Verses 122–127

Chapter 6: Al-Anʿām (The Cattle) · Printed edition: Volume 14, pp. 143–165

أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها كَذلِكَ زُيِّنَ لِلْكافِرِينَ ما كانُوا يَعْمَلُونَ ١٢٢ وَ كَذلِكَ جَعَلْنا فِي كُلِّ قَرْيَةٍ أَكابِرَ مُجْرِمِيها لِيَمْكُرُوا فِيها وَ ما يَمْكُرُونَ إِلاَّ بِأَنْفُسِهِمْ وَ ما يَشْعُرُونَ ١٢٣ وَ إِذا جاءَتْهُمْ آيَةٌ قالُوا لَنْ نُؤْمِنَ حَتَّى نُؤْتى‏ مِثْلَ ما أُوتِيَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغارٌ عِنْدَ اللَّهِ وَ عَذابٌ شَدِيدٌ بِما كانُوا يَمْكُرُونَ ١٢٤ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ ١٢٥ وَ هذا صِراطُ رَبِّكَ مُسْتَقِيماً قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَذَّكَّرُونَ ١٢٦ لَهُمْ دارُ السَّلامِ عِنْدَ رَبِّهِمْ وَ هُوَ وَلِيُّهُمْ بِما كانُوا يَعْمَلُونَ ١٢٧

122. Is he who was dead then We raised him to life and placed for him a light by which he walks among the people, like him whose likeness is (that of one) in utter darkness whence he cannot come forth? Thus what they did was decorated for the disbelievers.
123. And thus have We placed in every town its great sinners, that they may plot therein; and they do not plot but against their own souls, and they do not perceive.
124. And when a communication comes to them they say: We will not believe till we are given the like of what Allah’s messengers are given. Allah best knows where He places His message. There shall befall those who are guilty humiliation from Allah and severe chastisement because of what they plotted.
125. Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight as though he were ascending upwards; thus does Allah lay uncleanness upon those who do not believe.
126. And this is the path of your Lord, a straight one; indeed We have made the communications clear for a people who mind.
127. They shall have the abode of peace with their Lord, and He is their guardian because of what they used to do.

Commentary

أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها كَذلِكَ زُيِّنَ لِلْكافِرِينَ ما كانُوا يَعْمَلُونَ ١٢٢

(6:122) Is he who was dead then We raised him to life and placed (jaʿalnā, from jaʿl) for him a light by which he walks among the people, like him whose likeness is (that of one) in utter darkness whence he cannot come forth? Thus what they did was decorated for the disbelievers.

The meaning of this verse is clear. What primarily springs to the mind as the most straightforward message of this verse is that it provides an analogy for believers in contrast to disbelievers. Reflecting on the verse would clarify the condition of each group in terms of guidance and error.

Prior to being guided by God, the human being is like a dead body that is deprived of life, sense and motion. But once the person believes in his Lord—a belief that is approved by Him—then it is as if God has revived him after being dead, and has given him a light that is with him wherever he goes. Then the person can distinguish good from evil and benefit from harm in light of this light. Therefore, he can take what is beneficial for him and forsake what is harmful, and continue his life like this.

A disbeliever, on the other hand, is like someone who is trapped deep in darkness, without any escape. He is covered by the darkness of [spiritual] death, which gives rise to the darkness of ignorance with respect to distinguishing good from evil, and benefit from harm. In terms of meaning, this verse is in a sense similar to the following verses: Only those accept who listen; but as for the dead, Allah will raise them (); Whoever does good whether male or female and he is a believer, We will most certainly make him live a good life ().

Based on the above interpretation, the verse uses symbolic and metaphorical expressions, where “death” represents ḍalāl (error, misguidance, being lost), “life” represents guidance or īmān (belief, faith), “light” represents the ability to discern good deeds, and “darkness” represents ignorance. These ideas address a misconception that is common among the majority of people, who view the human being as limited to the body. The only life that they consider for humankind is animalistic life, which consists of feeling physical pleasures, having voluntary movements, and so on. That is why they view believers and disbelievers at the same level, because they are equally endowed with physical life. Hence, the verse depicts an imaginary picture and employs a metaphorical expression to illustrate what it really means: it describes believers as living—because faith is life—and having a light to walk among the people; and describes the disbelievers as dead—because error is death—and plunged in such darkness that they have no way out of it.

However, if we contemplate the different aspects of this verse further, especially in light of what the Noble Qur’an says elsewhere, then we can reach a meaning that is beyond what the lay mind can reach. In His Book God describes those who are connected to their Lord as eternal beings whose lives do not end with their physical death. Rather, they are kept and preserved afterwards under God’s protection and guardianship, where they are untouched by exhaustion and weariness, exempt from misery and pain, immersed in the love of their Lord, and happy with the pleasure of divine proximity. They see nothing but good and face nothing but happiness. They are in peace and security, without any fear or danger, but invested with unending bliss, joy and pleasure.

