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alladhīna yuʾminūna bi-l-ghaybi wa-yuqīmūna ṣ-ṣalāta wa-mimmā razaqnāhum yunfiqūna
who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them;
— Ali Quli Qarai
2Al-BaqarahالبقرةVerse 3 of 286
The Cow2. Al-Baqarahالبقرة
Al Baqarah
The Cow
MedinanVerse 3 of 286
Surah Al-Baqarah - Verses 1-5
In The Name of Allah, The Beneficent, The Merciful
‘Alif ‘A’, Lam ‘L’, Mim ‘M’ (2:1).
This is the (True) Book wherein is no doubt, a guidance to the pious ones (2:2).
Who believe in the Unseen and keep up prayer and spend (in charity) of what We have provided them (2:3).
and who believe in what has been revealed to you (Muhammad), and what has been sent down (to other apostles) before you; and of the Hereafter they are certain (2:4).
They are on (true) guidance, from their Lord; and they are the ones who are the successful (2:5).
The Abbreviated Letters of The Qur’an
At the beginning of 29 Suras of the Holy Qur’an, there are several certain abbreviated letters, the Muqatta’at, which seem separate from each other; i.e. they do not form an apparently meaningful word, but wherever they occur, in the Qur’an, the Surah follows immediately with some expressions about the Qur’an and its importance. This in itself indicates that there is a relation between these letters and the origin of the Qur’an. As an example, Surah An-Naml, No. 27, says:
Ta, Sin! These are verses of the Qur’an, a Book that makes (things) clear (27:1).
There are, also, many other examples, similar to this one, in the Qur’an. The abbreviated letters of the Holy Qur’an have always been considered mysterious. In the words of scholars and commentators, the letters that are prefixes to some Suras, such as ‘Alif ‘A’Lam ‘L’, Mim ‘M’, and the like, are among the ‘metaphorical expressions’ of the Qur’an. They are secrets that none knows except the Prophet (S) and, after him, his successors (‘a) who have left some traditions and narrations which testify to this very matter:
1. Amir Al-Mu’minin ‘Ali (‘a) said:
“Every book has all elite and the elite of this Book (The Qur’an) is the ‘abbreviated letters’.” 1
2. It is narrated from Imam as-Sadiq (‘a) who said:
‘Alif ‘A’ Lam ‘L’, Mim ‘M’, are the letters among the (whole) letters of the ‘Exalted Name’ of Allah, which are separated and scattered in the Qur’an and whenever the Prophet and the sinless Imams (‘a) call Allah by that ‘Exalted Name’, their prayer will be accepted.” 2
3. It is narrated from Imam ‘Ali Ibn al-Husayn (‘a), thus:
“The Quraysh and the Jews refuted the Qur’an and said: ‘It is mere magic and he has made it by himself’. So, Allah said: ‘‘Alif, Lam, Mim. This is the (True) Book...’, i.e. ‘O’ Muhammad, this Book that is sent down to you, is made up of the abbreviated letters and ‘Alif Lam, Mim are among them. They are the same as the letters of the alphabet that you (people) use in your words. Bring similar to it if you are genuine’.” 3
4. It is narrated from Ibn Abbas and ‘Akramah who have said that these letters are the ‘letters of oath’, as well as ‘the Name of Allah’, by which He (SwT) has Sworn.
The reason why Allah has sworn by these letters is, perhaps, for their importance and greatness through which the Glory and Highness of Allah and the secrets of the world of creation are stated. All sciences, from the beginning to the end, daily activities and arrangements of affairs in societies and their communications throughout the world, the development of industries, the trading and commercial activity between people, their marriages, the social laws, regulations, and the jurisprudence of the religions of human beings, all in all, depend on the letters of the alphabet.
The transmission of ancient civilizations and cultures from old generations to the later ones has been possible only through transcribing and recording them essentially with the help of the bounty of alphabets. Even this very book, which is the statement of the Divine laws and the description of the Qur’anic concepts, is being published and distributed throughout the world in different languages including the English language, because of the existence of the letters of the alphabet. Furthermore, an oath is usually taken to an important and great subject.
