Chapter 2. Al-Baqarah (The Cow), Verse 213

General Comment

This verse explains why religion was promulgated and mankind obliged to follow it, and why differences occurred in it.

Mankind, having been created with a natural urge to remain together and cooperate with each other, were in the beginning one single group. Then occurred' differences about the acquisition of the necessities of life. These differences could 'only be settled by creating laws to give each one his right and to make him respect the rights of others. Allah has ordained the law and sent it down as religion, accompanied by good tidings of reward for those who obey and a warning. of punishment for the offenders. This religion was made perfect by the institution of worship. All this was accomplished by sending the prophets and the apostles.

After that, people differed again this time about the knowledge of religion, or about matters concerning the beginning and end of mankind. Thus, religious unity was disrupted and various groups appeared on the scene, and their differences contaminated the other aspects of life.

These second differences only occurred because of the revolt of the very people who were given the book, after the fundamentals and characteristics of religion had been fully explained to them and the proof of Allah had been completed for them.

It is clear that there were two differences: First, the difference about worldly gains, which was but natural; second, the difference about matters of religion which was based, not on nature, but on the revolt of mischief-makers. Then Allah guided the believers to the truth about which they differed; and this guidance was done by His Will; and Allah guides whomsoever He pleases to the straight path.

The divine religion is the only means of happiness and felicity for the human species, and it keeps life in order. It creates a balance between various human instincts and urges, and keeps them on the middle path, preventing them from going towards either extreme. Thus, there appears the best system and the highest discipline in the human life both of this world and of the Hereafter, the material as well as the spiritual.

This is an outline of the social and religious history of human beings, as given in this verse. The details may be seen in various verses throughout the Qur'an.

Commentary

Qur'an: Mankind was but one people:

nas translated here as mankind literally means 'men'. Ummah translated here as 'people', means 'a group of men'. Sometimes it is used for only one man, as in the verses: Surely Ibrahim was a (ummatan) people, (devoutly) obedient to Allah (16:120);sometimes for a long period, as in the verse: and remembered after an (ummatin) a long time (12:45) and in the verse: And if We hold back from them the punishment until (ummatin Ma'dudatin) stated period of time (11:8). A fourth  usage is for religion, as in the verse: And surely this (ummatukum ummatan wahidah), your religion is one religion and I am your Lord, therefore, fear Me (23:52) and, Surely this your religion is one 'religion' and I am your Lord, therefore worship Me. (21:92) In both these verses, according to some commentators, the word ummah has been used for 'religion'.

The word ummah isdepived from amma (he had an aim); thus it is used for a company of people - not every company, but that which has a single aim, a single goal and a single ambition, and that unity of aim unites all the members and makes them one people. That is why it is correct to use it for one man as well as for many; the other usages mentioned above are based on that basic meaning.

Anyhow, the sentence obviously refers to. the beginning of humanity, when they were united, and lived a simple life and had simple thoughts. There were no differences or any tug-of-war in matters of life or livelihood, nor was there any disagreement about religion or religious matters.

That at that time there was no difference about matters of life is evident from the next sentence, so Allah sent the prophets... so that it (the book) might judge between the people in that in which they had differed, as it shows that the prophets were sent and the book was revealed to remove differences, because earlier they were one people. Thus the difference in matters of life occurred after the unity. And the proof that at that time there was no difference about matters of religion is seen in the following sentences, And none differed about it but the very people who were given it... revolting among themselves, as it shows that the disagreement about religion was started by those who were given the book, which obviously means that it started after the book was revealed.

Experience also supports this. Mankind is continuously climbing the heights of knowledge and thought and ever progressing along the path of learning and culture, year after year, and generation after generation. Thus civilization goes forward day by day, new ways are found to fulfill even the slightest needs, natural and physical obstacles are removed and ever newer instruments are invented to make life more and more comfortable.

On the other hand, if we retrace our steps, going back towards the early days of humanity, every step will take us to people less and less acquainted with the secrets of life and the mysteries of nature, till we reach early man who knew almost nothing of the possibilities of life except those facts that were self-evident, and who used only a little imagination to gather his means of livelihood by the simplest methods. His food consisted of plants and meat which he obtained by hunting; he lived in caves, and defended himself with sticks and stones.

It is clear that a people who lived such a primitive life would not become entangled in any considerable disagreement; nor could there occur among them any lasting differences. They were in a way like a flock of sheep, everyone following the others, all remaining together for the purposes of food and abode.

This was in the very beginning. But, as we have described earlier, man had the natural urge to take advantage of others. And although the need to cooperate with each other in gathering

the necessities of life compelled people to remain together, it did not prevent them from quarrelling with, and getting better of, each other. And every day man acquired new skills, and every new experience added to his store of knowledge. Whenever he used a newly-acquired expertise, it opened new avenues of progress and dexterity for him. Also, because of the dictates of nature, some individuals were stronger while others were weaker. Those who were stronger in body or mind tried to reduce others to virtual subjugation, taking more from them than they gave them in return. That was the beginning of the differences, which was only natural as it was based on the natural urge to take advantage of others, although it had been the same urge which had led to the creation of society.

It may seem strange that the same natural urge compelled men to remain together, on one hand, and led them to quarrel and find differences, on the other. But there is nothing objectionable in the conflict between two natural demands, provided there is a third faculty above them to judge and decide, and to create a balance between them. For example, there is hunger which urges man to fill his stomach with whatever he can, even when the digestive system cannot tolerate it. There is a conflict between hunger and the power of digestion, but always there is the mind and reason to judge and decide between these two demands. It gives to each power only that which does not hinder the activities of the other.

The conflict between the two natural urges of marshalling others to one's service and cooperating with others as a single society is of the same category, because, Allah decreed to remove that conflict by sending the prophets and revealing to them the book to decide and judge in the matters of their differences and contentions.

This is the correct interpretation of this verse. Unfortunately, some commentators have interpreted it in various other ways, but none of those interpretations conform to the meaning of the verse.

One of them has said: The verse says that all men were on the right path, because the differences began only when the book was sent down to them, and the followers of the book differed, revolting among themselves.

This man did not realize that the verse describes two conflicts, not one; and we have already explained this. Also he did not pause to think that if all men were already on the right path and there was no difference, then what was the justification of sending the prophets and revealing the book and thus giving them an opportunity to differ among themselves by revolt, and thus creating chaos in the world, sowing the seed of unbelief and sin, debauchery and immorality?

Another one has said: Mankind was one group in the meaning that all had gone astray. Otherwise, Allah would not have said, so Allah sent the prophets...

This man did not ponder upon the verse with a clear mind. This going astray, to which he referred in this interpretation, has been indicated by Allah in His words, whereupon Allah guided... those who believed to the truth about which they differed. It means that this difference and going astray had started because of the bad motives of the followers of the book and the scholars of religion after the book was revealed and its signs were clarified for people. If people had already gone astray, if they had already been treading the path of disbelief, hypocrisy, sin and immorality, before the coming of the prophets and the book, how could it be attributed to the followers of the book and the scholars of religion?

A third interpretation: Mankind (nas) in this verse refers to the Israelites only. Allah says somewhere else about them: but they did not differ until after knowledge had come to them, revolting among themselves. (45:17)As the same words have been used in the verse under discussion, it means that the people referred to are the same.

