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All rights reserved by the Amir-ul-Mu'mineen Ali (a.s.) Library

Title: An Enlightening Commentary into the Light of the Holy Quran Compiler. A Group of Muslin Scholars and Copyright 1998 Kamal Faghih Imani"

ISBN: 964-5691-45-1

Translator: Mr. Sayyid Abbas Şadr-Sameli Editor: Ms. Celeste Smith Published by: The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (as) Public Library, under the direction of

Ayatullah Allamah Mujahid Al-Haj Sayyid Kamal Faghih Imāni. Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Office Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 2281000 , 2282000, 2296478 Far 98 - 311 - 2297028

Number of copies in this Print: 6,000

First Edition: 1997 A.D., 1375 / 1417 A.H.

Second Edition: 1998 A.D. , 1376 / 1418 A.H.

Third Edition: 1998 A.D., 1377 / 1419 A.H.

Fourth Edition: 1999 A.D. , 1378 / 1420 A.H.

Fifth Edition : 2003 A.D. , 1381 / 1423 A.H.

Sixth Edition : 2005 A.D. , 1384 | 1426 A.H.

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Please note the Internet Site Address

For the English Commentary of the Light of Holy Qur'ān

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All rights reserved by the Amir-ul-Mu'mineen Ali (a.s.) Library

Isbn 964-5691-02-8 شابک 8-20-1965-469

Book Specifications :

Title: An Enlightening Commentary into the Light of the Holy Qur'ān

Compiler: A Group of Muslim Scholars and " Copyright 1998 Kamal Faghih Imani "

ISBN:

Translator: Mr. Sayyid Abbās Ṣadr-āmelī

Published by: The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (a.s.) Public Library, under the direction of

Ayatullah Allamah Mujāhid Al-Haj Sayyid Kamāl Faghīh Imānī.

Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Office Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 281000, 282000, 296478

Fax: 98-31-297028

Number of copies in this Print: 6,000

First Edition: 2001 A.D. , 1380 / 1422 A.H.

Second Edition: 2003 A.D, 1382/1424 A.H.

Table of contents

Page

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

Transliteration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Sura Al-Mā'idah (No. 5) Part Seven

Section 12: Intoxications and games of chance prohibited

Commentary, verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

Commentary, verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

Gaining lawful things are enjoined . . . . . . . . . . . . . . . . . . . . . . . . . . 19

Commentary, verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

The atonment of oaths . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20-22

Commentary, verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Wine, gambling, idols and dividing by arrows should be avoided . . 23

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Commentary, verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25-26

Commentary, verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

Commentary, verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28-29

Some Commentary books for the meaning of the verse . . . . . . . . . 29

Section 13: Security of Ka`bah inviolable

Commentary, verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Commentary, verse 95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31-32

Commentary, verse 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

The philosophy of hunting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

Commentary, verse 97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

The divine graces in Hajj . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

Commentary, verses 98 and 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Commentary, verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

Section 14: All polytheistic traditions denounced

Occasion of revelation verses 101 and 102 . . . . . . . . . . . . . . . . . . . . . . . . 39

Commentary, verses 101 and 102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

Improper questions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40-41

Commentary, verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42-43

The explanation of four animals . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Commentary, verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

Commentary, verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Every body is responsible of one's own deeds . . . . . . . . . . . . . . . . . 45

Occasion of revelation verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Commentary, verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47-48

Commentary, verse 107 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

Commentary, verse 108 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

Section 15: Covetousness of this worldly life

Commentary, verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51-52

Commentary, verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

The matters stated in the verse . . . . . . . . . . . . . . . . . . . . . . . . . . 54-55

Commentary, verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56

Commentary, verses 112 and 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Commentary, verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Commentary, verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

Section 16: Teaching of Jesus corrupted after his departure

Commentary, verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Disgust of Jesus from idolatry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

Commentary, verses 117 and 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . 63-64

Commentary, verses 119 and 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . 65-66

End of Sura Al-Mā'idah . .

Sura Al-'An`Mām (No. 6)

Introduction to the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67-68

Section 1: The Ultimate triumph of the truth

Commentary, verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69-70

Commentary, verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71-72

Adam was created from clay . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

Commentary, verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73

Commentary, verses 4 and 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

The stages of infidelity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75

Commentary, verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76-77

Commentary, verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78

Commentary, verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Commentary, verse 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Commentary, verse 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81

Section 2: Allah has ordained Mercy on Himself

Commentary, verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82-83

Commentary, verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84-85

The kinds of Allah's Mercy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85

Commentary, verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86

Commentary, verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87-88

Commentary, verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Commentary, verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

Commentary, verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91

Commentary, verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

Commentary, verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93-94

Commentary, verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Section 3: Polytheists themselves confess their guilt

Commentary, verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96-97

Commentary, verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

Commentary, verses 23 and 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

Commentary, verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100-101

Commentary, verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102

Commentary, verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103

Commentary, verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

Commentary, verses 29 and 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . 105-106

Section 4: Those who disbelieve the meeting of Allah are certainly

losers

Commentary, verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107

The real loser . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108

Commentary, verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

Wisdom is Allah's gift . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110

Commentary, verse 33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

Commentary, verse 34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

The meaning of `kalimat' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113

Commentary, verse 35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

The value of free-will . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115

Commentary, verse 36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

Commentary, verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117-118

Commentary, verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119

The Resurrection of animals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120

Commentary, verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

Commentary, verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122

Commentary, verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123

Section 5: Warning against the approach of the punishment

Commentary, verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124

Commentary, verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Commentary, verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126

Commentary, verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127

Commentary, verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128

Commentary, verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Commentary, verses 48 and 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

Some traditions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

Commentary, verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132-133

knowing the unseen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133

Section 6: Believers will be rewarded

Commentary, verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134-135

Occasion of revelation of verses 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136

Commentary, verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136-137

Commentary, verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

Commentary, verses 54 and 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . 139-140

Section 7: The Judgment

Commentary, verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Commentary, verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142

Prophets should have proofs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143

Commentary, verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144

Commentary, verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

Secrets of the Unseen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145-146

Commentary, verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147

Section 8: The Judgment

Commentary, verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Commentary, verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149

Allah, the real Master . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-150

Commentary, verses 63 and 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . 151-152

Commentary, verses 65 and 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . 153-155

Various chastisements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153-154

Commentary, verse 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Commentary, verse 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157-158

Commentary, verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159-160

Commentary, verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161-162

Section 9: Submission to Allah; Abraham's arguments

Commentary, verses 71 and 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . 163-164

Commentary, verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165-166

Commentary, verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167

Some points to be noted . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168

Commentary, verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Commentary, verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Commentary, verses 77 to 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171-173

Commentary, verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174-175

Commentary, verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Commentary, verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

Section 10: The other Apoltles followed Abraham's footsteps

Commentary, verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178-179

Commentary, verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180-181

Commentary, verses 85 to 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182-183

Commentary, verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184

Three great previleges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184

Commentary, verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185

Commentary, verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186

Section 11: The Divine Revelation

Commentary, verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187-188

Commentary, verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189-190

The importance of prayer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190

Commentary, verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191-193

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193

Commentary, verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194-195

Section 12: The triumph of the Truth

Commentary, verses 95 and 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-198

Commentary, verses 97 and 98 . . . . . . . . . . . . . . . . . . . . . . . . . . . 199-201

Commentary, verse 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202-205

Commentary, verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206-207

Section 13: Allah the Creator and Knower of everything

Commentary, verses 101 and 102 . . . . . . . . . . . . . . . . . . . . . . . . . 208-209

Commentary, verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Commentary, verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211

Commentary, verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

Commentary, verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213

Commentary, verse 107 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214

Commentary, verse 108 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215

Commentary, verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216-217

Commentary, verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Part 8

Section 14: Every Apostle had an enemy

Commentary, verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219-220

Commentary, verse 112 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221

Commentary, verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222

Commentary, verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary, verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224

Commentary, verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

Commentary, verse 117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226

Commentary, verse 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

The effects of paganism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary, verse 119 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228

Commentary, verse 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229

Commentary, verse 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230

Section 15: The Arch Enemies

Commentary, verse 122 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231-232

Commentary, verse 123 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233

Occasion of revelation of verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234

Commentary, verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234-235

Allah appoints His Prophets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234

Commentary, verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236-237

Commentary, verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 238

Commentary, verse 127 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

Commentary, verse 128 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240-241

Commentary, verse 129 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Section 16: The decreed punishment shall be unavoidable

Commentary, verse 130 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-244

Commentary, verse 131 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Commentary, verse 132 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary, verses 133 and 134 . . . . . . . . . . . . . . . . . . . . . . . . . 247-248

Commentary, verse 135 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Commentary, verse 136 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250-251

Commentary, verse 137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252-253

Commentary, verse 138 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254-255

Commentary, verse 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 256-257

Four vices relating to belief . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Commentary, verse 140 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258-259

Section 17: The Divine gifts the self-Imposed prohibitions

Commentary, verse 141 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260-261

Commentary, verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Commentary, verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263

Commentary, verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264-265

Section 18: The Forbidden food The vain excuses

Commentary, verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266-267

Commentary, verse 146 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268-269

The Jews and Prohibitions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268

Commentary, verse 147 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 270

Commentary, verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271-272

Commentary, verse 149 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

Commentary, verse 150 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274-275

Section 19: Guiding regulations of life

Commentary, verse 151 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276-277

Ten commandments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277

Commentary, verse 152 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278

Commentary, verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

The Impartance of showing kindness to parents . . . . . . . . . . . . 280

Slaying children for hunger . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280

Commentary, verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 281

Section 20: Prayer, sacrifice, life and death to be only for Allah

Commentary, verses 155 and 156 . . . . . . . . . . . . . . . . . . . . . . . . . 282-283

Commentary, verse 157 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 284-285

Commentary, verse 158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286-287

Commentary, verse 159 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 288

Commentary, verse 160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289-290

Commentary, verse 161 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291-292

Commentary, verses 162 and 163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293

Commentary, verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294

Commentary, verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 295-297

The differences of Men and the principal of Justice . . . . . . . . . . . 296

Man's vicegerency on the earth . . . . . . . . . . . . . . . . . . . . . . . . 296-297

The End of Sura Al-'An`ām

Sura Al-'A`rāf (No. 7)

Introduction to the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298

Section 1: The object of the revelation of the Qur'ān

Commentary, verses 1 to 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299-301

Commentary, verses 4 and 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302

Commentary, verses 6 and 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303-304

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304

Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304

Commentary, verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306

Commentary, verse 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307

Commentary, verse 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308

Section 2: Creation of Adam and the defiance of Satan

Commentary, verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 309

The explanation of Satan's disobedience . . . . . . . . . . . . . . . . . . . . 309

Commentary, verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310

Commentary, verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311

Commentary, verses 14 and 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312

Commentary, verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313

Commentary, verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

The oath of Satan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Commentary, verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316

Commentary, verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 317

Commentary, verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Commentary, verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 319

Commentary, verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Commentary, verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Commentary, verses 24 and 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 323

Section 3: Mankind warned against its enemy, Satan

Commentary, verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

A warning unto all the children of Adam . . . . . . . . . . . . . . . . . . . . 324

Rainments in the past and present . . . . . . . . . . . . . . . . . . . . . . . . . 325

Commentary, verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 326

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327

Commentary, verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 328

Commentary, verse 29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329-330

Commentary, verse 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331

Commentary, verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 332

Section 4: The guidance through messengers and their rejections

Commentary, verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary, verse 33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 335

Commentary, verse 34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 336

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337

Commentary, verses 35 and 36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Commentary, verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340-341

Commentary, verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 342-343

Commentary, verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 344

Section 5: Disbelievers shall not enter Paradise

Commentary, verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary, verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347

Commentary, verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348

Commentary, verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 349

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350

Commentary, verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 352

Commentary, verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

Commentary, verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 354

Who are the people of 'A`rāf ? . . . . . . . . . . . . . . . . . . . . . . . . 354-355

Commentary, verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356

Section 6: The disappointment of the wicked in Hell

Commentary, verses 48 and 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . 357-358

Commentary, verses 50 and 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . 359-360

Commentary, verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361

Commentary, verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 362

A vain wish . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363

Section 7: Allah's only is the Creation and the command

Commentary, verse 54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364-365

Commentary, verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366

The conditions of supplication . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366

Commentary, verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 367

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 367-368

Commentary, verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 369-370

Commentary, verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371

Section 8: The Ministry of Noah

Commentary, verses 59 and 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . 372-373

Commentary, verses 61 and 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . 374-375

Commentary, verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376

Commentary, verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377

Section 9: The Ministry of Messenger Hūd

Commentary, verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 378

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 378-379

Commentary, verse 66 to 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380-381

Commentary, verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 382

Commentary, verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383

Commentary, verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 384-385

Commentary, verse 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 386

Section 10: The Ministries of Ṣāliḥ and Lūt

Commentary, verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 387

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 388

Commentary, verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389

Commentary, verses 75 and 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . 390-391

Commentary, verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 392

Commentary, verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393

Commentary, verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 394

Commentary, verses 80 and 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 395

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 396

Commentary, verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397

Commentary, verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 398

Commentary, verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 399

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 400

Section 11: The Ministry of Shu`ayb

Commentary, verse 85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 401

Jethro's Messengership in Madyan . . . . . . . . . . . . . . . . . . . . . 401-402

Commentary, verse 86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 403

Commentary, verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 404

The End of Part 8

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Verses of the Qur'ān and Traditions . . . . . . . . . . . . . . . . .

The List of Publications of the Library . . . . . . . . . . . . . . .

Introduction

In The Name of Allah, The Beneficent, The Merciful

Part one of this very commentary of the Qur'ān begins with the main introductory preface of this endeavour in details. A glance over it makes you familiar with some essential data towards the aim which can surely be helpful along the way of studying this book.

In that introduction, it was mentioned that the demand of those who have read the former volumes of this commentary, and are anxiously waiting for the rest parts of the translation of the Qur'ān to receive as soon as possible, caused the original explanatory in the substitutive volumes to be arranged rather concisely by the compilers.

Therefore, in this series, from part three of the Qur'ān on, every volume consists of the exegeses of the verses of two parts of the Qur'ān.

This current volume, for example, contains part seven and part eight, the decision was made in order that the English translation of the commentary of the whole Qur'ān be completed in a shorter period and delivered in about twenty volumes, and comparing with its earlier volumes, they become available for the readers sooner than the expected time, Allah willing.

Humbly we ask Allah, the Exalted, that He helps us, as ever before, to complete this holy endeavour successfully so that we can offer the whole of it to the truth-seekers throughout the world.

May He (s.w.t.) guide and assist all of us by the light of the Qur'ān to pave the straight path further and further, for we are always in need of it.

The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (a.s.) Public Library

Sayyid Abbās Ṣadr-Āmelī The Translator

Transliteration of Arabic Letters

Sura Al-Ma'idah (No. 5) Part Seven

Section 12: Intoxications and games of chance prohibited

Point

87- یااَیُّهَا الَّذینَ امَنُوا لا تُحَرِّمُوا طَیِّباتِ ما اَحَلَّ اللّهُ لَکُمْ

وَلاتَعْتَدُوا

اِنَّ اللّهَ لایُحِبُّ الْمُعْتَدینَ

Commentary : Verse 87

Point

It happened that one day the Messenger of Allah (p.b.u.h.) was speaking for people about the Hereafter and the scenes of the gatheringplace of Resurrection. The audience were so touched at heart and wept that some of them decided, from then on, not to consume any good food, to prohibit comfort unto themselves, to observe a fast, to abandon their wives, and to sleep at nights less than before. They swore over that decision to be loyal to it. When the Prophet (p.b.u.h.) was informed of it, he mustered people in the mosque and told them : " I eat food, I sleep at nights and do not abandon my wives. Our religion is not the creed of retreat and monasticism. The monasticism of my ummah is the holy struggle. Whoever goes a direction other than my style is not a Muslim."

Some of them asked what they would do for the oaths they had taken. The subsequent verses were revealed saying that Allah does not call them to account for their vain (unintentional) oaths.

Imam Sādiq (a.s.) said: " Whoever makes a lawful thing unlawful for himself (through a vow), the one must accomplish it, and there is nothing upon him. ..." (Mustadrak-ul-Wasā'il, vol. 3, p. 52)

Explanations :

The holy Prophet (p.b.u.h) said : " O' people! what I have made lawful is lawful until the day of Judgement, and what I have forbidden is forbidden until the day of Judgement." ⁽¹⁾

"... do not transgress ..."

88- وَکُلُوا مِمّا رَزَقَکُمُ اللّهُ حَلالاً طَیِّبًا وَاتَّقُوا اللّهَ الَّذی

اَنْتُمْ بِه مُؤْمِنُونَ

Commentary : Verse 88

Gaining lawful things are enjoyed

In the previous verse, the words were about the prohibition of unlawful things, while in this verse it has enjoined people to lawfully enjoying the merits of Allah. It says :

" And eat from the lawful and good things which Allah has provided for you;

The only condition in this course is that you should avoid opposing the command of Allah in Whom you believe.

"... and be in awe of Allah whom you have Faith in."

That is, your faith to Allah requires that you respect all his commandments both in enjoying the merits of Allah and observing moderation and piety.

The holy Prophet (p.b.u.h.) said : " It is obligatory for every Muslim believer, man or woman, to gain lawful things."⁽¹⁾

Again, the holy Prophet (p.b.u.h.) said : " Worship consists of seventy parts, the best of which is seeking the lawful material."⁽²⁾

Also, the holy Prophet (p.b.u.h.) said: " Seeking for lawful sustenance is the same as holy struggle in the way of Allah". ⁽³⁾

The holy Prophet (p.b.u.h.) said : " Next to the obligatory prayers, seeking for lawful (sustenance) is necessary and compulsory." ⁽⁴⁾

The holy Prophet said : " gaining income through a lawful way, is the most exalted deed." ⁽⁵⁾

89- لا یُؤاخِذُکُ-مُ اللّهُ بِاللَّغْ-وِ فِی اَیْمانِکُ-مْ

وَل-کِنْ یُؤاخِذُکُمْ بِم-ا عَقَّدْتُمُ الاَْیْم-انَ

فَکَفّ-ارَتُهُ اِطْعامُ عَشَرَةِ مَس-اکینَ مِنْ اَوْسَطِ ما تُطْعِمُونَ اَهْلیکُمْ

اَوْ کِسْوَتُهُمْ اَوْ تَحْریرُ رَقَبَةٍ

فَمَ-نْ لَمْ یَجِ-دْ فَصِی-امُ ثَل-ثَ-ةِ اَیّ-امٍ

ذ لِکَ کَفّ-ارَةُ اَیْم-انِکُمْ اِذا حَلَفْتُمْ وَاحْفَظُوا اَیْم-انَکُمْ

کَذ لِکَ یُبَیِّنُ اللّهُ لَکُمْ ای-اتِه

لَعَلَّکُمْ تَشْکُرُونَ

So its atonement is feeding ten paupers with the average of what you feed your own families, or clothing them, or freeing a slave.

But whoever does not find (the means to do so),

should fast for three days. That is the atonement of your oaths when you pledge. But guard your oaths. Thus Allah makes His Signs clear for you in order that you might be thankful."

