both verbal nouns denote their most well knowntheme,andthatis'towantsomething';howeveritisrelatedtoanimpliedverbwhich is indicatedby thedescribedverb thatemanates from theomittedone;'heiscapableofdoingthisthing'meansasfollows:'Hewanteditandintendedthatthisthingshouldobeyhim,andsoitobeyedhimandfollowedhisorder';likewiseheansweredZaydmeans:'Zaydaskedforsomethingandwantedittoaccepthiscall,soitansweredit'. He further says: With this fine explanation we may understand the

correctnessofthoseexegetes'opinionwhohavesaidthat"IsyourLordable"heremeans"WillyourLordobey",i.e.WillHedothisworkbyHisownfreewillandpleasure,withoutanycompulsion?Inshort, itmeans that:WillyourLordbepleasedtosenddowntousfoodfromheaven,whenweaskHim,orwhenyouaskitfromHimonourbehalf?

COMMENT:First:Allthathehasdoneistocorrelateistatã‘awithistajãbah,andgiveto

theformerthelater'smeaning.Butusinganalogyinlanguageisnotallowed.Second: That both istitã‘ah and itã‘ah are derived from taw‘ which is

oppositeofkurh (dislike),doesnotnecessarilymean that thestem'smeaningwillbepreserved inall conjugationalchanges;because therearemanybasicwords which have left their original meaning as a result of the changes inconjugation, for example:dharaba (he hit) andadhraba (hewent on strike);qabila (he accepted), aqbala (he came forward), qabbala(he kissed), qãbala(heencountered)istaqbala(hewelcomed).When thegrammarians lookat thebasic stemof theverbwhile seeing its

conjugational changes, their only aim is to find out howmuch of the basicmeaning is sustained in all these changes; or does thatmeaning giveway toanother new one; they do not think that the original meaning should bepreserved,evenwithallthosechanges.Understandit.A word indicates the meaning that is understood from it by the live and

prevalent usage, not by the literal connotation of its root-word. The word:istitã‘ah has been used in more than forty places in the Divine Book, andeverywhere it gives themeaning of ability.And theword: atã‘ah is used innearlyseventyplaces,andeverywhereitgivesthemeaningofobedience.Also,wherever theword: taw‘ has been used it denotes 'opposite of dislike'.Now,howcantheword:istitã‘abetakentomeanitã‘a,andthisinitsturnbetakentomeantaw‘?Andhowcanitbethenclaimedthatabilityheremeanspleasureorliking?Asforajãbaand istajãba,bothhavebeenused in theQur ’ãn in thesame

meaning; and istajãbah has been used several timesmore than ajãbah – theformerisfoundinaboutthirtyplaceswhilethelatterisnotseeninmorethanten.Howcanatã‘aandistatã‘acanbeanalogizedwithit?As for the both words having the same meaning, it only means that two

aspectsoftheseswordsfitononeplace:Ajãbameansthattheanswerwentoverfromtheanswerabletothequestioner,andistajãbameansthattheonewhoisanswerableaskedforthereplyfromhimselfandpasseditontothequestioner. It is now clear thatwhat that exegete has explained istajãbah with, is not

correct;hehassaid:"Istajãbameansthatheaskedforsomethingandwanteditto give him the reply and it replied." But the paradigm of istif‘ãl indicatesdemandoffa‘ala,andnotdemandofaf‘ala.Anditisclear.Third:Thecontextdoesnotagreewiththisinterpretation.Ifweacceptthat

theirquestion,"IsyourLordabletosenddowntousfoodfromheaven?"onlymeant: 'WillyourLordbepleasedthatweaskHim(oryouaskHim)tosend

downtousfoodfromheaven?'and that theironlyaimfromthisquestionorfromthiscomingdownwasthattheirfaithbestrengthenedandtheirheartsbeatease,thenwhy‘Īsã(a.s.)shouldadmonishthemandsay:"FearAllãhifyouare believers?" And why should Allãh threaten him who would disbelieveafterwards from among themwith a chastisement with which He would notchastiseanyoneintheworlds?Whilethefactremainsthattheyhadnotspokenexcept truth and had not put except a proper request; andAllãhHimself hassaid:…andaskAllãhofHisgrace;...(4:32)QUR’ÃN: He said: "Fear Allãh if you are believers.": ‘Īsã (a.s.)

admonished them because apparently they had questioned the ability of his(a.s.)'sLordtosenddownfoodfromheaven;thisspeechcreatesdoubtinanycase.However,inviewoftheinterpretationgivenbyus,thattheactualreasonofthiscensurewhichendedwiththeseverethreatening,wasthattheyhadaskedforasignwhentherewasnoneedofit,andsuggestedwhatwastantamounttoplaying with divine signs; add to it their ugly style of the question whichapparently showed that their hearts had not firmly believed in the power ofAllãh; in thisback-drop, thereasonof‘Īsã(a.s.)'sadmonitionbecomesmoremanifest.QUR’ÃN: They said: "We desire that we should eat of it and that our

heartsshouldbeatrest,andthatwemayknowthatyouhaveindeedspokenthetruthtousandthatwemaybeofthewitnessestoit.":Itappearsfromthecontext that they offered this excuse in order to save themselves from hiscensure.Thistalkapparentlyisrelatedtotheirdemandforasignbysendingdown the food; itdoesnot refer toany imagineddoubt that theywouldhaveentertainedregardingAllãh'sunrestrictedpower.Thisisanotherevidencethattheywere so admonishedbecause theyhad asked for a signwhen itwasnotneededatall.Asfortheirwords:"Wedesirethatweshouldeatofit…wemaybeofthe

witnesses to it." The disciples have given four reasons for demanding thisparticularsign:-First: Eating of it: They wanted to point out that they had not intended

playingwiththesignsofAllãh;theywantedtoeatofit,anditwasareasonableobjective. We have said earlier that this explanation of the disciples wastantamounttotheiracceptancethattheydeservedtheadmonitionby‘Īsã(a.s.)andtheseverethreateningbyAllãhtohimwhowoulddisbelieveinthesignofthefood.Someone has said that they had mentioned eating in order to show their

utmost need of food and that they could not find anything to satisfy theirhunger.Yet others have said that theymeant to say: that we should be blessed by

eatingit.However, you are aware that neither of the above reasons can be inferred

frommerely the word, eating. Had they intended either of the two reasons,whichwouldreallyremovethecensure,itwasnecessaryforthemtomentionitclearly.Astheydidnotmentionanysuchthinginspiteofitsnecessityinthiscontext,obviouslytheyhadusedeatinginitsgeneralsense,inasmuchasitwasareasonablepurpose,anditwasonepartof theirobjectiveinsuggestingthecomingdownofthefood.Second: Tranquillity of hearts, that their hearts should be at rest, by the

removalofnotions,whichwereinconsistentwithsincerityandpresence.Third:Toknowthat‘Īsã(a.s.)hadindeedspokenthetruthinconveyingthe

divine message to them. Knowledge here means that certainty which comesintotheheartwhendevilishnotionsandinsinuationsareremovedfromit.Or,assomeonehassaid,theknowledgethathe(a.s.)hadspokentothemthe

truthinwhathe(a.s.)hadpromisedthemasthefruitsoffaith,likeacceptanceofinvocations.However, this interpretation looks unlikely because the disciples had not

askedforcomingdownofthefoodexceptthrough‘Īsã(a.s.)'sinvocation,i.e.as amiracle fromhim (a.s.), and they had already seen numerous signs andmiraclesonhis(a.s.)'shand;becausehe(a.s.)wasalwaysaccompaniedbygreatdivinesigns;hewasnotsenttohiscom-munity,norhadhe(a.s.)putacalltothemexceptwiththesignsofhisLord;sotheywerealwaysseeingthefruitsofhis faith in the formof the acceptance of his invocation– if the fruitmeansacceptanceofhis(a.s.)'sinvocation.Butifthefruitistakentomeanacceptanceoftheirowninvocation,then[itwouldbeagainstthecontext,because]theyhadnotdemandedcomingdownof thesign through theirown invocation,and itdidnotcomedownbutby‘Īsã(a.s.)'sinvocation.Fourth: That theymight be of thewitnesses thereof,whereverwitnessing

wouldbeneeded,likegivingwitnessbeforethedisbelieversandontheDayofResurrectionbeforeAllãh.So,witnessinghereisunrestricted.Also,possiblyitmayreferonlytothewitnessingbeforeAllãh,asappearsintheirtalkquotedbyAllãh,interalia:"OurLord!WebelieveinwhatThouhastrevealedandwefollowtheMessenger,sowriteusdownwiththosewhobearwitness."(3:53)In short, while pleading in their defence, they added some beau-tiful and

likeable factors to their other objective, i.e. partaking from heavenly food.Theydidsoinordertoremovetheuglinessfromtheirdemandingasignafter

already seeing sufficient signs; then ‘Īsã (a.s.) agreed to their demand aftertheirpersistence.QUR’ÃN:‘ĪsãthesonofMaryamsaid:"OAllãh,ourLord!Senddownto

usfoodfromheavenwhichshouldbetousanever-recur-ringhappiness,tothe first of us and to the last of us, and a sign from Thee, and grant ussustenance,andThouartthebestofproviders.":He(a.s.)joinedhisownselfwith them in asking for the food; and began by calling to his Lord with acomprehensive word: "O Allãh, our Lord!" They had said: "Is your Lordable…",buthechangeditsothattheaddresswouldagreewiththeprayer. This prayer is unique amongst all the prayers and invocations of the

prophets (peacebeupon them),quoted in theQur ’ãn.Whileallothersbeginwiththeword: 'MyLord'or 'OurLord';thisalonebeginswith:"OAllãh,ourLord!" It is only because of the delicacy of the situation and the fright ofappraisal. On the other hand, similar opening addresses are found in thevarious types of praises quoted in theQur ’ãn:Say: "Praise be to Allãh… "(27:59); Say: "O Allãh, Master of Kingdom! … " (3:26); Say: "O Allãh!Originatoroftheheavensandtheearth,…"(39:46).Then he (a.s.)mentioned a heading for this sent down food,whichwould

serveasareasonforhisandhiscompanions'requestthatitbesentdown,andit is that it should be to them an ever-recurring happiness, to him and hispeople.Thediscipleshadnotmentionedintheirdemandthattheywantedittobeanexclusivefestivaltothem.Buthe(a.s.)askedforitinageneralstyleandmoulded it into a good mould, in order that it would not be thought as ademandforasignwhiletherealreadyweresomanygreatdivinesignsbeforetheireyesandwithintheirobservation.Inthisway,itwouldbecomeademandlikeablebyAllãh,andnot inclashwithHismajestyandgreatness;becauseafestivalbyitsverynatureunitestheword,revivesthecom-munity,enlivensthecelebrantsandisannouncedwheneverthegrandeurofreligionreturns.Thatiswhyhesaid:"anever-recurringhappiness,tothefirstofusandtothe

lastofus,"i.e.thefirstgroupofournationandtheotheroneswhowouldjointhem later – as the context shows. Because ‘īd ( دیع = festival) isderived from ‘awd ( دوع = return); so it wouldbe ‘īd only if it returns time and again, in descendants afterancestorswithoutanylimit. This festival exclusively belonged to the ummah of ‘Īsã (a.s.), and as

explainedearlier,thistypeofsigntoowasreservedforthem."and a sign fromThee": First he puts up the question of ‘īd, and itwas a

goodandbeautifulthingfreefromallblemish;thenhefolloweditbyitsbeing

asignfromAllãh.Itwasanextrabenefitaddedtothemainobjective;itwasnotintendedtobetheonlyobjective.Haditbeentheonlypurpose,i.e.itsbeingasign asking for, it would have led to an unwanted result; because all goodadvantageswhichcouldbeintendedfromit,wereeasilyobtainablethroughthesignswhichthedisciplesandotherswereseeingfromhim(a.s.)everyday."andgrantussustenance,andThouart thebestofproviders": It isanother

benefitwhichhecountedasresultingfromthatinvocationof‘īd,althoughitisnot the intendedpurpose.Thediscipleshadasked for it as themain intendedpurposeinitself,astheyhadsaid:"Wedesirethatweshouldeatofit…"Thus,theyhadmentioneditasthethingintendedforitself,andmentioneditbeforeother items.But ‘Īsã (a.s.) counted it asunintended for itself andput it at theend;also,hechangedtheword,eating,withthatofsustenance,andaddedafteritthephrase:"'andThouartthebestofproviders.'"Whattheyhadtreatedasthemainpurpose,hasbeenrelegatedby‘Īsã(a.s.)

asaresultingbenefit,only.Itsproofmaybeseeninthefactthathe(a.s.)firstprayed for himself and his whole ummah the granting of ‘īd, which he hadadded to their suggestion. In this way, its becoming a sign of Allãh and asustenance, became two attributes which were reserved to some of themexcludingtheothers,likearesultingbenefitwhichisnotall-encompassing.Whenyouwill lookathis(a.s.)'sfineandbrilliantgoodmannersvis-à-vis

hisLord,youwillbeastonished.Seehowhe (a.s.) took thewordingof theirdemand,thenaddedtoit,omittedfromit,alteredthesequenceandchangedandpreserved, until their original talk which was totally unfit to be presentedbeforeAllãh, turned into a beautiful speech containing the goodmanners ofservitude. Just meditate on the proviso of his (a.s.)'s speech, you will beamazed.QUR’ÃN:Allãhsaid:"SurelyIwillsenditdowntoyou,butwhoevershall

disbelieve afterwards from among you, surely I will chastise him with achastisementwithwhichIwillnotchastiseanyoneamongthenations.":ThepeopleofMedinaandSyriaaswellas‘Ãsimhaverecitedit,munazziluhã( زنماهل ) with intensified

pronunciation, and the others haverecited munziluha ( اهلزنم )without intensification – as has been describedin Majma‘u 'l-bayãn. And thelatterismoreappro-priate,becauseinzãl( لازنإ )–fromwhichmunziluhã( هلزنم )isderived–denotesbeingsentdownallatonce,andthefoodwassentdowninthis very manner. As

fortanzīl ( لیزنت ) – fromwhichmunazziluhã is derived – it is generally used forgradualcomingdown,asdescribedearlierrepeatedly.Thephrase:"SurelyIwillsenditdowntoyou"isanunambiguouspromise

tosendthefooddown,especiallywhenweseeitsstructure:theoriginalphraseliterally means: I am its sender down, i.e. it uses the paradigm of nomenagentis,andnotofaverb;anditinevitablymeansthatthefoodwasindeedsentdowntothem.Someexegeteshavesaidthatitwasnotsentdown,asisquotedinad-Durru

'l-manthūrandMajma‘u'l-bayãn,fromal-HasanandMujãhidthattheysaid:"Itdidnotcomedown;becausewhentheyheardoftheconditiontheyabandonedtheirrequestandsaid:'Wedonotwantitnordoweneedit';soitdidnotcomedown."Butthefactisthattheverseclearlyshowsthatitwassentdown,asitcontains

clear promise of its coming down, and far be it fromAllãh that He shouldmagnanimouslygiveaclearpromisewhenHeknewthat theywouldgiveuptheirdemandso itwouldnotbesentdown; thepromisegiven in theverse isquite clear, and the condition mentioned in it says that those who woulddisbelieveafteritscomingdownwouldbegivenunparallelledchastisement.Inother words, the verse contains unconditional promise of sending the fooddown,and then it attaches thechastisement todisbelief. Itdoesnot say that itwouldbesentdownprovidedtheyaccepted thechastisementfordisbelief,sothat thepromisewouldbecancelled if theydidnotaccept thesaidcondition,andthenthefoodwouldnotbesentiftheygaveuptheirdemand.Understandit.Inanycase,thedivinepromisetosendthefoodconjoinedwithseverethreat

ofdisbelievers'chastisementwasnotarejectionof‘Īsã(a.s.)'sprayer,ratheritapparentlyacceptshisinvocation.However,asthisacceptanceoftheprayer,inthis context, would have apparently shown that that sign would be anunrestrictedmercywhichwouldbeenjoyedbythefirstofthemandthelastofthem,Allãh restricted itwith the attachedproviso. In short, it shows that thisfestival,whichisexclusivelyreservedtothem,wouldnotbenefitallofthem,itwouldbebeneficialonlytothebelieversamongthemwhowouldcontinueintheir belief, but as for the disbelievers theywould be harmed by it, extremeharm.Thus, these twoverses in their styleare like theverses2:124and7:155-6.

All these verses contain a general and unrestricted prayer and a restrictedacceptance.[Thoseversesareasfollows.]And(remember)whenhisLordtriedIbrãhīmwithcertainwords,andhefulfilledthem.Hesaid:"SurelyIamgoingtomakeyouanImãmformen."He(Ibrãhīm)said:"Andofmyoffspring?"He

said: "My covenant shall not include the unjust." (2:124). "… Thou art ourGuardian,thereforeforgiveusandhavemercyonus,andThouartthebestofthe forgivers. And ordain for us good in this world and in the hereafter, forsurelyweproceedtoThee."Hesaid:"(Asfor)Mychastisement, IwillafflictwithitwhomIplease,andMymercyencompassesallthings;soIwillordainitforthosewhofearAllãhandpaythezakãt,andthosewhobelieveinOursigns."(7:155-6).You have understood from the above that the actual reason for this

threatened chastisement (whichwould be restricted to them) is that they haddemandedasignofatypethatwouldbereservedtothemandnoothernationwould share in it with them. So, when that demand was granted they werethreatened on disbelieving in it a chastisement that no one elsewould sharewiththem,justlikethedistinctiongrantedtothem.It is apparent from it that al-‘ãlamīn ( نیملاعلا =

worlds,nations)refers toallnations,notonlythosewhowerepresentat thattime,becauseitisrelatedtothosewhomtheydistinguishedamongthepeople;anditcoversallnations,notonlythosewhowereinthedaysof‘Īsã(a.s.)fromamong the nations of theearth.Also,itisclearthatalthoughthesentence:"surelyIwillchastisehimwitha

chastisementwithwhich Iwill not chastise any one among the nations", is averytoughthreatofamiserablepunishment,yetthetalkdoesnotsaythatthechastisementwouldbeaboveallpunishmentsandretributionsinhardshipandagony; it rather says that the punishment would be unique which they alonewouldbeafflictedwithamongthenations.

TRADITIONS

Abū‘Abdillãh(a.s.)explainedthephrase:"IsyourLordable"inthesewords,"AreyouabletopraytoyourLord?"(Majma‘u'l-bayãn)The author says: This meaning has been narrated through Sunnī chains

fromsomecompanionsandtheirfollowers,like‘ÃishahandSa‘īdibnJubayr.It returns to the meaning which we have shown earlier, because the querryabout‘Īsã(a.s.)'spowercanonlybecorrectifitreferstohisabilityfromtheviewofreasonandwelfare,notabouthisactualpower. ‘Īsãal-‘Alawīnarrates fromhis father fromAbūJa‘far (a.s.) thathesaid,

"The table(of food) thatwassent to theChildrenofIsraelwassuspendedbygoldenchains;therewereninefishandnineloavesofbreadonit."(at-Tafsīr,al-‘Ayyãshī)Theauthorsays:Inanotherversionthereisnineanwãn( ناونأ =pluralof

nūn نون ) in place of ahwatah ( ـه توحأ = plural of hūt توح );bothhavethesamemeaning,fish.‘Ammãr ibn Yãsir narrates from the Prophet (s.a.w.a.) that he said, "The

tablecame(with)breadandmeat.Itwasbecausetheyhadasked‘Īsã(a.s.)foraninexhaustiblefoodwhichtheywouldeat.He(TheProphet)said,'Itwassaidtothem,"Surelyitwillstaywithyouaslongasyoudonotacttreacherously,donothideitanddonotliftfromit;butifyoudidsoyouwillbepunished."'He (TheProphet) said, 'But thedaydidnot come to its enduntil theyhid it,liftedfromitandactedtreacherously.'"(Majma‘u'l-bayãn)Theauthorsays:[as-Suyūtī]hasnarrateditinad-Durru'l-manthūrfromat-

Tirmidhī, Ibn Jarīr, Ibn Abī Hãtim, Ibnu 'l-Anbãrī, Abu 'sh-Shaykh and IbnMarduwayh,from‘AmmãribnYãsirfromtheProphet(s.a.w.a.),andthereisatitsendthephrase:"sotheyweretransformedintoapesandswine."Also,hewritesinthesamead-Durru 'l-manthūr: IbnJarīr, Ibnu 'l-Mundhir

and Ibn Abī Hãtim have narrated a similar tradition in another way from‘AmmãribnYãsirasamawqūftradition.at-Tirmidhīhassaidthatthewaqfismorecorrect.What this report says that they had asked for an inexhaustible foodwhich

they would eat, does not fully agree with the verse, as appears from theirwordsquotedherein,andthatwemaybeofthewitnessestoit,becauseafoodthatisneverexhausteddoesnotneedanywitnesstotestifyforit–exceptifit

meanstestifyingbeforeAllãhontheDayofResurrection.Also, the report of their transformation into apes and swines, as what is

apparentfromthecontext,isthepunishmentwithwhichtheywerethreatened.Buthere it leavesopenanotherdoorofargument.Because thedivinewords:"surely Iwill chastisehimwitha chastisementwithwhich Iwill not chastiseanyoneamongthenations",apparentlyshowthattheywouldbemetedoutwithan exclusive punishment, not shared by any others;while theQur ’ãn clearlymentions that other people too were transformed into apes. Allãh says: "Beapes,despisedandhated."(2:65).AnditisnarratedinthisconnectionthroughsomechainsofAhlu'l-Bayt(a.s.),thattheyweretransformedintoswines.al-Fudayl ibn Yasãr narrates from Abu 'l-Hasan (a.s.) that he heard him

saying,"Swineswerefromthepeopleof‘Īsã,theyhadaskedforcomingdownofthetableandthendidnotbelieve,soAllãhtransformedthemintoswines."(at-Tafsīr,al-‘Ayyãshī)‘Abdu's-SamadibnBandãrsaid,"IheardAbu'l-Hasan(a.s.)saying,'Swines

were a community of bleachers, they denied the table, so they weretransformedintoswines.'"(ibid.)Theauthorsays:Itisnarratedinal-KãfīfromMuhammadibnYahyã,from

Ahmad ibnMuhammad, fromMuhammad ibnal-Hasanal-Ash‘arī fromAbu'l-Hasan ar-Ridã (a.s.) that he said, "Elephant is transformed, it was afornicating king; wolf is transformed, it was a cuckold Bedouin; rabbit istransformed,itwasawomanwhowasdis-loyaltoherhusbandanddidnottakebath after her menstruation; bat is transformed, it used to steal dates of thepeople;apesandswinesaregroupsoftheChildrenofIsraelwhohadexceededthelimitsoftheSabbath;eelandlizardwereagroupoftheChildrenofIsraelwhodidnotbelievewhenthetablewassentdownto‘ĪsãsonofMaryam,sothey became disoriented, one group fell in the sea and another in the land;mouse isadebaucherer; scorpionwasaslanderer;andbear, lizardandwaspweremeat-sellerswhodefraudedinmeasure."Thistraditiondoesnotgoagainsttheprecedingtwotraditions,becauseitis

possiblethatsomeofthemwerechangedintoswines,whilesomeotherswerechangedintoeelandlizard.However,itisnotfreefromanotherdifficulty,asitmentions that the people of the Sabbathwere changed into apes and swines,while this verse aswell as a similar one in the chapter seven,mention, onlytheir transformation into apes, and their context rejects their transformationintoanyothershape.

8ChapterTrandslationofverses116-120

AndwhenAllãhwillsay:"O‘ĪsãsonofMaryam!Didyousaytothepeople:'TakemeandmymotherfortwogodsbesidesAllãh'?"Hewillsay:"GlorybetoThee,itdidnotbefitmethatIshouldsaywhatIhadnorightto(say);ifIhadsaidit,Thouwouldstindeedhaveknownit;Thouknowestwhatisinmymind,andIdonotknowwhatisinThymind,surelyThouartthegreatKnoweroftheunseenthings(116).IdidnotsaytothemaughtsavewhatThoudidstenjoinmewith:'ThatworshipAllãh,myLordandyourLord',andIwasawitnessofthemsolongasIwasamongthem,butwhenThoudidstcausemetodie,Thouwertthe watcher over them, and Thou art witness of all things (117). If Thoushouldstchastisethem,thensurelytheyareThyservants;andifThoushouldstforgivethem,thensurelyThouarttheMighty,theWise."(118).Allãhwillsay:"Thisisthedaywhentheirtruthshallbenefitthetruthfulones;theyshallhavegardens beneath which rivers flow to abide in them forever; Allãh is wellpleased with them and they are well pleased with Him; this is the mightyachievement." (119).Allãh's is theKingdomof theheavensand theearthandwhatisinthem;andHehaspoweroverallthings(120).

COMMENTARY

It is a sort of a dialogue between Allãh and His messenger ‘Īsã son ofMaryam,aboutwhattheChristianssayregarding‘Īsã(a.s.).Itappearsthatthepurposeoftheseversesistoaffirmwhathe(a.s.)hadconfessedanddescribedabout himself in his life of this world: That he had no right to claim forhimselfwhatwas not 'his' anyhow; that he indeedwas in the sight ofAllãh,whichdoesnotsleep,nordoesitturnaside;thathehadnevercrossedthelimitslaiddownbyAllãh.HehadnotsaidexceptthatwhichAllãhhadenjoinedhimtosay,andhehadremainedengagedinthetask,whichAllãhhadgivenhim–itwasthesubjectof'witnessing'.AndAllãhhasaffirmedhistruthfulnessinwhathesaidregardingtherightofLordshipandservitude.Inthisway,theversesfit theaimandobjectiveforwhichthischapterwas

revealed; that is the description of the right laid down by Allãh over Hisservants, that they should fulfil the covenant theyhavemade, and shouldnotbreakit;itisnotproperforthemtowanderaroundastheywant,andtograzepleasantlywherevertheywish.BecausetheyhavenotbeengivensuchrightbytheirLord,nordotheyhavesuchpowerontheirown.Allãh'sistheKingdomof theheavensand theearthandwhat is in them;andHehaspowerover allthings.Andonthisnotethechaptercomestoitsend.QUR’ÃN:AndwhenAllãhwillsay:"O‘ĪsãsonofMaryam!Didyousayto

thepeople:'TakemeandmymotherfortwogodsbesidesAllãh'?":"When"isanadverboftimerelatedtoanomittedbut impliedverbwhichisunderstoodfromthecontext–anditindicatestheDayofResurrection;asAllãhdescribes:Allãhwillsay:"Thisisthedaywhentheirtruthshallbenefitthetruthfulones;"and‘Īsãhimselfshallsay:"andIwasawitnessofthemsolongasIwasamongthem,butwhenThoudidstcausemetodie,Thouwertthewatcheroverthem".TheversementionsMaryamwiththeattributeofmotherhood;itsays:"Take

meandmymotherfortwogods",insteadofsaying:'TakemeandMaryamfortwo gods'. It points to theirmost important proof for ‘Īsã's divinity, i.e. hisbeingbornof herwithout a father; thus the sonship andmotherhood are thebasicingredientsinthismatter;thereforementioninghimandhismotherwasmoreeffectivethanthementionof‘ĪsãandMaryam. "Dūn" ( نود =

low, inadequate) is used ultimately in the sense of 'besides'. ar-Rãghibsays: "Dūn isusedtoindicateonewhoisunabletodosomething;someonehassaidthatitis

thereversedformofdunuw( وند =proximity)adwan( نودأ )meansdanīy( ىند =near); Allãh says: Do not take for intimate friends from among othersthanyourownpeople;.. .[3:118],i.e.hewhodoesnotattainyourpositioninreligiosity;or,inkinship;thewordofAllãh:…andforgiveswhatisbesidesthat...[4:48],i.e.lesserthanthat;orapartfromthat;andthetwomeaningsareconcomitant.Andthedivinewords: 'Didyousay to thepeople:"TakemeandmymotherfortwogodsbesidesAllãh"?',i.e.otherthanAllãh."Thephrase:"besidesAllãh",hasbeenusedintheQur ’ãnmostlyinthesense

ofpartnership,andnotforindependentdivinity.Whenitcondemnstakingone,twoormoregodsbesidesAllãh, itmeanstakingsomeoneotherthanAllãhapartnerofAllãhindivinity–itdoesnotmeantakingsomeoneelseforagodanddenyingthedivinityofAllãh:Surelyitwouldbeafoolishtalkwithoutanysense,becausetheonetakenasgodwouldbethetrueGodandotherthanHimwould be negated. Thus, it would turn into a verbal dispute about someattributes. For example, if someone says thatGod is theChrist, and negatedGodforChrist,itwouldmeanthatheaffirmstheexistenceofGodbutattachestoHimhumancharacteristicsoftheChrist.Or,ifhesaidthattheidolsorlordsof the idols are gods andnegated the existence ofAllãh, thenhe admits thatthereisagodfortheuniverse;thusheaffirmstheexistenceofAllãh,buthasascribedtoHimtheattributesofpluralityandmultitude;thushemakespartnerforAllãh.OrsaysastheChristianssaythatAllãhisthethirdofthethree,i.e.,onewhoisthreeandthreewhoisone.Likewise,whoever says that the beginningof theworld is timeor nature

anddeniesthatthereisagodforit,heindeedaffirmsthatthereisaMakerfortheworldandhe isAllãh,buthehasascribed toHim theattributesofdefectandtransience.Andwhoever denies any beginning for this wonderful system and rejects

anycausalityandeffectiveness,inspiteofthecleardecisionofhisnature,heindeedaffirmsthatthereisaworldfirmlyfixedwhichisnotsubjectofdenialor non-existence at all; in otherwords, theworld has an essential existence.Now,theprotectorofitsexistenceandpermanenceiseithertheworlditself–which cannot be, because its parts are subject to change and cessation – oranotherone–andHeisAllãhwhohasHisattributesofperfection. It is thus clear that Allãh does not admit negation in any way, except in

apparentwordingthatisdevoidofanyunderstandablemeaning.ThebasicfactorinallthisisthatmanprovestheexistenceofAllãhbecause

of the general need felt in the world for the One who should furnish hisexistence's requirements and manage the affairs of his system, and then hewould affirm the particulars of his existence.Whatever hewould affirm for

fulfillingthisneed,heisAllãh.Thenifheaffirmsanothergodormoregodsthanone,itwillbeseenthateitherhehaserredinspecificationofHisattributesand apostatized inHis names, or has affirmed forHim a partner or severalpartners.ButtodenyHisbeingandaffirmsomeoneotherthanHim,wouldbeasenselessexercise.Now, it becomes clear that thephrase, twogodsbesidesAllãh,means two

partnersofAllãhbesideHimself.Evenifitisacceptedthatthephrasedoesnotindicate partnership in any way, we shall say that its meaning does not gobeyondbelieving in twogodswho in quiddity are other thanAllãh; but it issilentabout itsbeing joinedwithdenialofAllãh'sdivinityor itsaffirmation;no word of the verse speaks about it, it is understood from outside. TheChristiansdonotdenyHisdivinityalthoughtheytaketheChristandhismotherastwogodsbesidesAllãh.SomepeoplehavefoundithardtoexplaintheversebecausetheChristians

donotbelieveinthedivinityofthevirginMaryam;andtheyhavementionedseveralpointsforexplainingit.But it shouldbekept inmind that theversementions their takingher as a

goddess, andnot that theybelieve inher as agoddess.Taking someoneas agodisquitedifferentfrombelievinginhisdivinity–exceptasaconcomitant.Taking someone as a god is applicable to submitting to him with humility.Allãh says:Have you then considered him who takes his base desire for hisgod? (45:23).Andthis themeisnarratedfromtheancientsofChristians,andobservedintheirdescendants.al-Ãlūsī has written in Rūhu 'l-ma‘ãnī: Verily Abū Ja‘far al-Imãmī has

narrated from some Christians that in the past there was a sect calledMaryamiyyah;theybelievedaboutMaryamthatshewasagoddess.[RashīdRidã]hassaidinTafsīru'l-Manãr:AsfortheirtakingtheChristasa

god, it has already been mentioned in several places in explanation of thischapter;andasforhismother,herworshipwasagreeduponintheEasternandthe Western Churches after Constantine; then the Protestant denomination(which appeared many centuries after the advent of Islam) rejected herworship.2This worship offered to Maryam, mother of Christ, by Christians, is of

variousmodes:Thereisasalãtwhichcontainsprayer,praise,callforhelpandintercession;thereisalsoafastascribedtoherandnamedafterher;andallthisis joinedwithhumility toher remembrance, and toherpictures and images,combinedwith the belief of her authority emanating from the unseenworld.Thatauthority,accordingtotheirbelief,enableshertobringbenefitandharmin this world and the next, either by herself or through her son. They have

clearlydeclaredthatitisincumbenttoworshipher.However,weknownotofanyoftheirsectswhichwouldusetheword,goddess,forher;ofcoursetheynameher, 'Motherofgod'; and some sectsmake it clear that it is used in itsreal,notmetaphorical,sense.TheQur ’ãnsaysherethattheyhadtaken‘Īsãandhismotherfortwogods,

and the taking is other than naming; taking them for gods occurswhen theyworshipthem,andthiscertainlyhappensintheircase.Allãhhassaidinanotherverse that theysay:SurelyAllãh,He is theMasīhsonof Maryam;… (5:72).But that is somethingelse.And theProphet (s.a.w.a.)hasexplained thedivinewords:TheyhavetakentheirdoctorsoflawandtheirmonksforLordsbesidesAllãh,...[9:31],thattheyfollowedtheminwhattheyallowedorforbade,notthattheycalledthemLords.ThefirstcleardeclarationthatIsawabouttheChristiansreallyworshipping

Maryam, was in the book, as-Sawã‘ī, from among the books of the GreekOrthodox,andIhadseenthisbookinamonastrycalledDayru't-Talmīd,whenIwasfirstadmittedintheeducationalInstitute;andtheCatholicdeclareopenlyandtakeprideofit.al-JazwīthaddecoratedinBeiruttheirmagazine,al-Mashriq(no.9,year7)

with Maryam's picture and coloured designs, it was done as a souvenir tocelebratetheGoldenJubileeattheendoffiftyyearssincethe

2ThebeliefthattheChristwasamessengerandnotagodisnowspreadingamongAmericanChristiansthesedays–anditis1958C.E.ThescholarH.G.Wells has written in his Short History: This worship renderred by generalChristianstotheChristandhismotherdoesnotagreewiththeteachingsoftheChrist, because he had forbidden, as quoted in the Gospel according to St.Mark,theworshipofanyoneotherthantheOneAllãh.(Videpp.526&539ofthesaidbook.)(Author'snote)announcement of the Pope Pius IX that the virgin Maryam had become

pregnantwithoutpollutionofsin;andinthatveryissuetheyconfirmedthattheEasternaswellastheWesternChurcheswor-shippedMaryam.Of thesame theme is thewordof fatherLuisShaykhū, inanarticleofhis

regarding theEasternChurches:"Verily theworshipbyArmenianChurchofthe chaste virgin, theMother ofAllãh, is certainly awell-known affair."Healsowrites:"TheCopticChurchisdistinguishedbyitsworshipoftheBlessed

Virgin,theMotherofAllãh."ThenhequotesapartofanessaybyfatherInistasal-Karamlipublishedin

theCatholicmagazineal-Mashriq (no.14,year5)ofBeirut.Hewritesundertheheading,"AntiquityoftheVirgin'sworship",aftermentioningthewordingof Genesis, regarding the enmity of the serpent with the woman and heroffspring,andinterpretingthewomanastheVirgin:"Don'tyouseethatyoudonotfindinthistextanythingclearlypointingtotheVirginuntiltherecamethatgreatprophet,Eliatheliving,andhebroughtforththeworshipoftheVirginfrom the cornor of symbolism and ambiguity to the world of clarity andexplanation."ThenheinterpretsthisclarityandexplanationbywhatiswrittenintheKings

III(accordingtotheCatholicarrangement)thatwhenEliawaswithhisservantatthesummitofKaraml,heorderedhimseventimestolooktowardsthesea.After the seventh observation, the servant informed him that he saw a cloudaboutthesizeofaman'spalmrisingfromthesea.Theessay-writersays:"Fromthatrising(thefirstrisingofthecloud3)Isay:

'Is it anything except the picture ofMaryam, according towhat the exegeteshaveestablished,ratheritisthepictureofthefoetuswithouttheoriginalsin'."Thenhesays:"ThisistheoriginoftheVirgin'sworshipintheesteemedorient;anditgoesbacktothetenthcenturyB.C.;andtheexcellenceinthismattergoesto this great prophet Elia."Again he says: "That iswhy the ancesters of theKarmaliteswerethefirsttobelieveintheLordJesusaftertheapostlesandthedeciples,andtheywerethefirsttoestablishaplaceofworshipfortheVirginafterherbeingtakenawaytotheheavenwithsoulandbody."4

3 It points to the cloud which the servant had seen rising from the sea.(Author'snote)

4 Wehavecopieditatlength,becauseameditatingscholarmayfindinitthetypeoftheir 'logic'withwhichtheyaffirmherworship,andhewillalsoseesomeoftheirrecklessnessinreligion.(Author'snote)QUR’ÃN:Hewillsay:"GlorybetoThee,itdidnotbefitmethatIshould

saywhatIhadnorightto(say);…ThouartthegreatKnoweroftheunseenthings:Thisand thenextversecontainreplyof‘ĪsãsonofMaryam(a.s.)ofthequestionhewasasked;andhe (a.s.)hasadopted in itanamazingmannerandetiquette:

HebeganbyglorifyingGod,whenhe(a.s.)suddenlyandunexpectedlywasconfrontedwithwhatwasnotpropertobeascribedtothatGreatandSublimeBeing–i.e.thepeopletakingthemtwogodsbesidesAllãh,asHispartners.ItisagoodmannerofservitudethattheservantshouldglorifyhisLordwheneverhehearswhatisnotpropertobeascribedtoGodorwhatdoesnotenterintomindinthiscon-nection.ItisthisfactorthatAllãhhastrainedHisservantsintheQur ’ãn:And they say: "TheBeneficentGod has taken toHimself a son."Glorybe toHim… .(21:26);And they ascribe daughters toAllãh, glory be toHim;…(16:57).Then he turned to refutewhatwas implied in the question that it could be

ascribedtohim.Thathewouldhavetoldthepeopletotakehimandhismotherfor twogodsbesidesAllãh.Hedidnot only reject it in itself, but refuted itscausetoputemphasisondeanthropomorphism.Hadhesaid:'Ididnotsay(ordo)it',itwouldhaveimpliedthatalthoughsuchanactionortalkwaspossiblebuthedidnotdoit;butwhenherefuteditscauseandsaid:'ItdidnotbefitmethatIshouldsaywhatIhadnorightto(say)',itrefutedthebasisofsuchtalk;thisrefutationofsucharightalsomore intenselyrefuteswhatdependson it.Letussupposethatamastersaystohisservant:'WhydidyoudowhatIhadnottoldyoutodo?'Now,iftheservantsays:'Ididnotdoit',itwouldrefutewhatwasexpected tohappen;but ifhe said, 'I am ratherunable todo it', itwouldrefuteitbyrefutingitscause;itwouldberejectionofitsbasicpossibility,letaloneitsactualoccurance."itdidnotbefitmethatIshouldsaywhatIhadnorightto(say)":Iftheverb,

mã yakūn ( نوكیام =itdoesnothappen)isadefectiveverb,thenitssubjectis"thatIshouldsay",andthe predicate is "what I had no right to (say)", and"L"( ىل )denotespossession.Themeaningthenwillbe:'IdonotpossesswhatIwasnotgivenpossessionof,anditdoesnotbefitmetospeakwithoutanyright.'Ontheotherhand,ifthisverbis'complete',thentheword,'me',isrelatedtoit,andthephrase:"thatIshouldsay…", is itssubject;andthenthemeaningwillbe: 'Itdoes not occur tome to speakwithout any right.' And the former is nearerinterpretation. In any case, it negates the action by negating itscause."ifIhadsaidit,Thouwouldstindeedhaveknownit":Itissecondrejection

ofthequestionasked–notonitsownbutthroughrejectionofitsconcomitant;becauseifsuchwordswereuttered,Allãhwouldcertainlyknowit,becauseHeitisfromwhomnothingishidden,neitherintheearthnorintheheavens,and

Hewatcheseverysoulastowhatitearns,andHeencompasseseverything.Thisspeechof‘Īsã(a.s.),tobeginwith,presentsthetalkwithitsproof,and

doesnotoffermereclaim;andthenindicatesthatinallhistalksandactionshealwayskeptregardofAllãh'sknowledge,notcaringwhetherothercreaturesofHimknewitornot,ashehadnothingtodowiththem.Inotherwords,askingquestionsisinorderinamatterinwhichthereisa

possibilityofbeing ignorant; so it is intended for removalof ignoranceandimpartingofknowledge–eitherfortheaskerhimself,ifheisignorantofthereality,or tosomeotherperson, if theasker isknowledgeablebutheintendsthat others too should become aware of the reality. It is this latter reason towhich the type of the question found in the divine speech is attributed. ‘Īsã(a.s.)'sreplyatthisjuncture:"ifIhadsaidit,Thouwouldstindeedhaveknownit", turns the affair to His knowledge and indicates that he does not referanythingofhiswordsanddeedsexcepttothedivineknowledge.Thenhesaid:"Thouknowestwhatisinmymind,andIdonotknowwhatis

inThymind":Thisindicatesthepurityofthedivineknowledgefrommixingwith ignorance.Although thesentence, in it-self,denotespraise;butpraise isnot intendedhere,becauseit isnot theplaceofprise;rather it is theplaceofgettingridoftheattributionsthatwereascribedtoHim. His words: "Thou knowest what is in my mind," elaborates the

comprehensivenessoftheknowledgementionedinthephrase:"ifIhadsaidit,Thouwouldsthaveknownit."ItshowsthatAllãh'sknowledgeofourdeeds–andHe is theKing, theTruthon thatday– isnot like theknowledgeofourkings about the condition of their subjects; as they receive reports fromvariouspartsoftheirkingdom,andconsequentlytheyknowthingsinpartandremainignorantofotherparts.AllãhistheKnowerofsubtilities,Awareofallthings,includingthesoulof‘ĪsãsonofMaryaminparticular. Even then, he could not fully elaborate the attributes of His knowledge.

Allãh knows everything, not as one of us knows about someone else, andsomeone else knows about one of us. He knows what He knows byencompassing the object; while nothing encompasses Him, and they cannotcomprehendanythingofHisknowledge.ThusHe,theSublime,isGod,withoutany limit, and everyone beside Him is limited, determined, which cannottranscend the boundary of his limited soul. That is why he (a.s.) added to itanothersentence:"Thouknowestwhatisinmymind,andIdonotknowwhatisinThymind."Asforhiswords:"surelyThouartthegreatKnoweroftheun-seenthings,"

it gives the reason of hiswords: "Thou knowestwhat is inmymind… " Itremoves the possible misunderstanding that the matter of knowledge in the

sentence:"Thouknowestwhatisinmymind,andIdonotknowwhatisinThymind," is confined to what is between him and his Lord, and does notencompassallthings.So,bysaying:"surelyThouartthegreatKnoweroftheunseen things," he made it clear that the complete knowledge of all unseenthings is reserved forAllãh.Whateverknowledge isheldbyanythingand isunseenbyotherthings,itisindeedknownbyAllãhandHeencompassesit.ItfollowsthatnothingisawareoftheunseenthingofAllãhorofotherthan

Allãh's–whichAllãhknows–becauseeverything iscreatedand limitedanddoes not transcend its own phases. Thus, Allãh is the great Knower of allunseen things, and nothing besides Him knows any of the unseen things,neitherwholenorinpart.Moreover,ifanyoftheunseenthingsofAllãhwasencompassedbyathing;

now if Allãh encompasses it, then that encompassing thing would not beencompassing in reality,but itwouldbeencompassedbyAllãh:Allãh inHispleasure has given it the power to encompass some of the things owned byHim,without this latter thinggoingout ofHis possession, asAllãh says:…and they cannot comprehend any thing out ofHis knowledge exceptwhatHepleases;…(2:255)IfAllãhwerenottocomprehendwhatHecomprehends,Hewouldbecome

subject to a limit, and thuswould become a created thing; far exalted is Hefromsuchthings!QUR’ÃN:"Ididnot say to themaught savewhatThoudidst enjoinme

with: 'ThatworshipAllãh,myLordand yourLord':After first refuting thetalk in question by rejecting its cause, he now refutes it by explaining hisresponsibilitywhichhehadnottransgressed.So,hesaid:"Ididnotsaytothemaught savewhatThou didst enjoinmewith… "He used restrictedmode ofspeech through negative followed by positive, in order to give reply to thequestionasked,byrebuttingit,i.e.thespeech:'TakemeandmymotherfortwogodsbesidesAllãh.'Thenhe elaboratedwhathewas enjoinedwithbyAllãh:"'That worship Allãh'"; than described Allãh saying: "'my Lord and yourLord'." It was done so that there should not remain any shade ofmisunderstanding and it should be clearly known that he is a servant and amess-engerwhocallstoAllãh,hisLordandtheLordofallthepeople,alonewhohasnopartner.In such a clear style ‘Īsã son ofMaryam (a.s.) used to call the people to

monotheism, as theQur ’ãn quotes him as saying in other places too:SurelyAllãhismyLordandyourLord,thereforeworshipHim;thisistherightpath.(43:64);And surely Allãh ismy Lord and your Lord, thereforeworshipHim;

thisistherightpath.(19:36).QUR’ÃN:"andIwasawitnessofthemsolongasIwasamongthem,but

whenThoudidstcausemetodie,Thouwertthewatcheroverthem,andThouartwitness of all things:Now, he (a.s.)mentioned the second responsibilityentrustedtohimbyAllãh,andthatwastobeawitnessofhispeople'sdeeds,asAllãhsays:…andontheDayofResurrectionhe(‘Īsã)shallbeawitnessoverthem.(4:159).He(a.s.)declares: 'Ihadonlytworesponsibilitiestowardsthem,toconvey

the message to them and to be a witness of their deeds; as for themessengership, I performed it in clearest possible terms; and as for thewitnessing,IdidnottransgressthetaskYouhadenjoinedmewith;soIamfreefromtheblamethatImighthavetoldthemtotakemeandmymotherfortwogodsbesidesAllãh.'"butwhenThoudidstcausemetodie,Thouwertthewatcheroverthem,and

Thou artwitness of all things":ar-Raqūb andar-riqãbah ( قرلابو ، باقرلاة =protection,preservation);inthiscontext,itdenotespreservationofdeeds.Theword,witness, hasbeen changed to 'watcher', to avoid repetitionbecause thenextphrasecontainsthisword:"andThouartwitnessofallthings,"andtherewas no reason why this word especially should be used secondtime.The clause: "Thou wert the watcher over them," denotes restriction. It

followsthatAllãhwasthewitnessaslongas‘Īsã(a.s.)wasthewitness,andHecontinuedtobewitnessafterhim.Sohis(a.s.)'switnessingwasamediationinwitnessing, not an independent witnessing; it is like all other divinearrangementsbywhichHehasgivensomeservantsagencyofsomefunctions,whileHe is the realmanager of everything, like sustenance, giving life anddeath, preservation, call andguidance, etc.There arenumerousnobleversesshowingthisaspect,whichneednotbequotedhere.That iswhy‘Īsã(a.s.),aftersaying:"butwhenThoudidstcausemetodie,

Thouwertthewatcheroverthem,"addedthenextclause:"andThouartwitnessofall things."Thisstylewasused todenote thathisbeingawitnessoverhispeople'sdeeds,whichhecontinuedtoper-formaslongashewasamongthem,wasasmallpartofthegeneral,comprehensivewitnessing,i.e.thewitnessingofAllãhovera thing;becauseAllãh is thewitnessover the individual thingsandtheiractivities,includingthedeedsofHisservantstogetherwiththedeedsofthepeopleof‘Īsã(a.s.)aslongashewasamongthemandafterhisdeath,and He is the witness together with other witnesses and the witness withoutotherwitnesses.

ItisclearfromtheabovethattherestrictionistrueconcerningAllãhevenwhenotherwitnessesoffer their testimonies,because‘Īsã (a.s.)has restrictedthetestimonyafterhisdeathtoAllãh,althoughAllãhhadHisotherwitnessesafter ‘Īsã (a.s.)'sdeathamongHis servantsandmessengers,andhe (a.s.)waswellawareofit.Anditsproofmaybeseeninthegoodnewshe(a.s.)gaveoftheadventof

the Holy Prophet (s.a.w.a.), as quoted in the Qur ’ãn: And when ‘Īsã son ofMaryamsaid:"OChildrenofIsrael!SurelyIamthemessengerofAllãhtoyou,verifyingthatwhichisbeforemeoftheTawrãt,andgivingthegoodnewsofamessengerwhowillcomeafterme,hisnamebeingAhmad;"...(61:6);andtheQur ’ãnhas clearlymentioned theProphet (s.a.w.a.)beingawitness, asAllãhsays:…andbringyouasawitnessoverthese?(4:41).Moreover, Allãh has quoted him (a.s.) as describing this restriction: "but

whenThoudidstcausemetodie,Thouwertthewatcheroverthem,"andhasnotrefutedit.So,Allãhisthewitness,andnooneelse,inspiteoftherebeingwitnesses.ItmeansthattherealityofwitnessingbelongstoAllãh,inthesamewayaseveryperfectionandgoodnessbe-longstoAllãh;whateverperfection,goodness or beauty He gives to others, it emanates from His bestowal ofpossession, without this bestowal making Him divested of possession orcausing negation of His ownership. You shouldmeditate on various aspectswhatwehavesaid.Itisclearfrom‘Īsã(a.s.)'sconditiondescribedinthesetwoverses,thatheis

innocentofwhathadbeensaidabouthim,andthathehasnoresponsibilityatall regarding their deeds. That is why he (a.s.) has ended his speech on thewords: "If Thou shouldst chastise them … surely Thou art the Mighty, theWise."QUR’ÃN: "If Thou shouldst chastise them, then surely they are Thy

servants;andifThoushouldstforgivethem,thensurelyThouarttheMighty,the Wise.": When it became clear, through his proofs, that he had noresponsibility towards the people except conveyance of the message anddeliveryofthetestimony,andthathedidnotdoexceptthatanddidnotcrossthe limit towhat he had no right to, and thus hewas not liable towhat theyutteredof thewordsofdisbelief, then it isobvious thathehasnothing todowiththedivinejudgementconcerningthemandtheirLord.Thatiswhyhehasstartedthisnewtopicwithoutanyconjunctiveoranyindicationthatitbranchesfromtheprecedingspeech.Thus, the verse is almost capable of being put in place of fore-going

explanation. Its meaning: 'I am not responsible for the ugly poly-theism in

which they felldown, and Ididnot interfere in anyof their affairs, so that Ishould take part with them in the judgement between Thee and them inwhateverThoupleasest,andinThydecreeaboutthemasThouwishest.TheyaloneshouldfacewhateverThoudoestabout them.IfThoushouldstchastisethem, as Thou hast decided about those who ascribe a partner to Thee, bysendingthemintotheFire,thensurelytheyareThyservants,andinThyhandaloneis themanagementof theiraffairs,andThouhast theright tobeangrywiththem,becauseThouarttheMasterinreality,andtothemasterbelonghisservants' affairs.And ifThou shouldst forgive them, by erasing the trace ofthisgreatinjustice,thensurelyThouarttheMighty,theWise,toTheebelongsthe right of power and wisdom, and a mighty one (the one who owns theseriousnessandpower,notfoundinothers),especiallyifheiswise(whodoesnottakeanystepexceptwhenitisproper)hastheauthoritytoforgivethegreatinjustice;obviouslywhenpowerandwisdomarejoinedtogetherinanyone,donotallowanyotherpowertostandagainsthim,noranyobscurityinwhateverhedecides.'Theforegoingexplanationmakesitclearthat:-First: theword of ‘Īsã (a.s.): "then surely they are Thy servants," has the

force of saying: 'then surely Thou art their true Master', as we see in theQur ’ãnicstylethatitbringsthenamesofAllãhafterdescribingHisactions,asisseenintheendofthisverse.Second: The clause: "then surely Thou art the Mighty, the Wise," is not

meant for restriction; the detached personal pronoun of second personsingular, and addition of al ( لا )tothepredicatearebroughtforemphasis.Themeaningthenwillbeasfollows:'SurelyThyPowerandWisdomcannotbedoubtedabout,andnobodyhasanyright to object if Thou wert to forgivethem.Third:Thebackdropof this speech,where ‘Īsã sonofMaryam (a.s.)was

talkingwithhisLord,letussay,facetoface,wasthesituationwherethedivineMajestywasmanifest,theMajestythatnothingcanstandtoit;anditdemandedthatitshouldbefacedwithutmosthumilityofservitude,andtheservantmustavoid interference in any affairwith invocation or question. That iswhy he(a.s.)said:"andifThoushouldstforgivethem,thensurelyThouarttheMighty,theWise."Mark thathedidnotsay: 'Thouart theForgiving, theMerciful.' ItwasbecausetheradianceoftheoverpoweringsignofthedivineMajestyandauthority,which subdues everything, does not leave anyway for the servantexcepttoseekrefugeinHimwithallthehumilityofhisservitude,andmiseryoftotalslavery;andtoactaffablyinthissituationisagreatsin.