But it is proof which has no validity at all. If in one verse, a virtue or vice is attributed to a certain nation, it does not mean that that characteristic is confined to that nation or is its special characteristic.

Even more worthless is the fourth interpretation: Mankind means Adam; and the verse says that Adam (a.s.) was one group on the right path; then his descendants differed among themselves, so Allah sent the prophets ...

But the context of the whole verse disagrees with such a meaning. It is not possible to accept even a part of this interpretation, let along the whole.

A fifth interpreter said: "Was" (kana) in this sentence should not be taken as a past tense; rather it stands for "is" and shows a continuously existing reality, as in the words of Allah: and Allah is (kana)Mighty, Wise(48:19). In short, it means that mankind is by nature one group, because people are dictated by nature to remain together, and as cooperation and sociability is their natural urge, they have to live together in a society. But this togetherness breeds difference and conflicts. Therefore, Allah sent the prophets and revealed the book to judge about that difference.

There are three defects in this interpretation:

First: It supposes that sociability and cooperation is the primary natural urge. But it has been explained that it is not so. The primary urge is to take advantage of others and use them for one's own benefit. It is only when a man finds out that others have the same design about him that he comes to a compromise with them, and this "give-and-take" results in cooperation. So this cooperation is based on compromise, not on any natural urge. The Qur'an also goes against that supposition, as has been explained earlier.

Second: The mere fact that man is "social by nature", does not justify sending the prophets and revealing the book, unless it is mentioned that this "natural sociability" leads to conflict and disturbance. In other words, this interpretation makes it necessary to read this verse in this way: "Mankind is but one people (but that oneness breeds conflict) so Allah sent the prophets ...'!. But the said interpreter does not accept that 'conflict' is implied in this sentence.

Third: This interpretation mentions only one conflict. But the verse clearly shows two conflicts - first, before the revelation of the book, when the differences were common to all people (so that it might judge between the people in that in which they had differed); and, second, after its revelation, which was confined to the religious scholars, and not common to all people (And none differed about it - i.e. about the book - but the very people who were given it... revolting among themselves.) Thus there were two differences, one was after receiving the knowledge and based on revolt, the other was not so.

Qur'an: so Allah sent the prophets as bearers of good tidings and as warners:

Ba'th literally means to revive, to awaken, to bring back to life. Its past tense, ba'atha  has been translated here as 'sent down', only to make the meaning clear; otherwise, 'sent down' is the translation of arsala not of ba'atha.

Why did Allah use here the word ba'atha (awakened, revived) here and not arsala (sent down)? The early period of mankind, which is being discussed in this sentence, was a period of quietness and inactivity. And it was more relevant to say that they were awakened and revived than that someone was sent to them.

Perhaps that is also the reason why those representatives of Allah are here referred to as prophets (nabiyyan) and not apostles (mursalin) It has been described in the first volume that the purpose of raising the prophets and revealing the books was to explain the truth to people, and to teach them the realities of their existence, making them aware of the fact that they have been created by their Lord, Allah Who has no colleague or partner in His divinity or power; and that they are to return to Him and then shall be resurrected and brought back to life on a great day; that presently they have halted in a midway station which has no more reality than a sport or play. Having realized this basic fact, they must keep it before their eyes in all situation and all their actions, always bearing *in mind where they have come from, where they are, and what is their destination.

This waking up to the realities of life is more appropriately described by the word nabiyyin (prophets) because naba means "one who has the news (naba)."

Allah sent the prophets: The authority and responsibility for sending the prophets is on Allah alone. It is only He Who sends them. It proves their sinlessness in receiving the revelation and explaining it to the people. (This topic. is described in detail at the end of this commentary).

The prophets were sent as beaters of good tidings and as warners. They brought the good news of the mercy of Allah and His pleasure and paradise for those who believe in Him and guard themselves against evil. And they gave the warning of the chastisement from Allah and His displeasure and Fire, to those who reject the truth and commit sins. The two aspects of prophethood - good tidings and. warnings - are the most effective ways of keeping an average person on right path and making the prophetic mission a success, although some righteous servants of Allah do good and desist from evil only for the sake of their Lord without thinking about any reward or punishment.

Quran: and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed: kitab is on the paradigm of fi'aland means 'the written'. The word generally refers to anything written by pen. But as the covenants and decrees are confirmed through writing, it is not infrequently used for compulsory and obligatory commands, and for every confirmed fact or idea which is irrefutable. And it has been used in this meaning in numerous verses of the Qur'an. The Qur'an itself is called the book (kitab) with this very meaning; otherwise, it is the talk of Allah.

It is said in the Qur'an: (It is) a "book" which We revealed to you, abounding in blessings... (38:29); Surely, prayer is (compulsory) on the believers (kitaban mawaquta), a timed ordinance. (4:103).

The words, in that in which they had differed show that the meaning is, "Mankind was but one people, then they different, so Allah sent the prophets ..."

The definite article "the" (al,) 'the book' (al-kitab) indicates either the genus of book (and, accordingly re­fer to all divine books revealed to the prophets) or a known (and implied) book. In later case, it would refer to the book of Nuh (a.s.), because Allah says in the Qur'an: He has prescribed for you of the religion what He enjoined upon Nuh and that which We have revealed unto you and that which We enjoined upon Ibrahim  and Musa and Isa... (42:13). This verse describes the grace and favor of Allah by saying that the shari'ah (Law) sent down to the Muslims combines in itself what was given piecemeal to the previous prophets and over and above it contains many new features revealed to the prophet of Islam. It means that the Law was given only to those great prophets who are named here: Nuh, Ibrahim, Musa, Isa and Muhammad (peace be on them all).

Now, the verse under discussion (He sent down with them the book...)clearly says that the shari'ah was given in written form. Look at these two verses together and you will see that:

First: Nuh (a.s.) was given a book containing the Law, and that book is surely referred to in this verse, He sent down with them the book either alone (if "the" is for a known and implied book) or with other divine books (if "the" denotes the genus of the book).

Second: The book of Nuh was the first divine book containing the shari'ah. Had there been any other such book before him it would have contained a Law to judge between the people, and Allah would have mentioned that shari'ah in verse (42:13).

Third: The period referred to in the sentence, Mankind was but one people was the era before the mission of Nuh (a.s.) and his book decided and judged between the people in their differences.

Qur'an: And none differed about it but the very people who were given it, after clear signs had come to them, revolting among themselves:

It has been explained that it refers to the difference about the matters of religion among the followers of the religion. As the religion is based on the nature of man as created by Allah (Then set your face uprightly for the (right) religion - the nature made by Allah in which He hag made men - 30:30), Allah attributed these differences to the revolt of the followers and the scholars of the religion.