Such individuals see what other people do not see, hear what others do not hear, understand what others do not understand, and strive for what others do not care about. Perhaps their apparent activities and interactions are no different from what others do, but their underlying cognition and will rise far above the cognition and will of others. This shows that they have a share of “life” that other people lack, for life is the source of cognition and will. Hence, believers have a level of life that others do not have.

This is similar to the case of all human beings compared to animals: they equally have certain cognitions and volitions, such as realizing the basic necessities of life and having voluntary movements. Nevertheless, there is no doubt that the human being is a more advanced species and has a higher form of life compared to other animals. We see the works of humans which are a result of their power of reason and their understanding of universals—things that are not found in other animals. We would have a similar judgment if we compared animals with plants, and plants with more primitive forms of existence. They are at different levels of life compared to one another.

Following the same thread, we can say that some humans have a higher share of life and light than others because they are invested with certain cognitions and volitions that cannot result from an ordinary stage of human life. They are the ones who are given [divine] knowledge and faith, have been grounded with certitude [about eternal facts], have totally engaged themselves with their Lord, and have let go of everyone and everything else. They discern what others cannot discern, and aim for what is beyond the ambition and capacity of others.

God says: We will most certainly make him live a good life (). This verse does not talk about life in an absolute sense, which would include any life whatsoever. Instead, it says good life, which means a life that is good in its nature and essence. He also says: They have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones (). This verse confirms that they [the heedless disbelievers] have hearts, eyes and ears just like the believers, but it negates the full effect and fruit of these faculties as they are found in the believers. God goes even further than this, asserting that the believers have a special spirit (rūḥ) that is exclusive to them: These are they into whose hearts He has impressed faith, and whom He has strengthened with a spirit from Him ().

Given the above, the special “life” and “light” of the believers is not something merely metaphorical and figurative. Rather, both of them are meant in the most real and literal sense. True believers are exclusively possessed of a reality that is more befitting to be called “life” than the life that is found in ordinary people, just as it is when we compare humans and animals in their shares of life, or when we compare animals and plants for that matter.

Is he who was dead…: “Death” here can have two meanings: (1) being in error and devoid of divine guidance; or (2) kufr (lack of belief). Therefore this expression can refer to either of two meanings: (1) one is devoid of divine guidance in and of oneself [unless the person receives guidance from God]; or (2) one is in a state of disbelief before the person believes in God.

… then We raised him to life…: “Life” here means either īmān (belief, faith) or guidance, which are effectively the same.

… and placed for him a light…: “Light” here means knowledge that results from one’s īmān. Both Shias and Sunnis have narrated from the Prophet: “Whoever practices what he knows, God will provide him—or teach him—what he does not know.” The reason for this is that once the spirit and reality of īmān is firmly established in one’s soul, the person’s opinions and actions will be shaped according to it, in a way that does not contravene the person’s inner realization. Similarly, if any quality becomes deeply rooted in one’s soul—whether that is a virtue or a vice—it will transform the person’s opinions and actions in a way that will reflect that inner realization.

Some exegetes have said that “light” here means īmān (belief, faith). Others have said that it means the Qur’an. However, both interpretations are unlikely given the context and theme of the verse.

…by which he walks among the people…: This is the result of the above-mentioned light. It means that the person will have a sense of discernment in the darkness of social life, whereby he can pursue actions that will help him achieve true happiness in life, and abstain from what is harmful. Up to this point is a description of believers in terms of their life and light.

… like him whose likeness (mathaluhu) is…: Mathal here means waṣf (description, attribute).

… (that of one) in utter darkness…: This refers to the utter darkness of error, where there is no light of īmān.

… whence he cannot come forth…: Obviously death does not lead to the same results as life. Therefore, one’s disbelief will not lead him to doing actions that would help him in the hereafter and make him achieve eternal happiness.

The above interpretation shows that there is an implied omitted subject in like him whose likeness is (that of one) in utter darkness. The implied meaning is: “like him whose likeness is that he is in utter darkness,” where the pronoun “he” (huwa) is omitted. Some exegetes have said that the implied meaning is: “like him whose likeness is the likeness of one who is in utter darkness,” where the omitted part is “the likeness of one who” (mathal man). There is no problem with their interpretation, except that it necessitates a longer omission in the verse.

… Thus (kadhālika) what they did was decorated for the disbelievers: The word “thus” (kadhālika) indicates analogy and comparison. Given the context and flow of the first part of the verse, what is meant here is to compare a specific application to a general principle. A similar dichotomy is found in the verse: thus does Allah compare truth and falsehood…thus does Allah set forth parables (), which means: “Take Our analogy as a basic principle, and interpret other analogies according to that.” What is meant in the current verse is: “The actions of disbelievers have been decorated for them, and this is according to the above analogy about the disbelievers being in utter darkness and not having any way out of it.” Indeed, their actions are so embellished in their eyes that they are completely absorbed and enchained in them, not letting them to ever go forth into the vastness of true felicity and light. God does not guide the unjust people.