As for thewordsof Ibrãhīmaddressed tohisLord: thenwhoever followsme, he is surely ofme, andwhoever disobeysme, Thou surely art Forgiving,Merciful; it is an invocation; and a servant has full right to incite the divinemercyinanywaypossible.QUR’ÃN:Allãhwillsay:"Thisisthedaywhentheirtruthshallbenefitthe

truthfulones:Thisistheconfirmationofthetruthof‘ĪsãsonofMaryam(a.s.)inan illusiveway;Allãhhasnotdeclaredhisname,but it isknownfromthecontext.This truth of the truthful ones refers to their truth in this world; because

Allãh says after this sentence: they shall have gardens beneath which riversflowtoabideinthemforever.Obviously,itelaboratestherewardoftheirtruthnearAllãh– it is thebenefitof the truthwhichwill return to them;while thenextworld'sdeedsandconditions–includingthetruthofthepeopleofthenextworld – will not bring any benefit as reward. In other words, no reward isgiven on the deeds and conditions of the next world, as it is given on thisworld's deeds and conditions, because there is no taklīf ( فیلكت =religious responsibility) in the next world, and reward is a branch ofthe taklīf.Obviously,thenextworldisahouseofreckoning,rewardandpunishment,inthe same way as this world is a house of action and responsibility. Allãhsays:…onthedaywhenthereckoningshallcometopass!(14:41);...todayyou shall be rewarded forwhat youdid. (45:28);…This life of theworld isonly a (passing) enjoyment, and surely the here-after is the abode to settle.(40:39).What‘Īsã(a.s.)spokeabouthisconditioninthisworld,containsofwords

anddeeds,andAllãhhasconfirmedhistruthfulness;thusthetruthmentionedinthisversecontainstruthindeedsasitincludestruthinwords.Therefore,thosewhowere truthful in thisworld in theirwords anddeeds, shall benefit fromtheir truthfulness on theDay of Resurrections, they shall have the promisedgardens,andtheyshallbepleased[withAllãh]andpleasing[toHim],andtheyshallachievethegreatsuccess.Apart from that, truth inwordsnecessitates truth indeeds– i.e.clarityand

purity of deeds from stigma of hypocrisy – and leads it to goodness. It isreported that a Bedouine asked the Prophet (s.a.w.a.) for an advice; so headmonishedhimnottotellalie.Thereafter,themannarratedthatadherencetowhathewasadvised to,preventedhimfromallsins;becausewheneverasintemptedhim,he remembered that ifhedid it and thenwasaskedabout it,hewouldbeobligedtoconfessitscommissionandinformthepeopleaboutit;so

hedidnotdoitbecauseofthatfear.QUR’ÃN:"theyshallhavegardensbeneathwhichrivers flowtoabide in

themforever;AllãhiswellpleasedwiththemandtheyarewellpleasedwithAllãh;thisisthemightyachievement.":Allãhshallbewellpleasedwiththembecause of the truthwhich they had sent before them, and they shall bewellpleasedwithAllãhbecauseoftherewardwhichHewillbestowonthem.The verse has attached the pleasure with their selves, and not with their

deeds, unlike the divine words: … and whose words He is pleased with.(20:109); . . .and ifyouaregrateful,Heshallbepleasedwith it inyou; . . .(39:7).Thereisadifferencebetweenthesetwopleasures:Yourpleasurewithathingmeans thatyoudonotpush itawaywithdislike; it ispossible foryourenemytobringupanactionwhichyoulike,althoughyouareangrywithhim;andforafriendwhomyoulovetodoadeedwhichyoudonotlike.Thus, thewords: "Allãh iswellpleasedwith them",denote thatAllãh likes

their selves; and it is known that this pleasure cannot take place unless thereappearsthepurposeforwhichAllãhhascreatedthem;andHehassaid:AndIhave not created the jinn and the men except that they should worship Me(51:56).So,thisservitudeandworshipisthedivineobjectforwhichmanhasbeen created.Allãh shall bepleasedwith a servant's soul onlywhenhe shallbecome an exemplaryworshipper. In otherwords,whenhis soulwill be thesoulofaservantofAllãhWhoistheLordofeverything;hedoesnotseehisownsoul,noranythingelse;butheisonlyaslaveofAllãhwhoissubmissivetoHisLordship,whodoesnot turnexcept toHimanddoesnot returnbut toHim, as He says about Ayyūb:…most excellent the servant! Surely he wasfrequent inreturning (toAllãh), (38:44);and this is theirbeingpleasedwithHim.This isoneof thestationsofservitude. Itsconcomitant is thepurityof the

soulfromdisbelief(inallitsranks)andfromtransgression,asAllãhsays:…andHedoesnot like ungratefulness inHis servants;… (39:7);…yet surelyAllãhisnotpleasedwiththetransgressingpeople(9:96). It is one of the signs of this position thatwhen servitude takes hold of a

servant'ssoulandhesees thatall thatheperceiveswithhisexternaleyesandinternalinsightisownedbyAllãhandissubmissivetoHisorder,thenhewillbe pleasedwithAllãh, because hewill realize thatwhatever hasAllãh givenhim, has given it from His Grace, so it is His generosity and bounty, andwhateverHehasstoppedfromhim,Hehasdoneitforsomereason.Moreover, Allãh says about themwhen they shall be in theGarden:They

shallhaveinthemwhattheyplease.(16:31;25:16).Anditisknownthatwhen

mangetsall thathewishes,and thennaturallyhewillbepleased.This is theutmosthumanblissandfelicityinhisservitude,andthatiswhythetalkendsontheclause:"thisisthemightyachievement."QUR’ÃN:Allãh'sistheKingdomoftheheavensandtheearthandwhatis

in them; and He has power over all things: al-Milk ( كلملا =ownership) is a special authority on individual things, and its effect ispermeation of the owner's will in the things he has the power to manage;andal-mulk ( كلملا =kingdom)isthespecialauthorityoverthesystemprevalentamongthethings,anditseffectispermeationoftheowner'swillinthethingshehasthepowertomanage; in simplewords,al-milk(ownership)relatestoanindividualandal-mulk(kingdom)toagroup.Inasmuchasthekingdom,initsactions,isrestrictedwith,orformedby,

the power, therefore when the power is complete and un-restricted, thekingdomshallbeall-comprehensive,notrestrictedwithonethingbesidestheother,norconfinedtoonecondition,besidetheother.Todrawattentiontothisfinepoint, thesentence:"Allãh's is theKingdomof theheavensand theearthandwhat is in them;" is followedby the clause: "andHehas power over allthings."The chapter ends on this verse, which denotes His all-encompassing

Kingdom. Its correlation is clear: The chapter's objective is to exhort theservants and attract them to fulfil the covenants and agreements which havebeentakenfromthemby theirLord,andHeis theabsoluteruler.Thus, theironly title is that they are absolutely owned servants; they have no power inwhateverHeordersthemorforbidsthemexcepttohearandobey;noraboutwhateveragreementandcovenantHetakesfromthemexcepttofulfilitwithoutbreakingit.

TRADITIONS

Tha‘labahibnMaymūnnarratesthroughsomeofourcompanionsfromAbūJa‘far(a.s.)thathesaidaboutthewordsofAllãh,theBlessed,theSublime,to‘Īsã:"Didyousaytothepeople:'TakemeandmymotherfortwogodsbesidesAllãh'?""Hehadnotsaidit,butwillsoonsayso;surelywhenAllãhknowsthatathingistohappen[infuture],Hespeaksaboutitasadonething."(at-Tafsīr,al-‘Ayyãshī)The author says: The same book narrates a similar tradition from

SulaymãnibnKhãlidfromAbū‘Abdillãh(a.s.). Itsgist is that informationofthe future has been given in past tense because it is known to take placecertainly;andsuchusageiscommoninthelanguage. Jãbir al-Ju‘fī has narrated from Abū Ja‘far (a.s.) in explanation of the

sentences:Thouknowestwhatisinmymind,IdonotknowwhatisinThymind,surelyThouartthegreatKnoweroftheunseenthings,thathesaid,"Surelythegreat name of Allãh is seventy three letters; and the Lord, the Blessed, theSublime,haskepthiddenoneoftheletters;thatiswhynobodyknowswhatisinHismind,toWhombelongMightandMajesty.Adamwasgivenseventytwoletters,so,theprophetsinheriteditfromoneanother,untilitreached‘Īsã(a.s.);thatisthe(meaningof)thewordof‘Īsã:'Thouknowestwhatisinmymind',i.e.seventytwolettersofthegreatname;hemeanstosay:'Thouhasttaughtthemtome, soThou (certainly) knowest them; and I do not knowwhat is inThymind';hewantstosay:'becauseThouhasthiddenthatletter,sonobodyknowswhatisinThymind'."(ibid.)The author says:We shall extensively explain about the good names of

Allãh and His great name, under the verse:And Allãh's are the best names,thereforecallonHimthereby;. . .(7:180).Thereitwillbecomeclearthatthegreatnameorthebignameisnotmadeupofalphabets;insuchplacesnameactuallymeans thenamedone, i.e. thepersonofAllãh lookedatwithoneofHisattributesoroneof theaspects;accordinglythenameinwordswouldbethenameofthename,aswillbeexplainedlater.Acordingly, the Imãm (a.s.)'s words, that the Great Name is made up of

seventy-three letters, and similar expressionswhich have come in numeroustraditionsofthistopic,thattheGreatNameismadeupofsomanyletters,andthat they are scattered in such and such chapter, or such and such verse, allthese are talks based on symbolism, they are parables to make the peopleunderstandwhatisfeasibletounderstandoftherealities;fornoteveryreality

canbeexplainedclearlywithoutallusion.Itwillexplainthemeaningofthehadīthtoacertainextentifwesay:There

isnodoubtthatAllãh'sgoodnamesarethemediumsformanifestationoftheuniverseinitsspeciesandappearanceofitsinnumerableoccurances.Also,wehave no doubt that Allãh created His creatures, because He is the Creator,Magnanimous,andOriginator,forexample;notbecauseHeistheAvengerandHard-hitter. He gives sustenance to whom He sustains, because He is theSustainer and Bestower, for instance, not because He is the Holder andForbidding.He bestows life to the living, becauseHe is theLiving andLifegiving,notbecauseHeisdeathgiving,andreturning.TheQur ’ãnicversesarethe most truthful witnesses of this reality, because we see the realitieselaboratedinaverse,arejustifiedattheendwiththedivinenameappropriateforthattheme.Oftentheverseendswithonesuchname,andsometimesitendswithtwonames,whichtogetherilluminateitstopic. It appear from the above that if one of us is given the knowledge of the

names,andifheknewtheconnectionsbetweenthosenamesandthethingsandunderstoodwhat thedivinenames, individually and combined, demanded, hewouldknowthesystemoftheuniverse,withallthegenerallawswhichgovernitandwhichareappliedtoitsindividualpartsoneafteranother.The noble Qur ’ãn, as is understood from its apparent meanings, has

describedmany general laws regarding the genesis and the return, andwhatAllãhhas arrangedconcerning the felicity and infelicity; and then it has toldthe Prophet (s.a.w.a.): … and We have revealed the Book to you explainingclearlyeverything,…(16:89).However, all of themaregeneral laws,whicharenecessary.But theyare

necessarynot in themselves,notbydemandof theirownselves;but throughthatnecessarilinessandinevitabilitywhichAllãhhasbestowedonit.Nowthatthis intellectual and definite authority comes from Allãh's side, and by Hisorderandwill, it isclear thatAllãh'sactioncannotcompelHimatall in thisregard,norwoulditoverpowerHiminHisperson;He,GlorifiedbeHe,istheSubduerandPredominant;howcanathingsubdueHimwhichreturnstoHimfrom every direction, and depends on Him in its substance and effect.Understandit.It is thereforeimpossiblethat theintellect(whichdecideswhateveritdoes

byAllãh'sbestowalonit)or therealities(whoselawsandeffectsdoexistbyHiswill)wouldhaveanyauthorityoverHimordemandsomethingfromHim,by the same decision and demand that Allãh Himself keeps them active andsubdues them. In other words, whatever demand or decision is found in thethingsemanates fromthe transfersofownershipwhichAllãhhasgiven to it;

thusHe,theHigh,istheabsoluteowner,andHecannotbeownedinanyway.IfAllãhweretogivegoodrewardtoasinner,ortopunishagood-doer,or

didanytypeofdeed,whichHewished,therewasnoharminit,andtherewasnothingtopreventit–neitherthereasonnoranyextraneousmatter.ButAllãhhaspromisedusandthreatenedus,thefelicityandinfelicity,andgoodrewardand tough recompense; andHe has informed us that He does not breakHispromise;andHehasinformedusaboutsomethingsbythewayofrevelationorthroughourintellect,andHehasmentionedthatHedoesnotspeakexcepttruth.Thusour souls became tranquilwithHim, andourheartswere at easetowardsHim –without any doubt finding away to it.Allãh says:… surelyAllãh fails not in (His)promise. (3:9; 13:31);… and the truth do I speak.(38:84).WhatAllãhhasexplaineditisthedemandofHisnames,aswehaveknown

byHisteaching.ButbeyondthatisthefactthatHe,theSublime,istheabsoluteowner,Hehas therightandpower todowhatHewishesanddecidewhatHewants.Allãhsays:HeisnotquestionedconcerningwhatHedoesandtheyshallbequestioned. (21:23). Thismeaning itself is one ofHis nameswhich is ofunknown essence; none of His creatures has any way of knowing it. It isbecausewhateverweknowofHisnamesiswhatoneorotheroftheconceptsshows,and thenwe identifyby its relationship itseffects inexistence.As forthoseeffects that there isnowayof identifying them, they inviolablyare theeffectsofanamethatthereisnowaytoknowitsmeaning.Youmaysaythatitis a name that cannot be hunted down by a concept; rather, it somehow ispointedtobytheattributeofHisabsoluteownership.Thus it isclear that therearesomeofHisnames towhichnocreaturehas

gotaway–anditisthename,whichHehaskepthidden.Sounderstandit.

9ChapterATALKONTHEMEANINGOFGOODMANNERS

Weshalltalkhereinvariouschaptersonthegoodmanners,whichAllãhhastaughtHisprophetsandmessengers,peacebeonthemall.1. al-Adab (the manners): is the good form on which the lawful action

should takeplace,either in religionornear intellectuals in theirsociety, likethe manner of prayer, the etiquette of visiting the friends; or you may say,gracefulnessofintellect.Itdoesnotappearexceptinlawfulthings,notforbiddenones.Thereisno

manner in injustice, treachery and falsehood; nor is there any manner inignominiousanduglydeeds.Also, itdoesnot takeplaceexcept involuntaryactions,whichmaybeperformed inmore thanoneway,so that somewouldagree withmanners, beside the others. For example, there is themanner ofeatinginIslamthatonebeginsitinthenameofAllãhandendsonthethanksforAllãhandthatoneshouldeatlessthanone'sfill.Orthereisthemannerofsitting insalãt thatonesitsononesideofone's thigh,keeping thepalmsonthighsabovetheknees,andlookingatthelap.Asthemannersarethegoodformofvoluntaryactionsandgooddeeds,and

according to its originalmeaning, it denotes agreementwith the aimof life.Althoughthereisnodisputeamongthesocietiesinthisbasictheme,yetwhenit comes to indentification of its substance, there appears a lot of discord,amongvariouscommunities,nations,religionsanddenominations.Itappearseven invery small societies likea family, in identificationofgoodandevil,andinmannersofdeeds.Oftenacommunityobservessomemanners,whichtheothersdonotknow

about;sometimesanactionisconsideredgoodbyacom-munitywhileanothergroupthinksitevil.Forexample,greetingonmeetingsomeone:InIslamitisby saying:as-Salãmu‘alaykum, i.e. blessed, peace and pure safety be to youfromAllãh;andinsomenationsitisbytakingoffthecaps,inothersitisby

raisingthehandinfrontofthehead,insomeothersitisdonebyprostration,or bowing down or bending with bowed head; as there are among thewesterners themanners of meeting with womenwhich Islam condemns andconsidersdisgusting,andsoon.However,allthesedifferenceshavecroppedupatthestageofidentification

ofmanners;asforthebasicmeaningofthemanners,itisunanimouslyagreedbyallsanepersons–thatitisthegoodforminwhichtheactionsshouldtakeplace.Also,thereisnodifferenceinthatitisagoodthing.2. As the goodness and beauty are among the ingredients of the good

manners,asdescribedabove,andthisdiffersfromsocietytosocietyaccordingto their particular objectives, this inevitably has given rise to differences inman's sociological manners. The manner in every society is like a mirror,which reflects thatgeneral society'sethicalcharacteristics–whichhavebeenarrangedinthembytheirlives'objectives;andhavebeenconcentratedintheirsoulsbytheirsocialfactorsandothernaturalorchancyagents.Mannersarenotethics,becauseethicsisthedeeplyingrainedpsychological

trait,whichareadoptedbythesouls,whilemannersarevariousgoodforms,which affect the actions, which are done by man because of variouspsychologicalattributes–andthereisavastdifferencebetweenthetwo.Thus,mannerssproutfromtheethics,andethics isamongthedemandsof

society inparticularaccording to itsespecialobjective.Theobjective,whichmandesiresinhislife,identifieshismannersinhisactions,anddrawsforhima line which he does not cross, when he performs an action in his life andacquiresnearnessfromhisdestination.3. Asthemannerfollows, in itsparticulars, thedesireddestinationof the

life, therefore, the divine manners, which Allah, the Glorified, teaches Hisprophetsandmessengers(peacebeuponthem),andtrainsthemon,isthegoodformof religiousactionswhichare inharmonywith the religion'saimsandobjectives – and it is the servitude with differences in the true religions,accordingtoabundanceorshortageofitssubstanceanddependingonitsranksinperfectionandsublimity.As the Islamdealswith all the life-affairsof thehumanbeings, in sucha

way that nothing of it, big or little, great or small, goes out of its fold,therefore it has encompassed the lifewithmanners, and laiddown for everydeedagoodformwhichisinharmonywithitsobjective.However, ithasnogeneralobjectiveexcept thebelief inoneGod inboth

stagesoffaithandactiontogether.ItmeansthatmanshouldbelievethatthereisaGod,fromWhomisthegenesisofevery-thingandtoWhomeverythingistoreturn; for Him are the good names and sublime parables. Then this

monotheism runs throughout the life and lives in the actions, itmanifests initself theservitudeofmanandall thathehas toAllãh,Great isHisname!Inthiswaythemonotheismpermeatsinitsexotericsandexoterics,andthepureservitudeismanifestedfromhiswords,deedsandallaspectsofhisexistence,amanifestationwherethereisnoveiloverit,noranycovertohideit.In short, the divine manner – or prophetic manner – is the form of

monotheisminaction.4. The reason shows and definite experience supports that the practical

knowledge–i.e.theknowledgethatisacquiredinordertoactuponit–doesnot fully succeed and does not bring about its good effects if it is not putbefore a learner in practical way. It is because unless the general academicprinciples are applied to its individual cases, human soul finds it difficult toacceptitandtobelieveinitscorrectness,becauseoursoulthroughoutourliferemainsengagedwithperceivablecomponents,anditfeelstired,asitssecondnature, fromobservationof intellectualgeneralprinciples,whicharebeyondoursenses.Amanwhoaffirmsthegoodnessofbravery,perse,thenhefacesadreadfulsituationinwhichtheheartstremble;nowadisputestartsbetweenhisintellect (whichaffirms thegoodnessofbravery)andhis feelingwhichpullshim towards caution against facing physical destruction and loss of finemateriallife;thusthesoulremainsoscillatingbetweenthisandthat,andcannotdecidewhichofthetwoop-posingsidestosupport,andstrengthisfoundinthesideofthefeelingbecauseitaccompaniessenses.Thus, it is incumbent during teaching that the student is taught intellectual

realitiesaccompaniedbypractice,sothathegetstrainingthroughactionandisdrilledonit,anditwoulderasetheopposingideaswhichmightbehiddenincornorsofhissoul,andaffirmationofwhathelearnswouldbefirmlyrootedinmind,becauseoccuranceisthebestevidenceofpossibility.Thatiswhyweseethatanactionwhoserealoccuranceisnotexperiencedby

thesoul,itbecomesdifficultforthesoultosubmittoit.So,whenitoccursforthefirsttimeitseemsasithasturnedfromimpossibilitytopossibility,anditappearstobeagreataffair,andcreatesagitationandperturbationinthemind.Then if it happens more than two or three times, it becomes easier and itsseverityisbroken,joiningthefoldofusualthings,whichbecomeunimportant.Surelythegoodisahabitastheevilisahabit.Considerationof thisstyle inreligious teachings,andespecially inIslamic

religiouseducation,isamongtheclearestaffairs.TheLaw-giverofreligion,inteachingthebelievers,hasnotadoptedtoteachintellectualgeneralitiesandover-all legislations; rather he has started with deeds and then has gone towordsandverbalexplanations;whenabelievercompletes learning religious

cognition and its laws, he does so and he is equipped with good deeds andfurnishedwithpiety.Likewise, it is incumbent that the teacherand trainermustbeactingonhis

knowledge,becauseknowledgehasnoeffectifitisnotjoinedbypractice;theactionshowsthewayexactlyasthewordsshowtheway.Iftheactionopposesthewords,thenitshowsthatthereisanoppositeforminthesoulthatopposesthewords; thusitprovesthat thesaidwordisatrickandasortofdeception,whichthespeakerusesforcheatingthepeopleandpreyingonthem.That iswhywe see that the hearts of the people do not incline, and their

souls do not lean, towards a sermon and admonitionwhen they find that thepreacher or the advisor does not follow his own admonition or advice; anddoesnothavepatienceandsteadfastnessinitspath.Oftentheysay:Ifhiswordswere true, he would have acted on them. However they seem confused indrawingthisresult.Theresultintheabovecaseisasfollows:Thesewordsarenot true in theeyesof the speaker,because ifhebelieved them tobe truehewouldhaveactedonthem.Butitdoesnotgivetheresultthatthewordsarenottrueatall–astheysometimesdrawit.It isoneof theconditionsofgoodbringingup that the teacherand trainer

himself should have the attributes which he wants the trainee to acquire;becauseitisimpossibleinpracticethatacowardwouldtrainacouragousandbraveperson,orthatawell-balancedscholarshouldcomeupfromtheschoolofprejudiceandstubbornness.Allãhsays:IsHethenWhoguidestothetruthmoreworthytobefollowed,or

hewhohimselfdoesnotgoarightunlessheisguided?Whatthenisthematterwithyou;howdoyoujudge.(10:35);What!Doyouenjoinmentobegoodandforgetyourownselves…(2:44)?AndHequotesShu‘aybtellinghispeople:…and I do not desire that in opposition to you I should betake myself to thatwhichIforbidyou;IdesirenothingbutreformsofarasIamable,...(11:88);andtherearemanysimilarverses.Because of all these factors it was incumbent that the teacher and trainer

musthavefullfaithinthesubstanceofhisteachingandtraining.Apart from that, even a man who has no faith in what he says, even a

hypocrite who covers himself with good deeds, and pretends to have pureunalloyedfaith,doesnottrainonhishandexceptaonewhorepresentshiminhisuncleansoul;evenifitispossibletocreateseparationbetweentongueandheartbyspeakingwhatthesoulisnotpleasedwithandtheinnerideadoesnotagreewith;yetspeakingisasortofaction,andactionisaneffectofthesoul,andhowcananactiongoagainstthenatureofitsdoer?Thusthespeech,apartfromitsdenotingthemeaningforwhichit ismade,

carriesthenatureofthespeaker'ssoul, likebeliefordis-beliefandsoon.Itsmaker,anditsconveyertothesimplesoulofthestudentdoesnotdifferentiatetheaspectofitsgoodness–i.e.theaspectofitslaiddownmeaning–fromtheaspectofitsugliness–anditisallotheraspects–excepttheonewhohastheinsight of the reality. Allãh says to His Prophet (s.a.w.a.) regarding thehypocrites:… and most certainly youmay recognize them by the intent of(their)speech;…(47:30)So,thetrainingwhichbringsgoodeffectinitswakeisthatoneinwhichtheteacherandtrainerhasfaithinwhathepresentsbeforehisstudents,accompaniedbygooddeedsthatagreewithhisknowledge,butasfor the one who does not believe in what he says, or who does not actaccordingtohisknowledge,nogoodcanbeexpectedfromsuchaperson.Therearemanyandinnumerableexamplesforthisrealityintheconductof

us, the orientals and especially the Islamists, in teaching and training in ourofficial and unofficial institutes, that no effort seems to succeed, and noplanningtobeofanybenefit.5.Tothischapterreturnswhatweseeinthedivinespeechthatitcontains

piecesofdivinemannerswhicharereflectedinactionsoftheprophetsandthemessengers(peacebeonthem)whichareconnectedwithAllãh,GlorifiedbeHe–includingvariousfacetsof theirworship, invocationsandurgings,alsothose which are related to the people in their dealings and addresses; it isbecausebringingintheexamplesineducationareasortofpracticalteachingwithevidenceinpractice.Allãhsays,afternarratingthestoryofIbrãhīmwithhispeople,regarding

the Oneness of God: And this was Our argument that We gave to Ibrãhīmagainst his people;We exalt in dignitywhomWe please; surely yourLord isWise,Knowing.AndWegavetohimIshãqandYa‘qūb;eachdidWeguide,andNūh didWe guide before, and of his descendants,Dãwūd and Sulaymãn andAyyūb and Yūsuf andHãrūn; and thus doWe reward those who do good (toothers).And Zakariyyã and Yahyã and ‘Īsã and Ilyãs; every one was of thegood;andIsmã‘īlandal-Yasa‘andYūnusandLūt;andeveryoneWemadetoexceltheworlds:Andfromamongtheirfathersandtheirdescendantsandtheirbrethren,andWechosethemandguidedthemintotherightway.ThisisAllãh'sguidance,HeguidestherebywhomHepleasesofHisservants;andiftheyhadsetupothers(withHim),certainlywhattheydidwouldhavebecomeforfeitedfor them.Theseare they towhomWegave theBookand theWisdomand theProphecy;thereforeifthesedisbelieveinitWehavealreadyentrustedwithitapeople who are not disbelievers in it. These are they whom Allãh guided;thereforefollowtheirguidance….(6:84-91)Allãh mentions here His noble prophets (peace be on them)

comprehensively,andthensaysthatHeexaltedthemwithdivineguidance;anditwastheguidancetomonotheismonly;itsproofisfoundintheclause:andiftheyhadsetupothers(withHim),certainlywhattheydidwouldhavebecomeforfeitedforthem;markthatHeinthisplacecontrastsHisbountyofguidancewhich He had bestowed on them with polytheism only; thus He had guidedthemtothemonotheismonly. However, the order of monotheism flowed into their actions, gaining

groundinit.Itsproofisseenintheclause:certainlywhattheydidwouldhavebeen forfieted for them; if polytheism were not flowing in the actions,infiltratinginthem,itwouldnothavecausedtheirforfeiture.Thesamewouldapplytoitsopposite,themonotheism.Whatisthemeaningofflowingofmonotheisminactions?Itmeansthatthe

actions'formsrepresentmonotheism,andreflectthemasamirrorreflectstheimage of the looker in. It is such that if monotheism were supposed to beimagined, it would be exactly those actions; and if those actions wereabstractedintopurebeliefs,itwouldbeexactlythose.Thismeaninghasmanyexamplesinpsychologicalattributes.Forexample,

youfindthattheactionsofaproudpersonexemplifytheprideandhaughtinessthatarehiddeninhissoul.Likewise,allmovementsandstillnessofawretchedpoor man expose what is hidden in his inner self of humiliation andsubmissiveness,andsoon.Thereafter, Allãh taught good manners to His Prophet (s.a.w.a.), and

commandedhimtofollowtheguidanceoftheprophetswhohadprecededhim;hewasnotsupposedtofollow[theirpersons,buttheirguidance].Onefollowssomeoneelseinaction;andnotinbelief,becausebeliefisoutsideone'soption,per se, i.e. he should choose their good actions, which were based onmonotheism,andperformedbythemthroughpracticaldivinetraining.Wemeanbythispracticaltrainingwhatispointedoutbythedivinewords:

And We made them Imãms who guided (people) by Our command, and Werevealedtothemthedoingofgoodandthekeepingupofprayerandthegivingof the zakãt, and Us (alone) did they worship. (21:73). The genetiveconstruction using the masdars as the first constructs in: doing of good,Keeping up of prayer andgiving of the zakãt, denotes that they refer to theactualgoodtheydid,prayerstheykeptupandthezakãttheygave,andnotonlytoperformingthesupposeddeeds.Thusthisrevelation,whichwassenttothemwhen theywereengaged in thisperformance,was the revelation to show therightwayandtoteachthemanners;itwasnottherevelationofprophecyandlegislation.Had itmeant the revelationofprophecy, thesentencewouldhavebeen as follows: 'AndWe revealed to them that you should do good deeds,

keepupprayerandgivethezakãt'–asweseeintheverse:ThenWerevealedtoyou:FollowthefaithofIbrãhīm,…(16:123);AndWerevealedtoMūsãandhisbrother,saying:"TakeforyourpeoplehousestoabideinEgyptandmakeyouhousesplacesofworshipandkeepupprayer…" (10:87), andmany similarverses.TherevelationtoshowtherightwaymeansthatAllãhbestowsononeofHisservantsaholyspiritwhichsupportsandstrengthenshimingooddeedsand in remaining cautious against evil; in the sameway as the human spiritsupports us in thinking about good and evil, and the animalistic spirit inchoosingwhatwe desire throughwillful attraction and repulsion.A detailedtalkonthistopicwillbegivenlateron,Godwilling. In short, the clause: therefore follow their guidance, is a general divine

ethicalteachingtotheProphet(s.a.w.a.)withthemannerofmonotheism,whichisspreadovertheprophets'actionsandfreefrompolytheism.AllãhhaslikewisementionedseveralofHisprophets(peacebeonthem)in

thechapterof"Mary",andthensaid:Theseare theyonwhomAllãhbestowedfavours,fromamongtheprophetsoftheseedofAdam,andofthosewhomWecarriedwithNūh,andoftheseedofIbrãhīmandIsrã’īl,andofthosewhomWeguidedandchose;whenthesignsof theBeneficentGodwererecitedtothem,theyfelldownmakingobeisenceandweeping.Buttherecameafterthemanevilgeneration, who neglected prayers and followed the sensual desires, so theywillmeetperdition,exceptsuchasrepentandbelieveanddogood,theseshallenterthegarden,andtheyshallnotbedealtwithunjustlyinanyway. (19:58-60).Inthisway,Allãhmentionedtheirgeneralmannersintheirlife,thattheylive

withsubmissiontoAllãhinactivitiesandhumilitytowardsHiminheart;theirprostrationandrecitalofAllãh'ssignistheexampleofsubmission,andtheirweepingwhichemanatesfromsoft-nessofheartandhumblenessofsoulisthesignofhumility;andbothtogetheralludetothedominationoftheattributeofservitudeovertheirsouls,inasmuchaswhenevertheyareremindedofasignofAllãh,itseffectappearsontheirexterioraswellasitdominatestheirinnerself.Thustheyareontheirdivinemanner,andit is themarkoftheservitudewhen they are alone with their Lord and its mark when they mix with thepeople.TheyliveonthedivinemannerwiththeirLordandwiththepeople.Theproofthatitmeansgeneralmannersmaybefoundinthenextverse:But

therecameafterthemanevilgeneration,whoneglectedprayersandfollowedthesensualdesires.PrayerispayingattentiontoAllãhanditsneglectingshowstheir condition with their Lord, and following the sensual desires points totheirconditionwiththepeople.Asthesepeoplestandparalleltotheprecedinggroup, it indicates that theprophets' generalmanner is that they turn to their

Lord with the mark of servitude and deal with the people with the mark ofservitude.ItmeansthatthestructureoftheirlivesisfoundedonthefoundationthattheydohaveaLordwhoownsthemandmanagestheiraffairs,fromHimis their genesis and to Him is their return. So this is the basis of all theirconditionsandactions.The exception mentioned of those who repented among them is another

divine manner. It begins with Adam (a.s.), the first of the prophets, as Hesays:…andAdamdisobeyedhisLord,sohislifebecameevil(tohim).ThenhisLordchosehim,soHeturnedtohimandguided(him).(20:121-2).Godwilling,sometalkonitwillfollow.Allãh says: There is no harm in the Prophet doing that which Allãh has

ordainedforhim;suchhasbeenthecourseofAllãhwithrespecttothosewhohavegonebefore;andthecommandofAllãhisadecreethatismadeabsolute:ThosewhodeliverthemessagesofAllãhandfearHim,anddonotfearanyonebutAllãh;andAllãhissuffi-cienttotakeaccount.(33:38-39).ItisageneralmannerwhichAllãhtrainedHisprophetson(peacebeupon

them),andHiscontinuouslyrunningcourseaboutthem:Thattheyshouldnotbe distressed by the life destined for themand should not be affected in anyaffair; they are on the nature, and the nature does not guide except to whatAllãh has equipped it to acquire, which agrees to it; it does not affect todominatewhatAllãhhasnotmadeiteasyforittorisetoit.AllãhquotesHisProphet(s.a.w.a.)assaying:"…noramIofthosewhoaffect:"(38:86);Allãhdoesnotimposeuponanysouladutybuttotheextentofitsability;...(2:286);…AllãhdoesnotlayonanysoulaburdenexcepttotheextenttowhichHehasgranted it; . . . (65:7).As affectation is going beyond nature, it is a kind offollowingthesensuousdesires,andtheprophetsareprotectedfromit.Allãh says – and this too is training for comprehensive manner: O

Messengers!Eatof thegood thingsanddogood;surely Iknowwhatyoudo.AndsurelythisreligionisonereligionandIamyourLord, thereforefearMe(23:51-52).Allãh taught and trained them to eat of the good things. In otherwords,theyshouldusethegoodthingsfromtheprovisionsoflife,andshouldnotcrosstheboundarytotherepulsivethingstowardswhichthehealthynaturefeelsaversion.Theyshoulddothegooddeeds–thosewhicharegoodformantoperform,towhichthenatureisinclinedaccordingtothepowerswithwhichAllãhhas equippedhim, and through themhis life continues to anappointedtimeanddestination.Or theyshoulddothedeeds,whichmaybepresentedatthedivinepresence.Boththesemeaningsarenearertoeachother.Sothisisthemannerrelatingtoanindividual.ThenAllãhhasjoinedittogroupmanner.Hementionedthatthepeoplewere

butasinglenation– thosewhoweresentand those towhomtheyweresent;theydonothaveexcepttheoneLord,sotheyshouldjointogetherinpiety;inthiswaytheyshouldcutofftherootsofgroupinganddivisiveness.Whenthesetwo types of manners, i.e., of individual and of group, join together, theyconstituteahumansociety,protectedfromdiscord,whichworshipsoneLord;its individuals carryondivinemanner, and they refrain fromevil deeds andbadactions;thustheyarefirmlysettledonthepedestaloffelicity.Thisiswhatisgatheredfromanotherverse:Hehaslaiddownforyouofthe

religionwhatHeenjoineduponNūhandthatwhichWehaverevealed toyou,andthatwhichWeenjoineduponIbrãhīmandMūsãand‘Īsã,thatkeepupthereligionandbenotdividedtherein;...(42:13).AndAllãh has differentiated between the two types ofmanners in another

place and has said: And We did not send before you any messenger but Werevealed tohimthat there isnogodbutMe, thereforeworshipMe (21:25). Inthisway,hetaughtthemHismonotheismandtrainedthemtobaseHisworshiponit.Thiswastheirmannervis-à-vistheLord.Also,Hehassaid:Andtheysay:"WhatisthematterwiththisMessengerthatheeatsfoodandgoesaboutinthemarkets;whyhasnotanangelbeensentdowntohim,sothatheshouldhavebeenawarnerwithhim?Or(whyisnot)atreasuresentdowntohim,orheismadetohaveagardenfromwhichheshouldeat?…(25:7-8).ThenAllãhrepliestoit:AndWehavenotsentbeforeyouanymessengersbuttheymostsurelyatefoodandwentaboutinthemarkets(25:20).Thus,Allãhdescribedthatitistheconductofallprophets–anditistheirdivinemanner–tomixwiththepeople,and avoid seclusion, reservation and discrimination between people; becauseallbehaviourisrepulsedbythenature.Thiswastheirmannerwiththepeople.6.ÃDAM:Anexampleofpropheticmannersastheyturntheirfacestotheir

Lord and pray to Him, is the prayer of Ãdam (a.s.) and his wife quoted byAllãh:"OurLord!Wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave (not)mercyonus,we shall certainlybeof the losers." (7:23).ThistheysaidaftertheyhadeatenfromthetreewhichAllãhhadforbiddenthemnottogonear;ofcourse,thisprohibitionwasofadvisorynature,notanorderofamaster to his servants; and their disobedience was not of a legislativecommand,theyonlywentagainstanadvicewhichwasgiventotheminorderto preserve thegood-ness of their condition; tomaintain the felicity of theirlives in thegarden, safe fromevery typeof infelicity and trouble.Allãhhadtold themwhile cautioning them against following the Iblīs:… therefore lethimnotdriveyoubothfromthegardensothatyoushouldbeunhappy:Surelyitis(ordained)foryouthatyoushallnotbehungrythereinnorbareofclothing;

andthatyoushallnotbethirstythereinnorshallyoufeel theheatof thesun(20:117-9). However, when they fell in the tribulation, and were over-whelmed by

misfortune and the happiness of life departed from them, they were notoccupiedwiththemselveslikesomeonewhoisdespairedandhopeless,nordidpessimism cut off the rope that tied them to their Lord.Rather, they at oncesaughtrefugewithAllãhWhoownedalltheiraffairs,andinWhosehandwaseverygoodthattheyhopedforthemselves.So,theyadheredtotheattributeofHisDivinityandLordship–whichcontainsallwithwhichevilisrepulsedandgoodattracted;theLordshipisthenobleattribute,whichjoinstheservantwithAllãh,theGlorified.Then they both mentioned the evil which was threatening them with

appearanceofitssigns,anditwasthelossinlife–Itwasasthoughtheyhadboughtthetasteofeatingforobediencetodivineadvice,anditbecamecleartothemthat theirhappinesswas indeedabout to falldown–and theydescribedthattheyneededwhatwouldavertthatevilfromthem.Sotheysaid:"…andifThou forgiveusnot,andhave (not)mercyonus,we shall certainlybeof thelosers."Thatis: lossinlifeisthreateningusandtowersoverus,andnothingcan avert it except Your forgiving the sin committed by us, and then YourcoveringuswithYourmercyanditisthehappinessandfelicity;becauseman,rathereverybeingwho ismade,perceivesby itscreatednature that the tingswhicharefoundinthestationofexistenceandonthepathofabidingareboundtoseekperfectionbyremovalofanydefectorshortcomingattachedtoit,andthecausetocompletethatdefectisAllãhalone,soitisofthehabitofdivinity.Andfor this reason, itwasenoughtoonlydescribe theircondition,and to

display the need and poverty that had afflicted the servant; and therewas noneedtoaskfor its remedyinwords; rather,describingonly theirneedwasamosteloquentimplorationandmostfluentproposition.And that is why Ãdam (a.s.) and his wife did not say clearly what they

wanted; they did not say, 'so forgive us and havemercy on us'.As they hadplaced themselves in station of abasement and wretchedness because of thedisobedience theyhaddone, andnow they felt that theyhadneither face norany prestige, as a result of which their only course was the total and puresubmission to whatever order was issued from the arena of divine power.Therefore,theystoppedfromallpleadingandrequest–theyjustsaidthatHewastheirLord.Inthiswaytheypointedtowhattheyhopedforand[beforethat,they]confessedtotheirinjustice.In thisbackdrop, thewords:"OurLord!Wehave beenunjust to ourselves,

andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeof

thelosers."meanasfollows:'Wedidwrongbybeingunjusttoourselves;thuswewereonthebrinkofthelosswhichwasthreateningourgeneralfelicityandblissoflife;nowabasementandwretchednesshavecoveredusfromallsidesandweareinintenseneedoferasingthebrandofinjusticesothatwemaybeoverwhelmed by divine mercy; and this has not left us with any face anddignity with which we could ask You; so here we are submitting to Yourdecision,OMightyKing! InYourhandare thecommandand the judgement;[our only salvation lies in the fact] thatYou are ourLord andwe are underYourlordship,wehopefromYouwhatawardhopesfromhisGuardian.'NŪH: Another example of theirmanners iswhatAllãh quotesNūh (a.s.)

concerninghisprayerforhisson:Anditmovedonwiththemamidwaveslikemountains;andNūhcalledouttohisson,andhewasaloof:"Omyson!Embarkwith us and be not with the unbelievers." He said: "I will betake myself forrefugetoamountainthatshallprotectmefromthewater."…AndNūhcriedouttohisLordandsaid:"MyLord!Surelymysonisofmyfamily,andThypromiseissurelytrue,andThouartthejustestofthejudges."Hesaid:"ONūh!Surelyhe is not of your family; surely he is (the doer of) other than good deeds,thereforeasknotofMethatofwhichyouhavenoknowledge;surelyIadmonishyoulestyoumaybeoftheignorant."Hesaid:"MyLord!IseekrefugeinTheefromaskingTheethatofwhichIhavenoknowledge;andifThoushouldstnotforgivemeandhavemercyonme,Ishouldbeofthelosers."(11:42-47)Doubtlessly, it appears from the above talk ofNūh (a.s.) that hewanted to

prayforhissontobesaved;butmeditationoftheversesofthestoryremovesthecurtainfromtherealityinanotherway:Ononeside,Allãhorderedhimtoembarkonthearkwithhisfamilyandthe

believers, saying:… "Carry in it two of every thing, a pair, and your ownfamily–exceptthoseagainstwhomthewordhasalreadygoneforth,andthosewho believe."… (11:40). Thus, Allãh promised him to save his family andexcepted those againstwhom theword had already gone forth; and hiswifewas a disbeliever, as Allãh mentions in the verse 66:10. Allãh sets forth anexampleofthosewhodisbelievethewifeofNūhandthewifeofLūt.Butasforhisson, therewasnotanymanifestationthathedidnotbelievein theCallofNūh;and thereportgivenbyAllãh,ofhisbehaviourwithhis fatherwhenhewasaloof,showsonlyhisdisobediencetohisfather,ratherthancleardisbelief.Therefore, itwas possible to think about him that hewould be of the savedones,becausehewasoneofhissonsandapparentlywasnotadisbeliever;sohewouldbeincludedinthedivinepromiseofsafety.Ontheotherside,AllãhhadrevealedtoNūh(a.s.)hisdecreedorderabout

thepeople,asHesays:Anditwasrevealed toNūh:Thatnoneofyourpeoplewillbelieveexceptthosewhohavealreadybelieved,thereforedonotgrieveatwhat they do; and make the ark before Our eyes and (according to) Ourrevelation,anddonot speak toMe in respectof thosewhoareunjust; surelytheyshallbedrowned(11:36-37).Doestheclause:thosewhoareunjustrefertothosewhodisbelievedinhisCall?Doesitincludeeverytypeofinjustice?OrisitvagueandambiguousandneedsexplanationfromtheSpeaker?Itappearsthatthesewerethefactors,whichputNūh(a.s.)indoubtabouthis

son. Otherwise, he was not among those who would be oblivious of thepositionofhisLord;andhewasoneofthefiveUlu'l-‘Azmmessengerswhoarechiefsof theprophets;hewasnot theone toforget thedivinerevelation:"do not speak toMe in respect of thosewho are unjust; surely they shall bedrowned";norwashetobepleasedwiththesafetyofhissonevenifhewasadisbelieverwhilehe(a.s.)hadsaidclearlyinhisprayeragainsthispeople:…"MyLord!Leavenotupon the landanydweller fromamong theunbelievers"(71:26).Ifheweretoagreetoitforhisson,hewouldhaveagreedtoitforhiswifetoo.ThatiswhyhedidnotdaretobeseechAllãhinclearterms;ratherheputit

forth like an enquiry, becausehedidnot encompass all the factors thatweretherearoundhisson.Therefore,hebeganbycallingAllãhwithnameofLord,asitistheprayer-keyoftheneedybeseecher.Thenhesaid:"surelymysonisofmyfamily".Hewantedtosaythatitdecidesinfavourofthesafetyofmyson:"andThouartthejustestofthejudges"; thereisnomistakeinThycommandandnoambiguityinThyorder;soIdonotknowwhatistobetheendresultofhisaffair.Thus, Nūh (a.s.) spoke with parental sentiment, as the word "cried out"

indicates;yetheonlymentionedthedivinepromiseanddidnotaddanythingtoitnordidheputforthanyrequest.Thenthedivineprotectioncaughthimupandcutshorthisspeech.AndAllãh

explainedtohimthetruemeaningof"yourownfamily"inthepromise,thatitreferred toonly thedoersofgoodfromamonghis family,and thissonwasnotgood-doer,andAllãhhadearlieradmonishedhimsaying:anddonotspeaktoMe in respect of thosewho are unjust; surely they shall be drowned. Nūh(a.s.)hadtakentheapparentmeaningof"family"andthoughtthattheexceptionwasof his unbelieverwifeonly.Allãh then stoppedhim fromasking that ofwhichhehadnoknowledge,i.e.,therequestofhisson'ssafety–asitappearedthathewasabouttoaskforit.Now, he refrained from asking because of that divine intervention, and

startedanewtalkthatappearsintheformofrepentancebutactuallyitisthank

giving forbestowingonhim thismanner,which is certainlya favour.Sohesaid:"MyLord!IseekrefugeinTheefromaskingTheethatofwhichIhavenoknowledge."ThushesaughtrefugeinhisLordfromwhathewasonvergeofspeaking,i.e.,theprayerforsafetyofhissonwhenhedidnotknowtherealityofhiscondition.Theproofthattillthenhehadnotprayedanysuchthing,maybefoundinhis

words:"IseekrefugeinTheefromasking". It shouldbenoted thathehadnotsaid:IseekrefugeinTheefromthequestionofwhatIhadnoknowledgeof;asthemasdarusedasthefirstmemberofagenitiveconstructionprovesthatthedeedhasalreadybeendone."asknotofMethatofwhichyouhavenoknowledge":Hadhealreadyasked

for it, the prayer should have been rebutted by clear rejection, or by suchadmonition as: "Do not do like it again"; as we find similar modes in theDivineBook;forexample:...hesaid:"MyLord!Showme(Thyself),sothatImaylookuponThee."Hesaid:"YoucanneverseeMe,…"(7:143).Whenyoureceived it with your tongues and spoke with your mouths what you had noknowledgeof,…Allãhadmonishesyouthatyoushouldnotreturntothelikeofiteveragain...(24:15-17).AnotherprayerofNūh (a.s.)was theonequotedbyAllãh in thesewords:

"MyLord!Forgivemeandmyparentsandhewhoentersmyhousebelieving,andthebelievingmenandthebelievingwomen;anddonotincreasetheunjustinaughtbutdestruction." (71:28).Allãhquotes thisprayerofhis aftermanyverses describing his com-plaint in which he explains to his Lord hisendeavoursincallinghispeopledayandnightfornearlyathousandyearsofhis life, what he endured of their hardships and what he suffered of thetribulations in the cause of Allãh; he spent himself to the utmost limit andsacrificed himself in theway of their guidance, but his call to them did notcause them except fleeing, and his admonitions to them did not increase inthemexceptarrogance.Hecontinuedspreadingamongthemhisadmonitionandgoodsermons,and

making them hear the truth and the reality; in the mean time, he wascomplaining to his Lord of their enmity and persistence with which theyconfrontedhim,andof theirdeceptionand trickerywithwhich theyopposedhim.This continueduntil his feelingsof sorrowwere excited and thedivinerageoverwhelmedhim,andheprayedagainstthem,saying:"MyLord!Leavenotuponthe landanydweller fromamongtheunbelievers; forsurely ifThouleave them they will lead astray Thy servants, and will not beget any butimmoral,ungrateful."(71:26-27)WhathesaysabouttheirleadingastraytheservantsofAllãhifHeleftthem

intheland,iswhathehadsaidintheprecedingverse:Andindeedtheyhaveledastraymany.Theyhadalreadyledastraymanybelievers;sohewasafraidthattheywouldmisleadtheremainingones.Thewords:andwillnotbegetanybutimmoral,ungrateful,declarethattheirloinsandwombshavelosttheabilitytobeget any believer. He described this news of the unseen through propheticfore-sightanddivinerevelation.When he cursed the disbelievers because of the divine ragewhich he felt,

andhewasthenobleprophet,thefirsttobringabookandasharī‘ah,andhehad stood up to rescue the world from inundation of idolatry, but did notrespond to him from the human society save a few – about eighty persons,according to traditions– thus itwasamannerof thissituation thatheshouldnotforget thosewhobelieved inhisLordandshouldprayfor themofgooduptotheDayofResurrection.Sohesaid:"MyLord!Forgiveme":Hebeganwithhisownself,becausethe

talkwasofseekingforgivenessforthosewhotreadonHispath,soheisintheforefrontofthemandistheirLeader."andmyparents":Thisistheproofthattheywerebelievers."andhimwhoentersmyhousebelieving":Theywerethoseofhiscontemporarieswhohadbelievedinhim."andthebelievingmenandthebelievingwomen":Itreferstoallbelievers,thepeopleofmonotheism,becauseall of them were his people, and were obliged to him upto the Day ofResurrection;hewasthefirstwhoraisedthecallofreligionintheworldwiththebookand thesharī‘ah, andkept the standardofmonotheismaloft amongthepeople.ThatiswhyAllãhhasgreetedhimwithhisbestgreetingwhenHesays:PeacebeuponNūhamongthenations(37:79).Sopeaceandgreetingsbeon him, the noble prophet, whenever believed in Allãh any believer orperformedanygooddeedforHim,andwheneveranynamewasmentionedforAllãh,honouredbeHisname!andwhenevertherewasanytraceofgoodandfelicityamongthepeople;becauseallthisisfromtheblessingsofhiscallandthe appendant of his rising. May Allãh bless him and all the prophets andmessengerstogether!IBRÃHĪM: Another example was shown by Ibrãhīm (a.s.) as quoted by