The words - but the very people who were given it - indicate the origin of the religious differences about the meaning of the book. It does not say that every one who goes astray or follows a false religion is a rebel, although it is true that he has lost his way. Allah would not accept the excuses of a rebel; but He might accept the entreaties of those who were confused and could not find the right path. Allah says: The way (to blame) is only against those who do injustice to the people and revolt in the earth un­justly... (42:42); And others have confessed evil (one); may be Allah will turn to them (in mercy); surely Allah is Forgiving, Merciful... And others are made to wait Allah's command -whether He will chastise them or whether He will turn (in mercy), to them; And Allah is All-knowing, All-wise (9:102-106); Except the weakened ones from among the men and the women and the children who have not in their power the means nor do they find a way; so these, it may be, Allah will pardon them, and Allah is the Clement, Oft-forgiving (4:98-99)

Moreover, nature may go hand in hand with forgetfulness or doubt, but it cannot with revolt and intentional transgression. That is why the verse uses the words of revolt especially for those who knew the book and for whom the signs were made clear. Allah says: And (as to) those who disbelieve in and reject My signs, they are the inmates of the Fire, in. it they shall abide. (2:39)There are numerous verses of this meaning in the Qur'an; and in all of them the disbelief has been made conditional on the rejection of the signs of Allah and then it is followed by the threat of punishment.

In short, this sentence shows that the second differences began because of the rebellion of the scholars of the book, after they were given knowledge of it.

Qur'an: whereupon Allah guided, by His will, those who believed to the truth about which they differed. And Allah guides whom He pleases to the straight path:

the truth about which they differed explains the subjects of the differences and that it was the truth with which the book was sent down ("the book with the truth").

At this juncture, Allah guided the believers to the truth in both differences: differences in affairs of this life, and differences in the matters of religion. The guidance of the believers was by His will,because they could not make it binding upon Allah to guide them, for the simple reason that there is none to impose upon Him. It is only He Himself who takes upon Himself whatever He pleases. Therefore, the guidance was by His will; if He were not pleased, He would not have willed and would not have guided.

Accordingly, the sentence, And Allah guides whom He pleases to the straight path gives the reason of "by His will." He guided them because it is His discretion to guide whom He pleases, nobody can impose upon Him to guide this or to guide that. And He surely willed to guide the believers to the straight path.

Looking at the verses as a whole, we come to know the following:

First: The definition of religion: Religion is a way of life which contains the good of this world in a manner that ensures perfection of the next life - the life that is the real and eternal one near to Allah.

It means that the shari'ah must contain the necessary laws for this worldly life and one's livelihood.

Second: Originally religion was promulgated to remove natural differences; then it was perfected to remove both types of dif­ferences; then it was perfected to remove both types of differ­ence - the natural ones and the un-natural ones emanating from the rebellion of religious scholars.

Third: Religion goes on perfecting itself until its laws cover all the possible needs and eventualities of life. When it reaches that stage of perfection it is finalized and no other religion comes after it. Conversely, if a religion is the final one, it must be comprehensive enough to cover 0 eventualities and fulfill all the needs of life. Allah said: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophet... (33:40); and We revealed unto you the book, explaining clearly everything... (16:89); and most surely it is a mighty book; falsehood shall not come to it from before it nor from? behind it... (41:41-42).

Fourth: Every succeeding shari'ah was more perfect than the preceding one.

Fifth: Why were the prophets sent and the books revealed? In other words, what was the reason for the prophetic mission? Man, by his nature, develops towards differences in matters of life, as much as he progresses towards social cooperation. As it is nature itself which leads to differences, it is incapable of removing them. How can it repel a thing when it is forcefully pulling it towards itself? Therefore, Allah took it upon Himself to remove that conflict; and He sent the prophets with the laws to lead men to their perfection - real perfection which is a part of their creation. Allah says: Our Lord is He Who gave to everything its creation, then guided it (to its goal.) (20:50) It shows that Allah completes the creation of everything and guides it to its perfection. The creation of man is completed when he is guided to his perfection in both lives. Also He says: All do We aid - these as well as those - out of the bounty of your Lord; and the bounty of your Lord is not confined. (17:20). It means that Allah aids out of His bounty everyone who is in need of His aid in his life and existence; He gives him what he deserves. His bounty is neither confined nor limited, so far as Allah is concerned. If there is any limitation, it is from man's side, not from his Creator's.

Obviously, man cannot perfect himself, because it is his own nature which is the case of this defect. As it is nature which leads to the conflict, and as that nature is unable to mend what it has damaged, the reform (if there is to be any) must come from somewhere outside nature - it must come from the Creator; and it came in the form of prophethood guided by divine revelation. The sending of the 'prophets for this reform and removal of conflict has been given the name of ba'th (awakening, revival, and never has this verb been attributed, in the Qur'an, to anyone except Allah, although the prophetic calls, like everything else, have some connection with their place and time.

Prophethood is a divine (say, if you will, unseen) condition which has the same relation to general human perception and activity as wakefulness has to sleep. The prophet receives the knowledge by which the conflicts and differences of human life can be removed. This perception received from the unseen is called, in the language of the Qur'anic 'revelation'; and the quality and condition of receiving that revelation is called 'prophethood'. Therefore, the reason for initiating the prophetic mission rests on the following factors:

(1) Human nature leads man to social cooperation;

(2) At the same time it creates friction and conflict;

(3) Nature itself cannot remove that conflict;

(4) Therefore, a force outside of nature, should intervene to remove that conflict;

(5) Allah completes creation and in His mercy, has taken it upon Himself to guide everything to its perfection; As a result of that undertaking, He sent prophets and revealed to them the book to reform human society. All these factors are proved by reason and experience.

Never has man desisted from exploiting others to his advantage; never has that exploitation, after action and reaction, failed to created a society; never has any societybeen free from conflict; never has that conflict been removed without social laws; and never has human wisdom been able to make such laws which could cut away all the roots of conflict. Look at the present world. See the chaos in human society, the degradation of moral values, the never-ending chain of wars,

the destruction of crops and cattle, the fighting which exterminate millions and millions of people, the autocracies, the subjugation of nations, the abasing of the human spirit, the usurping of lives and property; you will find all these and much more. And it is happening in this, the twentieth century, the century of civilization, the age of progress, the era of culture and science.  What could have been the situation in the old day - the age of ignorance and darkness?

That the teaching and training of religion, emanating from the prophets and revelation, have the ability to eradicate this conflict is proved by reason and experience.

Reason: Religion calls people to real knowledge, high ethics, and noble deeds. Humanity can reach the highest peak of perfection by following such teachings.

Experience: Islam has proved it during the short period when it had control over Muslim society, as will be explained, God willing, in a proper place.

Sixth: The religion, which has been sent as the last of all religions, proves that humanity has reached the final stage of its completion and perfection. That is why the Qur'an has decreed that prophethood has come to its end with Muhammad (s.a.w.). His religion will never be abrogated, and his shari'ah will remain in force till the end of the world. It means that human perfection, individual as well as collective, shall always, remain within the limits of the laws ordained by Islam. There ran never arise a situation for which Islam has no guidance.

It is a prophecy of the Qur'an confirmed by the history of humanity in the last fourteen centuries. Mankind has, in this period, progressed tremendously, and reached unimaginable heights in the field of the material and physical sciences. Unfortunately, the same cannot be said about his ethics and morality. It has not progressed even one step since that time. Rather, it could be claimed that in this respect it has taken many steps backwards. Thus humanity has not progressed as a whole. It is a lop-sided development. Man has strengthened his body, neglecting his soul, which has become weaker.

It is clear from above that the laws of Islam have as much relevance in this era as they had fourteen centuries ago. And they will not loose their relevancy even in the future.

