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

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

Third Edition: 2002 A.D, 1380/1422 A.H.

Fourth Edition: 2005, A.d. , 1384/1426 A.H.

2007, A.D. , 1386/1428 A.H.

p: 2

Commentary: verse 260 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32-33

Abraham thought how bits of body could be gathered together . . . 32

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Commentary: verse 261 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

A solution to the problem of difference of social classes . . . . . . . . 34

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34-35

Spending in charity is praised by the Qurān . . . . . . . . . . . . . . . . . . . 35

Commentary: verse 262 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36-77

A worthy charity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

The reward of the givers of charity is reserved with Allah . . . . . . 37

Commentary: verse 263 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38-39

Confronting a needy, have a good manner . . . . . . . . . . . . . . . . . . . 38

Commentary: verse 264 265 . . . . . . . . . . . . . . . . . . . . . . . . . . . 40-42

Charities should not be followed with reproach and injury . . . . 40-41

A similitude: a rock sown with seeds . . . . . . . . . . . . . . . . . . . . . . . . 41

Another similitude: a green garden is likened to some faithful ones .42

Commentary: verse 266 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43-44

Man is in need of righteous deeds . . . . . . . . . . . . . . . . . . . . . . . . . 43

The similitude of an old man . . . . . . . . . . . . . . . . . . . . . . . . . . . 43-44

Verse 267, Arabic-English Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Occasion of revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Commentary: versre 267 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46-47

What kind of property can be given in charity ? . . . . . . . . . . . . . . . 46

Giving charities have two ends: the needy ones, and Allah . . . . . 47

Commentary: verse 268 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48-49

Satan threatens you of poverty when you decide to give charity . . . 48

Abundance in wealth is under the cause of giving charity . . . . . . . . 49

Commentary: verse 269 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

The recognition between Satanic temptation and godly inspiration 50

Commentary: verses 270 271 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51-52

The objective meaning of the unjust' . . . . . . . . . . . . . . . . . . . . . . . . 51

Giving alms `hiddenly' is better . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Commentary: verse 272 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53-54

p: 4

The verse was revealed upon giving charity to non-Muslims . . . . . 53

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53-54

Commentary: verse 273 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55-56

Companions of the Ledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55-56

Commentary: verse 274 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57

The verse has been revealed about Hadrat Ali (a.s.) . . . . . . . . . . . 57

Commentary: verse 275 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58-62

Usurers are like mad persons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Traditions upon usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60-61

The disadvantages of usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61-62

Trading without knowing its laws is falling into usury . . . . . . . . . . . . . 62

Commentary: verse 276 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63-64

Discription about usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Commentary: verse 277 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Some qualittes of the believers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Commentary: verse 278 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Interests of usury must be abandon . . . . . . . . . . . . . . . . . . . . . . . . . 66

Explanations for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .66

Commentary: verse 279 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Commentary: verse 280 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68-69

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68

Giving respite to the debtor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

Commentary: verse 281 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70-71

Some traditions upon usury and usurers . . . . . . . . . . . . . . . . . . . . . 71

Arabic Text of verse 282 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

Commentary: verse 282 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73-76

Commercial documents in the Qurān . . . . . . . . . . . . . . . . . . . . . . . 73

The existence of 19 different ordinances in the verse . . . . . . . . 74-76

Commentary: verse 283 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77-78

p: 5

Commentary: verse 284 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Commentary: verse 285 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80-81

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Commentary: verse 286 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82-83

The End of Sura Al-Baqarah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83

Sura-'Al-i-Imran No.3 , Section 1 . . . . . . . . . . . . . . . . . . . 84

English version , verses 1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85

A note upon the abbreviated letters . . . . . . . . . . . . . . . . . . . . . . . . 85

Commentary : verses 1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86-89

Commentary : verses 5 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

Allah's knowledge is upon all affairs of the world . . . . . . . . . . . . . . 90

Commentary : verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91-92

The Decisive the Allegorical verses in the Qur'ān . . . . . . . . . . . 91

Commentary : verses 8 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93-94

Sectin 2, The ultimate triumph of the Unity of Allah . . . . . . . . . . . . . . . . . .

Commentary : verse 10 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95-97

Commentary : verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

Commentary : verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99-100

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

Commentary : verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

Commentary : verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102-103

Commentary : verses 16 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104-105

Commentary : verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108-109

Commentary : verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108-109

Section 3 , Those who slay Apostles . . . . . . . . . . . . . . . . . . . . . . . . . . . 110

Commentary : verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110-111

Commentary : verses 21 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112-113

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114-115

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114-115

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

Commentary : verse 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

p: 6

Commentary : verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Commentary : verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118-120

The prophecy that Muslims to be victorious against

Iran Room . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119-120

Commentary : verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121-122

The spirit of theism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122

Commentary : verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123-124

Commentary : verse 29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Commentary : verse 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126-127

Section 4 : Allah's choice of the descendants of Abraham (a.s) . . . . . . . . . . 128

Commentary : verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128

Commentary : verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Commentary : verses 33-34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130-131

Commentary : verses 35-36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132-134

Commentary : verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135-137

Commentary : verses 38-39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138-140

Commentary : verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Commentary : verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142-143

Section 5 , the glad tidings about the birth of Jesus(a.s) . . . . . . . . . . . . . . . 144

Commentary : verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144

Commentary : verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

Commentary : verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146

Commentary : verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147

Commentary : verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Commentary : verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-150

Commentary : verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151

Commentary : verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152-155

The miracles of Jesus(a.s) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153-154

Commentary : verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Commentary : verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Commentary : verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158-159

p: 7

Commentary : verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160

Commentary : verse 54. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161

Section 6 : Promise of Rescue to Jesus (a.s.) . . . . . . . . . . . . . . . . . . . . . . . . 162

Commentary : verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162-163

Jesus(a.s) was never killed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162

Commentary : verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary : verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary : verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Commentary : verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167

Commentary : verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168

Commentary : verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169-172

Commentary : verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173

Commentary : verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174

Commentary : verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175-176

Section 7 , Invitation to unity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

Commentary : verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

Commentary : verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178

Commentary : verse 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179

Commentary : verse 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180-181

Commentary : verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182-183

Commentary : verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184

Commentary : verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185

Section 8, Attempts to discredit Islam

Commentary : verse 72. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Commentary : verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188-189

Commentary : verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190

Commentary : verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191

Commentary : verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192

Commentary : verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193

Commentary : verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194-195

Commentary : verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-197

Explanation : Nullification of the thoughts

p: 8

of the People of the Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

Commentary : verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

Section 9 , Previous Scriptures confirm Islam . . . . . . . . . . . . . . . . . . . . . . 198

Commentary : verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199

Commentary : verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200

Commentary : verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201

Commentary : verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202-203

Commentary : verse 85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 204

Commentary : verse 86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205-206

Commentary : verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

Commentary : verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

Commentary : verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Commentary : verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Commentary : verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211

The End of part 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

Part 4 , Section 10 : Everliving Testimony to the truth of Islam . . . . . . . . . 213

Commentary : verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213-215

Righteousness and its branches . . . . . . . . . . . . . . . . . . . . . . . . . . . 213

The believers and giving charity . . . . . . . . . . . . . . . . . . . . . . . . . . . 214

Commentary : verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216-217

Commentary : verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Commentary : verse 95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219

Commentary : verse 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220-221

Commentary : verse 97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222-223

An exhibition of Allah's Power and Signs . . . . . . . . . . . . . . . . . . . 222

Hajj, the meaning of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary : verse 98 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

Commentary : verse 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226

Commentary : verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary : verse 101 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228-229

Section 11 , To hold fast to the Cord of Allah . . . . . . . . . . . . . . . . . . . . . . 230

p: 9

Commentary : verse 102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230

Commentary : verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231-232

Union , an invitation to . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231

Commentary : verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233-234

Commentary : verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235

Commentary : verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236

Commentary : verse 107-108 . . . . . . . . . . . . . . . . . . . . . . . . . . . 237-238

Commentary : verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

Section 12 , Muslims are raised for the welfare of mankind . . . . . . . . . . . . 240

Commentary : verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240-241

Commentary : verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Commentary : verse 112 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-244

Commentary : verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Commentary : verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary : verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247

Commentary : verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Commentary : verse 117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Commentary : verse 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250

Commentary : verse 119 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251

Commentary : verse 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252

Section 13 , the Battle of Uḥud . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253

Commentary : verse 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253-254

Commentary : verse 122 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255

Commentary : verse 123 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 256

Commentary : verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Commentary : verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

Commentary : verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259

Commentary : verse 127 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Commentary : verse 128 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 261

Commentary : verse 129 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Section 14 , Usury forbidden . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263

Commentary : verse 130 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263-264

Commentary : verse 131 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265

p: 10

Commentary : verse 132 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Commentary : verse 133 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267

Commentary : verse 134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268-269

Commentary : verse 135 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 270

Commentary : verse 136 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Commentary : verse 137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 272-273

Commentary : verse 138 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274

Commentary : verse 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Commentary : verse 140 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276-277

Commentary : verse 141 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278

Commentary : verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

Commentary : verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280

Section 15 , perseverance and patience

Commentary : verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 281-282

Commentary : verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283-284

Commentary : verse 146 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285

Commentary : verse 147 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286

Commentary : verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287

Section 16 , Deliquency and dread with some Muslims . . . . . . . . . . . . . . . . 288

Commentary : verse 149 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 288

Commentary : verse 150 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289

Commentary : verse 151 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 290

Commentary : verse 152 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291-292

Commentary : verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293

Commentary : verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294-295

Section 17 , the Faithful Hypocrites in the Battle of Uḥud . . . . . . . . . . . 298

Commentary : verse 156 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298

Commentary : verse 157 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299

Commentary : verse 158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300

Commentary : verse 159 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301-302

Commentary : verse 160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303

Commentary : verse 161 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304-305

Commentary : verse 162 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306

p: 11

Commentary : verse 163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307

Commentary : verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308-309

Commentary : verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310

Commentary : verse 166 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311

Commentary : verse 167 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312-313

Commentary : verse 168 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

Commentary : verse 169 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Commentary : verse 170 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316

Commentary : verse 171 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 317

Section 18 , Uḥud a loss to the enemy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Commentary : verse 172 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318-319

Commentary : verse 173 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Commentary : verse 174 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Commentary : verse 175 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Commentary : verse 176 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 323

Commentary : verse 177 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

Commentary : verse 178 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325-326

Commentary : verse 179 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327-328

Commentary : verse 180 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329-330

Section 19 , Jewish carpings at the Apostle . . . . . . . . . . . . . . . . . . . . . . . . . 331

Commentary : verse 181 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331-332

Commentary : verse 182 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary : verse 183 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334-335

Commentary : verse 184 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 336

Commentary : verse 185 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337-338

Commentary : verse 186 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Commentary : verse 187 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340-341

Commentary : verse 189 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Section 20 , The triumph of the faithful . . . . . . . . . . . . . . . . . . . . . . . . . . . 344

Commentary : verse 190 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 344-345

Commentary : verse 191 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary : verse 192 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347

Commentary : verse 193 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348-349

p: 12

Commentary : verse 194 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350

Commentary : verse 195 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351-352

Commentary : verse 196 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

Commentary : verse 197 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 354

Commentary : verse 198 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355

Commentary : verse 199 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356

Commentary : verse 200 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357

Sura An-Nisā, (the Women) . . . . . . . . . . . . . . . . . . . . . . . . 338

Introduction to the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 358

The Virtue of Studying this Sura . . . . . . . . . . . . . . . . . . . . . . . . . 358-359

Section One , Responsibilities of the guardians of orphans . . . . . . . . . . . . . 360

Arabic-English version of verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 360

Commentary : verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361-362

Occasion of Revelation verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363

Commentary : verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363-364

Commentary : verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 365-367

Commentary : verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 368-369

Commentary : verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 370-371

Commentary : verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 372-373

Commentary : verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 374-375

Commentary : verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376

Commentary : verse 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377-378

Commentary : verse10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 379

Commentary : verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380-383

Arabic-English version of verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . 384

Commentary : verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385-386

Inheritance of spouses from each other . . . . . . . . . . . . . . . . . . . . . 385

Commentary : verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 387

Commentary : verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 388

Section 3 , Dealing with Women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389

Commentary : verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389

p: 13

Commentary : verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 390

Commentary : verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 391

Commentary : verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 392

Commentary : verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393-394

Commentary : verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 395

Commentary : verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 396

Commentary : verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397

Section 4 , Women who may be taken in wedlock . . . . . . . . . . . . . . . . . . . . 398

Arabic-English version of verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . 398

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 399-401

THE END OF PART 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 401

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 402-404

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 405-418

Verses of the Qur'ān and Traditions . . . . . . . . . . . . . . 419-422

The List of Publications of the Library . . . . . . . . . . . . 423-424

p: 14

In The Name of Allah, The Beneficent, The Merciful

So, the verse under discussion says:

" These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, ..."

254 یا اَیُّهَا الَّذینَ امَنُوا اَنْفِقُوا مِمّا رَزَقْناکُمْ مِنْ قَبْلِ اَنْ یَأْتِیَ یَوْمٌ لا بَیْعٌ فیهِ وِ لا خُلَّةٌ وَ لا شَفاعَةٌ وَالْکافِرُونَ هُمُ الظّالِمُونَ

254. " O' you who have Faith! spend (in alms) of that which We have provided for you, before there comes a day wherein shall be no bargaining, neither friendship, nor intercession; and the infidels they are the unjust."

and two lips which glorify the Lord below the Divine throne of authority."(1)

Another tradition narrated from Imam Bāqir (a.s.) says: " The one who recites 'Āyat-ul-Kursiy once, Allah will remove one thousand unbecoming things from his worldly unbecoming affairs, the easiest of which is poverty, and one thousand unbecoming things from his (affairs) in the Hereafter, the easiest one among which is the pain of grave."(2)

perpetual and never ceases, even for a moment.

Then, it refers to the absolute ownership of Allah, saying:

"... to Him belongs whatsoever is in the heavens and whatsoever is in the earth. ..."

cognizance is from the source of Allah.

This verse is a serious answer to those who imagine that Islam

applies obligation and has developed and spread through the force of sword and martial power.

Then, as a conclusion of the previous verse, it adds:

"... Therefore, whoever rejects false deities (tāghūt) and believes in Allah, has grasped the firmest handle, that shall never break; ..." And, at the end of the verse it continues saying:

"... and Allah is All-Hearing, All-knowing."

257 اَللّهُ وَلِیُّ الَّذینَ امَنُوا یُخْرِجُهُمْ مِنَ الظُّلُماتِ اِلَی النُّورِ

وَالَّذینَ کَفَرُوا اَوْلِیاؤهُمُ الطّاغُوتُ یُخْرِجُونَهُمْ مِنَ النُّورِ اِلَی الظُّلُماتِ

اُولئِکَ اصْحابُ النّارِ هُمْ فیها خالِدُونَ

257. " Allah is the Guardian of those who have faith; He brings them out of darkness into light; and those who reject faith, their guardians are false-deities, (taghut), who bring them out of light into darkness; they are the inhabitants of the Fire wherein shall they abide forever. "

and causes to die.' ..."

In response, Nimrod said that he, too, gave life and caused to die.

Then, he ordered to fetch two prisoners and let one of them go and commanded his men to kill the other,

"...He said: ` I (too) give life and cause to die.'..."