Commentary : verse 89

The Atonement of Oaths

In this verse, the general discussion is about the oaths which are taken upon the fields of making the lawful things into unlawful ones, and the like of them. These oaths, from this point of view, are divided into two sorts. At first, it says :

" Allah does not call you to account for your vain (unintentional) oaths, ..."

The objective meaning of `vain oaths', as the commentators and

jurisprudents have said, is the oaths that do not aim a definite goal, and those that have not been taken intentionally and decidedly. Besides, the contents of such oaths are against the laws of religion, viz. they are estimated as opposite to the commands of Allah.

The second sort is the oaths which are taken wilfully, intentionally, decidedly, and earnestly. Referring to these kinds of oaths, in the continution of the verse, the Qur'ān says :

"... but he calls you to account for what you have pledged solemnly. ..."

And Allah charges you with a duty to fulfill these oaths.

For the validity of an oath, of course, only its being earnest is not enough, but the content of the oath should be a lawful matter, at least. It should also be noted that an oath is not reputable except by the Name of Allah.

Therefore, if someone takes an oath by Allah, it is obligatory to perform it according to his oath. So, if he breaches his pledge, one of the following three atonements is necessary to be performed by the one. At first, it says:

"... So its atonement is feeding ten paupers ..."

Yet, in order that some people do not take this general ordinance so that they think they can give any low and worthless material of food as atonement, the Qur'ān clearly explains the quality of this food, saying that it must be :

"... with the average of what you feed your own families, ..."

The second is : to cloth ten needy persons with proper clothing.

"... or clothing them, ..."

The appearance of this verse, of course, indicates that the clothing should be of a sort which normally covers the body.

Yet it can be of various kinds according to the seasons and places in different periods.

To answer to the question that whether, from the point of quality, the minimum material is enough or the average should be observed here, too, as the absoluteness of the verse implies, any sort of clothing can be enough.

The third is:

"... freeing a slave ..."

Sometimes it happens that there may be some persons who are able to fulfil neither of the above two atonements. Therefore, next to stating these ordinances, it says :

"... But whoever does not find (the means to do so), should fast for three days. ..."

After that, as an emphasis, the Qur'ān says :

"... That is the atonement of your oaths when you pledge ..."

But, in order that no one might consider that by giving atonement, breaching the proper oaths is not unlawful, it says :

"... But guard your oaths ..."

The purpose or this phrase is that you should be careful not to commit sins by breaching your oaths.

And, finally, at the end of the verse, in order that you might be grateful for these ordinances and commandments, which guarantee the happiness and felicity of both an individual and society, the Qur'ān says:

"... Thus Allah makes His Signs clear for you in order that you might be thankful."

90 یااَیُّهَا الَّذینَ امَنُوا

اِنَّمَا الْخَمْرُ وَالْمَیْسِرُ وَالاَْنْصابُ وَالاَْزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّیْطانِ

فَاجْتَنِبُوهُ لَعَلَّکُمْ تُفْلِحُونَ

Commentary : Verse 90

Wine, gambling, idols and dividing by arrow should be avoided

At the time of the advent of Islam, the Arabs customarily were intensively interested in poetry, wine, and fighting. The Divine revelations concerning the prohibition of wine were gradually conveyed.

At first, there revealed a verse stating that provision is supplied from date and grapes either, from which you can obtain intoxication, too, (Sure An-Naḥl, No. 16, verse 67). This indication of intoxication implies the statement of its badness.

The Qur'an, then, has referred to the benefits of gambling and wine and also that their containing sin is greater than their benefits, (Sura Al-Baqarah, No. 2, verse 219). After that the Divine verse was revealed enjoining not to establish prayer at the state of being intoxicated, (Sura An-Nisā', No. 4, verse 43). And, finally, the above verse was revealed which considered wine as an abomination, a Satanic action, and ordained that it is unlawful.⁽¹⁾

The Arabic term /xamr/ (wine) is derived from the same root as the Arabic word /xumur/ (cover) is. In Arabic, the veil of a woman is called /ximār/; since it covers the hairs. Similarly, wine covers the wisdom.

The Arabic term /maysir/ is derived from /yusr/ with the meaning of easiness, since, in gambling, players sometimes earn money by that play without tolerating any trouble.

The Qur'ānic term /'azlām/ means a kind of lottery done with some sticks of arrows. It used to be performed before Islam, at the Age of Ignorance.

Explanations :

"... verily wine, gambling, idols and ..."⁽¹⁾

"... and (dividing by) arrows are an abomination of the Satan's work, so avoid it ..."

"... So avoid it, that you may be prosperous."

Any kind of cooperation concerning wine, including its production, distribution and consumption, is prohibited.

Imam Baqir (a.s.) has narrated from the holy Prophet (p.b.u.h.) that he cursed ten groups of people who are concerned somehow with drinking wine. They are as follows :

" Its planter, its guardian, its maker, its drinker, its cupbearer, its bearer, its receiver, its seller, its purchaser, and anyone who, in a way, devours from its income."⁽²⁾

91- اِنَّما یُریدُ الشَّیْطانُ

اَنْ یُوقِعَ بَیْنَکُمُ الْعَد اوَةَ وَالْبَغْضاءَ فِی الْخَمْرِ وَالْمَیْسِرِ

وَیَصُدَّکُمْ عَن ذِکْرِ اللّهِ وَعَنِ الصَّلوةِ

فَهَلْ اَنْتُمْ مُنْتَهُونَ

Commentary : Verse 91

Point

Considering the concerning statistics, a great number of murders, crimes, accidents, divorces, psychic sicknesses, renal diseases and so on, are caused by wine, liquor. Here, in stating the philosophy of its prohibition, the Qur'ān emphasizes on two points : social harms and spiritual losses, (including enmity, and neglecting both prayers and the remembrance of Allah).

Explanations :

Thus, the prohibition of drinking liquor and gambling, enjoined by Allah, is for the goodness and improvement of people's affairs both in this world and the Hereafter.

Ibn-Abbas, a leading commentator, says that the target of the verse is Sa`d-ibn-'Abī-Waghghās and a man from the Helpers who had compacted the agreement of brotherhood with each other. A man from among the Helpers invited sa'd to a party. They prepared a table of food and wine and drank so much so that they became intoxicated.

At that time they boasted to each other so violately that their dispute ended to a conflict. The Helper took a piece of bone and struck on the nose of Sa`d so vigorously that his nose was smashed. Then Allah sent down this verse about them.

The verse means that Satan wishes to seduce you and attract you toward drinking wine in order to take your wisdom from you, and persuade you to do some evil things that you do not do them in an ordinary state.

Ghattādah says that some people played gambling upon their own property and wives. At last, those who had lost their property and their wives, sat in grief, planning to take vengeance from their rivals. Therefore, gambling has no consequence but grudge and enmity.

By this way, Satan desires to hinder you from the remembrance of Allah, so that you do not offer your thanks for His bounties.

Satan also desires to make you neglectful of prayer, which is the firm base of the religion. So, obey Allah (s.w.t.) and be not heedless of His prohibition. The verse says:

" Certainly Satan desires to cast enmity and hatred among you by wine and gambling, and to hinder you from the remembrance of Allah, and from prayer. So will you stop ? "

92- وَاَطیعُوا اللّهَ وَاَطِیعُوا الرَّسُولَ

وَاحْذَرُوا

فَاِنْ تَوَلَّیْتُمْ فَاعْلَمُوا اَنَّما عَلی رَسُولِنَا الْبَلاغُ الْمُبینُ

Commentary : Verse 92

The governmental and political commandments of the Messenger of Allah (p.b.u.h.) are similar to, and the same as, the commandments of Allah, and it is obligatory to obey them.

Those who refrain to obey the command of Allah deserve to be punished. So, there is no responsibility upon the Messenger of Allah save conveying the message of Allah and stating it manifestly.

The verse says:

" And obey Allah and obey the Messenger, and beware, but if you turn away, then know that Our Messenger's duty is only conveyance (of the Message) Manifest."

93- لَیْسَ عَلَی الَّذینَ امَنُوا وَعَمِلُوا الصّ-الِح-اتِ جُنَاحٌ فیما طَعِمُوا

اِذا مَا اتَّقَوا وَ امَنُوا وَعَمِلُوا الصّالِح-ات

ثُمَّ اتَّقَوْا وَ امَنُوا ثُمَّ اتَّقَوْا وَ اَحْسَنُوا

وَ اللّهُ یُحِبُّ الْمُحْسِنینَ

then they are virtuous (due to prohibited things) and do good;

and Allah loves the doers of good."

Commentary : Verse 93

Point

When the verse of prohibitions of gambling and drinking wine was revealed, there were some people who asked about their condition regarding to the time before that revelation or the condition of those who had not heard of that ordinance yet and were living in some far distances.

The verse answers them implying that those who have believed and have done good deeds but have not received this ordinance, if they have drunk wine or have devoured from the income of gambling, there is no sin on them. The verse says :

" On those who have Faith and do good deeds, there is no sin in regard to what they ate (before prohibition) ..."

Yet, this ordinance has conditioned that such people should be virtuous, have Faith, and do good actions. Here is the continuation of the verse :

"... so long as they are virtuous and faithful and do good deeds,..."

This subject is repeated once more in the verse, when it says :

"... then still they be virtuous (upon prohibited things) and believe (in their prohibition), ..."

And, for the third time this meaning is repeated, with a little

difference, of course. It says :

"... then they are virtuous (due to prohibited things) and do good; ..."

So, at the end of the verse, it says :

"... and Allah loves the doers of good."

Each of these three senses of virtuousness refers to a stage of feeling responsibility and piety.

However, the great commentators of both outstanding sects of Islam:

Sunnites and Shiites, have vastly explained upon the commentary of this verse, especially about the phrase /fī mā taimū/ (in regard to what they ate), and mentioning the subject of `virtue' for three times in their commentary books.

Some commentary books for the meaning of the verse

In order to observe conciseness here, we have not narrated those detailed explanations, but you can refer to their commentary books, some of which are as follows:

Tafsīr-i-Al-Mīzān, Ali-ibn-'Ibrāhīm, Al-Kashīf, Majma-ul-Bayān, At-Tibyān, 'Atyab-ul-Bayān, Nūr-uth-Thaqalayn, Abul-Futūḥ-i-Rāzī, Manhaj-uṣ-Ṣādiqīn, Aṣ-Sāfī, Mullā-Ṣadrā, Shubbar, Ayyāshī, Ibn-i-Abbās, Furāt-ul-Kūfī, At-Tafsīr by Imam Hasan-Askarī, Jawāmi-uj-Jāmi, Jāmi-ul-Bayān by Muhammad-ibn-Jarīr-i-Ṭabarī, Vol. 5 PP. 36 & 37, Zād-ul-Masīr-Fī-Ilm-ut-Tafsīr by Ibn-ul-JauZī, Vol. 2, P. 419, Tafsīr-i-Ibn-i-Kathīr, Vol. 2, PP. 91 & 92, Tafsīr-ul-kabīr by Fakhr-i-Rāzī, Parts 11 & 12, P. 83.

Section 13: Security of the Ka`bah Inviolable

Point

Hunting during pilgrimage period, prohibited the Inviolable Security of Ka`bah declared.

94- یااَیُّهَا الَّذینَ امَنُوا لَیَبْلُوَنَّکُمُ اللّهُ بِشیْ ْءٍ

مِنَ الصَّیْدِ تَنالُه اَیْدیکُمْ وَرِماحُکُمْ لِیَعْلَمَ اللّهُ مَنْ یَخافُهُ بِالْغَیْبِ

فَمَنِ اعْتَدی بَعْدَ ذ لِکَ فَلَهُ عَذابٌ اَلیمٌ

Commentary : Verse 94

During the time when a pilgrim to Mecca is in pilgrim garment and is performing the pilgrimage rites, the one has not the right of hunting.

During the same time, occasionally it happens that a hunt approaches a person so nigh that he can catch it by a simple jump, but the trial of Allah is in this fact that we should not touch the hunt. So, if we hunt it, the punishment of Allah includes us.

Hunting itself brings forth no painful chastisement, but chastisement is for the breaking law. In the land where Abraham overlooked Ishmael, you would overlook the hunts either.

The verse says:

" O' you who have Faith! Allah will surely try you with something of the game which your hands and your spears can reach, so that Allah may ascertain who fears Him in secret. So whoever transgresses after that for him there is a painful punishment."

95- ی-ااَیُّهَا الَّذینَ امَنُوا لا تَقْتُلُوا الصَّیْدَ وَاَنْتُمْ حُرُمٌ

وَمَنْ قَتَلَهُ مِنْکُمْ مُتَعَمِّدًا فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ

یَحْکُمُ بِه ذَوا عَدْلٍ مِنْکُمْ هَدْیًا ب-الِغَ الْکَعْبَةِ

اَوْکَفّارَةٌ طَعامُ مَس-اکینَ اَوْ عَدْلُ ذ لِکَ صِیامًا لِیَذُوقَ وَبالَ اَمْرِه

عَفَا اللّهُ عَمّا سَلَفَ وَمَنْ عادَ فَیَنْتَقِمُ اللّهُ مِنْهُ

وَاللّهُ عَزیزٌ ذُو انتِقامٍ

and Allah is Mighty, the Lord of Retribution."

Commentary : Verse 95

In this verse, the command of the prohibition of hunting at the time of being in pilgrim garment, with a general condition, has been issued more clearly and precisely.

It says :

" O' you who have Faith! kill no game while you are in pilgrim garb; ..."

Then, it points to the atonement of hunting in the condition of being in pilgrim garb, and says :

"... and anyone of you who kills it intentionally, its atonement is the like in cattle of what he has killed, ..."

That is, such a person should sacrifice that animal and give its meat to some needy ones.

Here, the purpose of ` the like ' is the likeness of the size and the

shape of the animal. It is in this sense that, for example, if a person hunts a wild big animal, such as the ostrich, he should choose an ostrich as an atonement; or if he hunts a deer, he should sacrifice a lamb with nearly the same size.

And, since some people may fall into suspicion upon the subject of likeness, in this regard, the Qur'ān ordains that this matter should be fulfilled under the judgement of two just persons, possessed of some knowledge among you. It says :

"... as (to this likeness) two just persons among you judge, ..."

And, for the place where this animal should be sacrificed, the Qur'ān commands that it must be killed as a sacrifice dedicated to the Kabah and in the land of Kabah. It says :

"... (and the animal) will be an offering reached to the ka`bah, ..."

Then, the Qur'ān adds that it is not necessary that the atonement should certainly be in the form of sacrifice, but each of the two other things can substitute it. The first is that some money equivalent to it can be spent in the way of feeding the poor.

It says :

"... or the atonement (of it) is feeding the poor, ..."

And the second thing of substitution is as follows :

"... or the equivalent of that in fasting, ..."

These atonements are for that the person sees the retribution of his committing offence. It says :

"... that he may taste the effect of his action ..."

But, in view of the fact that usually no ordinance includes the past, the Qur'ān stipulates that Allah has forgiven the offences that have been done in this field, saying thus :

"... Allah has pardoned whatever is a thing of the past; ..."

So, if a person does not pay attention to these frequent warnings and the ordinance of atonement and hunts at the time of being in the pilgrim garb, Allah will take vengeance of such a person and Allah is Mighty to take vengeance in the appropriate time. It says :

"... and whoever returns (to it), Allah will take vengeance on him, and Allah is Mighty, the Lord of Retribution."

96- اُحِلَّ لَکُمْ صَیْدُ الْبَحْرِ وَطَعامُهُ مَت-اعًا لَکُمْ وَلِلسَّیّارَةِ

وَحُرِّمَ عَلَیْکُمْ صَیْدُ الْبَرِّ مادُمْتُمْ حُرُمًا

وَاتَّقُوا اللّهَ الَّذی اِلَیْهِ تُحْشَرُونَ

Commentary : Verse 96

Point

The words in this holy verse are about the hunts of the sea. It says:

" The games of the sea and its food is lawful for you, ..."

The objective meaning of food', mentioned in this verse, is the food which can be prepared from the hunted fish. The verse intends to make two things admissible. One of them is hunting', and the other is `consuming the food made from the hunted things.'

Then, the Qur'ān points to the philosophy of this ordinance, implying that this permission is for the sake that you and the travellers can enjoy it. It says:

"... a provision for you and for the caravans, ..."

In other words, the verse means : for the sake that you do not fall in trouble for nutrition when you are in pilgrim garb, and that you can be able to enjoy one kind of hunting, this permission has been given due to the hunts of the sea.

As an emphasis, the Qur'ān returns to the former ordinance once more, and says :

"... but the game of the land is forbidden to you so long as you are in pilgrim garb; ..."

And, at the end of the verse, in order to emphasize upon all the ordinances which were mentioned, it says :

"... and be in awe of Allah toward Whom you will be gathered."

The Philosophy of No Hunting when Being in Pilgrim Garb!

We know that the performance of Hajj and `Umrah is one of the worships that makes man aloof from the world of matter and brings him into an environment full of spiritualities.

In performing the rite of Hajj and `Umrah, the ceremonies of the material life, fights and conflicts, hatreds, sexual desires, and material pleasures, will totally be put aside and the person reaches a kind of godly legitimated asceticism. So, it seems that the prohibition of hunting, while being in pilgrim garb, is also for the same purpose.

Besides, if hunting were an allowed action in Allah's center of pilgrimage, regarding to the large crowd of pilgrims that every year come into this holy land, the existence of many animals of the zone would be destroyed, in particular that, because of dryness and scarcity of water, its animals are not so abundant.

Paying attention to the fact that hunting animals and picking plants of that sacred land is also prohibited, even when the pilgrims to Mecca are not in their pilgrim garb, it makes clear that this commandment has a close connection with the subject of protection of environment and maintaining the plants and animals of the locality.

Therefore, the philosophy of prohibition or making something admissible is not always substantial, but it sometimes depends on the conditions of time and place. Then, geography and history are effective on the ordinance of Allah.

Thus, the abundance of people, and the performance of the worshipping rite, should not be a means of annihilation and destruction for animals and plants.

97 جَعَلَ اللّهُ الْکَعْبَةَ الْبَیْتَ الْحَرامَ قِی-امًا لِلنّاسِ

وَالشَّهْرَ الْحَرامَ وَالْهَدْیَ وَالْقَلائِدَ

ذ لِکَ لِتَعْلَمُوا اَنَّ اللّهَ یَعْلَمُ ما فِی السَّم-و تِ وَما فِی الاَْرْضِ

وَاَنَّ اللّهَ بِکُلِّ شیْ ْءٍ عَلیمٌ

Commentary : verse 97

Point

As it is cited in Mufradāt-i-Rāqib, the Arabic word /qiyām/ is a means of staying firm, like the pillar of a tent.

Imam Sādiq (a.s.) said about the Sacred House that it has been called Baytillah-il-Harām because it is `haram' (forbidden) for the disbelievers to enter it.⁽¹⁾

When the affairs of people are to be arranged and strengthened, a few things are needed : 1) centrality, 2) security, and 3) sustenance. Allah has set these three things in the Ka`bah and the Sacred House. It is both a center, and no one has a right of quarel there, and the sacrifices are used as a means of nutrition and a means of livelihood for Muslims.

The Qur'ānic word /hady/ means `a signless sacrifice', while the term /qalā'id/ refers to the sacrifices with signs.

By Islamic culture, the sacred (forbidden) months, in which fighting is prohibited, are: Rajab, Zil-Gha`dah, Zil-Hajjah, and Muḥarram.

The plain assembly of millions of Muslims in a sacred place without showing any privileges to each other, and without any dispute or practical quarrel, is peculiar to the advantages of Islam.

