Interpretation of Divine Actions, Through the Divine Names And

Biannual Journal Quran and Religious Enlightenment VOI.1, NO.1, Summer and Autumn 2020 http://quran2020.journals.pnu.ac.ir

Interpretation of Divine Actions, Through the Divine Names and Attributes ﺗﻌﻠﻴﻞ اﻓﻌﺎل اﻟﻬﻲ ﺑﺎ اﺳﻤﺎء و ﺻﻔﺎت اﻟﻬﻲ Received: 14/11/2018 Accepted: 03/02/2020 ﻣﻬﺪي اﻳﺰديMahdi Izadi1 1 Tahereh Chiniforoshan2 2 ﻃﺎﻫﺮه ﭼﻴﻨﻲ ﻓﺮوﺷﺎن 3 اﻣﻴﻦ ﻋﺒﺎسﭘﻮرAmin Abbaspour 3 Abstract: The continuity and relevance of Quranic : ﭼﻜﻴﺪه expressions have long been considered by ﭘﻴﻮﺳﺘﮕﻲ و ارﺗﺒﺎط ﻋﺒﺎرات ﻗﺮآﻧﻲ از دﻳﺮﺑﺎز ﻣﻮرد ﺗﻮﺟﻪ ﻋﺎﻟﻤﺎن scholars. This issue has been raised mainly ﻗﺮار داﺷﺘﻪ اﺳﺖ. اﻳﻦ ﻣﻮﺿﻮع ﺑﻴﺸﺘﺮ در ﻣﻴﺎن ﭼﻨﺪ آﻳﻪ و ﻳﺎ in a few verses or Surahs and less attention has been paid to one verse alone. In many ﺳﻮره ﻣﻄﺮح ﺑﻮده و ﻛﻤﺘﺮ ﺑﻪ ﻳﻚ آﻳﻪ ﺑﻪ ﺻﻮرت واﺣﺪ ﺗﻮﺟﻪ ,verses, after expressing the divine actions ﺷﺪه اﺳﺖ. در ﺑﺴﻴﺎري از آﻳﺎت، ﭘﺲ از ﺑﺮﺷﻤﺮده ﺷﺪن اﻓﻌﺎل the names of the essence of the names of the اﻟﻬﻲ، اﻳﻦ اﻓﻌﺎل ﺑﺎ اﺳﻤﺎء ذات ﻳﺎ اﺳﻤﺎء ﻓﻌﻞ ﭘﺮوردﮔﺎر ﻛﻪ ﻏﺎﻟﺒﺎ action of God are mentioned, which are often at the end of the verse and in the same در اﻧﺘﻬﺎي آﻳﻪ ﻳﺎ آﻳﺎت در ﻳﻚ ﺳﻴﺎق ﻫﺴﺘﻨﺪ، ﺗﺒﻴﻴﻦ و ﺗﻌﻠﻴﻞ context, which is explanations and ﺷﺪهاﻧﺪ و ﺑﺎ اوﺻﺎﻓﻲ ﻧﻈﻴﺮ ﻋﻠﻴﻢ، ﺣﻜﻴﻢ، ﺧﺒﻴﺮ، ﻣﻠﻚ و ﻋﺰﻳﺰ explanations and includes attributes such as ﺑﻮدن ﭘﺮوردﮔﺎر ﻗﺮﻳﻦ ﮔﺸﺘﻪاﻧﺪ. در اﻳﻦ ﻣﻘﺎﻟﻪ ﺑﺎ ﺑﻬﺮه ﮔﻴﺮي از being knowledgeable, wise, king, beloved and the Lord. Because the deeds of God ﻣﻨﺎﺑﻊ ﺗﻔﺴﻴﺮي، ﺗﻌﻠﻴﻞ اﻓﻌﺎل ﺑﻪ اﺳﻤﺎء و ﺻﻔﺎت در آﻳﺎت ﻗﺮآن Almighty are a sign of the divine names in ﺑﺮرﺳﻲ ﺷﺪه اﺳﺖ. اﻳﻦ آﻳﺎت در ﻳﻚ دﺳﺘﻪﺑﻨﺪي ﻛﻠﻲ، ﺑﻪ دو the degradation of existence. In the current ﻗﺴﻢ ﺗﻌﻠﻴﻞ ﺑﻪ ﺻﻔﺎت ذات و ﺗﻌﻠﻴﻞ ﺑﻪ ﺻﻔﺎت ﻓﻌﻞ ﺗﻘﺴﻴﻢﺑﻨﺪي article, using a descriptive-analytical ﻣﻲﺷﻮد. ﺑﺎ ﺗﺤﻠﻴﻞ ﻧﻤﻮﻧﻪﻫﺎي ﻣﺘﻌﺪد، روﺷﻦ ﺷﺪ ﻛﻪ ﺗﻌﻠﻴﻞ method and interpretive sources, the interpretation of divine actions has been ﻣﻮﺟﻮد در آﻳﺎت ﭘﺲ از ذﻛﺮ اﻓﻌﺎل اﻟﻬﻲ، ﺗﺒﻴﻴﻨﻲ ﺑﺮ آن ﻓﻌﻞ studied, according to the names and اﺳﺖ؛ ﻛﻪ ﻫﻢ ﻣﺒﻴّﻦ ﻣﻔﻬﻮم و ﻣﻌﻨﺎي اﻓﻌﺎل و ﻫﻢ ﻧﺸﺎن دﻫﻨﺪه attributes in the verses of the Qur'an. These ﻣﺮﺗﺒﻂ ﺑﻮدن اﺳﻤﺎء و ﺻﻔﺎت اﻟﻬﻲ ﺑﻪ ﻋﻨﻮان ﻓﻮاﺻﻞ آﻳﻪ ﺑﺎ ﻣﻔﺎد verses, in a general category, are of two categories: stating the cause of God's آﻳﻪ ﻳﺎ آﻳﺎت اﺳﺖ. actions, according to the attributes of the essence, and stating the cause of God's ﻛﻠﻤﺎت ﻛﻠﻴﺪي: اﻓﻌﺎل اﻟﻬﻲ، اﺳﻤﺎء و ﺻﻔﺎت اﻟﻬﻲ، ﺗﻨﺎﺳﺐ .actions Keywords: Divine actions, Divine names, آﻳﺎت، ﻋﻠﻮم ﻗﺮآن، آﻳﺎت ﺗﻌﻠﻴﻞ. and attributes, Proportion of verses, Quranic sciences, Verses explaining the cause and reasons of divine actions.

