Verse 213

Chapter 2: Al-Baqarah (The Cow) · Printed edition: Volume 3, pp. 146–198

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ ٢١٣

(2:213) Mankind was but one people; 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. And none differed about it but the very people who were given it, after clear signs had come to them, revolting among themselves; 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.

Introduction

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. God 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 messengers.

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 God 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 God guided the believers to the truth about which they differed; and this guidance was done by His Will; and God 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.

Discourse

The discussions “How Mankind came into Being”; “His Composition from Soul and Body”; “His Perception and Connection with Other Things”; “His Practical Knowledge”; “His Exploitation of Other Things”; “Man is Social by Nature”; “Difference Among Human Beings”; “Religion Removes the Difference”; “Difference in Religion Itself”; “Man After this World” appear here in the printed volume. Read them in the Al-Mizan App.

Commentary

Mankind was but one people: Nās 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 Abraham was a people (ummatan), [devoutly] obedient to Allah (); sometimes for a long period, as in the verse: and remembered after an (ummatin) a long time () and in the verse: And if We hold back from them the punishment until stated period of time (ummatin maʿdūdatin) (). A fourth usage is for religion, as in the verse: And surely this your religion is one religion (ummatukum ummatan wāḥidah) and I am your Lord, therefore, fear Me () and, Surely this your religion is one ‘religion’ and I am your Lord, therefore worship Me (). In both these verses, according to some commentators, the word ummah has been used for ‘religion.’

The word ummah is derived 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 fulfil 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 purpose 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, God 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 exegetes have interpreted it in various other ways, but none of those interpretations conform to the meaning of the verse.

First interpretation: 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.

Comment: 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?

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

Comment: 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 God 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?

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

Comment: 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.

Fourth interpretation: Mankind means Adam; and the verse says that Adam was one group on the right path; then his descendants differed among themselves, so Allah sent the prophets …

Comment: 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.

Fifth interpretation: “Was” (kāna) 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 God: and Allah is (kāna) Mighty, Wise (). 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, God sent the prophets and revealed the book to judge about that difference.

Comment: 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 God sent the prophets …” But the said exegete 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 (that is, 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.

… so Allah sent the prophets as bearers of good tidings and as warners: Baʿth literally means to revive, to awaken, to bring back to life. Its past tense, baʿatha has been translated here as ‘sent down,’ only to make the meaning clear; otherwise, ‘sent down’ is the translation of arsala, not of baʿatha.

Why did God use here the word baʿatha (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 God are here referred to as prophets (nabiyyīn) and not messengers (mursalīn). 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, God 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 mid way 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 nabiyyīn (prophets) because nabī means “one who has the news (nabāʾ).”

Allah sent the prophets: The authority and responsibility for sending the prophets is on God 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 bearers of good tidings and as warners. They brought the good news of the mercy of God, 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 God, 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 God do good and desist from evil only for the sake of their Lord without thinking about any reward or punishment.

… 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: Kitāb is on the paradigm of fiʿāl and 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 (kitāb) with this very meaning; otherwise, it is the talk of God. It is said in the Qur’an: [It is] a book (kitābun) which We revealed to you, abounding in blessings … (); Surely, prayer is [compulsory] on the believers (kitāban mawqūtā), a timed ordinance ().

The words, in that in which they had differed show that the meaning is, “Mankind was but one people, then they differed, so God sent the prophets …”

The definite article “the” (al) in ‘the book’ (al-kitāb) 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 Noah, because God says in the Qur’an: He has prescribed for you of the religion what He enjoined upon Noah and that which We have revealed unto you and that which We enjoined upon Abraham and Moses and Jesus … (). This verse describes the grace .and favor of God by saying that the shariah (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: Noah, Abraham, Moses, Jesus and Muḥammad (peace be on them all).

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

First: Noah 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 Noah was the first divine book containing the shariah. Had there been any other such book before him it would have contained a Law to judge between the people, and God would have mentioned that shariah in verse ().

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

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 God (Then set your face uprightly for the [right] religion—the nature made by Allah in which He had made men—), God 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. God 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. God says: The way [to blame] is only against those who do injustice to the people and revolt in the earth unjustly … (); 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 (); 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 ()

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. God says: And [as to] those who disbelieve in and reject My signs, they are the inmates of the Fire, in it they shall abide (). 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 God 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.

… 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, God 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 God 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 God.

It means that the shariah 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 unnatural 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 all eventualities and fulfil all the needs of life. God said: Muḥammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets … (); and We revealed unto you the book, explaining clearly everything … (); and most surely it is a mighty book; falsehood shall not come to it from before it nor from behind it … ().