The divine graces in Hajj

There are some divine graces in Hajj, like : asking forgiveness from others at the time of leaving for Hajj and visiting each other when they return from Mecca, commercial splendor, the payment of onefifth levy (khums) and alms, to be acquainted with religious disciplines and nations, being inside the most ancient center of Unity ornamented with no ceremonies, treating the same or tracing the footsteps of prophets, repenting in the lands of Arafāt and Mashar, remembering and illustrating the scene of Hereafter, political parade against infidels, etc.

If we consider them all in mind, we may understand that these programs in Hajj are sourced from the infinite knowledge of Allah, Who is Well-Aware of all things of the world of existence.

Thus, a limited knowledge can never deliver such an interesting instruction.

The verse says :

" Allah has made the Ka`bah, the Sacred House, a (means of) staying (in peace) for mankind, and (also) the Sacred Month and the offerings and the (animals with the) garlands. This is so that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is All-Knowing of all things.

98- اِعْلَمُوا اَنَّ اللّهَ شَدیدُ الْعِقابِ

وَاَنَّ اللّهَ غَفُورٌ رَحیمٌ

99- ما عَلَی الرَّسُولِ اِلاَّ الْبَلاغُ وَاللّهُ یَعْلَمُ

ما تُبْدُونَ وَما تَکْتُمُونَ

Commentary : Verse 98-99

Encouragement and threat should be arranged with together. The verse also implies this fact. It says:

" Know that Allah is severe in retribution, and that Allah is forgiving, Merciful."

You are responsible of your own deeds and the Prophet (p.b.u.h.) is not someone who compels you or imposes any domain over you. His duty is only to convey the Message.

So, since the knowlege of Allah encompasses everything, then it is indifferent with Him that you conceal or manifest the things, and your receiving or rejecting the truth does not create any deficiency in the prophet (p.b.u.h.).

" Nothing is (incombent) upon the Messenger but to convey (The message of Allah), and Allah knows what you reveal and what you conceal."

100- قُلْ لا یَسْتَوِی الْخَبیثُ وَالطَّیِّبُ وَلَوْ اَعْجَبَکَ کَثْرَةُ الْخَبیثِ

فَاتَّقُواْ اللّهَ یا اُوْلِی الاَْلْب-ابِ

لَعَلَّکُمْ تُفْلِحُونَ

Commentary : Verse 100

The senses of evil' and good' refer to all men, styles, properties, incomes, foods, and materials.

The standard of worth is right' and wrong', not the majority and minority.

Therefore, beware that the majority and abundance may be fascinating. So, be careful that they should not attract you toward the path of sin and evil.

The possessors of intellects, i.e. the wise, advocate the Truth, not the crowd. The idea which says: `when you are in Rome, do as the Romans do' is not a Qur'ānic epithet.

In view point of this school, impiety is a sign of ignorance.

The verse says:

" Say: ` The evil and the good are not equal, though the abundance of evil may dazzle you.' So be in awe of Allah, O' possessors of intellects, that you may be prosperous."

Section 14: All Polytheistic Traditions Denounced

Point

Quest for the details of the unseen things discouraged

All polytheistic practices denounced To call witness when any one

bequeaths at the time of his death.

101- یااَیُّهَا الَّذینَ امَنُواْ

لا تَسْئَلُواْ عَنْ اَشْیاءَ اِنْ تُبْدَ لَکُمْ تَسُؤْکُمْ

وَاِنْ تَسْئَلُواْ عَنْها حینَ یُنَزَّلُ الْقُرْانُ تُبْدَ لَکُمْ عَفَا اللّهُ عَنْها

وَاللّهُ غَفُورٌ حَلیمٌ

102 قَدْ سَأَلَها قَوْمٌ مِنْ قَبْلِکُمْ ثُمَّ اَصْبَحُواْ بِها ک-افِرینَ

which, if they are disclosed to you, may upset you.

Yet, if you ask about them while the Qur'ān is being sent down,

they will be disclosed to you.

Allah pardoned as to these matters and Allah is Forgiving, Forbearing."

Occasion of Revelation Verses 101 and 102

Upon the occasion of revelation of these two verses, it has been narrated from Ali-ibn-AbīṬālib (a.s.) as follows :

" It happened that one day the Prophet of Islam (p.b.u.h.) preached a sermon in which he stated the command of Allah about Hajj. Then, a person by the name of `Akkashah (and according to another narration Surāqah) asked whether that commandment was ordained for only that year or they should perform Hajj every year.

The holy Prophet (p.b.u.h.) delayed to answer him, but the man obstinately repeated his question two or three times. The Prophet (p.b.u.h.) said : " Woe to you ! Why do you persist so much ? If I answer you positively, performing Hijj will become obligatory for all of you every year. So, if it becomes obligatory every year, you will not be able to perform it and the offender of it will be a sinner. Hence, as long as I have not said a thing to you, do not urge on it. Then, the verse was revealed and dissuaded them from that action.

Commentary : Verses 101-102

Improper Questions !

No doubt asking question is the key to the recognition of facts. The verses of the Qur'ān and Islamic traditions have earnestly enjoined Muslims that they ask whatever they do not know. But, in view of the fact that every rule usually has an exception, this basic educational principal has an exception, too. It is so that sometimes some affairs had better to be concealed in order that the system of the society be protected and the individuals' interests be safeguarded. In such respects, researches and frequent questions, with the purpose of unveiling some facts, not only is not a virtue, but also is blameworthy and reprobated.

In this verse, the Qur'ān has referred to this subject and explicitly says :

" O' you who have Faith! Do not ask about thing (and secrets) which, if they are disclosed to you, may upset you. ..."

But, since giving no answer to the questions that some persons sometimes urge on asking them repeatedly may cause some doubts for others which can bring forth greater evils, the Qur'ān adds :

"... Yet, if you ask about them while the Qur'ān is being sent down, they will be disclosed to you. ..."

In this case, you will fall into trouble.

Next to that meaning, the Qur'ān implies that you should not imagine that when Allah is silent about some matters, He is neglectful of them. Nay ! He desires to set you in some facilities. It says :

"...Allah pardoned as to these matters and Allah is Forgiving, Forbearing."

We recite in a tradition narrated from Imam Ali (a.s.) who has said:

" Verily Allah has enjoined you some obligations, do not waste them; and He has assigned some limits for you, do not violate them; and He has prohibited you from some things, do not betray (secrets of) them; and He has kept silent for you about some things which He has never been concealed because of forgetfulness. Then, do not urge to disclose these things." ⁽¹⁾

In order to emphasize on the subject, this verse says :

" Surely some people before you asked for such (disclosures). Then they came to disbelieve in them."

In the conclusion of this discussion, it is necessary to hint to this point that the above-mentioned verses never close the path of asking logical, training, and constructive questions for human beings. The discussed condition is only due to improper questions and seeking the affairs that not only they are not needed, but their concealment is also better and even, sometimes, necessary.

103- ما جَعَلَ اللّهُ مِنْ بَحیرَةٍ وَلا سَائِبَةٍ وَلا وَصیلَةٍ وَلا حامٍ

وَ ل-کِنَّ الَّذینَ کَفَرُوا یَفْتَرُونَ عَلَی اللّهِ الْکَذِبَ

وَاَکْثَرُهُمْ لا یَعْقِلُونَ

but those who disbelieve make up a lie against Allah, and most of them do not understand."

Commentary: Verse 103

Point

In this verse the Qur'ān points to four improper innovations which were customary current among the pagan Arabs at the Age of Ignorance.

For some reasons those people used to mark or nominate part of their animals, and prohibited eating their meat. They did not count permitted to drink the milk of those animals, or to cut their wool, or to ride on them. In other word, they used to actually leave such animals useless.

The Holy Qur'ān says :

" Allah has not appointed any Bahīrah, Sā'ibah, Waṣīlah, and Ḥām, ..."

The Qur'ān implies that Allah has not ordained anything in the nature of a Bahīrah, or a Sā'ibah, or, Waṣīlah, or a Hām.

The explanation of four animals

The explanation of these four animals are as follows :

was also considered unlawful (ḥarām) by them.

Shortly speaking, the objective meaning of mentioning these animals has been the beasts which could serve their owners considerably and frequently through the way of being beneficial for them, and their owners, in turn, offered a kind of honour and freedom to such animals, too.

Then, the verse continues saying :

"... but those who disbelieve make up a lie against Allah, ..."

These pagans and idol worshippers used to say that those false ideas were from the laws of Allah while most of them did not apply the least contemplation about their speech. They did not utilize their intellects when they blindly imitated others' manner. The verse says:

"... and most of them do not understand."

104- وَاِذا قیلَ لَهُمْ تَعالَوْا اِلی ما اَنْزَلَ اللّهُ وَاِلَی الرَّسُولِ

قالُوا حَسْبُنا ما وَجَدْنا عَلَیْهِ اباءَنا

اَوَ لَوْ کانَ اباؤُهُمْ لا یَعْلَمُونَ شَیْئا وَلا یَهْتَدُونَ

Commentary: verse 104

The fundamental principle is the Islamic culture, not the culture of the predecessors. Therefore, neither absolutely tending to the traditions is the principle nor the new things.

To have honour towards the predecessors and respecting them is acceptable, but following their ignorantly thoughts and manner is rejected.

Blindly imitation is a sign of foolishness.

The verse says :

" And when it is said to them: Come to what Allah has sent down and to the Messenger,' they say: That which we found our fathers upon is enough for us.' What! even though their fathers did not know anything and did not follow the right way, (should they pave their way ?) "

105- ی-ااَیُّهَا الَّذینَ امَنُوا

عَلَیْکُمْ اَنْفُسَکُمْ لا یَضُرُّکُم مَنْ ضَلَّ اِذَا اهْتَدَیْتُمْ

اِلَی اللّهِ مَرْجِعُکُمْ جَمیعًا فَیُنَبِّئُکُمْ

بِما کُنْتُمْ تَعْمَلُونَ

He who strays cannot harm you when you are on the right way. To Allah is your return totally; then He will inform you of what you had been doing."

Commentary: verse 105

Everybody Is Responsible of One's Own Deeds.

In the previous verse, the words were about the blindly imitation of the people of the Age of Ignorance from their misguided ancestors; and the Qur'ān warned them that such an imitation did not adapt to wisdom and logic. Having this meaning in mind, they might question that if they separated their account in such affairs with their ancestors, then what about the fate of their ancestors. Besides, suppose they left that imitation, what would be the fate of many people who acted under the influence of such an imitation ?

In answer to these questions, the holy verse addresses the believers and implies that they are responsible of their own selves. These misguided persons from among their ancestors, friends, and relatives, contemporary with them, could not harm them if they were on the right path.

It says:

" O' you who have Faith! take care of your own selves.

He who strays cannot harm you when you are on the right way. ..."

Then, the Qur'ān refers to the subject of Resurrection and the reckoning of everyone's deeds, and says:

"... To Allah is your return totally; then He will inform you of what you had been doing."

106- ی-ااَیُّهَا الَّذینَ امَنُوا

شَه-ادَةُ بَیْنِکُمْ اِذا حَضَرَ اَحَدَکُمُ الْمَوْتُ حینَ الْوَصِیَّةِ

اثْنانِ ذَوا عَدْلٍ مِنْکُمْ اَوْ اخَرانِ مِنْ غَیْرِکُمْ

اِنْ اَنتُمْ ضَرَبْتُمْ فِی الاَْرْضِ فَاَص-ابَتْکُمْ مُصیبَةُ الْمَوْتِ

تَحْبِسُونَهُما مِنْ بَعْدِ الصَّلوةِ فَیُقْسِمانِ بِاللّهِ اِنِ ارْتَبْتُمْ

لا نَشْتَری بِه ثَمَنًا وَلَوْ کانَ ذاقُرْبی وَلا نَکْتُمُ شَه-ادَةَ اللّهِ

اِنّ-ا اِذًا لَمِنَ الاْثِمینَ

Occasion of Revelation verse 106

Upon the revelation of the above holy verse, as well as its two successive ones, it has been narrated that: a Muslim believer, called Ibn-i-'Abī-Māriyah, accompanied with two Christian Arabs, by the names of Tamīm and `Uday, came out of Medina with the intention of trade. During the time they were travelling, Ibn-i-'Abi-Māriyah, who was a Muslim, became sick. He wrote his testament and hid it inside his properties. Then he trusted those properties with his Christian fellow-travelers.

Before his death, he bequeathed that those two Christians would deliver them to his family. After his death, those two fellow-travelers untied his furniture and took its worthy and interesting parts, and then they returned the rest to the inheritors of the man.

When the inheritors opened the parcel of the properties, they did not find some parts of what Ibn-i-'Abi-Māriyah had brought with him. But suddenly they saw the testament he had left. They found that the list of all the stolen things were recorded in that testament. They detailed the matter for those two Christian fellow-travellers, but they denied and said that they delivered them what he had given them. Then, they could not help complaining the Prophet (p.b.u.h.). So, the verse was revealed and stated its ordinance.

Commentary: verse 106

One of the most important matters which Islam emphasizes on is the subject of observing and protecting the rights and properties of people, and, in general, the execution of social justice.

At first, in order that the inheritors' rights in the properties of the diseased not to be spoilt, and that the rights of those members remained behind, including orphans and minors, not to be violated, the Qur'ān instructs the believers, saying :

" O' you who have Faith ! call to witness between you when death approaches any of you, while making a bequest, two just persons from among you, ..."

Here, the expression of bearing witness, of course, is accompanied with the accomplishment of testament. In other words, these two persons are witnesses to both the testament and the executors of the testament.

Thus, the verse indicates that if you are on a journey and one of you is going to die and you cannot find any executors of testament and witnesses,

then you may take two persons from non-Muslims for the purpose. The verse continues saying:

"... or two others from other than you, if you are travelling in the land and the affliction of death befalls you, ..."

The objective meaning of `other than you' (non-Muslims) is only the people of the Book, viz. the Jews and the Christians, because nowhere Islam has attached importance to pagans and idolators.

Then the verse says:

"... detain the two after the prayer, then if you doubt them,

they shall swear by Allah (saying) : ` We will not sell it for any gain, even if it were a relative, ..."

And also they should add:

"... and we will not conceal the testimony of Allah; for then we would indeed be among the sinners'."

It is cited in Qurar-ul-Hikam, vol. 1, p. 185 that Hadrat Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The quickest retribution is the retribution of a false oath."

107- فَاِنْ عُثِرَ عَلی اَنَّهُمَا اسْتَحَقّا اِثْمًا

فَ-اخَرانِ یَقُومانِ مَقامَهُما مِنَ الَّذینَ اسْتَحَقَّ عَلَیْهِمُ الاَْوْلَی-انِ

فَیُقْسِمانِ بِاللّهِ لَشَه-ادَتُنا اَحَقُّ مِنْ شَه-ادَتِهِما

وَمَا اعْتَدَیْنا اِنّ-ا اِذًا لَمِنَ الظَّ-الِمینَ

Commentary: verse 107

It should be unconcealed that when those persons, who are next of kin to the dead, bear witness or make an oath, their action is based on the information that they have had from before about the dead person's properties at the time of journey or other than that.

Therefore, you are not rightful to search or to be inquisitive, but when there comes forth a new information, the situation changes. As the explanation of Mufradāt-i-Rāqib, an Arabic-Persian dictionary, indicates, an acknowledgment without any research, in Arabic language, is called /`ur/

The verse says :

" Then if it becomes known that both of them have been guilty of a sin (of perjury), then two others (of Muslims) shall stand up in their place from among those nearest (to the diseased) who have a claim against them, and swear by Allah: ` Certainly our testimony is truer than the testimony of those two, and we have not transgressed (the limits), for then we would indeed be of the unjust'."

108- ذ لِکَ اَدْنی اَنْ یَأْتُوا بِالشَّه-ادَةِ عَلی وَجْهِها

اَوْ یَخافُوا اَنْ تُرَدَّ اَیْم-انٌ بَعْدَ اَیْم-انِهِمْ

وَاتَّقُواْ اللّهَ وَاسْمَعُواْ

وَاللّهُ لا یَهْدِی الْقَوْمَ الْف-اسِقینَ

Commentary: verse 108

The statement of this verse is about the philosophy of severity and accuracy of the case which was referred to in the previous verses upon bearing witness and taking witnesses.

Taking oath after the establishment of prayer at the presence of people, causes that witnesses to be certainly true (not false), because if their witness is not accepted, that invalidity of their oath and witness may disgrace them in the society.

The verse says:

" This (style) is more proper that they give testimony truely, or fear that other oaths be given after their oaths. And be in awe of Allah and hearken (His commandments), and Allah does not guide the transgressing people."

Section 15: Covetousness of this worldly life

Point

Jesus only an apostle of Allah The disciples of Jesus demanding Jesus to get food for them

descended from heaven Their coveting of this worldly provision.

109- یَوْمَ یَجْمَعُ اللّهُ الرُّسُلَ فَیَقُولُ ماذا اُجِبْتُمْ

قالُواْ لا عِلْمَ لَنا اِنَّکَ اَنْتَ عَلاّمُ الْغُیُوبِ

Commentary: verse 109

This verse, in fact, is a complement for the previous verses. At the end of those verses, where the words were about bearing witness upon right or wrong, the Qur'ān enjoins people to piety and being afraid of offending the command of Allah. In this verse, it warns people of the Day Allah gathers the prophets and asks them about their messengership and responsibility, and tells them what the people responded when they invited those people to the Truth. The verse says :

"(Remember) the Day Allah will gather the messengers, and say: ` What response were you given ? ' ..."

The messengers will negate of having any knowledge from their own selves, and they will depend the whole facts to the knowledge of Allah (s.w.t.) Who knows all the Unseen and the concealed affairs of the world of existence.

Here is the rest of the verse :

"... They will say : ` We have no knowledge, verily You are the All-Knowing of the Unseen'."

Thus, the verse, addressing the concerning people, implies that they are confronted with such a Lord Who is All-Knowing and Who is the

Judge of such a court. Therefore, they must be careful of right and justice in their bearing witnesses, too.

In the concluding phrase of the verse, the Qur'ān remarks that the real knowledge belongs to Allah, and whatever knowledge is found in any person bas been obtained from Him. It is simlar to the fact that only He knows the Unseen, and He gives a part of its knowledge to whomever He desires.

110- اِذْ قالَ اللّهُ ی-اعیسَی ابْنَ مَرْیَمَ اذْکُرْ نِعْمَتی عَلَیْکَ

وَعَلی وَ لِدَتِکَ اِذْ اَیَّدتُکَ بِرُوحِ الْقُدُسِ تُکَلِّمُ النّاسَ فِی الْمَهْدِ وَکَهْلاً

وَاِذْ عَلَّمْتُکَ الْکِت-ابَ وَالْحِکْمَةَ وَالتَّوْرَل-ةَ وَالاِْنجیلَ

وَاِذْ تَخْلُقُ مِنَ الطّینِ کَهَیْئَةِ الطَّیْرِ بِاِذْنی فَتَنْفُخُ فیها فَتَکُونُ طَیْرًا بِاِذْنی

وَتُبْرِئُ الاَْکْمَهَ وَالاَْبْرَصَ بِاِذْنی وَاِذْ تُخْرِجُ الْمَوْتی بِاِذْنی

وَاِذْ کَفَفْتُ بَنی اِسْر ائِیلَ عَنْکَ اِذْ جِئْتَهُمْ بِالْبَیِّن-اتِ

فَقالَ الَّذینَ کَفَرُوا مِنْهُمْ

اِنْ ه-ذا اِلاّ سِحْرٌ مُبینٌ

`This is nothing but clear magic'."

Commentary : verse 110

Point

From the above verse on, up to the end of Sura Al-Mā'idah, the contents of the verses are about Jesus (a.s.).

In this verse, speaking about Messiah (a.s.), sorts of Divine favours, and at the top of all, strengthening him with the Holy Spirit, have been stated.

