Al-Baqarah Section 32 - Fight In The Cause Of God - References To The Conduct Of The Ancient People.
Death caused by God against those who refused to fight when they were ordained, Muslims enjoined to sacrifice their lives and their wealth in the cause of God Saul’s kingdom over the Israel and their demur against Saul being chosen as their king.
Al-Baqarah Verses 243 - 248
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
“Didst thou not see those who went forth from their homes, and they were in thousands, for fear of death; then God said unto them, ‘Die ye!’ (and they died) and thereafter He restored them to life; verily, God is gracious unto them, but most men thank (Him) not” (2:243).
وَقَاتِلُوا فِي سَبِيلِ اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
“And (O’ Muslims!) fight ye in the path of God, and know ye that God is Hearer and Knower (of all things)” (2:244).
مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ
“Who is he that will lend unto God a fair loan; verily, He will multiply it unto him manifold; for it is God that holdeth and extendeth and unto Him shall ye be returned” (2:245).
أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
“Hast thou (O’ Our Apostle Muhammad!) not seen the chiefs of the children of Israel, after Moses, when they spake to a Prophet (who was) unto them (saying) “Raise up for us a king, that we may fight in the path of God”; he said, “May it not be that if fighting were ordained unto you, ye would not fight?” they said, “What aileth us that we should not fight in the path of God, when we have indeed been driven out from our homes and our children?” but when fighting was ordained unto them they turned back save a few of them; and verily, God knoweth the unjust” (2:246).
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
“And their Prophet said unto them “Verily, God hath raised up for you Saul (to be) the king (over you);” They said, “How can the kingdom be his, over us, whereas we are more rightful for it than he while he is not gifted with abundance of wealth;” he said, “Verily, God hath chosen him over you and hath increased him abundantly in knowledge and physique; and verily, God granteth His kingdom unto whomso He pleaseth; God is Omniscient and All-knowing” (2:247).
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
“And (then) said their Prophet unto them saying, “Verily, the sign of His kingship shall be that the Ark shall come unto you wherein shall be the tranquillity from your Lord and the Relics of what the family of Moses and the family of Aaron left behind; the angels (of God) shall bear it; verily, therein shall be a sign for you if ye are (indeed) believers” (2:248).
Commentary
Verse 243
Owing to the repeated visits of plague, the children of Israel numbering several thousand left their homes for fear of death. It happened so that the disease once again pested the town and the people in a huge number of thousands got out of the town being confident of their escape from death which evidently indicated lack of faith in God. God commanded all of them to die and they were all dead and reduced to dust, only their bones were lying on the earth. One of the Israelite prophets ‘Ezekiel’ passed that way and prayed to God to raise the people to life. ‘Ezekiel’ was inspired by God to pray to Him reciting a particular name and to sprinkle water on the rotten bones of the dead, which ‘Ezekiel’ did, and the people were once again alive. Thus, it was manifested for the knowledge of the faithless people that God does whatsoever He pleases, and they could never go their own way against the will of the Lord.
The Ahmadi commentator as usual with him, to deny altogether, miracles ever having been wrought by any apostle of God, has presented the great miraculous event of the death of the people and their revival to life, as a metaphorical example and refers to some events in the Old Testament. There can be no reason whatsoever, to disbelieve any of the miracles wrought in God’s name, on His behalf, if one believes in God being the Almighty Who is the Master of His will Who does whatsoever, He pleases, unless there is some purpose of the selfish motive of the disbeliever to distort the facts to serve some wishful thinking.
Discording the miraculous event referred to in this verse just to satisfy the materialistic tendency not to accept any event beyond the natural course known to man, can be justified only when man can claim to know all the factors functioning in the mechanism or the working of the universe, and if man can ever claim to have mastered everything in the world of nature with all the details of the process of its mysterious working. When man till now could not know the latent properties of an atom and the wonderful phenomena of its inestimable potential working, what reason can there be for any sensible man to disbelieve things which are decidedly beyond the acknowledged limitedness of human conception?
Man can base his arguments on his own formulated laws, the law’ of identity, the law of contradiction, the law of excluding middle and the law of sufficient reasoning, but all these laws of reasoning on the part of man can proceed only until the chemical action in the womb of an expectant mother and stop there without being of any avail at all to say anything about the purpose of the mysterious will active behind the process of creating the issue. This tendency evident in the commentaries of the modern times about the scriptures is a covert attempt towards the denial of the omnipotence of God and the presence of the supernatural forces functioning in the universe on which all the religions are based1.