1 1 اﺳـــﺘﺎد ﮔﺮوه ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ داﻧﺸـــﮕﺎه اﻣﺎم ﺻـــﺎدق(ع)، ﺗﻬﺮان، اﻳﺮان. ,Professor of Department of Quran and Hadith Sciences Imam Sadegh University, Trhran, Iran. (Corresponding [email protected] (ﻧﻮﻳﺴﻨﺪه ﻣﺴﺌﻮل) Author) [email protected] 2 داﻧﺶ آﻣﻮﺧﺘﻪ دﻛﺘﺮي ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ داﻧ ﺸﮕﺎه ﻣﺬاﻫﺐ ا ﺳﻼﻣﻲ، ﺗﻬﺮان، Ph.D. of Quran and Hadith Sciences, University of Islamic 2 اﻳﺮان. Religions, Trhran, Iran. [email protected] [email protected] 3 Ph.D. Candidate in Quran and Hadith Sciences, Imam 3 داﻧﺸﺠﻮي دﻛﺘﺮي ﻋﻠﻮم ﻗﺮآن و ﺣﺪﻳﺚ داﻧﺸﮕﺎه اﻣﺎم ﺻﺎدق(ع)، ﺗﻬﺮان، اﻳﺮان. .Sadegh University, Trhran, Iran [email protected] [email protected] 114 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

Introduction But there is no such prohibition on The issue of appropriateness between thinking about the attributes, names, and verses and surahs and the relationship actions of God. It has been also between verses of the Qur'an with each encouraged. In some verses of the Holy other is one of the issues that has been Quran, the phrase "know" is mentioned. always considered by commentators and These verses call for being scholars of Qur'anic sciences. The knowledgeable about divine attributes, Qur'an is the miracle of the last prophet. names, and deeds: This book was revealed by God 1- know that Allah is all-mighty, Almighty. Therefore, accuracy in the all-wise (209-2) meaning of each word and the order of 2- and know that Allah has words and phrases is the key to a deeper knowledge of all things. (231-2) understanding of the messages of the 3- and know that Allah has Qur'an. Because the Qur'an was issued knowledge of all things. (233-2) from God Almighty based on wisdom 4- Know that Allah revives the and steadfastness. It is necessary for him earth after its death (17-57) to be wise and to do things based on his In some verses, after expressing a expediency and purpose. ruling or advice, God uses the verb Hence, the belief that in the Holy "know" to draw attention to the divine Qur'an, each word is in its place based attributes and names. The names of on a specific purpose, requires that the divine beauty that come after those final part of the verses and chapters advices have many meanings. The (surahs) be examined. The final phrases following is an example: of the verses may, at first glance, have O you who have faith! Spend of the little to do with the meaning of the verse. good things you have earned [through But in more detailed studies, contain trade and the like] and of what We bring many points about the meanings and forth for you from the earth, and do not concepts of the verses and the spirit that be of the mind to give the bad part of it, governs them, which will be effective in for you yourselves would not take it, explaining the hidden angles of the unless you ignore. And know that Allah meanings of the verses. In some verses is all-sufficient, all-laudable. (267-2) In of the Holy Quran, after stating the this verse, first, there is a compositional divine actions (such as revenge, sentence: A advice addressed to the contentment, guidance, etc.), at the end believers to forgive and give alms of of the verse or in other parts of the verse, good and pleasant wealth. He goes on to on the attributes of divine attributes address the believers: And know that (such as dear, wise, knowledgeable, Allah is all-sufficient, all-laudable. Now glorious, etc. ...) is mentioned. the question is, what is the purpose of It is a kind of interpretation of divine inviting the believers to become aware actions, expressed by divine attributes. of the two attributes of all-sufficient, all- However, the Holy Qur'an warns human laudable after being invited to give alms beings against thinking in the divine of good wealth?. essence because creatures cannot have After the command to give alms, it scientific mastery over God: “though may be thought that God needs the alms they do not comprehend Him in their of the believers. However, the all- knowledge (110-20)”. sufficient adjective states that God does Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 115 ______

not need their almsgiving and that sciences. Second, in this article, how to almsgiving in the way of God is for the interpret divine actions to divine benefit of the giver and not for the attributes is examined. In such a way benefit of God. But another adjective that by bringing several examples of that is raised is the all-laudable. divine actions, its connection with the Mentioning the adjective Hamid can final phrases of the verse is explained. have two meanings. Hamid means to According to the authors of the article, praise God. That is, God, while often the end of each verse is needless, is the praiser of the eligible appropriate to the content of the verse. giver. The reason is that this issue originates Hamid, meaning that God is from the divine wisdom in the way of Mahmoud, teaches that God Almighty positioning the words in the verses of deserves praise and thanksgiving. The the Holy Quran. The research method most obvious example of divine praise was descriptive-analytical and with an is almsgiving in His way and by His in-depth study of interpretive sources command. Mentioning the adjective all- and Quranic sciences. There was laudable can have two meanings. All- attempt an attempt to prove the above laudable means to praise God. That is, claim. God, while needless, is the praiser of the eligible giver. All-laudable means that Background God is deserving praise, teaches that The issue of correlation between verses God Almighty deserves praise and has always been considered by scholars thanksgiving. of Quranic sciences. This correlation The most obvious example of divine has been discussed in the books of praise is almsgiving in His way and by Quranic sciences with titles such as His command. The above verse was an endings, intervals, appropriateness, and example in which God, after advising order of verses. In this regard, several the believers, explains the contents by works have been written. Examples mentioning the divine names and including books such as the attributes. There are many such cases in appropriateness of verses, (Maerefat), the Holy Quran. Sometimes, in some Moetarak al-Aqr'an (Suyuti), Rhetoric verses, God, after the current expression and pauses of the Qur'an (Taherkhani), of His actions, explains that action to Order in the proportion of verses and His more general attributes, names, or verses (Baqa'i), Research on the order of actions. This will be explained in detail. the Qur'an (Feqhizadeh). The innovative aspect of the present Examples of books on the subject of article is, first, the study of the meaning pauses and proportions of verses are Al- of pauses and expressions with divine Atqan in the sciences of the Qur'an in names and attributes of the verse the sixty-second type (Suyuti), Al- according to the provisions of the same Burhan in the sciences of the Qur'an in verse. the eighth type (Zarkashi), and Al- This is explained by the continuity Tamheed in the sciences of the Qur'an and thematic unity of the verses. Of (Mohammad Hadi Maaref). From the course, this issue has received less articles written in such regard, we can attention in the field of Quranic mention the connection and 116 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