Some people say: The laws of religion were made for the reform of man and the good of society. If society changes, and climbs further towards the summit of perfection, religion and its law also must change, to stay in step with the changing society. It is no secret that the difference between this age and that when the Qur'an came down and Islamic laws were promulgated is far greater than the difference between the times of Musa and 'Isa (a.s.) and that of the Prophet of Islam. This vast difference demands the abrogation of the laws of Islam, so that other laws, more appropriate to a modem progressive society, can be ordained.

Reply: Religion does not aim only at the material and physical perfection of man. It looks at the human being as a whole, and seeks to make him perfect both physically and spiritually, so that he may attain both material and spiritual bliss. Its deal is the social man who is perfect from the above-mentioned point of view, not a social man who might be perfect in technology and politics but bankrupt in other aspects of humanity. These people looked at societies based on materialism. Matter is always in change, climbing up the ladder of perfection, and the same is true of materialistic societies. These people thought that a society based on religion would also always be subject to change and abrogation. But they over-looked the fundamental difference between the two societies. They forgot that Islam does not aim at a lop-sided development of man; instead, it seeks well-balanced development, where man becomes perfect as a whole, both in body and soul. Before demanding the abrogation of Islam, they should produce an individual or a society which combines religious tenets and material progress. Then they should say what defi­ciency has been left therein which should be completed by a new shari'ah, or what weakness is there which needs a new law. Unless and until they produce such a society to point to the supposed defects, they have no justification in claiming that Islam should be abrogated.

Seventh: The prophets (peace be on them all) were sinless and protected from error and sin.

Traditions

al-Baqir (a.s.) said: 'The men before Nuh, were one people, on the creation of Allah, neither rightly guided nor gone astray, then Allah raised the prophets." [Majma'u '-bayan]

There is a tradition from as-Sadiq (a.s.) that he said about this verse: And it was before Nuh. He was asked whether they were on the right path. He said: "Rather they were astray. When Adam and his good children died, his successor, Shith, was unable to expound the religion of Allah which was followed by Adam and his good children. It was so because Qabil had threatened to kill him as had killed his brother, H5bil, Therefore, Shith lived among them in fear, keeping his religion secret. Their straying increased day by -day -until nobody remained with them on the earth except those who had already passed away. And the succes­sor (of Adam) settled in an island to worship Allah. Then Allah decided to raise the apostles. And if these ignorant ones were asked they would say that He (Allah) had finished the matter;' but they are liars; verily it is thing a bout which Allah decrees every year." Then the Imam recited: Therein every wise affair 'is made distinct. (44:4). (Then he said:) "So Allah decrees what should happen during the year, hardship or abundance or rain or other such things." The narrator asked whether before the pro­phet they had gone astray or were on the right path. The Imam said: "They were not on guidance. They were on the creation of Allah upon which they were created. There is no change in the creation of Allah. And they were not to be guided until Allah guided them. Do you not hear the words of Ibrahim, Had not my Lord guided me, I would certainly have been of the erring people. (6:77) i.e., forgetful of the covenant." [al 'Ayyashi]

The author says: The words, They were not on guidance. They were on creation of Allah, explain the words they were astray which have been used in the beginning of the tradition. It means that they were not guided in detail to the divine knowledge, but had its rudimentary knowledge. And such a guidance may be termed straying in the meaning of ignorance of details. The first tradition, quoted from Majma u'l-bayan, mentions it in these words: "on the creation of Allah, neither rightly guided nor gone astray."

The last words of this tradition, "forgetful of the covenant" also explain the straying mentioned earlier. Guidance is the remembrance of the covenant in its reality (as is the case with the perfect believers), or the carrying on like those who remember the covenant, even if one oneself does not remember it in reality (as is the case of most of the believers); and giving the name of guidance to this second group is only because of the mercy of Allah.

Hisham ibn al-Hakam narrates that an atheist came to Abu Abdullah (a.s.), and asked him, "From where did you prove the prophets and apostles?" The Imam said: '"When we proved that there is a Creator and Maker who is elevated above us and above all the created things, and that that Creator is wise, and that it is not possible for His creatures to see Him or touch Him; and that He cannot live with them nor they with Him, and He cannot have discussion with them nor they argue with Him; then it is proved that He must have in His creation some envoys to guide the people to their advantage and interest and to that on which depends their existence and the neglect of which brings their destruction. Thus it is proved that there should be some people to enjoin (good) and forbid (evil) on behalf of the (Creator who is) wise and Cognizant of His creation. It all proves that He has his interpreters, and they are the prophets, His chosen ones from among His creation, wise, well-trained in erudition, sent (to the people) with that (wisdom); not like the people in their conditions though they are like them in physique and the make-up of the body; supported by the Wise, the All-knowing with wisdom and proofs - and arguments and evidence, like raising up the dead and healing the blind and the leper. So, the earth of Allah cannot remain empty from a proof (of Allah) with whom should be a sign to show that he is truthful in his words, and it is essential for him to be on justice." [at-Tawhid]

The author says: Evidently, this tradition contains three proofs about three subjects of prophethood:

First: A reason to prove the necessity of prophethood in general. On deep consideration you will find it in conformity with what we have inferred from the verse under discussion.

Second: The proof that it is necessary that the prophet be supported with miracles. It conforms with what we said about miracles under the verse (2:23) And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it...

Third: The proof that there should always be a representative of Allah on this earth, be he a prophet or an Imam. And we shall explain this, God willing, in a suitable place.

There is a tradition narrated by 'Utbah al-Laythi from Abu Dharr (May Allah have mercy on him) that he said: I said: 'O Messenger of Allah! How many prophets were there?' The Prophet said: 'One hundred and twenty-four thousand.' I said: 'How many of them were apostles He said: 'Three hundred and thirteen, a large crowd!' I said: 'Who was first of the prophets?' He said: 'Adam' I said: 'Was he an apostle from among the prophets?' He said: 'Yes. Allah made him by His hand (power) and breathed into him of His spirit.' Then the Prophet (s.a.w.) said: 'O Abu Dharr! Four of the prophets were Syrians: Adam, Shith, Ukhnukh i.e. Idris (and he was the first to write with the pen) and Nuh; and four of them were Arabs: Hud, Salih, Shu'ayb and your prophet, Muhammad (s.a.w.); and the first prophet among the children of Israel was Musa, and the last of them was Isa and (between them were) six hundred prophets.' I said: '0 Messenger of Allah! How many books were sent down by Allah?' He said: 'One hundred and four books. Allah sent down fifty books unto Shith, and thirty books unto Idris, and twenty books unto Ibrahim, and He sent down the Torah, and the Injil, and that Zabur, and al-Furqan.'" [al-Khisal and Ma'ani al-akhbar]

The author says: This tradition, and especially its first part describing the number of the prophets and the apostles, is famous, and it has been narrated by Shi'ahs and Sunnis in their books. And as-Saqud has narrated a tradition of the same meaning in al-Khisal and al-Amali, from ar-Rida (a.s.) through his forefathers from the Prophet; and (another tradition) from Zayd ibn 'Ali through his father and grandfather from 'Ali (a.s.); and similar traditions have been reported by Ibn Qawlawayh in Kamilu 'z-ziyarah and by as-Sayyid in al-lqbdl from as-Sajjad (a.s.) and in al-Basair from al-Baqir (a.s.).