Some exegetes have said: “Thus” here compares the disbelievers with the believers, saying that “each group does what it does because the actions of each group are decorated in their eyes.” However, this interpretation does not comply with the theme and context of the first part of the verse.

وَ كَذلِكَ جَعَلْنا فِي كُلِّ قَرْيَةٍ أَكابِرَ مُجْرِمِيها لِيَمْكُرُوا فِيها وَ ما يَمْكُرُونَ إِلاَّ بِأَنْفُسِهِمْ وَ ما يَشْعُرُونَ ١٢٣

(6:123) And thus have We placed (jaʿalnā, from jaʿl) in every town its great sinners, that they may plot therein; and they do not plot but against their own souls, and they do not perceive.

The message of the last verse was: “We have revived a certain group and given them a light to illuminate their way among the people, and there are others whom We have not revived and thus they remain in utter darkness. They have no way out, and their actions—which have been embellished in their eyes—cannot free them.” Then this verse continues by saying: “It is thus that We have placed major sinners in every town so that they may plot against their religion, their prophet and the believers. However, their plots do not avail them. Hence they remain in utter darkness, unable to see. They only plot against themselves although they do not realize this.”

Therefore, we can say that this verse and the last part of the previous verse complement each other. Thus what they did was decorated for the disbelievers () means that their actions that are decorated for them do not help them and cannot bring them out of the darkness that they are in. And thus have We placed in every town… means that their actions and plots do not harm anyone other than themselves. Their plots are against themselves, but they do not perceive this because they are covered in darkness.

Here is another interpretation suggested by one exegete:

The word “thus” (kadhālika) [in this verse and at the end of the last verse] makes a comparison between disbelievers and believers. It says that what the disbelievers do is decorated for them in a similar way [as the believers are given life and light]. Also, We have appointed great sinners in every town in a like manner: We have appointed plotters among wrongdoers just as We have appointed illuminated believers. In other words, We treated both groups equally, except that the believers followed the way of guidance by their right choice, while the sinners erred because of their wrong choice.

What supports this interpretation is that both verses use the verb jaʿl (to place, to make, to appoint), which is meant in the same sense in the both verses. It means “to transform, to make someone become something, or to turn someone into a certain condition.” The difference is that the first case [about the believers] indicates a merciful making, while the second case [about the sinners] means making them capable of plotting evil.

This interpretation, however, does not comply well with the overall context and theme of the verses.

The verb jaʿl (to place) in We have placed in every town its great sinners () is meant in the same sense as in and We placed for him a light (). Therefore, it can best be interpreted as khalq (to create, to make). The meaning is: “We created great sinners in every town so that they may plot there.” This means that their plotting is the goal and objective of their creation, which is similar to their entrance in the Fire as God’s purpose in their creation: And certainly We have created for hell many of the jinn and humankind (). We have already discussed what this means in several places in this work.

The verse specifically talks about their “great sinners” because what is meant is to ascribe the plot to its primary perpetrators. Indeed, it is only the great sinners who take initiative to plot against God and His communications. The “lesser sinners”—which would be the general public—are, rather, followers of the first group.

… and they do not plot (yamkurūna, from makr) but against their own souls, and they do not perceive: The reason for this is that makr (to plot, to scheme, to devise) [in its evil sense] means doing something that involves a hidden evil or loss for the other side, such that he would not achieve his goal, his efforts would be fruitless, and his actions would be ineffective. However, God has no personal interest in His religion. His call to religion does not benefit Him, but it benefits those who are called to it. Hence, if one plots against God and His communications—in order to ruin the purpose of the call and prevent the efforts that are made for it from succeeding—then he is in reality harming himself, not his Lord. Such a person is plotting against himself in a way that he does not realize.

وَ إِذا جاءَتْهُمْ آيَةٌ قالُوا لَنْ نُؤْمِنَ حَتَّى نُؤْتى‏ مِثْلَ ما أُوتِيَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغارٌ عِنْدَ اللَّهِ وَ عَذابٌ شَدِيدٌ بِما كانُوا يَمْكُرُونَ ١٢٤

(6:124) And when a communication comes to them they say: We will not believe till we are given the like of what Allah’s messengers (rusul, from risālah) are given. Allah best knows where He places His message. There shall befall those who are guilty humiliation (ṣaghār) from Allah and severe chastisement because of what they plotted.

Ṣaghār means “humiliation, abasement, disgrace.” What they meant by We will not believe till we are given the like of what Allah’s messengers are given is that they should be given the position of risālah (mission, messengership, message) including its aspect of religious call (daʿwah). They did not merely request to receive religious teachings—including the fundamental beliefs and the practical branches—because otherwise they would have said “prophets” (anbiyāʾ) instead of “messengers” (rusul) or something similar. This second meaning is seen in other verses like: Why does not Allah speak to us or a sign come to us? (); Why have not angels been sent down upon us, or (why) do we not see our Lord? ().