appropriateness of the verses in the However, so far, independent study Qur'an (Bi_Aazar Shirazi). In this or book has not seriously discussed the regard, what has attracted the most endings and intervals of the verses and attention of scholars of Quranic sciences their relationship to divine actions. is, first, the relationship between the verses of a surah with each other, and in Explaining divine actions through his the next stage, the relationship between attributes the verses of a surah with the verses of First of all, the definitions of the verses other surahs and also the relationship of intervals in the Quranic sciences books surahs to each other. should be briefly presented. The point is In other words, most of their attention that the definitions provided in this is on the proportions between the verses regard are "similar" to the topic at hand. that are placed next to each other. But what is the purpose of this article is Hence, less attention has been paid to not explicitly stated in the books of the question of what is the relationship Quranic sciences. In the terminology of between the contents of a verse and its Quranic sciences, examining the final phrase. It seems that paying too appropriateness and spacing of verses is much attention to the proportion and valuable knowledge. Commentators relevance of verses can be a reason for have paid less attention to it due to its not paying attention to other proportions special delicacy (Suyuti, 1416; vol. 2, p. in the Holy Quran, including the 288). proportion of phrases in a single verse. The literal meaning of Of course, in some commentary books, proportionality is to be close to each this issue has been addressed briefly other. If something is said to be during the commentary content. This is appropriate to another, it means it is more common in later commentaries, close to it (Zarkashi, 1957; vol. 1, p. 35). such as Al-Mizan. In earlier The knowledge by which the causes of commentaries, they merely described the order and arrangement of the parts the lexical names of the divine names. and phrases of the Qur'an are known is However, in commentaries such as the Qur'anic proportions science. Mafatih al-Ghayb, Fakhr al-Razi, and Proficiency in this field depends on Anwar al-Tanzil al-Beizawi, the endings knowing the general purposes of the and pauses intervals of the verses are surahs, which leads to knowing the briefly discussed. purposes of each Qur'anic phrase Perhaps the most important study in (Baqa'i, 1969; vol. 1, p. 6). the field of order and coherence of The last words of the verses are Quranic verses can be seen in the called intervals, which have the same comments of the Pakistani commentator letters and the same shape and play a Amin Ahsan Islahi He has addressed role in understanding the meanings this issue in his commentary book, (Suyuti, 1416; vol. 2, p. 260). As a entitled "Contemplation of the Qur'an". result, the science of proportionality is a He believed that the Qur'an itself was its science that studies the internal and interpreter. For this purpose, the organizational coherence and language, order, and coherence of the connection of the components of the Qur'an should be used (Iftikhar Ahmad, Qur'an. Due to the necessity of the unity 1996; pp. 44-45). of the subject, there must be a set of Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 117 ______

appropriateness and consistency Kursi and many other verses. And you between the verses, because they were will find that God Almighty, when revealed at the same time and in expressing creation and consolidating succession. It is now assumed that this existence and various forms of single set is the components of a word imparting and bestowing, as well as in and a body. Therefore, there must be a the stage of return, such as death, proportion between the components of purgatory, resurrection, etc. He that set. For this reason, thematic unity, interprets them with names that have a being of the same type and being part of meaning commensurate with each of a word and a collection, makes it a goal these. You may achieve this in more as a group. This group has an inherent than five hundred verses. unity (Maarefat, 1373; p. 16). As far as the credit stage is As mentioned before, this article concerned, as is the case with obligate. deals with the cases in which the divine And if you pay attention to the relations actions are explained by the attributes of between nouns and sub-nouns, you will God (which are often stated in the be guided by the characteristics of nouns endings and intervals of the verses). to many degrading aspects of existence; Allameh Tabatabai has divided such And vice versa. Then you will get interpretations into two parts: the countless sciences.” (Tabatabai, 1388; attribution of verbs to nouns and the pp. 157 and 158). The content attribution of verbs to more general mentioned by Allameh Tabatabai is verbs. The second part goes back to the beyond what can be achieved in an first one. He says about them: “It is article. But he opens a way for us that, abundant to interpret the God's action thanks to God, entering it will have through its names and attributes in the many blessings and fruits. Qur'an, such as: “Indeed Allah is all- Ayatollah Javadi Amoli, (as will be forgiving, all-merciful”, “And He is the explained in detail) believes that in the All-mighty, the All-wise”,” and He is Holy Qur'an, divine actions are the All-attentive, the All-aware” sometimes explained and explained in (Tabatabai, 1417; vol. 19, p. 86).” terms of functional attributes and Sometimes, the current interpretation sometimes in terms of God's inherent of God's actions is extended to His other attributes. action, which is more common than that. Such explanations go back to the same Explaining divine actions through the way (same). functional attributes of God He has also mentioned this matter in In some verses that speak of a deed of the book of monotheistic treatises. He God, at the end of the verse, a reason and considers those explanations as explanation for it are mentioned from evidence of the mediation of divine the current attributes of God, which is names in the descent. He says: “If you more general. There are many examples look closely at the divine book, you will of this group. For example, auditing, find that God interprets specific names reward, punishment, forgiveness, and with generic names in the verses of revenge are all divine actions. To Tawhid, such as the verses in Ra'd, explain them, the functional attributes of Hadid, Hashr, and the verse of Ayat-Al- God are recounted, such as that God is 118 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