These abbreviated letters have such an importance and greatness. Hence, Allah, the Exalted, taking an oath to a letter of the alphabet, says:
Nun. By the Pen and by the (Record) which (men) write (68:1).
However, there are more than one hundred other traditions on the abbreviated letters of the Qur’an cited by Muslim scholars in many authentic and tradition books. Another aspect is that some eminent men have said that these letters refer to the idea that this heavenly Book, with such splendour and reputation that it stirs wonder in the great speakers, both Arab and non-Arab, and that has made the men of letters and all others unable to challenge it, is composed of the sort of the very alphabetical letters that are within the reach of everyone.
This fact shows that the Qur’an has not been produced by the mind of Man, but it is an absolute revelation and, therefore, none can produce the like of it. Imam ‘Ali Ibn Musa ar-Ridha’ (‘a) is narrated to have said in a tradition: “Verily, Allah has sent down this Qur’an narrated by the very letters that all Arabs apply ordinarily”. And, thus, Allah, Glory be to Him and Highly Exalted is He, says:
Say, ‘If the whole of mankind and Jinns were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support’ (17:88).
Following the abbreviated letters, the Surah, referring to the importance of this heavenly Book, says:
This is the (True) Book wherein is no doubt… (2:2).
This meaning may point to the idea that Allah promised His Prophet (S) to send down to him a Book for the guidance of men and now it was done. For, it is a Book wherein is a source of guidance for all truth-seekers, and, these believers, in fact, have no doubt in it. The Qur’an says that there is no doubt in this Book, and this statement is not a mere claim. It means that the content of the Qur’an has such a style that it, in itself, attests to the authenticity of itself.
In other words, the signs of truthfulness, greatness, and firmness together with the depth and synthesis of meanings, the sweetness and elegancy of the words and its stylistic form found in the statements are so evident that no doubt or temptation can interfere and every truth-seeker reaches the limits of certitude. It is interesting that over the course of time not only the freshness of the Holy Qur’an does not decrease, but, with the progress of science and the secrets of created things being uncovered, the facts of the Holy Qur’an become more manifest.
As the international standards of development, science, and industry are raised, the luminosity and resplendence of these verses become more evident. This is not only a claim but it is a reality that will be dealt with in this very book, Allah-Willing.
What Is Guidance?
The term ‘guidance’ is utilized in many occurrences in the Qur’an. In all these cases the root meaning of the word refers to two main kinds of guidance: Divine Guidance and Religious Guidance.
A) Divine Guidance is the guidance that exists in all creatures of the world. (In other words, ‘Divine Guidance’ means the leadership of Allah upon creatures under the regulation of creation governed by some definite laws and secrets of the world of existence.)
There are some verses in the Holy Qur’an concerning the subject; like the verse where the Qur’an reveals through Moses (‘a):
...Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance (20:50).
It can also be said that those who are in lack of Faith are characterized in two groups. The members of the first group are those who generally seek for the truth and hold enough piety in their souls so that wherever they confront the truth they accept it. The second group is some obstinate, fanatical, lustful people that not only do not seek for the truth but wherever they find it, they try to blowout its light. It is certain that the Qur’an, or any other heavenly Book, has always been beneficial for the first group, but the second group does not take any advantage from it. Hence, the Qur’an says:
And We send down (stage by stage) of the Qur’an that which is healing and a mercy unto the believers, but it adds not to the unjust but perdition (17:82).
However, it is a fact that saline soil does not grow flowers such as hyacinth though it rains a thousand times on it. But, if the land is ploughed, fertilized and prepared for planting, the life-giving droplets of rain will be useful for it. The land of the self of man is similar to this parable. It should be empty of obstinacy and enmity; otherwise, the seed of guidance will not grow in it. So, Allah qualifies the Qur’an as:
(The Qur’an is) a guidance to the pious ones. (2:2)
B) ‘Religious Guidance’ is introduced by prophets and Divine Books. It is through their teaching and training that man can progress on the path of development. The references to this fact are found abundantly in the Holy Qur’an, including the verse that says:
And We made them Leaders guiding (men) by Our Command…(21:73).
Why Is Guidance Particular to The Pious Ones?