Allãhdescribinghis argumentationwithhis community:He said: "Have youthenconsideredwhatyouhavebeenworshipping,youandyourancientsires?Surelytheyareenemiestome,butnot(so)theLordoftheworlds,Whocreatedme,thenHehasshownmetheway,andHeWhogivesmetoeatandgivesmetodrink, and when I am sick, then He restores me to health, and HeWho willcausemetodie,thengivemelife,andWho,Ihope,willforgivememymistakeson theDay of Judgement.My Lord!Grantmewisdom, and joinmewith the

good,andordainformeagoodlymentionamongposterity,andmakemeoftheheirsofthegardenofbliss,andforgivemyfather,forsurelyheisofthosewhohave gone astray, and disgrace me not on the day when they are raised."(26:75-87)Itwasaninvocation,whichhe(a.s.)beganbyprayingforhim-selfandfor

hisfatherbecauseofapromisethathehadgivenhim.Itwasinthebeginningofhismissionwhenhehadnot lost thehope thathis fatherwouldbecomeabeliever;butwhenitbecameclear thathewasanenemyofAllãh,hewashedhishandofhim.He began this prayerwith praising his Lord beautifully, as themanner of

servitudedemands.ThisisthefirstdetailedpraisethatAllãhhasquotedfromhim(a.s.).Whathasbeenquotedbeforeisnotofthiskind,likehiswords:"Omy people! Surely I am clear of what you set up (withAllãh).Surely I haveturnedmyself, being upright,wholly toHimWhooriginated the heavens andtheearth,…(6:79-80)."...IwillpraytomyLordtoforgiveyou;surelyHeiseverAffectionatetome."(19:47).Ibrãhīm (a.s.) has used best manner in Allãh's praise, in that he has put

forwardacomprehensivepraise,whichdescribeshisLord'scareandattentiontohimfrombeginningofhiscreationuntilheshallreturntoHim;andhassethimselfinthestationoftotalneedinessandpoverty;andhasnotmentionedforhis Lord except absolute Self-sufficiency and pure magnanimity. He hasrepresentedhimselfasanabasedservant,whohasnopoweroveranything,andthedivinepowerturnshimoverfromoneconditiontoanother;creation,thengiving food and drink, then restoration of health, then causing to die, thengivinglife,thenleadingtotherecompenseoftheDayofJudgement;whilehehasnothingexceptsimpleobedienceandhopingforforgivenessofmistakes.And lookat themanner,whichhehasmaintained in theabovespeech.He

ascribes sickness to himself in the sentence: "and when I am sick, then Herestoresmetohealth";hedidsobecauseitsascriptiontoAllãhinthisplace–and it is theplaceofpraise–wouldnot be free from incongruity.Althoughsicknessisanevent,ahappening,andassuchitisnotdevoidofitsascriptionto Allãh; but the talk here is not about its happening (so that it would beascribed to Allãh), but it aims at declaring that restoration to health aftersicknessisfromHismercyandcare.Thatiswhyhe(a.s.)attributedsicknesstohimselfandrestorationofhealth tohisLord,claiming thatnothingproceedsfromHimexceptwhatisbeautiful.Thenheused thesamefinemanner in theprayer,whichhebeganwith the

name: Lord! and he confined his request to the real and abiding blessings,without looking at the adornments of this transientworld; and selected from

within that fieldwhatwas the biggest and greatest. So, he asked forwisdom[regulation]anditissharī‘ah,andforbeingjoinedwiththegoodpeople,thenasked thatAllãhshouldordain forhimagoodlymentionamongposterity. ItmeansthatAllãhshouldsendandraiseafterhimtimeaftertimesomeprophetsormessengerswhowillholduphiscallandpropagatehissharī‘ah.Actually,itisarequestthatAllãhshoulddistinguishhimwithasharī‘ahthatwouldabideupto the Day of Resurrection; thereafter he asked for inheritance of theparadise, forgiveness for his father and not to disgrace him on the Day ofResurrection.Allãhpositivelyansweredallhis requests,asHisspeechshows,excepthis

prayerforhisfather[aboutwhichthedivinespeechissilent].ButfarbeitfromtheLordof theworlds tomentionaprayerofoneofHishonouredservantswhichwouldhavegone invainandremainedunanswered.Allãhsays:… thefaithofyourfatherIbrãhīm;…(22:78);Andhemadeitawordtocontinueinhisposterity...(43:28);…andmostcertainlyWechosehiminthisworld,andinthehereafter,heismostsurelyamongtherighteous.(2:130);andHegreetedhimwithacomprehensivegreeting:PeacebeonIbrãhīm.(37:109).Study of history after Ibrãhīm (a.s.) confirms all that the gloriousQur ’ãn

hasmentionedofhiscommendableactsandpraisedhimforthem.He(a.s.)wasthenobleprephetwhostoodalonewiththereligionofmonotheismtorevivethe natural religion and rose for demolition of the pillars of idolatry andbreaking of the idols; and thiswas at a timewhen the signs ofmonotheismwere obliterated, and the passage of time had effaced the sketches ofprophethood; theworldhad forgotten thenamesofNūhandother honouredprophets.So,hemadethenaturalreligionstandup,andspreadthereligionofmonotheism among the people. The monotheistic religion uptil now – andabout four thousand years have gone by since his time – is enduring in hisprogeny.Whattheworldknowsofthereligionofmonotheismisthereligionof the Jewsand theirprophet isMūsã, and the religionof theChristiansandtheirprophet is ‘Īsã,and theybothwere from theprogenyof Isrã’īlYa‘qūb,sonofIshãq,sonofIbrãhīm(peacebeuponthem);andthereligionofIslamwhichwasbroughtbyMuhammad (s.a.w.a.) andhewas from theprogenyofIsmã‘īlsonofIbrãhīm(peacebeuponboth).AndamonghisprayermentionedbyAllãh ishisspeech:"MyLord!Grant

meofthedoersofgooddeeds."(37:100).HeasksAllãhforagoodoffspring;inthisaffairheadherestohisLord,andregular-izeshisrequest(whichisinawayof thisworld's benefit) by attaching to it the attributeof good-doing, inorderthatitturnstowardsAllãhandHispleasure.Also,amonghisbeseechingswaswhatheprayedwhenhearrivedattheland

ofMeccaandhadsettledIsmã‘īlandhismothertherein.Allãhsays:AndwhenIbrãhīm said: "My Lord!Make it a secure town and provide its people withfruits, such of them as believe in Allãh and the Last Day." He said: "Andwhoeverdisbelieves, Iwillgranthimenjoyment fora shortwhile, then IwilldrivehimtothechastisementoftheFire;anditisanevildestination."(2:126).He asks his Lord to make the land of Mecca – and at that time it was a

desolate tract, a valleywithout any agriculture – a sanctuary for himself, inorder topreserve through it the religion,and itmaybeasortofearthlyandbodily connection between the people and their Lord, to which they wouldproceed forworshipping theirLord, and turn towards it in their rituals; andwouldmaintainitssanctityamongthemselves.SoitwouldbeanenduringsignofAllãh on the earth,whoever remembers itwill rememberAllãh,whoeverproceedstoit,willproceedtoHim;withitdirectionwillbepinpointed,andthewordunited.Theproofthathe(a.s.)intendswith"security",alegislativesecurity(which

is themeaning ofmaking it a secure town), and not the physical peace andsafetyfromthebattles,warsandmanyothereventswhichdisturbthepeaceandorder, and destroy the people's well-being, may be found in the divinewords:…What!HaveWenotsettledtheminasafe,sacredterritorytowhichfruitsofeverykindaredrawn?...(28:57).Inthisverse,AllãhshowsHisgreatfavourtothemthatHehasmadethesacredterritoryaplaceofsafetyforthem;it isaplacewhichAllãhhasattachedtoHimself;andit isdescribedasasafeplacebecause thepeoplepay respect to it,notbecauseofanycreative factorwhichwouldprotect it fromdisturbanceandmurder.Theversewasrevealedand before thatMecca hadwitnessed annihilative wars between the Qurayshand the Jurhum; and likewise it had seen innumerablemurders, tyranny anddepravity.Thesameistheconnotationofthedivineword:DotheynotseethatWehavemadeasacredterritorysecure,whilemenarecarriedoffbyforcefromaround them? . . . (29:67).That is, thesepeoplearenotcarriedoff from thissacredterritoryasthepeoplerespectitbecauseofthesanctityWegavetoit.Inshort,his(a.s.)aimwasthatthereshouldbeforAllãhasanctuaryinthe

land, which his offspring were to settle in; and this could not be achievedexcept by building a town which the people would proceed to from everydirection;soitwouldbeareligiousgatheringplacewheretheywouldarrivefor settlement, refuge and pilgrimage upto the Day of Resurrection. That iswhyheprayedthatAllãhshouldmakeitasecuretown;anditwaswithoutanygreenery,soheprayedthatAllãhshouldgivethemsustenancefromthefruits,inorderthatitshouldbecomeinhabitedbyitsresidentsandtheyshouldnotgoawayfromit.

Then,when he felt that his prayer for such honour includes believers andunbelievers both, he attached to it the proviso of belief in Allãh and thehereafter,andsaid:"…suchofthemasbelieveinAllãhandtheLastDay."Asfor that: how will it be possible in a town inhabited by believers andunbelievers together, and they are at variance; or if it is inhabited byunbelievers only; or howwill they be sustainedwith fruitswhile the land isplainanduncultivated,suchquestionsdidnotoccurtohismind.Infact,itwasagoodmannerofIbrãhīm(a.s.)inhispositionofabeseecher.

Itwouldbeawasteofword forabeseecher to teachhisLordas tohowhisrequestbefulfilled;or,whatisthewaytocomplywithhisrequest;whileHeistheLord,All-Knowing,Wise,All-Powerful;His command,whenHe intendsanything,isonlytosaytoit,'Be',soitis.However,Allãhwanted to fulfil his needaccording to theusual systemof

normalcausality,andinthisthereisnodifferentiationbetweenabelieverandanunbeliever.Therefore,AllãhcompletedhisprayerbyaddingarestrictioninHisspeech:"Andwhoeverdisbelieves, Iwill granthimenjoyment fora shortwhile, then Iwill drive him to the chastisement of theFire; and it is an evildestination."This prayer which led to the legislation of the divine sanctuary; also the

constructionoftheholyKa‘bah,whichwasthefirsthouseappointedformen,theoneatBakkah,blessedandaguidanceforthenations,wasoneofthefruitsofhisholysublimeendeavour,withwhichhehasputalltheMuslimsunderhisobligationuptotheDayofResurrection.Anotherofhisinvocationswastheoneheprayedinthelaterpartofhislife

andwhich Allãh describes in the followingwords:And when Ibrãhīm said:"MyLord!Make thiscity secure,andsavemeandmysons fromworshippingidols:MyLord!Surelytheyhaveledmanypeopleastray;thenwhoeverfollowsme,he is surelyofme,andwho-everdisobeysme,ThousurelyartForgiving,Merciful:OourLord!SurelyIhavesettledapartofmyoffspring inavalleydevoidofagriculture,nearThySacredHouse,ourLord!Thattheymaykeepupprayer; therefore make the hearts of some people yearn towards them andprovidethemwithfruits;haplytheymaybegrateful:OourLord!SurelyThouknowestwhatwehideandwhatwemakepublic,andnothingin theearthnoranythinginheavenishiddenfromAllãh;PraisebetoAllãh,WhohasgivenmeinoldageIsmã‘īlandIshãq;mostsurelymyLordistheHearerofprayer;MyLord!Makemekeepupprayerandfrommyoffspring(too),OourLord!Grantmeforgivenessandmyparentsandthebelieversonthedaywhenthereckoningshallcometopass!"(14:35-41).Thishehadprayed inhis laterdayswhen the townofMeccawasalready

built.Seeforproof,hiswords:"Praisebe toAllãh,WhohasgivenmeinoldageIsmã‘īlandIshãq";andtheword:"makethiscitysecure".(Notethathedidnotsayasbefore:"makeitasecuretown"–2:126) His decency is noticed by his adhering to the Divinity throughout his

prayers.Wheneverheasksforsomethingasreservedtohisownself,hesays:"MyLord!"andwheneverhementionsathingwhichheshareswithothers,hesays:"OurLord!"Anotheretiquetteisreflectedintheseprayers, inthatwheneverheasksfor

somethingwhich could be used for lawful aswell as un-lawful purpose, heclearlymentionshis correct and lawfulpurpose; thisgives rise to thedivinemercy,asisveryclear.Whenhesaid:"savemeandmysons…",hefolloweditbysaying:"Surelytheyhaveledmanypeopleastray";andwhenhesaid:"OourLord!SurelyIhavesettledapartofmyoffspring…,"hesaid:"ourLord!That theymaykeepupprayer"; andwhen he prayed: "…make the hearts ofsomepeopleyearntowardsthemandprovidethemwithfruits;heendeditwiththehope:happilytheymaybegrateful."Also,itwasanexampleofhismannerthathementioned,attheendofevery

need,anappropriategoodnameofAllãh,like:theForgiving,theMerciful,theHearerofprayer;andrepeatedthename:'Lord',wheneverhementionedanyofhis needs, because the Lordship is the rope which links the servant and theLord,anditisthekeyofthedoorofeveryprayer.His manner is also seen in his speech: "and whoever disobeys me, Thou

surely artForgiving,Merciful", inasmuch as he did not curse themwith anyuntoward thing; rather he mentioned when speaking about them two of thedivinenameswhichare themeansofconveyinghappiness toeveryman, i.e.Forgiving,Merciful, in his desire for rescuing his people and spreading themagnanimityofhisLord.IBRÃHĪM&ISMÑĪL:AnotherexampleisfoundinwhatAllãhhasquoted

fromhimandhissonIsmã‘īl–andtheyhadjointlysaidit:AndwhenIbrãhīmand Ismã‘īl raised the foundationsof theHouse: "OurLord!Accept fromus;surely Thou art the Hearing, the Knowing; Our Lord! And make us bothsubmissivetoTheeand(raise)fromouroff-springanationsubmittingtoThee,andshowusourwaysofdevotionandturntous(mercifully),surelyThouarttheOft-returning (tomercy), theMerciful.OurLord!And raiseup in themaMessengerfromamongthemwhoshallrecitetothemThysignsandteachthemthe Book and theWisdom, and purify them; surely Thou art theMighty, theWise."(2:127-129)ItwastheirprayerwhentheywerebuildingtheKa‘bah,andthistoo,likethe

precedingprayers,containsbeautifulmanners. Similar manners are seen in Ismã‘īl (a.s.)'s talk during the story of the

slaughter,whichAllãhdescribesasfollows:SoWegavehimthegoodnewsofaboy, possessing forbearance. And when he attained to working with him, hesaid:"Omyson!SurelyIseeindreamthatIamsacrificingyou;considerthenwhatyousee."Hesaid: "Omy father!Dowhatyouarecommanded; ifAllãhplease,youwillfindmeofthepatientones."(37:101-102)At thebeginningof this talk, shows Ismã‘īl (a.s.)'smannerwithhis father,

butlaterpartsshowhisattitudebetweenhimandhisLord.Moreover,showingrespect to amessenger like Ibrãhīm, 'TheFriendofAllãh" (a.s.), is showingrespecttoAllãhHimself,theSublime.Inshort,whenhisfather toldhimofwhathehadseeninthedream(andit

was a divine command as is proved by Ismã‘īl's words: "do what your arecommanded"),heorderedhimtoconsiderwhatwashisopinion.Thiswashis(a.s.)'smannerwithhisson.Ismã‘īlsaidtohim:"Omyfather!Dowhatyouarecommanded;ifAllãhplease,youwill findmeof thepatientones."Hedidnotsaythatitwashisopinion,inordertoshowhishumilityvis-à-vishisfather,asthoughhehasnoopinionofhisowninpresenceofhisfather's.Thatiswhyhebeganthetalkaddressinghimwiththeattributeoffatherhood;hedidnotsay.Doitifyouwantit;hedidsotopleasehisfather;andhesaidduringitthatitwasadivinecommandgiven to Ibrãhīm,and it isun-imaginable for theonelikehim tohesitateor think twiceaboutsuchacommandwithoutcomplyingwithit.Also, hiswords: "if Allãh please, youwill findme of the patient ones." is

anotherendeavourtopleasehisfather.All thisshowshisgoodmannerswithhisfather.And with his Lord he showed his manners, when he did not present his

opinionordecision inadefiniteway; ratherheattached it to thepleasureofAllãh; it is because definitely expressing a view without attaching it to thepleasureofAllãhindicatesaclaimofindependentcausality,andfarremovedfrom it is thearenaofprophethood.AndAllãhhascondemnedagroupwhodecidedanaffairwithoutattachingittothepleasureofAllãh,asHehassaidinthestoryoftheownersofthegarden:SurelyWetriedthemasWehadtriedtheowners of the garden, when they swore that they would certainly cut off theproduce in themorning,and theydidnot say,Godwilling (68: 17-18).Also,AllãhhadtaughtHisprophet(s.a.w.a.)inHisBooktosay: 'Godwilling',withanamazingallusion,whenHesaid:Anddonotsayofanything: 'SurelyIwilldoittomorrow,'unlessAllãhpleases;…(18:23-24)

YA‘QŪB:AnotherexampleofthismannerisseeninthenarrativegivenbyAllãhofYa‘qūb'sexpressionwhenhissonshadreturnedfromEgypt leavingthereBenjamin andYahuda.Allãh says:And he turned away from them, andsaid:"OmysorrowforYūsuf!"Andhiseyesbecamewhiteonaccountofgrief,andhewasarepresser(ofgrief).Theysaid:"ByAllãh!YouwillnotceasetorememberYūsufuntil youareaprey toconstantdiseaseor (until)youareofthosewhoperish."Hesaid:"IonlycomplainofmygriefandsorrowtoAllãh,andIknowfromAllãhwhatyoudonotknow."(12:84-86)He says to his sons thatmy constant remembering of Yūsufmeans that I

complain my wretched condition to Allãh; and I have not despaired of themercy of my Lord that He will return him to me un-expectedly; he said itbecauseitisamanneroftheprophetsvis-à-vistheirLordthattheyturntoHimin all their conditions, anddirect all theirmovements and their stillness intoHisway,forAllãhhasclearlysaidthatHehasguidedthemtoitonastraightpath. He says: These are they whom Allãh guided, . . . (6:90); and He saysespeciallyaboutYa‘qūb:AndWegavetohim(Ibrãhīm)IshãqandYa‘qūb;eachdidweguide,…(6:84).ThenHehassaidthatfollowingdesireisgoingastrayfrom theway of Allãh:… and do not follow desire, lest it should lead youastrayfromthewayofAllãh;…(38:26).Thus,theprophets–whoarerightlyguidedbytheguidanceofAllãh–do

notfollowdesireatall.Theirpsychologicalfeelingsandinnerinclinations–desire or anger, love or hate, happiness or sorrow for what is related toappearancesoflife,suchaswealth,sons,marriage,food,dress,abodeandsoon–all thisoccursinthewayofAllãh;theydonotintendfromtheseexceptAllãh,GreatisHisMajesty!Therearetwoways,whicharetrodden,awayinwhichtruthisfollowed,andanotherinwhichdesireisfollowed.Oryoumaysay:ThewayofAllãh'sremembrance,andthewayofforgettingHim.As the prophets (peace be upon them) were guided to Allãh and did not

follow desire, they constantly remembrered Allãh, they did not intend withmovementorstillnessotherthanAllãh, theHigh;nordidtheyknockforanyneedoftheirlifeanydoorofanycauseotherthanHisdoor.Wemeantosaythatwhentheyattachedthemselvestoacause,itdidnotmakethemforgettheirLord,norweretheyobliviousofthefactthatallaffairsareinHishand.Itdoesnot mean that they absolutely rebut the cause in such a way that it loses itsexistenceinmindalso,becausethiscannotbedone.Norisitthattheylookatthethingsandremovefromthemtheirattributeofcausality,becauseitwouldcausegoingagainst thehumannature.Rather itmeans thatmandoesnot seeanyindependenceinanythingotherthanAllãh,andputseverythinginitsplacewhereAllãhhasplacedit.

Whentheconditionoftheprophetswasaswehavedescribedabovethattheytotally adhere to Him, then this divine manner enabled them to watch thepositionoftheirLordandproperlyattachthem-selvestoHisdivinity;thustheyaimatnothingexceptAllãh,anddonotleaveanythingexceptforpleasureofAllãh; they do not adhere with any cause without adhering with their Lordbeforeitandwithitandafterit;soHeistheirdestinationinallconditions.Ya‘qūb (a.s.)'s speech: "I only complain of my grief and sorrow to Allãh",

aimsatexplainingthat 'myconstantlyremembringYūsufandmysorrowforhimisnotlikeyoupeoplethatwhenoneofyouisinflictedbyamisfortuneandlosesoneof thefavoursofAllãh,hebegins talkingabout itbeforesomeonewhoownsneitherbenefitnorharm,allthisbecauseofhisignorance;ratherIaddressmycomplainttoAllãhbecauseofthegriefIfeelfordisappearanceofYūsuf;anditisnotarequestfrommeforsomethingwhichisnottobe,forIknowfromAllãhwhatyoudonotknow.'YŪSUF:AnotherexampleisthatwhichAllãhquotesYūsuf,TheTruth-ful,

assayingwhenthewifeof‘Azīzthreatenedhimwithimprison-mentifhedidnotdowhatshewastellinghimtodo:Hesaid:"MyLord!Theprisonisdearertomethanthattowhichtheyinviteme;andifThouturnnotawaytheirdevicefromme,Iwillyearntowardsthemandbecome(one)oftheignorant."(12:33). He (a.s.) describes to his Lord that he now has only two alter-natives in

facingthesewomen,prisonoracceptingwhattheywereaskinghimtodo;andhebecauseofhisknowledgewhichAllãhhashonouredhimwith– and it ismentioned in the divinewords:Andwhen he had attainedmaturity,We gavehim wisdom and knowledge; … (12:22) – chooses prison in preference toaccepting their demand; but the causes are pressing in favour of their desireand are threatening him to ignore the position of his Lord and nullify theknowledgehehasgotfromAllãh;andthereisnodecisioninallthisexceptforAllãh; ashe said tohis fellow-prisoner: ". . . judgement is onlyAllãh's;…"(12:40).That iswhyhe (a.s.)maintained goodmanners anddid notmentionanyneedofhimself,becausethatisasortofjudgement.HeratheralludedtothethreatofignorancebynullificationofthefavourofknowledgewithwhichhisLordhadhonouredhim.He(a.s.),alsomentionedthathissafetyfromthedangerofignoranceandrepulsionoftheirdevicesdependedonitsavertingbyAllãh;thushesurrenderedthewholeaffairtoAllãhandbecamesilent.Then his Lord accepted his [unspoken] prayer, and removed their device

fromhim– and itwas either sensual passion or prison, andAllãh protectedhimfromboth.Itisunderstoodfromitthattheirdevicereferstothedesireandtheprisontogether.Asforhisword:"MyLord!Theprisonisdearertomethan

that to which they invite me;" it shows his inclination in case the matterremainedsuspendedbetweenthetwo;itisanallusiontohishateandhatredofindecency; itwasnot aprayer for imprisonment, as [ImãmHusayn, a.s.] hadsaid:Deathisbetterthanboardingadisgrace,AnddisgraceisbetterthanenteringtheFire.It was not as some people think that Yūsuf (a.s.) had prayed for

imprisonment,soitwasdecidedaccordingly.Theproofofwhatwehavesaidisfoundinthefollowingdivinewords:Thenitoccurredtothemaftertheyhadseen the signs that they should imprison him till a time (12:35). This verseclearly says that his imprisonment happened because of an opinion whichoccurred to them afterwards, and Allãh had already averted from him theirdevicei.e.,theirtemptationtothemselvesandthethreatofimprisonment.One more example of Yūsuf (a.s.)'s manner is seen in his praise of, and

prayerfrom,Allãh,asHesays:ThenwhentheycameintoYūsuf,hetookhisparentstolodgewithhimandsaid:"EntersafeintoEgypt,ifAllãhplease."Andheraisedhisparentsuponthethroneandtheyfelldowninprostrationbeforehim,andhesaid:"Omyfather!Thisistheinterpretationofmyvisionofold;myLordhasindeedmadeittobetrue;andHewasindeedkindtomewhenHebroughtmeforthfromtheprisonandbroughtyoufromthedesertafterthattheSatan had sown dissensions between me and my brothers, surely my Lord isbenignanttowhomHepleases;surelyHeis theKnowing, theWise.MyLord!Thou hast given me of the kingdom and taught me of the interpretation ofsayings:Originatoroftheheavensandtheearth!Thouartmyguardianinthisworld and the hereafter,makeme die aMuslim and joinmewith the good."(12:99-101).Ascholarshouldcontemplateonthepropheticmannerappearingfromthese

verses. Just imagine the kingdom and absolute authority which Yūsuf wasenjoying and how eagerly his parents yearned to visit him, and how muchhumilityhisbrothersfelttowardshim,andallofthepartiesfullyrememberedhis life history since they had lost him till they found himwhile hewas theoverlordofEgypt,settledonthethroneofpowerandauthority.Andthenseethatheneveropenedhismonthforatalkbuttherewasapartof

it, or the full talk, reserved forhisLord, except theopening clausewhenhetoldthemto:"EntersafeintoEgypt,ifAllãhplease."Soheaskedthemtoenteranddeclared their safety,butatonceattached it to thepleasureofAllãh, lestsomebodythinkthathewasindependentinthisjudgement,besidesAllãh;whileitwashewhohadearliersaid:"judgementisonlyAllãh's".ThenhebeganpraisinghisLordforallthathadpassedonhimsincehehad

separatedfromthemuntilhewasgatheredtogetherwiththem.Hestartedwiththestoryofhisvisionandrealizationofitsinterpretation;andheaffirmedinitthetruthfulnessofhisfather,notinhisinterpretationonly,buteveninwhathehadmentionedintheendofhistalkregardingAllãh'sknowledgeandwisdom,penetratingdeeplyinthepraiseofhisLord,ashisfatherhadtoldhim[inthebeginning]. And thus will your Lord choose you and teach you theinterpretationofsayingsand…surelyyourLordisKnowing,Wise. (12:6),andYūsufnowtellshis father:"Omy father!This is the interpretationofmyvisionofold;…surelymyLordisbenignanttowhomHepleases;surelyHeistheKnowing,theWise."(12:100)Thenhepointedbrieflytowhathadpassedoverhimbetweenhisvisionand

appearance of its interpretation, and ascribed it to his Lord describing it asgood–and itwasbeneficence fromAllãh. Itwasavery finemanner thatheindicatedtoallthathesufferedfromhisbrothersfromthetimetheythrewhiminthepittilltheysoldhimforaverylowpriceofafewdirhamsandaccusedhimof theft, ina short sentence: theSatanhad sowndissensionsbetweenmeandmy brothers [12:100]. And he continued mentioning the bounties of hisLord and praising Him, saying: "My Lord! My Lord!" until he was over-whelmed by the love and overcome by the divine attraction, and he becametotallyoccupiedwithhisLordand left themas ifhedidnot recognize them;andsaid:"MyLord!Thouhas givenmeof the kingdomand taughtmeof theinterpretationof sayings." In thisway, he praised his Lord forHis bounties,which were with him, i.e., kingdom and knowledge of the interpretation ofsayings.ThenhisnobleselfmovedfromtheremembranceofthebountiestothefactthathisLordwhobestowedonhimwhatHebestoweddiditallbecauseHe is theOriginator of the heavens and the earthwho has brought forth allthings from total non-existence to existence,without their being any noveltyfor anything on its own with which it could possess any harm or benefit,felicityorinfelicityoranyabilitytomanageanyaffairofitselfinthisworldorinthehereafter.And because He is the Originator of everything, He is the Guardian of

everything. That is why he (a.s.) said after the clause: "Originator of theheavens and the earth!" that he is a humble servant, he does not ownmanagementofhisselfintheworldorinthehere-after;ratherheisundertheguardianshipandcontrolofAllãh,WhochoosesforhimofthegoodwhatHepleases and places him in any positionHewishes. So he said: "Thou artmyguardianinthisworldandthehereafter,"atthisjuncturehementionedwhatheneededfromhisLord,i.e.,heshouldgofromthisworldtothehereafterwhileheisinthestateofsubmissiontohisLordtotheextentthatAllãhhadbestowed

itonhis fathers, Ibrãhīm, Ismã‘īl, IshãqandYa‘qūb.Allãhsays:…andmostcertainlyWe chose him in this world, and in the hereafter he is most surelyamongtherighteous.WhenhisLordsaidtohim:"Submit(yourself),"hesaid:"IsubmitmyselftotheLordoftheworlds."AndthesamedidIbrãhīmenjoinonhissonsandso(did)Ya‘qūb."Omysons!SurelyAllãhhaschosenforyou(this)faith,thereforedienotunlessyouareMuslims."(2:130-2).TothisrefersYūsuf(a.s.)inhisprayer:…makemedieaMuslimandjoin

mewiththegood(12:101).HepraysfordeathonIslamandthentobejoinedwithgoodservants.Itwasthesame,whichhisgreat-grandfatherIbrãhīm(a.s.)hadaskedforwhenhesaid:"MyLord!Grantmewisdom,andjoinmewiththegood." (26:83). So, it was positively answered as seen in the previouslymentionedverses.AndonthisnoteAllãhhasendedhisstory;andmostsurelytoyourLordisthedestination[53:42].ThisisanextremelydelicategraceoftheQur ’ãniccontexts.MŪSÃ:Among the propheticmanners iswhatAllãh describes aboutHis

prophetMūsã(a.s.)duringhisearlydaysinEgypt,whenhestruckaCopticandkilledhim.Hesaid:"MyLord!SurelyIhavedoneharmtomyself,sodoforgiveme."SoHeforgavehim;surelyHeistheForgiving,theMerciful.(28:16).Another example is his prayerwhen he fled fromEgypt, reachedMadyan

andwatered the sheep of the daughters of Shu‘ayb and retired to the shade:Thenhesaid:"MyLord!SurelyIstandinneedofwhat-evergoodThoumayestsenddowntome."(28:24).Mūsã(a.s.)inbothhisprayershasobservedthemanner,aftertakingrefuge

withAllãhandadherencetoHisdivinity,inthathe,inthefirstprayer,clearlymentioned what he needed, because it was concerned with forgiveness, andAllãh loves to be asked for forgiveness, as He has said: … and ask theforgivenessofAllãh;surelyAllãhisForgiving,Merciful.(2:199);anditwasthefactor towhichNūhand theprophets coming after himhadbeen calling thepeople.Buthedidnotpinpointhisneedinthesecondprayerbywhich,asthecontext apparently shows, he wanted to fulfil his needs of life like food,accommodation, for example; he showed his neediness and then was silent;afterallwhatrespecthasgotthisworldintheeyesofAllãh?YoushouldknowthatMūsã'swords:"MyLord!SurelyIhavedoneinjustice

to myself, so do Thou forgive me", runs in confessing to have committedinjustice and asking for forgiveness, parallel to the prayer ofAdam and hiswife,whentheysaid:"OurLord!Wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers."(7:23).Theinjusticeheremeansinjusticeagainsthisownself,becausehehad

doneadeedthatwasagainstthewelfareofhislife,inthesamewayasitwasincaseofAdamandhiswife.Certainly,Mūsã (a.s.) didwhat he did beforeAllãh had sent himwithHis

sharī‘ah which forbade slaying a man; moreover, he had slain only anunbelieverwhose lifewas not respectable; and there is no proof that such akilling was forbidden before his sharī‘ah. And the same was the situationregardingthedisobedienceofAdamandhiswife;theyhadindeeddoneharmto their own selves by eating from the tree, beforeAllãh had laid down anysharī‘ahforhumanbeings–Allãhhadestablishedsharī‘ah–whateveritmightbe–aftertheyhadcomedownfromthegardentotheearth.Mere prohibition of going near the tree does not prove that it was an

authoritative order whose disobedience entails sin (in terms of fiqh); ratherthereareassociations toshowthat theprohibitionwasofadvisorynature,asappearsfromtheversesofthechapter"TãHã",andwehaveexplainedintheexplanationofthestoryofAdam'sgarden,inthefirstvolumeofthebook.As for Mūsã (a.s.), the Divine Book clearly says that he was a purified

servant; and that Iblīs cannot seduce thepurified servantsofAllãh, theHigh;and it is evidently known that sin cannot occurwith-outmisleading of Iblīs.Allãhsays:AndmentionMūsãintheBook;surelyhewasonepurified,andhewasamessenger,aprophet.(19:51);Hesaid:"ThenbyThymightIwillsurelyseduce them all, except Thy servants from among them, the purified ones."(38:82-83).Itappearsfromtheabovethattheforgiveness,forwhichhehadprayed,like

theprayerofAdamandhiswife,doesnotmeanwipingoff thechastisementwhich Allãh writes for the sinners – as is the case with disobedience ofauthoritative commands; rather itmeans erasure of evil consequenceswhichcomeinthewakeofdoingharmtoone-selfinthecourseoflife.Infact,Mūsã(a.s.)wasafraidlesthisaffairbeknowntothemandtheyrecognizewhattheywouldconsiderashissin.So,heaskedhisLordthatHeshouldcoverforhimandforgivehim;and"forgiveness"intheQur ’ãniclanguageismoregeneralthanwipingoffthechastisement,itisratherwipingofftheevilconsequenceswhatevertheymightbe.AndthereisnodoubtthattheauthorityofthisallisinthehandofAllãh.Inaway,similartoitistheearlier-mentionedprayerofNūh(a.s.):"…and

if Thou shouldst not forgive me and have mercy on me, I should be of thelosers." (11:47), i.e. if Thou didst not teach me Thy manners, and didst notprotectmebyThyprotectionandsafety,anddidstnothavemercyonmeinthisway,Ishouldbeofthelosers.Understandit.AnotherexampleisMūsã(a.s.)'sprayerwhenrevelationwassenttohimfor

the first timeandhewasgiven themessage toconvey tohispeopleasAllãhhasquoted:Hesaid:"OmyLord!Expandmybreastforme;andmakemyaffaireasyforme;andloosetheknotfrommytongue;(that)theymayunderstandmyword;andgivetomeanaiderfrommyfamily;Hãrūn,mybrother;strengthenmybackbyhim;andassociatehim (withme) inmyaffair;so thatweshouldglorifyTheemuch;andrememberTheeoft;surely,Thouartseeingus."(20:25-35).Heseriouslythinksoverthereligiousmissionofwhichhehasbeengiven

responsibility,andsaystohisLord–asisinferredfromthewordswithhelpofthecontext–"thatsurelyThouartseeingmyandmybrother'scondition;thatwe,sinceourearlylife,loveThyglorification;tonightThouhastburdenedmewiththeloadofmessengership,andIfeelthatIamhot-temperedandthatthereisknot inmytongue– thefactorswhichThouknowestbetter;andIfear thattheywouldaccusemeoffalsehoodifIcalledthemtoTheeandconveyedThymessagetothem;thenIshallbeangryandmytonguewillnotwork;thereforeexpandmybreastformeandmakemyaffairseasyforme."ThisistheremovalofharmwhichAllãhmentionsinHisspeech:ThereisnoharmintheProphetdoing that which Allãh has ordained for him; (such has been) the course ofAllãhwithrespectofthosewhohavegonebefore;. . .(33:38);"andloosetheknot frommy tongue (that) they may understand my word; and my brotherHãrūn's tongue is more eloquent than mine, and he is from my family, soassociatehimwithmeinthisaffairandmakehimmyhelper,sothatweshouldglorify Thee much, as we loved to do so, and should remember Thee oftenbeforethegatheringsofthepeoplehelpingeachother."Thisisthegistofwhathe (a.s.) asked hisLord for, from among the equipments of themission andconveying.Themannerwhichhehasusedhereisthatheclearlymentionedtheaimandobjectiveofhisaskings,lestitmightbethoughtthathewasaskingallthis for his own self; so he said: "so that we should glorify Theemuch, andremember Thee oft." And he offered in proof of his claim's truth, theknowledge of Allãh Himself, by throwing their selves before Him andsubmitting themselves toHim; so he said: "surely, Thou art seeing us." Andwhen theneedybeseecher throwshimself inhisneedbefore thewealthyandmagnanimous beseeched one, it becomes themightiest factor in inciting thefeeling of mercy, because it displays the need more clearly than its verbaldescriptioncoulddo–afterall,itisnotimpossibleforthetonguetotelllie.AnotherexampleiswhenMūsã(a.s.)prayedagainstPharaohandhischiefs,

ashesaid:AndMūsãsaid:"OurLord!SurelyThouhastgiventoPharaohandhischiefsfineryandrichesinthisworld'slife,tothisend,ourLord,thattheylead(people)astrayfromThyway:OurLord!Destroytheirrichesandharden

theirheartssothattheybelievenotuntiltheyseethepainfulpunishment."Hesaid:"Theprayerofyoubothhasindeedbeenaccepted,thereforecontinueintherightwayanddonotfollowthepathofthosewhodonotknow."(10:88-89).The prayer was jointly ofMūsã and Hãrūn; that is why it began with the

word:"OurLord!"andit isprovedby thenextverse,Hesaid:"Theprayerofyoubothhasindeedbeenaccepted."Theyfirstcursedtheirrichesthatitshouldbedestroyed;thentheyinvokedAllãhagainstthemthatHeshouldhardentheirheartssothattheywouldnotbelieveuntiltheysawthepainfulchastisement,inorder that their faithwould not be accepted, asAllãh says:On the daywhensomeofthesignsofyourLordshallcome,itsfaithshallnotprofitasoulwhichdidnotbelievebefore,orearngoodthroughitsfaith….(6:158).That is, take revenge from them by forbidding the faith to them through

suddenlyinflictingpunishmentonthemastheyhaddeprivedThyservantsofitby leading them astray. Thiswas the hardest possible curse,which could beinflicted on anyone, because it is the curse for ever-lasting infelicity, andnothingismoreevilthanthatforaman.Curse, or prayer for evil, is different fromprayer for good, be-cause the

divinemercyisaheadofHiswrath;AllãhhadrevealedtoMūsã(a.s.):"(Asfor)My chastisement, I will afflict with it whom I please, and My mercy encompassesallthings;…"(7:156).Thus,theall-encompassivenessofthedivinemercydislikesinflictingharmorlosstoanyofHisservantsevenifheisunjust.Itsproofisseeninthedivinebountiesonthem,inHiscoveringthemwithHismagnanimity;andinHisorderingHisservantsforforbearance,andin His patience on their ignorance and stupidity – except in establishing animportant rightor inemergency in inequitywhen theyare fullyaware thatanecessary underlying reason, like that of religion or people of religiondemandsit.Apartfromthat,themoredelicateandsubtletheaspectsofgoodandbliss;

themoreadheringitwouldbeto thesouls,bythenatureonwhichAllãhhascreatedpeople–contrarytotheaspectsofevilandinfelicity;becausemanbyhisnature flees fromknowing it,and triesnot topayattention to its root, letaloneitsparticulars.Thisfactorcausesdifferenceinmannerbetweenthetwotypesofprayers,i.e.ofgoodandofevil.Thus,itisamongthemannersofprayerforevilthataffairsleadingtothat

prayer should be mentioned obliquely, and particularly about the ugly anddetestable matters, contrary to the prayer for the good, because clearlymentioning such prayer factors is desirable.Mūsã (a.s.) has kept it in mindwhenhesaid:"thattheylead(people)astrayfromThyway,"anddidnotgivethedetailsoftheoppressionsbeinginflictedbythepeopleofPharaoh.

Among its manners is augmentation of entreaty and supplication; and he(a.s.) did so by saying: "Our Lord!" and repeating it several times in such ashortprayer.Anothermanneristhatamanshouldnotprayforevilaboutsomeoneexcept

when he knows that it is in the interest of truth for religion or its people –without basing it on imagination or accusation. And Mūsã (a.s.) had fullknowledgeof it,andAllãhhassaidaboutPharaoh:AndtrulyWeshowedhimOursigns,allofthem,butherejectedandrefused.(20:56).Probably,itisforthisreasonthatAllãhorderedMūsãandhisbrotherwhenHeinformedthemoftheacceptanceoftheirprayer:"thereforecontinueintherightwayanddonotfollowthepathofthosewhodonotknow."[10:89].AndAllãhknowsbetter. Another prayer of Mūsã was the one quoted by Allãh in the following

verses:AndMūsãchoseoutofhispeopleseventymenforOurappointment;sowhentheearthquakeovertookthem,hesaid:"MyLord!IfThouhadstpleased,Thou hadst destroyed them before andmyself (too);wilt Thou destroy us forwhatthefoolsamongushavedone?ItisnotbutThytrial,Thoumakesterrwithit whom Thou pleasest and guidest whom Thou pleasest; Thou art ourGuardian,thereforeforgiveusandhavemercyonus,andThouartthebestoftheforgivers.Andordainforusgoodinthisworld'slifeandinthehereafter,forsurelyweturntoThee."(7:155-6).Theactualprayerbeginswith thewords:"therefore forgiveus";however it

was an extremely hard situation, as they were inflicted by divine wrath andviolantattackwhichnothingcanstandagainst;andaskingforforgivenessandmercyfromanangrymasterwhosemaster-shiphasbeendebasedandinsulted,isnotlikeaskingforitfromamasterwhoisinnormalcondition.ThatiswhyMūsã(a.s.)offeredbeforethatwhatwouldcalmdowntheflareupofthedivinewrath, in order that he could thenproceed to the asking for forgiveness andmercy.Thushesaid:"MyLord!IfThouhadstpleased,Thouhadstdestroyedthem

before andmyself (too)." He wants to say, as the con-text shows: 'My Lord!SurelymysoulandtheirsoulsalltogetherareinThyhand,andsubmissivetoThy pleasure; if Thou hast pleased, Thou wouldst have destroyed them andmyselftoobeforetoday,asThouhastdestroyedthemandkeptmealivetoday.Now, what shall I say tomy people when I shall go back to them and theywouldaccusemeofmurderingallofthem,andThouknowesttheconditionofmy people better than I do; this would nullify my mission and all myendeavourswouldbeforfeited.'Then he (a.s.) counted the destruction of the seventy as the destruction of

himself and his people; and mentioned that those were the fools of his

community and no importance should be attached to their deeds. Thus, heincited his Lord's mercy, as it was not His custom to destroy a communitybecauseofthedeedsofsomefoolsamongthem.Itwasbutanexampleofthegeneral testand trialwhich isalwaysprevalent inhumanbeings,andare ledastrayby itmany, andareguidedarightby itmany, andThouhast notdealtwiththemexceptbyforgivenessandcovering.AsinThyhandistheauthorityofmysoulandoursouls,Thoucanstdestroy

uswheneverThoupleasest;andthiseventisnotsome-thinguniqueinthewayof Thy general trial which results in going astray of one group and beingguided aright of another, and all this does not end except at Thy pleasure;therefore Thou art our Guardian, by thine order and pleasure standsmanagementofouraffairs,andwehavenothingtodowithit;sojudgeThouaboutuswithforgivenessandmercy;amongThyattributesisthatThouartthebestof forgivers;ordain forus in thisworlda life secure frompunishment,anditistheonethatislikedbyhimwhoisoverwhelmedbythedivinewrath,andinthelifehereafterthegoodbyforgivenessandthegarden.Thiswas the style used by him (a.s.) in his prayer,when had taken up his

peopletheeathquakeandcoveredthemthemisfortune.Seehowdidheusethebeautiful homage of servitude, and sought, through it, his Lord'smercy. Hecontinued beseeching themercy and calming downwith his praises the out-burstofdivinewrathuntilhegottheresponsewhichhehadnotmentionedinwords, at all, and it was their renaissance after the destruction, and therevelation came to him asAllãh says:Hesaid: "(As for)My chastisement, Iwillafflictwith itwhomIplease,andMymercyencompassesall things;so Iwillordain it for thosewhoguard (againstevil)andpay the zakãt,and thosewhobelieveinOursigns."(7:156).Now,whatdoyouthinkaboutHimafterHesaid toMūsã (a.s.) in answer to his prayer: andMymercy encompasses allthings?AllãhmentionsthatHehadclearlyforgiventhemandacceptedtheprayerof

Mūsã (a.s.) by returning them to life when they had been destroyed; andbringingthembacktothisworld,asHesays:Andwhenyousaid:"OMūsã!Wewill not believe in you until we see Allãh manifestly," so the punishmentovertookyouwhileyoulookedon.ThenWeraisedyouupafteryourdeaththatyoumaygivethanks(2:55-56).Thereportinthechapterof"Women"[4:153]isnearertoit.Mūsã(a.s.)hadmaintainedmannersinhistalkwhenhesaid:"Thoumakest

errwithitwhomThoupleasest";hedidnotmentionthatitoccurredbecauseofevil choice of those who went astray, in order to show verbally God'sdeanthropomorphism – as he did so in heart; thus it will be like the divine

words:HecausesmanytoerrbyitandmanyHeleadsarightbyit;butHedoesnotcausetoerrbyit(any)except the transgressors (2:26).Heused thisstylebecause the place prevented him from paying attention except to the fact ofAllãhbeingtheabsoluteGuardiantoWhomonlyendseverymanagement.Andinallthistalkhedidnotmentionthemainissuewhichwasinhisheart,

i.e., the prayer that Allãh should give them back their lives after destroyingthem,because thesituationwithall its frightanddangerpreventedhimfromelaboration;hemerelypointedtoitbrieflybysaying:"MyLord!IfThouhadstpleased,Thouhadstdestroyedthembeforeandmyself(too)…"Also,amonghisinvocationsisthatwhichheprayedwhenhereturnedtohis

people from the meeting point and found that they had begun calf-worshipafter him; andAllãh had informed him of thatmisdeed, asHe says:And hethrew down the tablets and seized his brother by the head, dragging himtowardshim.Hesaid:"Sonofmymother!Surelythepeoplereckonedmeweakandhadwell-nighslainme,thereforemakenottheenemiestorejoiceovermeandcountmenotamongtheunjustpeople."(7:150).ThenMūsã(a.s.)becamesoft towards him and prayed for him and for himself, so they should bedistinguishedfromtheunjustpeople.Hesaid:"MyLord!Forgivemeandmybrother,causeustoenterintoThymercy,andThouartthemostMercifulofthemercifulones."(7:151).Whydidhewant tobedistinguishedfromtheotherpeople,and thatAllãh

shouldenterbothoftheminHismercy?Itwasonlybecauseheknewthatthedivinewrathwas surely toovertake thembecauseof their injustice, asAllãhdescribesitaftertheaboveverse:(Asfor)thosewhotookthecalf(foragod),surely wrath from their Lord and disgrace in this world’s life shall overtakethem, . . . (7:52). The preceding explanation will show the way of goodmannersinhistalk.Anotherofhis(a.s.)'sprayers–anditisineffectacurseagainsthispeople

who had said when he ordered them to enter the holy land: They said: "OMūsã!Weshallneverenteritatallsolongastheyremaintherein;gothereforeyouandyourLordthenfightyouboth,surelywewillheresitdown."(5:24);–isthatwhichAllãh narrates in hiswords:He said: "MyLord! Surely I have nocontrol(uponany)butmyownselfandmybrother;thereforemakeaseparationbetweenusandthenationoftransgressors."(5:25).He(a.s.)usedfinemannerswhenhealluded tohis intentionofstopping to

tellthemandtoconveytothemthecommandsoftheirLordagain–aftertheyrejectedhisfirstcommandinsuchanuglyandrudeway–byhissaying:"MyLord!SurelyIhavenocontrol(uponany)butmyownselfandmybrother;"i.e.:'nooneobeysmyordersexceptIandmybrother; thesepeoplehaverebutted

myorderinsuchawaythatnowthereisnohopeaboutthem;sonowIdesistfrom telling them Thy commands and guiding them to what contains theircommunity'swelfare.' The verb translated here: "I have no control", actually means, 'I do not

possess'. But the context shows that here itmeans 'possession of obedience'.Had it meant creative possession, he (a.s.) would not have attributed it tohimselfwithoutmakingitclearthatrealpossessionbelongstoAllãhonly,andwhateverheownsisonlythatwhichAllãhhasgivenintohispossession;andwhen he explained to his Lord his desistance and despair of their positiveresponsetohiscall,heleftthejudgementinAllãh'shandandsaid:"thereforemakeaseparationbetweenusandthenationoftransgressors."SHU‘AYB:Of thesamestyle is thecurse,whichShu‘ayb(a.s.)didagainst

hispeople,whenhesaid:"OurLord!Decidebetweenusandourpeoplewithtruth;andThouartthebestofdeciders."(7:89).Thus,heasksforfulfilmentof thedivinepromiseafterhelostallhopeof

hiscallbeingeffectiveamongthem;andrequestsHimtodecidebetweenhimandthemwith truth,asAllãhhassaid:Andeverynationhadamessenger;sowhentheirmessengercame,thematterwasdecidedbetweenthemwithjusticeandtheyshallnotbedealtwithunjustly(10:47).Heusedthepronoun:us,becausehejoinedthebelieverstohimself;andthe

unbelievers had threatened him and the believers all togetherwhen they hadsaid:"Wewillmost certainly turn you out,O Shu‘ayb!And (also) thosewhobelievewithyou,fromourtown,oryoushallcomebacktoourfaith."…(7:88).So,hejoinedthemtohimselfandabandonedhispeopleintheirmisdeeds,andproceededwiththebelieverstohisLord,andsaid:"OurLord!Decidebetweenus…" He adhered in his prayer to the noble divine name: "the best of the

deciders," because, as mentioned earlier adherence to the attribute, whichagrees with the text of the prayer, is an intense support tantamount toadjuration. It is contrary to the talk ofMūsã (a.s.) quoted earlier: "My Lord!SurelyIhavenocontrol(uponany)butmyownselfandmybrother;thereforemakeaseparationbetweenusandthenationoftransgressors;"because,aswehadexplained,his(a.s.)'swordswerenotreallyaprayer;rathertheywereanallusionthathewoulddesistfromhiscallandreturnallthematterstoGod.Sotherewasnoreasonforadjuration,contrarytothetalkofShu‘ayb.DÃWŪD&SULAYMÃN:AnotherexampleiswhatAllãhhasquotedofthe

praiseofDãwūdandSulaymãn(peacebeuponthem).Allãhsays:AndcertainlyWegaveknowledgetoDãwūdandSulaymãn,andtheybothsaid:"Praisebeto

Allãh,WhohasmadeustoexcelmanyofHisbelievingservants."(27:15)Theaspectsofmannerintheirpraiseandthank,andtheirattributionoftheir

knowledgetoAllãh,areclear.Theydidnotsaylikewhatisquotedfromsomeothers, asQãrūn said to his peoplewhen they admonished him not to showarrogancein the landbecauseofhiswealth:Hesays:"Ihavebeengiven thisonly on account of the knowledge I have."… (28:78); or asAllãh describesaboutsomeothers:Thenwhentheirmessengerscametothemwithclearproofs,theyexultedinwhattheyhadwiththemofknowledge,andtherebesetthemthatwhichtheyusedtomock(40:83).Thereisnoharminthetwoprophets'praisingAllãhformakingthemexcel

manyofthebelievers,becauseitmanifestsaparticularblessinganddescribesafact;itisnotsomethinglikeshowingarroganceagainsttheservantsofAllãh,which would invite condemnation. Allãh has mentioned that a group ofbelievers had asked for excellence and has praised them for their sublimenatureandhighambitions,asHesays:Andtheywhosay:"OourLord!…andmakeusleadersforthosewhoarepious."(25:74).SULAYMÃN:AnotherexampleiswhathasbeenreportedfromSulaymãnin

thestoryoftheant,asHesays:Untilwhentheycametothevalleyoftheants,anantsaid:"Oants!Enteryourabodes,(sothat)Sulaymãnandhishostsmaynotcrushyouwhile theydonotknow."Sohe smiled,wonderingatherword,andsaid:"MyLord!Grantmethat Ishouldbegrateful forThy favourwhichThouhastbestowedonmeandonmyparents,andthatIshoulddogoodsuchasThouartpleasedwith,andmakemeenter,byThymercy,intoThyservants,thegoodones."(27:18-19).The ant by its talk reminded him of his great kingdom which was

strengthenedbysubduingthewindasitflewbyhisorder,andthejinnsmadeforhimwhathewanted,and theknowledgeof thebirds' speech,etc.But thiskingdomdidnotcometohis(a.s.)'smindasthebrightestwishtowhichmanarrives, as it happens inus; it didnotmakehim forget his servitude andhispoverty.ItrathercametohismindasafavourthathisLordhadbestowedonhim.So,herememberedhisLordandHisblessings,whichHehadbestowedespecially on him and on his parents.And this remembrance from a servantlikehim,andinsuchacondition,wasthemostexcellentofmannersvis-à-vishisLord.He remembered favours of hisLord; although amultitude of favours and

blessingswerebestoweduponhim,yetwhathewasthinkingaboutatthattimeandplacewasthegreatkingdomandtheover-poweringauthority;andthatiswhyhementionedgooddeedandaskedhisLordtogranthimthatheshoulddo

gooddeed;becausegooddeedandgoodcharacteraredesirablefromhimwhositsonthethroneofkingdom.Inviewofalltheabovefactors,hefirstaskedhisLordtogranthimthathe

shouldbegratefulforHisfavour;thenthatheshoulddogood;andhewasnotcontent to ask merely for good deed, but added the proviso: "as thou artpleasedwith"; it was because hewas a servantwhowas not concernedwithother thanhisLord,andhewanted todogooddeedonly topleasehisLord;thenhecompletedtheprayeroftawfīqforgoodnessofdeedbytheprayerforgoodness of self, so he said: "and make me enter, by Thy mercy, into Thyservants,thegoodones."YŪNUS:AnotherexampleisinwhatAllãhhasreportedfromYūnus(a.s.).