However, this passage besides indicating the possibility of the dead coming once again to life implies the moral instruction that a faithful should have trust in God and not to be afraid of death when decreed or enjoined by God. He should know that his life belongs to God, he should guard it at His order and surrender it at His command, the two succeeding passages dealing with the differences and the economic problems are in continuation of this verse.
Verse 244
Fighting in the way of God meaning fighting for the right i.e. faith2.
Verse 245
‘Qarze Hasanah’ is a goodly loan which is offered without the least consideration for its return. The lender cares not whether the amount lent is returned sooner or later or whether it is paid back to him at all. Any act done for the reward becomes a mercenary service not entitled to any credit. In lending the ‘Qarze Hasana’ nothing but the pleasure of the Lord is the thing sought for. The return from the All-knowing All-merciful Lord depends upon the purity or the sincerity of the intention of the lender.
The loan or the offering referred to in this verse is meant for charity or for ‘Jihad’ in the defence of the cause of God.
The tightening of the means of subsistence and the amplification of the same is exclusively in the hands of God.
Verse 246
The event alluded to in this verse has a reference also in the Bible:
“Nevertheless the people refused to obey the wire of Samuel; and they said, Nay! but we will have a king over us”. 1 Samuel 8/19.
“That we also may be like all the nations, and that our kind may judge us, and go out before us, and fight our battles” 1 Samuel 8/20.
After ‘Moses,’ prophets after prophets were appointed to succeed him and to maintain the Law (‘Torah’). ‘Moses” was succeeded by ‘Usha bin Noon,’ ‘Kalib.’ ‘Ezekiel’ and ‘Ilyas’ and ‘Elisha’ and as time passed the people neglected and ultimately gave up the Law’ and became idolatrous. And in the time of the prophet ‘Yasa’ there appeared an enemy for the Israelites who were the people of the land of ‘Shalisha.’ from the tribe of Goliath (‘Jaloot’) who had captured all the land on the shores of the Mediterranean including Palestine and Egypt. They subdued the Israelites, killed 440 Israelite princes and noblemen and had taken the Israelites as their subjects and taken away their lands3.
Now the Israelites had no prophet to guide them out of the calamitous state. They prayed to God for a Prophet. At last, their prayer was heard and God sent a prophet to them in Samuel. When Samuel appeared and claimed apostleship of God, the Israelites asked him to appoint a king for them to lead them in the battle for freedom from the subjection and servitude they had been suffering under the enemy.
In those days battles were fought only under kings and the Prophet was only the adviser or the administrative adviser or a director of the affairs. Prophet Samuel warned them beforehand that they might disobey after it gets prescribed for them to fight in the way of God. Here was the question of fighting for the freedom of the people against the torturous subjection and it has been termed as the fight in the way of God. It is evident that the fight for right means the fight for God.
Verse 247
Their prophet was Samuel. ‘Talut’ is called ‘Talut’ (according to the Bible) on account of his height and the strength of his stature for he was the tallest of his people4. The proper names used in Arabic are different from their Hebrew originals. The people despised Saul’s kingship for he lacked wealth while they had it in abundance.
The reply of Prophet Samuel given to the people against their argument needs a serious attention by those who are sincere to know the qualities essentially needed in a ruler, be he a mere temporal one:
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‘Inna Allah astafaha alaikum’ i.e. “Verily God hath chosen him (Saul) in preference to you” This part of the verse, clearly and very eloquently gives out the fact or the divine law that a ruler of the people be he a mere temporal ruler, is chosen not by the people themselves but by God Himself.
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‘Wazadahu Bastutanfil ilmi wa al-jism’ i.e. ‘He (God) hath increased him (Saul) abundantly in knowledge and physique. These words plainly expose that the one chosen by God to rule His people, is given knowledge and physical strength by God Himself. That the true ruler of God’s loved people must possess divinely inspired knowledge and godly strength of the body.
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‘Wa Allah Youti Mulkuhu maiyasha’ i.e. Verily God (alone) granteth His Kingdom to whomsoever He liketh - which means that kingdom is of God alone, and it is granted only by Him and it is granted to whomsoever He likes, let people like it or not, and the Kingdom of God extends to the Universe as a whole, and the authority to rule His Kingdom on His behalf will always be only with the one whom God Himself grants it.