It is certain that the Qur’an was sent down for the guidance of all human beings. So, the question is that why the guidance is introduced as particular to the ‘pious ones’. The reason is that it is impossible for Man to take benefit from the guidance of the Divine Books unless he attains some degrees of submission and kindles the light of piety in his self.
Piety In Lexicon and Religion
The term / taqwa /, philologically, is derived from / wiqayah / ‘to protect from what harms’. Allah, the Exalted, says:
...save yourselves and your families from a fire... (66:6).
Then, piety, in this sense, is ‘the protection of oneself from what one fears.’ And, in religion, the pious are ‘people who preserve their selves from what harms them in the Hereafter’.
The Stages of Piety
There are some stages of piety. The first stage is to avoid and restrain from committing sins and wrong doings; as it is narrated from the Holy Prophet (S) that none reaches (this stage of) piety unless he avoids unlawful things.4 In a tradition from the Prophet (S), deeds of people are divided into three kinds:
1) Those that are clearly lawful, whose lawfulness is vividly apparent. 2) Those that are clearly unlawful, whose unlawfulness is certain. 3) Some dubious things that are situated between these two. They are lawful but resemble the unlawful. The person who avoids even the dubious things will never approach the unlawful ones.5
Hadrat Amir Al-Mu’minin ‘Ali (‘a) is narrated to have said:
“A pious person is he whose deeds would not include anything shameful if they are put in a tray and displayed it around the world (to show them)”. 6
The second stage of piety is the full obedience to what is revealed to the Prophet (S). Thus, piety consists of performing obligatory things (Wajibat) and avoiding the unlawful things. The third stage of piety is to rid the heart and soul of everything save Allah. In this sense, a pious person is one who strains out from his wishes, those that are not pleasing to Allah, and relies not on individuals but on Him only; viz, he forsakes from hoping in every other being and hopes only in Him; he focuses his view on observing the Beauty and Glory of His Lordship.
This is real piety; so, the Qur’an says:
O you who believe! Be careful of (your duty to) Allah with the care which is due to Him... (3:102).
The Effects of Piety on Man’s Spirit and Body
Regarding the Faith and practices in Islam, the Qur’an, at the beginning of this Surah, divides people into three different categories:
1. The pious ones (Muttaqin), who accept Islam in all aspects.
2. Unbelievers, who are in the exact opposite state as compared to the first group. They confess their infidelity and do not refrain from expressing hatred and acting hostilely against Islam.
3. The hypocrites, who portray contradictory features. They show themselves Muslims when they are with Muslims, but they behave hostilely towards Muslims when they are with the enemies of Islam. Their main fundamental features are, in fact, the very infidelity of theirs, but they simulate affection for Islam, too.
Undoubtedly, the harm of this group, for Islam, is greater than the second group. Hence, the Qur’an, concerning them, is more severe. This quality, of course, is found not only in Islam but also in all ideological schools of the world. Their members are either faithful to the doctrine of that school, or are clearly opposed to it, or they are conservative hypocrites. Furthermore, this proposition does not refer only to a specific time; it has always existed in all ages of the human world.
The Pious Ones, The First Group
The verses under discussion deal with the first group. These verses explain the special characteristics of the pious ones from the point of view of Faith and practice in five matters: Faith in the Unseen, establishment of prayer, spending in charity from all of the divine merits they possess, belief in the invitation of all prophets, and Faith in the Resurrection Day.
1. Faith In the Unseen
At first, the verse describes the pious ones as those:
Who believe in the Unseen.... (2:3)
‘The world of the Unseen’ and ‘the world of the senses’ are two concepts opposite each other. ‘The world of the senses’ is the visible and physical world, while ‘the world of the Unseen’ is a world beyond our senses. Therefore, the term / qayb / is used ‘for that which is concealed from us’. The Qur’an says:
...the Knower of the unseen and the seen; He is the Beneficent, the Merciful. (59:22).