Hehadprayedinthesewordswhenhewasinthestomachofthefishthathadswallowed him. Allãh says:And Yūnus, when he went away in wrath, so hethought that We would not straiten him, so he called out among afflictions:"There is no god but Thou, glory be toThee; surely I amof thosewhomakethemselvestosufferloss."(21:87).Yūnus(a.s.)hadaskedhisLord,astheQur ’ãnnarrates,tosendchastisement

onhispeople,andAllãhhadacceptedit; thenheinformedhispeopleof that.Whenthedivinechastisementreachedalmostoverthem,theyrepentedtotheirLord,anditwasavertedfromthem.WhenYūnussawit,helefthispeopleandwentawaywandering,untilheboardedaboat,andafishblockeditsway.Theydecidedtothrowtoitoneofthem,sothatitmightswallowhimandleavestheothersalone;forthispurposetheycastlot,andYūnus'snamecameout.Hewasthrownintotheriverandthefishswallowedhim.HewasconstantlyglorifyinghisLordinitsbellyuntilAllãhorderedittothrowhimuponthebankoftheriver.However,itwasonlyadivinedisciplining,throughwhichHedisciplinesHisprophetsasrequiredbytheirvarioussituations.Allãhsays:Buthaditnotbeenthathewasofthosewhoglorify(Us),hewouldcertainlyhavetarriedinitsbellytotheDaywhentheywillberaised(37:143-4).Histurningawayfromhispeopleandwanderingalongpresent thepictureofaservantwhowasnotpleasedwith a certain actionofhismaster, sobecomingangryhe fled awayand left his service and neglected his own responsibilities.Obviously,Allãhdidnot likethisbehaviouranddisciplinedhim.Heputhiminanincapaciousprisoninwhichhecouldnotmoveevenaboutafinger,inutterdarkness,andinthatdarknesshecriedout:"ThereisnogodbutThou,glorybetoThee,surelyIamofthosewhomakethemselvestosufferloss."(21:87).All of this had one aim only: Tomake him realize, contrary to what his

conditionshowed,thatAllãhhasthepowertocatchandholdhimwhereverHe

wishes,andtodowithhimwhateverHepleases,thereisnoescapefromHimexcepttoHim.Thatiswhyhelearnedinthatconditioninthebellyofthefishto acknowledge that onlyAllãh isworthy ofworship, there is no other likeHimandnothingcanescapefromHisservitude;sohesaid:"There isnogodbutThou".ItshouldbenotedthathedidnotcallAllãhbyattributeofLordship;and it is the only prayer from among the prophets' prayers, which has notbegunwiththename,'Lord'.Then he mentioned what had passed on him that he left his people when

Allãhdidnotdestroythemevenaftersendingthepunishmenttothem,andheaffirmedinjusticeforhimselfandglorifiedAllãhfromallthathadanyshadeofinjusticeanddefect,andsaid:"…glorybetoThee,surelyIamofthosewhomakethemselvestosufferloss."Buthedidnotmentionhis[actual]need–i.e.reinstatementtohisprevious

positionof servitude–countinghimself asundeserving tohaveany rightofaskingforanyfavour,becauseofintenseshameandremorse.Theproofthathe had inmind an unspoken of request is found in the divineword comingafterit:SoWerespondedtohimanddeliveredhimfromthegrief,…(21:88)Andtheproofthathisrequestconsistedofhisreinstatementtohisprevious

position,isfoundintheverses:ThenWecasthimontothevacantsurfaceoftheearthwhilehewassick;andWecausedtogrowupforhimagourd-plant;and We sent him to a hundred thousand, rather they exceeded; and theybelieved,soWegavethemprovisiontillatime(37:145-8).AnotherexampleisfoundinthestoryofAyyūb(a.s.)whenhesaidafterhe

becamechronicallyillandlostallhispropertiesandsons:AndAyyūb,whenhecried to his Lord, (saying): "Harm has afflicted me, and Thou art the mostMercifulofthemerciful."(21:83).Theaspectsofgoodmannersareevidenthereasexplainedinearliercases.

Ayyūb (a.s.) did not clearly mention his need as was seen in the prayers ofAdam, Nūh, Mūsã, and Yūnus (peace be upon them), thinking himselfunworthyofattentionandconsideringhisaffairs too trivial tobementioned.Theprophets'prayers,asdescribedearlierandaswillbeseenafterwards,hadnevermentioned the requirementsclearly,when theywere related toworldlyaffairs,althoughtheydidnotwantanysuchthingbecauseofanybasedesires.Fromanotherangle:Hismentioning the reasonwhich ledhim tobeseech,

likeafflictionofharm,anddescribingtheattributefoundinHimWhoisaskedfrom,which incites thebeseecher toask, likeHisbeingmostMercifulof themerciful,andremainingsilentabouttheactualneed,presentthemosteloquentallusionthatitwasnotnecessarytomentiontheneed,becauseitwouldsuggestthat the above factors were not sufficient to induce the mercy of the most

Mercifulofthemerciful,rathertherewasneedtodescribeitinsomanywords!AnotherexampleisofZakariyyã(a.s.)asAllãhsays:Amentionofthemercy

ofyourLordtoHisservant,Zakariyyã,whenhecalleduponhisLordinalowvoice. He said: "My Lord! Surely my bones are weakened and my head hasflared with hoariness, and, my Lord! I have never been unsuccessful in myprayertoThee;andsurelyIfearmyrelativesafterme,andmywifeisbarren,thereforegrantmefromThyselfanheir,whoshouldinheritmeandinheritfromtheprogeny ofYa‘qūb,andmakehim,myLord!One inwhomThouartwell-pleased."(19:2-6).WhatpromptedhimtoofferthisprayerandencouragedhimtoaskHisLord

for a son was what he had observed Maryam, daughter of ‘Imrãn, in herabstinenceandworship,andhowAllãhhadhonouredherwiththemannersofservitudeanddistinguishedherwithsustenancedirectlyfromHimself,asAllãhdescribes in the chapterof "TheHouseof ‘Imrãn":…andgaveher into thechargeofZakariyyã;wheneverZakariyyãenteredthesanctuaryto(see)her,hefoundwith her food.He said: "OMaryam!Whence comes this to you?" Shesaid: "It is from Allãh." Surely Allãh gives sustenance to whom He pleases,without measure. There did Zakariyyã pray to his Lord; he said: "My Lord!GrantmefromTheegoodoffspring;surelyThouarttheHeareroftheprayer."(3:37-38)At that juncture, he was overwhelmed by intense longing for a good and

pious offspring whowould inherit him andworship his Lord in a way thatwouldpleaseHim, in the samewayasMaryam inherited ‘ImrãnandexertedherselftotheutmostinworshippingherLord,andthusgothonourfromHim.Atthesametime,helookedathimselfthatoldagehadtakenhisholdandhisstrengthhadgonedown,andlike-wisehiswifewasoldandweak,andtotopallthis,shewasbarreneveninherchild-bearingage;sohewasafflictedwithgrief of deprivation of a good and pleasing child which only Allãh couldknow.YethecouldnotcontrolhimselfandwasoverwhelmedbydivinelyzealandrelianceonhisLord;heturnedtohisLordanddescribedhisconditioninawaythatwouldincitethedivinemercyandaffectiononhissituationthathehadremained uninterruptedly adhered to the door of servitude and beseechmentsince his early age until now that his bones hadweakened and his head hadflaredwithhoariness;andhehadneverbeenunsuccessful inhisprayers;andhas found the Lord the Hearer of the prayer; therefore He should hear hisprayerandgranthimapleasingheir.Theproofofwhatwehavesaidthathehadaskedwhathehaddone,under

the influence of intense emotion and sorrow, is seen in his response whenAllãhrevealedtohimthathisprayerwasgranted:Hesaid:"OmyLord!How

shallIhaveason,andmywifeisbarren,andImyselfhavereachedindeedtheextremedegreeofoldage?"Hesaid:"Soshallitbe;yourLordsays:'Itiseasytome, and indeed I created youbefore,when youwerenothing.'" (19:8-9). Itclearly shows thatwhenheheardaboutgrantingofhisprayer,he recoveredfrom his condition, and began wondering because of the strangeness of theprayer and its acceptance, until he asked his Lord about it in the form of afarfetchedpropositionandaskedforasignforhimselfwhichhewasgiven.In any case, themannerwhich he (a.s.) has used in his prayer,was that to

whichhewasledbythefeelingandsorrowwhichhadover-poweredhim.ThatiswhyheprecededhisprayerbydescribinghisextremeconditioninthewayofhisLord,forhehadspenthislifeintreadingonthewayofrepentanceandbeseeching, until he stood at a situation in which everymerciful onlooker'sheartwouldmelt forhim, thenheprayedforasonandsupported itwith thereasonthatHeistheHeareroftheprayer.Thisisthemeaningofwhathesaidaspreambleofhisprayer;itwasnotthat

hewas trying to put his Lord under his obligation by showing his extendedservitude–farbeitfromthestatusofprophethood.Therefore,themeaningofhisprayer:"MyLord!GrantmefromTheegoodoffspring;surelyThouarttheHearerofprayer."[3:38],isasfollows: 'SurelyIaskTheewhatIhaveasked,not because there is any importance of my extended servitude and lengthyprayerstoThee;orbecauseithasputTheeunderanyobligationtome;rather,IaskedTheebecauseThouart theHearerof theprayerofThyservants,andThouacceptestthecallofThydestitutebeseechers;andthefearofmyrelativesafterme has compelledme to put this request beforeThee and has stronglyexhortedmetoaskforagoodoffspring.'It has been described earlier that as part of the goodmanner used in his

prayer,hesaidafter this fearof therelatives:"…and make him, myLord!OneinwhomThouartwell-pleased."[19:6].Pleasant-ness,althoughbynatureit denotes being pleasing to its subject, and being unrestricted it containspleasure ofAllãh and pleasure of Zakariyyã, and pleasure ofYahyã; but hiswords:goodoffspring[3:37],showthatitdenoteshisbeinggoodandpleasingtoZakariyyã,becauseanoff-springisgoodtoitsprogenitor,nottoothers.AnotherexampleofthegoodmannersisseenfromtheChristwhenheasked

forthetable,asAllãhquoteshim:‘ĪsãthesonofMaryamsaid:"OAllãh,ourLord! Send down to us food from heaven which should be to us an ever-recurring happiness, to the first of us and to the last of us, and a sign fromThee,andgrantussustenance,andThouartthebestofproviders."(5:114).ThestorydescribedintheDivineBookaboutthequestionofthedisciplesto

‘Īsã(a.s.)forsendingdownfoodfromheaven,showsbyitscontextthatitwas

oneof thehardest requests for ‘Īsã (a.s.);because theirquotedwordings: "IsyourLordabletosenddowntousfoodfromheaven?"[5:112],first,putunderquestion the power of Allãh, and it does not agree with the manner ofservitude; even if they intended to ask about the underlying reason, not thepoweritself,theuglinessofthewordingremainsinitsplace.Second, it contained suggestion of a new sign, although his (a.s.)'s signs

werecoveringthemfromallsides–hisnoblepersonalitywasasigninitself;his speaking in the cradle was another sign, and so were his reviving deadbody,hiscreatingabird,hisrestoringtheblindandleperstohealth,hisgivinginformationoftheunseen,aswellashisknowledgeoftheTawrãt,theInjīl,theBookandtheWisdomweredivinesigns,whichdidnotleaveanyroomforanydoubtandsuspicion toanyone. In thisbackground, theirchoosinga sign forthemselvesandaskingforitwasmanifestlytantamounttoplayingwithdivinesigns. That waswhy he admonished them by saying: "Fear Allãh if you arebelievers." [5:112]. But they insisted on it and explained their suggestion inthesewords:"Wedesirethatweshouldeatofitandthatourheartsshouldbeatrest,andthatwemayknowthatyouhaveindeedspokenthetruthtousandthatwemaybeofthewitnessestoit."[5:113].So,theycompelledhimtoaskforit,whichhefinallydid.‘Īsã(a.s.)mendedbyhisdivinely-giftedmannerthedemandwhichtheyhad

putforth,andrephrased it inawaythat itcouldbeaddressed to thearenaofdivinepowerandgreatness.Firstly,hegaveit thetitleof‘īdwhichwouldbereservedforhimandhispeople,becauseitwouldbeasignproposedbythemandwould be unique among the prophets' signs, as all their signswere sentdown for completing the proof against them or because the ummah neededthem, and this sign had neither attribute. Secondly, he summarized what thediscipleshadelaboratedregardingthebenefitsof itscomingdown, that theirhearts shouldbe at ease, and theymightknow that hehad indeed spoken thetruthtothemandtheymightbeamongthewitnessestoit;allthiswasincludedinasinglephrase,andasignfromThee.Then,thirdly,hementionedwhattheyhad said about eating of it; he described it at the end, although they hadmentioneditbeforeallotherpurposes,andheputanothergarbonitwhichwasmore appropriate for the divine audience and said, and grant us means ofsubsistence,thenaddedtoit:"andThouartthebestofproviders",inorderthatitwouldsupportthesuggestion,ononehand,andbeapraisefortheSublimeAuthorityontheotherhand.He began his prayer by calling on Allãh with the phrase: "O Allãh, our

Lord!"Thus,headdedonwhatisgenerallyfoundintheprophets'prayers,astheyusedtosay:"MyLord"or"OurLord";hedidsobecausethesituationwas

verytough,asexplainedearlier.Anotherexampleof thismannerwillbeseeninhis(a.s.)'sdirect talkwith

hisLordwhichisquotedintheQur ’ãn:AndwhenAllãhwillsay:"O‘ĪsãsonofMaryam! Did you say to the people: 'Take me and my mother for two godsbesidesAllãh'?"Hewillsay:"GlorybetoThee,itdidnotbefitmethatIshouldsaywhat I had no right to (say); if I had said it, Thou wouldst indeed haveknownit;Thouknowestwhatisinmymind,andIdonotknowwhatisinThymind,surelyThouartthegreatKnowerofunseenthings.IdidnotsaytothemaughtsavewhatThoudidstenjoinmewith: 'ThatworshipAllãh,myLordandyourLord',andIwasawitnessofthemaslongasIwasamongthem,butwhenThou didst causeme to die, Thouwert thewatcher over them, and Thou artwitnessofall things. IfThoushouldstchastise them, thensurely theyareThyservants;and ifThoushouldst forgive them, then surelyThouart theMighty,theWise."(5:116-8)He(a.s.)observed themanner inhisspeech, firstbybeginninghisspeech

withdeclaringHispurityfromwhatdoesnot fitwith thegloryofHisarena,following the styleofHis speech, asHe says:And they say: "TheBeneficentGodhastakentoHimselfason.GlorybetoHim."(21:26)Second,hetookhisownself toohumbletobeimaginedthathewouldsay

suchathingforhimself,sothatitwouldneedrebuttal.Thatiswhyhedidnotsayinthisspeechfromthebeginningtotheend,"Ididnotsayit"or"Ididnotdoit."Heonlyrefutedit timeandagainbywayofallusionandundercover;andsaid:"It didnotbefitme that I should saywhat Ihadno right to (say)."Thushenegated it throughnegationof itscause; i.e. 'IdidnothaveanysuchrightsothatIcoulduttersuchanuntowardword.'Thenhesaid:"IfIhadsaidit,Thouwouldstindeedhaveknownit;…"So,herefuteditthroughrefutationofitsconcomitant,i.e. 'ifIhadsaidit,Thoumustsurelyhadstknownit,becauseThyknowledgeencompassesmeandallunseenthings.'Thenhewillsay:"IdidnotsaytothemaughtsavewhatThoudidstenjoinme

with:'ThatworshipAllãh,myLordandyourLord.'"Herefuteditbybringingforthitsopposite,andrestrictingitwith"not"and"save".Hesays: 'Ihadtoldthemsomething,butitwasthesamewhichThouhadstenjoinedmetosay,'i.e.,'worshipAllãh,myLordandyourLord;'thenhowwasitpossiblethatIshouldsaytothem,'TakemeandmymotherfortwogodsbesidesAllãh.'Thenhewillsay:"andIwasawitnessofthemsolongasIwasamongthem,

butwhenThoudidstcauseme todie,Thouwert thewatcherover them". It isfurther refutationof the above-mentioned idea; in away it further completestheabovespeech:"IdidnotsaytothemaughtsavewhatThoudidstenjoinmewith."Itsmeaningisasfollows:'Ididnotsaytothemanythingthatisattributed

tome;whatIhadtoldthemwasonlybyyourorder,anditwas:"WorshipAllãh,myLordandyourLord;"noothercommandmentwaseversenttome,andIhadnorelationwiththemexceptwitnessingofandwatchingoverthem,solongasIwasamongthem;andwhenThoudidstcausemetodie,myconnectionwiththemwascutoffandThouwertthewatcheroverthembyThyeverlastingandgeneralwitnessing,beforeThoudidstcausemetodieandafterthat,overthemandovereveryotherthing.'Now,thatthetalkwillreachthusstage,he(a.s.)willdecidetorepudiatethis

idea from himself through another reason which would complement theabove-mentionedcause,andwhichwouldabsolutelydenytheidea.So,hewillsay:"IfThoushouldstchastisethem,thensurelytheyareThyservants;andifThoushouldstforgivethem,thensurelyThouarttheMighty,theWise."Hewillwant to say in this context as follows: 'If they had gone astray as Thou hastsaid,thenIamcutofffromthemandtheyarecutofffromme.NowThouarttodealwithThyservantsalone; ifThou shouldst chastise them, theyareThyservants;andtheMaster,theLord,hastheauthoritytochastisehisservantsifthey disobey him and associate others with him, and they deserve to bepunished;andifThoushouldstforgivethem,thereisnoreproofagainstThee,becauseThouarttheMighty,unsubdued,theWise,whodoesnotdoanyunwiseandvaindeed,andwhoalwaysdoeswhatismoresuitable.'Whatwehaveexplained,showsfineaspectsofthemannersofservitudein

his(a.s.)'sspeech.Also,ponderonthefactthatwheneverheutteredasentence,hemixed itwith the finestpraise, in themosteloquentdescriptionand in thetruesttongue.AnotherexampleofthedivinemannerisseeninthewordsofHisProphet

(s.a.w.a.)whichhasbeenquotedbyAllah,andHehasjoinedthebelieversofhisummahinit:TheMessengerbelievesinwhathasbeenrevealedtohimfromhisLord,and (sodo) thebelievers; theyall believe inAllãhandHisangelsandHis books and His messengers: "We make no difference between any of Hismessengers;"andtheysay:"Wehearandobey;ourLord!Thyforgiveness (dowecrave),andtoTheeistheeventualcourse."Allãhdoesnotimposeuponanysouladutybuttotheextentofitsability;foritis(thebenefitof)what ithasearned, and upon it is (the evil of)what it has wrought: "Our Lord!Do notpunishusifweforgetormakeamistake;OurLord!DonotlayonusaburdenasThoudidst lay on those before us;OurLord!Donot imposeuponus thatwhichwehavenostrengthtobear;andpardonusandgrantusprotectionandhave mercy on us; Thou art our Patron, so help us against the unbelievingpeople."(2:285-6).As you see, the divine words describe the Prophet's belief in the noble

Qur’ãninallthatitcontainsoffundamentalbeliefsanddivinecommandments;thenitjoinswithhim(s.a.w.a.)thebelieversamonghisummah,notonlythosewhowerepresentnearhim(s.a.w.a.),butalso thosewere tocome later,as ismanifestfromthecontext.It then follows thatwhat theversescontainof acknowledgement,praiseof

prayer,relatedtosomeofthemwouldbethenarrationofthetongueoftheircondition although possibly their tongues; or the Prophet (s.a.w.a.) himselfcould have said it directly talking with his Lord on his own behalf and onbehalfofthebelievers,becausetheybytheirfaithwerethebranchesofthetreeofhisblessedsoul.The twoversescontainasortofcomparisonandequilibriumbetweenthe

People of the Book and the believers of this ummah in the manner of theiracceptance of what was revealed to them in the Book of Allãh; or, in otherwords,withrespecttotheircourteousnessofservitudevis-à-vistheBooksenttothem.Apparently,AllãhhaspraisedthesebelieversinthesetwoversesandhaseasedtheirburdenexactlyinthoseaspectsinwhichHehasadmonishedthePeopleof theBookandput them to shame in theversesof the chapter "TheCow". He has indeed criticised them because they differentiated between theangels ofAllãh, as theyhatedGabriel and loved the others; andbetween therevealed Divine Books, as they disbelieved in the Qur ’ãn and believed inpreviousones;andbetweenthemessengersofAllãh,astheybelievedinMūsã(or inMūsã and ‘Īsã) and disbelieved inMuhammad (mayAllãh's blessingsandpeacebeonhimandthem),andbetweenHiscommands,astheybelievedinsomecommandsoftheBookofAllãhanddisbelievedinsomeothers;butthebelieversofthisummah:believeinAllãh,andHisangels,andHisBooks,andHismessengers:"WemakenodifferencebetweenanyofHismessengers".Theyindeedobservedpropermannersvis-à-vistheirLordbysubmittingto

the cognizence sent to them by Allãh. Then they showed the manners bypositivelyrespondingtothedivinecommandments,whentheysaid:"Wehearandobey";unliketheJewswhohadsaid:"Wehearandwedisobey."Afterthatthey showed proper manner when they counted their own selves, the slavespossessedbytheirLord,whodonotownanything,andtheydonottrytoputAllãhundertheirobligationbecauseoftheirfaithandobedience;sotheysaid:"Thyforgiveness(dowecrave)";theywerenotliketheJewswhohadsaid:"Hesoon will forgive us"; and said: "Surely Allãh is needy and we are selfsufficient";andsaid:"TheFirewillnottouchusexceptforcounteddays",andothersimilarerroneousutterances.ThenAllãhsaid:Allãhdoesnotimposeuponanysouladutybuttotheextent

ofitsability,foritis(thebenefitof)whatithasearned,anduponitis(theevil

of) what it has wrought. It is because the divinely laid responsibility, by itsdisposition, follows the nature onwhichHehas created the people; and it isknownthatthenature,beingasortofcreation,doesnotinviteexcepttowhatithasbeenequippedwith;andcertainlyinitisfoundthefelicityoflife.However, if the topicwould be of importancewhichwould demandmore

attention to itself, or if the servantwhowas orderedwent out of the fold ofnature,beyondtheappearanceofservitude,thenitwouldbeOkasasecondarynaturalcommandforthemasteroftheonehavingauthorityinhishandtogivehimanorderbeyond theusual extent of its ability; for example, hemay tellhim to observe precaution on mere doubt, or to avoid forgetfulness andmistake when utmost attention is given to the topic, e.g. indispensability ofprecaution in connection with blood, genital and property in Islamic; or toincrease the inconvenience and tighten the screw the more one increases indisputation and insists in questioning, as Allãh has given us many such aninformationconcerningtheChildrenofIsrael.Inanycase,theQur ’ãnicphrase:Allãhdoesnotimposeuponanysoul…,is

eithercontinuationofthespeechoftheProphet(s.a.w.a.)andthebelievers:Ifso,thentheymusthavesaiditasapreambletotheirprayer:"OurLord!Donotpunish us ifwe forget ormake amistake;" in order that itmay serve asHispraise, to remove a possible misunderstanding that Allãh might impose aburdenintheexcessofone'sability,andmightlaydownadisconcertingorder– such ideas would be removed by asserting that Allãh does not impose aresponsibilityuponasoulexcepttotheextentofitsability;andwhattheyhaveaskedbysaying:"OurLord!Donotpunishusifweforgetormakeamistake;"referstodivinecommandsintheirsecondaryaspects,resultingfromtheorderorfromthesideoftheservantsbecauseoftheirenmity,notfromthesideofAllãh,theHigh.Or, it is the divine speech, inserted between two phrases of their prayer,

whicharereportedhere,i.e.,"Thyforgiveness(dowecrave),"and:"OurLord!Do not punish us if we forget … ," in order to give the above-mentionedconnotation, inaddition to teachingandtraining themunderdivineguidance;this toowillbea sortof their speech,because theyare thebelievers inwhatAllãhhassentdown,and this too is fromHim.Inanycase, this iswhat theirspeechreliesonandtheirprayerdependsupon. ThenAllãhmentions the remainder of their prayer; or youmay say, the

othergroupoftheirproblems:"OurLord!Donotpunishus…","OurLord!DonotlayonusaburdenasThoudidstlayonthosebeforeus";"OurLord!Donot imposeuponus thatwhichwehavenot the strength to bear; andpardonus", it is as though theywantpardon forwhat theymighthavecommitted in

forgetfulnessorbymistakeandallsuchreasons;"andgrantusprotectionandhavemercy on us" for all our sins andmistakes. Forgiveness here does notentail repetition al-though they had earlier said: "Thy forgiveness (do wecrave)",becauseitquotestheirspeechinordertocomparetheirconditionandtheirmannerwiththeirLordwiththePeopleoftheBookintheirdealingwiththeir Lord and regarding their Book that was sent to them; moreover, thecontextofprayerdoesnotrejectrepetitionunlikeothersituations. It is not necessary to explain how this prayer contains the manner of

servitude, by adhering to the attribute of Lordship time and again, andconfessing to one's being possessed and under guardianship of the owner,standingat the stationofhumbleness andwretchednessof servitudevis-à-vistheMightyLord.The noble Qur ’ãn contains divine trainings and sublime teachings to the

Prophet (s.a.w.a.) by various types of praise he uses for his Lord, or thebeseechingsheoffersbeforeHim.Forexample:Say:"OAllãh,Masterofthekingdom!Thougivest the kingdom towhomsoeverThoupleasest,…" (3:26);Say:"OAllãh!Originatoroftheheavensandtheearth,Knoweroftheunseenandtheseen!Thoujudgestbe-tweenThyservants…"(39:46);Say:"PraisebetoAllãh and peace onHis servantswhomHe has chosen:… " (27:59);Say:"Surelymyprayerandmysacrificeandmylifeandmydeathare(all)forAllãh,. . ." (6:162);". . .andsay:"OmyLord! Increaseme inknowledge" (20:114);And say: "Omy Lord! I seek refuge in Thee from the evil suggestions of theSatans, and I seek refuge inThee!OmyLord!From theirpresence." (23:97-98),inadditiontonumeroussuchverses.All these collectively contain the fine manners, which Allãh trained His

messenger(s.a.w.a.)with,andheinhisturnexhortedhisummahtoobserveit.7.Now,weshouldseehowtheypreservedthemannerstowardstheirLord

whiletheytalkedwiththeirpeople:ThistooisavastchapteranditisattachedtothemannersofpraisingAllãh,theglorified.Froman-otherangle,itisasortof practical tablīgh, which is not less, or rather is more, effective than theverbaltablīgh.There aremany suchexamples in theQur ’ãn.Allãhquotes a talkbetween

Nūhandhisummah:Theysaid:"ONūh!Indeedyouhavedisputedwithusandlengtheneddisputewithus, thereforebringtouswhatyouthreatenuswith, ifyou are of the truthful ones."He said: "Allãh onlywill bring it to you ifHeplease,andyouwillnotmake(Him)incapable.AndifIintendtogiveyougoodadvice,myadvicewillnotprofityouifAllãhintendedthatHeshouldleaveyoutogoastray;HeisyourLord,andtoHimshallyoubereturned." (11:32-34).

He (a.s.) refuted fromhimselfwhat theywere attributing to him, in order toshow his inability in this way; he attributes it to his Lord, and shows finestmannerbyaddingthephrase:"ifHeplease",andthensaying:"andyouwillnotmake(Him)incapable",i.e.willnotmakeAllãhincapable.Thatiswhyhehadused the word: Allãh, instead of saying, 'My Lord', because Allãh is He toWhomistheendgoalofeverybeautyandgrandeur.Also,hedidnotconsiderthismuchrefutationandaffirmationenoughuntilhesupporteditbysayingthathisadvicewouldnotprofitthemifAllãhdidnotintendthemtogetitsbenefit.Thus he completed the refutation of power fromhimself and its affirmationforhisLord,andshowed its reasonbysaying:"He isyourLord,and toHimyouwillbereturned."This is a dialogue steeped in beautifulmanners vis-à-vis Allãh;Nūh (a.s.)

used this speech to address the transgressors of his ummah, disputing withthem.Andhewas thefirstprophetwhoopenedthedoorofargumentation incallingtothemonotheism,andstoodupagainsttheidol-worship,asthenobleQur ’ãndescribes.Thisisthegreatestofthedoorswhichletstheresearcher'seyesfreetolook

at the prophets' manners; one sees in them the finest of their characteristicswhicharesteeped ingoodmannerandperfection. It isbecauseall their talksanddeeds,movementsandstillness,arebasedoncontemplationandservitudalpresence,although,inform,itlookslikethedeedofhimwhoisabsentfromhisLord,andhisLord isabsent fromhim.Allãhsays:…and thosewhoarewithHimarenotproudtoworshipHim,nordotheygrowweary.Theyglorify(Him)bynightandday;theyareneverlanguid(21:19-20).AllãhhasquotedinHisBookmanydialoguesofHūd,Sãlih,Ibrãhīm,Mūsã,

Shu‘ayb,Yūsuf,Sulaymãn,‘ĪsãandMuhammad,etc.(peacebeuponthem),indifferentconditionsoftheirs,likehardshipandease,warandpeace,disclosureandsecrecy,goodomensandwarningandsoon.Contemplateonthedivinespeech:SoMūsãreturnedtohispeoplewrathful,

sorrowing. Said he: "Omy people! Did not your Lord promise you a goodlypromise:did then the timeseemlong toyou,ordidyouwish thatdispleasurefromyourLordshouldbeduetoyou,sothatyoubroke(your)promisetome?"(20:86).HementionsMūsãwhenhereturnedtohispeoplewhilehewasfilledwithwrathandrage,butitdidnotturnhimawayfromobservationofmannerwhilementioninghisLord.Also, look at the divinewords:And she in whose house hewas sought to

make himself yield (to her), and she made fast the doors and said: "Comeforward."Hesaid:"IseekAllãh'srefuge,surelymyLordmadegoodmyabode:Surelytheunjustdonotprosper."(12:23).

Andthedivinewords:Theysaid:"ByAllãh!NowhasAllãhcertainlychosenyou over us, and we were certainly sinners." He said: "(There shall be) noreproof against you this day; Allãh may forgive you, and He is the mostMercifulof themerciful." (12:91-92).HementionsYūsuf in privacywhereinthewomanof‘AzīztriedtomakeYūsufyieldtoher;itwasasituationwheremanforgetsallunderstanding;yetitdidnotturnhimawayfrompiety,anddidnotdistracthimfromobservationofmannerswhenmentioninghisLordandwithothers.Also,thedivinewords:…Thenwhenhesawitsettledbesidehim,hesaid:

This isof thegraceofmyLord thatHemay trymewhether Iamgratefulorungrateful;andwhoever isgrateful,he isgratefulonly forhisownsoul,andwhoeverisungrateful,thensurelymyLordisSelf-sufficient,Honoured(27:40).So, this isSulaymãn (a.s.), andhewasgivenof thegreatkingdom, effectiveorderandamazingpower,thatheorderedtobringthethroneofthequeenofSheba from Sheba to Palestine, and it was brought down in less than atwinklingofaneye,yethewasnottakenoverbyprideandpompousnessanddidnotforgethisLord,andatonceofferedpraisetohisLordinthepresenceofhiscourtierswithbestpraise.CompareitwiththestoryofNimrodwithIbrãhīm(a.s.),asAllãhsays:Have

you not considered him who disputed with Ibrãhīm about his Lord, becauseAllãh had given him the kingdom?When Ibrãhīm said: "MyLord isHeWhogiveslifeandcausestodie,"hesaid:"Igivelifeandcausedeath."…(2:258).Hesaiditwhenheorderedtwoprisonerstobebroughtbeforeandorderedoneofthemtobekilledandtheothertobefreed.Or,itmaybecomparedwithwhatPharaohsaid,asAllãhhasquotedhim:"O

mypeople! Is not the kingdomofEgyptmine?And these rivers flowbeneathme;doyounotthensee?Nay!Iambetterthanthisfellowwhoiscontemptible,andwhocanhardlyspeakdistinctly:Butwhyhavenotbraceletsofgoldbeenput upon him, orwhy have there not comewith him angels as companions?"(43:51-53)HeshowshisprideinthekingdomofEgyptanditsriversandaquantityof

goldwhichwasinhispossessionandthatofhisnobles;anditdidnottakehimlongtoannounce:'Iamyoursublimelord,'andthiswasthesamefellowwhowas being humiliated byMūsã (a.s.)'s signs day after day, like flood, locust,liceandfrogs,etc.Otherexamplesofmanner:Allãhsays:…whentheywerebothinthecave,

whenhewassayingtohiscompanion:"Grievenot,surelyAllãhiswithus."...(9:40);AndwhentheProphetsecretlycommunicatedapieceofinformationtooneofhiswives…sowhenheinformedherofit,shesaid:"Whoinformedyou

this?"He said: "TheKnowing, theOne Aware, informedme." (66:3). So, thehardsituation,terrorandanxietyonthedayoffeardidnotupsethimtoforgethis Lord who was with him, and his noble self was not affected by thethreatening situation; and likewise the information which he secretlycommunicated to one of his wives, all this contains the good manners inreferringtohisLord.Thesearea fewexamples,and in thesamestylewefind thefinestmanner

andnoblecharacteristics,whichappearintheirstoriesinthenobleQur ’ãn.Wehavealreadygonebeyondour self-imposed limit in this topic,otherwisewewouldhavenarratedtheirstoriesatlengthanddescribedthemfully.8.Prophets'mannerswiththepeopleintheirdealingsandtalks:Samplesof

thismannerarefoundintheirargumentswiththeunbelieverswhicharequotedintheQur ’ãn,andintheirtalkswiththebelievers;alsosomeaspectsoftheirlifehistorieswhicharenarrated.Asfor themanners in talk,youwillnot find themin their talkswith those

arrogantand ignorantpeopleeverusinganyword thatwouldannoythemoranyabusing,insultingordebasingremark;whiletheiradversarieswenttotheextremeinabusingandtauntingthemandinattackingandmockingthem,butthey never replied to them except with best of the words and most sincereadmonition;theyturnedawayfromtheminpeace,andwhentheignorantonestalkedtothemtheysaid:"Peace!"Allãhsays:But thechiefsof thosewhodisbelieved fromamonghis[Nūh's]

peoplesaid:"Wedonotconsideryoubutahumanbeinglikeourselves,andwedo not see any have followed you but those who are meanest of us at firstthought andwe do not see in you any excellence over us; nay,we deem youliars."Hesaid: "Omypeople!Tellme if Ihavewithmeclearproof frommyLord,andHehasgrantedmemercyfromHimselfandithasbeenmadeobscureto you; shall we constrain you to (accept) it while you are averse from it?"(11:27-28).Also,Hequotes the tribeof‘Ãd, thepeopleofHūd,assaying:"Wedonot

say aught but that some of our gods have smitten you with evil." He said:"SurelyIcallAllãhtowitness,anddoyoubearwitnesstoo,thatIamclearofwhatyouassociate(withAllãh),besidesHim,…"(11:54-55).TheymeantthatsomeoftheirgodshadsmittenHūdwithevil,i.e.,madness

oridiocy,etc.Also,AllãhquotesÃzarassaying:"Doyoudislikemygods,OIbrãhīm?If

youdonotdesistIwillcertainlyrevileyou[or,stoneyoutodeath]and leavemeforatime."Hesaid:"Peacebeonyou,IwillpraytomyLordtoforgiveyou;

surelyHeiseverAffectionatetome."(19:46-47)Also,Hequotes thepeopleofShu‘ayb (a.s.) as saying:Thechiefsof those

whodisbelievedfromamonghispeoplesaid:"Mostsurelyweseeyouinfolly,andmostsurelywethinkyoutobeoftheliars."Hesaid:"Omypeople!Thereisnofollyinme,butIamamessengeroftheLordoftheworlds;IdelivertoyouthemessageofmyLordandIamafaithfuladvisertoyou."(7:66-68).Also,Allãh says:Pharaoh said: "Andwhat is theLordof theworlds?"He

said:"TheLordoftheheavensandtheearthandwhatisbetweenthem,ifyouunderstand."… Said he: "Most surely yourMessengerwho is sent to you ismad."Hesaid:"TheLordoftheeastandthewestandwhatisbetweenthem,ifyouunderstand."(26:23-28)Also,HesaysquotingthepeopleofMaryam:Theysaid:"OMaryam!Surely

youhavedonea strange thing.OsisterofHãrūn!Your fatherwasnotabadman,norwasyourmotheranunchastewoman."Butshepointed tohim.Theysaid: "How should we speak to one who is a child in the cradle?" He said:"Surely I am a servant of Allãh; He has given me the Book and made me aprophet…."(19:27-30)AndAllãhhassaidconsolingHisProphet(s.a.w.a.)whentheyaccusedhim

ofsoothsaying,madnessandofbeingapoet:Therefore,continuetoremind,forbythegraceofyourLord,youarenotasooth-sayer,oramadman.Ordotheysay:"Apoet,wewaitforhimtheevilaccidentsoftime."Say:"Wait,forsurelyItoowithyouamofthosewhowait."(52:29-31) Also, He says: And the unjust say: "You do not follow any but a man

bewitched."Seewhatlikenessdotheyapplytoyou,sotheyhavegoneastray;thereforetheyshallnotbeabletofindaway.(25:8-9)Addtoitmanyothertypesofabuse,accusationandinsultwhichhavebeen

quotedintheQur ’ãn;yetithasnotbeennarratedfromtheprophets(a.s.)thatthey ever faced themwith rudeness or obscenity; they rather replied to themwith correct speech and good and gentle logic, in obedience to the divineinstructionwhich had taught themgood speech and beautifulmanners.Allãhsays addressingMūsã andHãrūn:Go both of you to Pharaoh; surely he hasbecomeinordinate.Thenspeaktohimagentleword,haplyhemaymindorfear(20:43-44).AndHesaidaddressingHisProphet(s.a.w.a.):Andifyouturnawayfromthemtoseekmercy fromyourLord,whichyouhope for,speak to themagentleword(17:28).It was an aspect of their manner in talks and discussions that they took

themselves to be equal in position to general people; thus they talked withevery stratum of society according to the level of its under-standing. Itbecomesmanifest if you ponder on their talkswith the peoplewith all their

differencesbeginning fromNūhonwards.Both sects havenarrated from theProphet(s.a.w.a.)thathesaid:"Surely,wethegroupoftheprophetshavebeenorderedtotalkwiththepeopletothedegreeoftheirunderstanding."It must be known that the sending of prophets was only based on the

foundationofguidanceand itsexplanationandsupport.So, itwas incumbenton them toequip themselveswith truth in theirmission,bedevoidof falsity,andremainonguardagainsttrapsoferrorwhat-evertheymightbe,whetheritagreed with the people's pleasure or went against their liking, whether itresulted in theirwillingnessorunwilling-ness.Allãhhasordainedverystrictprohibition and extreme caution in this matter for His prophets, the falsitycannotbefollowedinwordsordeedsevenforhelpingthetruth,forthefalsityisfalsitynomatteritfallsinthepathoftruthornot;andthecalltotruthdoesnotcombinewithsanctionoffalsityeveninthepathoftruth;atruthwhichisledtobyfalsehoodandwhichresultsfromuntruthisnotatotaltruth. That is whyAllãh has said:… nor could I take those who lead (others)

astrayforaiders.(18:51);Andhad itnotbeen thatWehadalreadymadeyoufirm,youwouldcertainlyhavebeenneartoinclinetothemalittle;inthatcaseWewouldcertainlyhavemadeyou to tasteadouble (punishment) in this lifeand a double (punishment) after death, then you would not have found anyhelperagainstUs(17:74-75).Forthereisnoindulgence,nocloseassociation,andnoadulationintruth,andnorespectforfalsity.AndthatiswhyAllãhequippedthepeopleofHismissionandguardiansof

Hisreligion,i.e.theprophets(peacebeuponthem),withwhatwouldpaveforthemthepathforfollowingandhelpingthetruth.Allãhsays:ThereisnoharmintheProphetdoingthatwhichAllãhhasordainedforhim:suchhasbeenthecourseofAllãhwithrespecttothosewhohavegonebefore;andthecommandofAllãhisadecreethatismadeabsolute:ThosewhodeliverthemessagesofAllãhandfearHim,anddonotfearanyonebutAllãh;andAllãhissufficienttotakeaccount(33:38-39).AllãhsaysthattheprophetsdonotfeelanydifficultyindoingwhatAllãhhasordainedforthem;theyfearonlyHim,anddonotfearanyoneotherthanHim;thereisnosnagintheirdeclaringthetruth,comewhatmay.ThenHepromisedthemhelpinwhattheystooduptodoforHim.Hesays:

AndcertainlyOurwordhasalreadygoneforthinrespectofOurservants,themessengers:Most surely theyshallbe theassistedones,andmost surelyOurhostalone shallbe thevictoriousones. (38:171-3).Most surelyWehelpOurmessengers,…(40:51).That is why we find in their narrated stories that they do not care for

anythingindeclarationoftruthandthewordofvericity,evenifthepeopledid

notlikeitandfounditstastebitter.AllãhquotesNūhaddressinghispeople:…butIconsideryouapeoplewhoareignorant(11:29).AndHūdsaid:…youarenothingbut forgers (of lies), (11:50).Also,he told them: Indeed uncleannessandwrathfromyourLordhavelighteduponyou;what!Doyoudisputewithmeaboutnames,whichyouandyour fathershavegiven?Allãhhasnot sentanyauthorityforthem;…(7:71).AndHequotesLūtassaying:…nay,youareanextravagantpeople (7:81).Also,Hequoteswordof Ibrãhīmaddressed tohispeople:"FieonyouandonwhatyouworshipbesidesAllãh;what!Doyounotthenunderstand?" (21:67); againHe quotesMūsã as he replied to Pharaoh'sclaim:"Most surely I deem you,OMūsã! To be aman bewitched."He said:"Trulyyouknowthatnonebut theLordof theheavensandtheearthhassentdown theseas clearproofs, andmost surely I believe you,OPharaoh!Tobegiven over to perdition." (17:101-2), i.e., prevented from believing in truth,turnedout,steepedinperdition.Therearemanyothersuchexamples.Allofthisshowsobservationofmannersabouttruthanditsfollowing;and

there is nodesired thingmorehonourable than this, nor is there any soughtafteritemmorenobleandmorevaluable.Yetsometimesitcontainswhatgoesagainsttheprevalentmannersamongthepeoplebecausetheirlivesarebasedon following the side of desires and proceeding to the life's pleasure, byindulging the people of false-hood, and submitting to those who createdisturbanceinsocietyandexceedthelimitinpracticalpolicy.Inshort,manner,asearlierexplained,appearsinpalatablewordsandgood

deeds.Thusitdifferswithchangedwaysoflifeinsocieties,andtheopinionsandbeliefs,whicharesettledinitandshapeit.Asforthedivinemission,uponwhich the religious society depends, it only follows the truth in belief andaction.Thetruthdoesnotmixwithfalsityordependonorgetsupportedbyit.So, there is no escape from declaring and following it. The manner thatspringsfromitisthatoneshouldproceedonthebestpathoftruthanddressinitwith thefinest robe, likeoptingforsoftwordswhenonehas theoptionofspeakingsoftlyorharshly,andtochoosehasteningindoinggoodwhenbothhasteninganddelayingarepermissible.ItisthisaspectwhichAllãhhasorderedinHisBook:AndWeordainedfor

him[Mūsã]inthetabletsadmonitionofeverykindandclearexplanationofallthings:sotakeholdofthemwithfirmnessandenjoinyourpeopletotakeholdofwhat isbest thereof;… (7:145).ThenHegavegoodnews toHis servantswhoadheredtoit:...thereforegivegoodnewstoMyservants,thosewholistento theword, thenfollowthebestof it; thoseare theywhomAllãhhasguided,and those it iswho are themen of understanding (39:17-18). So there is nomannerfoundinfalsity,noranymannerinamixtureoftruthandfalse-hood;

whateverisoutofthefoldofpuretruthiserrorwhichtheGuardianoftruthisnot pleased with, and He has said:… and what is there after the truth buterror;…(10:32) It is this factor that led theprophets of truth to clear declaration and true

language,evenifonoccasionsitwasagainstthedemandsofsycophancyandfalsemannersthatareprevalentinnon-religioussocieties.Itwasapartof theirmanners in theirdealingsandcharacteristicswith the

people that they accorded respect to the weak and to the powerful in equaldegree; if there was increase and augmentation, it was for the people ofknowledgeandpiety.For,when theybuilton thefoundationofservitudeandupbringing of human soul, it resulted in equality of judgement between richandpoor,bigandsmall,manandwoman,masterandslave, rulerand ruled,leader and follower, king and subject. At this juncture, the distinction ofattributes becomes ineffectual, exclusive possession of social distinctions bypowerful people is negated; and division of gain and loss, deprivation andenjoyment,felicityandinfelicitybetweentheattributesofwealthandpoverty,andpowerandweakness,becomesinoperative;thesystemisnullifiedinwhichthe powerful and wealthy are placed at the topmost stratum, enjoy themosttenderlife,aregivenineveryendeavourtheeasiestandmostcomfortableandineveryresponsibilitythelightest;ratherallpeoplearetreatedequally.Allãhsays:Oyoumen!SurelyWehavecreatedyouofamaleandafemale,andmadeyou tribes and families that you may know each other; surely the mosthonourableofyouwithAllãhistheoneamongyoumostpious;…(49:13).Inthisway, thearroganceof thepowerfulbecauseof theirpower,andprideoftherichbecauseoftheirwealth,turnsintohumilityforthetruth,andhasteningtoforgivenessandmercy,racingtothegooddeeds,endeavouringinthewayofAllãhforthepurposeofAllãh'spleasure.Thus, theyaccordedrespect tothepoorjustas theydidtothewealthy,and

observed good manners with the weak as they did with the rich. Rather theweakersectionwasreservedformoremagnanimity,mercyandgraciousness.AllãhsaysteachingHisProphet(s.a.w.a.):AndwithholdyourselfwiththosewhocallontheirLordmorningandeveningdesiringHisgoodwill,andletnotyoureyespassfromthem,desiringthebeautiesofthisworld'slife;anddonotfollowhimwhoseheartWehavemadeunmindfultoOurremembrance,andhefollowshislowdesiresandhiscaseisoneinwhichdueboundsareexceeded. (18:28);AnddonotdriveawaythosewhocallupontheirLordinthemorningandtheevening, they desire only His favour; neither are you answerable for anyreckoningoftheirs,noraretheyanswerableforanyreckoningofyours,sothatyoushoulddrivethemawayandthusbeoftheunjust.(6:52);Donotstrainyour

eyes after what We have given certain classes of them to enjoy, and do notgrieve for them,andmakeyourselfgentle to thebelievers;andsay:"Surely Iamtheplainwarner."(15:88-89).This fine manner is seen in the dialogue between Nūh and his people as

Allãhnarrates:Butthechiefsofthosewhodisbelievedfromamonghispeoplesaid:"Wedonotconsideryoubutamanlikeourselves,andwedonotseeanyhavefollowedyoubutthosewhoarethemeanestofusatfirstthought,andwedonotseeinyouanyexcellenceoverus;nay,wedeemyouliars."Hesaid:"Omy people! Tell me if I have withme clear proof frommy Lord, andHe hasgrantedmemercyfromHimselfandithasbeenmadeobscuretoyou;shallweconstrainyouto(accept)itwhileyouareaverse fromit?AndOmypeople! Iaskyounotforwealthinreturnforit;myrewardisonlywithAllãhandIamnotgoing todriveaway thosewhobelieve; surely they shallmeet theirLord,butIconsideryouapeoplewhoareignorant [becauseofyourdisdainingthepoorandweakservantsofAllãh]:AndOmypeople!WhowillhelpmeagainstAllãhifIdrivethemaway?Willyounotthenmind?AndIdonotsaytoyouthatIhavethetreasuresofAllãh;andIdonotknowtheunseen,nordoIsaythatIamanangel [i.e.Idonotclaimformyselfanydistinctionagainstyouexceptthat Ihavebeensentasamessenger toyou]:nordo I sayabout thosewhomyoureyesholdinmeanestimation(that)Allãhwillnevergrantthem(any)good– Allãh knows best what is in their souls [of the good and felicity expectedfromthem]:–forthenmostsurelyIshouldbeoftheunjust."(11:27-31).AsimilarnegationofdistinctionisseeninthewordsShu‘aybaddressedto

hispeople,asAllãhnarrates:"…andIdonotdesirethatinoppositiontoyouIshouldbetakemyselftothatwhichIforbidyou:IdesirenothingbutreformsofarasIamable to,andwithnonebutAllãhis thedirectionofmyaffair toarightcourse;onHimdoIrelyandtoHimdoIturn." (11:88).AndAllãhsaysintroducingHisMessenger to thepeople:CertainlyaMessengerhascome toyou from among yourselves, grievous to him is your falling into distress,excessively solicitous respecting you, to the believers (he is) compassionate,merciful. (9:128);And therearesomeof themwhohurt theProphetandsay:"He is an ear;" say: "A hearer of good for you (who) believes in Allãh andbelievesinthefaithfulandamercyforthoseofyouwhobelieve;". . . (9:61);Andmost surelyyouconform (yourself) to sublimemorality (68:4).Also,Hesaysanditgathersallprecedingattributes:AndWehavenotsentyoubutasamercytotheworlds(21:107).Althoughapparentlytheseversesdescribehisgoodcharacteristics,andnot

his manners which are something beyond that; yet a sort of manners, asdescribedearlier,isinferredfromasortofcharacteristics;moreover,manner

itselfisabranchofcharacteristics.

