[Pooya/Ali Commentary 2:39] The literal meaning of ayat is sign. Every verse of the Quran is a sign (ayat) because it draws the attention of the reader to its meaning. But Allah's signs, in the perfect sense, are those beings whose holy personalities draw the attention of the human beings to the glory of Allah. Every prophet of Allah, during his time, was a sign of Allah, and the Holy Prophet, the Twelve Imams and Bibi Fatimah are the conclusive signs of Allah. Allah gives a fair warning to those who, under the influence of the eternal enemy of man, Shaytan, go astray from the right path, the path of "Muhammad and Ali Muhammad", that their abode will be the fire. REVIEW OF VERSES 30 TO 39 The term "Adam", in the Quran, refers to the first man who came out of a state of ease and comfort to make effort and reach the ultimate excellence. In this journey, within the sphere of time and space, he, as the most well-equipped creature among all the created beings, has, at his disposal, divine guidance, to fight and overcome the obstacles and evil of satanic forces. Prior to the advent of Adam, life on earth for the living beings had no other meaning except to struggle for survival. Adam gave a new significance to life on earth. Man was given the knowledge to learn how to choose between good and evil, right and wrong. Through this knowledge his conscience directed him what to do and what not to do, to adopt harmony and to avoid discord. As Adam came out of the earthly paradise, blessed with the divine guidance, he, due to the potentiality he carried in himself, aspired for the ultimate good, by using all his faculties to curb the drift unto greed, lust, hatred, anger etcetera and walk on the right path. The Holy Prophet says: Every human child is born with the Adam's nature; it is the "parents" (the environment) which turns the child into a Jew, a Christian or a Magian. Man is originally sinless. The evil takes roots in him through external factors. Therefore, the Christian theory of "original sin" has no place in the interpretation of the history of Adam by the Quran. The approaching to the out-of-bounds tree, when he was in the earthly paradise, was prior to his coming into this world, therefore, on account of his record, after shouldering the responsibility of the vicegerency of Allah on the earth, he is clean and sinless. According to the traditions of Muhammad and Ali Muhammad there were several Adams, which indicate that there may be several worlds like ours. The symbolic value of the advent of Adam is applicable to human life because man is born in the paradise of ease and comfort, and as a child is pure and free from the responsibility of making efforts to fulfil his wants. As he grows to maturity, he has to make use of his faculties to get what he used to have without effort. The sense of duty and responsibility, and the consciousness of good and evil prepare him to fight against satanic forces working against him. It is not possible for him to get out of the trouble caused by the conflicting desires and satanic temptations unless he turns towards the ultimate reality as the sole object of his life. It gives him peace and tranquillity, saves him from fear and grief, does not let him fall from the state of humanity to the state of animal nature. To reach the ultimate reality it is essential to know the holy names because of whom Adam was blessed and forgiven. In these holy persons the divine vicegerency reached its destination. They are Muhammad (Nabuwwat), and his Ahl ul Bayt (Imamat). In view of the creation of man, his responsibilities to the creator and to the institution of divine vicegerency and its continuity on earth till the day of resurrection, as a covenant between "man and God", and the submission to the universal will of the absolute, as the law governing all aspects of his life, it is necessary to point out a few guiding factors to have a clear understanding about the beginning and development of the prophetic mission. Allah, who alone knows everything, has reserved the right of the appointment of the vicegerent with Himself. The appointment is not an arbitrary act of choosing but the vicegerent is selected on merit after the test of inherent excellence. The created beings, be they angels or prophets, have no right or say in the appointment of the vicegerent. The essential imperative is the knowledge of the holy names which alone help the candidate for the vicegerency to cross terrestrial barriers and reach the glorious heavenly heights in order to establish communion with the universal grace and will of the almighty Lord, as has been observed in the case of Adam. Adam conveyed the appointment of Shith, his son, as the vicegerent of Allah to his other children, but a large number of his sons opposed this declaration. The tendency of the majority to revolt against the declared will of Allah is on record, as mentioned in the Quran, throughout the history of the appointments of the prophets of Allah - Nuh, Sam, Ibrahim, Is-haq, Isma-il, Yaqub, Yusuf, Musa, Talut, Dawud, and Isa. The declarations of Musa, and other prophets after him, about the advent of Isa, llyas and the "promised prophet" in the progeny of Isma-il and the "twelve princes" succeeding him, were opposed tooth and nail by the Jews. The pagan Romans, instigated by the Jews, executed Yahya and put Isa on the cross, but Allah raised him to heaven. Isa announced the coming of the "Paraclete" (Muhammad or Ahmed) before he left this world. And when the promised "Paraclete" would come, he will complete the mission by delivering the whole truth and shall never speak but whatsoever he shall hear from the Lord that he shall speak. (The Book of John). Isa had appointed Simon as his successor and as the rock of divinity on whom the edifice of the faith will be based, but Paul opposed him. To make people discard Simon, Paul claimed the appearance of Isa in his vision, and by accommodating the pagan cult of the Romans he corrupted the true faith and established the orthodox Christian Church. The Holy Prophet, on several occasions, appointed Ali ibna abi Talib as his successor and vicegerent, in compliance with the commands of Allah. Some of the important traditions and the verses of the Quran which make clear and confirm the vicegerency of Ali ibna abi Talib have been mentioned in the "Essentials for the readers of the Quran" (page 1 to 7), and in the commentary of verses 2 and 30 to 39 of this surah. From his birth in the holy Kabah to the "tradition of qartas", there are several events and occasions, recorded by well-known Muslim scholars in many books of history, traditions and commentaries (mentioned in the commentary of relevant verses in this book) which can be referred to for arriving at the conclusion that in his own right and on the basis of his matchless merits, he alone was the divinely chosen vicegerent to succeed the Holy Prophet. Some of the titles of Ali ibna abi Talib, which are exclusively his, are given below: Mawlud Kabah - Born in the house of Allah. Nafs al Rasul - The "self" of the messenger. Kullu Iman - The total faith. La Fata - The hero who has no equal. Karrar Ghayra Farrar - The unconquerable attacker who never runs away from the battlefield. Bab al Ilm - The gateway to wisdom. Al Murtada - The chosen (by Allah). Amir al Muminin - The commander of the faithful. Imam al Muttaqin - The leader of the pious. Mazhar al Aja-ib The manifestor of wonders. Imam al Awliya - The original source of the friends of Allah who seek His closest nearness. Sayyid al Awsiya - The chief (or the first) of the successors of the Holy Prophet. (see commentary for verse 4)