‘Faith in the Unseen’ is just the first characteristic that separates the believers from unbelievers. Thus, the believers in heavenly religions contrast with the deniers of God, revelation, and Resurrection. It is for this very reason that ‘Faith in the Unseen’ has been mentioned as the first characteristic of ‘the pious ones’. The believers have cleft the limits of the world of ‘materiality’ and freed themselves from their restrictions. They have stepped into a quite vast open world and, with this broad scope of view that they have obtained, they have connected themselves with the realm of an extraordinary, bigger, and greater world.
But the contrary group insists on confining Man, as an animal, inside the walls of the world of materialism. They call this retrogression, which is a kind of life filled with lusts and excessive luxuries, an advanced civilized life. Comparing the concepts and doctrines of these two groups, we conclude that the ‘pious ones’ believe in ‘the Unseen’, a world very much wider and bigger than what can be seen or touched with the external senses in the world of existence.
The Creator of this universe is Omniscient and Omnipotent, Who has infinite Glory and Insight. He is Eternal and has no end. He has planned the world in a good, regular, and precise design. In the world of believing men, the spirit of Man has produced a great distance between humans and animals. For them, death does not mean an end. On the contrary, it is one of the stages of progression towards man’s development. Death is an opening to a broader and greater world.
Whereas a materialist believes that the world of being is restricted to what we can see. He says that natural science has proved that the rules of nature are a chain of obligatory rules by which, without any designs or special programs, this world has been fashioned. They believe productive power of the world has no intellect even as little as that of a child. And, Man is a part of nature, i.e., when he dies everything ends. His corpse is decomposed in a few days and joins with nature again as a natural component. They conclude that there is no life after death for Man, and there is no difference between Man and animal.
Are these two people with these two different methods of thinking comparable with each other? Are their actions and behaviours in the society the same? The first one cannot ignore that which is right, just and benevolent, and helping other fellow members. But the second does not see any reason for any of these matters. He cares for only what is effective and beneficial in his physical life at present or in the future. That is why that, in the lives of truthful believing people, there is purity, brotherhood, mutual understanding, and cooperation; while in the lives governed by materialism, colonialism, exploitation, plunder and murder are seen. Therefore, the Holy Qur’an, in the above-mentioned verses, considers ‘Faith in the Unseen’ the first stage of piety.
Opinions are divided among the commentators as to whether Faith in the Unseen, here, points to Faith in Monotheism, or to a vast meaning that covers Faith in the world of revelation, Resurrection, angels and, in general, what is beyond the external senses. We already pointed out that Faith in ‘the world of beyond the external senses’ is the first phase of separation of the believers from unbelievers. This makes it clear that the term ‘Unseen’, here, contains the same vast meaning as the term that was pointed out.
Moreover, the application of the word in this verse is absolute and unrestricted. There is nothing included in the verse that would confine its meaning to a specific one. In some traditions from Ahl al-Bayt (‘a)7 the term ‘Unseen’, in the verse under discussion, is rendered to the 12th Imam (‘a), who, as we believe, is alive right now but is concealed from the eyes of people. This idea does not contrast with what was said in the above, because it is one of the aspects of ‘Unseen’, too. And, in other words, ‘Unseen’ is something which is not possible to be seen or heard by our external senses, such as sight or hearing or things outside the grasp of our other senses.
The Existence of Allah is apparently hidden because of the limit of our external senses. The Hereafter, the status of the next world, is concealed from our eyes. In this gloomy time in which we live, the presence of prophets and our sinless Imams (‘a) are necessary for us, but, even our Expected Imam (‘a) whom we need to be our guide out in front of us, whose light of mastership, which would help us follow along this dim, murky, dangerous road that lies before us upon which we must travel until we reach the sound abode of ours, is absent from us.
Apparently, he is out of our reach. Though, he, the esteemed one (‘a), is never heedless of his true followers and he is always aware of their circumstances. (There will be a more comprehensive discussion concerning the 12th Imam (‘a), later). This statement shows that at this time, which is the worst of the ages, how high the position of the persons with complete Faith is! And, as it is narrated, there is reason for the Holy Prophet (S) to say about them: “How much I am eager to see my brothers (who will come to being) in ‘the end of time’!”.8
We may consider that the Prophet (S), with such high rank and glory, has expressed his eagerness for seeing the true believers of this time, and has introduced them as his ‘brothers’.