Fourth: Every succeeding shariah 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 not capable of removing them. How can it repel a thing when it is forcefully pulling it towards itself? Therefore, God 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. God says: Our Lord is He Who gave to everything its creation, then guided it [to its goal] (). It shows that God 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 (). It means that God 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 God 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 baʿth (awakening, revival); and never has this verb been attributed, in the Qur’an, to anyone except God, 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’an ‘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. God completes creation and in His mercy, has taken it upon Himself to guide everything to its perfection;
6. 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 create a society; never has any society been 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 proven 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 Muḥammad. His religion will never be abrogated, and his shariah 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 can 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 Moses and Jesus 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 modern 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 shariah, 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.

Discourse

The discussions “Sinlessness of the Prophets”; “About Prophethood” appear here in the printed volume. Read them in the Al-Mizan App.

Examining Narrations

1. Imam al-Bāqir said: “The people before Noah, were one people, on the creation of God, neither rightly guided nor gone astray, then God raised the prophets.” (Majmaʿ al-bayān)
2. There is a tradition from Imam al-Ṣādiq that he said about this verse (): And it was before Noah. 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, Shīth, was unable to expound the religion of God which was followed by Adam and his good children. It was so because Qābīl had threatened to kill him as he had killed his brother, Hābīl. Therefore, Shīth 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 God. Then God decided to raise the messengers. And if these ignorant ones were asked they would say that He (God) had finished the matter; but they are liars; verily it is thing about which God decrees every year.” Then the Imam recited: Therein every wise affair is made distinct (). (Then he said:) “So God decrees what should happen during the year, hardship or abundance or rain or other such things.” The narrator asked whether they had gone astray before the prophet or were on the right path. The Imam said: “They were not on guidance. They were on the creation of God upon which they were created. There is no change in the creation of God. And they were not to be guided until God guided them. Do you not hear the words of Abraham, Had not my Lord guided me, I would certainly have been of the erring people () that is, forgetful of the covenant.” (al ʿAyyāshī)

Author’s comment: The words, “They were not on guidance. They were on creation of God,” 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 Majmaʿ al-bayān, mentions it in these words: “on the creation of God, 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 God.

3. Hishām b. al-Ḥakam narrates that an atheist came to Abū ʿAbdillāh, and asked him, “From where did you prove the prophets and messengers?” The Imam said: “When we proved that there is a Creator and a Maker who is elevated above us and above all the created things, and 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 God cannot remain empty from a proof (of God) 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.” (al-Tawḥīd)

Author’s comment: 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 (), 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 God on this earth, be he a prophet or an imam. And we shall explain this, God willing, in a suitable place.

4. There is a tradition narrated by ʿUtbah al-Laythī from Abū Dharr (May God have mercy on him) that he said: “I said: ‘O Messenger of God! How many prophets were there?’ The Prophet said: ‘One hundred and twenty-four thousand.’ I said: ‘How many of them were messengers?’ He said: ‘Three hundred and thirteen, a large crowd!’ I said: ‘Who was first of the prophets?’ He said: Adam.’ I said: ‘Was he a messenger from among the prophets?’ He said: ‘Yes. God made him by His hand (power) and breathed into him of His spirit.’ Then the Prophet said: ‘O Abū Dharr! Four of the prophets were Syrians: Adam, Shīth, Ukhnūkh that is, Idrīs (and he was the first to write with the pen) and Noah; and four of them were Arabs: Hūd, Sāliḥ, Shuʿayb and your prophet, Muḥammad; and the first prophet among the children of Israel was Moses, and the last of them was Jesus and (between them were) six hundred prophets.’ I said: ‘O Messenger of God! How many books were sent down by God?’ He said: ‘One hundred and four books. God sent down fifty books unto Shīth, and thirty books unto Idrīs, and twenty books unto Abraham, and He sent down the Torah, and the Gospel, and that Zabūr, and al-Furqān.’ ” (al-Khiṣāl and Maʿānī al-akhbār)

Author’s comment: This tradition, and especially its first part describing the number of the prophets and the messengers, is famous, and it has been narrated by Shias and Sunnis in their books. And al-Ṣadūq has narrated a tradition of the same meaning in al-Khiṣāl and al-Amālī, from Imam al-Ridā through his forefathers from the Prophet; and (another tradition) from Zayd b. ʿAlī through his father and grandfather from ʿAlī; and similar traditions have been reported by Ibn Qawlawayh in Kāmil al-ziyārah and by al-Sayyid in al-Iqbāl from al-Sajjād and in al-Balāʾir from Imam al-Bāqir.

5. There is a tradition from Imam al-Bāqir about the words of God: and he was a messenger, a prophet (), 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 messenger is the one who hears the voice, and does not see in dreams, and sees the angel.”(al-Kāfī)

Author’s comment: There are other traditions with this meaning. Possibly, their meaning may be inferred from such verses as, therefore, send Thou to Aaron () This tradition does not say that the messenger means the one to whom the angel of revelation is sent. It simply says that prophethood and messengership are two ranks, the speciality 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 specialities are found together; and sometimes prophethood is found without messengership. Therefore, messengership is more particular than prophethood, in practice, but not in meaning. See for example, the tradition of Abū Dharr, mentioned above, in which he asks, “how many of the prophets were messengers?”