accountable, forgiving, or avenger This verse instructs the believers who (Javadi Amoli, 2002; vol. 13, p. 697). were incapacitated by the polytheists in Mecca and threatened with sedition and 1. Explanation of divine actions, torment, to emigrate and don’t worry according to the intrinsic attributes of about their livelihood if they find it God difficult to practice their religion and are Sometimes, after expressing one of the unable to perform their religious duties divine actions, that action is explained at home. Because the provision of all the by the inherent attributes of God, such servants is the responsibility of God and as All-knowing and All-capable, which He provides for them. If they emigrate, are comprehensive of all functional he will provide as he provided for them matters and superior to it (Javadi Amoli, at home. In this way, God encourages 2002; vol. 13, p. 697). Here, examples the believers not to worry about their are mentioned to clarify: sustenance if they want to emigrate in the way of God. 1-1. Sustenance Believers should know that wherever Regarding God providing, in various they are, God provides for them there verses, the act of pleasing God is and they will not die of hunger. explained with other functional and Moreover, they should know that their intrinsic attributes of God. provider is their Lord, not their homeland. Moreover, in the context of Example 1: the revelation of the above verse, it is “How many a living being (dabbah) stated that: The Arabs killed their there is that does not carry its own children for fear of starvation, which provision. Allah provides them and you, with the revelation of the above verse, and He is the All-hearing, the All- this fear was invalidated (Howeizi, knowing” (60-29). 1415; vol. 4, p. 168). It is also said that The above verse refers to God being this verse was revealed to the believers pleased. Because God hears and is living in Mecca. When they came to the aware of the needs of His servants, He Prophet and complained about the lack provides for them. In other words, of property, houses, and livelihood. God’s providing is explained by the They knew the reason for not migrating attributes of hearing and knowledge of to Medina in those cases. In response, God. Because all creatures are provided this verse was revealed (Tusi, Undated; for by these two attributes with various vol. 8, p. 222). means and intermediaries (Mughniyeh, Hence, God Almighty says: Many 1424; vol. 6, p. 123). creatures do not store their sustenance, In this verse, "Dabbah" refers to all but God provides their sustenance daily. living beings on earth - whether they You humans, though you save, you have the intellect or no intellect - should know that God is your Sustainer (Zamakhshari, 1407; vol. 3, p. 462). The and He is the Hearer, the Knower. At the concept of "carrying sustenance" means end of the verse, there are two great storing sustenance and food. Just as names of God which indicate a reason humans and some animals, such as ants, for the meaning of the verse. Because mice, and bees, store their food. the meaning of the verse was that human beings and other animals need Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 119 ______

sustenance, and they ask God for and narrows the sustenance to sustenance in the language of need (not whomever He wills. The sustenance necessarily the tongue of the head). And expansion and narrowing were based on God satisfies their needs because He divine expediency and providence knows both the needs of His people and (Tusi, Undated; vol. 9, p. 150). Hears their needs. Therefore, the needs Hence, at the end of the verse, he of the creatures are not hidden from him brings the phrase of “Indeed He knows and he provides for them according to all things” which is the expressive these two names (Fakhr Razi, 1420; vol. appeal and explanation before it (Ibn 25, p. 73; Tabatabai, 1417; vol. 16, pp. Ashur, 1420; vol. 25, p. 118). “Indeed 146 and 147). He knows all things” means that the In other words, “and He is the All- issue of sustenance and its differences, hearing, the All-knowing” explains the in its breadth and narrowness, is not satisfaction of the need of the creatures without account and out of ignorance, and man for food and sustenance that but according to God's knowledge of they ask for in the language of need, that everything. He knows what to give to God is the Hearer, the Wise. That is, he each day-eater according to his has created everything and hears their condition and how much to give. He not requests and needs to be poor in only considers the state of sustenance providing sustenance and is aware of but also the external circumstances that their situation and our conscience are related to sustenance (Tabatabai, (Tabarsi, 1372; vol. 3, pp. 253-254) 1417; vol. 18, p. 27). "hearing" And "knowledge" is two of The opening or narrowing of the general attributes of God's action sustenance is due to divine knowledge (Tabatabai, 1417; vol. 19, p. 86). of everything; because he knows the Another example of this type of capacity of every creature and if he explanation is given below, which states deems wealth and wealth to be good for some explanations for how God him due to the merit of the creature, he manages sustenance. will enrich him. Otherwise, he makes him poor (Zamakhshari, 1407; vol. 4, p. Example 2: 215; Beizawi, 1418; vol. 5, p. 78). “To Him belong the keys (maqalids) of the heavens and the earth: He expands Example 3: the provision for whomever He wishes, “Were Allah to expand the provision for and tightens it [for whomever He [all] His servants, they would surely wishes]. Indeed, He has knowledge of create havoc on the earth. But He sends all things” (12-42). down in a [precise] measure whatever According to some commentators, He wishes. Indeed, He is all-aware, all- the word "maqalids" in the above verse seeing about His servants” (27-42). is a Persian word meaning keys (Tabari, In this verse, first of all, concerning 1412; vol. 25, pp. 9-10). In this verse, the divine plan, it is emphasized that the God Almighty says: The locks of expansion of sustenance takes place by heavenly and earthly good and evil, as the will of God and under expediency. well as its keys, are in God's hands. God Therefore, for some people, due to the gives sustenance to whomever He wills nature of greed and extravagance, 120 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