259 اَوْ کَالَّذی مَرَّ عَلی قَرْیَةٍ وَ هِیَ خاوِیَةٌ عَلی عُروُشِها

قالَ اَنّی یُحْی هذِهِ اللّهُ بَعْدَ مَوْتِها

فَاَماتَهُ اللّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ

قالَ کَمْ لَبِثْتَ قالَ لَبِثْتُ یَوْما اَوْ بَعْضَ یَوْمٍ

قالَ بَلْ لَبِثْتَ مِائةَ عامٍ فَانْظُرْ اِلی طَعامِکَ وَ شَرابِکَ لَمْ یَتَسَنَّهْ

وَ انْظُرْ اِلی حِمارِکَ وَ لِنَجْعَلَکَ ایَةً لِلنّاسِ

وَانْظُرْ اِلَی الْعِظامِ کَیْفَ نُنْشِزُها ثُمَّ نَکْسُوها لَحْما

فَلَمّا تَبَیَّنَ لَهُ قالَ اَعْلَمُ

اَنَّ اللّهَ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

259. " Or like him (Ezra) who passed by a town and it had fallen on its roofs, he said:

` How shall Allah bring this to life again after its death? '

So Allah made him die a hundred years, then He raised him up and said:

` How long have you tarried? '

He said, ` (Perhaps) I have tarried a day or a part of a day.'

He said: ` Nay, you have tarried (thus) a hundred years.

But look at your food and your drink they show no effect of age; and look at your ass; and that We may make of you a sign for people; and look at the bones, how We assembled them together and then clothed them with flesh.' So, when it became clear to him, he said:

` I know that Allah is All-Powerful over all things."

guidance through logical reasoning. Now, this holy verse speaks about Resurrection, wherein guidance is accomplished through illustration of some sensible things.

" Or like him (Ezra) who passed by a town and it had fallen on its roofs, ..."

9. Allah has brought a scene of the Hereafter in this world. The verse says:

"...and look at the bones, how We assembled them together and then clothed them with flesh.'..."

10. The Resurrection is a resurrection of the body, because if it were a mere spiritual resurrection, the statement of bone, dead and grave wauld not come forth.

"...and look at the bones..."

11. A handful of a thing is a sample of a ton of that thing.

" So when it became clear to him, he said: ` I know that Allah is All-Powerful over all things."

12. The dead returning to life again is also admissible in this very world and before that the final Resurrection Day happens.

"...so Allah made him die a hundred years, then He raised him up ..."

****

p: 31

260 وَ اِذْ قالَ اِبْرهیمُ رَبِّ اَرِنی کَیْفَ تُحْیِ الْمَوْتی

قالَ اَوَلَمْ تُؤْمِنْ قالَ بَلی وَلکِنْ لِیَطْمَئِنَّ قَلْبی

قالَ فَخُذْ اَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ اِلَیْکَ

ثُمَّ اجْعَلْ عَلی کُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا

ثُمَّ ادْعُهُنَّ یَأْتینَکَ سَعْیا

وَ اعْلَمْ اَنَّ اللّهَ عَزیزٌ حَکیمٌ

260. And when Abraham said: ` My Lord! Show me how you give life to the dead ', He said: ` Do you not believe?' ` Yes', said Abraham,

` but to make my heart at ease.' He said:

` Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain, and thereafter, call them. They will come to you in haste.

And know that Allah is the Mighty, the Wise.

birds and animals on the land could feed from it. Abraham thought himself if this condition happened for a man whose little bits of body were distributed among other living creatures, how could these bits be gathered together and raise on the Resurrection Day? So, he (a.s.) invoked Allah:

" And when Abraham said: ..."

"... My Lord! Show me how You give life to dead. ..."

261 مَثَلُ الَّذینَ یُنْفِقُونَ اَمْوالَهُمْ فی سَبیلِ اللّهِ کَمَثَلِ حَبَّةٍ اَنْبَتَتْ سَبْعَ

سَنابِلَ فی کُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ

وَاللّهُ یُضاعِفُ لِمَنْ یَشاءُ وَاللّهُ واسِعٌ عَلیمُ

261. " The likeness of those who spend their property in the way of Allah is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear.

And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing."

"... And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing."

4. That charity is worthy which is given in the way of Allah.

" The likeness of those who spend their property in the way of Allah..."

262 اَلَّذینَ یُنْفِقُونَ اَمْوالَهُمْ فی سَبیلِ اللّهِ

ثُمَّ لا یُتْبِعُونَ مآ اَنْفَقُوا مَنّا وَ لا اَذیً

لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحْزَنُونَ

262. " Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve. "

amount of certainty along this path.

More than that, the application of the Qur'ānic term /rabbihim/ (their Lord) in the verse, is a hint to this meaning that their Lord trains them and will multiply it.

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p: 37

263 قَوْلٌ مَعْرُوفٌ وَ مَغْفِرَةٌ خَیْرٌ مِنْ صَدَقَةٍ یَتْبَعُهآ اَذًی

وَاللّهُ غَنِیٌّ حَلیمٌ

263. " A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

" When a needy person asks you, do not interrupt his statement until he

completes it. Then, respond him calmly and politely, or give him what you

are able to spend, or return him agreeably, because the one may be an angel

who is commissioned to try you in order to see how you behave with the

blessings that Allah has bestowed upon you. "

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p: 39

264 یا اَیُّهَا الَّذینَ امَنُوا لا تُبْطِلُوا صَدَقاتِکُمْ بِالْمَنِّ وَالاَْذی

کَالَّذی یُنْفِقُ مالَهُ رِئاءَ النّاسِ وَ لا یُؤْمِنُ بِاللّهِ وَالْیَوْمِ الاْخِرِ فَمَثَلُهُ کَمَثَلِ

صَفْوانٍ عَلَیْهِ تُرابٌ فَاَصابَهُ وابِلٌ فَتَرَکَهُ صَلْدا

لا یَقْدِرُونَ عَلی شیْ ْءٍ مِمّا کَسَبُوا وَاللّهُ لا یَهْدِی الْقَوْمَ الْکافِرینَ

265 وَ مَثَلُ الَّذینَ یُنْفِقُونَ اَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللّهِ وَ تَثْبیتا مِنْ

اَنْفُسِهِمْ کَمَثَلِ جَنَّةٍ بِرَبْوَةٍ اَصابَها وابِلٌ

فَاتَتْ اُکُلَها ضِعْفَیْنِ فَاِنْ لَمْ یُصِبْها وابِلٌ فَطَلٌّ

وَاللّهُ بِما تَعْمَلُونَ بَصیرٌ

264." O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day;

so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone.

They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

265. " But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

invalid because of reproach and injury. Then, two interesting similitudes are expressed upon those charities which are followed by reproach and injury and also for hypocritical acts and ostentation, and those charities which are originated from loyalty and human sympathy.

enough, drizzles and drops of dew preserve the pleasantness and freshness of the garden. As a result, such a garden usually yields its fruits two-fold more than the other ordinary gardens. This sort of gardens, besides having productive land, enjoy of dew and drizzles added to enough rainfalls. They have such a beautiful view that attracts the attention of any visitor from the distance. They are also safe from the threat of floods.

Those who give their wealth in charity for the sake of Allah`s pleasure and for strengthening Faith and certainty in their hearts and souls, are like this garden which have a bountiful valuable product.

" But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

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p: 42

266 اَیَوَدُّ اَحَدُکُمْ اَنْ تَکُونَ لَهُ جَنَّةٌ مِنْ نَخیلٍ وَ اَعْنابٍ

تَجْری مِنْ تَحْتِهَا الاَْنْهارُ لَهُ فیها مِنْ کُلِّ الثَّمَراتِ

وَ اَصابَهُ الْکِبَرُ وَ لَهُ ذُرِّیَّةٌ ضُعَفآءُ

فَاَصابَها اِعْصارٌ فیهِ نارٌ فَاحْتَرَقَتْ

کَذلِکَ یُبَیِّنُ اللّهُ لَکُمُ الاْیاتِ لَعَلَّکُمْ تَتَفَکَّرُونَ

266. " Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up?

Thus Allah makes the signs clear to you, so that you may ponder. "

" Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? ..."

The condition of a person who does a righteous work and then ruins it by hypocrisy, reproach, and injury is similar to such an old man who has tolerated many tasks, but when he is in dire need of the fruit of his efforts, all of them as a whole vanishes and leaves him alone with his grieves and regrets.

In view of the fact that the source of all misfortunes, especially the foolish act of reproach, whose benefit is a little but the loss of it is soon and great, originates from the application of no wisdom, then, at the end of the verse, Allah invites people to contemplation and pondering. It says:

"...Thus Allah makes the signs clear to you, so that you may ponder. "

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p: 44

yourselves would not accept it except that you connive at it, ..."

Some of people have the habit of spending out in charity mostly from the worthless and worn out things that they do not use any longer themselves. This kind of charities are neither effective in growing spiritual training of the essence of humanity in the giver of charity, nor is so useful to the needy. It can be counted sort of disgrace and scorn unto them, too.

This sentence explicitly prohibits Muslims from doing that. It says how they spend in charity from those things which they themselves do not like to accept, but hatefully. Must their Muslim brothers, and beyond that, the Lord, in Whose way they spend out in charity, be considered, in their view, lower than themselves ?

268 اَلشَّیْطانُ یَعِدُکُمُ الْفَقْرَ وَ یَأْمُرُکُمْ بِالْفَحْشاءِ

وَاللّهُ یَعِدُکُمْ مَغْفِرَةً مِنْهُ وَ فَضْلاً

وَ اللّهُ واسِعٌ عَلیمٌ

268. " Satan threatens you with poverty and enjoins you to indecency; but Allah promises you forgiveness from Himself and abundance; and Allah is All-Embracing, All-Knowing.

peacefulness and prosperity.

"...but Allah promises you forgiveness from Himself and abundance..."

In Majma`-ul-Bayān a tradition is narrated about charity from Imam Sādiq (a.s.) who said: " Two things are from Allah and two things are from Satan. Those two from Allah are forgiveness of sins and abundance in sustenance. And those two from Satan are promise to poverty and enjoinment to indecency."

269 یُؤْتِی الْحِکْمَةَ مَنْ یَشاءُ وَ مَنْ یُؤْتَ الْحِکْمَةَ فَقَدْ اُوتِیَ خَیْرا کَثیرا

وَ ما یَذَّکَّرُ اِلاّ اُولُواالاَلْبابِ

269. " He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good;

yet no one will mind but the possessors of intellects."

270 وَ مآ اَنْفَقْتُمْ مِنْ نَفَقَةٍ اَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَاِنَّ اللّهَ یَعْلَمُهُ

وَ ما لِلظّالِمینَ مِنْ اَنْصارٍ

271 اِنْ تُبْدُواالصَّدَقاتِ فَنِعِمّا هِیَ وَ اِنْ تُخْفُوها وَ تُؤْتُوهَا الْفُقَراءَ

فَهُوَ خَیْرٌ لَکُمْ وَ یُکَفِّرُ عَنْکُمْ مِنْ سَیِّئاتِکُمْ

وَاللّهُ بِما تَعْمَلُونَ خَبیرٌ

270. " And whatever you spend in charity, or (whatever) vow you vow, surely Allah knows it. While, there will be no helpers for the unjust."

271. " If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

be no friend who can save them from the Divine Judgment or prevent His punishment.

****

" If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

272 لَیْسَ عَلَیْکَ هُدیهُمْ وَلکِنَّ اللّهَ یَهْدی مَنْ یَشاءُ

وَ ما تُنْفِقُوا مِنْ خَیْرٍفَلِاَنْفُسِکُمْ

وَ ما تُنْفِقُونَ اِلاَّ ابْتِغاءَ وَجْهِ اللّهِ

وَ ما تُنْفِقُوا مِنْ خَیْرٍ یُوَفَّ اِلَیْکُمْ وَ اَنْتُمْ لا تُظْلَمُونَ

272. " It is not upon you to guide them (O' Muhammad), but Allah guides aright whomsoever He wills.

And whatever of good you spend in charity shall be for your own selves; and you do not spend except seeking the pleasure of Allah;

and whatever of good you spend shall be repaid to you in full and you shall not be dealt with unjustly.

is not worthy.

5- Guidance is a divine success which encompasses only the receptive hearts

"... but Allah guides aright whomsoever He wills."

6- The consequence of charity returns to yourselves. It survives the spirit of generosity in you. It is through charity that the appearance of levels among groups of people and social bursts can be prevented and, instead, love and kindness may grow therein. However, in charity, there can be found not deprivation while there is immunity in it.

"... And whatever of good you spend in chairty, shall be for your own selves;..."

7- Do not spend out but for Allah, because, soon or late, all the worldly benefits and merits will be vanished, but if giving charity be done for the sake of Allah, it will remain forever and you will enjoy of its incomes.

"... and you do not spend except seeking the pleasure of Allah;..."

8- Be bountiful in spending out, since whatever you give in charity will come back to you with no decrease.

"... and whatever of good you spend shall be repaid to you in full,..."

9- If you accomplish something for Allah, you will obtain your reward whether a Muslim or a pagan enjoys of it.

"... and you shall not be dealt with unjustly."

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273 لِلْفُقَراءِ الَّذینَ اُحْصِرُوا فی سَبیلِ اللّهِ لا یَسْتَطیعُونَ ضَرْبا فِی

الاَرْضِ یَحْسَبُهُمُ الْجاهِلُ اَغْنِیاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسیمهُمْ لا یَسْئَلُونَ

النّاسَ اِلْحافا وَ ما تُنْفِقُوا مِنْ خَیْرٍ فَاِنَّ اللّهَ بِه عَلیمٌ

273. " (Charity is) for the poor who are restrained in the way of Allah, and are unable to move about in the land. The unaware consider them wealthy because of their restraint (from begging).

You shall recognize them by their countenance they do not beg people importunately.

And whatever of good things you give, then Allah is All-Knowing of it."

should not stay and abide in one land waiting for the charity of others.

"... and are unable to move about in the land...."

4. The immaculate, pious and respectable poor ones are praised by Allah (s.w.t).

5. The gentle-looking and undistinguished needy ones have priority.

"... The unaware consider them wealthy because of their restraint (from begging). You shall recognize them by their countenance: ..."

6. They do not insist on begging from other people even when there comes forth a necessity for them.

"... they do not beg people importunately..."

7. The feature of the indigent persons is illustrated, in this verse; and in the final sentence, people are encouraged to spending out good things.

"... And whatever of good things you give, then Allah is All-Knowing of it."

8. It is not just that some people devote their selves and what they have in the cause of Allah while some others impose insularity even in giving charity in that way.

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p: 56

274 اَلَّذینَ یُنْفِقُونَ اَمْوالَهُمْ بِالَّیْلِ وَالنَّهارِ سِرّا وَ عَلانِیَةً

فَلَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ

وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحزَنُونَ

274."Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve."

275 اَلَّذینَ یَأْکُلُونَ الرِّبوا لا یَقُومُونَ اِلاّ کَما یَقُومُ

الَّذی یَتَخَبَّطُهُ الشَّیطانُ مِنَ الْمَسِّ

ذلِکَ بِاَنَّهُمْ قالُوا اِنَّمَا الْبَیْعُ مِثْلُ الرِّبوا

وَ اَحَلَّ اللّهُ الْبَیْعَ وَ حَرَّمَ الرِّبوا فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّه

فَانْتَهی فَلَهُ ما سَلَفَ وَ اَمْرُهُ اِلَی اللّهِ وَ مَنْ عادَ

فِاُولئِکَ اصْحابُ النّارِهُمْ فیها خالِدُونَ

275. " Those who devour usury will not rise up save like such the one whom Satan has confounded with the touch of madness. That is because they say: `Bargaining is just like usury', whereas Allah has permitted bargaining and forbidden usury.

Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah.

And whoever reverts (to usury) then they are the inhabitants of the Fire, wherein shall they abide forever."

Another point is that: to some persons, usury seems a principle, too. Hence, they say that bargaining and usury are the same. As the verse says:

"... whereas Allah has permitted bargaining and forbidden usury."

therein. That is why the Qur'ān, in the next verse, says: "Allah effaces usury and He causes charities to flourish, ...". (1)

The threats that are cited in the Qur'ān against taking interest in usury and accepting the dominance of illegitimate rulers, are such that they are not cited against even murder, oppression, drinking wine, gambling, and fornication. Therefore the prohibition of usury has been decidedly considered as a great sin by all Islamic parties.

"... Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah. ..."

Also, upon the motive of the prohibition of usury, it is said that since usury is a kind of hinder for money to be used in the way of production and works of public utility, and, instead of effort and endeavour, only the interest of money is enjoyed, then usury has become forbidden.

Again, it is narrated from Imam Sādiq (a.s.) who have said: " If usury were permitted (ḥalāl), people would leave their businesses and trade."(1)

It is also narrated from Imam Ridā (a.s.) who said: "If usury becomes prevalent, the loan giving will disappear." (2)

At the end of the verse, it says:

"... And whoever reverts (to usury) then they are the inhabitants of the Fire, wherein shall they abide forever."

The word /`āda/ `returns', here, means that those who do not return from usury and commit again devouring interest, will be the inhabitants of the Fire of Hell and they will remain there for ever.

apply it. The progress of the western communities is because of their attentiveness to science and industry, not because of usury.

By the way, usurers should be aware of the warnings of the Qur'ān. (Applying to legal tricks, like the Jews who did for going fishing on Saturday, is only a sort of game.). The Qur'ān has not been heedless of such games and has criticized them.

276 یَمْحَقُ اللّهُ الرِّبوا وَ یُرْبِی الصَّدَقاتِ وَاللّهُ لا یُحِبُّ کُلَّ کَفّارٍ اَثیمٍ

276. " Allah effaces usury and He causes charities to flourish, and Allah does not love any ungrateful sinner."

277 اِنَّ الَّذینَ امَنُوا وَ عَمِلُوا الصّالِحاتِ وِ اَقامُوا الصَّلوةَ وَ اتَوُاالزَّکوةَ

لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحْزَنُونَ

277. " Verily, those who have faith, and do righteous works, and establish prayer, and pay the poor-rates, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve".

278 یا اَیُّهَاالَّذینَ امَنُوا اتَّقُوا اللّهَ وَ ذَرُوا ما بَقِیَ مِنَ الرِّبوا

اِنْ کُنْتُمْ مُؤْمِنینَ

278. "O' you who have Faith! be in awe of Allah, and forgo what remains (due to you) of usury, if you are faithful."

279 فَاِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللّهِ وَ رَسُولِه وَ اِنْ تُبْتُمْ فَلَکُمْ رُؤُسُ

اَمْوالِکُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ

279. "But if you do (it) not, then be you apprised for war from Allah and His Apostle, and if you repent, you shall have your capital; (thus) deal you not unjustly (with others), nor you be dealt with unjustly."

280 وَ اِنْ کانَ ذُو عُسْرَةٍ فَنَظِرَةٌ اِلی مَیْسَرَةٍ وَ اَنْ تَصَدَّقُوا خَیْرٌ لَکُمْ

اِنْ کُنْتُمْ تَعْلَمُونَ

280. "And if (the debtor) is in straitness, then grant a respite until the time of ease; and if you remit it as charity it is better for you, if you but know."

"... if you but know."

281 وَاتَّقُوا یَوْما تُرْجَعُونَ فیهِ اِلَی اللّهِ ثُمَّ تُوَفّی کُلُّ نَفْسٍ ما کَسَبَتْ

وَ هُمْ لا یُظْلَمُونَ

281. "And be in awe of a Day in which you shall be returned to Allah, and every one shall be paid in full what the one has earned; and they shall not be dealt with unjustly."

not avoid of doing good work."(1)

1- Ibn-Mas`ūd narrated from the Messenger of Allah (p.b.u.h.) who said: " There have not been usury and fornication in no community save that they have incured the punishment of Allah upon themselves."(2)

2- Imam Amir-ul-Mu'mineen Ali (a.s.) said: " O' people! learn the jurisprudence and the laws of the religion at first, then go after trading. By Allah, usury is found in this so that it is more concealed than the movement of an ant over a hard smooth stone."(3)

3- Imam Sādiq (a.s.) said: " On the Day of Judgement, three persons are in the shelter of Allah, Almighty and Glorious, until the one becomes free from the Divine reckoning: 1) The person who has never taken action in fornication; 2) The person who has never mixed his property with usury; and 3) The person who has never had any effort in usury and fornication."(4)

4- The holy Prophet (p.b.u.h.) said: " The business being in usury is the worst jobs." (5)

5- Imam Ridā (a.s.) said: " Beware that certainly usury is an unlawful job which causes shame and disgrace. It is among the great sins for which Allah has promised the Fire of Hell upon the executor, and we refuge to Allah from the Fire of Hell. And, according to all prophets and all the heavenly Books, usury is unlawful. (6)

6- The Messenger of Allah (p.b.u.h.) said: " Most of my anxiety about my Ummah is for the unlawful jobs and unlawful incomes."(7)

7- The holy Prophet (p.b.u.h.) said: " The worshipper who does not avoid unlawful wealth and unlawful food, is like the one who builds upon a sandy land."(8)

8- Jābir said that the Prophet (p.b.u.h.) cursed the usurer, the writer of it, and its witness."(9)

9- A similar tradition to the above one is mentioned in Saḥih-i-Bukhārī, section 3, p. 78.

p: 71

282. " O' you who have Faith ! when you contract a debt for a stated term, then write it down; and let a scribe write it down justly between you, and no scribe may refuse to write as Allah has taught him;

so let him write, and let the one who incurs the debt dictate and he should be in awe of Allah, his Lord, and not diminish anything from it.

And if he who owes the debt is unsound in understanding,

or weak (mentally), or if he is not able to dictate himself,

then let his guardian dictate justly; and call to witness from among your men, two witnesses;

but if two men are not available, then a man and two women from among those whom you approve as witnesses; so that if either of the two women errs, the other will remind her; and the witnesses should not refuse (to evidence) whenever they are summoned.

And be not averse to writing it down, be the transaction small or big, with its fix term. That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves; unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down.

And have witnesses when you are trading one with another.

And let no harm be done to a scribe or witness; and if you do, that is transgression on your part.

Be in awe of Allah, and Allah teaches you, and Allah is All-Knowing of all things."

following.

14. In the case that witnesses are two men, either of them can bear witness independently. But when the witnesses are two women and a man, those two women must bear witness with together :

"... so that if either of the two women errs, the other will remind her;..."

It is for the reason that women, because of the strong emotions they have, may be affected by some factors and deviate from the right path.

15. One of the ordinances upon this subject is that:

"... and the witnesses should not refuse (to evidence) whenever they are summoned. ..."

Therefore, bearing witness is obligatory, when the invitation for the matter comes forth.

16. Debt should be written done whether it is small or big, because the safety of the economical relations, which Islam means, requires that, even in the contracts concerning the small debts, the documents be written, too. That is for the same reason that the next sentence of the verse says:

"... And be not averse to writing it down, be the transaction small or big, with its fix term. ..."

Then, it adds:

"... That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves;..."

This sentence, in fact, is a hint to the philosophy of the above mentioned ordinances about writing transactional documents. It vividly shows that these recorded documents can be applied by the judge as witnesses and proofs.

17. Then, one aspect is exceptionally separated from this ordinance, when it says:

"...unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down..."

18. In cash transactions, though arranging and writing document is not necessary, still calling to witnesses is better for them, because it can prevent the probable future disputes. So, it says:

"... And have witnesses when you are trading one with another...."

19. For the last ordinance mentioned in this verse, it says:

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"... And let no harm be done to a scribe or witness;..."

Then, it is added:

"... and if you do, that is transgression on your part...."

Finally, after mentioning all these ordinances, the Qur'ān invites people to piety, virtue, and obedience to Allah, saying:

"... be in awe of Allah,..."

Next to that, it reminds that whatever is necessary for your material and spiritual life, Allah teaches you:

"...and Allah teaches you,..."

The occurrence of the above two phrases beside each other indicates that piety and worshipping Allah have a deep effect in appearing insight, cognizance and the increase of knowledge.

And, He is aware of everything that is good or evil for people. So, He determines what is good and appropriate for them.

"... and Allah is All-Knowing of all things. "

****

p: 76

283 وَ اِنْ کُنْتُمْ عَلی سَفَرٍ وَ لَمْ تَجِدُوا کاتِبا فَرِهانٌ مَقْبُوضَةٌ

فَاِنْ اَمِنَ بَعْضُکُمْ بَعْضا فَلْیُؤَدِّ الَّذِی اؤْتُمِنَ اَمانَتَهُ وَلْیَتَّقِ اللّهَ رَبَّهُ

وَ لا تَکْتُمُوا الشَّهادَةَ وَ مَنْ یَکْتُمْها فَاِنَّهُ اثِمٌ قَلْبُهُ

وَاللّهُ بَما تَعْمَلُونَ عَلیمٌ

283. " And if you are on a journey and you do not find a scribe.

then take a pledge with possession. But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord.

And do not conceal testimony, and whoever conceals it, then surely his heart is sinful; and Allah is all-Knowing of what you do."

instruction upon bearing witness. It says:

"... And do not conceal testimony, and whoever conceals it, then surely his heart is sinful;..."

Thus, those who are cognizant of the rights of others have a duty to attend to bear witness when they are summoned and they should not conceal it.

Since concealing testimony and refraining from bearing witness is done by mind and heart, it is introduced by the Qur'ān as a sin of heart, and it says he who does it his heart is sinful.

Then, at the end of the verse, to emphasize and to attract the attentions better to the protection of deposits, delivering the rights of others, and stopping the concealment of testimony, the Qur'ān warns by saying:

"... and Allah is All-Knowing of what you do."

People may not know which person is able to bear witness and who is not. Or, people may not know who the creditor is and who the debtor is in the case where there is not any pledge. But Allah knows everything and rewards everyone according to his / her own deeds.

****

p: 78

284 لِلّهِ ما فِی السَّمواتِ وَ ما فِی الاَرْضِ وَ اِنْ تُبْدُوا ما فی اَنْفُسِکُمْ اَوْ

تُخْفُوهُ یُحاسِبْکُمْ بِهِ اللّهُ فَیَغْفِرُ لِمَنْ یَشاءُ وَ یُعَذِّبُ مَنْ یَشاءُ

وَاللّهُ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

284. " To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it.

Then He will forgive whom He wills, and will punish whom He wills; and Allah is All-Powerful over all things. "

in their own doctrine and theology, and had no hesitation in their faith.

First of all and before anybody else, they themselves had believed, and they persevered more than all others. Then, it says :

"... and (so do) the believers.

(They) all believe in Allah, His angels, His Books and His Messengers.

(They say:) ` We make no difference between any of His Messengers '..."

Then, it adds that, besides having a firm and inclusive faith, in relation to action, believers also deliver such a statement :

"... and they say : ` We hear, and obey.

Our Lord! Your forgiveness (do we ask), and toward You is the destination."

Therfore, belief in origin and the Divine Messengers should go forth and parallel with the practical commitment of all commandments of Allah.

****

p: 81

286 لایُکَلِّفُ اللّهُ نَفْسا اِلاّ وُسْعَها لَها ما کَسَبَتْ وَ عَلَیْها مَااکْتَسَبَتْ

رَبَّنا لا تُؤاخِذْنا اِنْ نَسینا اَوْ اَخْطَأْنا

رَبَّنا وَ لا تَحْمِلْ عَلَیْنا اِصْرا کَما حَمَلْتَهُ عَلَی الَّذینَ مِنْ قَبْلِنا

رَبَّناوَ لا تُحَمِّلْنا مالا طاقَةَ لَنا بَه

وَاعْفُ عَنّا وَ اغْفِرْلَنا وَ ارْحَمْنا اَنْتَ مَوْلی-نا

فَانْصُرْنا عَلَی الْقَوْمِ الْکافِرینَ

286. " Allah does not impose upon anyone a duty but to the extent of his capacity; in his favour shall be what he has earned, and against him shall be (the evil) he has wrought.

Our Lord ! punish us not if we forget or make a mistake.

Our Lord ! lay not upon us a burden such as You did lay upon those before us.

Our Lord ! burden us not with what we have no strength to bear.

And pardon us, and forgive us, and have mercy on us;

You are our Guardian, so help us against the people who are infidels"

responsibilities and the result of their own actions. It rejects the imagination of determinism, chance, horoscope and fancies of this kind.

Next to these two essential principles (that the duty of fulfilment is due to capacity, and everyone is responsible for one's own deeds), seven suplications are asked Allah from the tongue of the believers.

These invocations are indeed, as instructions for all in general, to teach them what they say in supplication and what they ask for. At first, it says:

"...Our Lord ! punish us not if we forget or make a mistake. ..."

Therefore, the forgetfulnesses resulted from carelessness are punishable. Since they know that they are punishable for their own actions, they call Allah as their Lord, the One Who has a specific grace in their training with a special cry and say that life, in any rate, is not empty of forgetfulness and mistake. They try not to commit any intentional sin, but it is Allah Who may forgive them their mistakes and sins. As to their second invocation, it says :

Our Lord ! lay not upon us a burden such as You did lay upon those before us. ..."

For their third invocation it adds :

" ...Our Lord ! burden us not with what we have no strength to bear..."

This sentence may refer to the divine severe trials, or the hard punishments of this world and the next, or both of them. In the fourth, fifth and sixth invocations, they say:

" ...And pardon us, and forgive us, and have mercy on us; ..."

Finally, in the seventh invocation, which is the last invocation, here, they say:

"...You are our Guardian, so help us against the people who are infidels. "

Thus, their invocations cover the afairs of this world and the next, those like personal and social successes, divine forgiveness, and the mercy of Allah. This is an inclusive supplication.

The term Torah is a Hebrew word which means: `law, the whole body of Jewish religious literature, including the Scripture. The Torah contains five chapters, entitled: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Since the event of the death of Moses (a.s.) and the explanation of his burial are mentioned in the Torah, the Judgement is that these subjects of the Torah have been added after the time of Moses (a.s).

The term Evangel has a Latin root (evangelium) which means `good news', or `the teaching of the New Testament'. (1) The Evangel is the Divine Book of the Christians and wherever in the Qur'ān it is mentioned it is stated in the singular form while, today, there are different Books amongst the Christians by this name, four of which are very famous. They are as follows:

1. Matthew is one of the four Evangelists, the first book of the New Testament, and the reputed author of the first Gospel. Matthew is one of the twelve students of Jesus (a.s.).

2. Mark, the second book of the New-Testament, telling the story of Jesus' life. Mark wrote this book under the authority of Petros after the time of Jesus (a.s.).

3. Luke, a physician and companion of the apostle Paul and the reputed author of the third Gospel.

4. John the fourth Gospel, the book of revelation. He has also been one of Jesus' students.

It is also remarked that the abovementioned Gospels have all been written wholly after Jesus (a.s.).

Explanations

1. The heavenly Books of prophets, one after another, are complementary of the formers: "... conforming that which is before it,..."

2. The confirmation of the former heavenly Books and prophets is a factor to the unity of theists and one of the manners of inviting others

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as the verse says: " conforming ".

3. The confirmation of the Qur'ān upon the Torah and Evangel is a proof for the idea that the former Books are heavenly, and, also, it is a great right upon the former divine religions. Otherwise, regarding the superstitions that have been added to the Torah and the Evangel, their being heavenly would be forgotten totally.

4. The means, instructions and the stages of training are different in the former Books due to their time and conditions of revelations.

Yet they are on the same line of development and unity towards the godly goal.

5. The revelation of the Qur'ān unto the Prophet (p.b.u.h.) is an honour from Allah unto his personality when He preceded the phrase `to you' to the term `the Book':

" He has sent down to you the Book with truth,..."

6. The Qur'ān is secured from any falsehood, and it is coinciding to reality and truth.

7. In spite of the fact that the Torah and the Evangel were separately and wholly revealed at once, the Qurān was sent down gradually during twenty three years. This is in the condition that it was revealed to the heart of the Prophet (p.b.u.h.) at once by the Grand Night.