The purpose of blessing on Messiah's mother may be the gladtidings about Jesus to her and the talk between Mary and the angels, referred to in verses 45 to 50 from Sura 'Āl-i-Imrān, No 3, where it says: "(Remember) when the angels said : O' Mary ! ..."

Thus, even prophets should not neglect the remembrance of the blessings of Allah. Allah's graces and blessings of Allah. Allah's graces and blessings bestowed to His saints, cause encouragement in the followers of Truth.

The matters stated in the verse

There are some matters stated in this verse which will be referred to as follows:

" (Remember) when Allah said : ` O' Jesus, son of Mary! Remember My blessing on you and on your mother, when I strengthened you with the Holy Spirit, ..."

"... you spoke to the people (both) in the cradle (through miracle) and in adulthood (through revelation), ..."

"... and when I taught you the Book and the Wisdom and the Turah and the Evangel, ..."

But the hearts of the Children of Israel were not moved by it.

"... and when you did make of clay a thing like the shape of a bird, by My leave, ..."

"... and then did breathe into it and it became a bird, by My leave; and you did heal the blind and the leprous, by My

leave, and you did raise the dead (from their graves), by My leave; ..."

"...and (remember) when I withheld the Children of Israel from you when you brought them manifest proofs, but those who disbelieved among them said :

`This is nothing but clear magic'."

Imam Ridā (a.s.) said: " there were two phrases carved on the ring of Jesus (a.s.) which were recited: " Happy is the servant by whom Allah is remembered; and woe on the servant because of whom Allah be forgotten." (Biḥār-ul-'Anwār, vol. 14, p. 247).

Jesus (a.s.) said: " Whatever bad word that you utter, you will receive its respose in Hereafter." (Biḥār-ul-'Anwār, vol. 14, p. 314)

Imam Sajjād (a.s.) said that Jesus (a.s.) told the disciples: " Verily the world is a bridge to pass through, so do not try to furnish and maintain it." (Biḥār-ul-'Anwār, vol. 14, p. 319)

111- وَاِذْ اَوْحَیْتُ اِلَی الْحَوارِیّنَ اَنْ امِنُوا بی وَبِرَسُولی

قالُوا امَنّا وَاشْهَدْ بِاَنَّنا مُسْلِمُونَ

Commentary : verse 111

The objective meaning of ` revealing unto the disciples', mentioned in the verse, is either inspiring unto their own hearts, or conveying the Message by the way of revealing it unto Jesus (a.s.).

Thus, sometimes Allah may inspire some inspiration unto the receptive hearts.

The Divine inspirations unto people are alongside the path of confirming the Divine Prophets, inspirations, not against them. Therefore believing in Allah is not aloof from believing in His Messenger.

The verse says :

" And (remember) when I revealed unto the disciples: Believe in Me and in My Messenger,' they said: We believe, and bear You witness that we are Muslims (who submit ourselves) '."

211- اِذْ قالَ الْحَوارِیُّونَ ی-اعیسَی ابْنَ مَرْیَمَ

هَلْ یَسْتَطیعُ رَبُّکَ اَنْ یُنَزِّلَ عَلَیْنا مائِدَةً مِنَ السَّماءِ

قالَ اتَّقُوا اللّهَ اِنْ کُنْتُمْ مُؤْمِنینَ

113- قالُواْ نُریدُ اَنْ نَأْکُلَ مِنْها وَتَطْمَئِنَّ قُلُوبُنا وَنَعْلَمَ اَنْ قَدْ صَدَقْتَنا

وَنَکُونَ عَلَیْها مِنَ الشّ-اهِدینَ

` Be in awe of Allah if you are believers '. "

Commentary : verse 112-113

Point

This holy verse points the well-known process of ` The table of Food ' sent from the sky. It says :

" (Remember) when the disciples said : ` O' Jesus son of Mary! is your Lord able to send down to us a table from the sky ? ..."

Messiah became uneasy of this question of theirs, their statement containted the smell of doubt, because he had brought plenty of verses and signs for them. So, as a warning, he admonished them:

"... (Jesus) said: ` Be in awe of Allah if you are believers '. "

But, soon after that, they informed Jesus that they had not an evil aim by that suggestion. They said that they did not intend obstinacy, but they wanted to eat from that ` Table of Food ' in order to obtain not only the luminosity created by that nutrition in their souls (because nutrition certainly affects in man's soul), but also their hearts would be at rest. So,

by observing that great miracle, they might reach the bound of certainty of sight and knew that whatever he had told them was true, and that they could bear witness over it.

The verse says :

" They said: ` We desire to eat from it, and our hearts would be at rest, and we would know that you have told us the truth, and that we may be of the witnesses upon it'."

Explanations :

114- قالَ عیسَی ابْنُ مَرْیَمَ اللّهُمَّ رَبَّنا اَنزِلْ عَلَیْنا مائِدَةً مِنَ السَّماءِ

تَکُونُ لَنا عیدًا لاَِوَّلِنا وَاخِرِنا وَایَةً مِنْکَ وَارْزُقْنا

وَاَنْتَ خَیْرُ الرّ ازِقینَ

Commentary : verse 114

All supplications mentioned in the Qur'ān begin with /rabbanā/ O' Our Lord ' ! , but in this verse it has begun with two words O' Allah, our Lord !'. This difference may be for the importance of this miraculous happening and the concerning consequences.

Supplication, imploring for help and asking a boon from the side of the friends of Allah, is permissible. The supplication of Jesus in this verse is as follows:

" Jesus, son of Mary, said : `O'Allah, our Lord ! send down to us a table from the sky, to be a festival for us, for the first of us and for the last of us and a sign from You; and provide us (with our) sustenance, for You are the best of sustainers."

There have been prophets sent for all human beings and generations in the history of man.

To celebrate a festival is a proper action from the point of the Qur'ān. The birth of the friends of Allah and the mission of the Messenger of Allah (p.b.u.h.) is not less than the descent of the table of food from the sky. So, we must always learn things from the Signs of Allah and His Power.

115- قالَ اللّهُ اِنّی مُنَزِّلُها عَلَیْکُمْ

فَمَنْ یَکْفُرْ بَعْدُ مِنکُمْ فَاِنّی اُعَذِّبُهُ عَذابًا لا اُعَذِّبُهُ اَحَدًا

مِنَ الْع-الَمینَ

Commentary : verse 115

From the point of threat, this verse is at the top in the Qur'ān for warning people.

" Allah said: ` Verily I will send it unto you, but whoever shall disbelieve thereafter among you, surely will I punish him with a punishment such as I do not punish anyone in the worlds (with the like of it)'. "

It is evident that the more a person expects (ie. the Table of Food from the sky) the more he should undertake. A high summit has a dangerous deep valley.

However, it should be noted that although the table of food was discended from the sky for the companions of Jesus (a.s.), according to some traditions, there discended fruits from Heaven for the holy Prophet (p.b.u.h.), too, and the essence of Fātimah (a.s.) was formed from those heavenly fruits.

Section 16 :Teachings of Jesus corrupted after his departure

Point

Teachings of Jesus Jesus was deified after his departure Reward for the Faithful

116- وَاِذْ قالَ اللّهُ ی-اعیسَی ابْنَ مَرْیَمَ

ءَاَنْتَ قُلْتَ لِلنّاسِ اتَّخِذُونی وَاُمِّیَ اِل-هَیْنِ مِنْ دُونِ اللّهِ

قالَ سُبْح-انَکَ

ما یَکُونُ لی اَنْ اَقُولَ ما لَیْسَ لی بِحَقٍّ

اِنْ کُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ

تَعْلَمُ ما فی نَفْسی وَلا اَعْلَمُ ما فی نَفْسِکَ

اِنَّکَ اَنْتَ عَلاّمُ الْغُیُوبِ

` Take me and my mother for two gods besides Allah ?' He (Jesus) says:

`Glory be to You ! It was not mine to utter what I had no right to (say). Had I said it, then You would have known it. You know whatever is in my self, and I do not know what is in Your Self.

Verily You are the Knower of all the unseen'."

Commentary : verse 116

Disgust of Jesus from His Followers' Idolatry !

This verse and a couple of verses next to it discuss about the word of Allah with Jesus (a.s.) on the Day of Judgement. It says :

" And when Allah says: ` O' Jesus son of Mary! did you say to the people:

` Take me and my mother for two gods besides Allah ?' ..."

With a high respect, Jesus replies a few sentences in answer to this question.

He (Jesus) says : ` Glory be to You! ..."

"... It was not mine to utter what I had no right to say ..."

In fact, not only he negates this meaning from himself, but also he says that basically he has not such a right, and a statement like that does not apt to his rank and his situation at all.

Had I said it, You wold have known it. You know whatever is in my self, and I do not know what is in Your Self.

Verily You are the Knower of all the unseen'."

117- ما قُلْتُ لَهُمْ اِلاّ ما اَمَرْتَنی بِه

اَنِ اعْبُدُوا اللّهَ رَبّی وَرَبَّکُمْ وَکُنْتُ عَلَیْهِمْ شَهیدًا مادُمْتُ فیهِمْ

فَلَمّا تَوَفَّیْتَنی کُنْتَ اَنْتَ الرَّقیبَ عَلَیْهِمْ

وَاَنْتَ عَلی کُلِّ شیْ ْءٍ شَهیدٌ

118- اِنْ تُعَذِّبْهُمْ فَاِنَّهُمْ عِبادُکَ

وَاِنْ تَغْفِرْ لَهُمْ فَاِنَّکَ اَنْتَ الْعَزیزُ الْحَکیمُ

to them so long as I was among them. But when You took me up, You were the Watcher over them, and You are witness to all things."

Commentary : verses 117-118

Prophets are infallible and do not do anything but the command of Allah. They cause no change in the Divine revelation.

Prophet Jesus (a.s.) considered himself as other people and trained by Allah. However, prophets are witnesses to the deeds of people. The verse says :

" I did not say to them (anything) except what you commanded me with;

(saying) : ` That worship Allah, my Lord and your Lord.' And I was a witness to them so long as I was among them. But when You took me up, You were the Watcher over them, and You are witness to all things."

In the above-mentioned second holy verse, Jesus (a.s.) introduces himself as a good-for-nothing one, and, depending the acts of punishment

and forgiveness on Allah, he confesses that he has no ability nor effectiveness in this regard. It is only He (s.w.t.) Who has authority over His Own servants. He may punish them or forgive them as He pleases.

Neither His forgiveness is a sign of weakness, nor His punishment is undue and unwise.

The verse says :

" If You punish them, then surely they are Your servants; and if You forgive them, then You are indeed the Mightly, the Wise."

As Abuthar has narrated, one night the holy Prophet (p.b.u.h.) repeated this verse again and again until morning. He (p.b.u.h.) recited it in his prayers when he bowed down and prostrated. He asked for forgiveness so much so that it was bestowed to him. ⁽¹⁾

119- قالَ اللّهُ ه-ذا یَوْمُ یَنْفَعُ الصّ-ادِقینَ صِدْقُهُمْ

لَهُمْ جَنّ-اتٌ تَجْری مِنْ تَحْتِهَا الاَْنْه-ارُ خ-الِدینَ فیها اَبَدًا

رَضِیَ اللّهُ عَنْهُمْ وَرَضُوا عَنْهُ

ذ لِکَ الْفَوْزُ الْعَظیمُ

120- لِلّهِ مُلْکُ السَّم-و اتِ وَالاَْرْضِ وَما فیهِنَّ

وَهُوَ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

Commentary : verses 119-120

Following the explanation mentioned about the talk of Allah with Jesus, the content of this verse refers to the words of Allah after that talk and it says :

" Allah said: ` This is the day when shall benefit the truthful ones their truth. ..."

Then, concerning the reward of the truthful ones, the Qur'ān says as follows :

"... For them there are gardens beneath which rivers flow wherein shall they abide forever. ..."

More significant than that blessing, which is of the material examples, there is this blessing that :

"... Allah is well-pleased with them and they are well-pleased with Him. ..."

And, there is no doubt that this great merit, which is inclusive of

material and spiritual merits, is counted the great salvation. The verse continues saying :

"... This is the great success."

In the second verse, it points to the possession and sovereignty of Allah, when it says :

" To Allah belongs the sovereignty of the heavens and the earth and whatever is in them, and He is All-Powerful over all things."

The End of Sura Al-Mā'idah

Sura Al-'An`ām No. 6 (165 verses)

Introduction to the Sura

In The Name of Allah, The Beneficent, The Merciful

Introduction to the Sura:

This Sura is the sixty ninth Sura which was revealed to the Prophet (p.b.u.h.) in Mecca. As the Traditions of Ahlul-Bayt (a.s.) indicate, all the verses of this Sura were revealed at the same time. Similar to other Meccan Suras, the basic aim of this Sura is inviting people to the triple principals of unity of Allah, Prophecy, and Resurrection, but most of all, it emphasizes on monotheism and opposing paganism and idolatry.

Paying attention carefully to the contents of the verses of this Sura can remove the soul of hypocrisy and disperse from among Muslims, and cause the ears to be hearing, the eyes to be clear-sighted, and the hearts (minds) to be knowledgeable.

About the virtue of this Sura, in the Islamic traditions, it is cited that when this Sura was revealed, seventy thousand angels were taking after it.

And that every believer who recites it, (because of its light, his soul and self may be satiated from the spring of monotheism and) all those angels will ask forgiveness for that person.

Also, Ayyāshī himself has narrated from 'Abī-Baṣīr that Imam Sādiq (a.s.) said : " Sura Al-'Anām was revealed at the same time while seventy thousand angels were respectfully accompanying it, because there has mentioned the name of Allah in seventy occurrences of it. If people knew how much virtue there lies in its recitation, they would never leave it out."

Then Imam (a.s.) continued saying: " Whoever is in want of a requirement from Allah and he desires it to be granted, he should establish four units (racat) of prayer consisting of Al-Fātihat-ul-Kitāb and Sura Al-'Anām. Then when he finishes the recitation of the Sura, he

should recite the following supplication :

O' The Generous ! O' The Generous ! O' The Generous !

O' The Great ! O' The Great ! O' The Great !

O' Greater than any great !

O' The Hearer of supplications !

O' He Whom nights and days do not change !

Blessing and peace be upon Muhammad and his descendents !

May You have mercy upon my weakness, my poverty, my needinlss, and my wretchedness !

O' He Who had mercy upon Jacob, the elder, while He returned Yusef, his dear one, to him !

O' He Who had mercy on Job after his long trial (of afliction) !

O' He Who had mercy upon Muhammad and Who sheltered him, the orphan !

And Who assisted him against tyrants of Quraysh and their false deities, and gave him authority upon them!

O' Helper ! O' Helper ! O' Helper !

"By Allah ! If you recite this supplication and ask Allah for your whole needs, He will bestow (them to) you."⁽¹⁾

Ali-ibn-Ibrāhīm has narrated from Hadrat Ridā (a.s.), the eighth Imam, who said " Sura Al-Anām was sent down at the same time and seventy thousand angels accompanied it with the sound of glorification, exaltation and proclamation of His greatness. Whoever recites this Sura, angels will give glory (unto Allah) for him until the Resurrection Day." <a href="#ref-footnote2-page68" id="footnote2-page68" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page68" style="color:#3b82f6;" id="ref-footnote2-page68"> 2) </a>2 Tafsir by Ali-ibn-Ibrāhīm

Section 1: The Ultimate triumph of the Truth

Point

The Divine Unity The curse fallen upon the previous disbelieving nations

the previous apostles also were mocked.

By The Name of Allah, The Beneficent, The Merciful

سُورَةُ الاَْنْعَ-امِ

بِسْمِ اللّهِ الرَّحْم-نِ الرَّحیمِ

1- اَلْحَمْدُ لِلّهِ الَّذی خَلَقَ السَّم-و اتِ وَالاَْرْضَ

وَجَعَلَ الظُّ-لُم-اتِ وَالنُّورَ

ثُمَّ الَّذینَ کَفَرُوا بِرَبِّهِمْ یَعْدِلُونَ

Commentary : verse 1

In the whole text of the Qur'ān, the Arabic word /nūr/ (light) has been mentioned in the singular form while its opposite term, /zulumāt/ (darkness), has occurred in its plural form. The concerning reason is that the Truth' is only one, but the false ways are many. Light' is the secret of unity but `darkness' is the cause of dispersion.

Therefore, the first verse of this Sura points to the system of existence, the second verse hints to the creation of man; and the third verse refers to the deeds and behaviour of human beings.

" (All) praise belongs to Allah, Who created the heavens and the earth and appointed darkness and light; yet those who disbelieve hold (others) as equal

with their Lord."

And, as Hadrat Ali (a.s.) has said, this verse is an answer to three groups of the deluded people :

A) The materialists, who deny the creation and temporal contingency (phenomenality).

"... created the heavens ..."

B) Dualists, who believe that light' and darkness' have two separate origins.⁽¹⁾

"... and appointed darkness and light; ..."

C) Disbelievers, who associate others as partners and equal with Allah.⁽²⁾

"... yet, those who disbelieve hold (others) as equal with their Lord."

2- هُوَ الَّذی خَلَقَکُمْ مِنْ طینٍ

ثُمَّ قَضی اَجَلاً وَاَجَلٌ مُّسَمًّی عِنْدَهُ ثُمَّ اَنْتُمْ تَمْتَرُونَ

Commentary : verse 2

Point

In the previous verse, extrovertive phenomena and the creation of the heavens and the earth were mentioned. Here, in this verse, the creation of Man and the innate affairs are referred to.

More than twenty times the term of /ajalin musammā/ (the appointed end) has been stated in the Qur'ān.

Concerning the life's final term, Allah has appointed two kinds of time for humankind. One of them is so certain that if all protections be fulfilled, too, the course of lifetime will be consumed and, like the oil of a torch, it will be finished.

The second divine appointed time is concerned to our own conduct.

It is like an oil lamp which contains enough oil but we put it in the current of a storm.

In the Islamic literature, deeds such as visiting ones kin, free will offering, alms, and supplications are recorded as the factors that cause the lifetime to be prolonged; while some actions like break off connection with one's kindred and injustice have been introduced as the cause of shortening the lifetime of the one.

It is narrated from Ibn-Abbās that Allah has set two kinds of appointed end' for humankind. One of them is from birthday until death, and the other is from death until the day of Resurrection. By his deeds, a person may sometimes decrease from one and increase the time of the other. Therefore, the conclusion of the life's final term of no person is changeable.

The verse, addressing the infidels, implies that such people, who are polytheists, are doubtful about the Creator Who has created man from this worthless origin, viz. clay, and Who has passed him from these amazing

and wonderful stages !

" He it is Who created you from clay, then decreed a term (for your life) and the term is fixed with Him, yet still you doubt."

Adam was created from clay

Imam Sādiq (a.s.) said: " Allah has created Adam from clay, and He has prohibited clay for his progeny to eat."

In another tradition the Imam (a.s.) has said: " The one who is greedy in eating clay, he has surely taken part in shedding his own blood."

(Safīnat-ul-Biḥār, vol. 2, p. 103)

3- وَهُوَ اللّهُ فِی السَّم-و اتِ وَفِی الاَْرْضِ

یَعْلَمُ سِرَّکُمْ وَجَهْرَکُمْ

وَیَعْلَمُ ما تَکْسِبُونَ

Commentary : verse 3

In answer to those who consider a separate god for every type of thing, such as god of rain, god of war, god of peace, god of sky, and the like of them ⁽¹⁾, the verse says :

" And He is Allah in the heavens and in the earth ! ..."

It is obvious that the One Who dominates everywhere and in whose authority is the divise of everything, the Omnipresent, knows all the secret and concealed things. So, it is such that in the next sentence, the verse says:

"... He knows your secret and your open, and He knows what you earn."