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‘Wa Allah Waseon Aleem’ i.e. Verily God (alone) is the Ample-giver and the All-knowing. These words speak out the act that bounties to mankind through the government of their state can come only from the All-bountiful Who alone is the Ample-giver, and no amount of human devices of their diplomacies besides God’s will, can ever be of any avail to humanity. And what is good and what is bad for a people is best known only to God, which knowledge can be conveyed to men through His chosen ones to rule over them, and not at all through any other means of the diplomatic election or choice, or by the appointment of a ruler effected by the people themselves.
Let us now reflect seriously upon the need of a ruler the Muslims were put to after the departure of the Holy Prophet. The Holy Prophet in compliance with God’s command had started the succession to his apostolic mission with the appointment of Ali as his Vicegerent, Vizier and Khalif or Successor - in the open assembly of the ‘Ashira.’ The details of this event one can find in any book of history of the religion of Islam or the life history of the Holy Prophet.
Again, while returning from the last ‘Hajj ‘or pilgrimage i.e. the ‘Hajjat Al-Wida’’ in the huge assembly of thousands of Hajjis or the pilgrims at the place called ‘Ghadir Khumm’ declared Ali as the ‘Maula’ i.e. Lord or the Master of all those who acknowledged the Holy Prophet as their ‘Maula,’ ‘Lord’ or the ‘Master’. Immediately after the appointment, the Holy Prophet asked every one present there to pay ‘Baith’ or allegiance to Ali. ‘Baith’ hitherto was demanded for the Holy Prophet. Further the Holy Prophet had asked ‘Umar Ibn Al-Khattab’ to address Ali then and there as ‘Amirul Momineen’ i.e. the Commander or the ruler of the Faithful. Ali had been providentially endowed with all the qualities of a ruler mentioned in this verse, to a wonderful limit. About Ali’s knowledge and wisdom, the Holy Prophet himself had declared.
‘Ana Madinat ul-‘ilmi wa Aliyun Babuha.’ I am the city of knowledge; Ali is its gate. This saying of the Holy Prophet is well known to every educated Muslim. And about Ali’s physical strength, it is Ali and none else who is known in the whole of Islamic world, and called ‘Asadullah’ i.e. The Lion of God.
As it has already been said that the matter of the appointment of ruler of God’s chosen people rests only with God, and not with the people, and the kingdom belongs to none but God.
Had the people remembered these facts and not subjected themselves to the lust for unearned power and unwarranted authority, after the departure of the Holy Prophet, all the chaos and the confusion in the affairs of their life, which played havoc in the land causing the unrestricted shedding of human blood, would never at all have taken place and they would have enjoyed the blessings of a godly kingdom on earth. The Holy Prophet according to the Command of God5 had already declared about Ali’s appointment in his place. Although implicit obedience to the decision of the Holy Prophet and an unconditional submission to whatever he decrees has been prescribed by Qur’an as the first fundamental condition of the faith:
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
“But no! By thy Lord! They (Muslims) believe not (in fact) until they make thee a judge in that which has become a matter of disagreement among them, and then find not any straitness in their hearts as to what thou decideth and submit with entire submission” (4:65).
When the Muslims differed about the succession of the Prophet as their ruler and guide, was it not their duty to consult the Holy Prophet by reflecting upon what he had already pronounced, and submit themselves entirely to his declared will against their selfish designs to fulfil their personal aspirations? It is a matter for the necessary scrutiny and a serious study by everyone genuinely interested in having the proper and authentic guide in the place of the Holy Prophet.
And it is said that the Holy Prophet had not done or said anything about the situation. It must be remembered that such a falsehood can never stand against the unique personality of the Holy Prophet who had been sent by God to teach and propagate the religion of peace to establish peace on earth for all times until the Day of Judgement.
The Final Messenger of Peace, the Holy Prophet did not spare any necessary precaution against any of the possibilities of the disturbance of peace among the people after him, but the rebels acted against his declared will, they were only opportunists who had joined the faith with some definite purpose behind, and who only waited for his departure from this world, to have their own way. They reverted to infidelity covered by the show of their devotion to the faith and played havoc.
The truth is that as the people of Moses and Jesus and the followers of the other preceding prophets were taken hold of by Satan who beguiled them after the departure of their respective heavenly teachers, Satan took hold of the opportunists in the Muslim folds and used them to play greater and more miserable havocs, misleading them farther away from the right path, the path of the Holy Qur’an and the Ahl Al-Bayt to which the Holy Prophet had repeatedly commanded the people to be attached to, after him. Since he was the last prophet and no other prophet had to come after him, the Holy Prophet took such special precautions in this regard that no other prophet preceding him had ever taken, and yet the people allowed Satan to have his own way, and deserted the right course.