8. Considering the qualities mentioned in the previous verse, the revelation of the heavenly Books is a manifestation of the attributes of Allah.

The first part of this verse, added to the meaning of the previous verse, addresses the Prophet of Islam (p.b.u.h.) and totally says:

" He has sent down to you the Book with truth, confirming that which is before it, and He sent down the Turah and the Evangel."

" Aforetime, a guidance for people, ..."

Then, pointing to the Qur'ān which separates right and wrong, it follows saying:

"... and He sent down the Furqān. ..."

Hence, after the verses of the Qur'ān being sent down from the side of Allah and completing the argument being done, together with testification of innate disposition and intellect to the truthfulness of

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prophets in their invitations, there is not any other way against rejectors but punishment. That is why, in this verse, next to the statement about the rightfulness of the Prophet (p.b.u.h.) and the Qur'ān, it says:

"...Verily those who disbelieve in the Signs of Allah, for them there is a severe chastisement ..."

And, to make it clear that there is no doubt about the capability of Allah in accomplishing His threats, it says:

"... and Allah is Mighty, the Lord of Retribution."

****

p: 89

5 إءِنَّ اللَّهَ لاَ یَخْفَی عَلَیْهِ شیْ ْءٌ فِی الارْضِ وَلا فِی السَّمَاءِ

6 هُوَ الَّذِی یُصَوِّرُکُمْ فِی الارْحَامِ کَیْفَ یَشَاءُ

لاَإءِلَ-هَ إءِلاَّ هُوَ الْعَزِیزُ الْحَکِیمُ

5. " Verily, Allah, nothing hidden is there from Him in the earth and in the heaven."

6. " He it is Who shapes you in the wombs as He pleases.

There is no god but He, the Mighty, the Wise."

7 هُوَ الَّذِی أَنزَلَ عَلَیْکَ الْکِتَبَ مِنْهُ ءَایَتٌ مُّحْکَمَتٌ

هُنَّ أُمُّ الْکِتَبِ وَأُخَرُ مُتَشَبِهَتٌ

فَأَمَّا الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَبَهَ مِنْهُ ابْتِغاَءَ الْفِتْنَةِ

وَابْتِغَآءَ تَأْوِیلِهِی وَمَا یَعْلَمُ تَأْوِیلَهُوإءِلاَّ اللَّهُ وَالرَّ سِخُونَ فِی الْعِلْمِ

یَقُولُونَ ءَامَنَّا بِهِی کُلٌّ مِّنْ عِندِ رَبِّنا

وَمَا یَذَّکَّرُإءِلاَّ أُوْلُواْ الألْبَبِ

7. " He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical.

But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. They say: ` We believe in it, the whole (of it) is from our Lord;' and none minds save the possessors of intellect."

because of high level of the subject or of other factors in them, are criterions to try individuals in order to separate truthful scholars from stubborn seditious persons. So, next to that, it says:

"... But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. ..."

Then, it points to those who, under the light of their correct understanding the meaning of both decisive and allegorical verses, declare:

"... They say: `We believe in it: the whole (of it) is from our Lord;'..."

Yes! verily :

"... and none minds save the possessors of intellects."

Through the above mentioned verse, it is recognized that the verses of the Qur'ān are divided into two groups. A part of the verses have such a clear concept that there is no place for denial, justification or misuse in them. These verses are called `decisive verses'. But there are other verses that, because of high level of subject or discussing about things which are out of our reach, like: the unseen world, the world of Resurrection, and the attributes of Allah, are such that their hidden meanings and the secrets and the depth of their reality need a particular scientific ability to be rendered. These verses are called `allegorical verses'.

Some perversive persones try to abuse these verses by commenting on them untruly in order to make mischief among people and deviate them from the right path. But Allah and those firmly rooted in knowledge know the secrets of these verses and explain them for people.

Of course, those who are in the first line, from the point of knowledge, (like the Prophet and Immaculate Imams), know the whole secrets while others may understand from them as much as the amount of their own knowledge. Hence, it is this very fact that sends people, even the learned scientists, after the divine teachers to catch the mysteries of the Qur'ān.

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8 رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَإءِذْ هَدَیْتَنَا وَهَبْ لَنَا مِن لَّدُنْکَ رَحْمَةً

إءِنَّکَ أَنتَ الْوَهَّابُ

9 رَبَّنَاإءِنَّکَ جَامِعُ النَّاسِ لِیَوْمٍ لاَّ رَیْبَ فِیهِ

إءِنَّ اللَّهَ لاَ یُخْلِفُ الْمِیعَادَ

8. " (They say:) ` Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower."

9. " Our Lord! verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise."

there is no doubt; for surely Allah never fails (His) promise."

Therefore, they, thereby, avoid of low desires, sensuality, and excessive sentiments, which cause one to do wrong, and thus they can understand the Divine verses as they really are.

****

p: 94

Concerning the Qur'ānic phrase /minallah/, Abū`ubaydah says that it means `with Allah', while Al-Mubarrad says that the Arabic word /min/ (from) is used with its own meaning here, which is `beginning'.

Hence, the purpose of the whole phrase is that, from the beginning to the end, there will be no vail for them out of their wealth and their children. Some others say that the phrase /minallah/ metaphorically means /min `aðābillah/ (from Allah's punishment), which has been rendered that: nothing will avail them to be away from the punishment of Allah.(1)

"... and they themselves will be fuel for the (Hell) Fire."

They themselves, i.e. their bodies, are the fuel of the fire. This very meaning is also mentioned in another verse, saying that they are `fuel' for Hell.(2)

****

There are different meanings cited upon the commentary and the sense of the Arabic term /da'b / in the Qur'ānic phrase /ka da'bi 'āli fir`aun/ " like the people of Pharaoh ", stated in the above mentioned second verse. They are as follows:

1. The habit of these infidels in rejecting both you (O' Muhammad) and what has been revealed to you is like the habit of Pharaoh's men in rejecting prophets and what Allah had revealed to them. In this regard, Ibn-`Abbas has rendered the Arabic term /da'b/ into `habit'.

2. The effort and endeavour of this group in obtaining victory and overcoming you, in order to destroy your activities, is similar to the effort of Pharaoh's men for defeating with Moses (a.s.). In this regard, the term /da`b / is taken with the concept of `effort'.

"... and those who were before them, ..."

The people mentioned in this phrase are the disbelievers of the

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former religious communities.

"... they denied Our Signs, so Allah caught them for their sins;..."

Here, for the concept of `to punish', the term `to catch' has been applied, because, `punishment' is taking the wrong doer for his sin.

"... and Allah is severe in penalty."

This Divine severe chastisement, in fact, is for those who deserve that punishment.

****

p: 97

12 قُل لِّلَّذِینَ کَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إءِلَی

جَهَنَّمَ وَبِئْسَ الْمِهَادُ

12. " Say to those who disbelieve: ` You shall be vanquished, and gathered unto Hell', and it is a terrible abode! "

13 قَدْ کَانَ لَکُمْ ءَایَةٌ فِی فِئَتَیْنِ الْتَقَتَا

فِئَةٌ تُقَتِلُ فِی سَبِیلِ اللَّهِ وَأُخْرَی کَافِرَةٌ یَرَوْنَهُم مِّثْلَیْهِمْ رَأْیَ الْعَیْنِ

وَاللَّهُ یُؤَیِّدُ بِنَصْرِه مَن یَشَاءُ

إءِنَّ فِی ذَلِکَ لَعِبْرَةً لاوْلِی الابْصَارِ

13. " Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye; and Allah confirms with His aid whom He pleases.

Surely there is a lesson herein for those who have insight."

they (infidels) saw twice as many as they were with the sight of the eye; ..."

14 زُیِّنَ لِلنَّاسِ حُبُّ الشَّهَوَ تِ مِنَ النِّسَاءِ وَالْبَنِینَ

وَالْقَنَاطِیرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ

وَالْخَیْلِ الْمُسَوَّمَةِ وَالاْنعَامِ وَالْحَرْثِ ذَ لِکَ مَتَاعُ الْحَیَوةِ الدُّنْیَا

وَاللَّهُ عِندَهُ حُسْنُ الْمئابِ

14. " The love of desires (that come) from women, and of offsring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind.

This is the provision of the life of this world, while Allah is He with Whom is the good resort."

15 قُلْ أَؤُنَبِّئُکُم بِخَیْرٍ مِّن ذَ لِکُمْ

لِلَّذِینَ اتَّقَوْاْ عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِی مِن تَحْتِهَا الانْهَارُ

خَالِدِینَ فِیهَا وَأَزْوَ جٌ مُّطَهَّرَةٌ وَرِضْوَ نٌ مِّنَ اللَّهِ

وَاللَّهُ بَصِیرُ بِالْعِبَادِ

15. " Say: `Shall I tell you of what is better than these?

For those who keep from evil are gardens with their Lord; beneath which rivers flow, wherein they will abide forever, and pure spouses, and Allah's pleasure; and Allah is well aware of the servants."

and disgraceful manners:

"... and pure spouses, ..."

Besides Heaven of this kind, the pleasure of Allah is theirs.

"... and Allah's pleasure... "

Finally, it adds:

"... and Allah is well aware of the servants. "

****

p: 103

61 الَّذِینَ یَقُولُونَ رَبَّنَآإءِنَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا

وَقِنَا عَذَابَ النَّارِ

71 الصَّابِرِینَ وَالصَّادِقِینَ وَالْقَانِتِینَ وَالْمُنفِقِینَ

وَالْمُسْتَغْفِرِینَ بِالاسْحَارِ

16. " Those who say: ` Our Lord! Verily we believe, so forgive us our sins and save us from the torment of the Fire."

17. " The patient, and the truthful, and the obedient, and those who spend (benevolently), and those who seek forgiveness before dawn (times)."

sustenance.

5. Supplications and seeking forgiveness from their Lord during the time before dawn.

The term /munfiqīn / (those who spend out), in the verse, refers to those who spend out their wealth benevolently in righteous deeds, when it consists of giving obligatory alms and recommended charity.

Opinions are divided as to the meaning of the Qur'ānic phrase /wal mustaqfirīna bil asḥār/ (and those who seek forgiveness before dawn times). They are four varieties as follows:

1. To establish prayer at midnight, (said by Qattādah). This very meaning has been cited by Iman Ridā (a.s.) who narrated from his father (a.s.) from Iman Ja`far Sādiq (a.s.).(1)

2. Those who seek forgiveness before dawn, (said by 'Anas).

3. Those who keep the morning prayer in congregation, (said by ziyd-ibn 'Aslam).

4. Those who continue keeping prayers until before dawn and then ask Allah to forgive them their sins, (said by Hassan).

It is narrated from Iman Ṣādiq (a.s.) who has said: " Whosoever, at midnight, seeks forgiveness seventy times is involved in the people of this verse... "(2)

In a tradition it is narrated from the Prophet (p.b.u.h.) who said:

" Verily Allah, Almighty and Glorious, says: ` Whenever I will to punish the people of the earth, I restrain it from them when I observe the constructors of mosques, the performers of the night prayers, those who make friends with each other in My way, and those who seek forgiveness before dawn (times)'."(3)

In Islamic literature, it is cited that if a person continuously recites /astaqfirullaha rabbī wa 'atūbu 'ilayh/ seventy times in his personal preyer of odd prayer at midnight for one year, the one will be involved of the people of this verse. (4)

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p: 105

81 شَهِدَ اللَّهُ أَنَّهُ لاَإءِلَهَ إءِلاَّ هُوَ وَالْمَلَائکَةُ

وَأُوْلُواْ الْعِلْمِ قَآئما بِالْقِسْطَ

لاَإءِلَهَ إءِلاَّ هُوَ الْعَزِیزُ الْحَکِیمُ

18. " Allah (Himself) bears witness that there is no god but He, and (so do) the angels and the possessors of knowledge, standing firm for justice; there is no god but He, the Mighty, the Wise."

"...and (so do) the angels and the possessors of knowledge, standing firm for justice; ..."

And, angels testify that there is no god save the One, Allah, by Whom justice is firm.

"...there is no god but He, the Mighty, the Wise."

It is He the One, and none else, Who gives sustenance, treats His servants Justly, and there is no inequity in His affairs.

****

p: 107

19 إءِنَّ الدِّینَ عِندَ اللَّهِ الاْءِسْلَامُ وَمَا اخْتَلَفَ الَّذِینَ

أُوتُواْ الْکِتَابَ إءِلاَّ مِنم بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْیَام بَیْنَهُمْ وَمَن

یَکْفُرْ بِایَاتِ اللَّهِ فإءِنَّ اللَّهَ سَرِیعُ الْحِسَابِ

19. " Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had been given to did not differ but after the knowledge (of the truth) had come to them, through envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in reckoning."

This phrase means that their rejection and their discord were due to their envy and their seeking mastership, not for the reason that they were doubtful in the rightfulness of Islam.

"... And whoever disbelieves in Allah's Signs, ..."

The purpose of ` Allah's Signs ' is the Qur'ān, the Torah , the Evangel, and whatever qualities of the Prophet (p.b.u.h.) were found in them.

"... then, verily Allah is quick in reckoning."

In the meantime that Allah is swift in calling to account, there is nothing of the deeds of people concealed from Him.

****

p: 109

religion is theism, and this creed is the same principle that all the responsible persons are obliged to confess.

"... And say to those who have been given the Book..."

These people are the people of the Book, i.e. the Jews and the Christians.

"... and the unlettered ones..."

These are those who had not Book, i.e. the pagan Arabs.

"...` Do you (also) submit yourselves? '..."

With reference to the evidences and signs which are with you, have you embraced Islam, or you still resist on your own infidelity ?

" ... So if they submit then indeed they are rightly guided, ..."

If they embrace Islam it is useful for themselves, because they have been delivered from aberration and guided to the right way.

"... and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."

If they refrain and do not accept Islam, there will be no harm on you, O' Muhammad! You are the Messenger of Allah and your duty is only to convey the Message and to attract their attention to the way of right and guidance.

****

p: 111

21 إءِنَّ الَّذِینَ یَکْفُرُونَ بَِایَاتِ اللَّهِ وَیَقْتُلُونَ النَّبِیِّینَ بِغَیْرِ حَقٍّ

وَیَقْتُلُونَ الَّذِینَ یَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ

فَبَشِّرْهُم بِعَذَابٍ أَلِیمٍ

22 أُوْلَئکَ الَّذِینَ حَبِطَتْ أَعْمَالُهُمْ فِی الدُّنْیَا

وَالاَْخِرَةِ وَمَا لَهُم مِّن نَّاصِرِینَ

21. " Verily, those who disbelieve in the Signs of Allah and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement."

22. " They are those whose works come to nothing in this world and in the next, and they will have no helpers."

" They are those whose works come to nothing in this world and in the next, ..."

The purpose of the nullification of deeds that the verse says:

`Their works come to nothing in this world ' is that, by following the Torah, their blood and wealth would not remain safe and, they could not succeed to be praised in this world. And also their deeds will come to naught in the next world, since they will deserve no reward.

Therefore, it seems that they have had no good deeds; and this is the very reality of the Qur'ānic term /ḥubūt/, ` unfruitfulness distruction '.

"... and they will have no helpers."

****

p: 113

23 أَلَمْ تَرَإءِلَی الَّذِینَ أُوتُواْ نَصِیبًا مِّنَ الْکِتَابِ یُدْعَوْنَ

إءِلَی کِتَابِ اللَّهِ لِیَحْکُمَ بَیْنَهُمْ ثُمَّ یَتَوَلَّی

فَرِیقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ

23. " Have you not seen those who have been given a portion of the Book ?

They are invited to the book of Allah that it may judge between them, then a group of them turn back, while they are opponent ".

the same matter with no difference.

"... They are invited to the Book of Allah that it may judge between them, then a group of them turn back, while they are opponent".