The holy Prophet (p.b.u.h.) said: " Allah revealed Abraham (a.s.), saying: ` O' Ibrāhīm ! I am Aware and I like the aware ones'."

(Al-Muhajjat-ul-Baydā', vol. 1, p. 15)

4- وَما تَأْتیهِمْ مِنْ ایَةٍ

مِنْ ای-اتِ رَبِّهِمْ اِلاّ کانُواْ عَنْه-ا مُعْرِضینَ

5- فَقَدْ کَذَّبُوا بِالْحَقِّ لَمّا جاءَهُمْ فَسَوْفَ یَأْتیهِمْ اَنْب-ؤُا

ما کانُوا بِه یَسْتَهْزِؤُنَ

Commentary : verses 4-5

Point

As it was mentioned before, the words stated in Sura Al-'An`ām mostly address polytheists. The fact is that the Qur'ān applies kinds of different means to inform them might be they become aware. This verse points to the pagans' mood of obstinacy, heedlessness, and arrogance against the truth and the sings of Allah. It implies that they are so obstinate and disrespectful that whatever sign out of Allah's signs they see they immediately turn aside from it. The verse says :

" There never came unto them any Sign from the Signs of their Lord but they turned away from it."

This quality was not confined to the Age of Ignorance and the pagans of Arab. At the present time, even, there are many persons who do not suffer the trouble of only one hour research and investigation about their Lord and the divine religion. So, it is evident that when they come across a book or a passage in this field, they do not study it.

Moreover, if a person speaks with them upon the matter, they usually do not listen to him. These people are some ignorant and unaware arrogant ones who may sometimes appear in society in the form of scientists.

Then, the next verse points to the consequence of this very action of theirs, and says :

" So they indeed belied the truth when it came unto them, ..."

It is in a case that if they contemplated carefully over the Divine verses, they would see the truth very well, and recognize it and believe in it.

The verse continues saying :

"... therefore very soon the (bitter) tidings will come to them of what they used to mock at."

The stages of infidelity

In fact, the two above-mentioned verses refer to three stages of infidelity where, stage by stage, they are intensified.

At first, it is the stage of turning away. Then there comes the stage of belying the Divine verses. And, after that, there is the stage of mocking the facts and Signs of Allah.

6- اَلَمْ یَرَوْا کَمْ اَهْلَکْنا مِن قَبْلِهِمْ مِنْ قَرْنٍ

مَکَّنّ-اهُمْ فِی الاَْرْضِ ما لَمْ نُمَکِّنْ لَکُمْ وَاَرْسَلْنَا السَّماءَ عَلَیْهِمْ مِدْرارًا

وَجَعَلْنَا الاَْنْه-ارَ تَجْری مِنْ تَحْتِهِمْ فَاَهْلَکْن-اهُمْ بِذُنُوبِهِمْ

وَاَنْشَأْنا مِنْ بَعْدِهِمْ قَرْنًا اخَرینَ

Commentary : verse 6

We must take an example from the history and fate of others.

" Have they not considered ..."

This style is one of the training methods of the Qur'ān by which it states some factual and teaching stories.

The retribution of those who abuse the divine facilities given to them in this world, is destruction.

"... how many a generation We destroyed before them, ..."

Besides the chastisement in the Hereafter, Allah punishes the sinners in the present world, too.

"... Yet We destroyed them for their sins, ..."

The powerful people should not think that they are always in comfort in the world. The Lord punishes them and substitudes some others in their place.

"... whom We had established in the earth (to the extent) that We have not established you, and We sent abundant (water down from) the sky upon them and made the rivers flow beneath them? ..."

Thus, the cause of all inflictions are people's own deeds.

"... Yet We destroyed them for their sins, and raised up after them another generation."

The Qur'ānic term /qarn/ is used for calling a community who had been utterly destroyed so that none of them remained after them, (cited in Aqrab-ul-Mawārid).

All people who live comtemporarily are also called in Arabic /qarn/.

They are usually a generation living a length of time about 60 years or 80 years or 100 years. (cited in commentary books entitled Almīzān, and Tafsīr-ul-Kabīr, by Fakhr-i-Rāzī)

7- وَلَوْ نَزَّلْنا عَلَیْکَ

کِت-ابًا فی قِرْطاسٍ فَلَمَسُوهُ بِاَیْدیهِمْ لَقالَ الَّذینَ کَفَرُوا

اِنْ ه-ذا اِلاّ سِحْرٌ مُبینٌ

` This is nought but manifest sorcery.' "

Commentary : verse 7

Some of pagans used to say that they might believe when a written paper accompanied with an angel was sent down to them. But they told a lie, and they were seeking an excuse.

This idea means that the circle of obstinacy of such people have become so vastly expanded that they reject the most clear perceptible things, and refrain from submitting to them under the pretext of manifest sorcery.

The verse says:

" And had We sent down unto you a book written on a paper, so that they touched it with their hands, certainly (still) the disbelievers would have said:

` This is nought but manifest sorcery.' "

8- وَقالُوا لَوْلا اُنْزِلَ عَلَیْهِ مَلَکٌ

وَلَوْ اَنْزَلْنا مَلَکًا لَقُضِیَ الاَْمْرُ ثُمَّ لا یُنْظَرُونَ

and then they would not be granted any respite."

Commentary : verse 8

The disbelievers protested why there was not sent down an angel to the Prophet (p.b.u.h.) so openly that they could see him with their own eyes and, consequently, they might attest his prophethood.

" And they said: ` Why has not an angel been sent down to him ? ..."

Then, in order to show that their disobedience has reached to its climax, the verse implies that had Allah sent down an angel as they wished, they would not have believed. So, the divine wisdom and common good rquired that Allah should not respite them any more, and would immediately involve them in a punishment to destroy them. The verse itself says :

"... And if we had sent down an angel, the matter would have certainly been determined, and then they would not be granted any respite."

9- وَلَوْ جَعَلْن-اهُ مَلَکًا

لَجَعَلْن-اهُ رَجُلاً وَلَلَبَسْنا عَلَیْهِم ما یَلْبِسُونَ

Commentary : verse 9

If an angel were to become an example of human beings, how could it be the symbol of those persons who are in the storm of their low instincts, food and lusts ?

Therefore, the verse may mean that if the Prophet were an angel, he would appear in the guise of a man so that they could see him. This matter would cause people to be led into an error whether he is a human being or an angel.

" And had We appointed him (Our Messenger) an angel, We would certainly have made him as a man, and We would certainly have made confused to them what they (now) make confused."

However, for the purpose of training and invitation, people should be given some symbols from among themselves, so that those symbols take the lead in invitations and actions. Besides, people and angels have not a general resemblance with each other.

Again, according to the words of the Qur'ān, the prophet of Allah should be a `male'.

Thus, Allah's ways of treatment have been arranged wisely, and they do not change with the desires of this one or that one.

10- وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِکَ

فَح-اقَ بِالَّ-ذینَ سَخِ-رُوا مِنْهُ-مْ م-ا ک-انُوا بِ-ه

یَسْتَهْزِؤُنَ

Commentary : verse 10

This verse can be counted as a soothing for the Messenger of Allah (p.b.u.h.). The evidence is that, firstly, the former messengers of Allah were mocked, too; secondly, the mockers will be confronted with not only the chastisement of the Hereafter but also the Divine wrath in the present world. Their own dangerous plots will surround the plotters themselves.

The verse says :

However, mockery is one of the great sins which has been promised punishment for.

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The most loser of people is the one who is able to tell the truth but he does not."⁽¹⁾

Section 2: Allah Has Ordained Mercy on Himself

Point

The greatness of the Divine Mercy None can help when the

wrath of Allah afflicts any one.

11- قُلْ سیرُواْ فِی الاَْرْضِ ثُمَّ انْظُرُوا کَیْفَ کانَ

ع-اقِبَةُ الْمُکَذِّبینَ

Commentary : verse 11

Here, the Qur'ān has taken another method of awakening these arrogant conceited persons. It tells the Prophet (p.b.u.h.) to admonish them by such a statement :

"Say : Travel in the earth ..."

No doubt that seeing the remaining traces of the former people by one's eyes and those nations who pave the way of distruction as a result of neglecting the facts, is more effective than studying their history in their concerning books. The reason is that these traces make the truth more sensible and perceptible.

By the way, it should be noted that such a fleeting beauty or splendour is not important, but the final consequence is important.

"... the end of the rejecters ..."

Thus, the failure of the opponents of the truth is certain. If you doubt, you can study their history, or by travelling, you can see their traces and take an example from them.

It is noteworthy to know that the divine commandment mentioned by the holy phrase : " Travel in the earth ", which is recited in this verse, has occurred six times in the Qur'ān.

Unfortunately, the infidels observed this expressive commandment

more practically than the Muslims. They travelled into Islamic countries and explored all parts of their lands and became aware of their mines, stores, the points of their strength and weakness, their cultural works, manuscripts and arts, and spoilt them while Muslims were in the sleep of negligence.

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " By his lie, a liar obtains the Wrath of Allah, the Glorified, the affront of people, and the enmity of angels." (Qurar-ul-Ḥikam, vol. 2, p. 876)

Again, this Imam (a.s.) said: " The end of telling a lie is reproach and regret." (Qurar-ul-Ḥikam, vol. 2, p. 502)

12- قُلْ لِمَنْ ما فِی السَّم-و اتِ وَالاَْرْضِ قُلْ لِلّهِ

کَتَبَ عَلی نَفْسِهِ الرَّحْمَةَ لَیَجْمَعَنَّکُمْ اِلی یَوْمِ الْقِی-مَةِ لا رَیْبَ فیهِ

اَلَّذینَ خَسِرُوا اَنْفُسَهُمْ فَهُمْ لا یُؤْمِنُونَ

Commentary : verse 12

Point

The phrase: " He has prescribed mercy on Himself " has occurred two times in the Qur'ān, both of which are recited in this Holy Sura, verses 12 and 54.

The phrase "... of which there is no doubt ..." has been mentioned about both the Qur'ān and the Hereafter.

As Allah has ordained and assigned some duties for us, He has prescribed some duties for Himself, too. Among them are those which are mentioned in the Qur'ān such as `guidance': " Surely Ours is it to show the way." (Sura-Al-Layl, No. 92, verse 12), and Giving sustenance: " And there is no animal in the earth but on Allah is the sustenance of it..." (Sura Hūd, No. 11, Verse 6).

Bestowing mercy upon the servants:

" He has prescribed mercy on Himself."

But the condition of receiving the Divine mercy is that the servants themselves should have mercy upon others.

A tradition says: " Whoever does not have mercy (upon others) will not be shown mercy on." (Fī-Zalāl, a commentary book).

The mercy of Allah is abundant. Salman has narrated a tradition from the Prophet (p.b.u.h.) who said : " The mercy of Allah is one hundred degrees, one of which is the origin of all graces of Allah in this world. On the Day of Judgement, Allah will deal with people by the whole one hundred degrees of His mercy. (Fī-Zalāl, 'Ālūsī).

This fact should be noted that the great loss of the disbelievers lies in this that instead of reasoning they go after their delusions; and instead of taking the godly saints, they seek for false deities; and instead of Faith and observing the Hereafter, they disbelieve; and instead of submitting to the Light, they submit to Hell Fire.

The kinds of Allah's Mercy

But whatever comes forth from Allah upon the world of existence, is based on Mercy, and Allah's Mercy is spread over all things everywhere.

"... My mercy encompasses all things ; ..."

This mercy has many examples, including:

Rain: " And He it is Who sends down the rain after they have despaired, and He unfolds His mercy ; ..." (Sura Ash-Shourā, No. 42, Verse 28).

Wind : " And He it is Who sends the winds as good news heralding His mercy, ..." (Sura Al-Arāf, No. 7, verse 57).

Night and day : " And out of his mercy He has made for you the night and the day, ..." (Sura Al-Qaṣeṣ No. 28, verse 73).

The Prophet : " And we have not sent you but as a mercy to the worlds. " (Sura Al- 'Anbiyā, No. 21, verse 107).

The Qur'ān : "... These are clear proofs from your Lord and a guidance and a mercy ..." (Sura Al- 'A`rāf, No. 7, verse 203).

The Turah : "... The Book of Muses was a guide and a mercy ..." (Sura Al-Ahqāf, No. 46, verse 12).

Delivery: " So We delivered him and those with him by a mercy from Us, ... " (Sura Al- 'A`rāf, No. 7, verse 72).

Love of spouse : "... and He put between you love and mercy; ..." (Sura Ar - Rūm, NO. 30, verse 21).

Plants and fruits : " Look then at the signs of Allah's mercy, how He gives life to the earth after its death, ..." (Sura Ar-Rūm, No. 30, verse 50).

Acceptance of Repentance : "... do not despair of the mercy of Allah ..." (Sura Az-Zumur, No. 39, verse 53).

13- وَلَهُ ما سَکَنَ فِی الَّیْلِ وَالنَّهارِ

وَهُوَ السَّمیعُ الْعَلیمُ

Commentary : verse 13

As a cradle, the night and the day give human beings, and all creatures, peace and tranquillity in their laps. Some of the living creatures rest at night while some others rest during the day.

Whatever exists in the universe, whether they are manifested or concealed, belongs to Him. Therefore, not only the whole system of existence belongs to Allah, but also its governance and its control is His.

The verse says :

" And to Him belongs whatever dwells in the night and the day; and He is All-hearing, All-Knowing '."

14- قُلْ اَغَیْرَ اللّهِ اَتَّخِذُ وَلِیًّا

فاطِرِ السَّم-و اتِ وَالاَْرْضِ وَهُوَ یُطْعِمُ وَلا یُطْعَمُ

قُلْ اِنّی اُمِرْتُ اَنْ اَکُونَ اَوَّلَ مَنْ اَسْلَمَ

وَلا تَکُونَنَّ مِنَ الْمُشْرِکینَ

` I have been commanded to be the first who submits himself '. And be not you (O' Muhammad) of the polytheists."

Commentary : verse 14

Again, in this verse the words are upon the unity of Allah and rejecting paganism and idolatry.

In the same time that pagans accepted that the creation of the world specified to Divine Essence, they had taken idols as their support and refuge.

For the purpose of destroying the false imagination, The Qur'ān instructs the Prophet (p.b.u.h.) such :

" Say: ` Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed ? '..."

It is worthy to note that among all the attributes of Allah, here; the Qur'ān has emphasized but on feeding the creatures and giving them their sustenance. Using this sense, maybe, is for the sake that most of the connections in the material life of man relate to this very material need, viz, the need in eating a piece of bread, which makes persons to humiliate themselves before the masters of wealth and power. The case may be so that sometimes they bow before them as if they worship them.

In the above-mentioned verse, the Qur'ān denotes that your sustenance is in the authority of Allah, not in that of them.

Then, in answer to the suggestion of those who invited the Prophet (p.b.u.h.) to join the camp of polytheists, the Qur'ān instructs him to say

that besides the command of wisdom which leads him to rely on the One Who is the Creator of the heavens and the earth, he also says that the revelation of Allah has instructed him to be the first Muslim who submits himself, and never he joins the row of polytheists.

The verse says :

"...Say: ` I have been commanded to be the first who submits himself '.

And be not you (O' Muhammad) of the polytheists."

15- قُلْ اِنّی اَخافُ اِنْ عَصَیْتُ رَبّی عَذابَ یَوْمٍ عَظیمٍ

Commentary : verse 15

There are two kinds of fear. The first kind is that sort of awe which is indecent, such as fearing from Holy Struggle. The second kind is that fear which is agreeable and praiseworthy, like fearing from Allah's punishment.

The Divine Law has been decreed equally for all. Even the Messenger of Allah should fear from its evil, if he sinned.

The fear of the saints of Allah, of course, is for the sake of Allah's wrath, not from the deities or from people. And, indeed, fear is one of the impedimental factors from deviation and committing wrong.

Regarding to the existence of the Divine completing the argument denoting that the Lord is both the Creator and the Sustainer, and has commanded to submission and prohibited from polytheism, disobedience from the command of Allah deserves punishment.

The verse, addressing the Prophet (p.b.u.h.), commands :

" Say: ` Verily I fear, if I disobey my Lord, the retribution of a grievous Day '."

16- مَنْ یُصْرَفْ عَنْهُ یَوْمَئِذٍ فَقَدْ رَحِمَهُ

وَذ لِکَ الْفَوْزُ الْمُبینُ

Commentary : verse 16

The Messenger of Allah (p.b.u.h.) once said: " By Allah in Whose hand is my soul, no one of people may enter into Paradise (merely) by his own deed." They asked him : " Even you, O' Messenger of Allah ? " The Prophet (p.b.u.h.) answered: " Even I, unless Allah shelters me with His mercy and grace."

Then, the holy Prophet (p.b.u.h.) put his hands on his head and recited the above-mentioned verse. (Tafsir Nūr-uth-Thaqalayn, vol. 1, P. 706; and Majma`-ul-Bayān)

" Whoever is spared of it (the Divine retribution) on that Day, He has certainly been merciful to him, and that is the manifest triumph."

Everybody is threatened to fall in danger. Saving from the Divine punishment demands a particular grace from the side of Allah.

However, prosperity can be gained only in the light of security from His Wrath.

17- وَاِنْ یَمْسَسْکَ اللّهُ بِضُرٍّ فَلا کاشِفَ لَهُ اِلاّ هُوَ

وَاِنْ یَمْسَسْکَ بِخَیْرٍ فَهُوَ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

and if He touches you with good, then He is All-Powerful over all things."

Commentary : verse 17

Hopes should be to Allah, and feares should also be from Allah, since the origin of all affairs is the same. It is not such that the goodnesses come from one source and the cause of removing vices originates from another source.

The Laws of Allah are legitimated for all and they let no exception.

The holy Prophet (p.b.u.h.) should betake to Allah when confronting the bitter and sweet incidents, too. The verse says :

" And if Allah touches you with affliction, none can remove it but He;

and if He touches you with good, then He is All-Powerful over all things."

18- وَهُوَ الْقاهِرُ فَوْقَ عِبادِه وَهُوَ الْحَکیمُ الْخَبیرُ

Commentary : verse 18

In the current Sura, verse No. 14, the discussion was about creative power and sustenance of Allah. In verse 15, it was about the Wrath of Allah and Hereafter. In verse 16, the words were upon the Divine rescue and mercy. Verse 17 is about solving the difficulties and reaching the goodnesses. So, in this verse, His absolute Power (Omnipotence) is stated about.

If it happens that some tyrant persons dominate others for some days `because of ignorance, weakness and disunity of people, it is sure that His Omnipotence ruins all these arrangements and, in the frame of wisdom and knowledge, He utilizes His Power and Dominance. That is why the Qur'ān says:

" And He is the Omnipotent over His servants, and He is the All-Wise, the All-Aware."

19- قُلْ اَیُّ شیْ ْءٍ اَکْبَرُ شَه-ادَةً

قُلِ اللّهُ شَهیدٌ بَیْنی وَبَیْنَکُمْ وَاُوحِیَ اِلَیَّ ه-ذَا الْقُرْانُ لاُِنذِرَکُمْ بِه

وَمَنْ بَلَغَ اَئِنَّکُمْ لَتَشْهَدُونَ اَنَّ مَعَ اللّهِ الِهَةً اُخْری

قُل لا اَشْهَدُ قُلْ اِنَّما هُوَ اِل-هٌ و احِدٌ

وَاِنَّنی بَریءٌ مِمّا تُشْرِکُونَ

` He is only One God, and verily I am quit of that which you associate (with Him) '."