2. Relationship With Allah
Another specialty of the ‘pious ones’ mentioned in the Qur’an is their prayers. Prayer, which is the key to communion with Allah, holds the believers in permanent and perpetual contact with that great Origin of Creation. They have found the way to the world beyond this world, viz, the world of the supernatural. They bow only to Allah and submit only to the Great Creator of the World of Being. That is why there is no place for submission or surrender to any tyrants and oppressors in their agenda.
Such a human feels that he has been promoted to a situation higher than that of all other creatures for that he has the honour of standing in front of Allah and is worthy of speaking directly with Him. This status is the greatest factor necessary for training. The person who, with his whole heart and mind, stands in front of Allah, at least five times a day and sincerely utters invocation, his thoughts, his actions and his speech altogether will become divine. How is it possible that a person like that could do anything against Allah’s pleasure?
The Excellence and Importance of Prayer
Prayer is the pillar of Faith, the means of attaining nearness to Allah, the expression of obedience to Him, the thanksgiving for His infinite Mercy, the imitation of the examples of the Holy Prophet and immaculate Imams (‘a), the strong link between a person and Allah, and the constant means of seeking and receiving His Guidance and assistance and avoiding errors and evil. Prayer is the only way in which faith that lives in the heart, can be made manifest in our actions, and can ensure admission to the realm of everlasting happiness in our life in this world as well as the life in the next world.
There are many verses in the Holy Qur’an and plenty of traditions in Islamic literature on the importance and virtue of prayer. Intellectual and religious considerations approve its excellence, too. Here, we narrate the words of the Late Sahib Jawahir cited in ‘Jawahir al-Kalam’, Vol. 7, p. 1. The words and ideas are based on the contents of the verses of the Qur’an and some authentic traditions:
“Prayer is an action that prevents the performance of hideous indecent deeds. This status causes the Fire of Hell to extinguish, and any pure believer to be linked with Allah by which he can make, spiritually, progress.
Just as the water of a stream washes away dirt from the body, prayer washes away the sins of believers; and, its repetition five times a day is similar to washing the body in that stream repeatedly. Allah told Jesus (‘a) and other prophets (‘a) as well, to pray throughout their lives”.
“However, prayer is the basis of Islam and it is the best deed and the best subject (which is legislated by the religion). It is the standard and criterion of other deeds of people. Thus, when a person has performed the prayer completely, the reward of all other of his deeds is complete, because all of his good deeds are accepted.
Therefore, prayer, comparing with other religious practices, even the religion itself; is considered as a pillar similar to the central pole of a tent. For this reason, the first deed of a mortal, which will be questioned about in the next life and will be discussed, is prayer’.
If prayer is accepted from a person, other (good) deeds of his lifetime will be evaluated and accepted from him. But, if it is refused, his other deeds will not be looked at and will be refused and returned to him.
So, regarding this, it is not surprising if an abandoner of prayer is called an ‘unbeliever’. Yes, it is certainly so when the reason of its abandonment is especially for the scorning of the religion. Prayer is something that Imam as-Sadiq (‘a) did not know anything better or higher and more beloved than that with Allah.
Even, he (‘a) has said that these five daily canonical prayers are obligatory. He, who establishes them and observes them at their proper times, will meet Allah on the Judgment Day, and He holds a covenant stating that because of this he will enter Paradise.
But he who does not keep up these obligatory prayers and does not observe them at their proper times, then, it will be up to Allah whether to forgive him or to punish him. And, the obligatory prayer is better than twenty Hajj-performances, each of which is better than a room full of gold that would completely be paid as donation in the way of Allah.
Or, the obligatory prayer is better than one thousand Hajj-performances, every one of them being better than the whole world with all its contents. Verily, obedience to Allah is service to Him, on the earth, and no service is comparable with prayer.
That was why the angels called Zachariah (‘a) while he was praying in his sanctuary. When a person is preparing for saying prayer, the Divine favours come down from heaven to him on the earth and some angels surround him. An angel proclaims that if this prayerful believer knew what existed in the prayer, he would never neglect it...”