3. Mere claim is not an indication of Faith.

4. This meaning is a warning to the Muslims that they should not treat like the Jews when executing the laws of the Qur'ān, and that they would be careful not to turn away from the commandments of the Lord.

****

p: 115

24 ذَ لِکَ بِأَنَّهُمْ قَالُواْ لَن تَمَسَّنَا النَّارُإءِلاَّ أَیَّامًا مَّعْدُودَاتٍ

وَغَرَّهُمْ فِی دِینِهِم مَّا کَانُواْ یَفْتَرُونَ

24. " This is because they said: ` The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion."

25 فَکَیْفَ إءِذَا جَمَعْنَاهُمْ لِیَوْمٍ لاَّ رَیْبَ فِیهِ

وَ وُفِّیتْ ْکُلُّ نَفْسٍ مَّا کَسَبَتْ

وَهُمْ لاَ یُظْلَمُونَ

25. " Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shallnot be dealt with unjustly ? "

26 قُلِ اللَّهُمَّ مَالِکَ الْمُلْکِ تُؤْتِی الْمُلْکَ مَن تَشَاءُ

وَتَنْزِعُ الْمُلْکَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ

بِیَدِکَ الْخَیْرُ

إءِنَّکَ عَلَی کُلِّ شیْ ْءٍ قَدِیرٌ

26. " Say: ` O' Allah! Master of the Kingdom!

You shower the kingdom upon whom You please and take away the kingdom from whom You please!

and You honour whom You please and abase whom You please;

all goodness is in your hand.

Verily You are All-Powerful over all things."

another one. For example, an Islamic narration says: " Whosoever humbles himself for Allah, He will make him honourable; and whosoever be arrogant, He will despise him." (1) Therefore, both honour and abasement belong to Allah, but paving their way and preparing their causes depend to us.

This verse refers to the powers and governments which have been brought into existence because of the competency of persons and attachment of people. The verse does not mean those oppressive governments and powers which have come into being by the application of force and terror, furnished by making collusion with internal and external factors.

properties, why are they proud of having them in their possession or become despair for losing them?

" Say: ` O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please!

and You honour whom You please and abase whom You please;

all goodness is in your hand. Verily You are All-Powerful over all things."

p: 120

27 تُولِجُ الَّیْلَ فِی النَّهَارِ وَتُولِجُ النَّهَارَ فِی الَّیْلِ

وَتُخْرِجُ الْحَیَّ مِنَ الْمَیِّتِ وَتُخْرِجُ الْمَیِّتَ مِنَ الْحَیِّ وَتَرْزُقُ

مَن تَشَاءُ بِغَیْرِ حِسَابٍ

27. " You cause the night to pass into the day and You cause the day to pass into the night, and You bring forth the living from the dead and You bring forth the dead from the living,

and You provide with sustenance for whom You will without measure."

into the night, ..."(1)

2. The Power of Allah is not finite. He, the Almighty, brings the living out of the dead, and makes dead from the living.

"... and You bring forth the living from the dead and You bring forth the dead from the living, ..."

3. The sustenance of all beings depends on His Will, the All-Wise.

"... and You provide sustenance for whom You will without measure."

4. The changes of the night and the day and, cousequently, the appearance of seasons together with the arrangement in atmospheric conditions are among the blessings and favours of Allah.

5. The purpose of ` sustenance without measure ' is ` hountiful sustenance ' and, therefore, it does not mean that its account is out of His control.

****

p: 122

28 لاَّ یَتَّخِذِ الْمُؤْمِنُونَ الْکَافِرِینَ أَوْلِیَاءَ مِن دُونِ الْمُؤْمِنِینَ

وَمَن یَفْعَلْ ذَ لِکَ فَلَیْسَ مِنَ اللَّهِ فِی شیْ ْءٍ

إءِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً وَیُحَذِّرُکُمُ اللَّهُ نَفْسَهُ

وإءِلَی اللَّهِ الْمَصِیرُ

28. " The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of (disobeying) Him; and toward Allah is the destination."

3. The apparent connexion with disbeleivers for reaching some higher aims, in some circumstances, is permissible.

4. Political relationship should not result in accepting domination of, or heartily connexion with, the infidels.

"... except when you guard yourselves against them, guarding carefully; ..."

5. Concealing of Faith is only for the sake of protection of religion. Beware not to be attracted by the infidels under the pretext of concealment of Faith, and not to misuse this concept!

"... Allah warns you to be cautious of (disobeying) Him; ..."

6. In circumstances that the basis of religion is in danger, everything must be devoted, and everybody should only be in awe of Allah.

"... and to Allah is the destination."

7. Connection or disconnection ought to be performed on the basis of contemplation and belief, not upon the basis of racial, tribal and family affections, or economical concerns, and so on.

8. In place of infidels, Muslims must make friends and cammunicate with each other among themselves.

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p: 124

29 قُلْ إءِن تُخْفُواْ مَا فِی صُدُورِکُمْ أَوْ تُبْدُوهُ یَعْلَمْهُ اللَّهُ وَیَعْلَمُ مَا

فِی السَّمَاوَ تِ وَمَا فِی الاَْرْضِ وَاللَّهُ عَلَی کُلِّ شیْ ْءٍ قَدِیرٌ

29. " Say: ` Whether you hide what is in your hearts, or manifest it, Allah knows it, and (also) He knows whatever is in the heavens and whatever is in the earth, and Allah is All-Powerful over all things '."

30 یَوْمَ تَجِدُ کُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَیْرٍ مُّحْضَرًا وَمَا عَمِلَتْ

مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَیْنَهَا وَبَیْنَهُ أَمَدَا بَعِیدًا

وَیُحَذِّرُکُمُ اللَّهُ نَفْسَهُ وَاللَّهُ رَءُوفُ بِالْعِبَادِ

30. " On the Day (of Judgement) when everyone shall find present what he has done of good; but (as for) what he has done of evil, he will wish there were a far distance between it and himself; and Allah warns you to be cautious of (disobeying) His Essence and Allah is full of pity to the servants."

5. On that Day, regret will be of no avail and wishes will not be doable.

6. The origin of warnings is also His love and His kindness.

"... and Allah warns you to be cautious of (disobeying) His Essence ..."

7. The Lord loves all people.

"... and Allah is Full of Pity to the servants."

8. The Pity of Allah towards people is direct.

"... and Allah is Full of Pity to the servants."

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p: 127

23 قُلْ أَطِیعُواْ اللَّهَ وَالرَّسُولَ فإءِن تَوَلَّوْاْ فإءِنَّ اللَّهَ

لاَ یُحِبُّ الْکَافِرِینَ

32. " Say: ` Obey Allah and the Apostle '. But if they turn back, then verily Allah does not love the disbelievers."

33 إءِنَّ اللَّهَ اصْطَفَی ءَادَمَ وَنُوحًا وَءَالَ إءِبْرَ هِیمَ

وَءَالَ عِمْرَ نَ عَلَی الْعَالَمِینَ

34 ذُرِّیَّةً بَعْضُهَا مِن بَعْضٍ

وَاللَّهُ سَمِیعٌ عَلِیمٌ

33. " Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of `Imrān above all people."

34. " Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing."

Abraham' is the same as ` the family of Muhammad ', Viz. Ahlul-Bayt, who, after Muhammad (p.b.u.h.), are the immaculate ones from Amir-ul-Mu'mineen Ali and Fatimat-uz-Zahrā (a.s.) up to Hadrat Mahdī (May Allah hasten his glad advent), and that Allah does not choose any one from amongst His servants unless the one be sinless, pure, and immaculate. Therefore, such special persons elected from the family of Abraham and the family of `Imrān have to be the ones who have been sinless, whether they would have been choosen as prophets or as Imans.

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p: 131

35 إءِذْ قَالَتِ امْرَأَتُ عِمْرَ نَ رَبِّإءِنِّی نَذَرْتُ لَکَ مَا فِی بَطْنِی مُحَرَّرًا

فَتَقَبَّلْ مِنِّی

إءِنَّکَ أَنتَ السَّمِیعُ الْعَلِیمُ

36 فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّإءِنِّی وَضَعْتُهَآ أُنثَی

وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَیْسَ الذَّکَرُ کَالاُْنثَی

وإءِنِّی سَمَّیْتُهَا مَرْیَمَ

وإءِنِّی أُعِیذُهَا بِکَ وَذُرِّیَّتَهَا مِنَ الشَّیْطَ-نِ الرَّجِیمِ

35. " (Remember) when the wife of `Imran said: ` My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed; therefore accept from me; verily you are the All-Hearing, the All-Knowing'."

36. So, when she delivered her, she said: ` My Lord! I have delivered a female (child) and Allah knew best what she delivered and the male is not like the female; and I have named her Mary,

and I commend her and her offspring into Your protection from the accursed Satan'."

It is narrated from Imam Ṣādiq (a.s.) who has said: " Allah revealed `Imrān that He would give him a son who could heal the blind and the leprous and raise the dead to life by Allah's leave, and He would make of him a prophet unto the Children of Israel. `Imrān infromed his wife of that matter."(1)

So, when Ḥannah became pregnant with Mary, she said:

"...` My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed, therefore accept from me; ..."

Here, the phrase ` accept from me ' means that, I ask You to accept my vow with Your consent.

" ...Verily You are the All-Hearing, the All-Knowing'."

****

" So, when she delivered her, she said: ..."

The spouse of `Imran wished to deliver a son, but when she delivered Mary she became ashamed and, with her head hung, bashfully said:

"... ` My Lord! I have delivered a female (child) , ..."

`Imrān's wife expressed this statement with sigh and regret, because she hoped to deliver a son and hence she vowed to devote him for the service of the Lord in the place of worship.

"... and Allah knew best what she delivered and the male is not like the female; ..."

And You know that, for the aim I have vowed, son and daughter are not alike. A female can not afford the duties concerned to a male as he is able to perform them. Therefore, to magnify her she-child, Allah, in reply to her, said:

"... and Allah knew best what she delivered- ..."

This response means that the Lord is more cognizant than her to Mary and what is concerned to her due to the important affairs that her mother dose not know.

p: 133

"... and I have named her Mary, ..."

It is recognized from this sentence that naming Mary with this appellation was done by her mother at the time of delivery. By the way, it should be noted that the term Mary, in their lexicon, meant `a saint worshipping lady '. So, this kind of naming had been a sign of ultimate love and affection of that pure mother for dedicating her dear child alongside the path of the servitude of Allah (s.w.t.). That is why, after performing this auspicious naming, she asked the Lord to protect this child and the progeny that would come into being from her thereafter from the temptations of Satan and to keep them in His merciful shelter.

" ... and I commend her and her offspring into Your protection from the accursed Satan'."

****

p: 134

37 فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ

وَأَنبَتَهَا نَبَاتًا حَسَنًا وَکَفَّلَهَا زَکَرِیَّا

کُلَّمَا دَخَلَ عَلَیْهَا زَکَرِیَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا

قَالَ یَامَرْیَمُ أَنَّی لَکِ هَذَا قَالَتْ هُوَ مِنْ عِندِ اللَّهِ

إءِنَّ اللَّهَ یَرْزُقُ مَن یَشَاءُ بِغَیْرِ حِسَابٍ

37. " So, her Lord accepted her with a good acceptance and made (the plant of) her grow a goodly growth, and He cherished her under the care of Zakariya.

Whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance.

He said: ` O' Mary! Whence have you got this ? '

She said: ` It is from Allah. Verily Allah provides with sustenance for whomever He wills without measure'."

Every time Zachariah entered Mary's sanctury, (and he used to do it frequently), he would find fresh wholesome fruits with her which did not belong to that season.

"... He said: ` O' Mary! Whence have you got this ? ' ..."

When Zachariah asked her where that sustenance had come from, Mary answered:

"... She said: ` It is from Allah '. ..."

That is, Mary replied him that it had come from Heaven, and that was a grace from the side of Allah unto her.

In Kashshāf Commentary, (At-Tafsir-ul-Kashshāf), it is cited that during the time of famine and drought, one day the Prophet (p.b.u.h.) had become hungry. Then, Fātimah (a.s.) sent two loaves of bread and some meat as a present for him in order to make him happy and honour him. The holy Prophet (p.b.u.h.), carrying that present with him, came to Fātimah's house. When he entered the house, he said:

" My daughter! come to me. "

When she came nigh to him, the Prophet (p.b.u.h.) put the cover from over the tray aside. At that time, (those who were present there saw that) the tray was full of bread and meat. So, Fātimah was surprised when she saw them and comprehended that they had come down from the side of Allah.

Then the Prophet (p.b.u.h.) asked her: " Whence has this come to you ? "

Fātimah (a.s.), answered: " It is from Allah. He provides with sustenance for whomever He wills without measure."

Then, the Messenger of Allah (p.b.u.h.) said: " I praise Allah Who has set you (O' Fātimah! ) like the chief Lady of the women of Israelites (i.e. Mary)."

After that, the Prophet (p.b.u.h.) called Hadrat Ali-ibn, Abī Tālib (a.s.), Imam Hassan (a.s.), Imam Husayn (a.s.) and all the members of his house to gather around that tray. Then, all of them ate from that food so that they satiated. Yet, there was still some considerable food remained in the tray, (so much so as if nothing had been consumed of it). So, Ḥadrat Fātimah (a.s.) distributed it among people living in her

p: 136

neighbourhood. (1)

"... Verily Allah provides with sustenance for whomever He wills without measure.' "

Allah gives sustenance without measure since His power and sovereignty has no limit or finite, and whatever is taken from it, nothing will be decreased of it.

****

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38 هُنَالِکَ دَعَا زَکَرِیَّا رَبَّهُو قَالَ رَبِّ هَبْ لِی مِن لَّدُنکَ ذُرِّیَّةً طَیِّبَةً

إءِنَّکَ سَمِیعُ الدُّعَاءِ

39 فَنَادَتْهُ الْمَلَائکَةُ وَهُوَ قَائمٌ یُصَلِّی فِی الْمِحْرَابِ

أَنَّ اللَّهَ یُبَشِّرُکَ بِیَحْیَی مُصَدِّقَا بِکَلِمَةٍ مِّنَ اللَّهِ

وَسَیِّدًا وَحَصُورًا وَنَبِیًّا مِّنَ الصَّالِحِینَ

38. " It was then (that) Zakariya prayed to his Lord; he said:

`My Lord! grant me from You a good offspring; verily You are the Hearer of all prayers'."

39. " Then the angels called unto him while he was standing praying in the sanctuary:

` Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."

sanctuary: ` Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."

At that time, when Zachariah (a.s.) was standing praying in the sactuary, some angels called him that Allah granted him the glad tidings of a son, Yaḥyā (John), in the case that he (John) would confirm the Word of Allah (Hadrat Masīḥ, Jesus), and would become a leader and honourable. He would be apart from low desires and a prophet from among the pious.

Thus, not only Allah informed him the acceptance of his prayer by the angels, but also stated five characteristics of the qualities of that pure child. They are as follows:

1. Yahyā (John) acknowledged Jesus (a.s.) as a true prophet and he believed him. John was six months older than Jesus (a.s.), and he confirmed his prophethood. He was the first certifier of him and testified that Jesus (a.s.) was the Word and the Spirit of Allah. This very fact was one of the miracles concerning Jesus (a.s.), as well as the most authoritative means of the advent and propagation of his auspicious prophethood, because people did accept the statement of John due to his piety and truthfulness.

By the way, in Arabic, the terms `Īsā and Yaḥyā nearly have a similar meaning. Both of them mean `to live long'.

"... (who comes) to confirm a Word from Allah, ..."

2. Yaḥyā (John) became the chief of his tribe ạnd had preference over them from the point of honesty, knowledge, worship, and good manner.

"... honourable and chaste, ..."

3. He restrained himself from the low desires, and also from following the violent filthy passions, and mammonism.

4. He would become an honest exalted prophet. It should also be noted that the prophethood of John had been settled from his childhood. The reference for this meaning is Sura Maryam, No, 19, verse 13 which says: "... and we granted him wisdom while yet a child."