sustenance is not extended to eliminate surely provide them with a good the possibility of major corruption, such provision. Allah is indeed the best of as arrogance and murder (Tusi, providers. (58-22) He will admit them Undated; vol. 9, p. 162). The sentence is into an abode they are pleased with. to explain the previous sentences; That Indeed, Allah is all-knowing, all- is, the reason why God sends sustenance forbearing” (59-22). as much as He deems fit is his In this verse, God Almighty promises knowledge and insight towards his good sustenance to those who have servants (Ibn Ashur, 1420; vol. 25, p. migrated in his way. The final sentence 156). of the verse is that: “Allah is indeed the “Indeed, He is all-aware, all-seeing best of providers” which explains the about His servants” is to explain the content of the verse, means good previous sentences; That is, the reason sustenance, which is the blessing of the why God sends sustenance as much as Hereafter after death, and some have He deems fit is his knowledge and interpreted it as Paradise (Tusi, insight towards his servants (Ibn Ashur, Undated; vol. 7, p. 334) (see: Tabatabai, 1420; vol. 25, p. 156). Below this verse, 1417; vol. 14, p. 399). a narration from Imam Sadegh has been In this verse, God's good provision to narrated. He explained the lack of the emigrants in his way is explained expansion of sustenance for some according to the general attribute of God people as: “But he made them need each that He is the best Provider. According other and enslaved them by that, and if to a narration, this verse was revealed he made them rich, he would have about those who were fighting in the war become poor.” (Bahrani, 1416; vol. 4, p. with the Prophet. According to the 825). verse, the reward of this struggle is the As it has been stated, the system of same for those who are martyred in that sustenance and its measures are such war or those who survive and die in the that following the divine knowledge and future due to natural death per the requirements and interests of the (Zamakhshari, 1407; vol. 3, p. 167; individual, sustenance is granted in a Beizawi, 1418; vol. 4, P. 76). certain amount. This holy hadith In the next verse, the phrase “He will confirms it: “Some slaves cannot be admit them into an abode they are reformed except with wealth, and some pleased with” is interpreted with the cannot be reformed except with phrase of “Indeed Allah is all-knowing, poverty” (Tabarsi, 1372; vol. 9, p. 46). all-forbearing”. It means that God puts Therefore, the God who surrounds the the believers in a position that makes hearts of the servants with the attributes them happy and they do not hate it. This of knowledge and insight determines is to compensate for the expulsion of the sustenance based on those attributes. polytheists who expelled the believers from their land. The dismissal made Example 4: them disgusted. Therefore, he interprets In the following example, the act of this sentence as “Indeed Allah is all- pleasing God in the Hereafter is knowing, all-forbearing”; That is, God explained by His common names: knows what satisfies the believers first. “Those who migrate in the way of Allah Secondly, what is their level and and then are slain, or die, Allah will existential capacity to receive Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 121 ______

sustenance (Fakhr Razi, 1420; vol. 23, In the same surah, God says in the p. 244). He is also free from excess in continuation of the above verse: “Every his grace and mercy (Tabarsi, 1372; vol. definitive matter is resolved on it, (4-44) 3, p. 57); therefore, under these cases, it as an ordinance from Us. We have been provides their satisfaction. This sending [apostles] (5-44) as an preparation is combined with the ordinance from Us. We have been attribute of patience and it means that he sending [apostles] (6-44)” does not hurry in punishing their Considering the previous verse and oppressive enemies” (Tabatabai, 1417; the word "mercy" which is mentioned, vol. 14, p. 399). indicates that on the Night of “Ghadr”, all things are of the type of divine 2-1. Sending the Messenger and the mercy. Is divided (Tabarsi, 1412; vol. 4, Revelation of the Quran p. 81). By divine mercy, the destinies of Another example of a divine action that individuals, such as sustenance, etc., are is explained by one of the inherent or divided (Tabarsi, 1412; vol. 4, p. 81). current attributes of God is the act of Moreover, God has sent prophets to His sending a messenger and the revelation servants because of His mercy. Because of the Qur'an. This is explained by the sending prophets along with warnings is more general action and attribute of a mercy for people to avoid punishment God. and gain rewards (Ibn Ashur, 1420; vol. 25, p. 311). Example 1: In the above verses, the phrase “We sent it down on a blessed night, and “indeed He is the All-hearing, the All- We have been warning [mankind] (3- knowing” is the explanation of the 44). The sentence “and We have been sentence “We have been sending warning [mankind]” is an explanation [apostles] as a mercy from your Lord”. for the sentence “We sent it down”. That Mentioning the adjective all-knowing is, we revealed the Qur'an because the after these phrases means that God warning of the people is in the honor of sends a prophet to the people because of God (Ibn Ashur, 1420; vol. 25, p. 309). His mercy. Because he is aware of the The phrase ... expresses the expression worship of idols by the polytheists and and indicates that God Almighty has the seduction of the people by the been constantly warning before this infidels and the suffering of the people warning. In this regard, some believe from the oppression of the strong. So he that God has completed the argument sent messengers to correct the people. and warned by placing reason and Moreover, God is aware of the motives hearing in the servants (Tusi, Undated; of the people and their actions and vol. 9, p. 224). This indicates that the corruptions. So he sent messengers with revelation of the Qur'an from God religions so that people would stop Almighty is not an emerging matter. corruption. He also sent prophets to Therefore, the revelation of the Qur'an is correct the beliefs and actions of the a continuation of the warnings of the people (Ibn Ashur, 1420; vol. 25, p. ancients (Tabatabai, 1417; vol. 18, p. 312). 131). Mentioning the adjective all-hearing after the phrase ... indicates that God is 122 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