There is a tradition from al-Baqir (a.s.) about the words of Allah: and he was an apostle, a prophet (19:51), that he said: "The prophet is the one who sees in his dream and hears the voice but does not see the angel; and the apostle is the one who hears the voice, and does not see in dreams, and sees the angel." [al-Kafi]

The author says: There are other traditions with this meaning. Possibly, their meaning may be inferred from such verses as, therefore, send Thou to Harun. (26:13) This tradition does not say that the apostle means the one to whom the angel of revelation is sent. It simply says that prophethood and apostleship are two ranks, the specialty of the one is seeing in the dream, and of the other is seeing the angel of revelation. Sometimes, both ranks are combined in one person, then the two specialties are found together; and sometimes prophethood is found without apostleship. Therefore, apostleship is more particular than prophethood, in practice, but not in meaning. See for example, the tradition of Abu Dharr, mentioned above, in which he asks, "how many of the prophets were apostles?"

Therefore, it is clear that every apostle is a prophet but not vice versa. This clear explanation provides the answer to the mis­understanding of some people who say that the Holy Prophet of Islam was not the last apostle, though ht was the last prophet. Their "argument" is as follows:

Allah says: but he (i.e. Muhammad) is the Apostle of Allah and the last of the prophets. (33:40)The verse says that he was the last of the prophets, but does not say that he was the last of the apostles."

Reply: Prophethood is, in fact, more general and comprehen­sive than apostleship. When a general item is negated its particular groups are automatically negated.

And so far as the traditions are concerned they have never said that apostleship can be found without prophethood. As you have seen they clearly say that all apostles were prophets, but not all prophets were apostles:

Abu 'I-Hasan ar-Rida (a.s.) said: The ulu 'l-azm prophets were given this name because they were people of firm determination and (brought a new) law. It was like this: Every prophet coming after Nuh was on his shari'ah and his way, and followed his (Nuh) book upto the time of Ibrahim, the friend (of Allah). And every prophet from the time of Ibrahim was on the sharrah of Ibrahim and his way and followed his book upto the time of Musa. And every prophet from the time of Musa was on the shari'ah of Musa and his way and followed his book upto the time of 'Isa. And every prophet who was in the time of 'Isa and after him, was on the shari'ah of 'Isa and his way and followed his book upto the time of our prophet, Muhammad (s.a.w.). So, these five are ulu'l-azm, and they are the best of the prophets and apostles (peace be on them all). And the shari'ah of Muhammad will not be abrogated till the Day of Resurrection. Therefore, anyone who makes a claim to prophethood after him or to bringing a book after the Qur'an, his blood is allowed (i.e. it is allowed to kill him) to anyone who hears this (claim) from him." ['Uy-unu'l-akhbar]

The author says: A tradition of similar meaning is reported from as-Saqid (a.s.) in Qisasu'l anbiya

About the verse: Therefore, bear up patiently as did the apostles endowed with fortitude bear up with patience, that the apostles referred to here are Nuh, Ibrahim, Musa and 'Isa (peace be on them all). And the meaning of "endowed with fortitude" is that they were the first of all prophets in believing in Allah, and they believed in every prophet who was before them or came after them; and they were determined to remain patient even when they were rejected (by their people) and tormented. [at-Tafsir, al ­Qummi]

The author says: It has been narrated by Sunni chains from Ibn 'Abbas and Qatadah that the prophets endowed with patience were five: Nuh, Ibrahim, Musa, 'Isa and Muhammad (s.a.w.). It is the same as narrated in the traditions of Ahlu l-bayt. There are other views attributed to some Sunni scholars. One said that they were six: Nuh, Ibrahim, Ishaq, Ya'qub, Yusef and Ayyub. Another said that they were the prophets who were given the order to fight in the way of Allah, and thus waged war. Some one said that they were four: Ibrahim, Nuh, Hud, and the fourth was Muhammad (s.a.w.). But all these sayings are without any proof.

There is a tradition narrated by ath-Thumali from al-Baqir (a.s.), that he said: "The prophets between Adam and Nuh were concealed, and that is why they were not mentioned in the Qur'an nor were they named therein as were named those prophets who declared themselves (before their people)." [al-'Ayyashi]

The author says: This meaning has been narrated from the Imams of Ahlu l-bayt by numerous chains.

Tafsir of as-Safi quotes from Majmu'u l-bayan a tradition of 'Ali (a.s.) that Allah raised a black prophet whose story He did not reveal to us.

In the first of Nahju'l-balaghah Ali (a.s.) says, mentioning Adam (a.s.):

"Then (Allah) sent him down to the place of trial and procreation of progeny. And from his progeny Allah chose prophets and took their pledge for (His) revelation and for carrying (His) message as their trust. In the course of time, many people changed the covenant which Allah had made with them; thus they ignored His right, and took partners along with Him. And Satan turned them away from knowing Him and cut them off from His worship. Then Allah raised among them His apostles, and sent to them His prophets one after another, to exhort the people to fulfill the covenant of His creation; and to remind them of His bounties which were forgotten; and to argue with them by communicating (to them revelation), and to bring out for them the buried (treasures of) wisdom, and to show the signs of His omnipotence: namely, the roof (i.e. sky) which is raised over them, and the floor (i.e. earth) which is placed beneath them, and the means of livelihood that sustain them, and the deaths that make them die, and the ailments that turn them old, and the happenings that successively betake them. And Allah never allowed His creation to remain without a prophet sent (by Him), or a book sent down (from Him), or a binding proof, or a laid-down highway - the apostles who were not discouraged by the smallness of their (followers') number or largeness of their rejecters. Among them was a predecessor who was told the name of his follower, or a follower introduced by his predecessor. In this way, ages passed by, and the times rolled on, and the fathers passed away while the sons took their place, till Allah raised Muhammad in fulfillment of His promise and to finalize His prophethood."

The author says: "In fulfillment of His promise" refers to the promise made by Allah to sending His Apostle, Muhammad; and good tiding of him were brought by 'Isa and other prophets (peace be on them), as Allah says: And the word of your Lord has been accomplished truly and justly... (6:115)

There is a tradition narrated by 'Abdullah ibn al-Walid from as-Sadiq (a.s.) that he said: "Allah said about Musa: And We wrote for him in the tablets admonition from everything... (7:145)So, we know that He did not write for Musa everything (but only a portion 'from everything'). And He said quoting 'Isa: so that I may make clear to you part of what you differ in... (43:63). And He said to Muhammad (s.a.w.): ...and (will) bring you as a witness against these; and We revealed the Book to you explaining clearly everything... (16:89)" [al-Ayyashi]

The author says: The same meaning has been narrated in Basa'iru 'd-darajat from 'Abdullah ibn al-Walid by two chains.

The words of the Imam, "Allah said about Musa... " point out that the words of Allah, in the tablets... from every thing explain the immediately following words about the Torah, and clear explanation of all things. If Allah had meant a comprehensive description of every thing, He would not have said, from everything - which refers only to a portion, not to the whole. This "from" shows that the "explanation of everything" means only a partial, not a comprehensive, explanation of everything.

Qur'anic Guidance About the Reality of Man and the History of Mankind

Mankind, having been created with a natural urge to remain together and cooperate with each other, were in the beginning one single group. Then occurred differences about the acquisition of the necessities of life. These differences could only be settled by creating laws to give each one his right and to make his respect the rights of others. Allah has ordained the law and sent it down as religion, accompanied by good tidings of reward for those who obey and a warning of punishment for the offenders. This religion was made perfect by the institution of worship. All this was accomplished by sending the prophets and the apostles.