That is, we gave him the rank of prophethood at the time of his childhood. In many Islamic traditions, the Imamate of Hadrat Imam

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Jawād (a.s.), who became Imam when he was seven years old, as well as

the Imamate of Hadrat Mahdi (may Allah hasten his glad advent), have

been reasoned to John and Jesus (a.s.) who became prophets when they

were in the course of their childhood.(1)

"... and a prophet from among the righteous."

5. This prophet (John) was from amongst the righteous people.

****

p: 140

40 قَالَ رَبِّ أَنَّی یَکُونُ لِی غُلَامٌ وَقَدْ بَلَغَنِیَ الْکِبَرُ وَامْرَأَتِی عَاقِرٌ

قَالَ کَذَ لِکَ اللَّهُ یَفْعَلُ مَا یَشَآءُ

40. " He said: ` My Lord! how can I have a son (born) while, indeed, old age has already over taken me, and my wife is barren ? ' He said:

` Even so does Allah whatsoever He pleases'."

41 قَالَ رَبِّ اجْعَل لِّی ءَایَةً قَالَ ءَایَتُکَ أَلاَّ تُکَلِّمَ النَّاسَ

ثَلَاثَةَ أَیَّامٍ إءِلاَّ رَمْزًا وَاذْکُر رَّبَّکَ کَثِیرًا وَسَبِّحْ

بِالْعَشِیِّ وَالاْءِبْکَارِ

41. " He (Zakariya) said: ` My lord! appoint a token for me '.

He said: ` The token for you (will be) that you can not speak unto human beings for three days except by signals;

and remember your Lord immensely and glorify (Him) in the evening and early morning."

over everything. The Lord, Who is able to open the speechless dumb tongue when it starts to invoke the name of Allah, is also able to bring a believing child into existence from a fruitless barren womb. This occurrence can be the manifestation of the remembrance of the Providence, too.

****

p: 143

43 یَامَرْیَمُ اقْنُتِی لِرَبِّکِ وَاسْجُدِی وَارْکَعِی مَعَ الرَّ کِعِینَ

43. " O' Mary! worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)."

44 ذَ لِکَ مِنْ أَنبَاءِ الْغَیْبِ نُوحِیهِ إءِلَیْکَ وَمَا کُنتَ لَدَیْهِمْ إءِذْ یُلْقُونَ

أَقْلَامَهُمْ أَیُّهُمْ یَکْفُلُ مَرْیَمَ وَمَا کُنتَ لَدَیْهِمْ

إءِذْ یَخْتَصِمُونَ

44. " This is of the news of the Unseen which we reveal to you;

and you were not with them when they did cast (their lots with) their pens as to which of them should have the charge of Mary;

and you were not with them (to see) when they were quarrelling (among themselves)."

45 إءِذْ قَالَتِ الْمَلَائکَةُ یَامَرْیَمُ إءِنَّ اللَّهَ یُبَشِّرُکِ بِکَلِمَةٍ

مِّنْهُ اسْمُهُ الْمَسِیحُ عِیسَی ابْنُ مَرْیَمَ وَجِیهًا فِی

الدُّنْیَا وَالاَْخِرَةِ وَمِنَ الْمُقَرَّبِینَ

45. " (Remember) when the angels said: ` O' Mary! Verily Allah gives you the glad tidings with a Word from Him whose name shall be Christ, Jesus, son of Mary; eminent in this world and the Hereafter, and of those nearest (to Allah)."

46 وَیُکَلِّمُ النَّاسَ فِی الْمَهْدِ وَکَهْلاً وَمِنَ الصَّالِحِینَ

46. " And he will speak to the people in the cradle and in adulthood, and will be one of the righteous."

Commentary:

To speak as prediction in cradle is the miracle of Jesus. He spoke to people when he was in cradle. His speech, when he would become aged, was another prediction of Jesus which meant he would live to become grown up.

" And he will speak to the people in the cradle and in adulthood, ...."

74 قَالَتْ رَبِّ أَنَّی یَکُونُ لِی وَلَدٌ وَلَمْ یَمْسَسْنِی بَشَرٌ

قَالَ کَذَ لِکِ اللَّهُ یَخْلُقُ مَا یَشَاءُ

إءِذَا قَضَی أَمْرًا فإءِنَّمَا یَقُولُ لَهُو کُنْ فَیَکُونُ

47. " She said: ` My Lord! how can I have a child when no man has touched me ? '

He said: ` Even so Allah creates what He pleases.

When he decrees a matter (to be), He only says to it `BE!' and it is '."

are the same for Him,

"... He said: ` Even so Allah creates what He pleases.

When he decrees a matter (to be), He only says to it `BE!' and it is '."

2. Allah's creation through an unusual way is not a new thing.

This manner has had some former samples, too.

3. It does not matter for a person to wonder and ask question when its origin is not denial and obtimacy.

" She said: ` My Lord! how can I have a child when no man has touched me ? '..."

****

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48 وَیُعَلِّمُهُ الْکِتَابَ وَالْحِکْمَةَ وَالتَّوْرَاةَ وَالاْءِنجِیلَ

48. " And He will teach him the Book, and the wisdom, and the Torah and the Evangel."

49 وَرَسُولاًإءِلَی بَنِی إءِسْرَ ءِیلَ أَنِّی قَدْ جِئْتُکُم بِایَةٍ مِّن رَّبِّکُمْ

أَنِّی أَخْلُقُ لَکُم مِّنَ الطِّینِ کَهَیْةِ الطَّیْرِ

فَأَنفُخُ فِیهِ فَیَکُونُ طَیْرَاً

بإءِذْنِ اللَّهِ

وَأُبْرُِئ الاَْکْمَهَ وَالاَْبْرَصَ وَأُحْیِ الْمَوْتَی بإءِذْنِ اللَّهِ

وَأُنَبِّئُکُم بِمَا تَأْکُلُونَ وَمَا تَدَّخِرُونَ فِی بُیُوتِکُمْ

إءِنَّ فِی ذَ لِکَ لاََیَةً لَّکُمْ

إءِن کُنتُم مُّؤْمِنِینَ

49. " And (He will make Jesus) a Messenger to the Children of Israel,

(saying): `Verily, I have come to you with a sign from your Lord.

I will make for you like the figure of a bird out of clay, then I will breathe into it,

and it shall become a bird by Allah's leave;

and I will (also) heal the blind and the leprous and will raise the dead to life by Allah's leave;

and I will inform you of what you eat and what you store up in your houses.

Verily in that is a sign for you if you (indeed) are believers. "

This sign was not only a single sign but it had also some numerous branches; thus:

"... I will make for you like the figure of a bird out of clay, then I will breathe into it, and it shall become a bird by Allah's leave; ..."

Then, it refers to his second miracle and states about the treatment of refractory diseases in some ordinary ways. It says:

"... and I will (also) heal the blind and the leprous... "

No doubt these subjects, specially for the physicians and scholars of that time, were some undeniable miracles.

that I do ? " " My mother has died," the man said: " I ask you to invocate that Allah raises her to life."

Imam Ridā told him: ' Return home and you will find your mother alive." When the man reached home in Kufah, he found his mother alive. He announced to people that the happening was the miracle of Imam Ridā. So, that woman lived for some years after that and finally she died again. (1)

It is noteworthy that the reason that Jesus (a.s.) was given those kinds of miracle was that at his time the science of medicine had progressed vastly. So, Allah appointed his miracle of the same knowledge of that time so that Jesus (a.s.) could overcome the scientists and scholars of his time, expert in that field, in order that his prophethood be proved.

The similar case happened for Moses, son of `Imrān (a.s.), when sorcery had gone to its climax and had spread very vastly. Allah gave him the miracle of Rod to nullify their magics, and made the sorcerers unable to bring something like that.

The knowledge and art of the people at the time of our prophet, Muhammad Muṣtafā (p.b.u.h.), was rhetorics and elegance. Therefore, Allah manifested the miracle of the Qur'ān to them: the surprising tone and the wonders of statements, and the marvellous style of the word of Allah, all of which made those people unable to bring the like of it.

However, in the fourth stage, it refers to the hidden secrets of people. Usually everybody has some personal affairs in his / her life that are mysteries and others rarely know them, but Jesus (a.s.) said:

" ... and I will inform you of what you eat and what you store up in your houses. ..."

At the end, the verse, referring to all of these four divine miracles, says:

"... Verily in that is a sign for you if you (indeed) are believers."

It is understood from the content of the above mentioned verse, as well as the similar verses of this sense in the Qur'ān, that the saints

p: 154

and Messengers of Allah can, by His leave, interfere in the world of nature and creation, when it is necessary. They can cause some incidents to happen which are extraordinary and different from the natural process of the current affairs. This matter is something higher than Mastership /wilāyah/ (in religion, i.e. guardianship over people), which, in Islamic literature, idiomatically is called: /wilāyat takwīnī/, i.e. (genetic authority).

****

p: 155

50 وَمُصَدِّقًا لِّمَا بَیْنَ یَدَیَّ مِنَ التَّوْرَاةِ

وَلاُِحِلَّ لَکُم بَعْضَ الَّذِی حُرِّمَ عَلَیْکُمْ وَجِئْتُکُم

بَِایَةٍ مِّن رَّبِّکُمْ فَاتَّقُواْ اللَّهَ وَأَطِیعُونِ

50. " And (I come) conforming that which is before me of the Torah and to make lawful to you a part of that which has been forbidden unto you; and I come unto you with a sign from your Lord; therefore, be in awe of Allah and obey me."

51 إءِنَّ اللَّهَ رَبِّی وَرَبُّکُمْ فَاعْبُدُوهُ هَ-ذَا

صِرَ طٌ مُّسْتَقِیمٌ

51. " Verily Allah is my Lord and your Lord: therefore worship (only) Him; this is a straight path."

52 فَلَمَّآ أَحَسَّ عِیسَی مِنْهُمُ الْکُفْرَ قَالَ مَنْ أَنصَارِی إءِلَی اللَّهِ

قَالَ الْحَوَارِیُّونَ نَحْنُ أَنصَارُ اللَّهِ ءَامَنَّا بِاللَّهِ

وَاشْهَدْ بِأَنَّا مُسْلِمُونَ

52. " And when Jesus perceived infidelity on their part, he said: " Who are going to be my helpers (on the way) towards Allah? '

The disciples said: ` We are the helpers (on the way of) Allah! We believe in Allah and bear you witness that we are Muslims '."

disciples of Jesus (a.s.).)

"...The disciples said: ` We are the helpers (on the way of) Allah!

We believe in Allah and bear you witness that we are Muslims '."

To prove their sincerity; the disciples of Jesus, in answer to him, said that they were the helpers (on the way of) Allah and they did not say that they were his helpers.

****

p: 159

53 رَبَّنَا ءَامَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ

فَاکْتُبْنَا مَعَ الشَّاهِدِینَ

53. " Our Lord! We believe in what You have revealed and we follow the Messenger, so record us among the witnesses."

54 وَمَکَرُواْ وَمَکَرَ اللَّهُ وَاللَّهُ خَیْرُ الْمَاکِرِینَ

54. " And they devised, and Allah devised, and Allah is the best devisers."

Then, it continues saying:

"... and place those who follow you above those who disbelieve until the Day of Judgement. ..."

This verse is one of the miraculous predictive verses of the Qur'ān which speaks of the hidden news when it says that the followers of Jesus (a.s.) will be always above the Jews who were opponent to Jesus. Then it adds:

" ... then, unto me shall be your return and I shall judge between you as to that therein you used to differ."

That is, what was said about those victories are related to this world, while the final court and the ultimate Judgement over the deeds of people is something that will happen in Hereafter.

****

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56 فَأَمَّا الَّذِینَ کَفَرُواْ فَأُعَذِّبُهُمْ عَذَابًا شَدِیدًا فِی الدُّنْیَا

وَالاَْخِرَةِ وَمَا لَهُم مِّن نَّاصِرِینَ

56. " And as to those who disbelieve, I will chastise them with a severe chastisement in this world and the Hereafter, and they will have no helpers."

57 وَأَمَّا الَّذِینَ ءَامَنُواْ وَعَمِلُواْ الصَّالِحَاتِ

فَیُوَفِّیهِمْ أُجُورَهُمْ

وَاللَّهُ لاَ یُحِبُّ الظَّالِمِینَ

57. " And as to those who believe and do righteous works, He will pay them their rewards (fully) and Allah does not love the unjust."

58 ذَ لِکَ نَتْلُوهُ عَلَیْکَ مِنَ الاَْیَاتِ وَالذِّکْرِ الْحَکِیمِ

58. " This We recite unto you of the Signs and the Wise Reminder."

59 إءِنَّ مَثَلَ عِیسَی عِندَ اللَّهِ کَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ

ثُمَّ قَالَ لَهُ کُن فَیَکُونُ

59. " The likeness of Jesus, with Allah, is as the likeness of Adam.

He created him from dust then He said to him ` BE! ' and he `was'.

60 الْحَقُّ مِن رَّبِّکَ فَلاَ تَکُن مِّنَ الْمُمْتَرِینَ

60. (This about Jesus is) the truth from your Lord, therefore be not you of the doubters."

61 فَمَنْ حَاجَّکَ فِیهِ مِنم بَعْدِ مَا جَاءَکَ مِنَ الْعِلْمِ فَقُلْ

تَعَالَوْاْ نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکُمْ وَنِسَاءَنَا

وَنِسَاءَکُمْ وَأَنفُسَنَا وَأَنفُسَکُمْ

ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَی الْکَاذِبِینَ

61. " And whoever dispute with you concerning him, after what has come to you of knowledge, say: ` Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars."

our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars."

That is, any curse which would reach either of two parties showed that that party was not right. Thus, the revelation of this verse put an end to that discussion thereby.

As soon as the missionaries of the Christians of Najrān heard the suggestion of performing the mutual curse from the Prophet (p.b.u.h.) looked at each other while they were surprised. They asked the Prophet of Islam (p.b.u.h.) for respite to contemplate and consult over the subject. Then, when they were dismissed from the presence of the Messenger of Allah, they began consulting with each other. The Chief Monk, the Leader of the selected holy group of the Christians told them that they could accept the suggestion. Then, if the Prophet of Islam (p.b.u.h.) came for cursing with ceremonies and followed by a large group of people, they would not be worried about it and knew that nothing might happen.

But, if they saw that he came to the spot with a few people, they would give up the act of /mubāhilah/ and compromise with him.

On the day of cursing, they saw that the Prophet of Islam (p.b.u.h.) entered the appointed spot followed by two boys, a young man and a lady. Those two boys were Hassan and Husayn, (a.s.) the young man was Ali-ibn-Abitālib (a.s.), and the lady was Fatimah (a.s.), the Prophet's daughter.

When the Chief Monk saw them, he exclaimed:

" By God! I see the faces that, if they pray to God for mountains to move from their places, the mountains will immediately move."

" If they curse you, you will be wiped out of existence to the last day of the life of the earth."

Therefore, the Christians asked Muhammad (p.b.u.h.) to give up the idea of the agreed /mubāhilah/ (mutual cursing) and they announced they were ready for compromise. They offered to pay two thousand suits each of which cost, more or less, at forty dirhams (drachma) every year (in addition to some other things)... .

This event is cited in commentary books of both great sects of

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Islam: Sunnites and Shi`ites.(1)

According to some of the Islamic traditions, the day of Mubāhilah (mutual curse) was the twenty fourth or twenty fifth day of Zil-Hajj, and its place, at the time of the holy Prophet (p.b.u.h.), was somewhere outside of Medina which has located inside the city now. At this place, there has been built a mosque by the name of Masjid-ul-'Ijābah which is about two kilo meters far from the Holy Tomb of the Prophet (p.b.u.h.) in Masjid-un-Nabiy.