Therefore, it is clear that every messenger 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 messenger, though he was the last prophet. Their “argument” is as follows:

God says: but he (that is, Muḥammad) is the Messenger of Allah and the last of the prophets (). The verse says that he was the last of the prophets, but does not say that he was the last of the messengers.”

Reply: Prophethood is, in fact, more general and comprehensive than messengership. 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 messengership can be found without prophethood. As you have seen they clearly say that all messengers were prophets, but not all prophets were messengers.

6. Imam al-Riḍā said: The ulu al-ʿazm 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 Noah was on his shariah and his way, and followed his (Noah’s) book up to the time of Abraham, the friend (of God). And every prophet from the time of Abraham was on the shariah of Abraham and his way and followed his book up to the time of Moses. And every prophet from the time of Moses was on the shariah of Moses and his way and followed his book up to the time of Jesus. And every prophet who was in the time of Jesus and after him, was on the shariah of Jesus and his way and followed his book up to the time of our prophet, Muḥammad. So, these five are ulu al-ʿazm, and they are the best of the prophets and messengers (peace be on them all). And the shariah of Muḥammad 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 (that is, it is allowed to kill him) to anyone who hears this (claim) from him.” (ʿUyūn al–akhbār)

Author’s comment: A tradition of similar meaning is reported from (Imam) al-Ṣadiq in Qiṣal al-anbiyāʾ.

7. About the verse: Therefore, bear up patiently as did the messengers endowed with fortitude bear up with patience, that the messengers referred to here are Noah, Abraham, Moses and Jesus (peace be on them all). And the meaning of “endowed with fortitude” is that they were the first of all prophets in believing in God, 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. (al-Tafsīr, al-Qummī)

Author’s comment: It has been narrated by Sunni chains from Ibn ʿAbbās and Qatādah that the prophets endowed with patience were five: Noah, Abraham, Moses, Jesus and Muḥammad. It is the same as narrated in the traditions of Ahl al-Bayt. There are other views attributed to some Sunni scholars. One said that they were six: Noah, Abraham, Isaac, Jacob, Joseph and Job. Another said that they were the prophets who were given the order to fight in the way of God, and thus waged war. Some one said that they were four: Abraham, Noah, Hūd, and the fourth was Muḥammad. But all these sayings are without any proof.

8. There is a tradition narrated by al-Thumālī from Imam al-Bāqir, that he said: “The prophets between Ādam and Noah 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-ʿAyyāshī)

Author’s comment: This meaning has been narrated from the imams of Ahl al-Bayt by numerous chains.

9. Tafsīr of al-Ṣāfī quotes from Majmaʿ al-bayān a tradition of (Imam) ʿAlī that God raised a black prophet whose story He did not reveal to us.
10. In the first sermon of Nahj al-balāghah, (Imam) ʿAlī says, mentioning Adam:

“Then (God) sent him down to the place of trial and procreation of progeny. And from his progeny God 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 God 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 God raised among them His messengers, and sent to them His prophets one after another, to exhort the people to fulfil 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 (that is, sky) which is raised over them, and the floor (that is, 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 God 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 messengers who were not discouraged by the smallness of their (followers’) number or largeness of their rejectors. 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 God raised Muḥammad in fulfilment of His promise and to finalize His prophethood.”

Author’s comment: “In fulfilment of His promise” refers to the promise made by God to sending His messenger, Muḥammad; and good tiding of him were brought by Jesus and other prophets (peace be on them), as God says: And the word of your Lord has been accomplished truly and justly … ()

11. There is a tradition narrated by ʿAbdullāh b. al-Walīd from Imam al-Ṣādiq that he said: “God said about Moses: And We wrote for him in the tablets admonition from everything … () So, we know that He did not write for Musa everything (but only a portion ‘from everything’). And He said quoting Jesus: so that I may make clear to you part of what you differ in … (). And He said to Muḥammad: … and [will] bring you as a witness against these; and We revealed the Book to you explaining clearly everything … ()” (al-ʿAyyāshī)

Author’s comment: The same meaning has been narrated in Balāʾir al-darajāt from ʿAbdullāh b. al-Walīd by two chains.

The words of the Imam, “God said about Moses…” point out that the words of God, in the tablets … from every thing explain the immediately following words about the Torah, and clear explanation of all things. If God 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.

Discourse

The discussions “Prophethood From a Philosophical Point of View”; “Sociological Arguments About Prophethood” appear here in the printed volume. Read them in the Al-Mizan App.