OTHERTRADITIONS

Most of the Qur ’ãnic verses, from which the Prophet (s.a.w.a.)'s noblecharacteristics and beautiful manners inferred are revealed in the forms ofimperativeandprohibitiveorders.Therefore,wethoughtitadvisabletowritehere some traditions about his (s.a.w.a.)'s customary usage, which containcollectionsofhischaracteristicswhichpoint tohisbeautifuldivinemanners;andtheyarealsosupportedbythenobleQur ’ãnicverses.1.Ma‘ãni 'l-Akhbãr: (as-Sadūq) narrates through his chain, fromAbūHãlã

at-Tamīmī,fromal-Hasanibn‘Alī(peacebeuponboth);andthroughanotherchain from ar-Ridã (a.s.), through his forefathers, from ‘Alī ibn al-Husaynfromal-Hasanibn‘Alī(peacebeuponallofthem);alsothroughathirdchain,fromamanfromtheprogenyofAbūHãlã,fromal-Hasanibn‘Alī(peacebeuponboth),thathesaid:"IaskedmymaternaluncleHindibnAbīHãlã,whowasadescriberof(the

attributesof)theProphet(s.a.w.a.);andIwasdesirousthatheshoulddescribetomesomethingofitinorderthatIshouldholdfasttoit.Sohesaid:"'TheMessengerofAllãh(s.a.w.a.)wasmagnificentandhonoured,hisface

radiatedlikethefullmoononmoonlitnight;tallerthanal-marbū‘(ofmediumheight), and shorter than al-mushadhdhab (tall and excellent); (he had) bigskullandlong,straighthair; ifhishairwasparteditseparatedin themiddle,otherwise his hair did not reach beyondhis earlobes; of bright colour,wideforehead;hiseyebrowswerethinandlong,lengthyfromoneendtotheotherwithout joining in themiddle;between themwasavein;hehada lightover-whelminghim,ifonedidnotponderoverhim,woulddeemhimhavinghighnasalwindpipe,ofthickbeard,softchecksandwidemouth;hadwhiteteethnottightlyjoined;hadathinlineofhairfrommiddleofthechesttothestomach;itseemed as his neck was like that of a deer in clarity of silver; of mediumstature, plump and holding himself properly; his stomach and chest were inone level; his shoulderswerewide; hisbone-jointswere thick;his chestwasbroad;whenhedisrobed,hisbodywasbrilliant;athinlineofhairjoinedhisnecktothenavel-pit;apartfromthat,hisbreastsandbellywerewithouthair;therewashaironhisarms,shouldersandupperchest;hiswristswerelong,hispalmswide;hispalmsandsoleswere thick;hissides flowed,his jointsweresoft;hollowsofhissolesweredeep,thefeetwerewide,waterdidnotadheretothem; he proceeded ahead well-balanced, and walked in humbleness, fast-paced,whenhewalked it seemedas if hewasgoingdowna slope;whenheturned(towardssomeone),turnedwithhiswholebody;kepthiseyesdown,he

lookedtotheearthmuchlongerthanhelookedattheheaven;mostofhislookwasobservation;hehastenedtosaysalãmtowhomeverhemet.'"Hesaid:"ThenIsaidtohim,'Describetome(thewayof)hisspeaking.'He

said, 'He (s.a.w.a.), was constantly in grief, always con-templating, he neverspokeunnecessarily;hebeganhistalkandendeditveryeloquently;hespokeshort sentences, pithy and expressive, in which there was neither anysuperfluous word nor any shortcoming; mild-tempered, neither vain norinsulting;exaltedabounty(giftedtohim)howeversmallitmightbe;henevercriticizedanyof it;however,heneverderogatednorpraisedanytaste.Whenhestoodforthetruthnobodyrecognizedhim;nothingcouldstandagainsthisanger until he obtained its right for it.When he pointed, he did sowith hiswholepalm,andwhenhewasastonishedheturned[thepalm];whenhetalkedhejoineditandtouchedhisrightpalmwithinsideofhisleftthumb.Whenhewas angry he turned away and cast down his eyes; mostly his laugh was asmile;whenhelaughedhisteethappearedlikehail-stone.'"as-Sadūqsays:Uptoherewasthenarrationofal-Qãsimibnal-Manī‘from

Ismã‘īlibnMuhammadibnIshãqibnJa‘faribnMuham-mad;andtherestisthenarrativeof‘Abdu'r-Rahmãnuptotheend."al-Hasan(a.s.),said, 'Ididnotmentionthe[abovetradition]forawhileto

al-Husayn(a.s.), thenInarrated it tohim,but I found thathealreadyknewit.So,Iaskedhimaboutitandfoundthathehadaskedhisfather(a.s.)abouttheProphet(s.a.w.a.)–hisentryandexit,hissittingandhisfeatures–notleavinganythingout.'"al-Husayn(a.s.),said, 'Ididaskmyfather(a.s.),about theentranceof the

Messenger ofAllãh (s.a.w.a.).He said, "His entrance in itselfwas allowed tohim;sowhenhewenttohishouse,hedividedhisentryinthreeparts:onepartforAllãh,oneforhisfamilyandoneforhimself;thenhedividedhisownpartbetween himself and the people and dealt with general public through hisespecialpeopleanddidnotkeepawayanythingfromthem."'"Anditwaspartofhis(s.a.w.a.)'scharacteristicsinthepartoftheummah

togivepreferencetothepeopleofexcellenceinhismanners,andapportioniton them according to their superiority in religion; so among themwas onewith one need, another with two needs, and a third with many needs; so heremainedengagedwith themandkept thembusy in thatwhichwasgood forthem,andconstantlyaskedabouttheummahandinformedthemofthatwhichshouldbedone;andheusedtosay:'Theonewhoispresentmustconvey[themess-age]tohimwhoisabsent;'[andheadmonished]:'Conveytometheneedofhimwhoisunabletoconveyit(tome);becauseanyonewhoconveystoanauthoritytheneedofhimwhoisunabletoconveyithimself,Allãhwillmake

his feet firmon theDayofResurrection.'Nothingelsewasmentioned inhispresence,andhedidnotacceptfromanyoneanyotherthing;peoplecametohimingroupsanddidnotgooutexceptaftertasting(food),andwentawayasguides(totheother).""'AndIaskedhimaboutthegoingoutoftheMessengerofAllãh(s.a.w.a.)

howdidhedoit?Hesaid,"TheMessengerofAllãh(s.a.w.a.)usedtopreservehistongueexceptfromthatwhichconcernedhim;hekeptthemunited,andnotto alienate them; he honoured the nobleman of every community andmadehim their governor; he remainedonwatch about thepeople andkept guardsagainst them, without turning his face away from anyone or showing anychangeinhismanners;hecheckedconditionsofhiscompanions,andaskedthepeople about the people. He praised the good, strengthened it, showed theugliness of the evil, and weakened it; he was moderate in his affairs, notcontradictory.Hewasneveroblivious lest theybecomeobliviousandincline(tooneside);wasnevershortfromtruthandneverallowedit;thosewhowereclosetohimwerebestofthepeople;theonehavingexcellencenearhimwastheonewhowasmostsinceretotheMuslims,andtheonehavinggreatestranknearhimwastheonewhowasbestofallinbeneficenceandassistance."'"He(a.s.),said, 'ThenIaskedhimabouthis(s.a.w.a.)'ssitting.Hesaid,"He

never sat downor stood up exceptwith remembrance (ofAllãh); he did notreserveanyseatforhimself;whenhereachedagroup,hesatdownwherehehadarrived,andheordered(others)todothesame.Hegaveeachofthegrouphisdueshare(ofattention);andnoco-participantinthegatheringthoughtthatany other person was more honoured than him (in the Prophet's eyes).Whoeversatwithhim,(theProphet),patientlyremainedwithhimuntilhetookhisleave.Whoeveraskedhimforaneed,didnotreturnexcepteitherwiththatthingorwithsweetwords.Hisgoodmannersoverwhelmedthepeopleuntilhewas (like) a father to them; and all of themwere equal in his eyes in theirrights.Hisgatheringwasoneofforbearance,modesty, truthandtrust,voiceswerenotraisedtherein,norwerepeople'shonoursdisgracedthere.Ifoneofthemcommittedamistake,itwas(gracefully)amendedsothatnoonerepeatedit; theydealtwitheachotherwith justice, joining togetherwithpiety,humblewitheachother; theyrespected theelderandhadmercyon theyounger; theygavepreference to a needypersonover themselves andprovided safety to astranger."'"ThenIsaid, 'Howwashisdealingwiththosewhosatwithhim?'He(a.s.)

said,'He(s.a.w.a.)hadalwaysasmilingface;hewasofagree-ablemannerandgentlehearted;hewasneitherrudenorrash,neitherloudvoicednorobscene;neitherexposerofdefectsnoreulogist,heignoredwhathedidnotdesire,so

neither they despaired of him nor those who had hoped of him weredisappointed.Hefreedhimselffromthree(things):dispute,increaseandwhatdid not concern him; and freed the people from three (things): He nevercondemnedanyoneorputhimtoshame;neverdidhelookforanyone'sslipsordefects;hedidnotspeakexceptaboutwhathehoped(divine)reward;whenhe talkedhiscompanionsbowed theirheads in silence, as though therewerebirdsontheirheads;sowhenhebecamesilent,theyspoke;theydidnotdisputenearhiminatalk,whoeverspoketheylistenedtohimuntilhefinished;theirtalknearhimwasoneafter another;he laughedatwhat they laughedat, andwonderedatwhattheywonderedat.Heremainedpatientwhenastrangerwasrude inhis talkanddemandsuntilhiscompanionsfulfilledhis requirements,andusedtosay:"Whenyouseeaneedypersonseekinghisneeds,fulfilit."Hedid not accept praise except for a favour he had done to him. He did notinterrupt anyone's talk until he exceeded the limit, then he stopped it byforbiddingitorstandingup.'He said: "Then I asked him about the silence of the Messenger of Allãh

(s.a.w.a.) sohe (a.s.) said, 'His (s.a.w.a.)'s silencewasbasedon four (factors):forbearance,caution,estimationandmeditation;asfortheestimation,itwasinequallylookingatthepeopleandlisteningtothem;andasforhismeditation,itwas on what would abide and what would perish. Forbearance and patiencewere united in him; there-fore nothing would enrage or agitate him. Hiscautionhadgatheredinfourthings:hisholdingfasttogoodinordertofollowit, his abstaining from evil in order to desist from it, his deep thinkingregardingthewelfareofhisummah,andstandingupforwhatisgatheredforhimofthegoodofthisworldandthenext.'"The author says: as-Sadūq has also narrated it in Makãrimu 'l-akhlãq,

copyingitfromthebookofMuhammadibnIshãqibnIbrãhīmat-Tãliqãnīwhohas narrated it through his trusted narrators from al-Hasan and al-Husayn(peacebeuponboth).al-MajlisīhassaidinBihãru'l-anwãr:"ThisisafamoustraditionandtheSunnīshavenarrateditinmostoftheirbooks."And numerous traditions on this theme or on some of its parts have been

narratedfromtheCompanions.[Note: From here about two pages of Arabic book contain meanings and

explanations of the difficult words and phrases of this tradition. We areomittingithere,becauseourEnglishversionhasincorporatedthemfully.tr.]2.Ihyãu'l-‘Ulūmwrites:He(s.a.w.a.)wasthemosteloquentinspeechandthe

sweetest … He spoke comprehensive sentences, there was neither anysuperfluousword in them nor any shortcoming; itwas as though hiswords

followedone another; he paused betweenhis speech in order that the hearercould memorize and preserve it; he was loud-voiced with most beautifulmelody.(al-Ghazãlī)3.at-Tahdhīb: (as-Sadūq) narrates through his chain from Ishãq ibn Ja‘far,

fromhisbrotherMūsã,throughhisforefathersfrom‘Alī(a.s.)thathesaid:"IheardtheProphet(s.a.w.a.),saying, 'Ihavebeensentwithnobleethicsandthebestmanners.'"4.Makãrimu 'l-Akhlãq:AbūSa‘īdal-Khudrī said: "TheMessengerofAllãh

(s.a.w.a.),wasmoremodestthanavirgingirlinherprivateroom;andwhenhedislikedathing,weknewitfromhisface."(at-Tabrisī)5.al-Kãfī: (al-Kulaynī) narrates through his chains, from Muhammad ibn

Muslimthathesaid:"IheardAbūJa‘far(a.s.)sayingthatanangelcametotheMessengerofAllãh (s.a.w.a.)andsaid, 'SurelyAllãhhasgivenyouoption tochoose that you become a servant,Messenger (and) humble or amessengerangel.'(AbūJa‘far)said,'SotheProphetlookedatGabriel(who)pointedwithhis hand that be a humble (Messenger); so he said, "(I shall be) a servant,Messenger(and)humble."Themessenger(angel)said,"With(conditionthat)itwouldnotdecreaseany-thingthatyouhavegotwithyourLord."(Hesaid),"Andwithitarethekeysofthetreasuresoftheearth."'"6.Nahju 'l-Balãghah: ‘Alī (a.s.) said: "So you follow your pure cheerful

Prophet…Hegnawedat theworldanddidnot lendanyglanceat it.Hewasmost suffering of all inside and most empty of stomach. The world wasofferedtohimbutherefusedtoacceptit.HeknewthatAllãhdislikedathing,sohedislikedit,andHedegradedathing,sohedegradedit.Ifwedidnothaveexcept our love to what Allãh disliked, and our honouring what Allãhdegraded, it was enough for discord with Allãh and deviation from Allãh'scommand."AndtheMessengerofAllãhusedtoeatsittingontheearth,andsatlikea

slave;hemendedhisshoesbyhishand,rodeanunsaddleddonkey,andallowedsomeonetoridebehindhim.(Sometimes)therewouldbeacurtainonhisdoorwithpicturesonit,sohewouldsay,'Oso-and-so!(Addressingawifeofhis):Removeitfromme,becausewheneverIlookatit,Iamremindedofthisworldanditsadornments.'Thusheturnedawayfromtheworldbyhisheart,andletitsremembrancediefromhissoul;helikedthatitsadornmentbewipedawayfromhiseyes,lesthetakessomeequipmentfromit.Hedidnotbelievethatitwassomething toabide,anddidnotexpect to remain therein;sohe turned itoutofhissoul,anddispatcheditfromhisheartandremoveditfromhissight.Inthisway,whoeverhatesathing,hehatestolookatitanddoesnotlikeittobementionedbeforehim."

7.al-Ihtijãj: Mūsã ibn Ja‘far has narrated from his father, from hisforefathers,fromal-Hasanibn‘Alī,fromhisfather,‘Alī(peacebeuponthem),interalia,inalengthyhadīth:"He(s.a.w.a.)usedtoweepforfearofAllãh,theMighty,theGreat,untilhisplaceofprayerbecamewet–withoutanysin…"(at -Tabrisī)8.al-Manãqib:"He(s.a.w.a.)used toweepuntilhe fainted.Some-body told

him,'HasnotAllãhforgivenyouyourpastfaultsandthosetofollow?'Hesaid,'Well, should I not be a grateful servant?' And exactly like that were thefaintings of ‘Alī ibn Abī Tãlib, his successor in his positions." (IbnShahrãshūb)Theauthorsays:Thatquestionwasbasedon the idea that thepurposeof

divineworship is safety fromchastisement; and ithasbeen said in traditionsthatitistheworshipofslaves;andhis(s.a.w.a.)'sreplyisbasedontheideathatthereasonistoshowone'sgratitudetoAllãh,itistheworshipofnoblepeople,anditisanotherofthetypesofworship.IthasbeennarratedfromtheImãmsofAhlu'l-Bayt(a.s.):"Surelyamongtheworshipistheonethatisdoneforfearofpunishment,anditistheworshipofslaves;andthereistheonethatisdonefordesireof reward,and it is theworshipof traders;andamongthemis theone that isdone to showone'sgratitude toAllãh." (Some traditions say: 'forloveofAllãh';someotherssay:'becauseHedeservesit'.)Wehavediscussed themeaningof these traditions indetail invol.4of the

book under the "Commentary" of the verse:… and Allãh will reward thegrateful. (3:144)5.We have explained there that gratefulness toAllãh inHisworshipmeansbeingsinceretoHim,andthatthegratefularethepurifiedoneswho are described in such wordings of Allãh as: Glory be to Allãh (forfreedom)fromwhattheydescribe,butnotsotheservantsofAllãh,thepurifiedones(37:159-60).9.al-Irshãd, ad-Daylamī: "Surely during the prayer of Ibrãhīm (a.s.) the

wheezingsoundoffearwasheardfromhimbecauseoffearofAllãh;andtheMessengerofAllãh(s.a.w.a.)toowaslikethat."10.Tafsīr of Abu 'l-Futūh: It is narrated fromAbū Sa‘īd al-Khudrī that he

said,"When theverse:…remember Allãh, remembering frequently [33:41]wasrevealed,theMessengerofAllãhbecameengagedintheremembranceofAllãhuntiltheunbelieverssaidthathehadbecomeinsane."11.al-Kãfī: (al-Kulaynī) narrates through his chain from Zayd ash-

Shah h ãm fromAbū ‘Abdillãh (a.s.) that he said: "TheMessenger ofAllãh(s.a.w.a.)usedtorepenttoAllãheverydayseventytimes.""I[Zayd]said,'Washesaying:"IseekpardonofAllãhandreturn(repent)toHim?"'Hesaid,'No;butheusedtosay,"IreturntoAllãh."'Isaid,'(Howisitthat)theMessenngerof

Allãh (s.a.w.a.)used to repent anddidnot return (to that fault) andwe repentandthenreturn?'Hesaid,'Allãh'shelpissaught.'"12.Makãrimu 'l-Akhlãq: (at-Tabrisī) narrates from ‘Alī (a.s.) copying from

Kitãbu'n-Nubuwwahthathe(a.s.)usedtosaywhenhedescribedthe

5al-Mīzãn(Eng.),vol.7,pp.53-58.(tr.)attributesoftheMessengerofAllãh(s.a.w.a.):"Hewasthemostgenerousof

hand,thebravestofthechest,themosttruthfulinspeech,themostfulfillingofobligations,of themildestnature, fromthenoblest family;whoeversawhimallofasudden,wasafraidofhim,andwho-evermingledwithhimknowinghim, lovedhim; I didnot see likehim (s.a.w.a.) neitherbeforehimnor afterhim."13.al-Kãfī: (al-Kulaynī) narrates through his chain from ‘Umar ibn ‘Alī

from his father (a.s.) that he said: "It was (the style) of the swearing of theMessengerofAllãh(s.a.w.a.)thathesaid,'No,andIseekpardonofAllãh'."14.Ihyãu 'l-‘Ulūm: "When he (s.a.w.)was very upset, he touched his noble

beardfrequently."15.Ibid: "And he (s.a.w.) was the most generous of all people; dīnãr or

dirhamdidnotremainwithhim;ifsomethingwasleftwithhimandhedidnotfindonetogiveittohimandthenightcame,hedidnotgotohishouseuntilhefoundsomeonewhoneededit.Hedidnot takefromwhatAllãhhadgiven tohim except the food sufficient for the year from easily available dates andbarley;andheputallofitinthewayofAllãh."Hewasnotaskedforathingexcepthegaveitout;thenhereturnedtothe

nourishmentoftheyear–somuchsothatheoftenwasempty-handedbeforetheexpiryoftheyearifnothingnewcametohim."Hesaid,"Andheenforcedthetruthevenifitresultedinaharmtohimselforhiscompanions."Hesaid,"Andheusedtoproceedalonebetweenhisenemieswithoutaguard."Hesaid,"Nothingfromworld-lyaffairseverintimidatedhim."He said: "He satwith poor, took foodwith needy; he used to respect the

peopleofexcellenceintheirethics,andwasonintimatetermswiththepeopleofdignitybydoinggoodtothem.Hedidgoodtohisrelatives,withoutgivingthem preference over one who was superior to them; he was not harsh toanyone,heacceptedtheapologyfromonewhoofferedit."Hesaid:"Hehadsomeslavesandslavegirlsbutdidnotriseoverthemin

mealsordress.Heneverpassed a timewithout somework forAllãhor forsomething,whichwas necessary for hiswelfare.He used to go forth to the

orchards of his companions. He never looked down any poor with disdainbecauseofhispovertyorchronicillness.Hewasnotawedbyanykingbecauseofhiskingdom;hecalledthisandthattowardsAllãhinequalway."16.Ibid:"Andhe(s.a.w.)wasfurthestfromangerandnearestinpleasantness;

hewasmostgraciousofallpeople towards thepeople, thebestofall forallpeople,andthemostbeneficialofallforthepeople." 17.Ibid: "When he (s.a.w.) was happy and pleased, hewas the best of the

people in pleasantness; when he admonished, he admonished seriously, andwhenhewasangry–andhewasneverangryexceptforAllãh–nothingcouldstandagainst his anger.Andhewas like that in all his affairs; andwhenanyaffairoccuredtohim,heentrustedthattoAllãh,freedhimselffrompowerandstrength,andinvokedtheguidance."Theauthorsays:RelianceonAllãh,entrustingtheaffairstoHim,freeing

oneselffrompowerandstrengthandinvocationofguid-ancefromHim,allofitreturnsonetoanother,andallofitsproutsfromoneroot,anditisthis:AllaffairsarebasedontheDivineWillwhichistheconqueror,unconquered,andHispowerwhichisthesubduer,unlimited.TheBookandtheSunnahwithonevoicecalltoit.Allãhsays:…andonAllãhshouldthereliantrely.(14:12);...andIentrustmyaffairtoAllãh,...(40:44);...andwhoevertrustsinAllãh,Heissufficientforhim;…(65:3);...surelyHisisthecreationandthecommand;.. .(7:54);And that to your Lord is the goal, (53:42) apart from other suchverses.Asforthetraditionstheyarebeyondcounting.Acquiring theseethicsand learning thesemanners isbasedon the fact that

theyapplythehumanactivitiesontheproperrealities,whichestablishthemonthe natural religion. It is because in reality all affairs return toAllãh, asHesays:… now surely to Allãh do all affairs eventually come (42:53). It has amagnificent benefit: When man relies and depends on Allãh – and herecognizes His unlimited power and subduer Will – this factor strengthensman'swillandbuildsthepillarsofhisdetermination;assuchheisnotaffectedby any hindrance which appears in the way, nor is he constrained by anydifficultyor tiredness that faceshim;his firm intention isnot shakenbyanyseductionorSatanicwhisperingwhichmayappearinhisinnerselfintheformofimaginarysignificances.

10ChapterSOMEOFHISCUSTOMSANDMANNERSINHISSOCIALRELATIONS

18.Irshãdu 'l-Qulūb, ad-Daylamī: "The Prophet (s.a.w.a.) used to patch hisclothes,mendhisshoesandmilkhisgoat;heatewithslaves,satontheearthandrodeadonkeyandallowedsomeonetositbehindhim;hewasnotashamedtocarryhisprovisions frommarket tohis family;he shookhandswith richand poor, and did not remove his hand from any one's hand until itwas theoppositepartywhoremovedit;hegreetedanyonewhocamebeforehim,beherichorpoor,seniororjunior;heneverdegradedwhathewasinvitedtoevenifitwasdateofinferiorquality."Andhe(s.a.w.a.)waslightofprovision,nobleofnature,ofbeautifulsocial

relation and cheerful face; smiling without laughter, sorrowful withoutscowling; humble without humiliation, magnanimous without extravagance,soft-hearted,merciful toeveryMuslim;henever filledhis stomachso that itwould result inbelching, anddidnot extendhishand toanythingbecauseofcovetousness."19.Makãrimu 'l-Akhlãq: It is narrated about the Prophet (s.a.w.a.) that he

looked into mirror, let his hair grow long and combed it; some-times helookedintowaterandmanagedhishairinthisway.Heusedtoadornhimselffor his companions more than he did for his family. And he (s.a.w.a.) said:"SurelyAllãhlikesfromHisservantwhenhegoesoutforhisbrethrenthatheshouldprepareandbeautifyhimselfforthem."20.‘Ilalu 'sh-Sharãi‘, ‘Uyūn Akhbãri 'r-Ridã, and al-Majãlis: as-Sadūq

narratesthroughhischain,fromar-Ridã(a.s.)fromhisforefathersthathesaid:"TheMessengerofAllãh (s.a.w.a.) said, '(Thereare) five (things) that I shallnotleavethemtillIdie:Toeat(sitting)ontheearthwithslaves,myridingwithsomeone,milkingmygoatbymyhand,wearingwool(lendress),andgreetingthechildreninorderthatitmaybeacustomafterme.'"21.ManlãYahduruhu'l-Faqīh:Itisnarratedfrom‘Alī(a.s.)thathesaidtoa

manfromBanūSa‘d:"ShouldnotItellyouaboutFãtimahandmyself?…So

cametoustheMessengerofAllãh(s.a.w.a.)earlyinthemorning,andwewereunderourblanket;andhesaid: 'Peacebeonyou!'Butweremainedsilentandfeltshybecauseofourposition."Thenhe(s.a.w.a.)said:'Peacebeonyou!'Andweremainedsilent.Thenhe

(s.a.w.a.)said:'Peacebeonyou!'Sowefearedthatifwedidnotrespond(thistime)hewouldgoback.(Anditwashiscustomthathewouldsaysalãmthreetimes,andifhewasgivenper-mission,wellandgood;otherwisehewouldgoaway.)Sowesaid:'Andonyoubesalãm,OMessengerofAllãh!Comein.'soheentered…"22.al-Kãfī:(al-Kulaynī)narratesthroughhischainfromRib‘īibn‘Abdillãh,

fromAbū‘Abdillãh(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtogreet (saysalãm to) thewomenand theygavehim the replyof thesalãm,andtheLeaderoftheFaithful(a.s.)usedtogreetthewomen;andhedislikedtogreettheyoungonesfromamongthem,andusedtosay:'Ifearthathervoicewould give me pleasure and thus I would become liable to more(responsibility)thantherewardIseek.'"Theauthorsays:Andas-Sadūqhasnarrateditasamursaltradition;andso

hasdoneSibtat-Tabrisīinal-MishkãtcopyingfromKitãbu'l-Mahãsin23.Ibid: (al-Kulaynī) narrates through his chain from ‘Abdu 'l-‘Azīm ibn

‘Abdīllãhal-Hasanī,asamarfū‘tradition.Hesaid:"TheProphet(s.a.w.a.)usedtositinoneofthethreestyles:al-Qurfusã’,i.e.heraisedhislegsandencircledthemwithhishands,holdingfasttothearmswiththehands;andherestedonhisknees;andhedoubledoneleg,puttingtheotheroverit;andhewasneverseencross-legged."24.Makãrimu 'l-Akhlãq, copying from Kitãbu 'n-Nubuwwah: It is narrated

from ‘Alī (a.s.) that he said: "When theMessenger ofAllãh (s.a.w.a.), shookhandwithsomeone,hedidnot removehishand from thatone'shanduntil itwastheothermanwhopulledhishandaway;andnoonetalkedwithhimaboutsomeneedofhisorforsomeotherpurposeandtheProphetwentaway,untilthatmanhimselfwastheonewhowentaway;andnoonecuthistalkuntilthatman became silent; and he was never seen extending his leg before acompanion.And he was never given an option between two courses of action but he

optedfortheharderone;andhedidnotavengehimselfforanyinjustice,untilsomeonedisgracedasanctuaryofAllãh,thenheshallbeangryforAllãh;henevertookmealreclining(onpillow)untilhedepartedfromthisworld;andhewasneveraskedforathingandherepliedinnegative;nopetitionereveraskedforhisneed,buthe(s.a.w.a.)accepteditor(alternatively)talkedtohimineasylanguage;hewaslightestofallinprayer,shortestoftheminlectureandleast

ofallinuselesstalk.Whenhecamehewasknownbythegoodscent;whenheatewiththepeople,hewasthefirsttobeginandlasttostophishand;whenheate,heate fromtheside thatwasnearhim;however if itwasdates,hishandroamedalloverit;whenhedrankhedivideditinthreebreaths;heusedtosipthewater,not flooding it.His righthandwas forhis foodanddrink, forhistakingandgiving,hedidnottakebutbyhisrighthandanddidnotgivebutbyhisrighthand;andhislefthandwasforotherfunctionsofhisbody;helikedtobegin with the right side in all his affairs – in wearing dress, shoes, anddismounting."Whenhecalled,hecalledthreetimes,whenhespoke,hespokeonce,and

when he sought permission, he did so thrice. His speech was in sections;whoeverheardhimclearly,understoodhim;whenhespoke,itseemedasifalightwentforthfrombetweenhisteeth.Whenyousawhimyouwouldsay(histeethwere)separated,buttheywerenot. "His observation was glancing with his eyes; he did not tell any-one

anything,which he disliked;when hewalked itwas as though hewas goingdownaslope.Heusedtosay:'Surelythebestofyouisthebestofyouinethics(manners);'henevercondemnedany tastenordidhepraise it;andneverdidthespeakersdisputebeforehim.Theonedescribinghimusedtosay:'Ididnotseewithmyeyeanyonelikehim,neitherbeforehimnorafterhim(s.a.w.a.)."25.al-KãfI: (al-Kulaynī)narrates throughhischain, fromJamīl ibnDarrãj,

from Abū ‘Abdillãh (a.s.) that he said: "The Messenger of Allãh (s.a.w.a.)divided his glance between his companions, he looked to this and to thatequally." (Also he said:) "TheMessenger ofAllãh (s.a.w.a.) never spread hislegs between his companions; if someone shook his hand, theMessenger ofAllãh(s.a.w.a.)didnotremovehisownhandfromthatman'shanduntilitwashe who removed his hand; so when they became aware of it, the man onshaking his hand (soon)moved his hand and removed it from the Prophet'shand."26.Makãrimu'l-Akhlãq:"WhentheMessengerofAllãh(s.a.w.a.)saidathing,

hesmiledinhisspeech."27.Ibid:Yūnusash-Shaybãnīsaid:"Abū‘Abdillãh(a.s.)saidtome, 'Howis

your joking (and jesting)witheachother?' I said, 'Very little.'He said, 'Whydon'tyoudoit?'Becausejoking(andjesting)isapartofgoodmanners;andsurely you introduce through it joy to your brother; and the Messenger ofAllãh(s.a.w.a.)usedtojestwithamanintendingtomakehimhappy.'"28.Ibid: Abu 'l-Qãsim al-Kūfī narrates in Kitãbu 'l-Akhlãq from as-Sãdiq

(a.s.) that he said: "There is no believer but there is jesting in him; and theMessengerofAllãh (s.a.w.a.) used to joke, yet henever spokeother than the

truth."29.al-Kãfī: (al-Kulaynī) narrates through his chain from Mu‘ammar ibn

Khallãdthathesaid:"IaskedAbu'l-Hasan(a.s.)andsaid:'MayIbemadeyourransom!Aman(mingles)withthepeopleandtalkamongthemcontinues,theyjokeandlaugh?'Hesaid,'Thereisnoharm(init)aslongasthereisno.'(SoIthoughtthathemeant'obscenity'.)"Then(theImãm)said,'Surely,aBedouinusedtocometo(theMessengerof

Allãh)andbringtohim(some)gift;thenheusedtosay:"Giveusthepriceofourgift."SotheMessengerofAllãh(s.a.w.a.)usedtolaugh.Andwhenhewasdistressed,heusedsay:"WhathappenedtotheBedouin,wouldthathecametous."'"30.Ibid:(al-Kulaynī)narratesthroughhischainfromTalhahibnZayd,from

Abū‘Abdillãh(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtositmostlyfacingqiblah."31.Makãrimu 'l-Akhlãq: "The people used to bring a small child to the

MessengerofAllãh(s.a.w.a.),sothatheshouldprayforblessingstohim;soheused to keep him in his lap in order to honour his family members; andsometimesthechildurinatedonhim,andifsomeonewhosawitshoutedatthechild, he (s.a.w.a.) would say: 'Don't disturb the child until he finishesurinating;'thereafter,hewouldcompleteprayingforhimornaminghim,thusheightening the joy of his family, and they never felt that he was disturbedbecauseoftheirchild'surine;thenwhentheyhadgoneback,hewouldwashhisclothesafterwards."32.Ibid: It is narrated that theMessenger ofAllãh (s.a.w.a.) never allowed

anyonetowalkonfootwithhimwhenhehimselfwasridinguntilhemadehimsitwithhim;ifthemanrefused,thenhetoldhim:"Proceedbeforemeandmeetmeattheplaceyouintend."33.Ibid: Abu 'l-Qãsim al-Kūfī writes inKitãbu 'l-Akhlãq: "It has come in

traditions that theMessenger ofAllãh (s.a.w.a.) never tookhis revenge fromanyone;ratherheusedtoforgiveandpardon."34.Ibid:"Ifamanfromamonghisbrethrenremainedabsentforthreedays,

theMessengerofAllãh (s.a.w.a.)used toenquireabouthim; ifhewasoutoftown,heprayedforhim;ifhewaspresenttherein,hevisitedhim;andifhewassick,hewenttoseehim."35.Ibid:Anassaid:"IservedtheProphet(s.a.w.a.)fornineyears.Ihaveno

knowledgethatheeversaidtome:'Didyoudosuchandsuch(thing)?'Nordidheevercriticizemeforanything."36.Ihyãu 'l-‘Ulūm:Anas said: "ByHimWhosenthimwith truth!Henever

said to me about a thing, which he disliked: 'Why did you do it?' And his

womenneverblamedmebuthesaid:'Leavehimalone,itwasonlybyaBookanddestiny.'"37.Ibid:ItisnarratedfromAnasthatnoonefromhiscompanionsorothers

calledhimbuthesaid:"Labbayk."38.Ibid: Anas said: "He (s.a.w.) used to call his companions with their

agnomen, in order to honour them and to win their affection; and he gaveagnomentotheonewhodidnothaveany,sohewascalledbythatagnomen.Healsoallottedagnomen to the ladieswhohadchildrenandeven thosewhohad not borne yet; and he also gave agnomen to the children thus softeningtheirhearts."39.Ibid:"He(s.a.w.)madeavisitorsitonthecushiononwhichhesat;ifthe

visitorrefusedtodoso,he(s.a.w.)adjuredhimuntilheaccepted."40.al-Kãfī:(al-Kulaynī)narratesthroughhischainfrom‘Ajlãnthathesaid:

"IwaswithAbū‘Abdillãh(a.s.);abeggarcame,sohe(a.s.)wenttoacontainerofdates,andtakingoutahandfulgaveittohim;thencameanother,sohestoodupandgavehimahandful;thencameathirdone,heaskedandtheImãmstoodupandtakingahandfulgaveittohim.Thereaftercameanotherman,andtheImãm(a.s.),said,'AllãhisourSustainerandyours.' "Then he said, 'Surely nobody asked anything of this world from the

MessengerofAllãh(s.a.w.a.)buthegaveittohim.Awomansaidtoherson,"Go to him (the Prophet) and ask from him; if he says: 'We do not haveanything', then say: 'Giveme your shirt'." So, the Prophet took his shirt andthrew it to him. (Another version: "gave it".) There-upon, Allãh taught himmoderationandsaid:Anddonotmakeyourhandtobeshackledtoyournecknorstretchitforthtotheutmost(limit)of itsstretchingforth, lestyoushould(afterwards)sitdownblamed,strippedoff[17:29].'"41.Ibid:(al-Kulaynī)narratesthroughhischainfromJãbir,fromAbūJa‘far

(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtoeatgiftanddidnoteatsadaqah.42.Ibid:ItisnarratedfromMūsãibn‘ImrãnibnBazī‘thathesaid:"Isaidto

ar-Ridã(a.s.), 'MayIbemadeyourransom!ThepeoplenarratethatwhentheMessengerofAllãh(s.a.w.a.)wentforthbyaway,heusedtoreturnbyanotherway.Wasitso?'Hesaid,'Yes;Idoitmostofthetimes;soyoutoodoit.'Thenhesaidtome,'Well,itexpandsmoresustenanceforyou."43.al-Iqbãl:NarratesfromAbūJa‘far(a.s.)thathesaid:"TheMessengerof

Allãh(s.a.w.a.),usedtocomeoutaftersunrise."(IbnTãwūs)44.al-Kãfī: (al-Kulaynī) narrates through his chain from ‘Abdullãh ibn al-

Mughīrah, from his narrator that he said: "When the Messenger of Allãh(s.a.w.a.)enteredahouse,hesatinthenearestplacetohimonentering."

Theauthorsays:Sibtat-Tabrisīhasnarrateditinal-Mishkãt,copyingfromal-Mahãsinandotherbooks.45.And among his (s.a.w.a.)'s customs and manners regarding cleanliness

andadornmentsiswhathasbeensaidinal-MakãrimthatwhentheMessengerofAllãh(s.a.w.a.)washedhisheadandbeard,hedidsowith[leavesof] lotustree.46.al-Ja‘fariyyãt: It is narrated through his chain from Ja‘far ibn

Muhammad,fromhisforefathersfrom‘Alī(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtocombhishairandoftenhecombeditwithwater,andusedtosay,'Sufficientiswaterasperfumeforabeliever.'"47.Man lã Yahduruhu 'l-Faqīh: (as-Sadūq) says: "TheMessenger of Allãh

(s.a.w.a.) said, 'Surely the Majūs cut off their beards and increased theirmustaches;andsurelywetrimthemustachesandletthebeardsgrow.'"48.al-Kãfī: (al-Kulaynī) narrates through his chain from Abū ‘Abdil-lãh

(a.s.)thathesaid:"Fromamongthesunnahistoclipthenails."49.ManlãYahduruhu'l-Faqīh:Itisnarratedthattoburyhair,nailandblood

isfromsunnah.50.Ibid:(as-Sadūq)narratesthroughhischainfromMuhammadibnMuslim

thatheaskedAbūJa‘far(a.s.)abouthair-dye.Hesaid:'TheMessengerofAllãh(s.a.w.a.)usedtousehair-dye,andthisishishairwithus.'"51.Makãrimu 'l-Akhlãq: "The Messenger of Allãh (s.a.w.a.) used to coat

(medicine);thecoateroverlayed(hisupperpart)untilwhenhereachedbelowwaistband,hedidithimself."52.Man lã Yahduruhu 'l-Faqīh: "‘Alī (a.s.) said, 'Plucking out the armpit

removesbad smell, and it is cleansingandsunnah orderedby theAgreeable(a.s.).'"53.Makãrimu 'l-Akhlãq: "He (s.a.w.a.) had a kohl-container, which he used

everynight;andhiskohlwasantimony."54.al-Kãfī:(al-Kulaynī)narratesthroughhischainfromAbūUsãmah,from

Abū‘Abdillãh(a.s.)thathesaid:"Fromamongthecustomsofthemessengersisthetoothbrush."55.ManlãYahduruhu 'l-Faqīh: (as-Sadūq)narrates throughhis chain from

‘Alī (a.s.) in the hadīth of four hundred, that he said: "And toothbrush ispleasureofAllãh,andsunnahoftheProphet(s.a.w.a.)andcleansingofmouth."The author says: There are very many traditions from both sects' ways

abouthis(s.a.w.a.)'s,cleansingtheteethwithtoothbrush.56.ManlãYahduruhu'l-Faqīh:as-Sãdiq(a.s.)said:"Four(things)arefrom

among the ethics of the prophets:Touse scents, to cleanse [pubic hair]withrazor,toshavethebodywithdepilatoryagentandgoingtowomenveryoften."

57.al-Kãfī: (al-Kulaynī) narrates through his chain from ‘Abdullãh ibnSinãn, from Abū ‘Abdillãh (a.s.) that he said: "The Messenger of Allãh(s.a.w.a.) had a holding (handle); when he performed the ritual ablution, hecaught it with his wet hand; so when he came out they knew that it was theMessengerofAllãh(s.a.w.a.)."58.Makãrimu'l-Akhlãq:"Neverwasascentpresentedtohimbutheusedit,

andheusedtosay,'Itsairisagreeableanditsloadlight;'andifhedidnotusethatscent,heputhisfingerinit,thenlickedit."59.Ibid:"He(s.a.w.a.)usedtoburnincensewithqamarīsticks."60.Dhakhīratu'l-Ma‘ãd:"Any(typeof)muskwas themostagreeablescent

tohim(s.a.w.a.)."61.al-Kãfī: (al-Kulaynī) narrates through his chain from Ishãq at-Tawīl

al-‘Attãr, from Abū ‘Abdillãh (a.s.) that he said: "The Messenger of Allãh(s.a.w.a.)usedtospendonscentmorethanhespentonfood."62.Ibid: (al-Kulaynī) narrates through his chain fromAbū ‘Abdillãh (a.s.)

that he said: "The Leader of the Faithful (a.s.) said, '(Applying) scent tomustacheisamongtheprophets'ethicsandishonourtothetwowriterangels.'"63.Ibid:Throughhischainsfromas-Sakanal-Khazzãzthathesaid:"Iheard

Abū ‘Abdillãh (a.s.) as saying, 'It is the right on every pubes-cent person oneveryFridaytotrimhismustacheandnails,andrubalittlescent;andwhentheMessengerofAllãh(s.a.w.a.)didnothaveanyscentonaFriday,hecalledforaveilofoneofhiswives,thenwettingitwithwaterputitonhisface."64.Man lãYahduruhu 'l-Faqīh: (as-Sadūq)narrates throughhis chain from

Ishãq ibn ‘Ammãr, from Abū ‘Abdillãh (a.s.) that he said: "When theMessengerofAllãh(s.a.w.a.)wasbroughtascentonthedayof‘Īdu'l-Fitr,hebeganwithhiswomen."65.Makãrimu'l-Akhlãq:"Andheusedvarioustypesofoil,"(hesaid),"and

hegenerallyusedtheoilofvioletandusedtosay:'Itisthebestofoils.'"66.Among his (s.a.w.a.)'s manners in travelling were what are narrated in

Manlãyahduruhu'l-faqīh,throughhischainfrom‘AbdullãhibnSinãn,fromAbūJa‘far(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtotravelonThursday."Theauthorsays:Therearemanyahãdīthofthismeaning.67.Amãnu'l-AkhtãrandMisbãhu'z-Zãir:Theauthorof‘Awãrifu 'l-Ma‘ãrif

haswritten:"SurelywhentheProphet(s.a.w.a.)travelled,hetookwithhimfivethings: Mirror, kohl-container, winnowing fork, and toothbrush." (He said:"Anothertraditionsays:)'andscissors'."Theauthor says: It has alsobeennarrated inMakãrimu 'l-akhlãq and al-

Ja‘fariyyãt.

68.Makãrimu'l-Akhlãq: It isnarratedfromIbn‘Abbãs thathesaid:"WhentheMessengerofAllãh(s.a.w.a.)walked,hedidsoinamannerwhichshowedthathewasneitherweaknortired."69.ManlãYahduruhu'l-Faqīh:NarratesthroughhischainfromMu‘ãwiyah

ibn‘Ammãr,fromAbū‘Abdillãh(a.s.)thathesaid:"Whenduringjourney,theMessengerofAllãh (s.a.w.a.) proceededdowna slope,he said: 'Lã ilãha illa'llãh';andwhenheascended,hesaid:'AllãhuAkbar'."70.Lubbu'l-Lubãb,(byar-Rãwandī):ItisnarratedfromtheProphet(s.a.w.a.),

thathedidnotdepartfromastationbutprayedthereintworak‘ahs;andsaid:"Sothatitwilltestifyformeofprayer."71.Man lã Yahduruhu 'l-Faqīh: He says: "When the Messenger of Allãh

(s.a.w.a.) bid farewell to the believers, he used to say: 'May Allãh give yousustenance of piety, and direct you to every good, and fulfil every need ofyours,andkeepsafeyourreligionandyourworldforyou,andbringyoubacksafelytothosewhoaresuccessful.'"Theauthorsays:Therearedifferenttraditionsabouthis(s.a.w.a.)'sprayer

at the time of bidding farewell, yet despite their differences, all contain theprayerofsafetyandsuccess.72.al-Ja‘fariyyãt:ItnarratesthroughhischainfromJa‘faribnMuhammad,

fromhisforefathers,from‘Alī(a.s.)thattheMessengerofAllãh(s.a.w.a.)usedto say to the one arriving fromMecca: "MayAllãh accept your rituals, andforgiveyoursin,andreplenishyourexpensestoyou."73.Among his (s.a.w.a.)'s manners regarding dresses and what pertains to

them,iswhatiswritteninIhyãu'l-‘ulūm:"He(s.a.w.a.)usedtowearthedressthatwasavailable,beitloin-clothorcloak,shirtorjubbah,etc.Helikedgreendresses,yetmostofhisdresseswerewhite,andheusedtosay:'Dressittoyourlivingandshroudinityourdead.'"Heusedtowearstuffedqabã’(outer-garment)forwarandatothertimes;

hehadaqabã’ of silkbrocade,whenhewore it, itsgreencolour contrastedbeautifully with his white colour; all his dresses were turned up above theankles,andtheloin-cloakreachedaboveituptomiddleoftheleg;hisshirtwasbuttonedup,andsometimeheopenedthebuttonsinprayer. "Hehadawrapperdyed in saffron; sometimesheprayedwith thepeople

wearing thatalone;atother timesheworeonly thecloakwithoutaddinganyotherthing;hehadafeltcloakwhichheworeandsaid:'Iambutaslave,Iwearlikeslaves.'HehadtwodressesreservedforFridays,separatefromhisdressesoftheotherdays.Sometimesheworeonecloakalone,andtieditstwocornersbetweenhisshoulders;oftenheprayedinitwiththepeopleinfuneralprayer;sometimesheprayedinhishouseintheonecloakwrappingitaroundkeeping

its sides crossed; and it could be the cloakwhich he had used during sexualintercourse;heoftenprayedatnight in thecloakonlyandputonpartof thedress that adjoinedhis fringe, and left theotherportionononeofhiswivesandprayed."Andhehadablackcloak,thenhegaveit(tosomeone);soUmmSalamah

saidtohim,'Maymyfatherandmotherbemadeyourransom!Whathappenedtothatblackcloak?'Hesaid, 'Iputiton(someone).'Soshesaid, 'Ihadneverseenanythingmorebeautifulthanyourwhitenessonitsblackness.'Anassaid,'AndoftenIsawhimprayingwithusthezuhrprayer,wearingacloak,tyingitstwosides;andheusedtowearring,andsometimeshecameouthavingtiedathreadonhisringforrememberingsomething;andheusedtosealtheletterswithitandsaid,"Sealontheletterisbetterthaninsinuation."'"Andheused towearaskull-capunderhis turban,orwithout turban;and

oftenheremovedhisskull-capfromhisheadanduseditasacoverbeforehimandprayed towards it. Sometimes he did not have a turban, so he tied head-bandonhisheadandforehead;andhehadaturbannamedsahãb(cloud),thenhegifteditto‘Alī.Sometimes‘Alīappearedinit,thenhe(s.a.w.)usedtosay:'‘Alīiscomingtoyouinthecloud.' "Andwhenheput on adress, hebegan from its right side, and said: 'All

praise is due to Allãh Who clothed me with what I cover my shame, andbeautify myself among the people;' and when he un-dressed, he removed itfromhisleftside;Whenheworeanewdress,hegavetheoldonetoaneedypersonandthensaid:'ThereisnoMuslimwhocoversaMuslimwithhiswornoutdress–notdoing it except forAllãh–buthewillbe inAllãh's security,guarantyandgoodaslongasitwouldcoverhim,deadoralive.'"Andhehadaground-spreadofleatherstuffedwithpalm-frond,itslength

wastwoarmsorso,andbreadthoneandahalfarmsorso;andhehadacloakspread for him, wherever hemoved, it was folded twice under him; and hesleptonmat,therewasnothingelseunderhim."And itwas amonghismanners to give name to his riding animals, arms

and provisions.The nameof his standardwas ‘uqãb (eagle), and his sword,whichhetookwithhiminwars,wasnamedDhu'l-Fiqãr;hehadathirdswordcalledal-Mukhdhim,andyetanothers,calledar-Rasūbandal-Qadīb; thegripof his swordwas gildedwith silver.Hewore a leather-beltwhich had threesilver rings; his bowwas named al-Katūm, and the quiver al-Kãfūr; his she-camel'snamewasal-‘Adbã’,hismulewasal-Duldul,hisdonkeywasYa‘fūr;andhismilkinggoat,whosemilkhedrankwascalled‘Aynah. "He had a cleansing pot of clay, which he used for performing ritual

ablution and drinking. People used to send their small children (who had

reachedtheageofunderstanding)totheMessengerofAllãh(s.a.w.),andtheywerenotprevented fromapproachinghim;so if they found in thatpot somewater, they drank from it and wiped it on their faces and bodies, seekingblessingswithit." 74.al-Ja‘fariyyãt: It is narrated from Ja‘far ibn Muhammad, from his

forefathers from ‘Alī (a.s.) that he said: "TheMessenger of Allãh (s.a. w.a.)worequiltedcaps…HehadasheildcalledDhãtu'l-Fudūl,ithadthreesilverlinks,oneinfrontandtwoattheback…"75.al-‘Awãlī: It isnarrated thathe(s.a.w.a.)hadablack turban, inwhichhe

usedtopray.Theauthorsays:Itisnarratedthathis(s.a.w.a.)'sturbanhadthree,orfive,

coils.76.al-Khisãl: Narrates through his chain from ‘Alī in the hadīth of four

hundred that he said: "Wear cotton dresses, because it is the dress of theMessengerofAllãh(s.a.w.a.),andhedidnotwearhairorwoolexceptduringsickness."The author says: as-Sadūq has also narrated it as amursal hadīth; as-

SafwãnīhasnarrateditinKitãbu't-Ta‘rīf;itclarifiesthemeaningofwhatwasearlier said about his (s.a.w.a.)'s wearing wool, and that there is nocontradiction.77.ManlãYahduruhu'l-Faqīh:NarratesthroughhischainfromIsmã‘īl ibn

Muslim,fromas-Sãdiq(a.s.)fromhisfather(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)hadashortspearwithacrutchatitsend;heleanedonit,andtookitoutonthetwo‘īddaysand(fixingitbeforehim)heprayedtowardsit."Theauthorsays:Ithasalsobeennarratedinal-Ja‘fariyyãt.78.al-Kãfī: Narrates through his chain fromHishãm ibn Sãlim fromAbū

‘Abdillãh(a.s.)thathesaid:"TheringoftheMessengerofAllãh(s.a.w.a.)wasfromsilver."79.Ibid:NarratesthroughhischainfromAbūKhadījahthathesaid:"He(the

Imãm)said, 'Thestoneof the ring is round.'Thenhesaid, 'Like thiswas theringoftheMessengerofAllãh(s.a.w.a.).'"80.al-Khisãl: Narrates through his chain from ‘Abdu 'r-Rahīm ibnAbi 'l-

Bilãd, from Abū ‘Abdillãh (a.s.) that he said: "The Messenger of Allãh(s.a.w.a.)hadtworings(seals),ononeofthemwaswritten:Lãilãhailla'llãh,MuhammadunRasūlu'llãh;andontheother(was):Sadaqa'llãh."81.Ibid:Narrates throughhis chain fromHusayn ibnKhãlid, fromAbu 'l-

Hasan II (a.s.) inter alia in a hadīth: "Surely the Prophet (s.a. w.a.) and theLeader of the Faithful, al-Hasan, al-Husayn and the Imãms (peace be uponthem)woretheringsintherighthand."