“Hadrat Ridha’, the 8th holy Imam (‘a), wrote as an answer to the problems of Muhammad Ibn Sanan that the reason of (the importance of) prayer is that it is the confession to the Lordship of Allah, Almighty and Glorious, and lack of attributing partners to Him.
Prayer means to stand in front of the Almighty, Glory be to His Majesty, in a manner of humility, abasement and wretch ness and to seek forgiveness for the sins committed.
In prayer, a servant puts his head down on the soil several times a day in order to glorify Allah, Almighty and Glorious, and to furnish His remembrance all the time.
To stand in the presence of Allah in prayer, causes a believing person to avoid evils and it hinders him from all kinds of sin and corruption.” 9
3. Relationship With People
Besides the constant communion with Allah, the pious ones have a close and permanent relationship with people, the creatures of Allah. For this very reason, the Holy Qur’an introduces their third characteristic in this verse as thus:
(They) spend (in charity) of what We have provided them (2:3).
It is noteworthy that the Qur’an does not say that ‘They spend (in charity) of what they have” but it says: ‘of what We have provided them’. In this manner, it generalizes the subject of ‘charity’ so broadly that it includes all the material and spiritual gifts of Allah. Therefore, the pious ones are those who donate not only from their material bounties but also from their spiritual gifts such as knowledge, science, intellect, physical power, or social abilities, and, in short, from all they have in their own possession. They donate from their own capital to those who are in need of them, and, in the meantime, they do not expect any recompense from them.
Another point is that the regulation of donation is a general regularity in the world of creation and, also, in the bodily system of every living creature. The heart of a man does not beat for itself alone but it donates of whatever it has to all of the cells. The brain and the lungs, as well as other organs of the body, continually donate the vital results of their active functions. And, generally speaking, social life with the lack of donation is meaningless.
Sincere coherence with human beings is, in fact, coherence and attachment to Allah. A person who is attached to Allah, and knows that all bounties and sustenance proceed from Him, not from himself, will not be displeased with giving charity but will be happy to donate His gifts to His servants on His way, and, as a consequence, he gains the physical and spiritual merits for doing it for himself10. At any rate, this kind of thinking purifies the soul of man from miserliness and envy. It changes the world of ‘struggle for existence’ to the world of ‘humanity and civilization’, a world in which everybody bonds himself to sharing his bounties with all the needy in his environment and, like the sun, gives light to his surroundings without expecting any favour in return or recompense.
It is notable that on the meaning of the phrase:
(They) spend (in charity) of what We have provided them (2:3).
A tradition from Imam-Sadiq (‘a) says:
“It means that they share (and teach to those who need) the knowledge and science Allah has taught them.” 11
It is obvious that this statement does not mean that donation is specific to knowledge but, since when speaking about charity almost all the attention is usually turned to monetary donations, Imam as-Sadiq (‘a), by mentioning this kind of spiritual donation, wanted to clarify the broadness of the meaning of ‘donation’. So therefore, this idea makes it very clear that the word ‘charity’, referred to in the verse under discussion, is not restricted to the ‘obligatory alms giving’ (Zakat), but refers to alms in general, irrespective of obligatory or recommended ones; therefore, it has a vast meaning which includes any kind of help given gratuitously.
Another characteristic of the pious ones is belief in all of the prophets and the Divine designs. The Qur’an says that they are those who believe in what has been revealed to Prophet Muhammad (S) (i.e. the Qur’an) and what has been sent down (to other apostles preceding him like the Torah, the Evangel, the Psalms of David and the rest of the Divine Books). Therefore, not only they do not feel that there is any difference in the basis of the invitation of prophets, but they know all prophets to be similar truthful teachers and trainers who came, one after another, in this great school of the world of human beings to persuade people to pave the path of their development.
Further, the pious ones not only do not consider the Divine religions the cause of dispersion and hypocrisy, but, regarding their fundamental unity, recognize them as a means of relation and sincere communication among nations. Those who have this sort of concept and this point of view would cleanse their souls and minds from the dirt of obstinacy, and believe in all that the prophets of Allah have brought forth for the guidance and development of the human race. They would respect all the ‘guides’ of the path of ‘Monotheism’.