the Hearer of requests and the Knower by the claimants of the Book. This is of needs. He hears the request of the inferred from the next verse: “That is servants and knows their needs which is Allah’s grace, which He grants to the same as giving guidance to God. whomever He wishes, and Allah is the That is why he reveals the book and dispenser of a great grace.” and the sends the prophets. Because he has verses related to the carrying the Torah mercy on his servants (see: Tusi, by the Jews who are the same as Undated; vol. 9, p. 225; Tabatabai, donkeys and the claim of their divine 1417; vol. 18, p. 133). guardians. They expected the prophet promised to them in their books to be Example 2: sent from among themselves. When the It is He who sent to the unlettered new prophet was chosen from among [people] an apostle from among the Arab people, the Jews considered themselves, to recite to them His signs, this work of God to be far from the to purify them, and to teach them the wisdom and thought that God would be Book and wisdom, and earlier they had defeated by this work. That is why they indeed been in manifest error. (2-62) need to know that only God can never And to others from among them [as fail. In all divine acts and commands, well] who have not yet joined them. And there is no room for laziness and He is the All-mighty, the All-wise (3- corruption (see: Tusi, Undated; vol. 10, 62). p. 4). In verse 3, he expands the circle of Another point that needs to be noted the Prophet's mission to others other is that the attributes that explain and than the Arabs. Even the People of the explain God's actions are not only at the Book are subject to the universal end of the verses. Rather, they are mission of the Holy Prophet. At the end sometimes mentioned in the previous of the verse, two adjectives all-mighty verse or the middle descriptions of the and all-wise are mentioned. All-mighty verse. As the descriptions mentioned in points to the impenetrable power of God the first verse of Surah Al-Jumu'ah are in advancing His plans. All- wise also explanations for the act of emphasizes the steadfastness and resurrection of the Holy Prophet PBUH soundness of all of God's plans, the from God. pinnacle of wisdom. These two Whatever there is in the heavens and attributes follow the issue of the in the earth glorifies Allah, the prophethood of the Holy Prophet and it Sovereign, the All-holy, the All-mighty, means the honor and wisdom of God in the All-wise (1-62). In this verse, four the matter of revelation and the attributes are given to God. Traits that realization of its purpose. Some may are both preventative and exigency. The think that God, by sending a messenger Sovereign means the influential ruler of among the people, cannot cultivate and the world and the hereafter (Tabari, teach them and that he will be defeated 1412; vol. 25, p. 66). in this work (Saboohi, 1398; vol. 3, p. "Holy" means to be free from the 247). plagues that cause ignorance and lack of The reason for such suspicion is the knowledge of things (Bahrani, 1416; jealousy and protests against the choice vol. 5, p. 373). "All-mighty and All- of the Prophet among the Arab people wise" also indicates the divine authority Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 123 ______

and providence of the divine essence. “Say, ‘O mankind! I am the Apostle The preventative aspect is in the of Allah to you all, [of Him] to whom direction of denying any illusions, belongs the kingdom of the heavens and defects, and needs about God and His the earth. There is no god except Him. actions, which was expressed through He gives life and brings death.’ So have the rosary and became the main basis. faith in Allah and His Apostle, the The exigency aspect in the scope of the untaught prophet, who has faith in Allah same rosary refers to the absolute and and His words, and follow him so that flawless sovereignty of God and His you may be guided. (158-7)” honorable and wise dominion in deeds, In this verse, after mentioning the and with this expression, he creates a mission of the Prophet (PBUH) to which more complete view of the rosary. That Prophet Moses and Jesus (PBUH) had is, the same God that all beings also preached and listed his constantly acknowledge his characteristics in the Torah and the needlessness, does not ignore the needs Bible (see: Qurtubi, 1985; vol. 7, p. of his countrymen. 302), God blessed It specifies three He takes the reign of the universe and descriptions. Each of these attributes is acts with dignity and wisdom. These decisive in proving the mission: the attributes have come to let us know that owner and mastermind of the system of both God does not need and He has creation, unity in divinity, able to revive considered our needs. Therefore, in the and die. Each of these three attributes is next verse, he says:” It is He who sent to the fulcrum of prophecy. the unlettered [people] an apostle from That is, since the kingdom of heaven among themselves, to recite to them His and earth belongs to God alone, he must signs, to purify them, and to teach them rule over human beings and send the Book and wisdom (2-62).” messengers to them. Because divinity If the pronoun "he" did not appear at belongs to him, he must send prophets the beginning of the verse and the verse to guide human beings. Incidentally, began with "who", then the since the power to kill and resurrect is interpretation of verse 2 was still the unique to him, the determination of attribute of God in the previous verse. mission and prophecy is in his hands But the coming of the pronoun "he" is alone (Javadi Amoli, 2002; vol. 30, p. since the addressee considers all the 486). That is, in this verse, the three glorifications and descriptions of the descriptions of God's ownership, previous verse in the issue of the divinity, and power are the explanation Prophet's prophet hood (Saboohi, 1398; for the necessity of sending a messenger vol. 3, pp. 236-238). That is, God does by God. not need to send a messenger. These are According to Allama Tabatabai, in the servants who need him. God, as a the interpretation of this verse, both the pure, omnipotent, and wise ruler, has attributes that explain the sending of the considered the needs of His servants and Prophet by God and the atmosphere of sent a prophet for them. the revelation of verses are mentioned. This is inferred from the context in Example 3: which the verse is placed. In this verse, the attributes that God has described to 124 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

Himself are mentioned. These attributes beings to a happy life, or lead them to a indicate the reasons that have stated the cruel and misguided death (Tabatabai, possibility of sending prophets from 1417; vol. 8, p. 284). God in itself and also prove the possibility of the generality of the 3-1. Divine help for the believers prophethood. In this way, God removes Another action for which God has given the denial and wonder of the children of reasons for His general attributes and Israel about how a non-Jewish man and actions is divine help, which is for the one of the Arabs might attain universal believers. prophecy. Because the Jews thought that of all the human race, only they Example 1: belonged to the party of God; Rather, In the following verse, there are two they considered themselves close to God reasons for God's help to the believers: and even God's children and friends! It “When you were on the nearer side, and also eliminates the exclusion of non- they on the farther side, while the Arab nervousness from the fact that an caravan was below you, and had you Arab man became their prophet agreed together on an encounter, you (Tabatabai, 1417; vol. 8, p. 283). would have certainly failed to keep the Therefore, guidance and attainment of tryst, but in order that Allah may carry happiness can only be achieved by through a matter that was bound to be believing in God and following His fulfilled, so that he who perishes might Messenger and his successors (Feyz perish by a manifest proof, and he who Kashani, 1415; vol. 2, p. 244). He goes lives may live on by a manifest proof, on to argue: The implication of the and Allah is indeed all-hearing, all- sentence in question for these meanings knowing (42-8)” is that God said in the previous sentence: From the above verse, it is "I am God's messenger to all of you understood that the attitude of the people." Then in the next sentence, he believers and the pagans in the battle of describes God and says: "The God who Badr was only with the special ..."; So the meaning of these two providence of God. Because the sentences is as follows: "The God who polytheists, who had more population chose Muhammad as a prophet, the and weapons, settled in the high part of same God from whom the rule of the the desert and where water was heavens and the earth and the general available to them and the ground was kingdom belongs. The same God who is firmly under their feet. The number and no god but Him who owns a corner of strength of believers were small. They Be it heaven or earth. So he is the only were settled downstream of the desert, one who can rule whatever he wants and on a sandy, dry land. If the believers had there is no obstacle to the influence of wanted to make a deal with the infidels his ruling. beforehand that you and we would camp No will can stand against its will. He here, they would certainly have had a who can, by His will, send a prophet to dispute and would never have succeeded a tribe of His servants or all of them. He in creating a front in this way. is the God in whose hand is the Therefore, being in this way was resurrection and the death. So God can neither from the side of the believers nor resurrect some people or all human from the side of the infidels. Rather, it Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 125 ______