82.Makãrimu 'l-Akhlãq: It is narrated from as-Sãdiq from ‘Alī (peace beuponboth)thathesaid:"TheProphetsusedtowearshirtbeforetrouser."The author says: It is also narrated in al-Ja‘fariyyãt; there are other

traditionsontheabovethemes.83.Among his (s.a.w.a.)'s manners regarding his residence and its related

thingsarewhat iswritten inKitãbu 't-Tahsīn(byIbnFahd) thathesaid:"TheMessenger of Allãh (s.a.w.a.), left this world and never put a brick over abrick."84.Lubbu 'l-Lubãb: "He (a.s.), said, 'Mosques are the sitting places of the

prophets.'"85.al-Kãfī:Narrates throughhischain fromas-Sakūnī, fromAbū‘Abdillãh

(a.s.)thathesaid:"WhentheProphet(s.a.w.a.)cameoutfromthehouseinthesummer,hedidsoonaThursday;andwhenhewantedtoenterbecauseofcoldinthewinter,heenteredonaFriday."Theauthorsays:Ithasalsobeennarratedinal-Khisãlasamursalone.86.al-‘Udadu'l-Qawiyyah(byash-Shaykh‘Alīibnal-Hasanibnal-Mutahhar,

brother of al-‘Allãmah, may Allãh have mercy on both): Narrates fromKhadījah, may Allãh be pleased with her, that she said: "When the Prophet(s.a.w.a.) entered thehouse,heused tocall fora receptacle, andcleansed forprayer, then he stood up and prayed two short rak‘ahs; then he came to hisbed."87.al-Kãfī:Narratesthroughhischainfrom‘AbbãdibnSuhayb,thathesaid:

"IheardAbū‘Abdillãh(a.s.)assaying,'TheMessengerofAllãh(s.a.w.a.)neverhatchedanyplanagainstanenemy.'"88.Makãrimu 'l-Akhlãq: "The bedding of theMessenger ofAllãh (s.a.w.a.)

wasacloak,andhispillowwasofleatherstuffedwithpalm-fronds;onenightitwasfoldeddouble,whenmorningcame,hesaid:'Thisbeddingpreventedmelastnight fromprayer;' soheordered that it shouldbekeptunfolded;andhehadabeddingofleatherstuffedwithpalm-fronds.Also,hehadacloakwhichwasspreadforhimwhereverhewentanditwasfoldeddouble."89.Ibid:AbūJa‘far (a.s.) said:"Neverdid theMessengerofAllãhwakeup

fromsleepbutprostratedinsajdahofAllãh."90.Among his (s.a.w.a.) manners regarding matrimony and children was

what is narrated in the tract of al-Muhkam wa 'l-mutashãbih of al-Murtadã,throughhischainuptoat-Tafsīrofan-Nu‘mãnī,from‘Alī(a.s.)thathesaid:"Agroupof theCompanionshadforbiddentothemselveswomen,eatingduringthedayandsleepingatnight.UmmSalamahgavethisnewstotheMessengerofAllãh (s.a.w.a.), so hewent out to hisCompanions and said, 'Do you feelaversionfromwomen?ButsurelyIgoto thewomen,andeatduringtheday

andsleepatnight;sowhoeverdislikesmysunnahisnotfromme…'"The author says: This meaning is narrated in the books of both sects

throughmanyways.91.al-Kãfī:Narrates through his chain from Ishãq ibn ‘Ammãr, fromAbū

‘Abdillãh (a.s.) thathesaid: "Among theethicsof theProphets is the loveofwomen."92.Ibid: Narrates through his chain from Bakãr ibn Kardam and sev-eral

(others), from Abū ‘Abdillãh (a.s.) that he said: "The Messenger of Allãh(s.a.w.a.)said,'Thedelightofmyeyesismadeinprayerandmyenjoymentinwomen.'"Theauthorsays:Nearertoitiswhathasbeennarratedthroughotherways.93.Man lã Yahduruhu 'l-Faqīh: "When the Messenger of Allãh (s.a. w.a.)

wantedtomarryawomanheusedtosendtohersomeonewholookedather…."94.at-Tafsīr,al-‘Ayyãshī:It isnarratedfromal-Husayn,sonof thedaughter

ofIlyãs,thathesaid:"IheardAbu'l-Hasanar-Ridã(a.s.)saying,'SurelyAllãhhasmadethenighttimeforrest,andHehasmadethewomenmeansforrest;and it is a part of sunnah to perform marriage at night and give food (topeople).'"95.al-Khisãl: Narrates through his chain from ‘Alī (a.s.), inter alia, in the

hadīthoffourhundred,thathesaid:"Shavetheheadsofyourchildrenontheseventh day, and give, equal in weight to their hair, silver as sadaqah to aMuslim;andlikewisehaddonetheMessengerofAllãh(s.a.w.a.)withal-Hasanandal-Husaynandallhischildren."96.Amonghismannersregardingfoodanddrinkandrelatedtothetable,is

whathasbeennarrated inal-Kãfī, throughhis chain fromHishãm ibnSãlimand another one, fromAbū ‘Abdillãh (a.s.) that he said: "Therewas nothingmore liked by theMessenger ofAllãh (s.a.w.a.), than that he should remainhungry(and)afraidregardingAllãh."97.al-Ihtijãj: Narrates through his chain from Mūsã ibn Ja‘far, from his

forefathers, from al-Husayn ibn ‘Alī (peace be upon them), inter alia, in alengthyhadīth,concerning thequestionsofaSyrianJewfromtheLeaderoftheFaithful(a.s.):"…TheJewsaidtohim,'Theybelieveabout‘Īsãthathewasascetic.'‘Alī(a.s.)saidtohim,'Hewaslikethat,andMuhammad(s.a.w.a.)wasthemost ascetic of all prophets; he had thirteenwives, apart from the slave-girlswhowereunderhispossession;andyetnotable-clothwasraisedforhimthathadafoodonit;andheneveratewheatbread,nordidheeathisfullthreenightsconsequentlyfrombarleybread.'…"98.al-Amãlī,as-Sadūq:Narratesfromal-‘Īsibnal-Qãsimthathesaid:"Isaid

to as-Sãdiq (a.s.), 'A hadīth is narrated from your father that he said, "TheMessenger of Allãh (s.a.w.a.) never ate his full from wheat bread." Is itcorrect?'Hesaid,'No,theMessengerofAllãhneveratewheatbread,andneveratehisfullfrombarleybread.'"99.ad-Da‘awãt (byar-Rãwandī):Hesaid,"It isnarrated that theMessenger

of Allãh (s.a.w.a.) never ate (while) reclining except once, then he sat down(straight)andsaid,'OAllãh!IamyourservantandyourMessenger.'"The author says: This meaning has been narrated by al-Kulaynī, ash-

Shaykh(throughmanychains),as-Sadūq,al-Barqīandal-HusaynibnSa‘īd(inKitãbu'z-Zuhd).100.al-Kãfī:NarratesthroughhischainfromZaydash-Shahhãm,fromAbū

‘Abdillãh (a.s.) that he said: "The Messenger of Allãh (s.a.w.a.) never aterecliningsinceAllãh raisedhim(asProphet)untilheexpired;heused toeatlikeaslaveandsitlikeaslave.""Isaid,'Why?'Hesaid,'InhumilitytoAllãh,toWhombelongMightandMajesty.'"101.Ibid:Narrates throughhischainfromAbūKhadījahwhosaid:"Bashīr

ad-Dahhãn asked Abū ‘Abdillãh (a.s.) and I was present (there), 'Did theMessengerofAllãh(s.a.w.a.)usedtoeatreclininguponhisrightorleftside?'He (a.s.) said, 'TheMessenger ofAllãh (s.a.w.a.) never used to eat reclininguponhisrightorleftside,butheusedtositlikeaslave.'Isaid,'Forwhat[hedid so]?' He (a.s.) said, 'In humility to Allãh, to Whom belong Might andMajesty.'"102.Ibid:NarratesthroughhischainfromJãbir,fromAbūJa‘far(a.s.),that

hesaid:"TheMessengerofAllãh(s.a.w.a.)usedtoeatlikeaslaveandsitlikeaslave;andheusedtoeatonthegroundandsleepontheground."103.Ihyãu 'l-‘Ulūm: "Whenhe (s.a.w.) sat for eating, hegatheredhisknees

andlegsasonedoesinprayer,exceptthatakneewasovertheotherandafootwasovertheother;andheusedtosay,'Iambutaslave,Ieatasaslaveeatsandsitasaslavesits.'"104.Kitãbu 't-Ta‘rīf (by as-Safwãnī):Narrates from ‘Alī (a.s.): "When the

MessengerofAllãh(s.a.w.a.)satonatable,hesatlikeaslaveandhereclineduponhisleftthigh."105.Makãrimu 'l-Akhlãq: It is narrated from Ibn ‘Abbãs that he said: "The

Prophet (s.a.w.a.) used to sit on the earth, tether the goat and accept theinvitationofaslave."106.al-Mahãsin:ThroughhischainfromHammãdibn‘Uthmãn,fromAbū

‘Abdillãh(a.s.)thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtolickhisfingerswhenheate." 107.al-Ihtijãj: Copying from the book,Mawãlīdu 's-Sãdiqīn that he said:

"TheProphet(s.a.w.a.)usedtoeatalltypesoffood;andheatewhatAllãhhadmade lawful for him with his family and servants when they ate; and withwhoever invited him from among theMuslims for eating; and on whatevertheypartookof[i.e.tableorplate]andwhen-evertheyate,exceptwhenaguestcame to them, thenhe atewithhisguest… .And themost agreeable food tohimwasthatwhichwas(taken)withalotofdependents."108.al-Kãfī: Narrates through his chain from Ibnu l-Qadãh from

Abū‘Abdillãh(a.s.) thathesaid:"WhentheMessengerofAllãh(s.a.w.a.) tookanymealwiththepeople,hewasthefirsttoputhishand(inthefood)andthelasttoremoveit,inorderthatthepeopleshouldeat(theirfull)."109.Ibid:Narrates throughhischain toMuhammadibnMuslim, fromAbū

Ja‘far(a.s.) thathesaid:"TheLeaderof theFaithful(peacebeuponhim)hassaid, 'Theprophets'eveningmealisafter‘ishã’prayer; thereforeyoushouldnot leave (neglect) evening meal, because surely leaving the evening mealruinsthebody.'"110.Ibid: Narrates through his chain from ‘Anbasah ibn Najãd, from

Abū‘Abdillãh (a.s.) that he said: "No food, in which contained dates, waspresentedtotheMessengerofAllãh(s.a.w.a.)buthebeganwithdates."111.al-KãfīandSahīfatu'r-Ridã(a.s.):Narratethroughtheirchainsfromhis

forefathers(peacebeuponthem)thathesaid:"WhentheMessengerofAllãh(s.a.w.a.)atedates,heput thestoneonthebackofhispalm,andthanthrewitaway."112.al-Iqbãl (Ibn Tãwūs): Copying from the second part of Tãrīkh an-

Nãysãbūrī(inthebiographyofal-HasanibnBashar),throughhischain,thathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtothankAllãhbetweeneverytwomorsels."113.al-Kãfī:Narratesthroughhischain,fromWahbibn‘AbdRabbih,thathe

said:"IsawAbū‘Abdillãh(a.s.)usingtooth-pick.Ilookedathim;sohesaid,'Surely theMessengerofAllãh(s.a.w.a.)used tooth-pick;and itmakesmouthpleasant.'"114.Makãrimu'l-Akhlãq: It isnarratedfromtheProphet (s.a.w.a.) thatwhen

hedrank,beganandsaidtasmiyah6…andhesippedthewaterslowlywithoutswallowingthelot;andheusedtosay,"Liverailmentisfromswallowing."115.al-Ja‘fariyyãt: Narrates from Ja‘far ibn Muhammad, from his fore-

fathers, from ‘Alī (a.s.) that he said: "I checked the Prophet (s.a.w.a.) severaltimesand(foundthat)whenhedrankhebreathedthreetimes,witheverybreathherecited:Bismi'llãh…tobeginwith,and:al-hamdu li 'llãhat theend;soIaskedhimaboutit,andhesaid,'O‘Alī!(Itis)tothankAllãhwith:al-hamduli'llãh,andtasmiyahisfor(protectionfrom)sickness.'"

116.Makãrimu 'l-Akhlãq: "He(s.a.w.a.)didnotbreathe into thepotwhenhedrank;andifhewantedtobreathe,hekeptthepotawayfromhismouthuntilhebreathed."117.Ihyãu 'l-‘Ulūm: "Andwhen he (s.a.w.a.) atemeat, he did not lower his

headtoit;heusedtoraiseittohismouthproperlythentoreittopieces."Thenhe said, "And when he ate meat especially, he washed both his handsthoroughlythenwipedhisfacewiththewaterleftover-hand."118.Makãrimu 'l-Akhlãq: It is narrated about the Prophet (s.a.w.a.) that he

usedtoeatvariouskindsoffood.Theauthorsays:Thereafterat-Tabrisīhasdescribedseveraltypesoffood

which he (s.a.w.a.) used to eat, like, bread, meat (of various types), melon,watermelon, sugar, grapes, pomegranate, date,milk, harīsah7, ghee, vinegar,wildchicoryandcabbage.It isnarratedthathelikeddates;alsothathelovedhoney; another narration says that the most loved fruit for him waspomegranate.

6Tosay:Bismi'llãhi'r-Rahmãni'r-Rahīm.7Asweetpastrymadeofflour,meltedbutterandsuger.(tr.)119.al-Amãlī,at-Tūsī:Narratesthroughhischain,fromAbūUsãmah,from

Abū‘Abdillãh(a.s.)thathesaid:"The[staple]foodoftheMessengerofAllãh(s.a.w.a.)was barleywhenhe found it, andhis sweet-meatwas dates, andhisfirewoodwaspalm-leaves."120.Makãrimu'l-Akhlãq:ItisnarratedabouttheProphet(s.a.w.a.)thathedid

noteathot (food)until itbecamecold,andheused tosay:"SurelyAllãhhasnotfedusfire,certainlyhotfooddoesnothavebarakah."Andwhen he ate, he said: "Bismi 'llãh… "; and he used to eatwith three

fingers,andfromthesidethatwasclosetohim,andhedidnottakefromthat(side)whichwasadjacent to anotherperson.When foodwasbroughtbeforehim,hebeganbeforetheothers,andthentheybegan.Heusedtoeatwiththreefingers–thethumb,theoneadjacenttoitandthemiddlefinger,andsometimestookhelpfromthefourth.Heusedtoeatwithhisentirepalm,andheneveratewith two fingers.Andheused to say: "Eatingwith two fingers is theSatan'seating." And one day his companions brought fãlūdhaj and he ate (it) withthem, and then said, "Fromwhat is itmade?" They said, "Wemix ghee andhoneyanditcomestothisasyousee."Hesaid,"Itisagoodfood."

Andheused to eat breadmadeofunsievedbarley floor; andhenever atewheatbread,nordidheeathis fullwithbarleybread; andhenever ateonatable-clothuntilhedied.And,heusedtoeatwatermelonandgrapes;andheatedatesandfeditsstoneto thegoat;andheneverategarlic,onion, leekor thehoneywhichhadmaghãfīr;andmaghãfīrisaresidueofthetreethatremainsinthebee'sstomach,and it throws it into thehoney;so its smell remains in themouth.Andhenevercriticizedanyfood–ifhelikedit,heateit;andifhedisliked

it,heleftit,butdidnotmakeitunlawfultoothers;andheusedtolickoutthebowlandsaid,"Thelastpartoftheplateisthegreatestfoodinbarakah."Whenhe finished,heused to lickhis three fingers (withwhichheate)onebyone;andheusedtowashhishandfromthefooduntilitbecameclean;andhenevertookfoodalone.Theauthorsays:Theexpression,thethumb,theoneadjacenttoitandthe

middlefinger,showsthebeautifulmannerofthenarrator,becausehedidnotsay,thethumbandthesabbãbah…8avoidingtocallafingeroftheProphet(s.a.w.a.)revilerorrebuker.What is narrated here that he (s.a.w.a.) ate from the fãlūdhaj, goes against

whathasbeennarratedinal-Mahãsin,withitschain,fromYa‘qūb

8Sabbãbah= Index finger.Literally itmeans, the (finger) used in reviling,rebuking.ItwasnotagoodmannertocallafingeroftheProphetthereviler/rebuker.(tr.)ibnShu‘ayb,fromAbū‘Abdillãh(a.s.)thathesaid:"WhiletheLeaderofthe

Faithful (a.s.) was in ar-Rahbah with a group of his companions, a dish offãlūdhajwaspresentedtohimasgift.Hesaidtohiscompanions,'Extendyourhands;'sotheyextendedtheirhandsandhetooextendedhis,thenhewithdrewitandsaid,'I(just)rememberedthattheMessengerofAllãh(s.a.w.a.)hadnevereatenit,soIdidnotliketoeatit.'"121.Makãrimu'l-Akhlãq:Hesaid:"TheProphet(s.a.w.a.)usedtodrinkfrom

thebowlsofglass,whichwerebroughtfromSyria;andhedrankfrombowls,whichweremadefromwood,hidesandearthenware."The author says: Near to its earlier part is narrated in al-Kãfī and al-

Mahãsin, and there is in it:«andhe liked todrink fromSyrianbowl, andheusedtosay:"Itisthecleanestofyourvessels."»122.Ibid:ItisnarratedabouttheProphet(s.a.w.a.)thatheusedtodrinkfrom

hispalm(andwaterwaspouredinit),andheusedtosay:"Thereisnovesselcleanerthanhand."123.al-Kãfī: Narrates through his chain from ‘Abdullãh ibn Sinãn that he

said:"TheMessengerofAllãh(s.a.w.a.)usedtoslaughtertworamsonthedayofal-Adhã,oneforhimselfandtheotheronbehalfofthosewhodidnothavemeansfromhisummah."124.Andamonghis(s.a.w.a.)'smannersregardingtoiletiswhatiswrittenin

Sharhu'n-Nafliyyah(oftheSecondMartyr)abouttheProphet(s.a.w.a.)thathewasneverseen[engagedin]urinatingorrelievingbowel.125.al-Ja‘fariyyãt:Narrates throughhischainfromJa‘far ibnMuhammad,

fromhisforefathers,from‘Alī(a.s.)thathesaid:"Verily,whentheMessengerofAllãh(s.a.w.a.)wantedtodiscardmucoushecoveredhishead, thenburiedthat,andwhenhewantedtospit,hedidlikethat,andwhenhewantedtorelievebowel,hecoveredhishead."The author says: Constructing the toilet appeared in Arabia after Islam;

before that they used to go forth to open spaces, as is inferred from sometraditions.126.al-Kãfī: Narrates through his chain from al-Husayn ibn Khãlid, from

Abu'l-HasanII, thathesaid:"Isaidtohim, 'Ahadīthhasbeennarrated tousthattheMessengerofAllãh(s.a.w.a.)usedtodoistinjã’9andhisringwasinhisfinger,andsowasdonebytheLeaderoftheFaithful(a.s.);andtheengravingon the seal of the Messenger of Allãh (s.a.w.a.) was: "Muhammad theMessengerofAllãh".'The Imãm(a.s.) said, 'They speak truth.' I said, 'Sowetooshoulddo(likethat)?'Hesaid,'Surelytheyworethering(seal)intherighthandandyouwearitintheleft.'…"

9Cleansingafterdischargeofurineand/orrelieveofbowel.(tr.)Theauthorsays:Neartoitisnarratedinal-Ja‘fariyyãt,andinal-Makãrim

copyingfromKitãbu'l-Libãs(ofal-‘Ayyãshī)fromas-Sãdiq(a.s.).127.Andamonghis (s.a.w.a.)'smannersat the timeofcalamitiesand trials

and regarding dead bodies and related matters are what are narrated in al-

Makãrim: "Whenever the Messenger of Allãh (s.a.w.a.) saw a pimple in hisbody,hesaughtrefugewithAllãhandshowedhumilityandferventlyprayedtoHim.Theyusedtosaytohim:'OMessengerofAllãh!Thereisnoprobleminit;'andheused tosay: 'Surely,whenAllãhwants tomagnifyasmall thing, itbecomesgreat,andwhenHewantstoreduceagreatthing,itbecomessmall.'"128.al-Kãfī:Narrates through his chain from Jãbir, fromAbū Ja‘far (a.s.)

thathe said: "Thesunnah is to carry thebieron its four sides; andwhatevercarryingisdoneinadditiontoit,isvoluntary."129.Qurbu 'l-Asnãd: It is narrated from al-Husayn ibn Turayf, from al-

Husaynibn‘AlwãnfromJa‘far,fromhisfather,thatal-Hasanibn‘Alī(peacebeuponboth)was sitting and therewere someof his companionswithhim;thenafuneralprocessionpassedfromthere;someofthepeoplestoodupandal-Hasan(a.s.)didnotstand.Whentheywentaway,somepeoplesaid tohim,"Why did you not stand up? May Allãh preserve your health! Because theMessengerofAllãh(s.a.w.a.)usedtostandupforabierwhentheypassedwithit." So, al-Hasan (a.s.) said, "TheMessenger ofAllãh (s.a.w.a.) had stood uponlyonce;ithappenedthataJew'sbierwasproceedingandtheplacewascon-fined,sotheMessengerofAllãh(s.a.w.a.)stoodupandhedidnotlikethatthatbiershouldriseabovehishead."130.ad-Da‘awãt,al-Qutb:HesaidthatwhentheProphet(s.a.w.a.)followeda

bier,hewasovercomebygrief,didmuchtalkingtohim-self,anddidnottalkmuch.131.al-Ja‘fariyyãt:Narrates throughhischain fromJa‘far ibnMuhammad,

from his forefathers from ‘Alī (peace be upon them) that theMessenger ofAllãh(s.a.w.a.)usedtoscatterthreehandfulsofearthonagrave.132.al-Kãfī:NarratesthroughhischainfromZurãrah,fromAbūJa‘far(a.s.)

that he said: "The Messenger of Allãh (s.a.w.a.) used to do especially withsomeonedyingfromamongtheHãshimitesathingwhichhedidnotdowithanyofthe(other)Muslims;whenheprayed(funeral)prayeroftheHãshimiteandhisgravewas sprinkledwithwater, theMessengerofAllãh (s.a.w.a.)puthispalmonthegraveuntil(themarksof)hisfingerscouldbeseenonthewetearth;soifastrangeroratravellerfromthepeopleofMedinaarrivedandsawa new gravewithmarks of the palm of theMessenger ofAllãh (s.a.w.a.) hewouldask,'WhohasdiedfromtheprogenyofMuhammad?'"133.Musakkinu'l-Fuãd(oftheSecondMartyr):Narratesfrom‘Alī(a.s.)that

whentheMessengerofAllãh(s.a.w.a.)condoled,hesaid:"MayAllãhgiveyou(its)rewardandhavemercyonyou";andwhenhecongratulated,hesaid:"MayAllãhblessyouandsendHisblessingstoyou."134.Andamonghis(s.a.w.a.)'smannersconcerningwudū’andbathiswhatis

narratedinÃyãtu'l-ahkãm(ofal-Qutb)fromSulaymãnibnBuraydah,fromhisfather,thattheProphet(s.a.w.a.)usedtoperformwudū’foreachprayer;whenitwas theyearofvictoryheprayedhisprayerswithonewudū’, ‘Umarsaid,"OMessenger ofAllãh!You have done something,which you had not done(before)."Hesaid,"IntentionallyhaveIdoneit."135.al-Kãfī: Narrates through his chain from Zurãrah, that he said:

"AbūJa‘far(a.s.)said,'ShouldnotIrelatetoyouthewudū’oftheMessengerofAllãh(s.a.w.a.)?'Wesaid,'Certainly.'So,hecalledforabasinwithsomewaterandputitinfrontofhim;thenheuncoveredhisarms;thenhedippedhisrightpalm in itandsaid, 'Like this (willbedone)when thepalm isclean';he thenscoopedupahandfulofwaterandputitonhisforehead,andsaid,'InthenameofAllãh';andletitfalldowntothesidesofhisbeard,thenhepassedhishandonceonhisfaceandforehead;thenhedippedhisleftpalmandscoopedupahandfulandputitonhisrightarm,thenpassedhishandonhisforearmuntilthewaterflowedtohisfingertips; thenhedippedhisrightpalmandscoopedup a handful and put it on his left arm, and passed his hand on his (left)forearmuntilthewaterflowedtohisfingertips;thenhewipedthefrontpartofhisheadandbacksofhisfeetwiththewetnessofhislefthandandtheresidueofthewetnessoftherighthand." He said: "And Abū Ja‘far (a.s.) said, 'Surely Allãh is odd and likes odd

(number);sufficient thenforyouinwudū’ is threedippings:onefor thefaceandtwoforthetwoforearms,andyouwillwipetheforepartofyourheadwiththewetnessofyourrighthand,andwiththeresidueofthatwetnessthebackofyour right foot,andwillwipewith thewetnessofyour lefthand thebackofyourleftfoot.'"Zurãrah said: "Abū Ja‘far (a.s.) said, 'Aman had asked the Leader of the

Faithful (a.s.) about the wudu’ of the Messenger of Allãh (s.a. w.a.) so hedemonstratedtohimlikethis.'"Theauthorsays:ThisthemeisnarratedfromZurãrah,Bukayrandothers

through numerous ways; have narrated it al-Kulaynī, as-Sadūq, ash-Shaykh,al-‘Ayyãshī, al-Mufīd, al-Karãjikī and others; and traditions of Ahlu 'l-Bayt(peacebeuponthem)forthismatteraremustafīdah,nearlymutawãtir.136.al-Amãlī (byMufīdu 'd-Dīn at-Tūsī):Narrates through his chain from

AbūHurayrahthatwhentheProphet(s.a.w.a.)performedwudū’,hebeganwithhisrightside.137.at-Tahdhīb:NarratesthroughhischainsfromAbūBasīrthathesaid,"I

asked Abū ‘Abdillãh (a.s.) about wudū’. He said, 'The Messenger of Allãh(s.a.w.a.)used toperformwudū’withamudd10ofwater,and takebathwitha

sã‘11'"Theauthorsays:Asimilartraditionisnarratedthroughanotherwayfrom

AbūJa‘far(a.s.).138.al-‘Uyūn: Narrates through his chains from ar-Ridã (a.s.), from his

forefathers (peace be upon them), inter alia in a lengthy hadīth: "TheMessenger of Allãh (s.a.w.a.) said, 'Surely, we Ahlu 'l-Bayt, sadaqah is notallowedtous,andwehavebeenorderedtoperformwudū’properly,andwedonotmakeanassjumponashe-ass.'"139.at-Tahdhīb:Narratesthroughhischainsfrom‘AbdullãhibnSinãn,from

Abū‘Abdillãh(a.s.)thathesaid:"GarglingandrinsingthenoseisamongwhattheMessengerofAllãh(s.a.w.a.)hasmadesunnah."140.Ibid:Narrates throughhis chain fromMu‘ãwiyah ibn ‘Ammãr that he

said: "I heardAbū ‘Abdillãh (a.s.) saying, 'TheMessenger ofAllãh (s.a.w.a.)usedtodoghusl(bath)withonesã‘(ofwater);andifoneofhiswomenwaswithhim,hedidghuslwithasã‘andamudd.'"Theauthorsays:al-Kulaynīhasnarratedthismeaninginal-Kãfī, through

his chain from Muhammad ibn Muslim from the Imãm (a.s.), and there itelaboratesthatbothdidghuslfromonevessel;andlikewiseisnarratedbyash-Shaykhthroughanotherchain.141.al-Ja‘fariyyãt:Narrates through his chain from Ja‘far ibnMuhammad

fromhis father (peace be uponboth) that he said: "al-Hasan ibnMuhammadasked Jãbir ibn ‘Abdillãhabout thebathof theMessengerofAllãh (s.a.w.a.),Jãbir said, 'TheMessenger ofAllãh (s.a.w.a.), used to scoopwater [with hishand]onhisheadthreetimes.'al-Hasanibn

10Mudd: A measure of varying quantity in various countries, in fiqh itdenotes3/4kg.

11Sã‘:Nearly3kg.Muhammadsaid,'Ihavealotofhair(onmyhead),asyousee.'Jãbirsaid,'O

nobleman!Donotsayso,becausethehairoftheMessengerofAllãh(s.a.w.a.)wasthickerandmorefragrant.'"142.al-Hidãyah(byas-Sadūq):"as-Sãdiq(a.s.)said, 'Theghusl ofFriday is

sunnahwãjibah formenandwomen in journeyand inpresence… 'Andas-Sãdiq(a.s.)said,'GhuslofFridayispurityandatonementofsinsfromFridaytoFriday.'He(also)said,'Thereasonof(layingdownof)Fridaybathwasthis:That theHelpers (Ansãr)used towork for theircamelsandproperties;when

Fridaycame,theycame(direct)tothemosqueandthepeoplegotannoyedwithsmelloftheirarmpits.So,AllãhorderedtheProphet(s.a.w.a.)totakebath,andthusthesunnahwasestablished.'"The author says: Concerning his (s.a.w.a.)'s customs regarding ghusl,

traditionshavebeennarratedfortheghuslofthedayofFitrandsimilarbathsin all the ‘īds and numerous other baths; probably some of them will bementionedlateron,Godwilling.143.Andamonghis(s.a.w.a.)'smannersandsunnahsconcerningprayerand

relatedmattersiswhatisnarratedinal-Kãfī,throughhischainfromal-FudaylibnYasãr,‘Abdu'l-MalikandBukayr,thattheysaid:"WeheardAbū‘Abdillãh(a.s.) saying, 'The Messenger of Allãh (s.a.w.a.) used to performsupererogatoryprayersdoubleoftheobligatory,andkeepsupererogatoryfastdoubleoftheobligatory.'"Theauthorsays:ash-Shaykhtoohasnarratedit.144.Ibid: Narrates through his chain from Hanãn that he said: "‘Amr ibn

HuraythaskedAbū‘Abdillãh(a.s.),andIwassitting there,hesaid, 'MayIbemadeyourransom!PleasetellmeabouttheprayeroftheMessengerofAllãh(s.a.w.a.).'Hesaid, 'TheProphet (s.a.w.a.)used toprayeightrak‘ahs of noon,andfourofthefirst(i.e.zuhr),andeightafteritandfourof‘asr,andthreeofmaghribandfouraftermaghrib,and‘ishã’thelastfour,andeighttahajjudandthree(shafa‘and)witr,andtworak‘ahs(nãfilah)offajranddawnprayertworak‘ahs.'"I said, 'May Ibemadeyour ransom! If Ihavestrength topraymore than

that, will Allãh punish me for excess of prayer?' He said, 'No; but He willpunishyouforleavingthesunnah.'"The author says: This tradition shows that the two rak‘ahs in sitting

positionprayedafter‘ishã’prayerarenotpartoffifty(rak‘ahs),butwiththemthenumber, fifty-one, is completed, counting themas equal toone rak‘ah instandingposition.Ratheritwaslaiddownasasubstituteofthewitr,incasethedeathcamebeforehecouldstandupforwitr;asal-Kulaynī (mayAllãhhavemercy on him), has narrated in al-Kãfī, through his chain, from Abū BasīrfromAbū‘Abdillãh(a.s.)thathesaid:"WhoeverbelievesinAllãhandtheLastDay,shouldnotsleep(atnight)without(praying)witr.""Isaid,'Youmeanthetwo rak‘ahs after the ‘ishã’?' He said, 'Yes; they are counted as one rak‘ah;whoeverprayedthem,thensomethinghappenedtohim(i.e.hedied),hewoulddieonwitr;andifdeathdidnothappentohim,hewouldpraywitr inthelastperiodofthenight.'"Isaid,'DidtheMessengerofAllãh(s.a.w.a.)prayedthesetworak‘ahs?'He

said, 'No.' I said, 'Why?' He said, 'Because theMessenger of Allãh (s.a.w.a.)

usedtoreceiverevelation,andheknewwhetherhewoulddieinthatnightornot, while others do not know it. That was why he did not pray them, andordered(thepeople)topraythem.'…"Probablythestatementthathedidnotpraythem,meansthathedidnotpray

themregularly,ratheronsomenightsheprayedandonothersheleftthem,asisinferredfromsomeothertraditions.Inthisway,itwouldnotgoagainstwhathasbeennarratedthatheusedtopraythem.145.at-Tahdhīb: Narrates through his chain from Zurãrah that he said: "I

heard Abū Ja‘far (a.s.) saying, 'The Messenger of Allãh (s.a.w.a.) was notprayingindaytimeuntilthenoon;whentheshadowreached(towardstheeast)abouthalfafinger,heprayedeightrak‘ahs;thenwhentheshadowreachedanarm's length, he prayed zuhr; then after zuhr he prayed two rak‘ahs, and heusedtopraytworak‘ahsbeforethetimeof‘asr;whentheshadowextendedtotwoarm-lengths,heprayed‘asr;andheprayedmaghribaftersunset;whenthereddishcolour (in the sky)vanished the timeof ‘ishã’came; the last timeofmaghribistheendofthereddishcolour;whenthereddishcolourvanishedthetimeof‘ishã’came,andtheendofthe‘ishã’timeisonethirdofthenight."'And he did not pray after ‘ishã’ until midnight, thereafter he prayed

thirteenrak‘ahs including thewitrand tworak‘ahsofnãfilah of fajr; then atdawn-breakheprayedthemorningprayer.'"Theauthorsays:Thistraditiondoesnotdescribefullythenãfilahof‘asr;

anditisknownfromothertraditions.146.Ibid:NarratesthroughhischainfromMu‘ãwiyahibnWahbthathesaid:

"IheardAbū ‘Abdillãh (a.s.) saying,andhewasdescribing theprayerof theProphet (s.a.w.a.); he said, 'The cleansing (water)wasbrought to theProphet(s.a.w.a.), and covered (and put) near his head, and his teeth-cleansing smallstickwas put under his bed; then he slept as long asAllãhwished;when heawoke,hesatup,thenturnedhiseyesinthesky,thenrecitedsomeversesfrom[ch.of]"TheHouseof‘Imrãn":Mostsurelyinthecreationoftheheavensandtheearthandthealternationof thenightandthedaytherearesigns formenwhounderstand [3:190].Thenhecleansedhis teethandperformedcleansing,thenproceededtothemosqueandprayedfourrak‘ahs,equaltohisrecitationwashisrukū‘,andequaltohisrukū‘washissajdah;heremainedinrukū‘untilitwassaid:"Whenwillheraisehishead?"andheremainedinsajdahuntil itwassaid:"Whenwillheraisehishead?" "'Then he returned to his bed and slept as long asAllãhwished; then he

wokeup,andsatup; thenhe recited theverses from"TheHouseof ‘Imrãn",and turnedhiseyes in thesky, thencleansing the teeth,heperformed (ritual)ablution, then proceeded to themosque and prayed four rak‘ahs like he did

before."'ThenhereturnedtohisbedandsleptaslongasAllãhwished;thenhewoke

upandsatup;thenherecitedversesfrom"TheHouseof‘Imrãn",andturnedhiseyesinthesky;thencleansinghisteeth,heperformed(ritual)ablution,thenproceededtothemosqueandprayedtworak‘ahs,thenwentforthforprayer.'"Theauthorsays:Thismeaninghasalsobeennarratedinal-Kãfīfromtwo

chains.147.It is narrated that he (s.a.w.a.) used to make the nãfilah of the dawn

prayershort,heusedtoprayitinthebeginningofthefajrandthenproceededtothe(wajib)prayer.148.al-Mahãsin: Narrates through his chain from ‘Umar ibn Yazīd, from

Abū ‘Abdillãh (a.s.) that he said: "Whoever, while praying witr, said in itseventytimes:'IseekpardenofAllãh,myLord,andrepenttoHim',andkeepsdoing it diligently, until he completes a year,Allãhwrites him among thosewhoseekpardoninearlydawn. "And theMessenger ofAllãh (s.a.w.a.) used to seekAllãh's pardon in the

witrseventytimes,andusedtosayseventimes: 'ThisisthestandofhimwhoseeksYourrefugefromtheFire.'…"149.Man lã Yahduruhu 'l-Faqīh: "The Prophet (s.a.w.a.) used to say in the

qunūtofwitr: 'OAllãh!Guidemeamong thosewhomYouguided,andgiveme remission among thosewhomYou remitted, and take careofmeamongthoseYou cared for, and giveme barakah inwhatYou have givenme, andprotectmefromtheevilofwhatYouhavedecreed;surelyYoudodecideandnoonedecides againstYou;Glorybe toThee,OLordof theHouse! I seekYourpardonandreturntoYou,andIbelieveinYouandrelyonYou;andthereisnostrengthorpowerexceptwithYou.OMerciful!'"150.at-Tahdhīb: Narrates through his chain fromAbūKhadījah fromAbū

‘Abdillãh(a.s.)thathesaid:"WhenthemonthofRamadãncame,theMessengerofAllãh(s.a.w.a.)usedtoincreaseinprayer,andItooincrease;therefore,youtooshouldincrease."The author says: The Imãm (a.s.) means by this increase, the thousand

rak‘ahsoftarãwīh,thenãfilahofthemonthofRamadãn,whichtheMessengerofAllãh(s.a.w.a.)usedtoprayinadditiontothefiftyrak‘ahsofdailynawãfil;manytraditionshavebeennarratedastohowtoprayitandhowtodivideitontheRamadãnnights;andithascomethroughthechainsofAhlu'l-Bayt (peacebeuponthem)thattheProphet(s.a.w.a.)usedtoprayitwithoutcongregation,and prohibited praying it with congregation. He used to say: "There is nocongregationinnãfilah."And there are other especial prayers reserved for the Prophet (s.a.w.a.),

narrated in the books of invocations;we have not copied themhere becausetheyarebeyondourpurposehere.Likewise,therearemanypropheticsunnahsabout prayers, invocations andawrãd12, whoeverwants to know about themshouldlookintherelevantbooks.151.al-Kãfī:NarratesthroughhischainfromYazīdibnKhalīfahthathesaid:

"Isaid toAbū‘Abdillãh(a.s.), 'Surely‘Umar ibnHanzalahhasbrought tousfromyouthetime[ofprayer].'Hesaid,'Thenhewillnottelllieaboutus.'…AndIsaid, 'Hesaidthatthetimeofmaghrib(prayer)iswhenthedisc[ofthesun]disappears;butwhentheMessengerofAllãh(s.a.w.a.)wasonajourney,hedelayed themaghribandcombinedmaghribwith ‘ishã’.'He said, 'He saidright.'"152.at-Tahdhīb: Narrates through his chain from Talhah ibn Zayd from

Ja‘farfromhisfather(peacebeuponthem)thattheProphet(s.a.w.a.),inrainynights,usedtoshortenthemaghribandhastenthe‘ishã’,prayingbothtogether,andusedtosay:"Hewhodoesnothavemercywillnotbedealtwithmercy."153.Ibid:NarratesthroughhischainfromIbnAbī‘Umayr,fromHam-mãd,

fromal-Halabī,fromAbū‘Abdillãh(a.s.)thathesaid:"WhentheMessengerofAllãh(s.a.w.a.)wasona journey,orhadanurgentwork,heusedtocombinezuhrwith‘asrandmaghribwith‘ishã’,…" Thismeaningisnarratedbyal-Kulaynī, ash-Shaykh, Ibnu 'sh-Shaykh and the First Martyr, may Allãh havemercyonthem.154.ManlãYahduruhu'l-Faqīh:NarratesthroughhischainfromMu‘ãwiyah

ibnWahbfromAbū‘Abdillãh(a.s.)thathesaid:"ThemuadhdhinusedtocometotheProphet(s.a.w.a.)duringhotseason(callinghim)fortheprayerofzuhr,sotheMessengerofAllãh(s.a.w.a.)usedtotellhim:"Abrid,abrid."

12Shortinvocations,(pl.ofwird).Theauthorsays:as-Sadūq interpreted the last twowordsas,"makehaste,

makehaste",takingitfrom"al-barīd"[post];butapparentlyitindicatesdelay,sothatintenseheatmightgoaway,aspointstoitwhatisnarratedintheBookofal-‘Ulã’,fromMuhammadibnMuslimthathesaid,"PassedfromnearmeAbūJa‘far(a.s.) in themosqueof theMessengerofAllãh(s.a.w.a.)andIwaspraying.Thenhemetmeafterthatandsaid,'Takecarenottopraywãjibatthattime;doyouperformitintheintenseheat?'Isaid,'Iwasprayingnãfilah.'"

155.Ihyãu 'l-‘Ulūm: He said: "Never sat anyone near him when he waspraying,butheshortenedhisprayerandturnedtohimandsaid,'Doyouneedsomething?'Thenafteraccomplishinghiswork,hereturnedtohisprayer."156.Kitãb Zuhdu 'n-Nabī (by Ja‘far ibn Ahmad al-Qummī): He said:

"WhenevertheProphet(s.a.w.a.)stoodupforprayer,hisfaceturnedashen,andthere was whizzing sound coming from his chest or belly because of the(Divine)fear."Theauthorsays:ThismeaninghasalsobeennarratedbyIbnal-Fahdand

others.157.Ibid:Hesaid:"AndanothertraditionsaysthatwhentheProphet(s.a.w.a.)

stoodinprayer(itlooked)asifhewasaflungawaycloth."158.Bihãru 'l-Anwãr: He said: "‘Ãishah said, 'The Messenger of Allãh

(s.a.w.a.)talkedwithusandwetalkedwithhim,butwhenthe(timeof)prayercamethenitwasasifhedidnotknowusnorwedidknowhim.'"159.al-Majãlis (by Mufīdu 'd-Dīn at-Tūsī): Narrates through his chain to

‘Alī (a.s.) that hewrote toMuhammad ibnAbīBakr,when hemade him thegovernorofEgypt:"…Thenlookatyourrukū‘andsujūd,becausesurelytheMessenger of Allãh (s.a.w.a.) was most perfect of the people in prayer, andshortestoftheminitsactivities."160.al-Ja‘fariyyãt:NarratesthroughhischainfromJa‘faribnMuham-mad,

from his forefathers from ‘Alī (a.s.) that he said: "When the Messenger ofAllãh(s.a.w.a.)yawnedduringtheprayer,hestoppeditwithhisrighthand."Theauthorsays:Asimilartraditionisnarratedinad-Da‘ãim.161.‘Ilalu 'sh-Sharãi‘: Narrates through his chain from Hishãm ibn al-

HakamfromAbu'l-HasanMūsã(a.s.),interalia,inahadīththathesaid:"Isaidtohim,'Forwhatreasonitissaidintherukū‘:Subhãnarabbiya'l-‘azīmiwabi-hamdih,anditissaidinsajdah:Subhãnarabbiya 'l-a‘ lãwabi-hamdih?'Hesaid,'OHishãm!SurelywhentheMessengerofAllãh(s.a.w.a.)wastakenupinmi‘rãj,andheper-formedprayer,andrememberedwhathehadseenof thegrandeur ofAllãh, his limbs trembled and he sat down on his knees and hebegansaying:Subhãnarabbiya'l-‘azīmiwabi-hamdih;thenwhenhestoodupfrom the rukū‘ and looked at a place still higher, he fell down on his face,saying:Subhãna rabbiya 'l-a‘ l ãwabi-hamdih;whenhe said it seven times,thatfearwentaway;thereforethisbeganasasunnah.'"162.Tanbīhu 'l-Khawãtir: (of ash-ShaykhWarrãm ibn Abī Firãs) from an-

Nu‘mãnthathesaid:"TheMessengerofAllãh(s.a.w.a.)usedtolevelourlines,as if he equalizes the arrow-shafts, until he saw thatwewere heedless of it.Thenonedayhecameoutandstoodupuntilhewasabouttosaytakbīr,andhesawamanwhosechestwasshownahead,sohesaid, 'ServantsofAllãh!You

shouldlevelyourlinesoryourfaceswillbeturnedaside.'"163.Ibid: It is narrated from IbnMas‘ūd that he said: "TheMessenger of

Allãh(s.a.w.a.)usedtotouchourshouldersinprayerandsay,'Bestraightandbenotuneven,otherwiseyourheartswilldifferfromoneanother.'…"164.ManlãYahduruhu'l-Faqīh:NarratesthroughhischainfromDãwūdibn

al-Hasīn, from Abu 'l-‘Abbãs, from Abū ‘Abdillãh (a.s.) that he said: "TheMessengerofAllãh(s.a.w.a.)remainedinseclusion(i‘tikãf)inthefirsttendaysof themonthofRamadãn, then remained inseclusion in themiddle (second)tendaysofRamdãn,thereafterhecontinuedtoremaininseclusioninthelasttendays."165.Ibid:Hesaid:"Abū‘Abdillãh(a.s.)said,'The(battleof)Badrwasinthe

month of Ramadãn, and theMessenger of Allãh (s.a.w.a.) did not remain inseclusion; sowhen the next year came, he remained in seclusion for twentydays: ten days for that (current) year and ten as repayment of what he hadmissed[ofthelastyear].'"Theauthorsays:al-Kulaynīhasnarratedthisandtheprecedingtraditionin

al-Kãfī.166.al-Kãfī:Narratesthroughhischainfromal-Halabī,fromAbū‘Abdillãh

(a.s.)thathesaid:"Whenthelasttendayscame[i.e.ofthemonthofRamadãn),theMessenger ofAllãh (s.a.w.a.) used to remain in i‘tikãf (seclusion) in themosque,andacupolaofhairwaserectedforhim,andhetuckeduphisapron,and his bed was rolled up." (Someone added): "and was detached from thewomen."(TheImãm)said,"Asfordetachmentfromthewomen,No."Theauthorsays:Thisthemeisnarratedinmanytraditions;thenegationof

detachment fromthewomen–as theyhaveexplainedandwhat the traditionssay–meanspermissionofmixingwithandlivingwiththem,notcohabitation.167.Andamonghismannersandsunnahsregardingfast,iswhatisnarrated

inManlãyahduruhu'l-faqīh,throughhischainfromMuhammadibnMarwãnthat he said: "I heard Abū ‘Abdillãh (a.s.) saying, 'The Messenger of Allãh(s.a.w.a.)usedtofastuntilitwassaid,"Hewouldnotbreakthefast",andusedtobreakthefastuntilitwassaid:"Hewouldnotfast";thenhefastedonedayandbrokethefastthenextday;thenhefastedonMondaysandThursdays.Thenhereturnedfromittothefastofthreedaysinamonth:Thursdayatthebeginningofthemonth,Wednesdayinthemiddleofthemonth,andThursdayattheendofthemonth;andhe(s.a.w.a.)usedtosay:"Thatisthefastofthelife-time.""'Andmyfather(a.s.)usedtosay:"NooneismorehatedbyAllãhthanthe

manwho,whenit issaid tohimthat theMessengerofAllãhusedtodosuchandsuch,says:'Allãhwillnotpunishmeformystrivinginprayerandfast';itisasifhethinksthattheMessengerofAllãh(s.a.w.a.)hadleftoutsomegood

workbeingunabletodoit."'"168.al-Kãfī:NarratesthroughhischainfromMuhammadibnMuslim,from

Abū‘Abdillãh(a.s.)thattheMessengerofAllãh(s.a.w.a.),inthebeginningofhisprophethood,usedtofast[continuously]untilitwassaid:"Hewillnotleavefasting";andleftfastinguntilitwassaid:"Hewillnotfast(again)";thenheleftthisandbeganfastingonedayandbreakingthefastthenextday(anditisthefastofDãwūd); thenhe left itandfasted threebrightdays; thenhe left itanddividedthem–onedayineverytendays–twoThursdayswithaWednesdayinthemiddle,andhe(s.a.w.a.)expiredandhefollowedthesame.Theauthor says:There arenumerousnearlymutawãtir traditions of this

theme.169.Ibid: Narrates through his chain from ‘Anbasah al-‘Ãbid that he said:

"TheProphet(s.a.w.a.)keptupfastonSha‘bãn,Ramadãnandofthreedaysineverymonth.170.an-Nawãdir(ofAhmadibnMuhammadibn‘Īsã):Narratesfrom‘Alīibn

Nu‘mãn,fromZar‘ah,fromSumã‘ah,thathesaid:"IaskedAbū‘Abdillãh(a.s.)aboutthefastofSha‘bãn,whethertheMessengerofAllãh(s.a.w.a.)didfastit.Hesaid, 'Yes,andhedidnotfastitswholemonth.'Isaid, 'Howmanydayshebroke the fast?' He said, 'He broke it.' So I repeated (the question) and herepeateditthreetimes,withoutaddingtotheword,'hebrokeit'.ThenextyearIaskedhimthesamequestion,andherepliedtomeinthesameway…."171.Makãrimu 'l-Akhlãq: It is narrated from Anas that he said: "The

Messenger of Allãh (s.a.w.a.) had a drink with which he broke the fast, andanotherdrinkforthesuhūr;13andoftenbothwere thesame,andoften itwasmilk,andsometimethedrinkwasabreadliquified…."172.al-Kãfī: Narrates through his chain from Ibnu 'l-Qaddãh, from

Abū‘Abdillãh(a.s.),thathesaid:"ThefirstthingwithwhichtheMessengerofAllãh(s.a.w.a.)brokehisfastintheseasonoffreshripedateswiththosefreshdates,andintheseasonofdrieddateswithdrieddates."173.Ibid:Narratesthroughhischainfromas-Sakūnī,fromJa‘far,fromhis

father (peace be upon both), that he said: "When the Messenger of Allãh(s.a.w.a.)fastedanddidnotgetanythingsweet,hebrokehisfastwithwater;andit is written in some traditions that sometimes he broke his fast with driedgrapes."174.al-Muqni‘ah: It isnarrated from theprogenyofMuhammad (peacebe

uponthem)thattheysaid:"It ismustahab to takesomethingbefore thedawn,evenasipofwater.Anditisnarratedthatthebestofitisdateandamushmadeofwheatorbarley,becausetheMessengerofAllãh(s.a.w.a.)usedtotakeit."Theauthorsays:Andit isamonghiscontinuedsunnahs.Oneof the things

reserved tohimwas thefastofwisãl, i.e. fastingcontinuously formore thanone daywithout any intervening iftãr. And he expressly prohibited it to hisummahandsaid:"SurelyyouarenotstrongenoughtodoitandsurelyformethereisnearmyLordwhatfeedsmeandgivesdrinktome."175.Makãrimu 'l-Akhlãq: It is narrated about the Prophet (s.a.w.a.) that he

usedtoeatharīsahmostofthetimesanduseditforsuhūrtoo.176.Man lã Yahduruhu 'l-Faqīh: He said: "When the month of Ramadãn

came,theMessengerofAllãh(s.a.w.a.)freedeveryprisoner,andgavetoeverybeggar."177.Da‘ãimu 'l-Islãm: ‘Alī (a.s.) said, "The Messenger of Allãh (s.a. w.a.)

used to roll up his bed and became very active during the last ten days ofRamadãn;andheusedtokeephisfamilyawakeinthetwenty-thirdnight,andsprinkledwateronthefacesofthesleepyonesinthenight;andFãtimah(peacebe upon her) did not let anyone to sleep from her family in that night, andpreparedthemforitbyreducingtheirmealduringtheday;andsheusedtosay:'Deprivedishewhoisdeprivedofits[i.e.thisnight's]good.'"