After that, people differed again - this time about the knowledge of religion, or about matters concerning the beginning and end of mankind. Thus, religious unity was disrupted and various groups appeared on the scene, and their differences contaminated the other aspects of life.

These second differences only occurred because of the revolt of the very people who were given the book, after the fundamentals and characteristics of religion had been fully explained to them and the proof of Allah had been completed for them.

It is clear that they were two differences: first, the difference about worldly gains, which was but natural; second, the difference between matters of religion which was based, not on nature but on the revolt of mischief-makers. Then Allah guided the believers to the truth about which they differed; and this guidance was done by his Will; and Allah guides whomsoever He pleases to the straight path.

The divine religion is the only means of happiness and felicity for the human species, and it keeps life in order. It creates a balance between various human instincts and urges, and keeps them on the middle path, preventing them from going towards either extreme. Thus, there appears the best system and the highest discipline in the human life both of this world and of the Hereafter, the material as well as the spiritual.

This is the outline of the social and religious history of human beings, as given in this verse. The details may be seen in various verses throughout the Qur'an.

How Mankind Came Into Being

It appears from various verses, found in various places in the Qur'an, that mankind did not develop from any other species - neither from any animal nor from any plant. It is a species which was created by Allah directly from the earth. There was a time when the sky existed with the things of the earth; but there was no man. Then Allah created a couple, male and female, of this species and all present human beings are descended from that couple. Allah says: O men! Surely we created you of a male and female, and made you into tribes and families so that you may recognize each other... (49:13);and He says: He it is who created you from a single being and of the same (kind) did he make his mate. (7:189); again he says: as the likeness of Adam; He created him from dust... (3:59).

The theory of scientists that one species changed into another, and that homo sapiens developed from some kind of ape or, going further back, originated from some water animal, is just a hypothesis. A hypothesis is not a definite fact; it is just a supposition made as a basis for reasoning, or as a starting point for academic investigation. There is no harm in treating it as a reality or as a possibility, because its only function is to provide a basis for scientific research, and to find out whether it can explain the causes and effects of a given matter. It has no more value than that. We discuss this subject fully under the verse (3:59), Surely the likeness of 'Isa is with Allah as the likeness of Adam; He created him from dust, then said to him 'Be' and he became.

His Composition of Soul and Body

When Allah created this species, He created it composed of two parts; a material substance, the body, and a non-material one, the soul or spirit. Man's body and soul remain together during his life in this world; then the body dies, the living soul departs and thus man returns to his Creator. Allah says: And certainly We created man of an extract of clay, then We made him sperm, in a firm resting place, then We made the sperm a clot, the We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We did grow it into another creation, so Blessed by Allah, the best of the creators. Then after that, you will most surely die; then surely on the Day of Resurrection you shall be raised. (23:12-16)(See it what stage Allah says did grow it into another creation. The same meaning is found in the verse, So when I have made him complete and breathed into him of My spirit, then fall down making obedience to him (38:72). Then we come to the words of Allah, where he describes the creation of man goes on to say: And they said: What! When we have become lost in the earth, shall we (even) then be returned into a new creation? Nay! They are disbelievers in the meeting of their Lord. Say: The angel of death, who is given charge of you, shall cause you to die then to your Lord you shall be brought back (32:10 -11).

In this verse, Allah first mentions the 'argument' of the unbelievers that there was no possibility of being raised to life again because all the limbs and organs of the body disintegrated and turned to dust after death. Then comes the reply that the angel of death causes them to die and fully takes hold of them; they are something different from the mere body; the bodies are lost in the earth but "they" i.e. their souls, are neither lost, disintegrated nor dead.

We shall explain in a proper place the teaching of the Qur'an about the soul of man.

His Perception and Connection with Other Things

Allah made man and gave him perception, and created in him hearing, sight and the heart (wisdom). He has been given the quality of mind which is known as intelligence and thinking-power. By those difficulties, he looks at the present, finds out about the past and surmises about the future; he has a sort of comprehensive knowledge of the things around him. Allah says (Allah) taught man what he know not (96:5); And Allah brought you forth from the wombs of your mothers, you did not know anything, and He gave your hearing and sight and the hearts (wisdom) so that you may give thanks (16:78); And he taught Adam all the names... (2:31).

Allah has given him such faculties so that he can establish relation and connection with all things and can derive benefit from all of them; he can establish that connection either directly or through instruments and machines, the aim all the time being to use them to his own advantage. Look at the innumerable discoveries and inventions, and you will know how Allah has made everything subservient to man. For example, He says: He it is who created you from all that is in earth (2:29); And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself (45:13).

His Practical Knowledge

The two faculties - intelligence and the ability to exploit other things - produced a third wonderful facility: to find out new avenues of knowledge and perception, so as to use them in his exploitation of other things to his advantage.

Suppose you were looking at this species of homo sapiens for the first time. You would be overwhelmingly astonished to see how each member of this species used an unlimited amount of knowledge and ideas to make his life comfortable. That knowledge and those ideas were acquired, analyzed, compared and developed either through the five senses, which provided knowledge of the external world, or through the five faculties of the mind, or through the power of thought, using and reusing the knowledge acquired by those senses.

Then if your were to look at that knowledge and perception, you would find that they could easily be divided into two groups. First, the knowledge which had no direct bearing on man's own actions. For example, the perceiving of the earth, the sky, men, horses, etc. or that four was an even number, or that water was a liquid. Such precepts are acquired by man's reaction to the world outside his own being. To acquire those precepts, man does not have to have any intention or action on his own part; they are just information of the outside world for which he is not obliged to do anything.

The second group is opposite to the first one. You will hear him saying: This is good; that is bad; this should be done; that must be avoided; justice is good; injustice is evil. Then, also, you might find him thinking about the ideas of ruling and subjection; of membership and slavery. Such thoughts and precepts have a direct bearing on his actions and activities. All his intentional actions depend on those precepts and knowledge. And, unlike the first group, these precepts do not originate outside his being; they are formed in his mind either involuntarily, by his instinct, or voluntarily, through his own thinking, or feeling. For example, he has a system for digestion and nourishment and another for reproduction. These systems are governed by some inner motivating forces, which make him desire what helps in these functions and dislike what hinders him in pursuit of those pleasures. This inner reaction creates in him such emotions and feelings as love, hate, inclination and desire.

These emotions and feelings compel him to think about what is good and what is bad, what is desirable and what is undesirable, what compulsory, and what permissible, etc. Then taking such ideas as a base, he decides his course of action and uses the things around him accordingly.

It is clear from the above that those ideas, morals or ethics (whatever you call them) have no value unless and until they are acted upon. As mere ideas they are worthless. Therefore, we may call them practical knowledge.

As mentioned above, Allah inspired man with these morals to prepare him for action and make him ready to exploit the hidden forces of the world: "in order that Allah might bring about a matter which was to be done". Allah says: Our Lord is He gave everything to its creation, then guided it (to its goal.)(20:50); Glorify the name of your Lord, the Most High, Who created, then made complete, and who made (things) according to a measure, then guided (them to their goal.) (87:1-3). The guidance, mentioned in these verses, is the general guidance bestowed on every creature, sentient as well as insentient, to lead it to the perfection of its being, and to encourage it to act for its own protection and maintenance.