was only by the will of God (Tabatabai, In some verses, in the establishment of 1417; vol. 9, pp. 92 and 93). But at the the system of resurrection and the beginning of the phrase but so that Allah placement of criminals in torment and may carry through a matter that was fire, according to the general bound to be fulfilled is the perception of characteristics of God Almighty, there the previous content. According to it, it are explanations and explanations. is clear that the believers did not have Although man voluntarily takes the path such an appointment and their coming to of crime and sin, according to God's one of the two groups of the enemy was plan, the path of his crime will lead to done without a promise and with destiny torment. God, out of His mercy, has from God (Ibn Ashur, 1420; vol. 9, p. repeatedly reminded people of this 113). matter in different positions. God Therefore, the meaning of the phrase Almighty has set a measure for is as follows: But God gathered you everything. According to the divine will, apart from the promise so that His a criminal life leads to the end of command based on the help of His saints punishment. and the honor of His religion and the destruction and wrath of His enemies Example 1: will be realized (Dara, 1430; vol. 4, p. “Indeed the guilty are steeped in error 57). Destruction and life have been used and madness. (47-54) The day when as a metaphor for disbelief and Islam they are dragged on their faces into the (Darwish, 1415; vol. 4, pp. 7 and 8). Fire, [it will be said to them,] ‘Taste the And the awareness that Islam is the only touch of hell! (48-54) Indeed We have true religion that must be adhered to created everything in a measure” (49- should be revealed (Zamakhshari, 1407; 54). vol. 2, p. 224). The sentence “and Allah The Almighty God, after stating the is indeed all-hearing, all-knowing” is attributes of the inmates of Hell, points also an explanation that is a reference to to the creation of everything according the sentence “so that he who perishes to need and expediency. This destiny might perish by a manifest proof” That does not have an excess that leads to is, if God reversed this and did what He futility, nor does it have a deficiency that did, it was because He is the Hearer and causes need (Abolfotuh Razi, 1408; vol. the Hearer of your prayers, He is the 18, p. 232). This noble verse explains Knower, and He knows what is in your the worldly misguidance of the hearts. Here, what he had mentioned at criminals and the fire of their hell as a the beginning of the story about Badr is public issue. That is, in general, God mentioned: “When you appealed to your Almighty has created everything by Lord for help, He answered you: ‘I will measure. In the narrations that have aid you with a thousand angels in a file been given for the interpretation of this (9-8)” (See: Tabatabai, 1417, vol. 9, p. verse, it has been stated that all the 92). punishments of the people of Hell have been prepared according to the extent of 4-1. Audit of slaves and punishment of their deeds (Howeizi, 1415; vol. 5, p. criminals 186). 126 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

In this regard, Allameh Tabatabai attribute of God. The following verses says: "The measure that in everything is are other examples of this: the limit and limits and in the path of its “If you are ungrateful, Allah has existence, does not exceed it, so this is indeed no need of you, though He does the general act of God Almighty. Since not approve ingratitude for His servants; none of the beings is devoid of this and if you give thanks, He approves that action and this system, then the for you. No bearer shall bear another’s explanation of the torment to the extent burden; then your return will be to your is the explanation of God's specific Lord, whereat He will inform you action to His general action, and in fact, concerning what you used to do. Indeed, it expresses the meaning that this He knows best what is in the breasts. (7- particular action is an example of the 39)” general divine action. That is, it is “Have you not regarded that Allah destiny. Just as God created all beings in knows whatever there is in the heavens a certain size, He has decreed for the and whatever there is in the earth? There man that if he rejects the call of dost not takes place any secret talk prophecy, he will be punished in Hell on among three, but He is their fourth the Day of Judgment” (Tabatabai, 1417, [companion], nor among five but He is vol. 19, p. 87). their sixth, nor when they are less than that or more but He is with them Example 2: wherever they may be. Then He will “As for those who are faithless, let their inform them about what they have done faithlessness not grieve you. To Us will on the Day of Resurrection. Indeed be their return, and We will inform them Allah has knowledge of all things” (7- about what they have done. Indeed 58). Allah knows best what is in the breasts” Your Lord will indeed recompense (23-31). everyone fully for their works. Indeed, In this verse, the sentence “Indeed He is well aware of what they do” (111- Allah knows best what is in the breasts”, 11). Ibn Ashur considers “Indeed, He is is an explanation for the sentence” We well aware of what they do” as an appeal will inform them about what they have and explanation for recompense. done” (Ibn Ashur, 1420; vol. 16, p. 345). Because surrounding the divine That is, on the Day of Judgment, God knowledge with their deeds along with will inform the disbelievers of their the will to punish, causes the deeds. This is not difficult for God. punishment to be under their deeds (Ibn Because he is also aware of the secrets Ashur, 1420; vol. 11, p. 339). and intentions within them. Hence, this verse contains a kind of Example 3: consolation to the Prophet (PBUH). “Indeed your Lord’s striking is severe. Because the infidelity of the infidels (12-85) It is indeed He who originates cannot harm the Prophet (Tabarsi, 1372; and brings back, (13-85) and He is the vol. 4, p. 149). Therefore, this All-forgiving, the All-affectionate, (14- explanation is of the type of explanation 85) Lord of the Throne, the All-glorious, using the noun sentence. One of God's (15-85) doer of what He desires” (16- special actions is interpreted using a 85). noun phrase that refers to the general Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 127 ______