13Suhūr:Thelastmealbeforedawn(infasting).(tr.)178.al-Muqni‘: It is sunnah that the man should break his fast in al-Adhã

afterthe(‘īd)prayer,andinal-Fitrbeforetheprayer.179.Andamonghis(s.a.w.a.)'smannersregardingrecitationoftheQur ’ãn

andinvocationarewhatisnarratedinal-Majãlis(ofash-Shaykh)throughhischain fromAbu 'd-Dunyã, from theLeaderof theFaithful (a.s.) that he said,"Nothing prevented the Messenger of Allãh (s.a.w.a.) from recitation of theQur ’ãnexceptjanãbah[majorritualimpurity]."180.Majma‘u 'l-Bayãn: It is narrated fromUmmSalamah that the Prophet

(s.a.w.a.)usedtodisconnecthisrecitationversetoverse.181.Tafsīr (ofAbu 'l-Futūh):"He(s.a.w.a.)usednottosleepuntilherecited

al-musabbihãt,andheused tosay: 'There is, in thesechapters,averse that isbetterthanathousandverses.'Theysaid,'Andwhatisal-musabbihãt?'Hesaid,'Chapters of "Iron", "The Mustering", "The Ranks", "Congregation" and"MutualFraud"'".The author says: This meaning has been narrated inMajma‘u 'l-bayãn,

fromal-‘IrbãsibnSãriyah.182.Duraru 'l-La'ãlī (of IbnAbīJamhūr):Narrates fromJãbir thathesaid:

"TheProphet(s.a.w.a.)usednottosleepuntilherecitedTabãrakaandAlif-Lãm-

Mmīmat-Tanzīl."14183.Majma‘u 'l-Bayãn: "‘Alī ibn Abī Tãlib (a.s.) has narrated that the

MessengerofAllãh(s.a.w.a.)lovedthischapter:Sabbihismarabbika'l-A‘lã15;andthefirsttosay:SubhãnaRabbiya'l-A‘lã,wasMīkã’īl."Theauthorsays:ThefirstpartofthishadīthisnarratedinBihãru'l-anwãr

fromad-Durru 'l-manthūr. There are other traditions aboutwhat he (s.a.w.a.)usedtosayatthetimeofrecitingtheQur ’ãn,orreciting(various)chapters,orespecialverses.Whoeverwantstoknowitshouldrefertotherelevantbooks.There are lectures and statements issued by him (s.a.w.a.) in which he

awakenstheawarenessof,andprompts,thepeopletoholdfasttotheQur ’ãnandmeditateonit,tobeledbyitsguidanceandbeilluminatedbyitslight.Andhe (s.a.w.a.) hadmore right than anyone else to reach, for the perfection hecalled the people to, and the first and quickest to reach to every good; and,accordingtothewell-knownnarration,hehadsaid:

14 ch.67and32.(tr.)15ch.87(tr.)"Turned my hair white the chapter of 'Hūd'."16 And it has been

narrated17fromIbnMas‘ūdthathesaid:"OrderedmetheMessengerofAllãh(s.a.w.a.)thatIshouldreciteforhimsomepartsoftheQur ’ãn;soIrecitedforhimthechapterofYūnus;untilwhenIreachedthedivinewords:andtheyshallbe brought back toAllãh, their trueMaster [10:30], I saw him and tearwastremblinginhisnobleeyes."Thesearesomesmallbits18fromhis(s.a.w.a.)'smannersandsunnahs;there

arenearlymutawãtirtraditions,whichhavebeenrepeatedlynarratedinalotofbooksofbothsects,andDivineSpeechsupportsitanddoesnotrefuteanyofit;andAllãhistheGuide.

16He (s.a.w.a.)points to theDivineWords in it:Continue then in the rightwayasyouarecommanded,…[11:112](Author'snote)

17Thetraditionisnarratedbyitsmeaning.(Author'snote)18Wehavetakenitfromabookletthatwehadwrittenearlieronthesunnah

of the Prophet (may Allãh's blessings be upon him and his progeny).(Author'snote)

11ChapterSLAVERYANDENSLAVEMENT

TheDivineWords:IfThoushouldstchastisethem,thensurelytheyareThyslaves[5:118]explainthemeaningofslaveryandservitude.Althoughtherearemany verses in the Qur ’ãn that have this theme, but this verse contains therational argumentation which shows that if there were a slave it wouldconformwithreasonthathismasterhadtherighttopunishhimashewished,becausehewashismasterandowner.Thereasondoesnotacceptthepermissionofgivingpunishment,anddoes

not allow themanagement thatwould be very hard, except after establishingthatthemasterisallowedtohaveallmanagerialdisposals.So,themasterhastherighttodealwithhisslaveanyhowhewishesandwithwhateverhewishes;the reason hasmade exception of only those disposalswhich it disapprovesbecausetheyaredisgustingandignoble,notbecausetheslaveisslave.Asitsconcomitant,theslaveisboundtoobeyhismasterinallthatheistold

todo,and to followhiminhiswishes.Hehasnoauthority toengage inanyactivity if hismasterdoesnot approveof it. It is somehowpointed at by theDivineWords:Nay!Theyarehonoured servants; theydonotprecedeHim inspeechand(only)accordingtoHiscommanddotheyact (21:26-27).Seealsothe verse: Allãh sets forth a parable – (consider) a slave, the property ofanother, (who)has no power over anything, and onewhomWe have grantedfromOurselvesagoodlysustenancesohespends fromitsecretlyandopenly;arethetwoalike?(16:75).A full discussion of various aspects ofwhat the nobleQur ’ãn sees on the

questionofservitudeandslaverydependsonthefollowingchapters:

12Chapter1.ConsiderationofServitudetoAllãh(s.w.t.):

There are numerous verses in the noble Qur ’ãn which count the peopleslaves of Allãh (s.w.t.), and builds on it the root of the religious call: ThepeopleareslavesandAllãhistheirtrueMaster.Ratheritcrossesthislimitandtakesallthosewhoareintheheavensandtheearthstampedwiththebrandofservitude;liketherealitywhichiscalledangelintheirmultitude,andanotherrealitywhichtheQur ’ãnhasnamedjinn.TheSublime,toWhombelongMightandMajestysays:ThereisnooneintheheavensandtheearthbutwillcometotheBeneficentGodasaslave(20:93).ThereisnodoubtthattheconsiderationoftheservitudetoAllãh(s.w.t.)isan

aspectarrivedatthroughanalysis.First,weanalysethemeaningofservitudetoitsbasiccomponents,thenwedecidethatitsrealityisestablishedafterremovalofitsextracharacteristics,whichattachthemselvestothebasicmeaningintherationalcreatures.Therearesomepeopleoneofwhomiscalledslave.Why?Because his person is owned by another, an ownership which allows thatanotherperson (who ishisownerandmaster) tomanagehim inanywayhewishes and with whatever he desires, and removes from the slave theindependenceofwillaltogether.Meditationinthismeaningleadsonetodecidethatahumanbeing–andif

youwish,youmayextenditandsay,everyonewhohascognizanceandwill–isslaveofAllãhinthetruemeaningofservitude.ThefactisthatAllãhistheOwnerofall thatiscalled"thing"intherealmeaningofownership.Nothingowns–neitherbyitselfnorthroughsomethingelse–anyharmorbenefit,nordeath,lifeorresurrection;andnothingbecomesindependentinexistencebyitsperson,attributeoractionexceptwhatAllãhhasmadeititsowner–anowner-ship which does not negate Allãh's ownership, nor does it transfer theownershipfromHimtosomeoneelse;ratherHeistheOwnerofwhatHehasmade them the owner of, and has power over what He has given them thepoweron,andHehaspowerovereverything,andHeencompasseseverything.Thisrealauthorityandactualownershipiswhatmakesitobligatorytothem

toobeywhatAllãhwantsfromthembyHislegislativewill,andthereligious

laws and regulations which He lays down, through which their affairs aremendedandtheirblissandhappinessinbothworldsisachieved.Inshort,Allãh,theSublime,istheirownerinthecreativeownership,which

makesthemHisslaves,submissivetoHisdecree,nomatterwhethertheyknewHimornot,obeyedHiscommandsordisobeyed.Heis,also,theirownerinthelegislativeownership,whichobligatesthemtolistenandobey,andcommandsthemtoobservepietyandworship.This ownership and mastership in its effect is distinguished from the

ownershipandmastershipwhichisprevalentamongthepeople–andlikewiseits opposite, the servitude – as follows: As Allãh is the creative Ownerunrestrictedly,and there isnoownerother thanHim, it isnotpermissible, inthestageoflegislativeservitude,totakeanyothermaster,nortoworshipanyother.Allãh says:And your Lord has commanded that you shall not worship(any) butHim (17:23). It is contrary to the mastership prevalent among thepeople, because here he who overcomes others through any means ofdominationenjoysownership.Also,asamongHisslaveswhoareownedbyHim,thereisno-thingwhichis

notownedbyHim,andtheyarenotdividedintheirexistencebetweenownedand not owned, and as they are in their per-sons and attributes aswell as intheir conditions and deeds, creatively owned by Him, which is followed bylegislative ownership. So, this ownership decrees that the servitude will beeverlasting andwill cover all that returns to them in anyway.Theyhavenolatitude toworshipAllãh partially, for example, that theyworshipHimwithtongue,butnotwithhand.Also,theyarenotallowedtoreservesomepartsoftheirworshiptoAllãhandtheotherpartstosomeoneelse.Itiscontrarytothemastership prevalent among the people, inwhich themaster has no rationalauthoritytodowhateverhewishes.Ponderonit. It is this theme which leads to the unrestrictedness of the like of Divine

Words:…youhavenotbesidesHimanyguardianoranyintercessor;…(32:4).AndHeisAllãh,thereisnogodbutHe!AllpraiseisduetoHiminthis (life)and the hereafter, andHis is the judgement, . . . (28:70).Whatever is in theheavens and whatever is in the earth declares the glory of Allãh; to Himbelongsthekingdom,andtoHimisdue(all)praise,andHehaspoweroverallthings(64:1).In any case, the servitude considered in regards to Allãh is an analytical

meaning inferred from the servitude, which rational people see in theirsocieties,soithasabasisinhumansociety.Now,Letusseewhatisitsbasis:

13Chapter2.EnslavingHumanBeingsandItsCauses:

Enslavementandholdingpeopleinbondagewasprevalentinhumansocietyuptoaboutseventyyearsbeforetoday.19AndprobablyitisstillfoundinsomeprimitivetribesinAsiaandAfrica.Keepingslave-boysandslave-maidswasanestablished system among ancient nations for which no historical beginningcan be fixed. It had its special system and rules and regulations,whichwerecommonly followed, in all nations, and some special rules were found indifferentnations.Its basic meaning: A human individual, in presence of some special

conditions,becomesmerchandise,ownedlikeotherowneditemsoftrade,e.g.animals,vegetables,andstones,etc.Whenthepersonisowned,heisdeprivedofalloptions;someoneelseownshisactionsandhiseffectsthatmanagesthemashewishes.Thiswastheircustomconcerningenslavement.Howeveritwasnotbasedon

anatrandomwill,norwasitunrestrictedorunbasedonanycondition.Itwasnot possible for someone to enslavewhomsoever onewished, nor could heownwhomsoeverhewishedthroughtradeorgiftandsoon.Inshort,thebasicmeaning was not based on any recklessness or foolhardiness, althoughcontainedwithinthelawsrelatedtoittherecouldhavebeennumerousfoolishitems,accordingtovaryingopinionsandcustomsofthenations.Enslavementwasbasedonasortofvictoryanddomination,forexample,

victoryinwar,whichgivesthevictorpowertodowithhisvanquishedenemywhateverhewishese.g.,killing,imprisoningandsoon;andthedominationofpresidency which makes a tyrant president do whatever he wants in hisjurisdiction; and the mutual relationship of procreation and breeding whichputsthemastershipoftheaffairsofaweaklinginfantinthehandsofhisstrongfatherwhocoulddowithhimwhateverhethoughtfit,evensellinghim,giftinghim,exchanginghimorlendinghimandsoon.

19i.e.atthetimeofthiswriting,probablyin1960's.(tr.)

We have repeatedly mentioned earlier that the ownership in the human

society is based on the power ingrained in human nature to utilize and takebenefitfromeverythingitispossibletoutilizeinanyway.Andman,bynature,employsotherthings;heemploys,forcontinuinghislife,everythinghehasinpower,andgetsbenefitfromhisexistence'sbeneficialthings,beginningfromhisbasicmatter,thenelements,thenvariouscomponentsofsolidmatters,thenanimalkingdomuntilanotherhumanbeingwhoishislikeinhumanity.However, as he found that he is in dire need of society and social

cooperation,hefelthimselfobligedtoacceptpartnershipwithall individualsofhisspeciesinutilizationofthebenefits,whichareobtainedfromthethingsthrough their jointactivities. In thisway,heandall individualsof thehumanspeciestogetherwillformasociety,inwhicheverypartwillbereservedforoneormoredeeds,andthewholesocietywillbenefitfromthewholebenefits.Youmaysayitinotherwordsthattheresultsofthoseactivitieswillbedividedamongthem,andeveryoneofthemwillenjoythosebenefitsaccordingtohisstatus in socialorder.That iswhywesee thatasmuchasa social individualgets strength andpower, henegatesnatural sociologyandbegins employingpeople, dominating and enslaving them, and decides about their persons,honourandpropertiesinwhateverwayhewishes.Consequently,ifyouponderfreelyontheirsystemofenslavingpeople,you

will find that theydonot considerowning aman if he is amemberof theirsociety;ratheranownedmanisconsideredoutsideofsociety, likeafightingenemywhoseonlyaimistodestroythetilthandoffspring;andmaneraseshisnameandtraceasheisoutofhisenemy'ssociety,andhehasarighttodestroyhimthroughannihilationandtoenslavehimashewishes,becausethereisnosanctity attached tohim;or like a fathervis-à-vis hisminor children andhisother dependents as he believes that being his dependents in the society theycannotbehis equal,of the samestatusor similar, andhehas the right todowhateverhelikeswiththem,notexcludingkillingorselling,etc.Possibly, the owner has some special characteristics because of which he

believesthatheisabovethesociety,heisabovetheothersinimportance,andhedoesnotsharewith themabenefit; ratherhehas thefinalsayanddefinitedecision;andhastherighttoenjoythebestofwhathechooses,andtomanagetheirpersonseventhroughowner-shipandenslavement.It is now clear that the basic root on which man has built the custom of

enslavementistherightofspecialdomainandunconditionalownershipwhichmanbelieves hehas, and that hedoesnot exclude from it anyone except his

partners in human society, thosewho are equal to him in socialweight, andwithwhomhesecureshimselfinthecitadelofcooperationandmutualhelp.Asforothers,hedoesnotseeanyhindranceinowningorenslavingthem.Themain candidates for this enslavement are three groups: (i)A fighting

enemy, (ii) weak children and women vis-à-vis their fathers and guardians,respectively, (iii) a vanquished demeaned person vis-à-vis the victor anddominantperson.

14Chapter3.OriginofEnslavementinHistory:

Althoughitisnotknownwhenthesystemofslaverybeganinthesociety,yetmost probably slaves were taken in the beginning as a result of war anddomination,andthentheirchildrenandwomenwereincludedinit.Thatiswhywefindinthehistoryofstrongwarriornationsstoriesandtalesaswellasthelawsandregulationsrelatedtoenslavementthroughimprisonment,andwhichisnotfoundinothernations.Slaverywasprevalentinancientcivilizednations,likeIndia,Greece,Rome

andIran,andamongreligiouscommunitiesliketheJewsandtheChristians,asisseenintheTawrãtandtheInjīl.ThiswasthecaseuntiltheadventofIslam.Islamaffirmedthebasicideabutrestricteditscircleandameliorateditslaws;finally came the Brussels Convention some seventy20 years ago, whichresolvedtoabolishtheslavery. Ferdinand Total says in his Dictionary of Eminent Persons of East and

West:Slaverywaswidespreadamongtheancientsandslavewastakenfromwar-

prisoners and captives and from defeated tribes. Slavery had a system wellknownamongtheJews,theGreeks, theRomansandtheArabsinthedaysofignoranceandinIslam.Thesystemofslaverywasabolishedgradually: In India (1843), inFrench

colonies(1848),intheU.S.A.aftertheCivilWar(1865),andinBarazil(1888)until the Brussels Convention resolved to abolish enslavement; but it is stillfoundinsometribesinAfricaandAsia.Thebasisof theabolitionof slavery isequalityofhumanbeings in rights

andresponsibilities.

20In1890.(tr.)

15Chapter4.IslamicViewAboutIt:

Islam divided the slavery according to its causes: It has been explainedearlierthatitsmaincauseswerethree:War,dominationandguardianshiplikeparentage, etc; and it abolished two of them altogether, i.e., domination andguardianship.According to Islam all people are equally honourable, be they king or

subject,rulerorruled,commanderorsoldier,masterorservant;itabolishedall distinctions and life characteristics, and established equality amongstindividuals in the respect which it accorded to their persons, honour andproperties;andgaveweight to theirperceptionsandwills–anditmeansfullauthoritywithin thecircleof respected rights–and to theiractionsandwhatthey acquired, and it is their authority and control on their properties andbenefitoftheirexistenceinactivities.AmasterofaffairsinIslamhasauthorityover the people only in implementation of penal code and other laws andregardingthegeneralwelfare,whichreturnstothereligioussociety.Butastowhathisheartdesiresandwhathe likes forhis individual life,he is just likeanyotherperson,hehasnospecialprivilegeamongthem,andhisorderisnotimplementedinwhathedesires,beitgreatorsmall.Thisabolishestheslaverybasedondomination,asanegativewithabsenceofthesubject.Italsoregulatedtheguardianshipoffathersovertheirsons;theydohavethe

rightsofnursingandprotection,andtheyaredutyboundtobringingthemupand educating them, and looking after their properties as long as they arepreventedfrommanagingitbecauseoftheirminority;andwhentheyreachtheageofmaturity, thentheyareequal to theirfathers insocialreligiousrights;theyare independent in their lives,and theyhave theoptionforwhat theydolikefortheirownselves.Ofcourse,ithasemphasizedtheenjoinmentofdoinggoodtotheirparents

and consideration of the rights of upbringing. Allãh says: And We haveenjoinedman in respect of his parents – his mother bears him with faintinguponfaintingandhisweaningtakestwoyears–saying:"BegratefultoMeandtoboth yourparents; toMe is the eventual coming.And if they contendwith

youthatyoushouldassociatewithMewhatyouhavenoknowledgeof,donotobeythem,andkeepcompanywiththeminthisworldkindly,andfollowthewayofhimwho turns toMe, . . ."(31:14-15);And yourLord has commanded thatyoushallnotworship(any)butHim,andgoodnesstoyourparents.Ifeitherorbothofthemreacholdagewithyou,saynottothem"Ugh"norchidethem,andspeaktothemagenerousword.Andmakeyourselfsubmissivelygentletothemwithcompassion,andsay:"OmyLord!Havemercyon them,as theybroughtmeup(whenIwas)little."(17:23-24).AndtheIslamicsharī‘ahhascounteddisobedienceofparentsamongmajor

sinsthatleadtoperdition.Asforthewomen,itgavethemapositioninsocietyandaccordedthema

socialweightfromwhichthehealthyreasoncannotdeviateasinglestep.Inthisway they became one half of the human society while hitherto they weredeprivedofit;theyweregivenindependentauthorityinmattersofmatrimonyandpropertywhenuptilnowtheyhadnosuchpower,orwerenotindependent.They participated with men in many affairs, while some affairs were

exclusively reserved to themandsomeotherswere reserved tomen.All thiswas decided considering their being's sustenance and their physiologicalcomposition;thenshewasgivenlatitudeinsomematterswhilemenwereputunderhardpressure, likeprovidingsustenanceof the family,participating inbattlefields,andsoon.We have talked on this subject in detail at the end of the chapter of "The

Cow"inthesecond21volumeofthebookandinthebeginningofthechapterof"Women"inthefourth22volume;anditwasmadecleartherethatthewomenenjoyinIslammoreleniencyvis-à-visthemenwhichcannotbefoundinanysociologicalsystem,ancientormodern.Allãhsays:…formenisthebenefitofwhattheyearnandforwomenisthe

benefitofwhattheyearn;…(4:32);…thereisnoblameonyouforwhattheydo for themselves in a proper manner;… (2:234);… and they have rightssimilar to those against them in a just manner;… (2:228); "That I will notwastetheworkofaworkeramongyou,whethermaleorfemale,theoneofyoubeingfromtheother;…"(3:195).ThenHehasdeclaredforthewholespeciesjoinedtogether:… foritis(thebenefitof)what ithasearned,anduponit is(theevilof)what ithaswrought;… (2:286);…andno soul earns (evil)butagainst itself, andnobearerofburden shallbear theburdenofanother; . . .(6:165).Ofthesameimportaremanyotherunrestrictedverseswhichtreatanindividualman a complete and perfect part of the society and gives him anindependencewithwhich he becomes separate from any other person in the

resultofhisactions,beitgoodorevil,beneficialorharmful,withoutmakingexceptionofbigorsmall,maleorfemale.ThenHeequalizedthemallinhonouranddignity,andthenHeabolishedall

honouranddignityexceptthereligiousdignity,whichisacquiredbypietyanddeeds.Allãh says:…and toAllãhbelongs the honour and toHisMessengerandtothebelievers,…(63:8);Oyoupeople!SurelyWehavecreatedyouofamaleandafemale,andmadeyoutribesandclansthatyoumayrecognizeeachother;surelythemosthonourableofyouwithAllãhistheoneamongyoumostpious;(49:13).However, Islamaffirmed the third causeof enslavement, i.e.war. Itmeans

thatanunbelieverwhofightsAllãh,HisMessenger,and thebelieverswillbearrestedandenslaved.Butincasethebelieversfightamongstthemselvesthereisnoimprisonmentnorenslaving;ratherthatpartywhichhascrossedthelimitwillbe foughtagainstuntil it submits to the ruleofAllãh.Allãhsays:And iftwopartiesofthebelieversfight,makepeacebetweenthem;butifoneofthemacts wrongfully towards the other, fight that which acts wrongfully until itreturns toAllãh'scommand; then if it returns,makepeacebetween themwithjustice and act equitably; surely Allãh loves those who act equitably. Thebelieversarebutbrethren,thereforemakepeacebetweenyourbrethrenand…(49:9-10).Itisbecauseafightingenemywhoseonlyaimistoannihilatehumanityand

destroytilthandoffspring,thehumannaturedoesnotentertainleastdoubtthatheshouldnotbetreatedasapartofthehumansocietywhoshouldbeallowedto enjoy the fruits of life and the societal rights; and that it is incumbent toremove him even by annihilation, if necessary. On this runs the system ofhumanbeingssincetheycameonthisearthuptilthisday,anditwillcontinueinthesamemanner.Islamhaslaidthefoundationofthesociety–thereligioussociety–onthe

basisofmonotheismandthegovernmentofIslamicreligion;ithaskeptawayamanwhospurnsmonotheismandreligiousgovernment,frombeingapartofhumansociety,exceptasadhimmiorunderagreement.Hewhoisoutsidethereligionanditsgovernmentoragreementisoutsidethehumansociety.Islamdealswithhimasanon-human,whomahumanbeingmaydeprivefromanyblessing which man enjoys in his life; it pushes him to the fringe, thuscleansingtheearthfromtheimpurityofhisarroganceandcorruption.Inshort,heisdeprivedofanyrespectinhisperson,hisactionandtheresultsofanyofhis endeavours; therefore, the Islamic armymay arrest him and enslave himwhenheisvanquished.

21al-Mīzãn(Eng.),vol.4,pp.61-83(tr.)22ibid.,vol.7,pp.275-306(tr.)

16Chapter5.WhatistheWayofEnslavinginIslam?

TheMuslimspreparetodealwithneighbouringunbelievers.Theycompletethe proof against them and invite them to the word of truth with wisdom,admonition and argumentation in a beautiful manner. If the unbelieversrespond to itpositively, then theybecomebrethren in religion,sharing inallwhatisfororagainsttheMuslims.Butiftheyrejectit,andtheyarefromthePeopleoftheBook,andaccepttopayjizyah,thentheyareleftalonetoenjoytheir dhimmah. Or, if they entered into agreement, no matter they were thePeopleof theBookornot, theiragreementwouldbehonouredandfulfilled.But if there was nothing of the above, then they are given ultimatum andfought.Insuchencounter,whoeveramongthemraisesaswordandentersthebattle,

willbekilled;butwillnotbekilledfromthemtheweakenedmen,womenandchildren;theywillnotbeattackedatnightorambushed;waterwillnotbecutofffromthem,theywillnotbetorturednortheirorganscutoff;theyshallbefoughtagainstuntil there isno fitnah and religionbecomesofAllãh; then iftheydesistedthenthereisnohostilityexceptagainsttheunjust.When theMuslimsvanquished themand the fighting came to its end, then

whatever the Muslims brought under their control – be it their persons orproperties – will become their property. The history of the wars of theMessengerofAllãh(s.a.w.a.)andhisexpeditionscontainsbrightshiningpages,that is full of his comportment brimming overwith beautiful justice, full ofchivalryandgenerosity,magnanimityandkindness.

17Chapter6.WhatistheBehaviourofIslamConcerningSlave-MenandWomen?

Whenonegetsenslaved,hebecomeshismaster'sproperty;benefitsofhiswork are for another person [i.e. his master] and his expenses are on hismaster. Islam has enjoined that the master should treat his slave as he treats his

familymembers,andheisoneofthefamily[members];he/sheequallyshareswith them in requirements of life and its needs. The Messenger of Allãh(s.a.w.a.)usedtoeatwithhisslavesandservantsandsitwiththem;hedidnotgivepreferencetohimselfovertheminfood,cloth,etc. Islam also laid down that the slaves should not be burdened with hard

labour;theyshouldnotbetortured,abusedoroppressed.Theywereallowedtomarry among themselves with permission of their masters, also free mencouldmarryslavegirls;theycouldgiveevidencelikefreepeopleandcouldbetheirpartnersinworkduringslaveryandafterthat.Islamshowedsomuchcompassiontowardsthemthattheyparticipatedwith

free men in all public affairs. We find many slaves who were givengovernorshipandmilitarycommand,etc., as thehistoryof theearlydaysofIslamshows;amongtheveryrespectedcompanionsoftheProphet,thereweresomeslavesorfreedslaves,likeSalmãn,Bilãlandothers.The Messenger of Allãh (s.a.w.a.) emancipated his slave-girl Safiyyah,

daughterofHuyayyibnAkhtabandmarriedher;andhemarriedJuwayriyyahdaughterofHãrithafterthebattleofBanu'l-Mustaliq,andshewasamongthecaptives, and theywere two hundred houseswith theirwomen and children,andthismarriagebecamethecauseoftheemancipationofallthecaptives;andthisstory,inshort,waswritteninthefourthvolumeofthisbook.23ItisevidentfromthebehaviourofIslamthatitgivesprecedencetoapious

slave over a dissolute free man; and it allows a slave to own property andenjoygeneralprivilegesoflifewithpermissionofhismaster.ThisisinshortwhatIslamhasdoneforthem.

Then itputsutmostemphasison recommendation toemancipate them,andcalledinattractivewaytoremovethemfromtheenvironmentofslaverytotheopen field of freedom; and in this way their number was continuouslydecreasing and their groupwas turning free for the sake ofAllãh.Not onlythat: It made emancipation of slave a part of atonements, like atonement ofmurder, atonement of missing a fast, etc. Then it allowed them to makeconditionwiththeirmasters,orenterintoagreementofkitãbah24andtadbīr.25Allthismeticulousnessofgivingthemfreedomandjoiningthemwithhealthyhumansociety,inadefiniteway,wasrenderedwiththeaimofremovingfromthemallmannersofhumiliation.

23SeeEng.transl.,vol.7,pp.296-300.24Kitãbah:Anagreementbetweenaslaveandhismasterthat theslavewill

becomefreeafterpaymentofastipulatedamount.(tr.)25Tadbīr:When amaster declares that his slavewill become free after the

master'sdeath.(tr.)

18Chapter7.GistoftheAboveDiscussions:

Theabovediscussionleadsustothreeresults.First:Islamsparednoefforttoabolishthecausesofenslavement,toreduce

the number of and toweaken, those causes, until it stopped at the one causewhichwasinevitablebynature'sdecision,thatis,allowingtheenslavementofeverypersonwhofightsagainstthereligion,whoopposesthehumansocietyanddoesnotsubmittothetruthinanypossibleway.Second: Islamused all possiblemeans to accord respect to slaves –male

andfemale–andinbringingtheirlifeaffairsnearertothelifeofthemembersof the free society, until they became like one of them – even if not one ofthem;andtheredidnotremainonthemexceptathincurtain,thatis,whatevertheyearn inexcessofwhat isneededfor theirnecessitiesofanaverage life,belongstotheirmasters,nottothem.Youmayalsosay:ThereisnodifferencebetweenafreemanandaslaveinIslamexceptpermissionofthemasterabouttheslave.Third: Islamusedeveryeffectivedeviceto join thegroupofslaves to the

society of free men: in some cases by exhortations, and in others bycompulsion, like atonements, and through permission and enforcement, liketadbīrandkitãbah.

19Chapter8.ProgressofEnslavementinHistory:

Scholarshavesaid26 thatenslavementappeared,when itappeared, throughcaptureandimprisonment.Beforethat,whentribesovercameintheirwarsandbattlesandcapturedsomeenemies, theykilledallofthem.Thentheythoughtthatitwasbettertoleavethemaliveandkeepthemundertheirownershiplikeotherwar booties. Itwas done not for benefitting from theirwork, but as agooddeedtowardsthem,andforpreservationofmankindandforrespectofmoral laws which gradually had appeared among them on the path ofcivilization.Thissystemappearedamongthetribesonlyaftertheyhadleftgettingtheir

sustenancethroughhunting;becauseuptothatpointtheydidnotenjoyenoughaffluencewhichcouldallowthemtospendonslaveboysandgirls;untiltheychangedtothelifeofsettlementandemigration,andthentheycoulddoso.Withthespreadofslaveryamongtribesandnations–bywhich-everwayit

was –man's social lifewas transformed, as first some system and deciplineappearedinthesocieties,andsecond,thereappeareddivisionoflabour.Slavery, when it was prevalent in the world, was not of one manner

throughout;itwasnotfoundinsomeregionsaltogether,likeAustralia,CentralAsia,Siberia,NorthAmerica,SkimosandsomeregionsinAfricainnorthofNileandsouthofRambis. Conversely, it was wide spread in Arabia, primitive Africa, Europe and

South America. Also, it was prevalent among the Jews; the Torah calls theslavestoobeythemasters;andthesamewasthecasewithChristianity;St.Paulin his epistle to Philemon writes that Onesimus was a defector slave whomPaulcausedtoreturntohismaster,Philemon.TheJewsweremostgentlewiththeirslaves;itsevidencemaybeseeninthe

fact that we have not found any towering building built by them, unlike thepyramidsofEgyptandhistoricalAssyrianbuildings,whichwerebuiltbybackbreaking labour of slaves; the Romans and the Greeks were the harshestnationstoslaves.The idea of emancipation of slaves spread in the Eastern Rome after

Constantine, until slaverywas abolished there in the 13th centuryC.E.; but itcontinuedinEasternRomeinanotherform,thatis,theysoldandboughtfarmstogetherwith the farmworkers – Farmingwas among slaves' activity – butforcedlabourwasabolishedamongthem.SlaverywaswidelyprevalentinmostoftheEuropeancountriesupto1772

C.E. Shortly before that an agreementwasmade betweenEngland andSpainthat theEnglishwould fetch to themeveryyear four thousandeighthundredAfricanslavesuptothirtyyearsinexchangeofahugeamountthattheywouldpay.Publicopinionwas raisedamong themagainst slaveryandenslavement in

1761C.E.Theearliestgroup,whichroseagainstit,wasthereligioussect,theQuakers.ThiscontinueduntilalawwaspassedthatwhoeverenteredtheBritishislewouldbecomefreeHowever,itappearedafterdeepinvestigationin1788C.E.thatEnglanddealt

everyyear in twohundred thousandslaves; and those slaveswhowere takenfromAfricatoAmericaalonewereonehundredthousand.ThiscontinueduntilkeepingofslaveswasabolishedinBritainin1833;and

thegovernmentpaidslave-tradingcompanies twentymillionpoundsaspriceof theslaveboysandgirlswhowere thusemancipated.At this time770,380personsbecamefree.Slavery was abolished in America in 1862, after tough struggles by

American people. The northern and the southern states of the U.S.A. haddifferent views on slavery.The northern states kept slave boys and girls for'adornment', for status purpose only; not so the southern states – theirmainoccupationwasfarmingandagriculture,andtheywereindireneedofagreatnumberofworkinghands;theykepttheslavesforgettingthebenefitsoftheirlabour. That was the reason they felt restrained from accepting the generalemancipation.Slaverycontinued tobeabolished inonekingdomafter theotheruntil the

Brussels Convention of 1890 C.E. decided to abolish it completely, and thegovernmentsenforced itand itwasabolished in thewholeworld,and in thismanner millions of people were emancipated. (End of their statement,abridged) If you look minutely you will see that this long struggle and this

argumentation, then the laws of emancipation that were laid down andenforced, all of this was related to the slavery through guardianship ordomination, asmaybewitnessed from the fact thatmost or all of the slaveswerebroughtfromaroundAfricawheresuchslaverywaspractised.Asfortheenslavement through captivity in war (which Islam had confirmed), it was

neverdiscussedabout.

26Ithasbeentakenfrom:1.EncyclopedeaofReligionandEthics,byJohnHisinik[?]Britished.,2.ShortHistory,byH.G.Wells,Britished.,3.SpiritoftheLaws,byMonisque,Tehraned.(Author'snote)

20Chapter9.AGlanceonTheirStructure:

Thisnaturalindependence,whichwecallGod-giftedindependenceofman,(andwedonotknowwhatisthereasonofdeprivingallotheranimalspeciesofthisfreedomwhiletheytooaresimilartomaninpsychologicalcognizanceandmotivatingwill;except thatwesay that it ismanhimselfwhosnatches itawayinordertobenefitfromthem),doesnotbranchoutfromanyrootexceptonthis:thatmanisequipedwithinnercognizancewhichdifferentiatesbetweenwhatheenjoysandwhatgivesitpain,andthenwithawillwhichincites it topull towards himwhat gives him enjoyment and to push awaywhat gives itpain;thushehastheabilitytochooseforhimselfwhathepleases.Humancognizance isnot restricted– that itattaches toone thinganddoes

notattachwithanother in thataweakandhumblemandoesnotknowwhatastrong and powerful man does; nor is the human will limited with a circlewhichpreventsitfromattachingtosomeofwhatit likes,orcompelsit tobeattachedwithwhatsomeoneelse'swillisattached,inordertoproceedinawaythat some other person benefits from it and he forgets himself. Aweak andvanquished man wants for himself things similar to all that strong andvictoriousmanwants;andthereisnophysicalconnectionbetweenthewillofaweakandthatofastrongpersonwhichcouldcompelthewilloftheweaknottobeattachedwithwhatthewillofthestrongoneisattached;orwhichmightmake thewillof theweakdissolve in thatof the strongman, so that the twotogetherwouldbecomeonewillactingforthebenefitofthestrongone;ortheweak'swillwouldfollowthestrong'swillinawaythatitlosesitsfreedom.In such a case, as is necessary for the laws of life to be based on the

foundationofphysicalbody,itwasincumbentformantoliveindependentinhispersonandinhisdeeds;andfromthisbreasthassuckledtheabolitionofslavery. Butwe should think over thisGod-gifted freedom toman:Whether it is

prevalent in the human society in general since it began and remained inhumanbody.Humanspecies–accordingtoourknowledge–sinceitsbeginninglivesin

sociologicalcondition;anditcannotdootherwise,accordingtoitssystemofbeing, and it is impossible for a society to continue as a society even for ashortperiodwithoutacommonsystemsharedbyall itsmembers,nomatterwhetheritisanationalandjustsystem,orisbasedontyranny,fool-hardinessorwhatsoever;thissystem,what-everitis,limitstheindividual'sfreedom.Moreover, man cannot live without some interference in the matter that

ensureshiscontinuity.Thisisnotpossibleexceptifheattachestohimselfthethinginwhichheinterferes–theattachmentwhichwecallownership–whichismoregeneral than the terminologyofrightandownership–whatever thismanwears, that one cannot wear it; what-ever this individual eates, buys orengagesin,anotherindividualcannotholditunderhiscontrol.Itisnothingbutputting a limit to the non-interfering person in generality of his will, arestrictiontohisfreedom.The humanity has always been subject to discord and dispute since it has

comeontheearth.Notasingledaypassesovertheseper-sonswhoarespreadovertheearth,exceptthatthesunrisesoverthemwiththeirdiscordsandsetsover themwith their disputes. These controversies push them to the loss oflives,despoilingofhonourandplunderingofproperties.Hadthemanbelievedinunrestrictedfreedomforhimself–i.e.forhumanity–therewouldnothavebeenanytraceofthesediscords.Also,thesystemofcensureandpunishmentwasalwaysprevalentinvarious

types of societies, civilized or barbaric. What is the implication of thiscensure? It only means that the society takes away from the guilty personsomesblessings,whichthecreationhadgivenhim,anddepriveshimofsomeof the freedom. Now, if the society or the one who has some authority insocietydidnotownthelifeofaguiltypersonwhoispunishedformurder,itcould not take it away from him; and if a sinner, indicted for his sin andpunishedforitbyvariouskindsofchastisementandoffence,likeamputation,stroke and imprisonment, etc., did not know that the society owned thejudgement and its implementation,which affects his life affairs anddepriveshimofeaseandcomfort,andtakesawayhisfinancialauthority,hewouldnothave submitted to it. How can a tyrant transgressor be admonished not toindulge in tyranny and transgression; how can he be prevented fromaggressionagainstapersonorhishonourorpropertywithoutdeprivinghimofsomeofhisfreedom?Inshort,whatnoreasonablemancanhaveadoubtaboutisthefactthatifthe

human freedom unrestrictedly remains in human society, even for a singlemoment, itwouldcreatedisturbance in the social systemat thatmoment.So,this get together, which also is natural forman andwithoutwhich it cannot

live, puts restriction on the natural freedom which is gifted to man by hisnaturalwillandcognizance.Thus,nohumansocietycanliveexceptwithsomerestriction to its freedom, in the samewayas it cannot livewithnegationoffreedom altogether. And the human society has always been preservingbetween these two boundaries this freedom which the western propagandamakes us think that it is they who have laid down its name after they hadinventeditsmeaning,andhaveprotecteditwithoutrestriction. So, it is this natural sociology, which restricts that natural freedom, and

demarcatesitasallphysicalandnon-physicalpowersdemarcateoneanother.Thus,apowerstopsfromworkinginconsiderationofsomeotherpowerwithwhich it works; like the sight, which is the basis of seeing power, goes ondoing its work until the eye becomes tired, or the thinking faculty becomeswearied, and then the sight stops itswork in consideration of its colleague'swork;likewisetheperceptionoftasteenjoysdevouringtastymealandchewingit and swallowing it, until the jaws' muscles become tired and restrain thepoweroftaste,thusitstopsfromitsdesiredfood. So, the natural sociological demands are not completed for man except

whenheabandonssomeofhisfreedominactionandforgoeshisenjoyment.

21Chapter10.WhatistheAmountofLimitation?

Asfortheamountbywhichthisfreedom,giftedbythenaturalgettogether,is limited, and by which its natural releasing is restricted, it differs withdifferenceofhuman societies lookingat themultitudeof the lawswhichareprevalentinthesociety,andtheirsmallnessbecause,therestricteroffreedom,after the basic get together, is the lawwhich prevails among the people; themore the laws increase and looked minutely at their actions, the moredeprivationfromfreedomwilltakeplace;andviceversa.Butwhatnosociologicalgettogethercanavoidinwhateversocietywelook

at, and what is incumbent, which no social man can ignore it, is thepreservationofthesociety'sexistence,becausemancannotlivewithoutit,andprotection of the systems, that are found therein, from any defect andbreakdown.Thatiswhyyouwillnotfindanyhumansocietybutthereisinitadefence system which averts dangers from people and their offspring, andprotects them from annihilation; and there is a guardian and overseer, whooverseestheiraffairs,andprotectsfrombreakdowntheprevalentcustomsandtheestablishedprecedentswhichare respectedamong them,byspreading thesocialpeaceandpunishingthetyrantaggressor.Andthehistory,asweknow,supportsit.Thisbeing the case, the first right laiddown for the society in thenatural

sharī‘ahisthatitshouldtakeawaythefreedomfromtheenemyofthesocietyinthebasicgettogether.Youmaysayinotherwords:Thatthesocietyshouldownthepersonandactionof itsenemy,whointends toannihilate its lifeanddestroyhistilthandoffspring,anddoawaywiththefreedomofhiswillinanyway he wishes – right through killing downwards, deprive the enemy ofcustomandlawoffreedomofaction,andownfromhimwhathelosesthroughretributionofpersonorproperty,etc.Howcanaman–evenanindividual–believeinthefreedomofanenemy

whodoesnotrespecthissociety,(sothathemighttreathimasabrotherandjoinandminglewithhim)nordoeshedesist fromdestructionofhissociety(so that he might leave him alone)? How can the natural consideration of

society be joinedwith leaving this enemy free to dowhatever he likes? Is itanything but clearly joining two mutually contradictory things? It is onlyidiocyorinsanity.Theabovediscourseclearlyshowsthat:-First:Tobaseone'sidealongeneralizationofhumanfreedomiscontrary

to theclearnatural truth laiddownforman,which isamongthefirstnaturalrightsthatarelaiddown.Second:The rightofenslavement recognizedby Islamfullycon-forms to

naturalsharī‘ah: That the enemies of the true religionwho fight the Islamicsocietyshouldbeenslaved.Theyshouldbedeprivedofthefreedomofactionandbetakeninsidethereligioussocietyandmadetoliveasslaves,sothattheyshouldbetrainedwithgoodtraining,andproceedgraduallytoemancipation;in this way they will join the free society with safety and benefit. Also, themaster of the affairs has the option to purchase them and emancipate themaltogether if he sees in it the goodof the religious society, or to use in thisrespect some other way which does not lead to abrogation of divinecommands.

22Chapter11.TheEndResultoftheAbolition:

The big powers enforced the Brussels Convention, strictly banned slavetrade,andtheslavegirlsandboyswereemancipated.Now,theyarenotlinedup in slave-traders' shops, nor are they pulled ahead like sheep and goats;consequentlykeepingofeunuchstoowasabolished.Todayitisimpossibletofind slaves or eunuchs – even in small number, except what sometimes isreportedaboutprimitivenations.However,will thismuch – i.e. removal of the name of enslavement from

tongues, and absence of those called slaves from our sights – convince acriticalscholaronthistopic?Willnotheaskwhetheritisaverbalprobleminwhichitisenoughtobantheuseofthenameandtocalltheslaveafreeman,evenifheisdeprivedof thebenefitsofhiswork,andisboundtofollowhismaster's will. Or, if the problem is related to its meaning, in whichconsiderationistobegiventoitsmeaningaccordingtoitsrealityandexternaleffects.Now,lookattheSecondWorldWar,hasnotpassedmorethanafewdecades

sinceitsend;thevictornationsimposedonthedefeatedenemyunconditionalsurrender, then theysettled in theircountries, tookmillionsof theirpropertyandruledoverthemandtheirchildren;notonlythat,theytransferredmillionsof their captives to their (victors') country and they used them in whateverworktheywishedandinanywaytheydesired.Andthesituationcontinuesuptilnow.Would that I knew does enslavementmean something,which is not found

here,evenifitsnameisnotusedinit?Doesenslavementmeananythingexceptdeprivation of freedom, control of (the slave's) will and work, andenforcement by the powerful dominating party of its command on theweakandhumiliatedpartyinwhateverwayitwished,beitjusticeorinjustice?ByGod,isitnotastonishingthattheIslam'sjudgementinthebestpossible

wayiscalledenslavement,andtheirorderisnotcalledso,whileIslamusestheeasiestandlightestaspectandtheyusethehardestandharshestone?Wehaveexperiencedtheirloveandfriend-shipwhentheyenteredourcountryunderthe

banner of love, help and protection. What would be the condition of thosewhomtheydominatedoverbyenmityandchicanery?ItisnowclearthattheConventionofabolition(ofslavery)wasnothingbut

apoliticalploy.Inrealityittookwhatitrejected.Asforenslavementasaresultof war and fighting, Islam enforced it and they too enforced it in practice,althoughtheyavoidedutteringitsname.As for enslavement based on sale by fathers of their sons, which they

banned, Islambanned it long ago.And enslavement through domination andcommand, Islam had banned it too 1400 years before; but these peopleunanimouslybannedit,yetwehavetoseewhetherthisbantoostoppedatthewordslikeotheraspectsorreallyreachedtoitsmeaningandwassupportedinpractice?YoumayfindanswertothisquestionbylookingatthehistoryofEuropean

colonialisminAsia,AfricaandAmerica.Lookatthecalamitiestheybroughtthere, the blood they shed, the honour they despoiled, the properties theyplundered,andarbitrarydecisionstheytook–andnotbyone,onehundredandonethousand.Youdonothavetogofarforthisobservation–ifitbefar–itisenoughto

thinkoverthereportsofwhatthepeopleofAlgeriaaresufferingsincemanyyears at thehandofFrance,how the livesaredestroyed, townswreckedandpeopleoverburdenedunderpressure.Also,seewhattheArabcountrieshadtobear from theEnglish, andwhat the blacks andRed-Indians are suffering inAmerica.AgainlookatEasternEuropevis-à-vistheSocialistRepublics.Whatwearesufferingatthehandsoftheseandthose;allthisinitswordsissincerityandcompassion,butinitsmeaningisenslavement.Itisclearfromtheabovethatwhentheycametothestageofpractice,they

tookwhatIslamhaslegislated,i.e.,abolitionoffreedomwhenitsnaturalcauseis found, and that iswar and fightingwith the onewhowants demolition ofsocietyandannihilationofhumanity.Itisalawfuldecisionbasedonafactualbasis, which never changes. That basis is that humanity for its continuationneeds removal of what op-poses it in existence and continuity. Then comesanotherreasonablesociologicalbasiswhichdoesnotchangeandbranchesoutfrom its real root, i.e. it is incumbent to protect the human society fromannihilationanddemolition.Thisiswhattheyaimedatintheiraction;theytookitinrealityandrejected

it in words. However, they did not stop at the lawful type, and crossed theboundary into unlawful one. That is, they adopted enslavement throughdomination and control. Thus they continue to enslave thousands, nay,millions,beforethetalkofabolitionandafterit.Theystillsellandpurchase,

give in gift and lend; but they do not name it enslavement, they call itcolonialismoracquisition,protectionorguardianship,considerationorhelp;orsimilarotherwordswhoseonlypurposeistoputaveilonthemeaningofenslavement; andwhenever a veil becomesworn out or torn, it is discardedandanotherisputinitsplace.Now, nothing remains from what had been abolished by the Brussels

Convention–whichiscontinuouslyannouncedtotheworldanditspeople,andofwhichthecivilizednationsaresoproud–thosewhoarethepioneersofthedeveloped civilization and inwhosehand is thebanner of human freedom–except theenslavement throughthesaleofsonsanddaughtersandcastration.Andthereisnotanyimport-antbenefit,whichreturnstotheslaves;moreoverthismuch,ismoreofapersonalaspectthanasociologicalproblem.Assuch,itsabolitionismerelyaverbalargument,whichservesaspropagandamatterintheirhands,liketheirallotherarguments,whichdonotgobeyondwords,anddonotaffectanymeaning.Ofcourse, there remainshereanotherdebatable issueand it is as follows.

Islambeginsinitswarbooties,fromslaveorotherproperties(otherthanthelandconqueredby force)with individuals fromits society,anddivides thosebooties amongst them; then it ends at the government, aswas done in earlydaysofIslam,andtheyreservetherightoftheiruseforthegovernment.Butitis another topic apart from the original topic of enslavement; probably weshallbehelpedbyAllãhtofullydiscussitlater,Godwilling,undertheversesofzakãtandkhums;andthehelpissaughtfromAllãh.After all this, we return to the words of the author ofMu‘jamu 'l-a‘lãm

copiedearlier:"Thebasisofabolitionofslaveryisequalityofmeninrightsandduties."Whatisthemeaningof:'equalityofmeninrightsandduties'?Doesitmeanthattheyequallyhaverightswhoseconsiderationisnecessary,

evenifthoserightaredifferentandnotequal,likethedifferencebetweenthepresidentandthesubordinate,therulerandtheruled,thecommanderandthesubaltern, a law abiding citizen and the law-breaker, the just and the unjust,becausetheydifferintheirsociologicalweight?Ifyes,thenitiscorrect.Butitdoesnotmeanthatthereisequalitybetweena

beneficialpartofthesocietyandtheonewhoisunabletoattachtothesocietyand has no honour; he is rather like a lethal poison wherever it reachesdestroys the life; it is the clear natural order that there should be differencebetweenthetwo,andfullfreedomshouldbeaccordedtotheformerwhilethelatter should be deprived of it; an enemy has no right on his enemy in hisenmity,thewolfhasnorightoverhisvictim,northelionoverhisprey.Or,doesitmeanthatbecausehumanityissharedbyallhumanindividuals,

andanyindividual,whoeverhemaybe,haspowertoriseaboveincivilization,andreceivehappinessasothershavedone;soitisarightofhumanityonthedeveloping society that it should give freedom to every humanbeing and totrainandbringhimupuntilitjoinsthegoodsociety?This too is right. But sometimes training demands that the trainer should

takeawayfromthetraineethefreedomofwillandactionforsometimeuntilheisfullytrained,andacquiresexpertizeandtheuseofhiswill;thenhewilltrulyenjoytheblissofhisfreedom;justasasickpersonistreatedandgivenunpalatablemedicinesforhiscure;andasachildistrainedinamannerwhichhedislikes.ExactlyinthesamewayIslamtakesawaythefreedomofwillandaction from the unbelieving people who fight against Islam; it brings theminsidethereligioussociety,trainsthemandgraduallybringstheminthearenaoffreedom.Thepreceedingstatementshowsthatitisasociologicalprogress;weshould lookat itand its resultandeffect inageneralandcomprehensivemanner; it is not an individual'smatter,whichmay be seen individually andpartially. Again, it is astonishing that they too affect an action which isfollowedinIslam,althoughtheydifferfromitinnameandthegoodintention,asexplainedearlier.Or,does itmean that it is therightof thehumanfreedomthat itshouldbe

applied to all men, and every man should be left free to implement hisunrestrictedwill?But,itisclearwithoutanydoubtthatitisnotacceptable,norisitfeasibleto

do in its generality, especially about a fighting enemy – and it is the onlyaspect,whichIslamconsidersfortakingawaythegeneralfreedom.Apart from that, if itwas true then there shouldbenodifferencebetween

oneortwoandagroup:Thenwhydotheyaccordlegalfreedomtoone(eveninsuicide)andtwo(induel),yettheydonotaccepttherightforapoorgroupfromthehumans that theyshould remainaloof incavesorsuchsheltersandremain concernedwith their own selves, eating the sustenance of their Lordandproceedingonthepathsoftheirlives.Now, remainsone thing:Someonemaysay:Whydidnot Islamallow the

slavestoownproperty,sothathecoulduseitonnecessitiesofhislifewithoutbeing a burden on hismaster?Andwhy did it not put a limit on slavery byIslam,inorder that theslavewouldbecomeautomaticallyfreeifheacceptedIslam?Thiswould remove from him the stigma of depravity,which stainedhimandhisoffspring,uptotheDayofResurrection. But it should be realized that the order for establishment of slavery and

depravity fromowningaproperty,appearsand isenforced,according to theIslamic sharī‘ah, at the first moment of his capture; and the natural order

againstthem,thefightingenemies,allowingtheirdepravityoffreedomaimsatnegatingtheirplansandtakingawaytheirpoweroffighting(withwhichtheycoulddestroy thegood religious society); and there is no strengthorpowerexceptthroughownership;sowhentheywouldnotownanyworkoritsresult,they would not get power for disputation or fighting. Of course, Islam hasallowedthemownershipingeneralbytheirmasters'bestowingownershiponthem;anditisanownershipunderanownership,anditdoesnotcarrytheriskoftheslaves'independentmanipulation.Asfor thesuggestion thatslavesshouldhavebecomeautomaticallyfree if

they accepted Islam, it is a proposal that would negate the religious policyregarding thedefenceof Islamic territory, establishmentof religious societyon its feet, and religiously training these fighting groups (who have comeunderMuslims' control).Otherwise, theywould have pretended to enter intoIslam soon at comingunder its authority, and just onbeing enslaved; in thiswaytheywouldhavepreservedtheirpowerandarmamentsandthenreturnedtotheirpreviousbehaviour.Wemaygolookingbackatthecustomprevalentamongnationsandgroups

fromtodaytotheearliesterainhumanhistorythatwecangetanyinformationabout.We shall see thatwhen two nations or tribes fought and one of themvanquishedandsubjugatedtheother,thenitconsidereditasitslawfulrighttogo on killing the enemies until they totally submitted to its ruleunconditionally.Thissubmissiondidnotmeanthatthedefeatedpartyshouldputitsarmson

theearth,andthentheywouldbeleftfreetodo,astheyliked.Nay,theymustacceptthecontrolofthevictoriousgroup,andmusttotallysubmittowhattheydecideaboutthemandhowtheymanagetheirpersonsandproperties.It would be foolish to restrict this control with a condition which would

destroy theeffectof thisopensubmission;andwhichwouldnegate itsorder,pave theway for theenemy to return tohisplanninganddeceptionandgivehima chance tohope to return to theoriginalpoint.Howcan thevictoriousgroup tolerate this, while it had sacrificed the souls and properties for theindependenceoftheblessedsociety?Willitbeanythingexceptinjusticetoitsownselfandinsulttothemostpreciousitem,whichithas,andwastageoftheblood,propertiesandendeavours?Noonecanraiseobjectionagainstthevictors(whosacrificedtheirlivesand

properties to overcome their enemies and thus reduced them to slavery) andsay:Well,theirmenhadfoughtandkilledandperverted,sotheywerearrestedanddeprivedof theirfreedom;butwhat is thefaultof thechildrenwhowereborn after it, who had not taken arms, drawn a sword, or entered into

battlefield?Butitisbecausetheyaretheirfathers'sacrifice.Afterallthis,itshouldnotbeforgottenthattheIslamicgovernmenthasthe

right to seekways toemancipate theslaves throughpurchaseor freeing,etc.whenitfindsthatitisintheinterestofIslamicsociety.AndAllãhknowsbetter.