Commentary : verse 19

The pagans of Mecca demanded witness from the Prophet (p.b.u.h.) for his prophethood. They did not accept the prophecy of the Messenger of Allah (p.b.u.h.) and told him that even the Jews and the Christians did not know him a divine prophet. This holy verse, with an atmosphere of Allah's inspiration and help, and at the time of loneliness of Islam, foretells a bright and promising future for Muslims, when it hates polytheism.

For three times, and in a short phrase, the Qur'ān refers to Unity of Allah while quitting polytheism. The verse says:

" Say: What thing is the greatest in testimony ? ' Say: Allah ! He is witness between me and you, and this Qur'ān has been revealed to me that I may warn you thereby, and whomever it reaches. Do you indeed testify that there are other gods with Allah ? ' Say: ` I do not testify '. Say :

` He is only One God, and verily I am quit of that which you associate (with Him) '."

Besides all other prophetic miracles, Unseen aids, and frustrating the

hostile plots, the Qur'ān itself is the greatest evidence to the Prophet's Messengership.

The messengership of Muhammad (p.b.u.h.) is both worldly and eternal, for all humankind and in all ages.

However, a permanent warning indeed, should be accompanied with an everlasting warner. Therefore, the divine Imamate and leadership should also be together with the Qur'ān forever.

This meaning is cited in Tafsir-uṣ-Ṣāfī and Usūl-i-Kāfī, narrated from Iman Sādiq (a.s.).)

20- اَلَّذینَ اتَیْن-اهُمُ الْکِت-ابَ یَعْرِفُونَهُ کَما یَعْرِفُونَ اَبْناءَهُمُ

الَّذینَ خَسِرُوا اَنْفُسَهُمْ فَهُمْ لا یُؤْمِنُونَ

Commentary : verse 20

The content of this verse is similar to that of Sura Al-Baqarah, No. 2, verse 146.

Not only the name and qualities of the Prophet of Islam were mentioned in the Turah and the Evangel and the scholars of the People of the Book had informed their people of him under the title of ` the promised prophet', but also the characteristics of this holy Prophet (p.b.u.h.) and his companions were recorded in their Books. The Qur'ān says: " Muhammad is the Messenger of Allah, and those with him are the firm (of heart) against the unbelievers, compassionate among themselves, ... that is their description in the Turah and their description in the Evangel ⁽¹⁾; ..."

In this verse, the Qur'ān clearly answers to those who claimed that the People of the Book had no evidence upon the prophethood of the Prophet of Islam (p.b.u.h.), when it says :

" Those whom We have given The Book (the Jews and Christians) recognize him (Muhammad) as they recognize their sons. ..."

And, at the end of the verse, as a final conclusion, the Qur'ān announces that, with all these clear signs, only those people do not believe in this Prophet who have lost all their things and the capital of their own selves in the bargaining market of commercial transactions of lives. It says :

"... Yet those who have lost their own selves, they will not believe."

Section 3: Polytheists shall themselves confess their guilt

Point

The greatness of the guilt of being polytheist The polytheists shall themselves deny polytheism which they had themselves held as their conviction

They shall desire to be returned to this life.

21- وَمَنْ اَظْ-لَمُ مِمَّنِ افْتَری عَلَی اللّهِ کَذِبًا

اَوْ کَذَّبَ بِ-ای-اتِه

اِنَّهُ لا یُفْلِحُ الظّالِمُونَ

verily the unjust will not succeed."

Commentary : verse 21

The Qur'ānic expression /wa man aẓlamu/ (and who is more unjust) has occurred in the Qur'ān about fifteen times. This phrase has been used with the senses of calumny against Allah, barring people from going intothe mosques, and concealing the testimony of the Truth. This denotes that cultural injustice and barring people from rectitude and comprehension, is the worst injustice upon the society.

Setting a stone and a piece of wood equal to the Lord is an injustice toward Him, and worshipping them is an injustice toward humanity.

Therefore, the unjust people will never meet the true salvation. The above-mentioned verse says :

" And who is more unjust than him who forges a lie against Allah or denies His Signs; verily the unjust will not succeed."

The more an oppressed person is dear and holy, the more intense is the danger of transgression against him. That is why being unjust toward the Lord and the Sacred House, and belying against Divine Holy Essence,

are the worst injustice :

" And who is more unjust ..."

Transgression upon the thought and culture of nations is one of the worst transgressions. Polytheism, forging a lie against Allah, a false claim of being the divine prophet, innovation, interpretation of the Qur'ān by personal opinion, concealing the Truth, and the like, are all kinds of this sort of injustice.

The following couple of traditions are recorded in Qurar-ul-Ḥikam, vol. 1, p. 149.

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Avoid transgression. It is the greatest sin. Verily every transgressor will be punished for his transgression."

Again, he (a.s.) said: " Avoid cruelty. Whoever commits it, his life will become dark."

22- وَیَوْمَ نَحْشُرُهُمْ جَمیعًا ثُمَّ نَقُولُ لِلَّذینَ اَشْرَکُوا

اَیْنَ شُرَکاؤُکُمُ الَّذینَ کُنتُمْ تَزْعُمُونَ

Commentary : verse 22

In the previous verse, it was said that the oppressors, who apparently gain some social ranks by calumny, rejection and concealing the Truth, will not meet salvation, A prosperous person is one who has some positive matters for answering the questions in the Hereafter, because all the polytheistic imaginations will be effaced therein.

" And on the Day We will muster them all together, then We will say to those who associated partners (to Allah) : ` Where are your associate-gods whom you were asserting ? ' "

The objective meaning of the Arabic word /jamīan/ mentioned in the verse, is either all human beings', or the polytheists and the idols. The evidence for this idea is the content of another verse that targets men end their wives, and what they were worshipping. That verse says: " Gather together those who were unjust and their mates, and what they used to worship."⁽¹⁾

It is true that the verse under discussion refers to polytheists, but those who accept the leadership of other than Allah's saints, and oppose the friends of Allah, are rather a kind of polytheists.

In Jāmi`ah Supplication, we recite : "And he who opposes you is a disbeliever."

An Islamic tradition, narrated from the immaculate ones, says: " The person who refuses us (our way) is similar to the person who refuses (the word of) Allah, and such a person is as a disbeliever."

23- ثُمَّ لَمْ تَکُنْ فِتْنَتُهُمْ

اِلاّ اَنْ قالُوا وَاللّهِ رَبِّنا ما کُنّا مُشْرِکینَ

24- اُنْظُرْ کَیْفَ کَذَبُوا عَلی اَنْفُسِهِمْ وَضَلَّ عَنْهُمْ ما کانُوا یَفْتَرُونَ

Commentary : verses 23-24

The Arabic term /fitnah/, here, has been rendered into intimidated to idols and paganism'; or, it means excuse'.

" Then their excuse would be nothing but that they would say : `By Allah, our Lord ! we were not polytheists '."

As their quality requires, liars tell lies on the Day of Judgement, too.

In this regard the Qur'ān says: " On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars ." Regarding this holy verse, Imam Amir-ul-Mu'mineen Ali (a.s.) in a tradition has said that after this lie, their lips will be sealed and their other limbs will tell the truth.

Thus, in the court of Allah, neither telling a lie is helpful, nor an oath.

" See how they (the polytheists) lie against their own selves, and that which they were forging has passed away from them."

Hence, the polytheists will dislike their own thoughts and creeds on the Hereafter Day, when they will say :

"... we were not polytheists'.''

However, on the Hereafter Day, surely hating polytheism will not be helpful.

25- وَمِنْهُمْ مَنْ یَسْتَمِعُ اِلَیْکَ

وَجَعَلْنا عَلی قُلُوبِهِمْ اَکِنَّةً اَنْ یَفْقَهُوهُ وَفی اذانِهِمْ وَقْرًا

وَاِنْ یَرَوْا کُلَّ ایَةٍ لا یُؤْمِنُوا بِها

حَتّی اِذا جاؤُکَ یُج-ادِلُونَکَ یَقُولُ الَّذینَ کَفَرُوا

اِنْ ه-ذا اِلاّ اَس-اطیرُ الاَْوَّلینَ

and (even) if they see every sign they will not believe in it, so that when they come to you they dispute with you, those who disbelieve say :

` This is naught but the legends of the ancients '."

Commentary : verse 25

In this verse, the psychological conditions of some of the pagans are hinted to. They do not usually show the least inclination from themselves when they are told the facts. They not only do not show inclination, but also oppose these facts hostilely, and, by means of calumny, they keep themselves and others aloof from them. Concerning these people, the Qur'ān says :

" And of them there are some who hearken to you, and We have laid veils upon their hearts lest they understand it, and in their ears a heaviness;..."

Indeed, attributing such matters to Allah relates to the law of causation' and the property of action'. That is, the result of continuation in doing wrong and insisting on obstinacy is that it turns the soul and self of the person into its own nature.

Experience has proved this fact that, at first, evil-doers feel inconvenience with their own evil action. But little by little, they will be accustomed to it, so that there may come some day that they count doing their evil actions obligatory. So, the verse indicates that their circumstance has changed to a state that if they see all the signs and revelations of

Allah they will not believe in them.

The verse says :

"... and (even) if they see every sign they will not believe in it, ..."

The verse informs the Prophet (p.b.u.h.) implying that beyond their disbelief, when they come to you they have no aim but disputing and quarrelling with you. The verse says :

"... so that when they come to you they dispute with you, ..."

Instead of hearkening to you heartily and, at least, in the form of a seeker of the truth that they should comtemplate upon it to probably find it, they stand against it with a negative soul and thought. When they hear your statements, which have originated from the source of revelation, they cannot afford it but using the strike of calumny. The verse continues saying:

"...those who disbelieve say : ` This is naught but the legends of the ancients '."

26- وَهُمْ یَنْهَوْنَ عَنْهُ وَیَنْؤَْنَ عَنْهُ وَاِنْ یُهْلِکُونَ اِلاّ اَنْفُسَهُمْ

وَما یَشْعُرُونَ

Commentary : verse 26

The Arabic term /yan'aun/, mentioned in the verse, is derived from /na'ya/ with the sense of `to avoid'.

Some of the commentators of the Sunnite schooled have considered this verse about Abūtālib. They have said that he prohibited people from hurting Muhammad while he himself did not believe in Islam and avoided becoming Muslim. They similarly have considered some other verses of the Qur'ān concerning this matter, such as Sura At-Taubah, No. 9, verse 115, and Sura Al-Qaṣaṣ, No. 28, Verse 57.

But, from the view point of Shi`ah school, Abūtalib was one of the best Muslims whose belief has been reflected in his poems.

Moreover, a Muslim believing woman like Fatimah Bent-i-Asad lived as a wife with him until the end of his life. This is also another evidence for this idea. (refer to al-Qadīr, vols. 7 and 8)

However, pagans and polytheists always try to hinder people and keep them afar from the path of benevolence and good deeds.

" And they prohibit people from it, and themselves they keep afar from it, and they destroy none save themselves, while they are not aware."

Keeping afar from the acceptance of truth by a person is paving the way of annihilation upon his own self.

The real awareness is finding the path of truth, while losing the path of truth and leader of truth, from whoever it maybe, is foolishness.

27- وَلَوْ تَری اِذْ وُقِفُواْ عَلَی النّارِ

فَقالُوا یالَیْتَنا نُرَدُّ وَلا نُکَذِّبَ بِ-ای-اتِ رَبِّنا وَنَکُونَ مِنَ الْمُؤْمِنینَ

then they say : `Would that we might be returned,

and we would not belie the Signs of our Lord, and we would be of the believers'."

Commentary : verse 27

According to the verses of the Qur'ān, the desire of returning to this world in human beings is found both at the moment of death, and in the grave, and in Hereafter. Sura Al-Mu'minūn, No. 23, verses 99 and 100 say: " Until when death overtakes one of them, he says: ` My Lord ! send me back again (into the world) '." " That I may do good ...". And, again, the same Sura, verse 107 says : " O' our Lord ! Take us out of it; then if we return (to evil) we shall be unjust."

We must believe in the truth as long as we have been respited in this world, because it will be too late in the Hereafter.

" And if you could see when they are stationed before the (Hell) Fire, then they say : `Would that we might be returned, and we would not belie the Signs of our Lord, and we would be of the believers'."

As the philosophers and wisermen have said, this world is the place of movement and the coming world is the world of actuality. As far as an apple is with the tree, it has some movement towards development. But, when it separates from the tree, that movement will end and no more growth is expected from it.

Therefore, if a person wishes to be among the dwellers of Paradise, he must prepare the concerning means of development in this life, which is the world of movement.

Otherwise, he will be involved with punishment.

By the way, the consequence of rejecting the Signs of Allah will be remorse in the Hereafter, and being entangled with the Hell-Fire.

28- بَلْ بَدا لَهُمْ ما کانُوا یُخْفُونَ مِنْ قَبْلُ وَلَوْ رُدُّوا

لَعادُوا لِما نُهُوا عَنْهُ وَاِنَّهُمْ لَک-اذِبُونَ

and even if they were returned, they would revert to what they were prohibited, and most certainly they are liars."

Commentary : verse 28

The Resurrection Day is the day of manifestation of people's hidden secrets. The Qur'ān has frequently pointed out this fact. A few of these Qur'ānic occurrences are as follows :

" And the evil (consequences) of what they did shall become manifest to them ..." (Sura Al-Jāthiyah, No. 45, verse 33).

" And the evil (consequences) of what they wrought shall become manifest to them, ..." (Sura Az-Zumar, No. 39, verse 48).

On the Day of Judgement, all the secrets will be uncovered.

" Rather, what they used to hide before has (now) appeared to them; ..."

It is impossible for the mortals to return from the coming world back to this world. The verse continues saying :

"... and even if they were returned, ..."

There are some vicious persons that we cannot expect them to become well again. They will not change even with the respite they will ask for. Sometimes it happens that a person is confronted with difficulties, calamities and bitter circumstances. When such a person is in that condition, the one may make some good decisions, but later, when he reaches to ease and welfare, he forgets all of them.

"... and even if they were returned, they would revert to what they were prohibited, ..."

So, when telling lies becomes a quality in a person, he will tell a lie in the Hereafter, too, and will bring some false claims there.

"... and most certainly they are liars."

29- وَقالُوا اِنْ هِیَ اِلاّ حَیاتُنَا الدُّنْیا

وَما نَحْنُ بِمَبْعُوثینَ

30- وَلَوْ تَری اِذْ وُقِفُوا عَلی رَبِّهِمْ

قالَ اَلَیْسَ ه-ذا بِالْحَقِّ قالُوا بَلی وَرَبِّنا قالَ فَذُوقُوا الْعَذابَ

بِما کُنْتُمْ تَکْفُرُونَ

Is this not the truth ? ' They will say : Yes, by our Lord !' He will say : `Taste you then the chastisement for what you used to disbelieve'."

Commentary : verses 29-30

This verse is the continuation of the statements of the arrogant and stubborn pagans who, by seeing the scenes of Resurrection, desire to return back to this world once more in order to compensate. But the Qur'ān implies that if these people return to the world, they not only will not compensate their evils, but also will continue committing their vicious deeds, and, basically, they deny the Resurrection and Hereafter, too.

Surprisingly, they will say that the life is only the life of this world and they will not be raised again. The verse says :

" And they say : ` There is nothing save our life of the world and we shall not be resurrected '."

In this holy verse, the Qur'ān hints to these people's fate on the Resurrection Day, and says :

" And if you could see when they are stationed before their Lord ! He will say:

Is this not the truth ? ' They will say : Yes, by our Lord !' ..."

In this holy verse, the Qur'ān hints to these people's fate on the Resurrection Day, and says :

" And if you could see when they are stationed before their Lord ! He will say:

Is this not the truth ? ' They will say : Yes, by our Lord !' ..."

They are told once more that they should taste the punishment for that they used to reject that punishment, and they disbelieved. The Qur'ān says:

"... He will say : `Taste you then the chastisement for what you used to disbelieve'."

It is sure that the purpose of `standing before the Lord' is not that Allah (s.w.t.) has a place. It means to stand before the scenes of His punishments. This status is the same as the state of establishing the canonical prayer for which a servant says he is standing before Allah.

Section 4: Those who disbelieve the meeting of Allah are certainly losers

Point

Rejection of Truth is a sure loss. Life of this world is nothing but play and

pastime The abode of the Hereafter is the best for the pious.

31- قَدْ خَسِرَ الَّذینَ کَذَّبُوا بِلِقاءِ اللّهِ

حَتّی اِذا جاءَتْهُمُ السّاعَةُ بَغْتَةً قالُوا ی-احَسْرَتَنا عَلی ما فَرَّطْنا فیها

وَهُمْ یَحْمِلُونَ اَوْزارَهُمْ عَلی ظُهُورِهِمْ

اَلا ساءَ ما یَزِرُونَ

now beware, evil is that which they bear ! "

Commentary : verse 31

Point

The purpose of "meeting of Allah" is the spiritual meeting and inner intuition in the Hereafter. The reason of it is that all of the dependances of man unto wealth, position, and relatives will be ceased from him there, and, by facing with the divine reward and retribution, he will perceive the absolute Sovereignty of Allah.

Regret is for losing merits and interests, while remorse is for damages coming forth. ⁽¹⁾However, in the Hereafter regret is useless. That is why sins will be burdens on the shoulder of the sinners. They feel their evil consequence like a heavy load on their back, specially when they see the scene of the Divine punishment.

Therefore, evil is the burden that will be stored for the evil doers !

The real loser

The verse says :

" They indeed are losers who deny the meeting with Allah until, when the hour comes on them all of a sudden, they will say : ` Alas for us, for what we neglected in it ! ' And they shall bear their burdens on their backs; now beware, evil is that which they bear ! "

The holy Prophet (p.b.u.h.) said: " A loser is the one who is neglectful of improving his Hereafter's affair." (Madinat-ul-Balāqah, vol. 2, p. 492)

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " How much loser the one is who possesses no merit in Hereafter." (Qurar-ul-Hikam, vol. 1, p. 746)

32- وَمَا الْحَیوةُ الدُّنْیا اِلاّ لَعِبٌ وَلَهْوٌ وَلَلدّارُ الاْخِرَةُ خَیْرٌ لِلَّذینَ یَتَّقُونَ

اَفَلا تَعْقِلُونَ

Commentary : verse 32

Point

If the life of this world does not be considered as a field for the coming world, it becomes a toy, and human beings will be busy, as children, with playthings such as property, position and so on. Their status can be resembled to the scene of a theater where a person appears in the guise of a king, another one plays in the function of a servant, and the third one becomes a minister therein. After somewhile, all the clothings and functions will be set aside and these persons actually find out that it has been only a play or a film wherein they had a role of playing.

The resemblance of the world to `play and pastime' is found in the following aspects:

A) The lifetime in this world is short as the length of the time of a game.

B) Similar to a game, which contains of pleasure and tiredness, the world is also a combination of sweetness and bitterness.

C) Some neglectful aimless persons take playing games as their businesses.

Anyhow, when the Creator of the world knows the negligence of man from the coming world and being busy with the present world as ` play and pastime ', why do we not believe in it ?

This world, without observing the next world, is dangerous; but if this world be used as a passway, towards the next world, and also a preliminary field of planting the plants of goodnesses for the coming world, it can be a place of development.

It should be noted, of course, that the cause of development, and reaching the blesses in the Hereafter, is virtue.