In Surah Al-Buruj, some seditionists seditionists in case of repentance; persecuted the believers because of their because the desired result of mentioning faith. In verses 1 to 9, the flow of the the attributes is God's severe treatment companions of Ukhdud is mentioned. of the arrogant (Saboohi, 1398; vol. 1, p. They burned the believers for believing 50). Some commentators believe that in God. In this surah, the end reminds the mention of this verse after the them to be a lesson for contemporary promise of revenge and punishment of seditionists of the period of the the infidels indicates that the nature of revelation of the Qur’an. In verses 10 divine punishment is accompanied by and 11, two general rules and traditions mercy. Therefore, sinners should not of God in dealing with seditionists and neglect repentance and despair of God's believers are mentioned. mercy (Mughniyeh, 1424; vol. 7, p. In verse 13, with the emphatic tone in 547). the phrase “Indeed your Lord’s striking God is the owner of the majestic is severe”, he expresses a new threat to throne. The Throne is the place of the seditionists who do not give up absolute sovereignty in the system of sedition and deny the words of God in creation. It is enough for the owner of the previous verses and justifies revenge this government to will something, it with the attributes that follow. That is if will happen undoubtedly. he says that taking God is hard, it is The meaning of the verse “doer of because God has such qualities. The what He desires” is that only God is the holy verse “It is indeed He who one who does whatever He wills, originates and brings back,” explains the completely and surely. This is a general intensity of God Almighty. Yes, God is description and includes all divine wills. the one who creates the creatures and But the intention of these verses is the restores them to their original state after wrath and punishment of God on the destruction and destruction. disbelievers. The God, in whose hands is the origin and resurrection of all beings, will do Conclusion this hard if he wills to oppress and It is not common to ask why a superior overcome others. Hence, mentioning is doing something. For example, the these two attributes after warning employee usually does not ask the against severe divine revenge employer why the law was enacted. emphasizes that the creation and Either the student does not ask the destruction and then the resurrection of principal why the system of punishment the infidels is to achieve their main or encouragement or the rules of the punishment. Giving them respite is not school rules. Such questions are often due to their negligence and impunity uncommon. But if the material is (Fakhreddin Razi, 1420, vol. 31, p. 114). explained, it will lead to a better Mentioning the two attributes of All- understanding of the rules and forgiving and the All-affectionate to regulations and discipline and legalize. support the believers against the The answer to such questions often oppression and aggression of the lies in surrounding the manager's infidels is sedition. These two attributes knowledge and his or her holistic view do not refer to the forgiveness of the of the aspects of work and expediency. 128 Biannual Journal Quran and Religious Enlightenment, VOI.1, NO.1, Summer and Autumn 2020 ______

This type of explanation is called placed various things between them so explanatory reasoning (This type of that we humans might understand His explanation is mostly mentioned in the knowledge and power. Then we realize two commentary books of Al-Tahrir and that God's knowledge surrounds Al-Tanwir by Ibn Ashur and Al-Mizan everything and is capable of everything. by Allameh Tabatabai, but no specific All that we have said shows that the name has been given for it. The term actions of God Almighty are a sign of explanatory reasoning has been chosen the divine names in the degradation of by the authors.). existence. In many verses, divine actions are explained by the names of the essence of References: the names of the action of God. The Holy Quran. Sometimes, when the present tense of Ibn Ashur, Muhammad Tahir (1420 the deeds of God is expressed, at the end AH), Al-Tahrir and Al-Tanwir, of that verse, it is said by mentioning an famously Ibn Ashur interpretation, attribute of the attributes of God, the Beirut, Institute of Arabic History. reason and explanation of that act. Abu al-Futuh Razi, Hussein ibn Ali Sometimes these descriptions do not (1408 AH), Rawd al-Jannan and Ruh appear at the end of the verses; Rather, al-Jannan in Tafsir al-Quran, it is mentioned in the previous verse or Mashhad, Astan Quds. the internal descriptions of the verse. In Iftikhar Ahmad (1996), Sheikh Amin this article, by examining verses about Ahsan Al-Islahi and his method in sustenance, sending prophets, the interpreting the contemplation of the revelation of the Qur'an, divine help for Qur'an, Ph.D. thesis, Punjab believers, and reckoning and University. punishment of criminals, it was found Bahrani, Seyyed Hashem (1416 AH), that these actions are explained by Al-Burhan Fi Tafsir Al-Quran, attributes such as all-mighty, all-wise, Tehran, Ba'ath Foundation. all-sufficient, all-laudable, all-aware, Baqa'i, Ibrahim Ibn Umar (1969), all-forgiving, and all-merciful. The Pearls order in proportion to the God's action is due to His knowledge verses and the surahs, Hyderabad, of the whole universe. Also, it is due to Ottoman Encyclopedia. his current wisdom over the whole Beizawi, Abdullah Ibn Umar (1418 system of existence and also the AH), The Lights of Revelation and the dominion and power of God over the Secrets of Interpretation, First Edition, whole universe, and God's ownership Beirut, Dar Al-Ahya Al-Tarath Al- over the whole world. He is the absolute Arabi. owner who surrounds the whole Javadi Amoli; Abdullah (2002), universe. Whatever God wills, flows in Tasnim; Interpretation of the Holy the system of the universe. He has the Quran, Qom, Esra Publishing Center. power to do anything and will never be Howeizi, Abdul Ali ibn Juma (1415 defeated. He is aware of the interests and AH), Tafsir Noor al-Thaqalin, Qom, needs of human beings. God, according Ismailis, 4th edition. to wisdom, is aware of the hidden and Darwish, Mohi-ud-Din (1415 AH), overt actions and intentions of man. He The Noble Qur’an’s Arabic word and created the heavens and the earth and Interpretation of Divine Actions, Through the Divine Names and Attributes / Mahdi Izadi, Tahereh Chiniforoshan, Amin Abbaspour 129 ______

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