Part2ATALKONPUNISHMENTAND

FORGIVENESS

23Chapter1.WhatistheMeaningofRequital?

Nosocietyisdevoidofsociologicalresponsibilities,whichitsmembersarerequired to respect. The only aimof the society is tomaintain conformancebetweenthemembers'activities,bringthemnearertooneanotherandjoinonesideofittotheother,inorderthatitallunitesandcombinesandwithitseffectsand results fulfils the members' needs to the extent everyone is entitled toaccordingtohisdeedsandendeavours.These responsibilities, inasmuch as they are related to voluntary affairs, a

manmay undertake them or leave them; and this in itselfwould not happenwithout somenegation of theman's freedomof hiswill and action; it is notimpossibleforhimtostayawayfromitwhollyorpartiallybecausemanbyhisnatureinclinestofreedomwithoutrestriction.Attentiontothisdefectinthelaws,andthisweaknessinitsstructure,called

thesociologicalmanforthtocompletethisdefectandstrengthenitsweaknessbyanothermeans:Thatheshould join itsdisobedienceorneglectwithsomethings which an adult and sane man dislikes. This exhorts him to obey theimposed law lest he is faced by consequences,which he dislikes and is hurtwith.Thisistherequitaloftheevil;anditistherightofthesocietyoroftheruler

against the disobedient ones. Parallel to it run the aspects of obedience. It ispossibletokeepfortheobedientonesomethingwhichheprefersandlikeasarecompenseofhisfulfilmentofresponsibilities,inorderthatitwouldinducehimtoperformanincumbent,orlikeabledeed;andit,initsturn,istherightoftheobedientandsubmissivememberof the societyor the ruler; and it is therequital of the good deeds. Often the recompense of the evil is calledpunishment,andthatofgoodisnamedreward.Onthisverymode,thelawsofIslamicsharī‘ahare laiddown.Allãhsays:

For thosewho do good is good (reward)… (10:26);And (as for) thosewhohaveearnedevil,thepunishmentofanevilisthelikeofit,...(10:27);Andtherecompenseofevilispunishmentlikeit,...(42:40).Punishmentandrewardruntoabroadspectrum,beginningfromdislikeand

like,censureandpraise,reachingtotheultimatepointofgoodandevil.Theyare related to various factors: especialities of the deeds and the doers, thecontrollerofaffairs,andtheextentofthebenefitorharmthatwouldaccruetothe society. Probably, all thismay be summarized in this way that themoreconsideration is given to an affair, thegreater thepunishmentor reward fordisobedienceorobedience,respectively.Betweenadeedanditsrecompense,asortofsimilarityandresemblenceis

keptinmind,evenifapproximately.AndthespeechofAllãhrunsonthesamepattern.Allãhsays:…thatHemayrewardthosewhodoevilaccordingtowhattheydo,and (that)Hemayreward thosewhodogoodwithgoodness (53:31).Evenmore clear are the divinewords quoting the scriptures of Ibrãhīm andMūsã (peace be upon both): And that man shall have nothing but what hestrivesfor;andthathisstrivingshallsoonbeseen;thenshallheberewardedfor itwith the fullest reward (53:39-41).And it is evenmoremanifest in thelawsofretribution.Allãhsays:…retaliationisprescribedforyouinthematteroftheslain:thefreeforthefree,andtheslavefortheslave,andthefemaleforthe female;… (2:178);Thesacredmonth for thesacredmonthandallsacredthings are (under the law of) retaliation; so whoever then acts aggressivelyagainst you, inflict injury on him according to the injury he has inflicted onyou,andfearAllãh…(2:194).Consequently,itmeansthatthepunishmentorrewardreturnstothedoer's

person with something similar to what he has done. For example, when hedisobeysasociologicallaw,andenjoyshimselfwithwhatinflictsharmtothesociety,thenhewillbedeprivedofequalamountoftheenjoymentsinhisself,orbody,orproperty,orprestige,etc.whichsomehowreturnstohim.Thisistowhichwepointedunderdiscussionofthemeaningofenslavement,

that thesocietyor the rulerowns from theculprithispersonor someofhispersonalaffairs,whichisequaltothecrimehehascommitted,orthedefectsof theharms,whichhehas inflictedon thesociety.Thus,he ispunished, i.e.,thesociety,ortheruler,manipulatesinrelationtothisownership–i.e.theright– in the life of the culprit or in some affair of his life, and takes away hisfreedomtothatextent.Ifhekilledaperson–when thatpersonhadnotkilledanyonenorhadhe

doneanymischiefintheland–intheIslamicsociety,therulerwouldownthepersonoftheculpritbecausehehadbroughttothesocietylossofarespectfullife; and its penalty, i.e., killing, manipulates his life in exchange of theownership he enjoyed. If he stole what amounts to a quarter dīnãr from asecure place, he had brought harm to the society by tearing away a generalpeaceandsecurity'scurtainlaiddownbythehandofsharī‘ahandprotectedby

thehandoftrust.Itspenaltyisamputation27ofthehand.Whatistherealityofthispenalty?Itmeansthat therulerhasownedfromthethief, inexchangeofhisfelony,anaffairofhislife,whichincludeshishandanddoesinitwhathedecidesbytakingawayhisfreedomanditsmeansfromthisaspect.Youmayjudgebyanalogyvariouspunishmentsindifferentsharī‘ahsandcustoms.Itisclearfromabovethatthesociologicalcrimeanddisobedienceattractto

themselves a sort of slavery and enslavement, for this reason a slave is theclearest example of punishment. Allãh says: If Thou shouldst chastise them,thensurelytheyareThyslaves;...(5:118).This theme has different expositions in different customs and sharī‘ahs.

AllãhmentionsinthestoryofYūsufwhenhehadputthedrinkingcupinthebagofhisbrothersothathecouldtakehimtohimself:Theysaid:"Butwhatshallbetherequitalofthis,ifyouareliars?"i.e.,inyourdenialofthetheftoftheking'sdrinkingcup:

27InShī‘ahsharī‘ahonlyfourfingersarecutoff.(tr.)Theysaid:"Therequitalofthisisthepersoninwhosebagitisfound;thus

dowepunishthewrongdoers,"i.e.,wepunishthethiefbyenslavinghim:Sohebeganwiththeirsacksbeforethesackofhisbrother,thenhebroughtitoutfromhis brother's sack. Thus didWeplan for the sake of Yūsuf…They said: "OChief!Hehasafather,averyoldman,thereforeretainoneofusinhisstead;surelyweseeyoutobeofthedoersofgood."Thiswastheexchangeandasortofransom:Hesaid:"Allãhprotectusthatweshouldseizeotherthanhimwithwhomwefoundourproperty,forthenmostsurelywewouldbeunjust."(12:74-79)Often thekillerwas takenasaprisonerenslaved;sometimesheoffered in

ransomoneofhiswomenlikehisdaughterorsister,etc.Ransomingthroughgivinginmarriagewasprevalantuptothesedaysamongthetribesandclansinourareas,becausetheytreatmarriageasasortofenslavementforwomen.

24Chapter2.IsAnObedientPersonCountedasSlaveoftheObeyed?

Basedonthis idea,sometimesanobedientone iscountedasaslaveof theobeyedone;becausebythisobediencehiswillfollowsthewilloftheobeyedone,thusheishisslavedeprivedofthefreedomofwill.Allãhsays:DidInotchargeyou,OchildrenofAdam!ThatyoushouldnotservetheSatan?Surelyheisyouropenenemy,andthatyoushould serve Me;… (36:60-61).Haveyouthenconsideredhimwhotakeshislowdesireforhisgod,…?(45:23).So,thesocietyorrulerownstheguiltyonewhoispunished.Conversely,the

obedientonewho is rewardedownsfromthesocietyor theruler therewardthat is equal tohis obedience, because the societyor the ruler hasdecreasedthrough this responsibility some of the God-gifted freedom of the obedientone.Whatwehaveexplainedjustnow,isthesecretofwhatisgenerallyaccepted

thatfulfillingthepromiseisincumbent,butnotthatofthethreat.Itisbecausethethemeofpromiseinthearenaofmaster-shipandslaveryistherewardforobedience, while the theme of threat is punishment for disobedience. Thereward, in asmuch as it is the right of the obedient on the ruler and is hisresponsibility,itsfulfilmentisincumbentonhim,sothathemaydischargehisresponsibility; contrary to thepunishment,because it is the rightof the rulerover the guilty person, and it is not necessary that man must manage hisproperty and get the benefit of his right – it is left to his option. This topicneedsfurtherelaboration.

25Chapter3.ForgivenessandPardon:

WehavereachedintheprecedingdiscussiontotheconclusionthatitisOKtoleavethepunishmentofdisobedience,contrarytotherewardofobedience.Itisanaturaldictatetoacertainextent,andisbasedonthefactthatmetingoutthepunishment is the right of the ruler over the disobedient one, and it is notalwaysnecessarythatoneshouldusehisrightwithoutfail.However, as it is not always necessary to use one's right of punishment,

likewise,itisnotallowedtoneglectthisrightaltogether.Otherwisethenaturaldecisionofestablishingtherightwouldbecomenullandvoid;therewillbenosenseinestablishingathing,whichwillhavenoeffectatanytime.Moreover,negating the right of punishment altogetherwould demolish the laws,whicharemadetoprotectthestructureofsociety;iftheyaredemolishedthesocietywouldbedemolishedwithoutdoubt.Thedecision–allowabilityofpardoningasin–isestablishedtoacertain

extent; but it is an unclear proposition. If there is a reason supporting thepardon, pardoning will be allowed; otherwise retribution is compulsory tomaintaintherespectofthelaw,whichwouldprotectthesocietyandman'sbliss.To this reality point thewordsof ‘Īsã (a.s.):…and if Thou shouldst forgivethem,thensurelyThouarttheMighty,theWise(5:118).TherearefoundinthenobleQur ’ãntwogeneralcausesofpardonwhichthe

divinewisdomendorses:One: Repentance of the servant to Allãh, the Glorified – whether it is a

return from disbelief to belief, or from disobedience to obedience, as wasexplained under "Repentance" in the volume four of the book.28 Allãh says:Say:"OMyservants!Whohaveactedextravagantlyagainsttheirownsouls,donotdespairof themercyofAllãh; surelyAllãh forgives the faultsaltogether;surelyHeistheForgiving,theMerciful.AndreturntoyourLordtimeaftertimeandsubmittoHimbeforetherecomestoyouthepunishment,thenyoushallnotbehelped. [This indicates the repentance fromdisbelief, towhichapplies thethreatofpunishmentwherenohelperorintercessorcanavail.]AndfollowthebestthathasbeenrevealedtoyoufromyourLordbeforetherecomestoyouthe

punishmentallofasuddenwhileyoudonotevenperceive"(39:53-55).

28al-Mīzãn(Eng.),vol.8,pp.64-74.(tr.)[Thisindicatestherepentancefromdisobediencetoobedience,andherethe

benefitofintercessionisnotnegated.]Allãh also says: Repentance with Allãh is only for those who do evil in

ignorance, then turn (to Allãh) soon, so these it is to whom Allãh turns(mercifully),andAllãhisever-Knowing,Wise.Andrepentanceisnotforthosewhogoondoingevildeeds,untilwhendeathcomes tooneof them,he says:"SurelynowIrepent";nor(for)thosewhodiewhiletheyareunbelievers.ThesearetheyforwhomWehavepreparedapainfulchastisement.(4:17-18)Two:IntercessionontheDayofResurrection.Allãhsays:Andthosewhom

theycalluponbesidesHimhavenoauthorityforintercession,buthewhobearswitnessofthetruthandtheyknow(him)(43:86).Therearemanysuchverses,whichdealwiththetopicofintercession;andwehavefullydiscussedthistopicinthevolumeoneofthebook.29TherearefoundinthenobleQur ’ãndifferentoccasionswhereinforgivenessismentionedwithoutgivingitscause,althoughbymeditation,onemayunderstandthegeneralreason,whichhasbeenkeptinsight, and it is the well-being of the religion. For example, see the divinewords:… andHe has certainly pardoned you, and Allãh is Gracious to thebelievers (3:152); Are you afraid to give in charity before your secretconversation? So when you did not do it and Allãh has turned to you(mercifully), then keepupprayerandpay the zakãtandobeyAllãhandHisMessenger;...(58:13).Certainly,Allãhhasturned(mercifully)totheProphetandtheimmigrantsandthehelperswhofollowedhiminthehourofstraitnessaftertheheartsofapartofthemwereabouttodeviate,thenHeturnedtothem(mercifully);surely to themHe isCompassionate,Merciful (9:117).And theythoughtthattherewouldbenoaffliction,sotheybecameblindanddeaf, thenAllãhturnedtothem(mercifully),thenmanyofthembecameblindanddeaf;…(5:71).(Asfor) thosewhoputawaytheirwivesbylikeningtheirbackstothebacksoftheirmothers,theyarenottheirmothers;theirmothersarenoothersthanthosewhogavethembirth;andmostsurelytheyutterahatefulwordandafalsehood;andmost surelyAllãh isPardoning,Forgiving. (58:2).O youwhobelieve! Do not kill gamewhile you are in the robe of ihrãm,… Allãh haspardoned what is gone by; and whoever returns (to it) Allãh will inflict

retributiononhim;andAllãhisMighty,LordofRetribution(5:95).

29al-Mīzãn(Eng.),vol.1,pp.221-61.(tr.)Thesearevariousoccasionsofthedivinepardoning,andwehaveexplained

theparticularespecialityofeachofthemundereachverseinthebook,whichmaybeconsulted.OfatotallydifferentgenreisthewordofAllãh:Allãhpardonyou!Whydid

you give them leave … ? (9:43). It is a du‘ã’, like our saying: 'May Allãhpardonyou!Whydidyoudo this and this?'Similar is thecaseof theverses74:18-19, although in an oppositeway: Surely he reflected and guessed, butmay he be cursed how he plotted. Also of a different genre are the words:SurelyWehavegiven to youa clear victory, thatAllãhmay forgive youyourpastfaultsandthosetofollow...(48:1-2).ItisunderstoodfromthefactthattheforgivenessistakentoresultfromtheconquestofMecca,whichAllãhhadbestowedonHisProphet,butthereisnorelationshipbetweentheforgivenessoffault(i.e.sin)andtheconquest.Itwillbefullyexplained,Godwilling,undertheexegesisofthatverse.

26Chapter4.ForgivenesshasGrades:

Forgivenessandpardon relates to sin;andsingenerallyattractsa sortofretribution and punishment. As you have seen, retribution has a very widespectrumandcoversvariousranks;consequentlypardontoohasvariousranksand grades. This difference does not appear in the sin itself, i.e. in the evilconsequencethatfollowsthedeed(becausenoonecandenysuchdifference),andtherequital,whetheritispunishmentorreward,isweighedinthatscale.Wecannotavoidherethediscussionaboutthesinanditsvariousgrades,and

themeditationintowhatthenaturalreasonleadsto.AlthoughthediscussionisQur ’ãnicanditsaimistoarriveatwhattheDivineBookleadstoconcerningtheserealities,yetastheSublimeGodhasdeclaredinHisspeech,Hespeakstous according to our understanding and the natural balance with which thethingsareweighedinthestagesoftheoryandpractice;andwehavepointedtothis fact in various topics of this book; and Allah has taken the support ofhumanunderstandingandthoughtinvariousplaces,andhasstrengthenedwithit the aims of His speech; as He has variously said: 'then do not youunderstand','thendonotyoucontemplate',andsoon. It is inferred from correct consideration that the first factor with which

human society is attached and which it respects is the practical laws andesteemedcustomsbywhichthesocietypreserves–throughitsimplementation–theobjectsofhumanity,andleadsittoitsfelicityinlife;thenitlaysdownthelawsbywhichtheonewhogoesagainstitispunished,andtheobedientoneisrewarded.Atthisstagethename,sin,isnotusedexceptforgoingbackonthetextof

thepracticallaws,andinevitablyitstandsparalleltoanumberofsociologicalrules;andthismeaningissettledinour–theMuslims'–minds,andsoistheimport of similar words like evil, fault, wrong, misdeed, error, outrage,transgressionandsoon. Not only this practical laws, when they are acted upon, guarded and

preserved,pullthesocietytosuitablecharacteristicsandattributesconformingwiththesocietalaimswhicharetheultimatedestinationofhumantogetherness.

Itisthesecharacteristicsthatthesocietycallshumannobilitiesandexhortstoit.Oppositetothemareeviltraits.Although these factors differ one fromanother basedon the difference in

societies' customs and objects, yet the principle that they are the products ofsociologicallawscannotbeignoredorrefuted.Although thesegoodcharacteristicsare spiritualattributes, and there isno

guaranteetoenforceitpracticallyinthesocieties,andtheyarenon-voluntarybecause they are traits; yet because their appearance follows repetition ofenforcement of laid down rules in the society, or repeated neglect of thoserules,theputtinginpracticethoselawsensuretheirenforcement;andtheyarecountedvoluntary inasmuchas theirpreliminariesarevoluntary, i.e. repeatedactions.Amongitsoccasionsmayincluderationalcommandsrelatedtonoblecharacteristicslikebravery,chastityandjustice;andlikewisepreventstheeviltraitslikecowardice,rashness,degeneration,covetousnessandinjustice;inthesamemannermaybeimaginedforthemrationalpunishmentandrewardlikepraiseandcensure.Inshort,inthiswaytakesplaceastageofthesinabovetheprecedingone,

and it is the stage of negligence of creational laws and related rationalcommandments.These rational commands are not counted as command except because of

mutualattachmentbetweenthemandthewãjibactions,whichleadtothem.So,thereisajudge,whichestablishesitsincumbencyandordersit,andthatisthehumanintellect.Paralleltoitthenamingofrationalprohibitionasprohibition.And this is ourway in all occasions ofmutual attachment. So,wheneverweenforce one side of themutual attachments we at once order to enforce theother part and declare it as incumbent. And we consider neglecting it asdisobedience to that rational command, and a sin that entails some sort ofretribution.This alsomakes clear anothermatter:As these virtues contain incumbent

factorswhichonehastoattachhimselfto–andlikewisetheeviltraitscontainforbidden items – and also cover recommended factors which serve asadornments and beauties in characterstics – and they are goodmannerswithwhichareattached recommended rational commands.Yetwhenwe lookat itvis-à-vis ourselves, the attached manners (which are recommended inthemselves) will inevitably be-come recommended rationally, following thatinter-relation.Forexample,theenvironmentofaBedouintolife(wholivesabedouisticlife)isremovedfromtheaveragestandardofthecivilizedlife;sohe is not held responsible except for the elementary laws of society andgeneral customs which his understanding power may grasp; sometimes he

commitsreprehensibledeedsoruttersuglywords,butacivilizedmanignoresitputtingitsblameonhismisapprehensionandhislivingfarawayfromcivilenvironment–whererepeatedobservationofcustomsandmannersisthebestteacherforitsresidents.Againanaveragecivilianisnotheldresponsibleforthosethingsforwhich

people of exceptional qualities are deemed responsible – the people of fineunderstandingandloftymanners.Whenanaveragemandoesnotobservefinemannersandneglects attractivewordsanddeeds, theonlyexcuseofferedonhisbehalfisthatitisthelimitofhisunderstanding;hedoesnotunderstandtheconcomitantsofmannermorethanheperforms,becauseofhisenvironment.Andwhathedoes(whichheshouldnot)iswhattheuniquepeopleareheld

responsiblefor.Oftentheyareblamedforanunder-toneinspeech,oraslightdelay in movement, or missing an imperceptible moment in stillness, orturningorclosingtheeyesandsoon–allthisiscountedasafaultorsinfromthem.Butitisnotasininthemeaningofgoingagainstlegislativearticles,beitrelatedtoreligionortoworldlyaffairs.Itiswellknownthatthegooddeedsofrighteouspeoplearethesinsforthenearones.The more the path becomes intricate and the position delicate, the more

hiddensinsbecomeapparentwhichhithertowereunnoticedand themanhadnot perceived them, nor any ruler or controllerwas deemed responsible forthem.This, according to deep consideration, leads us to the commands, which

developintheframeworkofloveandhate.Aneyeofhate–particularlyinthecondition of rage – sees all good deeds as condemnable sins.Conversely, alover,whenhewandersinloveandissubmergedinaffection,deemsslightestinattentiontowardshisbelovedagreatsin,evenifheperformsallactionsbylimbswithallitspillars.Itisonlybecauseheevaluateshisdeedsinthewayoflove according tohismind's attention andattractionofhisheart towardshisbeloved. If it isdiscontinuedbecauseofheart's inattention thenhehas turnedawayfromhisbeloved,cuthimself fromhis remembrance,and thusnegatedthepurityofhisheart. Until a time comes that he counts as crime and disobedience even

engagementwithnecessitiesof life likeeating,drinking,etc.He realizes thatalthoughthesaidactionisanecessitywhichmaniscompelledtodo,yeteachoneofthesecompulsoryactionsinitsrootisvoluntary;andengagementinitisengagementwithotherthanthebelovedandturningawayfromhimbyone'sownwill–anditisasin.Thatiswhyweseethatonewhoisoverwhelmedwithlove and affection, and likewise a grieving and depressed person and othersliketheseneglectfoodanddrink,etc.

OnthisstyleshouldbeexplainedwhathasbeennarratedfromtheProphet(s.a.w.a.): Surely desire coversmy heart, so I seek pardon fromAllãh everyday seventyAims. And the samemay be taken tomean in a way the divinewords:…andaskpardonforyourfaultandcelebratethepraiseofyourLordintheeveningandthemorning(40:55).ThencelebratethepraiseofyourLord,andaskHisforgiveness;surelyHeisoft-returning(tomercy),(110:3).ThesamewillbethebearingofwhatAllãhhasquotedfromvariousnoble

prophets; like thewordsofNūh (a.s.):"MyLord!Forgivemeandmyparentsandhimwhoentersmyhousebelieving,…"(71:28);andthewordsofIbrãhīm:"OourLord!Forgivemeandmyparentsandthebelieversonthedaywhenthereckoningshallcometopass!"(14:41);andthewordsofMūsãforhimselfandhisbrother:"MyLord!Forgivemeandmybrotherandcauseus toenter intoThymercy,…"(7:151);andwhathasbeenquotedfromtheProphet(s.a.w.a.):"Wehearandobey;ourLord!Thyforgiveness(dowecrave),andtoTheeistheeventualcourse."(2:285).So, theprophets(peacebeuponthem!), inasmuchas theywerema‘sūmīn

(infallibles), could not have committed any disobedience, nor could theyperpetrateanysininthemeaningofcontradictinganyarticleofreligionwhichthey were sent to invite to, and which they were engaged in conveying bywordsanddeeds;astheirobediencewasobligatedfromAllãh,andtherewasnosenseinobligatingtheobedienceofonewhowasnotassuredofabstainingfromdisobedience,SublimeisAllãhfromit.The samewill be the bearing of the confession of injustice and so on, as

quoted from some of them (peace be upon them), like thewords ofDha 'n-Nūn:"There is nogodbutThou, glorybe toThee; surely Iwasof theunjustones!" (21:87); because as it is possible that they should count some lawfuldeedsdoneby themas sin for them-selves and should ask forgiveness fromAllãh,likewiseitispossibletocountitastheirinjustice,becauseeverysinisinjustice. It had been said earlier that there might be another explanation: That

injusticemightindicateinjusticeagainstone'ssoul,aswasseeninthewordsofAdamandhiswife:"OurLord!Wehavebeenunjusttoourselves,andifThouforgiveusnot,andhave(not)mercyonus,weshallcertainlybeofthelosers."(7:23).Beware!Youshouldnotthinkthatwhenwesayforaverse:Ithasthisorthat

bearing,weadmitthatit isagainstitsapparentmeaningandthenwestrivetoinvent ameaningwhich could be applied to it; in otherwords, theQur ’ãnicversesshouldbereinterpretedwiththeaimofprotectingthesectarianviews.Afreediscussionwasgiven in thevolume twoof thisbook30on thesubjectof

theprophets'sinlessness,withoutrelyingonstrangeandextraneouspremises.We have explained there that the apparent speech is not restricted in its

identificationon commonunderstanding confined to the sentence concerned;ratheritalsoseekshelpfromassociationsofcontextandwordings,joinedtoitandseparatefromit, likeaversewhichthrowslightonanotherverse.Theseassociations have definite effects on apparent meanings, especially in thedivinespeech,onepartofwhich interpretesanother,someportionsofwhichtestifyforandaffirmtheotherportions.Inattentiontothispointhasgivenriseamongmanyexegetesandtheologians

totheideaofreinterpretation,inthemeaningofturningthespeechawayfromitsapparentimport,andstrivingtodosointheverses,whichgoagainsttheirparticularbelief.Yousee,theycutuptheQur ’ãnintofragments,andthenholdeachpiecetomeanwhatavulgarplebianunderstandsfromthetalkofanothervulgarperson likehimself.Thus,when theyhearAllãh (s.w.t.) saying [aboutYūnus,a.s.]:…sohethoughtthatWewouldnotstraitenhim,...[21:87],theytake it tomean that,God forbid, he (a.s.) thought or believed thatAllãhwasunabletocatchhim;inspiteofthefactthatthenextverse:…andthusdoWedeliverthebelievers[21:88];countshimamongthebelievers,andhewho

30al-Mīzãn(Eng),vol.3,pp.195-204.(tr.)entertainsslightestdoubtaboutAllãh'spower isdevoidof faithandbelief,

let alone theonewhogivesmoreweight toAllãh's [supposed] feeblenessorbelievesHimtohavenopower.Andwhen they hearHim saying:… that Allãhmay forgive you your past

faultsand those to follow . . . [48:2], they think that theProphet (s.a.w.a.)hadcommittedasinandAllãhforgaveit,justasoneofuscommitssinbygoingagainstadivineorderorprohibitiongivenbymasterlyauthority,fromwhichspringsalawoffiqh.They were not led by meditation even to the extent of looking at the

precedingverse:SurelyWehavegivenyouaclearvictory[48:1];otherwiseitwouldhavebeencleartothemthatifthisfaultandtherelatedforgivenesswerelike the sins committedbyus, and the sub-sequent forgiveness, therewasnoreason to attach the forgiveness to the conquestofMecca (as anobjective isattachedto itscontroller).Also, therewasnoreasonto joinwithconjunctionwhatfollows,i.e.thewords:...andcompleteHisfavourtoyouandkeepyou

onarightway,andthatAllãhmighthelpyouwithamightyhelp.[48:2-3]Likewise,when they hear all those verseswhich, according to their view,

contain the "slips" of the prophets, like those in the stories of Adam, Nūh,Ibrãhīm, Lūt, Ya‘qūb, Yūsuf, Dãwūd, Sulaymãn, Ayyūb and Muhammad(blessings of Allãh be upon him and his progeny and these prophets), theyhastentoattacktheiresteemedstatus,andtheydonotrefrainfromspeakingill-manneredly about them, although they themselves deserve those insultingremarks;whatdefectsurpassesillmanners?Theirwrongthinkingandrottenoutlookmisledthemuntil theyexchanged

theirLord,theLordoftheuniverse,withtheLord,whichis,portrayedinthecorrupted Old and New Testaments. They think that the Lord is an unseenpowerwhohasasolidbody,andwhoturnsaroundthemillofexistence,asanarrogant personmanages his kingdom,whohas no aim except to satiate hisdesireandanger.First,theywereignorantofthestatusoftheirLord,andthentheyforgotthepositionoftheprophetseffacingtheirnobleandspiritualhighgrades,andactualsublimepositions.Thismadethosepurifiedsacrosanctsoulsresembletherottencontemptiblesoulswhoseonlyshareinhumannobilityisits name; it destroys soul of this,31 deceives honour of that, and lookscoveteouslyatpropertyofthatother.Andwithalltheirignorance,theyarenotreadyto

31Refer towhat they have narrated aboutDãwūd, Sulaymãn, Ibrãhīm,Lūtandothers,peacebeuponthem.(Author'snote)accept that apersonwhomanages anyof theirworldly affairs, or theone

who is given responsibility to look after their home and family, should beafflictedbysuchscandals.ThenhowdotheyagreetoascribesuchdisgracefulthingstoAllãh,theGlorified?AndHeistheKnowing,theWise,WhosentHismessengerstoHisservants,sothattheyshouldnothaveanyproofaftertheiradvent. Would that I knew, what proof would be established against anunbelieveroratransgressorifitwerepossibleforamessengertodisbelieveortransgressorinvitetopolytheismandidolatory,thenhewasheshishandofitandascribesittotheSatan.And when they are reminded of the divine protection enjoyed by divine

prophets (peace be upon them) and shown their God-gifted positions andspiritual status, they count it as polytheism, and inordination regarding theservants ofAllãh, and start repeating theverse:Say: "I ambut amortal like

you!"They, to a certain extent, are right in refuting it; because what they think

about the Lord, andwhat attributes they ascribe toHim, ismuch lower thanwhat theymentionof thepositionsof theprophets (peacebeupon them)andmuch below their status and honour. It is all an example of the afflictions,whichIslamandMuslimshadtosufferbecauseofwhatthePeopleoftheBook,andespeciallytheJews,haveinserted, inMuslimtraditions.Thustheyturnedthe handmill of Islam around an strange pivot, and they believed about theGlorifiedGod (likeWhom there isnothing) thatHe is likeanarrogantmanwho thinks that he is totally free, he is not asked about his actionswhile theothershave to answer about their activities.According to them,wheneffectsfollowtheircauses,whenresultsappearafterpremises,andwhentheexistingparticulars(intheformorsubstance)demandappearanceoftheireffects,itallhappens at random, without any real connection. Andwhen Allãh ended theprophethoodonMuhammad(s.a.w.a.)andrevealedtheQur ’ãntohim,thenHereservedMūsãfortalkingand‘ĪsãforsupportthroughtheSpirit,itallwasnotbecauseofanyparticularespeciallityintheirnoblesouls,butjustbecauseHewantedtobestowonthemthisandthat.AndwhenMūsãhithisstaffonarockandthereappearedwaterstreamsinit,itwasexactlyasoneofushitshisstaffonarock,butthedifferenceisthatAllãhmadethattoflowanddoesnotmakethis to do so. And when ‘Īsã said to the dead bodies: "Stand up by thepermissionofAllãh",itwasjustasifwemightannounceingraveyard:"StandupbythepermissionofAllãh",butAllãhgavethemnewlifeanddoesnotgivelifetothese.Andsoon.Itisnotbutananalogyofthecreativesystemwiththelegislativesystem;but

the latter has no natural structure except that people make it, give it aterminological name and preserve it, so it does not go beyond the area ofsocietyanddoesnotcrosstheworldofthesocietalman.Iftheyhadusedalittleintelligenceandmeditatedontheversesdealingwith

theaffairsof faultand forgiveness (in its terminologicalmeaning, i.e.goingagainst themaster's commandandprohibition) theywouldhave realized thatthereisaforgivenessthatisabovethewell-knownforgiveness.Thus,Allãh,theGlorified,repeatedlysaysinHisspeechthattherearesome

of His servants whom He calls 'sincere' ones [or 'purified' ones] who areprotectedfromsin(initsusualmeaning).Sotheydonothaveanysinintheiraccount,andconsequentlytheydonotneedforgivenessrelatedtothatsin.Hehas clearly said about several of His prophets, like Ibrãhīm, Ishãq, Ya‘qūb,YūsufandMūsã that theywerepurified,sincere.Forexample,HesaysaboutIbrãhīm, Ishãq and Ya‘qūb: Surely We purified them by a pure quality, the

keepinginmindofthe(final)abode(38:46);andaboutYūsuf:…surelyhewasone ofOur sincere servants. (12:24); and aboutMūsã:… surely he was onepurified,...(19:51).AndAllãhhasquotedtheiraskingforforgive-ness,asthewordsofIbrãhīm:"OurLord!Forgivemeandmyparents…"(14:41);andthewordsofMūsã:"MyLord!Forgivemeandmybrotherandcauseus to enterintoThymercy,…"(7:151).Ifforgivenesswerenotascribeableexcepttosin(inthecommonmeaning),thisinvocationwouldnotbeunderstandable.Of course, onemay say:They (peacebeupon them) count them-selves as

sinnersinhumilitybeforeAllãh,althoughtheyhadnotsinned.Butsuchamanshouldrealizethatthey(peacebeuponthem)werenotwronginthisviewoftheirsandtherewasnorecklessness in their talk,becauseforgivenesscoverstheminacorrectmeaningandthisisaseriousmatter.Moreover,seethatIbrãhīm(a.s.)offershisdu‘ã’forforgivenessforallthe

believers:"OourLord!Forgivemeandmyparentsandthebelieversonthedaywhen the reckoning shall come to pass!" [14:41], which includes the sincereones.Likewise,Nūh(a.s.)prays:"MyLord!Forgivemeandmyparentsandhimwhoentersmyhousebelieving,…"[71:28],anditbyitsgeneralityincludesthesincereones.Andthereisnomeaninginaskingforgivenessforhimwhohasnotcommittedanysin,whichwouldneedforgiveness.All thismakesusrealize thatsomesinswithwhichforgiveness isattached

areotherthanthesin(initscommonmeaning),andalsosomeforgivenessisother than theforgivenessofcommonmeaning.AllãhhasquotedIbrãhīmassaying: "And Who, I hope, will forgive me my mistakes on the Day ofJudgement." (26:82). Probably, that is the reason that we find in the divinespeechthatwhenAllãhmentionsmercyorthemercyofthenextworldwhichistheGarden,Hementionsforgivenessbeforeit.LiketheDivineWords:Andsay:"OmyLord!Forgiveandhavemercy,…"(23:118);"…andforgiveusandhavemercyonus;…"(2:286); andHequotesAdamandhiswife: "…and ifThouforgiveusnot,andhave(not)mercyonus,…" (7:23);andquotesNūh:"…andifThoushouldstnotforgivemeandhavemercyonme,…"(11:47).Theabovestatementprovesthatsinhasdifferentgradesoneaboveanother

and likewise forgiveness has grades parallel to the sin; each grade offorgivenessisattachedtoitsparallelgradeofthesin.Also,itisclearthatitisnot necessary that every sin and fault should be attached to a masterlycommand or prohibition, which average, man's mind would recognize; northateveryforgivenessshouldbeattachedtothistypeofsin.Thus,theprecedingdiscussionmakesitclearthatsinandforgivenesshave

fourgrades:First: The sin related to masterly command and prohibition, i.e. going

againstaruleofsharī‘ahwhetherconnectedwithitsrootorbranch.Youmayalso say: 'going against a legal article, whether religious or non-religious'.Andforgivenessisattachedtoit,whichstandsparalleltoitinrank.Second:The sin,which is related to a creative rational command, and the

forgivenessattachedtoit.Third:Thesinrelatedtoamanneredcommand(donebytheonewhoseway

of life iswayofmannerism),andtheforgivenessattachedto it.Probablytheabove-mentioned two grades are not counted by common understandingamong the sins and the forgiveness; an average man might treat that as ametaphoricaluse.Butithasnorelationwithmetaphoratall,becauseyouhaveseenthatrealeffectstakeplaceonthem.Fourth:Thesin,whichispointedatbythetasteoflove,andtheforgiveness

attachedtoit.Andtheoppositeisthecasewithhateinallgrades.Averagemendonotcount itasagradeof love;but theyhaveerredinit;not intentionally,but because their rationality does not reach to the level of its understanding,andtheydonotclearlygraspitsmeaning.Someonemightsay:Itismerelythelovers'delusionorpoeticimagination,

which is not based on any rational reality.But they do not realize that theseimaginations, although they are delusions and notions in the path ofsociological life, they exactly turn into realities – andwhat realities – in thepath of servitude, emanating from the divine lovewhichmelts the heart anddistractsthereason;anditdoesnotleaveanyperceptiontothemantoperceiveanyotherthanhisLord,noranywilltowishexceptwhatHewishes.At this stage, he realizes that even a slight attention to his self or to his

desiresisagreatsinandathickcurtain,whichcannotberaisedexceptbythedivine forgiveness. Allãh has counted sin as a curtain for the heart, whichpreventsmanfromtotalattentiontohisLord,asHehassaid:Nay!Rather,whattheyusedtodohasbecomelikerustupontheirhearts.Nay!MostsurelytheyshallonthatdaybedebarredfromtheirLord(83:14-15).Thisiswhatisunderstoodbytheseriousdiscussioninwhichonedoesnot

playwiththerealities.Possibly,theremayappear,tothefriendsofAllãhwhointheirservitudeproceedonthewayofHislove,finepointsofsinandsubtleaspectsofforgiveness,whichcannotbereachedthroughgeneraldiscussions.

27Chapter5.DoesCensureorForgivenessNecessarilyMeanaPrecedingSin?

If oneobserves thepracticeof society's samepersons, he finds that theircensureor punishment is basedonvoluntary responsibilities; andoneof theconditionsofitscorrectnessisrationality;andthereareotherconditionsaboutwhoseidentity,quiddityandlimitsvarioussocietiesdifferamongthemselves,andwearenotconcernedherewiththeirdetails.Ourconcernhereisonlywiththeunderstandingthatdifferentiatesbetween

beauty andugliness, beneficial andharmful, good and evil, according to theaverage condition of the people in their society. The people, with theirsociologicaloutlook, thinkthat there isanactivestartingpoint inmanwhichhasthisquality;althoughacademicdiscussionsometimesmakesitclearthatitis not one of the natural powers consigned in man, like imagination andmemory; rather it is but a trait which is acquired through conformance ofseveralpowersinaction,likejustice.Thesocieties,withalltheirdifferences,thinkthatresponsibilitydependson

thisfactor,whichiscalledunderstanding;andrewardandpunishmentbranchoutfromit,astheresponsibilityspringsfromit;soasanepersonisrewardedforhisobedienceandpunishedforhiscrime.However, otherswho lack this understanding, for example, a child, amad

person,anidiotandotherweakenedpeople,theydonotdeserveanyrewardorpunishment – in their true sense – on what they do of obedience ordisobedience. Yet sometimes they are awarded rewards for their acts ofobedience to awaken their longing, or are held responsible and givendisciplinary punishment vis-à-vis their dis-obedience. And it is commonlyfoundinallsocieties,includingtheMuslimsociety.Actually the above group, seen in the background of the felicity and

infelicity,whichareearnedthroughobedienceandobedienceofthelaiddownresponsibilities in this worldly life, are neither felicitous nor infelicitous,becausenoresponsibilityhasbeenloadedonthem;thus theyhavenoreward

(so they should be called felicitous) nor any punishment (so they should becalledinfelicitous),althoughsome-timestheyareexhortedbygoodrewardordisciplinedbyevilresult.Asforthelifeofthenextworld,whichthedivinereligionaffirmsandthen

divides the people into twogroups (without their being any third): felicitousandinfelicitious,orrewardedandpunished.WhattheQur ’ãndescribesaboutitis a vague statement whose details are not explained, because there is norational way of identifying their detailed condition after leaving this world.Allãhsays:AndothersaremadetoawaitAllãh'scommand,whetherHechastisethem or whether He turn to them (mercifully); and Allãh is Knowing, Wise(9:106). Also, He says: Surely (as for) those whom the angels cause to diewhile theyareunjust to theirsouls, theyshallsay:"Inwhatstatewereyou?"Theyshallsay:"Wewereweakintheearth."Theyshallsay:"WasnotAllãh'searthspacious,sothatyoushouldhaveemigratedtherein?"Sotheseitiswhoseabodeishell,anditisanevilresort;excepttheweakonesfromamongthemenandthewomenandthechildrenwhohavenotintheirpowerthemeansnorcanthey findaway (to escape); so these, itmay be,Allãhwill pardon them, andAllãhisPardoning,Forgiving(4:97-99).These verses – as you see – contain the news of pardoning them and

returning to them (mercifully) and there isno forgivenesswhere there isnosin,andittalksabouttheirpunishment,andthereisnopunishmentonhimwhoisnotgivenanyresponsibility.However,youhaveknownthatsin,andlikewiseforgiveness as well as reward and punishment, have many grades: some ofthem are related to violation of masterly or rational responsibility; whileothers are related to rotten psychological forms and filth of heart whichpreventman fromhisLord.And these people, although they are apart fromattachment of responsibility (which depends on reason), yet they are notprotected from dirts of the souls and curtains of the hearts, which needenjoying theblissofdivinenearnessandpresence in thearenaof sanctity inordertoremovethatdirt,andforforgivingit,coveringitandpardoningit.Probably,thisisthemeaningofwhathasbeennarratedinsometraditions:

"SurelyAllãhwill gather them, thenHewill create a fire andorder them toenterit;sowhoeverentersitenterstheGarden,andwhoeverrefusestoenterit,enters the Fire."We shall speak about these traditions in the exegesis of thechapter of "Repentance", God willing; and some details were given in thechapterof"Women".Of the use of pardon and forgiveness on occasions other than sin in the

divine speech iswhat has repeatedly come on the occasion of abolishing anorder, as Allãh says: … but whoever is compelled by hunger, not inclining

wilfullytosin,thensurelyAllãhisForgiving,Merciful(5:3).Asimilarverseisinthechaptersix,"Cattle".Also,Allãhsayswhileabolishingwudū’whenwaterisnotavailable:andifyouaresick,oronajourney:...betakeyourselvestopure earth, thenwipe your faces and your hands; surely Allãh is Pardoning,Forgiving(4:43).Also,Hesaysinconnectionwiththemischiefmakersintheearth:Except thosewho repentbeforeyouhave them in yourpower; soknowthat Allãh is Forgiving, Merciful (5:34). Likewise, He says relating to theabolitionoftheorderofjihãdfromexcusedpersons:…thereisnoway(toblame)against the doers of good; and Allãh is Forgiving, Merciful (9:91).Therearemanyothersuchverses.And Allãh says regarding travails and afflictions falling the people: And

whatever affliction befalls you, it is on account of what your hands havewrought,and(yet)Hepardonsmost(ofyourfaults)(42:30).ItisnowclearthattheattributeofpardoningandforgivingbelongtoHim,

theSublime,liketheattributesofmercyandguidance,whicharerelatedtotheaffairsofcreationandlegislationboth.Thus,Allãh,theSublime,pardonssinsanddisobediencesanderases themfromthescrollofdeeds;andHepardonsthe order, which reason demands its enforcement and erases it by notlegislating it. And He pardons travails and afflictions, whose causes areexistent;anderasesthemsothattheydonotafflicttheman.

28Chapter6.RelationshipBetweenActionandRecompense:

We have understood from the preceding discussion that the orders andprohibitions,i.e.therulesandlawsprevalentamongthesanepersonsgiveriseto fine beautiful effects on its implementation –which is called reward; andevileffectsonitsdisobedience–whichiscalledpunishment.Andthatitislikeadevicewhichtheyuseforitsimplementation;sotheirarrangementtomakegood recompense for obedience, is only for encouragement to theimplementer, and the evil recompense on disobedience is only to put thedefaulterinfearandmakehimcautiousagainsttransgression.It appears from it that the relationship between deed and recompense is a

relationshipmadeandlaiddownbythesocietyor theruler;calledthemtoittheirpressingneedtotheaction,inorderthattheygetitsbenefitandfulfilwithittheirneed.Thatiswhyyouseethemthatwhentheydonothaveitsneedandtheir requirement of it is fulfilled, they become careless in fulfilling thepromisedorthreatenedrewardorpunishment.Andthatisthereasonthatyouseethattherecompensediffersinmagnitude

andpaucity,andemolumentchanges inpowerand feeble-ness,dependingonthe difference of need to that action. The more the need to it the more thewages, and the less the need the less thewages. Thus, the instructor and theinstructed,andthecommanderandthecommandedarelikethesellerandthebuyerbothofthemgivesome-thingandtakesomething.The wage and reward is like the price; and punishment is like the fine

imposedontheonewhoruinssomethingandisheldresponsibleforitsprice,whichhehastopay.Inshort, it isamatterlaiddownandconsideredlikeallsociologicaltitles,

orders and weights, on which the handmill of human society revolves likechiefship and subordination; order and prohibition; obedience anddisobedience; obligatoriness and prohibition; possession and property; andsale and purchase, etc. The realities are the existing things found outsideimagination, and the conditions covering them, whose situation does notchange with richness and poverty, honour and humiliation, praise and

condemnationliketheearthandthatwhichgrowsfromit,anddeathandlife,healthandillness,hungerandsatiation,thirstanditsquenching.This is how the sociological sane people behave. Allãh treats us in His

speechasoneofustreatsothers.Hehasmouldedourbliss,towhichHeguidesus through His religion, in the mould of sociological customs. Thus Heorderedandprohibited,exhortedandcautioned,gavegoodnewsandwarned,promisedrewardandthreatenedpunishment;inthiswaywewentonreceivingreligionintheeasiestmannerwithwhichwereceivethesociologicallawsandcustoms.Allãh says:…and were it not for Allãh's grace upon you and Hismercy,notoneofyouwouldhaveeverbeenpure,...(24:21).And Allãh has not neglected the matter of educating the soul, which are

ready to comprehend the realities. Accordingly, He has pointed in severalversesofHisBookthat,beyondthesereligiouscognizance,whichtheapparentmeanings of the Book and the Sunnah contain, there is a factor, which isgreater,andasecretthatismorepreciousandvaluable.Hesays:Andthislifeoftheworldisnothingbutasportandaplay;andasforthenextabode,thatmostsurelyisthelife,...(29:64).ThusHehascountedthelifeoftheworldaplay,whichhasnobasisexcept

imagination,andwhoseonlyfunctionistopreventmanfromwhatisimportantforhim,anditisthenextabodeandeternalfelicityofmanwhichistherealityof life. If the lifeof theworld is exactlywhatwecall lifeother than the lifeaffairswhichareattached to itofproperty, status,kingdom,honour,nobilityandsoon,thenitsbeingsportandplaywithwhatweseeoftherealitiesfurthernecessitatesthelifeaffairstobesportandplay.Andifitmeansthelifeoftheworldwithallitsattachment,thenthematterisclearer.So,thesesociologicalcustomsandtheobjectswhicharesaughtwiththemas

honour, status, property, etc.; then those factors and aims and objects (whichare contained in religious education) to which Allãh has guided us throughnature, then through messengership, all these things are like a toy which areasonableguardian,whobringsupachild,putsbeforethesmallchild(whodoesnotknowhisgoodfromhisevil),thenkeepsplayingitwithhim,inordertoexercisehisbodyandrefreshhismind,sothathemaypreparethechildforpracticalpurposestomakehimsucceedinit.Thus,thesportingeventisforthechildabeautifulplay,which leadshim toaction, and for theguardian it is aseriousworkfullofwisdom,whichhasnothingtodowithplay.Allãh says:AndWe did not create the heavens and the earth and what is

betweentheminsport.Wedidnotcreatethembothbutwiththetruth,butmostofthemdonotknow(44:38-39).ThenAllãhexplainshowthisformalupbringingleadstoitsspiritualaims,

inageneralsimilituatewhichHehasgiventothepeople:Hesendsdownwaterfrom the cloud, then water-courses flow (with water) according to theirmeasure, and the torrent bears along the swelling foam, and fromwhat theymelt in the fire for the sakeofmakingornamentsorapparatusarisesa scumlike it; thusdoesAllãhcompare truthand falsehood; thenas for the scum, itpassesawayasaworthless thing;andas for thatwhichprofits thepeople, ittarriesintheearth;...(13:17).The divine speechmakes it clear that there is a real relationship between

deedandrecompensebeyondthelaiddownandconsideredrelationshipwhichthe social people see between them; and the divine teaching proceeds on thesameline.

29Chapter7.TheDeedtakesRelationshiptotheSoul:

ThenAllãhexplained thatdeed takes this relationship to the soul from theside of the psychological form, which it acquires through action and thecondition, that it leads to.Allãh says:…butHewill call you to account forwhatyourheartshaveearned,…(2:225);…andwhetheryoumanifestwhatisin your minds or hide it, Allãh will call you to account according to it, …(2:284).Andthereareotherversesofthesamemeaning.It becomes clear from it that all the effects which emanate from deeds,

whether reward or punishment, they in reality emanate fromwhat the soulsearn by the way of deeds; and that the actions have no function exceptmediation.ThenAllãhmadeitclearthatwhatwillfacethemoftherecompenseofthe

deeds,itwillbethedeedsthemselvesasamatterofreality;itisnotasmanputsa deed in his society then follows it with recompense; rather the deed ispreserved near Allãh with preservation of the acting soul, then Allãh willmanifestit(deed)beforeit(soul)onthedaywhenhiddenthingswillbemademanifest.Allãhsays:Onthedaythateverysoulshall findpresentwhatithasdoneofgoodandwhatithasdoneofevil;itshallwishthatbetweenitandthat(evil) therewere a long duration of time; (3:30).AlsoHe says:Do not urgeexcuses today; you shall be rewarded only according towhat you did (66:7).Theversesareclearandmanyotherversesjointheminthismeaning.ThebestoftheversesinindicationisthewordofAllãh:Certainlyyouwere

heedlessofit,butnowWehaveremovedfromyouyourveil,soyoursighttodayissharp(50:22).Thispointstothestationofpresentrecompense,anditcountshimheedlessofitintheworld(becauseoftheassociationoftheword"today";andheedlessnessdoesnothappenexceptofapresentthing).ThenHementionsremovalof theveil fromhim;andveilnecessarilydemandssomething tobecovered.ItmeansthatwhathefacesandseesoftherecompenseontheDayofResurrectionwaspresentintheworldbutitwasnotmanifested.These verses explain other verses,which are clear about recompense and

manifestationofdeedandrecompense,becausetheversesofrecompenselook

atthestageofthelaiddownsociologicalrelation-ship,whiletheseverseslookat thestageof thereal relationship,aswehaveexplained.Wehad touched inshortthistopicundertheexegesisofthedivinewords:Allãhhassetasealontheirhearts...(2:7),inthefirstvolumeofthisbookandwhoeverwantsmayrefertoit.AndAllãhistheGuide.(Finish;andthanksareduetoAllãh!)

 

 

 

 

 

 

 

 

 

 

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)