Allah says, especially about the man: And (I swear by) the soul as it is made perfect, and He inspired unto it (about) its vices and its piety. (91:7-8). It shows that man knows about vice and virtue through a divine inspiration which is implanted in his nature. These two precepts - 'should do' and 'should not do' - have no existence outside his mind; and perhaps that is why Allah used the pronoun "Its" (i.e. soul's) about vices and piety.

Also, Allah says: And this life of the world is nothing but a vain sport and play; and surely the abode of the Hereafter is certainly the life, if they but know (29:64). Sport or play is in the attitude of the mind. If the same action were done as a responsibility or as a job, it would loose its charm. Likewise, the aspect of this life - prestige , riches, progress, backwardness, mastership, servitude - are only in the mind of man. These aspects do not exist outside the mind. For example, we say, 'a man who is president' or 'a cloth which is possessed'. Now 'a man' and 'a cloth' are the things which exist outside the mind of the speaker; but that man's 'presidency' and that cloth's being 'possessed' are not so. These aspects are in the mind only.

His Exploitation of Other Things

To make a long story short, one of these ideas is the belief that men must take all necessary steps to preserve his own life; and because of this belief he makes use of all the materials available to him. He exploits matter to fulfill his needs - the knife to cut, the needle to sew, pots to keep water, ladders to climb and innumerable such tools and machines for their benefit.

Likewise, he uses plants and vegetables for food, clothing, housing, etc. And subjugates animals to support his own existence; and takes advantage of their meat, blood, hide; hair, wool, tusks, horns, excrement, milk, bones and other such things. He benefits not only from the parts of their bodies, but also from their actions, as he rides a horse or uses the oxen for pulling carts and ploughs.

Man's exploitation does not end here. He goes further and exploits his own kind, subjugating other human beings, or taking advantage of them in other manners, as much as he can.

Man is Social by Nature

But man found, to his chagrin, that other men in their turn wanted to subjugate him in the same way as he was thinking about them. The result was a mutual understanding that they would take advantage of him as much as he benefited from them. The "give-and-take" prompted men to live in society and to cooperate with each other in their affairs. It necessitated the safeguarding of the rights of every member of that society to keep a balance between their rights and their duties. This is called social justice.

Society and social justice were founded on the unavoidable compulsion of the above-mentioned situation. Had it not been for that compulsion, man would not have agreed to it at all. This is the reality behind the claim that man is social by nature and that he follows the dictates of social justice! The fact is that this sociability and social justice came into being under the compulsion of the mutual tendency to exploit each other.

That is why whenever a man acquired power over his fellows, the dictates of social justice are forgotten; and the mighty one ignores the rights of the weaker ones. It is as much true in the case of individuals as in that of nations and states; and this has been going on from the early history of mankind until the present, which is called the age of civilization and freedom!

This has been hinted in the verses: Surely he (i.e. man) is unjust, ignorant (33:72); Surely man is created avaricious (70:19); Surely man is very unjust, very ungrateful (14:34); Nay! Verily man is wont to rebel as he sees himself free from want (96:6-7).

His social justice being the primary urge of his nature, most of society would have been overwhelmingly just and equitable. But what we see is always opposite to that. Always the demonstration of 'might is right' comes in front of our eyes; powerful ones coerce weaker ones into subjugation; victors humiliate the vanquished, and exploit them for their own advantage.

Difference among Human Beings

So there is the natural instinct to take advantage of others. Then there are the necessary differences among individuals in bodily physique, in habitat, habits, character and things like that, in their turn create a difference in strength; some become stronger, others weaker. At this stage, the stronger men start ignoring the dictates of social justice and they no longer pay attention to the common weal of the society. The mighty one exploits the weaker one and gives him little in exchange; the victor takes advantage of the vanquished without giving him any benefit in return. The weak person makes it up by deception and trickery, always waiting for a chance to get the upper hand. And as soon as he gets the chance he avenges himself with a most severe repr'Isal.

Thus the difference leads to chaos, disorder and disturbance. Humanity comes near to extinction, and the happiness and felicity depart from society. It is this aspect to which the verse under discussion as well as some other verses refer: And men were naught but a single people, then they differed (10:19); and they shall continue to differ except those on whom your Lord has mercy (11:118-119).

This disunity and difference was bound to occur in society. As has already been mentioned, men were different in the build of their bodies and the bent of their minds. Of course, they were all human beings and to a certain extent their activities and thinking were similar. But at the same time, their feelings, character and condition were different from each other. That resulted in a difference in their ambitions, sins and goals of life, which in its turn motivated them to different types of actions, and finally led to the disruption of the social system.

The disruption and disturbance made it necessary to legislate such comprehensive and fundamental laws as could remove that disturbance, difference and d'Isagreement by, giving each one his due right. Also, it was essential t make people obey those laws.

Nowadays, societies use one of two methods to enforce the law:

1. Compelling the people to obey laws (which are legislated to make all people share in the means of livelihood and to give everyone what could take him to the perfection of his life) and discarding religious tenets like belief in God and higher moral values. Faith in God is completely eradicated, and morality is made to follow the trends of society. Whatever is liked by a sizable section of the community is accepted as virtue. One day chastity is held in high regard, the next day it is ridiculed and debauchery becomes the norm of the time. One day, truth is respected, the next day falsity is glorified. One day trustworthiness, and the next day embezzlement and so on.

2. Making people obey laws by character-building and by training them to respect the laws - but after removing religion and religious teachings from the training programs.

The first method uses the sheer force of the rulers, the second, combines force with moral teaching. Apart from the rot that sets into society as a result, both methods are based on ignorance and negate the reality of human existence. Man is created by Allah; his existence depends on his Master; he came from Allah and to him he will return. On his departure from this world his life will continue in the next world forever and ever without disruption. But the quality of the next life will depend on upon this life - how he behaved here, how he maintained the relation with his Creator, and which characteristics he developed and which qualities he acquired. If a man builds his life here on the foundation of the rejection of the divinity, he will surely destroy his "self" and ruin his next life.

Let us take the example of a caravan. The company of the travelers start for a far away place with sufficient provision for the journey. They camp in a caravanserai for a while, no sooner are they lodged for the night then they start quarreling among themselves. They do not stop at any misdeed; they fight with each other, murder and defame one another, plunder belongings and commit many other atrocities. Then appalled by the carnage, they sit together to find a way to save their lives and property. Someone says: "Let us jointly use, and benefit from, all these provisions, and allow every individual a right to enjoy them according to his service to the group. We have nowhere to go from this place. Anyone opposing this scheme will be severely punished." Another person says: "Let's make a law to remove the difference; each of us shall concentrate on his building his character, we must behave with kindness towards our companions, we should not deviate from the path of love, gallantry and nobility. Therefore, we should jointly enjoy the provisions which we have. After all, the provisions are for our own use in this very place."

There is no need to point out that both advisers are mistaken. They forget that the whole caravan is still on its way; and that the traveler in all conditions and at all times, should remember his final destination and manage the affairs of his journey with only one goal in view: "What is the best way of his reaching home?" If he forgets this fundamental truth, there will be nothing left for him but becoming lost in the wilderness, and d'Isaster and death.