Given the above, what they meant was: “We will not believe unless we are given the same mission that was given to the messengers.” This involves a sense of mockery because they did not believe in messengership. Therefore, their statement is similar to another statement that is narrated from them elsewhere: If only this Qur’an were revealed to an important man from the two tribes (). Likewise, God’s answer to them here—Allah best knows where He places His message—is similar to His answer to them there: Is it they who distribute the mercy of your Lord? ().

It should now be clear that the pronouns “them” and “they” in And when a communication comes to them they say refer to “great sinners” in the last verse (). It cannot refer to all polytheists because of the following reasons: (1) It does not make sense for all people to say: Till we are given the like of what Allah’s messengers are given. One cannot expect that all people should be appointed as messengers because then there will be no one to be sent to! (2) The answer given here—Allah best knows where He places His message—does not match the request for all people to be appointed as messengers. If that were the intended meaning, then the response should have been: “What you are asking is vain and meaningless.” (3) The subsequent part of the verse threatens them by saying: There shall befall those who are guilty humiliation from Allah and severe chastisement because of what they plotted. This sentence describes them as “guilty” and justifies the threat by referring to their “plots.” This corresponds to the “great sinners” in the last verse, because only they were described as “plotters.”

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ ١٢٥

(6:125) Therefore (for) whomsoever it is Allah’s will to guide, He expands (yashraḥ, from sharḥ) his breast (ṣadrahu) for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight as though he were ascending upwards; thus does Allah lay uncleanness upon those who do not believe.

Sharḥ is synonymous with basṭ (to expand, to open, to unfold). According to al-Mufradāt by al-Rāghib, it was originally used for cutting a piece of meat open and other similar uses. Ṣadr (breast, chest) in these contexts refers to the receptacle of knowledge and intuition. “Expansion of breast” (sharḥ al-ṣadr) refers to a condition where the person can absorb correct teachings and does not reject the word of truth when confronted with it. The same idea can be inferred from the next part of the verse, which talks about those who stray: He makes his breast constricted, tight.

“Islam” here means submission (taslīm) to God. Hence, if God expands one’s breast for Islam, it means that He has unfolded and extended it to accept what comes to him from God, including the beliefs and practices of religion. As a result, he will absorb and retain any true speech that is cast upon him, and will adopt any righteous act that he comes to know. This is because of having an inner light and perception that illuminates every true belief and righteous deed. On the contrary, if the eye of one’s heart is blinded, then he cannot distinguish right from wrong, nor truth from falsehood. The Qur’an says: For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts ().

God has explained this sense of “expansion of breast” in the verse: What! Is he whose breast Allah has expanded for Islam so that he is on (ʿalá) a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of Allah (). The preposition “on” (ʿalá) suggests that the person is “mounted” on a light from God which illuminates his path. Since the next part of the verse contrasts this with one who is hard-hearted and rejects God’s remembrance, it shows that the first person [whose breast has been expanded for Islam] has a soft heart which accepts the remembrance of God. Then the next verse says: Allah has revealed the best announcement, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts are softened to the remembrance of Allah; this is Allah’s guidance, He guides with it whom He wills; and (as for) him whom Allah makes err, there is no guide for him (). This verse refers to the softening of the heart toward the remembrance of God and its obedience before the truth. It then says that this is what is meant by divine guidance, by which God guides whomever He wills.

Hence the verses in Sūrah al-Zumar () and the current verse of discussion reduce to the same meaning which describes the process through which God guides His servants. When He wills to guide a servant, He expands the person’s breast in a way that it will embrace every true belief and righteous act; it accepts these instructions due to softness, as opposed to rejecting them because of hardness. This is a kind of spiritual light that illuminates true speech and righteous acts, thereby helping the person to adopt what he discerns in this light. This is a definition of divine guidance.

Based on the above explanation, this verse—Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam—is an alternative expression for what we read above: Is he who was dead then We raised him to life and placed for him a light by which he walks among the people (). These two verses are two sides of the same coin and convey the same reality, such that if one is true then the other is also true. That is why the current verse)—Therefore (for) whomsoever it is Allah’s will—starts by “therefore” (the letter fāʾ) which indicates consequence and conclusion (tafrīʿ). It is as if one verse logically follows the other, which is a way of showing the mutual and interdependent truth of both. This is an elegant and subtle way of expression [to use consequence as a sign of equivalence].

The two verses connect as follows: “God revives some people after being dead and gives them a light that illuminates their required beliefs and actions. Thus they adopt these beliefs and actions. Given this [that is, given what was said in verse ], it therefore follows that whenever God wants to guide someone, He expands the person’s breast such that he submits to his Lord and does not turn away from His worship.” This means that submission (islām) is a light from God, and those who submit to their Lord are riding on a light from their Lord.