The verse says :

" And the life of the world is naught but play and pastime, and certainly the abode of the Hereafter is better for those who keep from evil; have you then no sense ? "

Wisdom is Allah's gift

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Allah, the Glorified, has distributed among people nothing better than wisdom." (Qurar-ul-Ḥikam, vol. 6, p. 90)

Again, he (a.s.) said: " The best bounty is the bounty of intellect." (Qurar-ul-Ḥikam, vol. 1, p. 176)

Also, the Imam (a.s.) said: " Avoid (vain) pastime and play, chaffy words, too much laugh and joke, and fatile statements." (Nāsikh-ut-Tawārīkh, vol. 6, p. 4)

33- قَدْ نَعْلَمُ اِنَّهُ لَیَحْزُنُکَ الَّذی یَقُولُونَ

فَاِنَّهُمْ لا یُکَذِّبُونَکَ وَل-کِنَّ الظّ-الِمینَ بِای-اتِ اللّهِ

یَجْحَدُونَ

Commentary : verse 33

It is cited in the occasion of revelation of this verse that the enemies of the Prophet (p.b.u.h.) knew him as a truthful and trustworthy person.

But they said if they confirmed him, their tribe and their rank would be despised. Or, they said that Muhammad (p.b.u.h.) was truthful, but he imagined that he was revealed to. They rejected the divine verses in such manner.

Rejecting the Prophet (p.b.u.h.) is the same as rejecting Allah (s.w.t.). It is similar to the allegiance with the Prophet (p.b.u.h.) that is allegiance with Allah.

The opponents of the Prophet (p.b.u.h.) are adversaries of Allah.

Thus, we should not be sorry.

The fruit of rejecting the Divine verses and the saints of Allah is being unjust both to themselves that they do not believe in the truth, and to the Messenger of Allah that they grieve him (p.b.u.h.), and to Islam, and to generations.

The verse says :

" Indeed We know that what they say surely grieves you. Yet verily it is not you (that) they belie, but the unjust deny the Signs of Allah."

34- وَلَقَدْ کُذِّبَتْ رُسُلٌ مِنْ قَبْلِکَ

فَصَبَرُوا عَلی ما کُذِّبُوا وَاُوذُوا

حَتّی اَت-ا هُمْ نَصْرُنا وَلا مُبَدِّلَ لِکَلِم-اتِ اللّهِ

وَلَقَدْ جاءَکَ مِنْ نَبإءِیْ الْمُرْسَلینَ

Commentary : verse 34

Point

The former prophets and their patience should be our models. The destruction of old nations such as: the people of Hūd, the people of Ṣāliḥ, the people of Lūt and some others, who belied the truth, should be taken an example of. Allah's way of treatment is to send messengers, and people are free to accept them or not.

Then, He punishes the disbelievers and assists the messengers in their way of invitation.

" Messengers indeed have been denied before you, but they were patient on being denied and hurt, until Our help came unto them; ..."

It is certain that the opponents neglect no effort against the Truth.

They belie it and hurt, but Truth is always victorious.⁽¹⁾Moreover, Allah's way of treatment is not changeable.

"... and there is none to change the words of Allah, and certainly there has come to you some information about the messengers."

The meaning of 'kalimat'

The Qur'ānic term /kalimāt), mentioned in the holy verse, means ` Allah's way of treatment '. The evidences for this meaning are the following holy verses: " And certainly Our word has already gone forth in respect of Our servants, the apostles." (Sura ̣s-Ṣāffāt, No. 37, verse 171).

" Most surely they shall be the assisted ones." (Sura ̣s-Ṣāffāt No. 37, verse 172). " And most surely Our host alone shall be the victorious ones."

(Sura ̣s-Ṣāffāt, No. 37, verse 173).

35- وَاِنْ کانَ کَبُرَ عَلَیْکَ اِعْرَاضُهُمْ

فَاِنِ اسْتَطَعْتَ اَنْ تَبْتَغِیَ نَفَقًا فِی الاَْرْضِ اَوْ سُلَّمًا فِی السَّماءِ

فَتَأْتِیَهُم بِ-ایَةٍ وَلَوْ شاءَ اللّهُ لَجَمَعَهُمْ عَلَی الْهُدی

فَلا تَکُونَنَّ مِنَ الْج-اهِلینَ

Commentary : verse 35

Point

The occasion of revelation of this verse indicates that pagans told the Messenger of Allah (p.b.u.h.) that they would not believe in him unless he could make an opening in the earth so that a spring should gush for them, or he could climb up the sky : "And they say : " We will by no means believe in you until you cause a fountain to gush forth from the earth for us." (Sura Al-Isrā', No. 17, verse 90).

Haply, the verse points to the kind of their unappropriate requests that even if he seeks a hole in the earth or climbs up a ladder unto the sky, confronting himself with difficulties, it will be useless in this regard. There is no deficiency in the Prophet's invitation, but these people are arrogant and obstinate. So, he ought not sympathize with them so much for guiding them.

" And if their turning away is hard upon you, then if you can seek a hole into the earth, or a ladder to heaven, so that you bring them a sign (they will not believe); ..."

Yet, in order that no one imagines that Allah is not able to make them surrendered, the Qur'ān immediately continues saying :

"... and had Allah willed, He would have gathered them all to the guidance; ..."

But it is clear that such a forceful faith is vain.

The value of free-will

The creation of humankind is for the purpose of a development which is based on authority

and free-will. It is only in the situation of free-will that the value of believers' comparing with disbelievers', and good doers' compared with evil-doers' is recognized.

Then, the verse says :

"... so be not you of the ignorants."

This holy concluding phrase means that the Prophet (p.b.u.h.) should not be restless so that he might lose patience and perseverance. He ought not to be worried about them more than the required measure because of their infidelity and polytheism, but he ought to know that the right way is the same one that he paves.

No doubt the Prophet (p.b.u.h.) was aware of these facts, but the Lord, as a remembrance and in order to comfort His Prophet (p.b.u.h.), tells him these matters.

36- اِنَّما یَسْتَجیبُ الَّذینَ یَسْمَعُونَ وَالْمَوْتی یَبْعَثُهُمُ اللّهُ

ثُمَّ اِلَیْهِ یُرْجَعُونَ

Commentary : verse 36

The Qur'ān has repeatedly resembled the rejectors of Truth as the dead and the deaf. For example, Sura An-Naml, No. 27, verse 80 as well as Sura Ar-Rūm, No. 30, verse 52, are cited as this: " Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating."

Human beings are free to choose their own path, whether it is right or wrong.

Hearing the truth and accepting it, is a sign of the existence of the spiritual life and alertness in a person. The person who is in lack of spiritual life and does not accept the truth, is dead, because the animal life, which is usually rendered into eating and drinking to survive, is something that all living creatures possess, too.

The verse addresses the holy Prophet (p.b.u.h.) implying that heshould take care of the truth-seekers, and dealing with disbelievers is referred to Allah Who will call them to account on the Day of Resurrection.

It says :

" Only those accept who hearken, and (as for) the dead, Allah will raise them up; then unto Him they will be returned."

37- وَقالُوا لَوْلا نُزِّلَ عَلَیْهِ ایَةٌ مِنْ رَبِّه

قُلْ اِنَّ اللّهَ قادِرٌ عَلی اَنْ یُنَزِّلَ ایَةً

وَل-کِنَّ اَکْثَرَهُمْ لا یَعْلَمُونَ

Commentary : verse 37

Upon the occasion of revelation of the verse, it has been cited that some of the chiefs of the Quraysh, seeking for excuses, told the Prophet (p.b.u.h.) that merely the Qur'ān was not enough to work as his miracle.

They wanted him to bring some miracles similar to what Jesus, Moses, Sāliḥ and Prophets like them had brought.⁽¹⁾

The Prophet (p.b.u.h.) who reminds people of the miracles of the former prophets, of course, can surely bring the like of those miracles himself, otherwise he might not remind people of them so that they ask him for something similar to them. Moreover, as the Islamic literature, recorded by both Shi`ites and Sunnites scholars denote, the Messenger of Allah had some other miracles besides the Qur'ān, too.

The main purpose of bringing miracles is showing the sign of Allah's infinite Power and the particular relation between Allah and His Messenger, not necessarily responding to the endless wishes of the obstinate people. Of course, sometimes miracles come forth to answer to people's request, too. The verse says :

" And they say: Why has not a Sign been sent down to him (Muhammad) from his Lord ? ' Say: Verily Allah is able to send down a Sign,'..."

However, a great deal of pretexts should not be listened to. The Qur'ān says: " And even if We had sent down to them the angels and the dead had spoken to them and We had brought together all things before them, they

would not have believed ..." (Sura Al-'An`ām, No. 6, verse 111).

By the way, it should be noted that if these sorts of demands, which are produced obstinately, be replied fully and then they do not believe, all of them will be faced with the Divine punishment and will be destroyed.

The reason is that this manner is the utmost dishonour unto the Holy Presence of Allah, His Messenger, His revelations, and His miracles. So, at the end of the verse, it says :

"... but most of them do not know '."

38- وَما مِنْ دابَّةٍ فِی الاَْرْضِ وَلا ط-ائِرٍ

یَطیرُ بِجَناحَیْهِ اِلاّ اُمَمٌ اَمْثالُکُمْ ما فَرَّطْنا فِی الْکِت-ابِ مِنْ شیْ ْءٍ

ثُمَّ اِلی رَبِّهِمْ یُحْشَرُونَ

Commentary : verse 38

Point

This verse speaks about Resurrection and the general assemblage of all living creatures, ie. all kinds of animals, in Hereafter. At first, the verse says :

" And there is no creature (that walks) on the earth nor a bird that flies with its two wings, but they are communities the like of you. ..."

Thus, similar to human beings, each kind of animals and birds are a community by themselves. That is, they also have knowledge, awareness, and perception in their own conditions, and they know the Lord Whom they glorify and sanctify as much as they are able to, although the standard of their perception is lower than that of human beings.

Then, in the next phrase of the verse, the Lord says :

"... We have not neglected anything in the Book, ..."

And at the end of the verse, the statement is :

"... then unto their Lord shall they (all) be mustered."

Hence, the verse warns the polytheists that the Lord, Who has created all groups of animals and supplies their necessities and Who watches whatever they do, has appointed a resurrection for them entirely.

How is it possible that He does not appoint a resurrection and a gathering for you ? And, as some pagans say, there would not exist anything beyond this life and death ?

The Resurrection of animals

Is there a Resurrection for Animals ?

No doubt that the first condition of reckoning and rewards is the existence of intellect and awareness and, thereafter, duty and responsibility come forth.

The adherents of this idea believe that the life of many animals continues with an interesting and surprising regularity which denotes to their high level of perception and awareness. There are a few persons who have heard no words about ants, bees, their formicaries, their beehives and their wonderful order and their surprizing system.

It is certain that we cannot simply count it as a phenomenon resulted from instinct. Natural disposition is usually the source of monotonous and constant activities. But the deeds which are not predictable in some specific conditions, done as reactions, are more similar to perception and awareness than instinct.

For example, when a lamb, which has never seen a wolf in its life, sees that savage animal for the first time, it recognizes well that this enemy is dangerous. So, the lamb tries to defend and to save itself from the danger by any means that it can find.

Apart from all of these, there are recited some meanings in a lot of verses of the Qur'ān which can be counted as a considerable reason for the existence of perception and awareness in some animals. For instance, the story of ants and their escape from the army of Solomon; the story of the hoopoe when it came into the zone of Sheba and brought some exciting news for Solomon, are a few evidences to this claim.

In Islamic literature, there are also many traditions upon the resurrection of animals, including as follows :

It is narrated from Abūthar who says : " We were at the presence of the Prophet (p.b.u.h.) where, in front of us, two goats bunted each other.

The Prophet (p.b.u.h.) said Do you know why they bunted each other ? ' The audience answered : No, we do not know '. The Prophet (p.b.u.h.) said:

` But Allah knows why, and He will judge between them soon '."

39- وَالَّذینَ کَذَّبُوا بِ-ای-اتِنا صُمٌّ وَبُکْمٌ فِی الظُّ-لُم-اتِ

مَنْ یَشَاِ اللّهُ یُضْلِلْهُ وَمَنْ یَشَأْ یَجْعَلْهُ

عَلی صِر اطٍ مُسْتَقیمٍ

whomever Allah pleases He leads astray, and whomever He pleases, He sets him on a straight path."

Commentary : verse 39

It is true that both guidance and misguidance are in knowledge and power of Allah, but the will of man and the abilities existed in him are effective, too. Besides, the Will of Allah is also based on Wisdom. Holy struggle on the way of Allah is a cause for the Divine guidance, while being unjust toward people is a cause for misguidance.

Therefore, infidelity and hostility are some darknesses which cause separation from salvation.

Concealing the Truth is counted dumbness and not hearkening it is deafness, and the fruit of people's rejection is misguidance and Allah's wrath. The verse says :

" And those who belied Our Signs are deaf and dumb, in darkness; whomever Allah pleases He leads astray, and whomever He pleases, He sets him on a straight path."

However, paving the straight path needs a hearing ear, an impartial tongue and a transparent inward.

40- قُلْ اَرَءَیْتَکُمْ اِنْ اَتَ-ل-کُمْ عَذابُ اللّهِ اَوْ اَتَتْکُمُ السّاعَةُ

اَغَیْرَ اللّهِ تَدْعُونَ اِنْ کُنْتُمْ ص-ادِقینَ

Commentary : verse 40

Once more, the Qur'ān addresses the polytheists and, in front of them, reasons Divine Unity and monotheism in another way. It reminds them the extraordinary difficult and grievous moments of life, and seeks assistance from their conscience. It asks them whether they consider any shelter save Allah when they forget everything during these moments.

Concerning such people, the verse commands the Prophet (p.b.u.h.) to tell them to answer truely that if the punishment of Allah befalls them, or the Hereafter be set up with all its horrors, excitements and terrible events, do they have any one except Allah to remove their calamities ?

" Say: " Have you considered if Allah's torment comes to you (in the world) or the Hour (of Resurrection) comes to you, will you supplicate any one other than Allah, if you are truthful ? "

The essence of the meaning of this verse is perceivable not only for pagans but also for every one when calamities and painful events come forth unto them.

In ordinary cases, and in minor events, men may seek protection from others than Allah. But, when the event is extraordinarily violent, men neglect everything. At the very circumstance they feel a kind of hope for rescue in the depth of their heart, which originates from a mysterious unknown source of power. This is the very attention to Allah and the reality of Unity.

41- بَلْ اِیّاهُ تَدْعُونَ فَیَکْشِفُ ما تَدْعُونَ اِلَیْهِ اِنْ شاءَ

وَتَنْسَوْنَ ما تُشْرِکُونَ

Commentary : verse 41

Natural Disposition, an Even Path toward Theology.

A sincere supplication is the gateway toward security from dangers in this life. (Pagan's invocation has no answer in Hereafter.)

Thus, why do you refer to Allah only at the times of danger when you neglect your imaginary gods, and in ordinary circumstances you do not refere to Allah⁽¹⁾? The verse says :

" Rather upon Him you will call, and He removes that for which you supplicated Him, if He pleases, and you forget what you have associated (with Him)."

Section 5: Warning against the approach of the punishment.

Point

How the former disbelievers were seized with distress and affliction

42- وَلَقَدْ اَرْسَلْنا اِلی اُمَمٍ مِنْ قَبْلِکَ فَاَخَذْن-اهُمْ بِالْبَأْساءِ وَالضَّرّاءِ

لَعَلَّهُمْ یَتَضَرَّعُونَ

Commentary : verse 42

The Qur'ānic word /ba'sā'/ has been applied in the senses of :

difficulties, fight, poverty, famine, flood, earthquake, and infectious diseases; and the Arabic term /darrā'/ has been used in the Arabic language with the meanings of: ` sorrow, grief, disgrace, ignorance, and failure '.

The appointment of Divine prophets, of course, and completing the argument has been a process and a Divine way of treatment in the length of history. So, the history of the past is an example for the coming generations.

Meantime, difficulties are some means for regarding Allah and managing transgressors.

Therefore, neither any welfare is a grace nor any difficulty is a wrath.

At the time of calamities, the hands are raised up for supplication and asking help.

The verse says :

" Indeed We sent (messengers) to nations before you, then We seized them with distress and affliction in order that they might humble themselves."

It is cited in Nūr-uth-Thaqalayn, vol. 1, p. 717 that Imam Ali-ibn-Abī-Ṭālib (a.s.) said: " If people invocate truthfully to Allah when calamities fall down upon them, they will be removed from all their difficulties, ..."

43- فَلَوْلا اِذْ جاءَهُمْ بَأْسُنا تَضَرَّعُوا

وَل-کِنْ قَسَتْ قُلُوبُهُمْ وَزَیَّنَ لَهُمُ الشَّیْط-انُ ما کانُوا یَعْمَلُونَ

But their hearts were hard, and Satan made all that they used to do seem fair unto them."

Commentary : verse 43

To be heedless unto divine warnings and not to be regardful, is a sign of hard-heartedness.

It is for this reason that the verse implies why they did not take counsel from these painful and awakening factors, and they did not awaken from the sleep of negligence, and did not return toward Allah. The Qur'ān says:

" Why then did they not entreat when Our distress came to them ?..."

In fact, the reason of their unawareness was two things. The first was that, as a result of extra amount of sin and persisting in disbelief, their hearts became dark and hardened, and their souls changed to be inflexible.

"... But their hearts were hard, ..."

The second factor was that (applying their mood of sensuality) Satan made their deeds seem decorous to them. So, they considered right whatever wrong they did, and counted aright and correct every offence they committed. The verse says :

"... and Satan made all that they used to do seem fair unto them."

44- فَلَمّا نَسُوا ما ذُکِّرُوا بِه فَتَحْنا عَلَیْهِمْ اَبْو ابَ کُلِّ شیْ ْءٍ

حَتّی اِذا فَرِحُوا بِما اُوتُوا اَخَذْن-اهُمْ بَغْتَةً فَاِذا هُمْ مُبْلِسُونَ

Commentary : verse 44

The Arabic term /'īlās/ means a grief accompanied with despair. It is a status that criminals may have in the court when they cannot find an answer to offer.

It is not such that always the welfare of life to be a sign of mercy. On the contrary, it is sometime the cause of chastisement.

Giving respite to evildoers and preparing welfare and comfortable life for offenders is one of Allah's way of treatment. The world and its bounties can be both a favor and an indignation. It depends to whom they are given. In Sura 'A`rāf, No. 7, verse 94 faith and piety have been counted as the cause of blessings of Allah. It says : " And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from heavens and the earth ..."

In the verse under discussion, the world has been counted as a divine blessing.⁽¹⁾The verse says :

" Then, when they forgot that which they had been admonished to, We opened for them the doors of all things (of enjoyments),

until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter dispair."

This fact should also be noted that the wrath of Allah and death both happen suddenly. So, we should be always prepared. Verily, it happens that the happy shout of men of pleasure usually changes into a despondent groan all of a sudden.

45- فَقُطِعَ دابِرُ الْقَوْمِ الَّذینَ ظَ-لَمُوا وَالْحَمْدُ لِلّهِ

رَبِّ الْع-الَمینَ

Commentary : verse 45

The annihilation of unjust people is conclusive and certain. Cruelty cannot resist long.

Transgression is also effective in generation. The verse says :

" So the people who were unjust were rooted out, ..."

Therefore, as it is mentioned in the current holy verse, when the transgressors are destroyed, Allah should be thanked and praised. So, the verse continues saying :

"... and praise belongs to Allah, the Lord of the worlds."

This phrase, mentioned in this verse, hints to this fact that cutting off the roots of mischief and transgression, which ends to the destruction of a people who can continue committing it, is so important that requires to thank Allah and to be gratitude of Him.