Whatever be the details of the Israelites’ history referred to here, the instructions to be inferred from it regarding the religious authority who can wage war in the way of God is as follows:
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Besides the presence of a divine legislator and a religious judge sometimes an executor is also needed. It should be borne in mind that all the three aspects of government (Aamiriyat)...i.e. legislation, justice and execution are included in the sovereignty of God. He may delegate all the aspects to any one man as His Vicegerent and He may distribute the various functions to different persons. In any case the appointment rests with God and none else. Here the Prophet represents the Divine Authority in law and justice. When the people asked him to appoint a king as an executor, he said that God has appointed ‘Talu’ as their king, indicating that he (the Prophet) had no right to do it. This refutes the tendency now developing among the people that in the establishment of the legislative and the judicial bodies the ‘Kitab’, i.e., the Book and the ‘Sunnat’, i.e., the Tradition to be the final authorities, and the people should have no voice in the matter. But in the establishment of the final executive authority people may have voice and call it the Theo-democratic form of government.
The sovereignty (‘Aamiriyat’) is exclusively God’s. To allow the public to have any say in it. means return to the age of ignorance and not Islam.
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‘Jihad’, i.e., war in the way of God was prescribed and practiced by the previous prophets also, and the reaction favourable or unfavourable, to this precept had been the same as in Islam.
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The unfavourable reaction of the people to the divine appointment as based on temporal consideration which are known to the limited and narrow views, as was the case with the angels regarding the vicegerency of Adam. The answer to this criticism is almost the same that it was God’s selection, and the selection is based on the extensity and the intensity of knowledge, strength, and character and that the Kingdom is God’s and He alone has the right to give to any one whom He likes, but His liking is not arbitrary or unreasonable. It is based on the superiority and the excellence of the person, known only to Him as He alone is the all-Pervading and the Omniscient. This discards the importance of the temporal consideration as wealth, seniority in age, racial or parochial. Therefore, whenever the question of the authority succeeding the Holy Prophet in regard to legislation, justice, and execution, is dealt with, the implication of this exemplary passage should be taken into consideration, as the method of the succession to the Holy Prophet has continued to be the same as before6. (A.P.)
Verse 248
‘Tabut’ in this verse stands for the Holy Ark or Chest 3 yards long and 2 yards broad with divine signs in it decipherable only by the Apostles of God. This Ark had divine blessings that whenever it was presented by the Israelites against their enemy in the midst of a battle, the enemy forces had no other choice but to take to their heels for their Jives. The Israelites used to always keep the Chest in front of their forces whenever any occasion of their proceeding against any enemy had occurred and they used to come out victorious.
This Ark passed from one apostle to another apostle of God. It is reported to contain the shoes, the rod and clothes of Moses, the turban of Aaron and some other sacred relics. This Ark had been certainly endowed with miraculous effects. It was this Ark that was brought out from Shiloh to help the Israelites in the war with Philistines. This Ark has nothing whatsoever to do with the ‘Tabut’ or ark of bulrushes in which the mother of Moses set him afloat in the waters7.
“And when she (mother of Moses) could no longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.”8
The following verse of the Holy Qur’an clears the meaning of ‘Tabut’ as nothing but Ark for the Ahmadi commentator to note which he has avoided referring to it in his note. The address in the following verse is to Moses:
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ
“And when We revealed unto thy mother what was revealed” (20:38).
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ
“That; Put him into a chest, then cast it down into the river” (20:39).
If the running of Ark as the Ahmadi commentator wants us to believe to be the heart, can any sensible one interpret the above to suit the word ‘heart’ inserting in it the place of the Ark.
The Ahmadi commentator quotes Verse 48:4 and says that tranquillity from the Lord is not a thing which is placed in boxes, but the heart is its real repository. This is an unacceptable argument for the tranquillity mentioned here need not be the heart but also something else. The safety of Moses which was endowed in the ark in which he was commanded to be placed into was the tranquillity of the mother of Moses. It is nothing but eloquence of the language to call the baby Moses safe in the ark as the tranquillity for the mother who was anxiously mindful to somehow secure her issue.