` Mutual curse ' /mubāhilah / was not confined to that time. Some of Islamic traditions indicate that every believer can apply it, too, if the one wishes. In Nūr-uth-Thaqalayn, vol. 1, p. 351 a tradition from Imam Sādiq (a.s.) is narrated upon this subject who has issued a few instructions about it.

In Usūl-Kāfī, vol. 2, section ` mutual curse ', there are also cited five traditions which denote that every believer can apply `mutual curse' with the opponents, too, by improving oneself through observing the fast for three days. Its order is such that: at twilight he puts his right hand fingers in his opponent's fingers and recites the concerning special supplication.

There may arise a question that when Fatimah (a.s.) was the only woman attended in that event, why does the Qur'ān has applied the plural form of the word; " nisā'anā " (our women) ? The answer is that there are some examples of this specimen in the Qurān where Allah refers to a single person in the form of plural, like Sura

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'Āl-i-`Imrān, No. 3, verse 181 wherein Allah (s.w.t.) says: " ... those who say: `God is poor..." while only one Jewish preson had said that aspersive sentence. Or, the Qurān, referring to Abraham (a.s.) as an Ummah in himself standing alone against his world, says: " Abraham was indeed a model, ..." (1)

Explanations:

1. Ali-ibn-`Abītālib (a.s.) has been counted as the ` self ' of the Messenger of Allah (p.b.u.h.): " Our selves "

2. When logic, reasoning, and miracle do not make a person accept the Truth, he must be threatened to destruction.

3. The last winning means and the forceful weapon of a true believer is supplication.

4. If you stand firm, the enemy, because of not being right, will retreat.

5. By that great event, the Lord and the Messenger of Allah (p.b.u.h.) made us understood that these holy persons were the assistants and the associates of the Messenger of Allah (p.b.u.h.) in inviting people to the Truth and to his sacred goal. They, following him, were ready to face with dangers, and continued the path of his movement.

****

p: 172

62 إءِنَّ هَذَا لَهُوَ الْقَصَصُ الْحَقُّ

وَمَا مِنْ إءِلَهٍ إءِلاَّ اللَّهُ

وإءِنَّ اللَّهَ لَهُوَ الْعَزِیزُ الْحَکِیمُ

62. " Verily this is certainly the true explanation. There is no god but Allah; and verily, Allah is Mighty, Wise."

63 فإءِن تَوَلَّوْاْ فإءِنَّ اللَّهَ عَلِیمٌ بِالْمُفْسِدِینَ

63. " But if they turn back, then, verily Allah is All-Knowing of the mischief makers."

64 قُلْ یَاأَهْلَ الْکِتَابِ تَعَالَوْاْإءِلَی کَلِمَةٍ سَوَاءِ بَیْنَنَا وَبَیْنَکُمْ

أَلاَّ نَعْبُدَإءِلاَّ اللَّهَ وَلاَ نُشْرِکَ بِهِ شَیْئاً

وَلاَ یَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ فإءِن تَوَلَّوْاْ

فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

64. " Say: ` O' People of the Book! come to a ward common between us and you, that we worship none but Allah, and that we associate not anything with Him, and (that) some of us do not take any others for lords other than Allah '.

And if they turn back, then say:

` Bear witness that we are Muslims '."

theism, when they still reject the Truth, tell them:

We totally submit to Allah but you do not. And, therefore, your distance from the Truth will not have the least effect on our selves and we will keep and continue our way, viz. the path of Islam. So, we worship Allah alone, and only His Laws we follow. And, there will be no human worshipping, of any kind, among us.

****

p: 176

66 هَاأَنتُمْ هَؤُلاَءِ حَاجَجْتُمْ فِیمَا لَکُم بِهِ عِلْمٌ

فَلِمَ تُحَآجُّونَ فِیمَا لَیْسَ لَکُم بِهِ عِلْمٌ

وَاللَّهُ یَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

66. " Ha, you are those who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge ? Surely Allah knows, and you know not."

76 مَا کَانَ إءِبْرَ هِیمُ یَهُودِیًّا وَلاَ نَصْرَانِیًّا وَلَکِنْ کَانَ حَنِیفًا مُّسْلِمًا

وَمَا کَانَ مِنَ الْمُشْرِکِینَ

67. " Abraham was neither (a) Jew nor (a) Christian but he was an upright Muslim, and he was not (one) of polytheists."

68 إءِنَّ أَوْلَی النَّاسِ بإءِبْرَ هِیمَ لَلَّذِینَ اتَّبَعُوهُ وَهَذَا النَّبِیُّ

وَالَّذِینَ ءَامَنُواْ وَاللَّهُ وَلِیُّ الْمُؤْمِنِینَ

68. " Verily the nearest people to Abraham are those who follow him and this Prophet and those who believe, and Allah is the Guardian of the believers."

Majma`-ul-Bayān which says:

" Verily the lover of Muhammad is the person who obeys Allah although the

one is far from him (p.b.u.h.) from the point of relationship. And, verily,

the enemy of Muhammad is the person who disobeys Allah, although the one is a near relative of him."(1)

****

p: 181

69 وَدَّت طَّاائِفَةٌ مِّنْ أَهْلِ الْکِتَابِ لَوْ یُضِلُّونَکُمْ

وَمَا یُضِلُّونَ إءِلاَّ أَنفُسَهُمْ

وَمَا یَشْعُرُونَ

69. " A group among the people of the Book desire to make you go astray, while they make not astray but themselves, and they are not aware.

" A group among the people of the Book desire to make you go astray, ..."

5. The danger of ideological and cultural attacks are the most important dangers which need an earnest awareness.

6. Do not trust in the hypocritical expressions of the opponents.

They heartily desire your aberration.

****

p: 183

70 یَاأَهْلَ الْکِتَابِ لِمَ تَکْفُرُونَ بَِایَاتِ اللَّهِ وَأَنتُمْ تَشْهَدُونَ

70. " O' People of the Book! Why do you disbelieve in the Signs of Allah while you bear witness (to their truth) ? "

71 یَاأَهْلَ الْکِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ

وَتَکْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

71. " O' People of the Book! Why do you confound the Truth with falsehood

and hide the Truth while you know (it) ? "

73 وَلاَ تُؤْمِنُواْ إءِلاَّ لِمَن تَبِعَ دِینَکُمْ

قُلْ إءِنَّ الْهُدَی هُدَی اللَّهِ

أَن یُؤْتَی أَحَدٌ مِّثْلَ مَآ أُوتِیتُمْ أَوْ یُحَاجُّوکُمْ عِندَ رَبِّکُمْ

قُلْ إءِنَّ الْفَضْلَ بِیَدِ اللَّهِ یُؤْتِیهِ مَن یَشَاءُ

وَاللَّهُ وَاسِعٌ عَلِیمٌ

73. " And do not believe save in one who follows your religion.

say: " Verily the (true) guidance is Allah's guidance that a person may be given the like of what you have been given;

or they would dispute with you in the presence of your Lord '.

Say: ` Verily grace is in the hand of Allah.

He endows it with whom He pleases, and Allah is All-Embracing, All-Knowing'. "

" Say: ` Verily grace is in the hand of Allah, He endows it with whom He pleases, ..."

And it is not confined to any race or a particular sect.

"... and Allah is All-Embracing, All-knowing'."

Explanations:

1. In their plots, the enemies of Islam recommend to concealment.

They also have no trust to any one other than themselves.

2. The grace of Allah is not restricted to a particular group.

3. Prejudice is forbidden.

****

p: 189

74 یَخْتَصُّ بِرَحْمَتِهِ مَن یَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِیمِ

74. " He specializes for His mercy whom He pleases, and Allah is the Lord of Mighty Grace."

75 وَمِنْ أَهْلِ الْکِتَابِ مَنْ إءِن تَأْمَنْهُ بِقِنطَارٍ یُؤَدِّهِ إءِلَیْکَ

وَمِنْهُم مَّنْ إءِن تَأْمَنْهُ بِدِینَارٍ لاَّ یُؤَدِّهِ إءِلَیْکَ

إءِلاَّ مَادُمْتَ عَلَیْهِ قَائمًا ذَ لِکَ بِأَنَّهُمْ قَالُواْ لَیْسَ عَلَیْنَا فِی الاُْمِّیِّینَ

سَبِیلٌ وَیَقُولُونَ عَلَی اللَّهِ الْکَذِبَ

وَهُمْ یَعْلَمُونَ

75. " And among the People of the Book is he who, if you entrust him with a heap of wealth, he will return it to you;

and among them is he who, if you entrust him with a dinar,

he will not return it to you unless you keep standing firmly upon him (demanding it). This is because they say:

` There is not any responsibility upon us for the gentile, and they tell a lie against Allah while they know (it)."

76 بَلَی مَنْ أَوْفَی بِعَهْدِهِ وَاتَّقَی فإءِنَّ اللَّهَ یُحِبُّ الْمُتَّقِینَ

76. " Yes, whoever fulfils his promise and guards (against evil) then, verily Allah loves the pious ones. "

77 إءِنَّ الَّذِینَ یَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَیْمَانِهِمْ ثَمَنًا قَلِیلاً أُوْلئکَ

لاَ خَلَاقَ لَهُمْ فِی الاَْخِرَةِ وَلاَ یُکَلِّمُهُمُ اللَّهُ وَلاَ یَنظُرُ

إءِلَیْهِمْ یَوْمَ الْقِیَامَةِ وَلاَ یُزَکِّیهِمْ

وَلَهُمْ عَذَابٌ أَلِیمٌ

77. " Verily those who sell Allah's covenant, and their oaths, for a little price, these! there will be no share for them in the Hereafter, and Allah will not speak to them, nor will He look towards them on the Day of Resurrection, nor will He make them grow (by purifying of sin), and they will have a painful chastisement."

78 وإءِنَّ مِنْهُمْ لَفَرِیقًا

یَلْوُونَ أَلْسِنَتَهُم بِالْکِتَابِ ِلِتَحْسَبُوهُ مِنَ الْکِتَابِ

وَمَا هُوَ مِنَ الْکِتَابِ

وَیَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ عِندِ اللَّهِ

وَیَقُولُونَ عَلَی اللَّهِ الْکَذِبَ

وَهُمْ یَعْلَمُونَ

78. " And verily among them is a group who twist their tongues with the Book that you may suppose it to be from the Book, but it is not from the Book; and they say: `It is from Allah', while it is not from Allah; and they speak falsehood against Allah and they know (it)."

Occasion of Revelation:

This verse was also revealed about a group of the Jewish scholars who used to write with their own hands some things against what was found in the Torah about the characteristics of the Messenger of Islam (p.b.u.h.) and said that it was from the Lord. They perverted the facts of the Torah with their speech.

Then, the Qur'ān emphasizes that this action was not done because of their mistake, but they knowingly told a lie about Allah.

"... and they speak falsehood against Allah and they know (it)."

By the way, from this verse and its previous verses, the great danger of the deluded scholars for a community and a nation is made clear.

****

p: 195

79 مَا کَانَ لِبَشَرٍ أَن

یُؤْتِیَهُ اللَّهُ الْکِتَابَ وَالْحُکْمَ وَالنُّبُوَّةَ ثُمَّ یَقُولَ لِلنَّاسِ کُونُواْ

عِبَادًا لِّی مِن دُونِ اللَّهِ وَلَکِن کُونُواْ رَبَّانِیِّینَ بِمَا کُنتُمْ

تُعَلِّمُونَ الْکِتَابَ وَبِمَا کُنتُمْ تَدْرُسُونَ

79. " It is not for a human being that Allah should give him the Book, the judgement and prophethood, then he should say to people:

` Be my servants rather than Allah's '; but rather, (he would say):

` Be godly because of your constant teaching the Book and your constant studying (it yourselves)."

Occasion of Revetation:

Upon the occasion of the revelation of this verse and the following one, it is cited that once a person came to the Prophet of Islam (p.b.u.h.) and said that people greeted him (p.b.u.h.) as they did unto others, while they thought that kind of ordinary greeting was not enough for them to respect him.

The man asked the Prophet (p.b.u.h.) to allow people honour him (p.b.u.h.) somehow privileged, and, for example, prostrate before him.

The Prophet (p.b.u.h.) said that prostration was not authorized before anybody other than Allah. So, they would respect their prophet only as a human being, but they ought to know his due and follow him.

the judgement and prophethood, then he should say to people:

` Be my servants rather than Allah's '; ..."

Neither the Prophet of Islam (p.b.u.h.) nor either of other prophets is rightful to say such a statement. Therefore, the qualities of this kind attributed to prophets were totally made and finished by some unaware persons who had been far from the prophets' trainings.

Then, it adds:

"... but rather, (he would say): ` Be godly because of your constant teaching the Book and your constant studying (it yourselves)."

Yes, the Messengers of Allah never exceeded the limits of servitude and worship and they were always humble before Allah more than that others were.

It is understood from the aforementioned sentence that the aims of prophets were not only to educate individuals but also to train some godly, virtuous and learned scholars among the societies who could enlighten their environments with their knowledge.

****

p: 197

80 وَلاَ یَأْمُرَکُمْ أَن تَتَّخِذُواْ الْمَلَئکَةَ وَالنَّبِیِّینَ أَرْبَابًا أَیَأْمُرُکُم بِالْکُفْرِ بَعْدَ إءِذْ أَنتُم مُّسْلِمُونَ

80. " And neither would he enjoin you that you should take the angels and the prophets for lords. What! Would he enjoin you with infidelity after you have been Muslims ? "

81 وإءِذْ أَخَذَ اللَّهُ مِیثَاقَ النَّبِیِّینَ لَمَا ءَاتَیْتُکُم مِّن

کِتَابٍ وَحِکْمَةٍ ثُمَّ جَاءَکُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَکُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَی ذَ لِکُمْ إءِصْرِی

قَالُواْ أَقْرَرْنَا

قَالَ فَاشْهَدُواْ وَأَنَا مَعَکُم مِّنَ الشَّاهِدِینَ

81. " And (remember) when Allah took the pledge of the prophets (saying): `Since I have given you of Book and wisdom then there comes to you a Messenger, confirming that which is with you, you must believe in him, and you must help him '. He said: ` Do you affirm and accept My compact in this (matter) ? ' They said: ` We affirm ', He said:

` Then bear witness and I am also with you among the witnesses '."

82 فَمَن تَوَلَّی بَعْدَ ذَ لِکَ فَأُوْلئکَ هُمُ الْفَاسِقُونَ

82. " Then whoever turns back after that, these are they that are the transgressors."

83 أَفَغَیْرَ دِینِ اللَّهِ یَبْغُونَ وَلَهُ أَسْلَمَ مَن فِی السَّمَاوَاتِ وَالاَْرْضِ

طَوْعًا وَکَرْهًا وإءِلَیْهِ یُرْجَعُونَ

83. " Is it then other than the religion of Allah that they seek (to follow) ?

And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned."

84 قُلْ ءَامَنَّا بِاللَّهِ وَمَا أُنزِلَ عَلَیْنَا

وَمَا أُنزِلَ عَلَی إءِبْرَ هِیمَ وإءِسْمَاعِیلَ وإءِسْحَاقَ وَیَعْقُوبَ وَالاَْسْبَاطِ

وَمَا أُوتِیَ مُوسَی وَعِیسَی وَالنَّبِیُّونَ مِن رَّبِّهِمْ

لاَ نُفَرِّقُ بَیْنَ أَحَدٍ مِّنْهُمْ

وَنَحْنُ لَهُ مُسْلِمُونَ

84. " Say: ` We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac,

Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord.

We make no difference between any of them.

And to Him do we submit'."

Explanations:

1. We should not ignore the services of others.

2. All prophets had the same aim.

3. Religion and the guidance of Allah have been accompanied with the life of man all the times. Prophets are like the teachers of different classes who, as links of a chain, have been commissioned to guide human beings.

4. The preference of some prophets to some others of them is never a barrier for our general belief in them.

"... we make no difference between any of them, ..."