… and (for) whomsoever it is His will to lead astray (yuḍlilhu, from iḍlāl), He makes his breast constricted (ḍayyiqan), tight (ḥarajan) as though he were ascending upwards; thus does Allah lay uncleanness upon those who do not believe: Iḍlāl (to misguide, to lead astray) is the opposite of hidāyah (to guide). That is why it results in the constriction of the breast, as opposed to guidance which leads to the expansion and opening of the breast. As a result, the constricted breast will refuse to accept (taḥarraja) the truths that it faces because it does not have the capacity to let it in. The attribute ḥaraj (tight, narrow) indicates this taḥarruj (avoidance, refusal to accept). According to Majmaʿ al-bayān, ḥaraj means “the tightest of the tight.”

Al-Mufradāt says,

The root meaning of ḥaraj and ḥarāj is the “accumulation and concentration of something.” Since this involves a tight space between the concentrated parts, ḥaraj is used for ḍīq (tightness, narrowness, constriction). It is also used for sin.

Given the above definitions, and tight as though he were ascending upwards is an interpretation of “constricted.” It clarifies that this constriction is somewhat similar to the tightness of containers and vessels, in the sense that one cannot put something bigger than them in them.

… thus does Allah lay uncleanness (al-rijs) upon (ʿalá) those who do not believe: This sentence gives us a general rule about those whom God leads astray. He leads them astray because they do not believe, meaning that they lack submission to God and are not obedient before the truth. Rijs is synonymous with qadhar (defilement, impurity, filth,) and is used here as a replacement for ḍalāl (being astray, misguidance, error). Otherwise, the first part of the verse speaks about guidance, which is associated with belief. Thus, the last part about lack of belief would be associated with misguidance. The preposition ʿalá (upon, on, over)—in upon (ʿalá) those who do not believe—suggests a sense of coming from above. It is as if this defilement is something that towers above them and overshadows them, then it comes and separates between them and others. As a result, others will naturally turn away from them as they turn away from a food that has been stained with uncleanness.

These verses are primarily concerned with not believing in God in the sense of shirk (polytheism, associating partners with God). However, this verse ends with: those who do not believe in an absolute sense, without specifying the object of their disbelief. This suggests a more comprehensive meaning that includes both not believing in God (that is, shirk) and not believing in the revealed verses and communications of God, which means rejecting the beliefs and practices that He has revealed. This inclusive meaning can be deduced from the following expressions in the current verse: He expands his breast for Islam… (); and placed for him a light by which he walks… (); He makes his breast constricted, tight… (), and from the following expression from before: in utter darkness whence he cannot come forth ().

One exegete has used this verse to argue that guidance and error are solely from God, without involving any other factor. This is not correct, because as the reader would agree, the point of the verse is to define and describe the nature of God’s guidance and misguidance. The theme of the verse is not to attribute guidance and misguidance exclusively to Him, and to negate the involvement of anything or anyone else. This should be clear.

Similarly, another exegete has said that the very text of the verse conveys two things: (1) it says that guidance and misguidance are from God; and (2) it provides a definite rational proof for this. This proof can be explained as follows:

A person is equally capable of both believing and disbelieving. Hence, he will not do either unless there is a determining cause that makes him choose one over the other. That would be an inner motive which is knowing, believing or speculating that the benefits and interests involved in the act outweigh its harms and losses. It has already been proven that such incentives come to one’s heart only from God. These incentives, coupled with the power to act, will necessitate the occurrence of that act.

Given the above, it thus follows that it is impossible for a servant to believe unless God creates an impression in his heart that believing is preferable [to not believing]. As a result, the person’s heart will incline to belief and his soul will open up to it. This is called the “expansion of the breast” (sharḥ al-ṣadr). Similarly, it is impossible for one to disbelieve unless the opposite impression is created in his heart, which leads to his aversion and disgust toward belief. This is what is meant by making the heart constricted and tight.

Therefore the implied meaning of the verse is: “Whomsoever God wills to guide, He will strengthen the motives of belief in him; and whomsoever He wills to lead astray, He will strengthen the impediments of belief and the motives of disbelief in him.” Since we can deduce this rationally from the verse, it means that these rational arguments are found in the explicit text of the Qur’an.

There are a few problems with the above view:

(1) If we attribute an event to God as the One Who creates the required means and background for its existence, it does not mean that the event cannot be attributed to any other factor as well. Such exclusivity means negating the universal law of causality. If this law does not hold, then we cannot deduce anything rationally to begin with. Therefore, it is possible to attribute guidance and misguidance to other factors—by a real attribution—while we also attribute them to God. Such a dual attribution does not necessitate a contradiction.

(2) The verse identifies the expansion and contraction of the breasts as acts of God, but these two are obviously not the same as the inclination and disinclination the souls. Therefore, strictly speaking, the above interpretation is irrelevant to what is said in the verse. It is true that there is some concomitance and implication between these two: if a servant chooses an action, it means that he is inclined to it, and if he refrains from an action, it means that he is disinclined to it. However, this does not mean that the expansion and contraction of the heart are the same as inclination and disinclination toward an act. This is a form of fallacy where one mistakes one event for another event that coincides with it. Another baffling point is that since his supposedly sound argument coincides with the verse, it proves that the text of the Qur’an makes explicit reference to these arguments.