Belief in the instructions of the prophets of the past (‘a), of course, does not mean that they do not adapt their thoughts and deeds to the religion of the last prophet (S), which is the last and completing link of the series of religions. If they do anything other than that, they, in fact, regress on their path towards development. Faith in the Resurrection is an epithet which is mentioned as the last quality in this series of qualities for the pious Ones.12 It says:
...and of the Hereafter they are certain. (2:4)
In the phrase / wa bil ‘axirati hum yuqinun / the word / yaqin / is the state of conviction and certainty reached through accepting undoubtable evidence or unquestionable proof in / muttaqin /. One of the epithets of ‘the pious ones’, / muttaqin /, is having an unshakably firm conviction and certainty that the ultimate purpose of life here lies in the realm beyond it, in the direction towards the Absolute. They are sure that Man is not created uselessly and purposelessly. The creation has defined a route for him which will never end with death, for, if everything came to a completion in this world, all of these statements and tremendous activities and movements in the universe would certainly be in vain if it was meant only for a brief temporary life.
He accepts that the Absolute Justice of Allah is waiting for all humankind and it is not so that our deeds in this world will be disregarded without having any reckoning and compensation. This belief provides him with ease and tranquillity. The stresses resulting from the fulfilment of responsibilities not only do not hurt him, but on the contrary, he receives them willingly. He stands firmly in front of misfortunes. He does not resign to any unjust matter. He is sure that even the smallest action, good or evil will be compensated; and, after death, he will be transferred to a more comprehensive world where no cruelty or oppression exists. But he will meet the infinite favour and Mercy of Allah, the Just.
Belief in the Hereafter means cleaving the binding walls of materialism and reaching a happy realm, better and higher than that. The present world is like a school wherein Man should best prepare himself for the coming world. The present life is not the final goal but it is a preparation for the next life which will be eternal. The life in this world is also similar to the prenatal period of a foetus in the mother’s womb. This period is not the purpose of the creation of man, of course, but it is an evolutional stage for the next period of life. Yet, if this foetus does not finish its course safely and without any defects or harm until the baby is born, it will not be happy and prosperous in its next life.
Belief in the Hereafter brings a profound effect in the behaviour of human beings. It gives them courage and bravery, because, ‘martyrdom’ in the way of a Divine holy purpose, which is life’s climax of honour and pride in this world, is the most beloved thing to a believing person. Since, to him, martyrdom is the beginning of an eternal and everlasting life. Belief in the Hereafter controls man against sins. In other words, our sins have a reverse ratio with our Faith in Allah and the Hereafter. The more that Faith is firm and decisive, the less the amount of sin is. One reference is the words of Allah where He commands David (‘a):
...And do not follow desire, lest it should lead you astray from the path of Allah: (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the Day of Reckoning (38:26).
Yes, this forgetfulness of the ‘Day of Reckoning’ in man is the origin of the kinds of disobedience, cruelty, and corruption which are the total source of grievous punishment. The last verse in the verses under discussion refers to the fruit and the destination of the pious ones who have acquired the above five attributes. It says:
They are on (true) guidance from their Lord; and they are the ones who are the successful. (2:5)
In fact, both their guidance and their successfulness are guaranteed by Allah. So, it can be said that the only path towards felicity and salvation is the path of this group who, with these five special attributes, have received the guidance of Allah. The reason for the restriction, / ‘ula’ika / the pious ones only, is clear in that His guidance is always universal but only the people with such characteristics who have chosen His narrow path, and none else, can be benefited by it, and will be successful in their life-journey in this world and the next.
It is worthy to note that the term / hidayat / ‘guidance’, as was stated before, has a vast meaning including many kinds of guidance, all of which originate from Him alone, such as: Divine Guidance, Religious Guidance, and Natural Guidance. Some details about ‘guidance’ were discussed when commenting on verse 6 from Surah Al-Fatiha.13. Note: By the way, imitating the style in Surah Al-Fatiha, these five beginning verses of the Surah, which were mentioned as a group at first, are exceptionally repeated again one by one both in Arabic and English when commenting on each of them. The cause of this repetition was the length of their descriptions. But from here on, only the English translations and the descriptions will be mentioned.
Footnotes