A sensible adviser would have advised them with these words: "Use these provisions according to what you need of tonight; save the rest for other stopping places on the way; because your final destination is still very far and you must think to save some of the provisions for use after reaching home."

Religion removes the Difference

This is why Allah created laws, basing them on the belief of the oneness of Allah, on true faith, on fine character and good deeds. In other words, these laws were made to teach people the reality of life, from the beginning up to its final destination; to make them realize that this life should be spent keeping the next life in view, and that this short life is but a preparation for the next one which will last forever and ever.

It is clear that it is only divine law which is based on knowledge. No other law was ever built on that foundation. Allah says: Judgment is not but Allah's; He has commanded that you worship not but Him; this is the right religion, but most people do not know. (12:40) And He says in the verse under discussion: So Allah sent the prophets as bearers of good tidings and as warners and he sent down with them the book with the truth, so that it might judge between the people in that in which they had differed. Here the sending of the prophets to bring good tiding and to warn has been joined with sending down the book which contains the laws and rules, so as to remove their differences.

Another verse says: And they say: "There is nothing but our life in this world; we die and live and destroys us but time"; and they have no knowledge of that, they only conjecture (45:24). This instance of theirs was not only to refute belief in the hereafter; its real motive was to wriggle out from the responsibilities which result from that belief. Reason says that if you believe in the life hereafter, you must make this life subservient to that one; you must worship the Creator and obey the laws ordained by Him which will guide you in all the spheres of life: worship, social dealings, and the penal law. In short, belief in the hereafter makes it obligatory to follow the dictates of religion, to always keep the improvement of the next life in view. That was the reason why the unbelievers rejected that belief and based their social norms on the assumption that there was nothing beyond life in this world.

Again Allah says: they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all. Therefore , turn aside from him who turns his back upon Our reminder and does not desire anything but the life of this world. That is the (last) reach of their knowledge... (53:28-30). In this verse Allah makes it clear that they base their lives on conjecture and ignorance, while Allah invites them to the Abode of Peace and His religion is based on truth and knowledge, and which the prophet calls them towards what gives them life. Allah says, O you who believe! Answer (the call of) Allah and the Apostle when he calls you to that which gives you life... (8:24). Life which is mentioned in this verse has been explained in the following verses:

Is he who was dead when we raised him to life and made for him a light by which he walks among the people, like unto him whose similitude is that of one in utter darkness whence he cannot forth? (6:122)

Is then he who knows that what has been sent down to you from your Lord is the truth, like unto him who is blind? Only those possessed of understanding shall bear in mind. (13:19)

Say this is may way. I invite (you) unto Allah; with clear sight (are) I and he who follows me; and glory be to Allah, and I am not of polytheists. (12:108)

Say are those who know and those who do not know alike? Only those possessed of understanding shall bear in mind. (39.9)

...an Apostle from among themselves who shall recite to them they communications and teach them the Book and the wisdom, and purify them... (2:129)

There are many verses like these in the Qur'an extolling the virtues of understanding, calling people to acquire knowledge and follow the path of wisdom. It attaches so much importance to knowledge that has named the pre-Islamic days "the period of ignorance".

With this background, you will realize how unjust is the claim that religion is based on blind faith and ignorance, and is opposed to knowledge and learning.

This allegation was laid by some scientists. They spent their time in natural and social sciences and they did not find in these physical sciences anything which could prove anything metaphysical. And they thought that the "non-existence of proof" is a "proof on non-existence". It is obvious that they were mistaken in that conjecture. Going further, they looked at some myths which some entranced interests had imposed on the masses in their countries, claiming that it was religion, and which in fact was nothing but polytheism - and Allah and His Apostle repudiate the polytheists. Then they had the preaching of priests exhorting the public to accept, without any questioning, the dogma and tenets of that mythical religion.

All these factors led them to declare that religion was against knowledge. But the true religion is too great to encourage ignorance or blind faith, or to exhort to act without understanding. The true religion never uttered a word without proper guidance or without an illuminating book. And who is more unjust that the one who forgets a lie against Allah or gives the lie to the truth when it has come to him? (29:68)

Difference in Religion Itself

Allah informs us in this verse that differences and disunity in the affairs of society and worldly life were removes for the first time by religion. If there are any laws which are apparently non-religious, they too are based on that first religious teaching.

Then Allah informs us that later on there occurred differences in the religion itself. These differences were created by the followers of the religion, who were given the clear book and who possessed knowledge of it. It happened because of their revolt, injustice and rebellion. Allah says: He has prescribed for you the religion which he enjoined upon Nuh, and that which We have revealed to you, and that which We enjoined upon Ibrahim and Musa and 'Isa, to establish the religion and be not divided therein... And they did not become divided until after the knowledge had come to them, out of rivalry among themselves; and had not a word gone forth from your Lord till an appointed time, certainly the affair would have been decided between them... (42:13-14)

Also He says: And mankind was not but a single people, then they differed and had not a word already gone forth from your Lord, the matter would certainly have been decided between them in respect of that concerning which they disagree. (10:19)

The word which had gone forth was the promise given to Adam: and for you there is in earth an abode and a provision for a (fixed) time. (7:24)

The difference among the followers of religion was based on rebellion and revolt, not on any dictate of nature. The divine religion is based on nature and normally people cannot go astray in a natural thing. Nor can the demand of nature change. Allah says: Then set your face upright for religion, in natural devotion (to the truth) - the nature made by Allah in which He has made men; there is no change in the creation of Allah; that is the right (established) religion... (30:30)

This in short is the foundation upon which this verse is based.

Man After the World

Then Allah informs us that man shall soon depart from this world and his intermediate station will be a place called barzakh (barrier, ), and the final destination is a place called the Hereafter.

His life, after this life is an individualistic one; there will be no social cooperation, mutual help or partnership. Man shall leave this physical world behind, returning to his Lord and Creator. There shall be no room there for that knowledge which we named earlier 'practical knowledge'. There will be no exploitation or taking advantage of others; no civilization, social "give-and-take", nor any other of the paraphernalia connected with the life of this world. His only companion will be his deeds which he did in this world; he will see the good and bad results of his actions. Reality will become clear to him, and he will clearly know the Great News about which they had differed.

Allah says:

And We will inherit of him what he says and he shall come to Us alone (19:80)

And certainly you have come to Us alone as We created you at first, and you have left behind your backs the things which We gave; and we do not see with you your intercessors about whom you asserted that they were (Allah's) associates in respect to you; certainly the ties between you are now cut off and what you asserted is gone from you (6:94)

There shall every soul become acquainted with what it sent before and they shall be brought back to Allah, their true Master and what they did fabricate shall escape from them (10:30)

What is the matter with you that you do not help each other? Nay! On this day they are submissive. (37:25-26)

On the day when the earth shall be changed into a different earth, and the heavens (as well); and they shall come forth before Allah, the One, the Subduer. (14:48)

And that there is not for man (aught) except what he strives for; and that his striving shall soon be seen; then shall he be recompensed for the fullest recompense. (53:39-41)

These and many such verses clearly show that man's system of life shall change after death. There shall be no cooperation and not striving. There he shall see the result of his striving and the fruits of his actions. All his striving shall appear before him in its true color and he shall be recompensed for it with the fullest measure.