(3) It should be clear to the reader by now that the verse is meant to define God’s guidance and misguidance if and whenever He wills to guide or misguide someone. It does not say anything about guidance and misguidance being only from God and not from anyone else. There is nothing in the text of the verse to indicate this idea even though it is a true statement in and of itself.

وَ هذا صِراطُ رَبِّكَ مُسْتَقِيماً قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَذَّكَّرُونَ ١٢٦

() And this (hādhā) is the path of your Lord, a straight one; indeed We have made the communications clear for a people who mind.

The demonstrative pronoun “this” refers to God’s custom of guidance and misguidance in the previous verse. We have already discussed the meanings of “path” (ṣirāṭ) and its straightness. Here God clarifies that what was said above—that He expands one’s breast for Islam when He wants to guide a servant, and contracts one’s breast tightly when He wants to lead one astray—is His “straight path,” meaning a custom that He follows without any change or elimination. Hence, every believer’s breast has been expanded for submission (islām) to God, while every disbeliever is the opposite.

And this is the path of your Lord, a straight one…: Given the above explanation, this sentence continues the description in the last verse by emphasizing that what was said above is a decisive definition of guidance and misguidance which is both inclusive and exclusive. This is then further emphasized by saying: indeed We have made the communications clear for a people who mind. That is: “What is said here is true and clear for those who take heed and look within themselves at what God has placed in their souls as intrinsic truths and innate beliefs. By remembering these inborn assets one can find his way to learning every truth and distinguishing it from falsehood. Not to mention that the above description has come from God; after all, He is the One Who guides humankind both to the argument and to the conclusion that results from it.”

لَهُمْ دارُ السَّلامِ عِنْدَ رَبِّهِمْ وَ هُوَ وَلِيُّهُمْ بِما كانُوا يَعْمَلُونَ ١٢٧

() They shall have the abode of peace (dār al-salām) with their Lord, and He is their guardian because of what they used to do.

Given the context of the verse, salām here means “being immune and free from outward and inward defects,” which is the lexical meaning of the term. “The abode of peace” (dār al-salām) means a place where people are not threatened by any defect, evil or loss, such as death, decay, disease, poverty, sorrow, anxiety and bereavement. That would be the promised paradise, especially given the qualification with their Lord.

As with God’s awliyāʾ (friends, saints), even in this world they find themselves in the abode of peace which God has promised them. This is because they see God—and not themselves—as the sole possessor of everything. Therefore, they have nothing to fear losing [in the future] and do not grieve over any loss [in the past]. God says: Lo! Surely the friends of Allah—they shall have no fear nor shall they grieve (). Despite they are in this world they are with their Lord because they have no other engagement but Him. They pass their life while being only with their Lord, in a state of [inner] seclusion and solitude.

… and He is their guardian because of what they used to do: This refers to their journey in this life by the light of divine guidance which God has placed in their hearts and by which He has illuminated their sight and insight.

Some exegetes have suggested that al-salām is meant as one of the names of God. Then dār al-salām would mean God’s abode, which would be paradise. However, the theme and context of the verses do not support this view.

It is said that the plural pronouns and verb conjugations in the verse refer to “people” (qawm) in for a people who mind () because that is the closest plural group that was mentioned before. However, if we contemplate on the verses, it becomes clear that the pronouns in this verse refer to those whom God wills to guide [mentioned in verse ]. This is because they are the main subject of these verses, which serve to explain. God’s blessings upon them. Therefore, the good promise given here would refer to them. Even the group in this verse—a people who mind ()—is mentioned in light of that and in order to explain the above point.

Discourse

The discussion “Discussion on the Meaning of Divine Guidance” appears here in the printed volume. Read it in the Al-Mizan App.

Examining Narrations

1. Concerning verse Imam al-Bāqir said: Is he who was dead then We raised him to life and placed for him a light by which he walks among the people: Dead here means one who does not knowing anything [of religion]. And placed for him a light by which he walks among the people: This [light] means an Imam that one follows. Like him whose likeness is (that of one) in utter darkness: This is one who does not know the Imam.

Author’s comment: This is an application of the verse (called jary). Otherwise, given the theme and context of the verse, the only plausible interpretation of the verse is that “life” means īmān (belief, faith), and “light” means God’s guidance to true beliefs and righteous deeds.

2. Zayd b. Aslam said: This verse [] was revealed about ʿAmmār b. Yāsir.
3. It is also narrated from Ibn ʿAbbās and Zayd b. Aslam: It was revealed about ʿUmar b. al-Khaṭṭāb versus Abū Jahl b. Hishām.

Author’s comment: The context of the verse suggests that the verse is not about particular individuals.

4. When God revealed the verse, Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam () the Messenger of God said: “When God places this light in one’s heart, it expands and widens.”

