﴿61﴾ أَمَّن جَعَلَ الاَرْضَ قَرَاراً وَجَعَلَ خِلاَلَهَآ أَنْهَاراً وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزاً أَءِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ
﴿62﴾ أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَآءَ الاَرْضِ أَءِلَهٌ مَعَ اللَّهِ قَلِيلاً مَا تَذَكَّرُونَ
61. “ Or Who made the earth a resting place, and made in it rivers, and placed firm mountains therein, and placed between the two seas a barrier. Is there any god with Allah? Nay! Most of them do not know.”
62. “ Or Who answers the distressed one when he calls on Him and removes the distress, and makes you successors in the earth. Is there any god with Allah? Little it is that you heed!”
This verse refers to the merit of peace and firmness of the earth as a resting place for human beings in this world, and compares the artificial idols of the idolaters with Allah. It says:
rivers, and placed firm mountains therein, and placed
between the two seas a barrier. …”
Thus, there are four great bounties mentioned in this verse, three of which are about calmness.
The calmness of the earth itself which in the meantime that it rotates around itself and around the sun as well as its travel in the constellation of solar system, its movement is so monotonous and quiet that its habitants never feel it, as if it is standing fix in a point and has not any movement.
Another one is the existence of the mountains. As it was said before, they have surrounded the lands of the earth and their rots have clung to each other and have formed a strong armour against the inner pressures of the earth. This armour resists against the outward movements created by flow and ebb resulted from the gravity of the moon, too, and it is also a barrier against the great storms that disturb the calmness of the earth.
Another one is the natural hinder which is between the two flows of a part of the sweet and salty water of some seas or oceans. This unseen inviolable obstruction is not any thing but the difference of the density of the sweet water and that of the salt water which causes the water of the great rivers that comes into the sea does not mix with its salty water for a considerable length of time and, therefore, the flow and ebb of the sea bring it over a great part of the lands of the seashore whose farms are ready to be irrigated. The explanation of this very meaning was cited in the commentary of Sura Furqān , No. 25, verse 53.
In the meanwhile, there are some sources of water inside the different layers of parts of the earth. The water of these sources is the origin of liveliness and greenness of cultivated farms and fruitful gardens. A part of the sources of such water is located in mountains and another part is inside the layers of the earth.
Can this system be the fruit of a deaf and blind cause and that of an origin with no intellect and knowledge?
Have idols any function in the creation of this wonderful system? Even the idolaters themselves do not claim such a thing. So, at the end of the verse, this question is repeated, saying:
And then it continues saying:
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In the next verse, the words are about solving difficulties, removing the distresses, and answering the supplications. It implies which is better, your worthless idols or Allah. It says:
Yes, at the time when all the doors of the world of means are shut to a man and he is helpless from any point of view, the only one who can unlock the lock of difficulties, brings the light of hope into the hearts and opens the doors of mercy to the distressed ones is only His Pure Essence, not anyone else.
In view of the fact that this reality as a natural feeling is inside the soul of all human beings, idol worshippers also forget all their objects of worship when they entangle with the huge waves of the sea and refer to the Grace of Allah, as the Qur’ān says: “Then, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; …”
Then the holy verse implies that not only He solves and removes the difficulties but also He makes you successors in the earth. The verse says:
god with Allah? Little it is that you heed!”
Invoking Allah and prattling with Him is a worthy and an indispensable act. Supplicating to the Presence of Allah, and asking Him for solving the difficulties, specially at the time of distress, is necessary for everybody.
 Sura Al-'Ankabūt, No. 29, verse 65
Wherever our invocation is not answered, there is a reason for it, as follows:
1- Our invocation had not been for a good deed but we considered it as good.
2- The manner in invocation has not been earnest and accompanied with distress.
3- We have not been sincere in our invocation. That is, while we have turned to the presence of Allah, we have had some hope in others, too. It is true, of course, that sometimes, instead of accepting our supplication, He gives us something similar to it, or sometimes, instead of our demand which is not expediential for us with Allah, He banishes a misfortune from us; and sometimes instead of answering our invocation in this world, He will compensate it in the Hereafter; and sometimes instead of doing a favour to us, He favours to our descendants. All of these meanings have been mentioned in the Islamic narrations.
Of course, the condition of fulfilment of invocation, in general, is the existence of sincerity in one’s invocation and having no hope in others. Allah is aware of those who ask Him for something in silence, but He likes that His servants ask their needs by their tongues.
It is interesting that in some Islamic narrations this verse has been rendered into the rising of Hadrat Mahdī (a.s.).
Imam Bāqir (a.s.) in a tradition says: “By Allah, as if I see Mahdī (a.s.) who has leaned against the Black Stone (of Ka‘bah) and calls Allah by his legitimacy …” Then he said: “By Allah, he is the distressed one in the Book of Allah in the verse which says: ‘Or Who answers the distressed one when he calls on Him, and removes the distress, …’”
Nūr-uth-Thaqalayn, The Commentary, Vol. 4, P. 94; and Sāfī, Burhān, …
In another tradition, Imam Sādiq (a.s.) says: “This verse has been revealed concerning Mahdī from the progeny of Muhammad (p.b.u.h.). By Allah he is the distressed one, when he keeps up two units prayer in the station of Abraham and offers a petition unto the presence of Allah, Almighty and Glorious, He answers him and removes the distress and makes him successor in the earth.”
No doubt, the purpose of this commentary, as we have seen many instances similar to it, is not confining the concept of the verse to the specious rank of Hadrat Mahdī (a.s.), but the verse has a vast scope of meaning and one of its clear denotation expansions is Hadrat Mahdī (a.s.). That time is the time that corruption has covered everywhere, the doors of hope have been shut, everybody is helpless so that humankind is in an earnest blind alley, and the state of distress is seen throughout the world. At that time, in the most sacred point on the earth, the Holy Mosque, he invokes Allah and asks for removing the distress. Then Allah makes this invocation the outset of his worldly sacred revolution and, according to the holy phrase: “… and makes you successors in the earth …”, He makes him and his followers the successors on the earth.
Concerning the importance of supplication, the conditions of the acceptance of invocation, and that why some prayers will not be answered, we have discussed in details when commenting on Sura Al-Baqarah, No. 2, verse 186.
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Nūr-uth-Thaqalayn, Vol. 4, P. 94; and Sāfī, Burhān, …