A tradition narrated from Imam Sādiq (a.s.) says :

" He who loves the imperishability of the unjust, its meaning is that Allah to be disobeyed (by means of sins), and (the phenomenon of transgression is so important that) Allah (the Blessed and Exalted) has praised His Essence for the destruction of the unjust and He has said: " So the people who were unjust were rooted out, and praise belongs to Allah, the Lord of the worlds '."⁽¹⁾

46- قُلْ اَرَءَیْتُمْ اِنْ اَخَذَ اللّهُ سَمْعَکُمْ وَاَبْص-ارَکُمْ وَخَتَمَ عَلی قُلُوبِکُمْ

مَنْ اِل-هٌ غَیْرُ اللّهِ یَأتیکُمْ بِهِ

انْظُرْ کَیْفَ نُصَرِّفُ الاْی-اتِ ثُمَّ هُمْ یَصْدِفُونَ

Commentary : verse 46

Do know the Bestower of Bounties:

In this verse, the Qur'ān addresses the pagans and, at first, it implies if Allah takes away His worthy blessings, such as your ears and your eyes, from you and sets a seal on your hearts so that you cannot realize between right and wrong and good and evil, which god, save Allah, is able to return these blessings to you ? The verse says :

" Say: ` Have you considered if Allah takes away your hearing and your eyesight and seals on your hearts, which god other than Allah can give it back to you ? '..."

In fact, pagans believed this fact that the creator and the giver of sustenance is Allah, but they worshipped idols as the intercessors with Allah.

Then, the Qur'ān continues the statement and commands them to see how Allah stated the verses and reasons in different forms for them, but they still turn away from the Truth. It says :

"... See you, how We repeat the Signs, yet they turn away."

47- قُلْ اَرَءَیْتَکُمْ اِنْ اَت-ل-کُمْ عَذابُ اللّهِ بَغْتَةً اَوْ جَهْرَةً

هَلْ یُهْلَکُ اِلاَّ الْقَوْمُ الظّ-الِمُونَ

Commentary : verse 47

Next to mentioning these three great blessings of Allah, (i.e. eyes, ears, and comprehension), which can be the origin of all blessings in this world and the next, this verse hints to the possible removal of all these blessings in general. It says :

" Say: ` Have you considered if the punishment of Allah comes to you suddenly or openly, will anyone be destroyed but the unjust people '."

The purpose of this statement is that the only one who is able to punish through different chastisements and to take up the existing blessings, is Allah. Thus, idols have no function in this process.

Therefore, there is no reason that you refuge to them.

48- وَما نُرْسِلُ الْمُرْسَلینَ اِلاّ مُبَشِّرینَ وَمُنْذِرینَ

فَمَنْ امَنَ وَاَصْلَحَ

فَلا خَوْفٌ عَلَیْهِمْ وَلا هُمْ یَحْزَنُونَ

49- وَالَّذینَ کَذَّبُوا بِ-ای-اتِنا یَمَسُّهُمُ الْعَذابُ

بِما کانُوا یَفْسُقُونَ

Commentary : verses 48-49

Point

In this verse, the Qur'ān points to the situation of messengers of Allah and indicates that not only the lifeless idols are not able to do anything, but the great prophets and divine leaders also have not anything to do except communicating messengership, glad tidings, warning, encouragement, and threat. So, all blessings that exist are from the source of Allah (s.w.t.) and they wholly have come into being merely under His command.

Therefore, whatever even the prophets desire, they may ask Him.

The verse says :

" And We do not send the messengers but (as) announcers of good news and warners, ..."

Then, The Qur'ān adds that the way to felicity is found in two things.

Firstly people should believe, and secondly they amend themselves (by doing good deeds). For such people, there will be no fear because of Divine punishments, nor shall they grieve for their former actions. The verse says :

"... then whoever believes and amends (himself) no fear shall be upon

them, nor shall they grieve."

Some traditions

Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Whoever is in awe of Allah,

He, the Purified, will secure him from every thing." (Qurar-ul-Ḥikam, vol. 5, p. 421)

Imam Zayn-ul-`Ābidīn (a.s.) said: " The origin and the commencement of every knowledge is the awe of Allah." (Bihār-ul-'Anwār, vol. 74, p. 180) Imam Amir-ul-Mu'mineen Ali (a.s.) said: " Whoever is in awe of his Lord stops transgressing." (Qurar-ul-Ḥikam, vol. 5, p. 275)

The contrary status is for those who reject the Divine revelations.

They will be confronted with the punishment of Allah for the very mischief and disobedience. The verse says :

" And as for those who belie Our Signs, chastisement shall afflict them for what they were transgressing."

Imam Sajjād, the fourth Imam, (a.s.) said: " Avoid being a companion of sinners, helping transgressors, and neighbouring with evil-doers; and beware of their sedition, and go away from their surroundings." (Bihār-ul- 'Anwār, vol. 75, p. 151)

50- قُل لا اَقُولُ لَکُمْ عِندی خَزائِنُ اللّهِ

وَلا اَعْلَمُ الْغَیْبَ

وَلا اَقُولُ لَکُمْ اِنّی مَلَکٌ اِنْ اَتَّبِعُ اِلاّ ما یُوحی اِلَیَّ

قُلْ هَلْ یَسْتَوِی الاَْعْمی وَالْبَصیرُ

اَفَلا تَتَفَکَّرُونَ

I do not follow but what is revealed to me.' Say: ` Are the blind and the seeing one equal ? Do you not then ponder ? ' "

Commentary : verse 50

Knowing the Unseen !

This verse is a complementary statement to answering the different protests of pagans and polytheists. Here, three divisions of their protests are responded in some short sentences.

The first one is that they suggested the Prophet (p.b.u.h.) to bring some surprising and wonderful miracles. Secondly each of them suggested a separate thing as the one wished. Thirdly they were not contented with observing the miracles that some others asked for. Their desires were sometimes some houses made of gold, sometimes the descent of angels, and another time they wished the dry hot land of Mecca to be changed into a vast garden full of water and fruits.

By demanding these amazing things from the Prophet (p.b.u.h.), as if, they expected the rank of a kind of divinity and ownership of the earth and the heaven for him.

That is why, in answer to these people, Allah commands the Prophet (p.b.u.h.) :

" Say: (O' Our prophet !) ` I do not say to you that the treasures of Allah,

are with me, ..."

The Arabic term /xazā'in/ is the plural form of /xazīnah/ with the meaning of `source and treasure of everything '. Thus, the Qur'ānic phrase /xazā'inullah/ (the treasures of Allah) encompasses the treasures of the whole things. This originates from His Infinite Essence, Who is the source of all virtues and powers.

Some of those people expected that the Prophet (p.b.u.h.) would imform them of the entire secrets concerning the future and the past. They expected him to tell them what happenings would occur in their lives, so that they could try to repel their harms and attract their profits. Then, in answer to such people, through the continuation of the verse, the Prophet (p.b.u.h.) was told to say:

"... nor do I know the Unseen, ..."

Some of them expected that the Prophet (p.b.u.h.) himself to be an angel, or an angel could accompany him. They desired that there would be no quality of human beings in him, such as eating food, walking in the roads and markets, and so on. To answer the rejection of these people, in the third sentence of the verse, the Qur'ān says:

..." nor do I say to you that I am an angel. ..."

Then, in the continuation of this statement, he adds that he follows only the commandments and instructions that are communicated to him through revelation from the Lord.

"... I do not follow but what is revealed to me.'..."

At the end of the verse, the Prophet (p.b.u.h.) is ordered to ask them whether the blind and those who can see are equal. Are those whose eyes, minds and intellects are shut equal with those whose eyes see the facts well and recognize them ?

"... Say: ` Are the blind and the seeing one equal ? Do you not then ponder ? ' "

Section 6: Believers will be rewarded

Point

To offer salutation Salām-un-alaykum' to the believers whom they meet.

51- وَاَنْذِرْ بِهِ الَّذینَ یَخافُونَ اَنْ یُحْشَرُوا اِلی رَبِّهِمْ

لَیْسَ لَهُم مِنْ دُونِه وَلِیٌّ وَلا شَفیعٌ

لَعَلَّهُمْ یَتَّقُونَ

(for) there is not any guardian nor intercessor for them besides Him, so that they may guard themselves (against evil)."

Commentary : verse 51

At the end of the previous verse, the words meant that the blind and the seeing one are not equal. Now, in this verse, the Prophet (p.b.u.h.) is commanded to warn those who are in awe of the Day of Resurrection. It says :

" And warn with it (the Qur'ān) those who fear that they will be mustered unto their Lord; ..."

This phrase means that those whose eyes of understanding is vigilant, as much as they probable there will be a Reckoning Day, have been prepared to accept the Truth under the light of this probability and with the fright of responsibility.

Then, the verse continues saying that such vigilant persons are in awe of a day when :

"... there is not any guardian nor intercessor for them besides Him, ..."

Yes, the Prophet (p.b.u.h.) is commanded to warn such people and to invite them unto the Truth, because there is a hope that they may become pious and virtuous. The verse says :

"... so that they may guard (themselves against evil)."

Upon the commentary of this verse, Imam Sādiq (a.s.) says : " The Qur'ān warns those who have the hope of reaching their Lord, and encourages them by what is with Him, because the Qur'ān, whose intercession is acceptable, will be an intercessor for them."⁽¹⁾

The Prophet (p.b.u.h.) said: " Learn the Qur'ān, because on the Day of Judgement that Book will intercede its reciters." (Musnad-i-Hanbal, vol. 5, p. 251)

52- وَلا تَطْرُدِ الَّذینَ یَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَالْعَشِیِّ یُریدُونَ وَجْهَهُ

ما عَلَیْکَ مِنْ حِسابِهِمْ مِنْ شیْ ْءٍ وَما مِنْ حِسابِکَ عَلَیْهِم

مِنْ شیْ ْءٍ فَتَطْرُدَهُمْ فَتَکُونَ مِنَ الظّ-الِمینَ

Occasion of Revelation of verse 52

Upon the occasion of revelation of this verse, it is cited that when a group of rich pagans saw that there had gathered some poor persons such as : 'Ammār, Bilāl, Khabbeh and the like of them around the Prophet (p.b.u.h.), they suggested to the Prophet (p.b.u.h.) that he would leave them in order that they themselves could gather around him. As Al-Minar, the commentary book, narrates, the second kalif said that they would accept that suggestion to try it, and the above verse was revealed.

There is a similar verse to this one in the Qur'ān. It is in Sura Al-Kahf, No. 18, verse 28.

Qurtubī cites in his commentary book that from the time this verse was revealed on, the Prophet (p.b.u.h.) did not leave the gathering of the poor unless the poor left (the place) first.

The objective meaning of `call upon their Lord in the morning and the evening' may be the daily prayers. (Al-Mīzān, the commentary)

Commentary : verse 52

Regarding the occasion of revelation, Islam is a school of struggle against unjust discrimination, racialism, demanding privilege, and asking for blackmail.

Thus, protecting the sincere, poor, and striving believers is more important than the probable attraction of some rich pagans. The holy

verse says :

" And do not repel those who call upon their Lord in the morning and the evening, ..."

Then, no privilege can match the Faith. Most of the followers of the divine prophets were the poor persons who believed in the Truth.

"... seeking His countenance. ..."

Never should the existing believers be scorned for the attraction of the chiefs of pagans.

If the seekers of pretexts cannot find faults with the leader of the school of thought or the school itself, they try to find faults with the followers of the school of thought and their economic circumstances.

(Regarding to the occasion of revelation.)

However, repelling the sincere poor and the deprived, is an injustice and, in the meanwhile, the reckoning of everybody is up to Allah (s.w.t.).

(In spite of the current manner in Christianity, (where priests forgive the faults), even the Prophet (p.b.u.h.) is not responsible for the forgiveness or retribution of sins in Islam :

"... Nothing of their account falls upon you nor anything of your account falls upon them, ..."

53- وَکَذ لِکَ فَتَنّا بَعْضَهُمْ بِبَعْضٍ لِیَقُولُوا اَه-ؤُلاءِ مَنَّ اللّهُ عَلَیْهِمْ مِنْ بَیْنِنا

اَلَیْسَ اللّهُ بِاَعْلَمَ بِالشّ-اکِرینَ

` Are these they upon whom Allah has favoured from among us ? '

Does not Allah know best the grateful ? "

Commentary : verse 53

In this verse, the Qur'ān warns the rich disbelievers that these processes are as some trials upon them. When they fail in these tests, they should tolerate the painful results of their deeds. The verse says :

" And thus did We try some of them by others ..."

The Arabic term /fitnah/, here, means `trial'.

Then the verse continues stating the meaning that these rich people reach a state that they look at the true believers despisingly and, as the verse adds :

"... they (mockingly) say:

' Are these they upon whom Allah has favoured from among us ? '..."

They ask whether these believers, upon whom Allah has bestowed Islam, are worthy that these words to be spoken about. Then, the Qur'ān answers them implying that these believers are some people who have thanked for the blessing of knowledge and recognition when they applied it. They also have thanked the invitation of the Prophet (p.b.u.h.) by accepting him. What blessing and thanksgiving is greater than that Allah has set the Faith firm in their hearts !

"... Does not Allah know best the grateful ? "

It is cited in Atyab-ul-Bayān that once, someone came to Imam Kāzim (a.s.) and complained about his poverty. Imam (a.s.) asked him whom he thought as the richest person. The man answered that Hārūn-ur-Rashīd was. Imam (a.s.) asked him whether he agreed to exchange his own Faith for his (Hārūn's) wealth. The man said : `No'.

Imam (a.s.) said: `Then, you are richer than him, since you have something that you are not ready to change for his wealth.' "

54- وَاِذا جاءَکَ الَّذینَ یُؤْمِنُونَ بِ-ای-اتِنا فَقُلْ سَلامٌ عَلَیْکُمْ

کَتَبَ رَبُّکُمْ عَلی نَفْسِهِ الرَّحْمَةَ

اَنَّهُ مَنْ عَمِلَ مِنْکُمْ سُوءًا بِجَه-الَةٍ ثُمَّ تابَ مِنْ بَعْدِه وَاَصْلَحَ

فَاَنَّهُ غَفُورٌ رَحیمٌ

55- وَکَذ لِکَ نُفَصِّلُ الاْی-اتِ وَلِتَسْتَبینَ سَبیلُ الْمُجْرِمینَ

Commentary : verses 54-55

It is cited in the occasion of revelation of this verse that a group of the sinners went to the Prophet (p.b.u.h.) and said that they had committed many faults. The holy Prophet (p.b.u.h.) kept silence; and this verse was revealed.

" And when those who believe in Our Signs come to you, say: ` Peace be on you. Your Lord has prescribed mercy on Himself that whoever of you does evil in ignorance, and thereafter repents and amends (himself), then verily He is forgiving, Merciful '."

In this Sura, Allah has repeated twice the phrase : " He has prescribed for Himself mercy ". Once in the verse under discussion for the encouragement of people in this world, and the second upon the Resurrection, when the concerning verse says : "... He has prescribed mercy on Himself. He will surely gather you to the Resurrection Day, ..." (Verse 12).

The holy verse leads us to this understanding that if sin is not committed arrogantly and pertinaciously, it is forgivable.

"... in ignorance, ..."

When it is said that the relation of the Islamic leaders is with people, it is a relation of intimacy and affection.

"... say ` Peace be on you ..."

Allah has prescribed mercy on Himself, but those whom this mercy is bestowed on are the repentant.

"... and thereafter repents and amends (himself), ..."

However, in the next verse (No. 55), it implies it is thus that Allah explains His Signs and his commandments so clear that both the way of truth-seekers and the obedient believers be distinguished and the way of obstinate sinners and that of the enemies of Truth be made manifest. The verse says:

" And thus do We explain the Signs so that (the Truth be distinguished) and the way of the sinners be manifest."

The purpose of the Arabic term /mujrim/, here, is the very obstinate sinners who, by no means, will surrender to the Truth.

That is, after this general invitation unto the Truth, including even the invitation unto those sinners who are remorseful from their deeds, the way and tradition of the obstinate and inflexible sinners, will be recognized fully.

Section 7: The Judgment

Point

Kingdom is only Allah's Allah's knowledge comprehends every thing.

56- قُلْ اِنّی نُهیتُ اَنْ اَعْبُدَ الَّذینَ تَدْعُونَ مِنْ دُونِ اللّهِ

قُل لا اَتَّبِعُ اَهْواءَکُمْ قَدْ ضَلَلْتُ اِذًا

وَما اَنَا مِنَ الْمُهْتَدینَ

` I do not follow your low desires, for then indeed I should have gone astray and

I will not be of the (rightly) guided."

Commentary : verse 56

The undue desires, from anybody they are issued, should be explicitly responded with a negative answer.

The source of the Prophet's determinations (p.b.u.h.) is Divine revelation.

Acquittance from infidelity is a part of Islam. Polytheistic belief is the root of sensual desires.

Thus, a preacher of the Faith ought not follow to quench the people's desires, but he should act for the sake and pleasure of Allah. The verse says :

" Say: ` I am forbidden to worship those whom you call besides Allah', Say:

` I do not follow your low desires, for then indeed I should have gone astray and I will not be of the (rightly) guided."

57- قُلْ اِنّی عَلی بَیِّنَةٍ مِنْ رَبّی وَکَذَّبْتُمْ بِه ما عِندی

ما تَسْتَعْجِلُونَ بِه

اِنِ الْحُکْمُ اِلاّ لِلّهِ یَقُصُّ الْحَقَّ

وَهُوَ خَیْرُ الْف-اصِلینَ

Commentary : verse 57

Point

The Arabic term /bayyinah/ (clear proof), mentioned in the verse, is derived from /baynūnah/ (separation). It is so called for the reason that it clearly and completely separates between right and wrong.

Pagans said that if it was true, why the divine chastisement was not sent down upon them. This expression is a similar meaning to the content of another verse where they said if He was right, He should send down stones upon them. Here is the verse: "... if this is the truth from You, then rain upon us stones from heaven or inflict on us a painful punishment." (Sura Al-'Anfāl, No. 8, Verse 32)

Prophets should have proofs

The proofs and miracles of prophets had neither heaviness nor ambiguity. Everybody could understand them, and, if those people were not stubborn they would heartily accept them. That was why the divine prophets used to introduce themselves as messengers of Allah with some proofs.

Seeking for chastisement and hastening for the punishment of Allah were found in other communities, too.

The peoples of Sālih, Huūd, and Noah also said that if the prophet of their time was true, he would bring the promised punishment upon them.

They said " Then bring to us what you threaten us with, if you are of the truthful ones " (Sura Al-A`rāf, No. 7, verse 70 , 77), (sura Hūd, No. 11 verse 32).

The invitation of prophets is done on proofs. It is not based on imagination and blindly imitation. "... on clear proof ..."

Prophets should have proofs from the origin of Allah. They might not work according to what people demand every day.

" Say: " Verily I am (relying) on clear proof from my Lord, while you belied it; I have not with me that (chastisement) which you hasten for, the judgment is only Allah's; Who declares the truth and He is the best of deciders '."

For what reason or which evidence it can be that pagans belie the proof of the Prophet (p.b.u.h.) while they expect him to follow their low desires. Can this cause be anything save rudeness, stubbornness, and enmity?

A prophet is a divine messenger supported with logic and proofs, while the order of the world of existence is with Allah.

58- قُل لَوْ اَنَّ عِندی ما تَسْتَعْجِلُونَ بِه لَقُضِیَ الاَْمْرُ بَیْنی وَبَیْنَکُمْ

وَاللّهُ اَعْلَمُ بِالظّ-الِمینَ

Commentary : verse 58

Retributions are with Allah, but he respites the unjust as His Knowledge and Wisdom requires.

" Say: ` If that which you hasten for were with me, certainly the matter would be decided between you and me, ..."

People's haste does not change Allah's Widsom. Yet, the respite in receiving Allah's punishment should not cause that pagans think that their infidelity has been neglected.

"... and Allah knows best the unjust '."

Allah better knows the status of the transgressors and that in what thing there lies their interest; and that whether their punishment should be sent down now or later.