The Companions asked him, “Is there a sign to recognize this [expansion]?”

He replied, “Turning to the abode of eternity, distancing [oneself] from the abode of deceit, and preparing for death before its arrival.”

5. Once Imam al-Riḍā was asked about the verse, Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam (). He said: Therefore, whomever it is Allah’s will to guide—toward His paradise and His abode of honor because of his belief in this world—He expands his breast for submission (taslīm) to God, reliance on Him, and assurance in the reward that He has promised him, such that he feels secure about it. And whomever it is His will to lead astray—from His paradise and His abode of honor in the hereafter, due to his disbelief and disobedience in this world—He makes his breast constricted, tight, to the point that he doubts [the truth] in his state of disbelief and feels agitated in his belief, such that it is as though he were ascending upwards; thus does Allah lay uncleanness upon those who do not believe.

Author’s comment: This hadith involves some excellent points which confirm what we said in the exposition of the verse.

6. Imam al-Ṣādiq said: “When God wills good for a servant, He places a spot of light in his heart, opens the ears of his heart, and assigns an angel to strengthen him. But when He wills evil for a servant, He places a black spot in his heart, closes the ears of his heart, and assigns a devil to mislead him.” The Imam then recited this verse: Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight as though he were ascending upwards ().
7. Imam al-Ṣādiq said: “Indeed the heart ever trembles in the chest, seeking the truth. Then when it comes to it, it finds peace.” The Imam then recited: Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight as though he were ascending upwards ().
8. Khaythamah says: I heard Imam al-Bāqir saying: “As long as the heart has not found the truth, it ever throbs between its position and the throat [in agitation]. Once it reaches the truth, it rests.” He then joined his fingers and recited the verse: Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight as though he were ascending upwards ().

He [Khaythamah] continued: Imam al-Ṣādiq said to Mūsá b. Ashyam: “Do you know what ḥaraj (tight) means?”

He answered, “No.”

The Imam said by his hand as he joined his fingers to illustrate something solid and impenetrable and remarked: “Nothing can either enter or exit it.”

Author’s comment: The Imam’s interpretation of ḥaraj (tight) matches the definition we quoted above from al-Rāghib [al-Mufradāt].

9. Udaym [or Ādam] b. al-Ḥurr said: Once I was in a meeting with Imam al-Ṣādiq, where Mūsá b. Ashyam asked him about a verse in the Book of God. The Imam explained it for him. After a while a man came and asked the Imam about the same verse. The Imam gave him a totally different explanation than what he had told Mūsá b. Ashyam.

Ibn Ashyam explained the rest as follows: Thus I was assailed by thoughts of suspicion. It was as though my heart was being torn to pieces by knives. I said to myself: “Look what I have done! I have left Abū Qatādah—who does not mistake even a single word like wāw—in Syria and have come to a person who makes such a big mistake.” As I was thinking this, another man came in and asked the Imam about the exact same verse. He gave him another answer that was opposite to his answers to me and the other man who had asked him after me. This made the matter clear to me and I realized that the Imam was intentionally doing this. So I started having other thoughts.

Then Imam al-Ṣādiq turned to me and said, “O Ibn Ashyam! Do not entertain such thoughts,” and he told me the thoughts that I was having. Then he said, “O Ibn Ashyam! Indeed God entrusted [kingdom and authority] to Solomon son of David, as He told him: This is Our free gift, therefore give freely or withhold, without reckoning (). Similarly, He entrusted [His religion] to His Prophet, as He says: And whatever the Messenger gives you, accept it; and from whatever he forbids you, keep back (). Whatever He entrusted to His Prophet, he entrusted to us. O Ibn Ashyam! Therefore (for) whomsoever it is Allah’s will to guide, He expands his breast for Islam, and (for) whomsoever it is His will to lead astray, He makes his breast constricted, tight (). Do you know what ḥaraj (tight) means?”

I replied, “No.”

The Imam said by his hand as he joined his fingers to illustrate something solid and impenetrable and added: “It is something that nothing can either enter or exit.”

Author’s comment: There are several narrations that explain what is meant by entrustment (tafwīḍ) [of religion] to the Prophet and the Imams from his progeny. However, what is meant in the above narration in particular is that God has informed them about His Book in such a way that is not limited to only one or two interpretations. They also have authority, by God’s permission, to disseminate whatever they want of that knowledge. This can be inferred from the sense of entrustment in the story of Solomon son of David, based on the Qur’anic verse in the above narration. It could also be that the Imam recited the other verse [] in order to show this point. However, it is more apparent that he meant to describe the condition of the hearts, in accordance to the agitation and disturbance that afflicted Mūsá b. Ashyam.

10. Concerning the same verse () Tafsīr al-Qummī says: This [tightness] is like a tree that is surrounded by many trees, such that it cannot grow its branches on either the right or the left. As a result, it will rise upward with no end to its tightness.

Author’s comment: This hadith also matches the definition of ḥaraj (tight) by al-Rāghib.