It is a matter very deplorable that certain commentators in their anxiety to make the meaning of a verse of the Holy Qur’an serve their selfish ends, forget to be reasonable in their interpretation. Could the above verse of the Holy Qur’an ever sensibly mean that God commanded the mother of Moses to put the baby Moses in her heart and cast her heart into the river. The truth is that it has become essential when going through any such literature, more particularly the translation of the Holy Qur’an, to be always very cautious and careful against the novel interpretations which are usually resort to, to extract the meanings needed to serve some sectarian purpose. Since the prophet of Qadian viz. Mirza Ghulam Ahmed could never work out any miracle, it has become the first concern or the foremost duty of each and every Ahmadi to somehow work out as far as possible a denial of the miracles wrought by the apostles of God. It is only for fear of this note becoming too long the details of other such twisting are not given here, otherwise the peculiar interpretation of certain references in the Holy Qur’an and the Hadith, i.e., the sayings of the Holy Prophet, which the Qadiani School resorts to are surprisingly amusing to intelligent readers.
Similarly, to avoid any interpretation which may mean some miracle, the Ahmadi commentator interprets ‘Baqiyya’ which ordinarily means residue or that which left behind, as ‘excellence’ or the best of a thing. Commentators who want to have their own purposeful meaning, have always been in search of some imaginable meaning of the word, other than the ordinary and the usual one, be it the most obscure and the far-fetched interpretation, if it could only be, reasonably or unreasonably, somehow, or other, employed to get at least some twisted interpretation to serve their purpose. Such misinterpretations are adopted with the full force of as many arguments as it may be possible for them to coin to enforce their own interpretation of the word or the clause or the sentence or the passage to suit their purpose. The Qadiani school is diametrically opposed to the faith of the ‘Ahl Al-Bayt’ who according to the declaration of the Holy Prophet, are the only divinely authorised custodians or the authenticated teachers of the Qur’anic faith and its practice, in its purity and correctness9. (S.B. and others).
And about whom the Holy Prophet had also declared: -
‘The likeness of my Ahl Al-Bayt is the likeness of the Ark of Noah. Whosoever got into it, got saved and whosoever turned away from it, got drowned and lost.’ (S.B.)
None of the Prophets of God or the Holy Imams had any education or training under any mortal, other than themselves. They were divinely inspired with knowledge and their wisdom was a divine endowment in them. Thus, a true or a genuine guide from God is he who is by himself divinely guided, never having been under anybody else for any education or training for the knowledge and wisdom he possesses, this is the Qur’anic or the heavenly identification of him. For the clear Qur’anic words of guidance in this regard, the reader may refer to 10:35 and 67:22 and judge every claimant to apostleship or Imamah in the light of the guidance from these verses, considering the state of illiteracy and ignorance with which the lives of such men had started, and how the knowledge they own now, they bad it from the other fallible mortals. It is then the position of the imposters will become crystal clear. For the text of the clearest Qur’anic guidance in this regard refer to 10:35 and also 67:22 and compare any claimant to prophethood or Imamah be that from Qadian or anywhere else. The position of the imposters will be crystal clear.
In continuation of the note to the preceding verse it is to be remembered that the kingship so divinely established should have the divine signs with it i.e. the sacred heritage from the divinely chosen lineage which contains the divine ‘Sakeena’ or tranquillity by virtue of which no worldly or any temporal force or consideration would shake him in any stand he takes in the way of God, as praised in 24:37, as opposed to those mentioned in 62:11, which quality is needed specially on the occasions of danger and war. One may refer to the two different attitudes displayed in the event of the Holy Prophet’s migration from Mecca.
For the attitude of the one who slept in the couch of the Holy Prophet praised by God10 and for the perturbance and the perplexity of the mind of the companion of the Holy Prophet in the cave see 9:40, nothing to say about the other events of wars presenting Ali as the only one loved by God and the Holy Prophet and who loves them both who was the only Triumphant Champion of God’s cause, who never showed his back to the enemy even while all the other generals the companions of the Holy Prophet had run away from the battle fields deserting the Holy Prophet. Thus, tranquillity never departed from the Holy Prophet and those faithful ones with him who on no occasion did ever desert him see also 9:26 and 48:26.
Besides this consistent tranquillity, he should have the other divine heritage of the same Holy House. If we have in view that in Islam the Holy Prophet plays the part of Moses and Ali the part of Aaron, then one would have no doubt that the divine kingship of Islam cannot go anywhere out of the Holy House of Holy Prophet11 (A.P.)