11. Concerning thus does Allah lay uncleanness (al-rijs) upon those who do not believe () Imam al-Ṣādiq said: It [uncleanness] means shakk (doubt, suspicion, hesitation).

Author’s comment: This is a case of taṭbīq (application, matching), where the hadith gives one instance and example of the term.

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1. In the English translation, the implied omission is the part in brackets—that of one—which corresponds to the second interpretation. (Trans.) ↩︎

2. In short, their evildoing and their consequent damnation are not primary objectives that God has willed in and of themselves (bi-al-dhāt), but they are inevitable consequences of the creation of humankind as it is. They are willed and desired accidentally (bi-al-ʿaraḍ) because they are part of a whole which is good overall. (Trans.) ↩︎

3. This is based on the distinction that a nabī (prophet) is one who receives revelation about religious teachings, while a rasūl (messenger) is one who is also charged with a social duty of propagation. This is primarily a lexical distinction, because nabī literally means “one who is informed” while rasūl means “one who is sent.” This definition, however, contravenes the use of the verb “send” for both nabī and rasūl in verse . The author favors another distinction between the two terms under that verse, deduced from the narrations. See volume 28 of the English translation, pp. 229ff. Also see the author’s discussion under verse ; volume 3 (1st ed.) of the English translation, pp. 187ff. (Trans.) ↩︎

4. That is, they did not believe that there could be human messengers sent from God. (Trans.) ↩︎

5. The word “thus” in thus does Allah lay uncleanness also shows that rijs is used as an equivalent of ḍalāl. (Trans.) ↩︎

6. That is, it does not specify “what” they do not believe in. (Trans.) ↩︎

7. In other words, these expressions show that those who do not believe () has a comprehensive meaning which includes lack of belief in God and in the beliefs and practices of His religion. (Trans.) ↩︎

8. This is based on the idea that there is a causal relationship between the premises and the conclusion in a rational argument. To be more accurate, however, logical relation is similar to, but not the same as, causal relation. This pertains to the difference between “reason” and “cause.” (Trans.) ↩︎

9. See the author’s discussion under verse ; volume 1 of the English translation. (Trans.) ↩︎

10. An inclusive (jāmiʿ) definition is one that encompasses all applications of the term. An exclusive (māniʿ) definition is one that excludes other instances and applications that do not fall under the term. (Trans.) ↩︎

11. Al-Kāfī, via its chain of narration, on the authority of Zayd. ↩︎

12. Al-Durr al-manthūr. ↩︎

13. Al-Durr al-manthūr. ↩︎

14. Al-Durr al-manthūr, on the authority of Ibn Abī Shaybah, Ibn Abī al-Dunyā, Ibn Jarīr, Abū al-Shaykh, Ibn Mardawayh, al-Ḥākim and al-Bayhaqī’s al-Shuʿab, through several chains of transmission, on the authority of Ibn Masʿūd. This is also narrated from the Prophet by several exegetes on the authority of many of the Followers (tābiʿīn) such as Abū Jaʿfar al-Madāʾinī, al-Faḍl, al-Ḥasan and ʿAbd-Allāh b. al-Sūr. ↩︎

15. That is, “because of being a believer in God and His religion during his life in this world.” (Trans.) ↩︎

16. In another version it says īmān (belief, faith) instead of kufr (disbelief). (Auth.)

    The meaning would be: “…to the point that he starts doubting his faith.” (Trans.) ↩︎

17. Al-ʿUyūn, via its chain of narration, on the authority of Ḥamdān b. Sulaymān al-Naysābūrī. ↩︎

18. Al-Kāfī, via its chain of narration, on the authority of Sulaymān b. Khālid. This hadith has also been narrated from the Imam by al-ʿAyyāshī in his Tafsīr, with an incomplete chain of transmission (mursal), and by al-Ṣadūq in al-Tawḥīd, with a complete chain of transmission (musnad). ↩︎

19. Al-Kāfī, via its chain of narration, on the authority of al-Ḥalabī. This hadith has also been narrated al-ʿAyyāshī in his Tafsīr, on the authority of Abū Jamīlah, on the authority of ʿAbd-Allāh b. Jaʿfar, from his brother Mūsá. ↩︎

20. The Arabic text of the narration here shows that Khaythamah was not present there, but has narrated this from Mūsá b. Ashyam. (Trans.) ↩︎

21. Apparently “saying” here means showing with the hand. The meaning is: “He showed his hand while sticking his fingers together, and said….” (Trans.) ↩︎

22. Tafsīr al-ʿAyyāshī, on the authority of Abū Baṣīr. A similar account is narrated in Tafsīr al-burhān, on the authority of al-Ṣadūq. The first part of the hadith has also been narrated by al-Barqī in al-Maḥāsin, on the authority of Khaythamah, from Imam al-Bāqir. ↩︎

23. Al-Ikhtiṣāṣ, via its chain of narration. ↩︎