****

p: 203

85 وَمَن یَبْتَغِ غَیْرَ الاْءِسْلَامِ دِینًا

فَلَن یُقْبَلَ مِنْهُ وَهُوَ فِی الاَْخِرَةِ مِنَ الْخَ-سِرِینَ

85. " And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter, he will be among the losers."

86 کَیْفَ یَهْدِی اللَّهُ قَوْمًا کَفَرُواْ بَعْدَإءِیَمانِهِمْ وَشَهِدُواْ

أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَیِّنَاتُ

وَاللَّهُ لاَ یَهْدِی الْقَوْمَ الظَّالِمِینَ

86. " How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them ?

And Allah guides not the unjust people."

Occasion of Revelation

At the advent of Islam, one of the Helpers (the Muslims in Medina) murdered a sinless person. Being afraid of the punishment, he apostatized and escaped to Mecca, while eleven persons of his companions, who had embraced Islam, apostatized, too. When he arrived in Mecca, he repented of his action seriously. Then, he sent one of his relatives to Medina to ask the Prophet (p.b.u.h.) whether there was any way for him to return.

The verse was revealed and announced the acceptance of his repentance under some special conditions.

tokens and, thereafter, they have testified to his prophethood.

Therefore, by returning from Islam to infidelity, they are, indeed, unjust and transgrossive. So, the one who intentionally transgresses is not eligible for the guidance of Allah. Such a person has spoilt the aspects of guidance in his self.

****

p: 206

87 أُوْلَئکَ

جَزَاؤُهُمْ أَنَّ عَلَیْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَئکَةِ وَالنَّاسِ أَجْمَعِینَ

87. " (As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether."

88 خَالِدِینَ فِیهَا لاَ یُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ یُنظَرُونَ

88. " They will abide therein. Their chastisement will not be lightened, nor will they be respited."

89 إءِلاَّ الَّذِینَ تَابُواْ مِنم بَعْدِ ذَ لِکَ وَأَصْلَحُواْ فإءِنَّ اللَّهَ

غَفُورٌ رَّحِیمٌ

89. " Except those who repent after that and amend, then verily Allah is Forgiving, Merciful."

90 إءِنَّ الَّذِینَ کَفَرُواْ بَعْدَإءِیمانِهِمْ ثُمَّ ازْدَادُواْ کُفْرًا لَّن تُقْبَلَ

تَوْبَتُهُمْ وَأُوْلَئکَ هُمُ الضَّالُّونَ

90. " Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray."

Occasion of Revelation:

Some commentators have said that this verse was revealed about a group of the People of the Book who had believed in the Prophet of Islam (p.b.u.h.) before his advent, but when he was appointed to prophethood they disbelieved in him.

91 إءِنَّ الَّذِینَ کَفَرُواْ وَمَاتُواْ وَهُمْ کُفَّارٌ

فَلَن یُقْبَلَ مِنْ أَحَدِهِم مِلْ ْءُ الاَْرْضِ ذَهَبًا وَلَوِ افْتَدَی بِهِ

أُوْلَئکَ لَهُمْ عَذَابٌ أَلِیمٌ وَمَا لَهُم مِّن نَّ-صِرِینَ

91. " Verily those who disbelieve and die while they are disbelievers, there will never be accepted from any one of them the whole earth full of gold, if he should offer it in ransom. These are they who will have a painful punishment and they will have no helpers."

working. At the time of food, a dog came inside the garden and approached the slave. Then he threw a loaf of bread for the dog, and it ate it. After that the slave threw the second and the third loaves of bread for the dog one after another, and it ate both of them, too.

`Abdullah, standing looking at the slave, asked him how much his everyday food was, and the slave answered: " That which you saw."

`Abdullah said: " Why did you donate (the whole your food) to this dog ? " The slave replied that the dog was not from that region and had come from a distanced place while it was hungry, so he (the slave) did not like to return it.

`Abdullah said that the slave was more gracious than him. Then, he bought the palm-plantation with all its equipments including the slave. He let him be free (not to be slave any more) when he donated him all the garden and the equipments, too. (1)

****

p: 215

93 کُلُّ الطَّعَامِ کَانَ حِلاًّ لِّبَنِی إءِسْرَ ءِیلَ إءِلاَّ مَا حَرَّمَ

إءِسْرَ ءِیلُ عَلَی نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُواْ

بِالتَّوْرَاةِ فَاتْلُوهَآ إءِن کُنتُمْ صَ-دِقِینَ

93. " Every food was lawful to the Children of Israel except what Israel (Jacob) had forbidden to himself before the Torah was sent down.

Say: ` Bring you hither then the Torah and read it,

if you are truthful'."

tasteful for human beings. The Qur'ānic word /ḥill/ means: ` to be free from , or released from ', therefore /ta`ām-i-ḥalāl / is stated for ` the lawful edible things '.

****

p: 217

94 فَمَنِ افْتَرَی عَلَی اللَّهِ الْکَذِبَ مِن بَعْدِ ذَ لِکَ

فَأُوْلَئکَ هُمُ الظَّالِمُونَ

94. " So, whoever invents a lie against Allah after that, they are unjust."

95 قُلْ صَدَقَ اللَّهُ فَاتَّبِعُواْ مِلَّةَإءِبْرَ هِیمَ حَنِیفًا

وَمَا کَانَ مِنَ الْمُشْرِکِینَ

95. " Say: Allah has spoken the Truth, therefore follow the creed of Abraham, the upright (in faith) and he was not (one) of the polytheists."

96 إءِنَّ أَوَّلَ بَیْتٍ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَکَّةَ مُبَارَکًا

وَهُدًی لِّلْعَالَمِینَ

96. " Verily the first House (of worship) set up for mankind is the one at Bekkā (Mecca), blessed and a guidance for the worlds."

3. The Ka`bah, the ancient (free) House: Sura Al-Hajj, No. 22, verse 29.

4. The Ka`bah, the House, a resort and a secure sanctuary for the people: Sura Al-Baqarah, No. 2, verse 125.

5. The Ka`bah is a sign of Islam: Nahjul-Balāqah.

Explanations:

1. Ka`bah is the secret of the guidance of people, an inclusive guidance for all, since it is the Qiblah of all. It is similar to the Holy Qur'ān and the Prophet of Islam (p.b.u.h.) that have been revealed and who have been appointed for all human kind.

2. When Allah wills, the stones of Ka`bah will be blessed and will guide human beings. Besides that, looking at Ka`bah is counted worship, and, by His command, Abraham and Ishmael (a.s.) become its particular servants.

3. The Qur'ān, the Messenger and the Ka`bah are independent for they are specific to Allah. Neither is the Qurān made up and finished by any individual, nor the Prophet pays the allegiance of any one, nor the Ka`bah belongs to a particular person.

4. Ka`bah is the first point in the earth.

5. Ka`bah is the first House built for the worship of people.

6. The goodness and blessings of Ka`bah are not only for the believers, but they are for all.

" Verily the first House (of worship) set up for mankind is the one at Bakkā (Mecca), blessed and a guidance for the worlds. "

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p: 221

97 فِیهِ ءَایَاتُ بَیِّنَاتٌ مَّقَامُ إءِبْرَ هِیمَ

وَمَن دَخَلَهُ کَانَ ءَامِنًا

وَلِلَّهِ عَلَی النَّاسِ حِجُّ الْبَیْتِ مَنِ اسْتَطَاعَ إءِلَیْهِ سَبِیلاً

وَمَن کَفَرَ فإءِنَّ اللَّهَ غَنِیٌّ عَنِ الْعَلَمِینَ

97. " Therein are clear signs, the standing place of Abraham, and whoever enters it is secure;

and pilgrimage to the House is a duty upon mankind for Allah, who can afford the journey to it; and anyone who disbelieves, then verily Allah is Self-sufficiently independent of the worlds."

the Islamic literature, the Station of Abraham is the same stone that was under the feet of Abraham (a.s.) when he was building the Ka`bah and promoting its walls, on which the trace of his foot has remained. This stone with its foot trace, which has existed from centuries before Christ (a.s.) and Moses (a.s.), and with all those changes that happened to Ka`bah and its surroundings as a result of invasions, floods, and destructions, is one of the signs of the Power of Allah.

"... and pilgrimage to the House is a duty upon mankind for Allah, who can afford the journey to it; ..."

4. Denial of Hajj and its abandonment is infidelity.

"... and anyone who disbelieves,..."

It is cited in the book entitled: ` Man Lāyaḥduruhul-Faghīh', vol. 4, p. 368 that once the Prophet of Islam (p.b.u.h.) told Hadrat Ali (a.s.):

" The abandoner of Hajj is infidel when he is capable."

And whoever delay it a day after another until the one dies, it is as if he has died like a Jew or a Christian.

5. Going to pilgrimage is an acceptance and answering to the invitation of Abraham (a.s.), since it was the command of Allah to him to follow: " And proclaim among people the pilgrimage." (1) The first rite of the pilgrimage of the Sacred House is the change of clothing accompanied with saying ` Labbayk ', which means: O' Lord! I came.

6. The result of performing the commands of Allah will surely return to the person himself, else Allah does not need any thing.

"... then verily Allah is Self-sufficiently independent of the worlds."

7. This verse is the only verse in which the obligatoriness of Hajj pilgrimage for those who are capable is stated. It means that whoever has physical and financial capacity, it is necessary for the one to perform Hajj pilgrimage. The rest of the ordinances of pilgrimage are stated in the books of sacred rites of the pilgrimage by the jurisprudents.

8. The person who is capable and ought to go to pilgrimage, has more duties to do (than others).

9. Allah invites to pilgrimage but He does not stoop to a favor.

"... and pilgrimage to the House is a duty upon mankind for Allah, ... and anyone who disbelieves, then verily Allah is Self-sufficiently independent of the worlds."

10. Obligatory things are a kind of duty upon the believers.

"... and pilgrimage to the House is a duty upon mankind for Allah, ..."

11. Allah is an Absolute Self-sufficient.

"... verily Allah is Self-sufficiently independent of the worlds."

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p: 224

98 قُلْ یَ-أَهْلَ الْکِتَابِ لِمَ تَکْفُرُونَ بَِایَ-تِ اللَّهِ وَاللَّهُ

شَهِیدٌ عَلَی مَا تَعْمَلُونَ

98. " Say: `O' People of the Book! Why do you disbelieve in the Signs of Allah, while Allah is Witness to what you do ? "

99 قُلْ یَاأَهْلَ الْکِتَابِ لِمَ تَصُدُّونَ عَن

سَبِیلِ اللَّهِ مَنْ ءَامَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَآءُ

وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

99. " Say: ` O' People of the Book! Why do you obstacle those who believe from the way of Allah seeking to make it crooked, while you are witnesses ?

But Allah is not heedless of what you do ? "

100 یَااَیُّهَا الَّذِینَ ءَامَنُواْإءِن تُطِیعُواْ فَرِیقًا مِّنَ الَّذِینَ أُوتُواْ الْکِتابَ

یَرُدُّوکُم بَعْدَإءِیمَانِکُمْ کَافِرِینَ

100. " O' you who have Faith! if you hearken to a party from among of those who have been given the Book, they will turn you back, after your faith, into disbelievers."

101 وَکَیْفَ تَکْفُرُونَ وَأَنتُمْ تُتْلَی عَلَیْکُمْ ءَایاتُ اللَّهِ وَفِیکُمْ رَسُولُهُ

وَمَن یَعْتَصِم بِاللَّهِ فَقَدْ هُدِیَ إءِلَی صِرَ طٍ مُّسْتَقِیمٍ

101. " But how can you disbelieve while the verses of Allah are being recited unto you and His Messenger is amongst you ?

And whoever holds fast to Allah will indeed be guided to the Straight Path."

and paving it.

"... (the one) will indeed be guided to the straight path."

5. Holding fast to Allah has a definite result:

"... (the one ) will indeed be guided ..."

6. Holding fast to Allah is an earnest movement accompanied with a cognizant choice which is paving the way with the saints of Allah and in the way of Allah.

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p: 229

301 وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِیعًا وَلاَ تَفَرَّقُواْ

وَاذْکُرُواْ نِعْمَتَ اللَّهِ عَلَیْکُمْ إءِذْ کُنتُمْ أَعْدَاءً فَأَلَّفَ بَیْنَ قُلُوبِکُمْ

فَأَصْبَحْتُم بِنِعْمَتِهِ إءِخْوَ نًا

وَکُنتُمْ عَلَی شَفَا حُفْرهٍ ٍمِّنَ النَّارِ فَأَنقَذَکُم مِّنْهَا

کَذَ لِکَ یُبَیِّنُ اللَّهُ لَکُمْ ءَایَاتِهِ

لَعَلَّکُمْ تَهْتَدُونَ

103. " And hold fast by the cord of Allah all together, and do not separate;

and remember Allah's favour on you when you were enemies (of each other) then He united your hearts with (mutual) love,

and thus you became brethren by His favour while you were on a brink of a pit of Fire then He delivered you from it!

Even so Allah makes clear His Signs for you, so that you may be guided."

brotherhood among Muslims. It invites them that they comtemplate upon the miserable conditions of the past and to compare its dispersion with union of Islam. It says:

"... and remember Allah's favour on you when you were enemies (of each other) then He united your hearts with (mutual) love, and thus you became brethren by His favour ..."

Here, the subject of love and unity of the hearts of the believers is attributed to Allah, where it says:

"... then He united your hearts with (mutual) love, ...".

By this phenomenon, He has pointed to a social miracle of Islam, because if we refer properly to the background of the old enmity of Arab, we will realize that how a slight and simple subject could lighten the fire of a bloody war between them. This proves that it was impossible to form one united nation from that unaware, ignorant, separated people through the ordinary ways.

The importance of unity and brotherhood among the hostile Arab tribes has not remained concealed even from the eyes of the non-Muslim scientists and historians, who totally speak of it with much wonder.

Then, the Qur'ān continues saying:

"... while you were on a brink of a pit of Fire then He delivered you from it ! ... "

That is, Allah delivered you from that horrible precipice and led you to a safe and sound point, viz. the point of `brotherhood and love'.

The Arabic word /nār/ `fire' mentioned in the above verse is metaphorically used for the fights and conflicts which, in the Age of ignorance, every moment could happen by a pretext among Arabs.

At the end of the verse, to emphasize it more, it says:

"... Even so, Allah makes clear His Signs for you, so that you may be guided."

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p: 232

104 وَلْتَکُن مِّنکُمْ أُمَّةٌ یَدْعُونَ إءِلَی الْخَیْرِ وَیَأْمُرُونَ

بِالْمَعْرُوفِ وَیَنْهَوْنَ عَنِ الْمُنکَرِ

وَأُوْلَئکَ هُمُ الْمُفْلِحُونَ

104. " And there should be a party among you who invite (others) to good and enjoin what is right and forbid the wrong, and these are they that shall be prosperous."

Explanations:

1. In an Islamic society, it is necessary to be a group of inspectors and controllers, confirmed by the Islamic System, to superintend and control the situations, attitudes, and movements.

" And there should be a party among you who invite (others) to good and enjoin what is right and forbid the wrong, ..."

2. In the society, the invitation to benevolece is prior to enjoining the right.

3. To improve a society and to prevent corruption and corruptive people, without the existence of authority and a definite responsible manager, is impossible.

4. Those who compassionately sympathize with the development and improvement of the society are the true prosperous ones:

"... those are they that shall be prosperous."

5. Invitation to benevolence, enjoining the right and forbidding the wrong should ceaselessly be performed in the society, not in the form of seasonal and temporary movements.

6. Prosperity is not found only in personal delivery, but the prosperity and delivery of others are also from its conditions.

7. The invitor to benevolence and right would be Islamicist, anthropologist, and one who knows the methods. It is for this reason that it is said that some of the members of community have special duty, not all of them.

8. Enjoining the right is prior to forbidding the wrong, because if the way of what is right be open, there will be little possibility for committing wrong.

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p: 234

105 وَلاَ تَکُونُواْ کَالَّذِینَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِنم بَعْدِ مَاجَاءَهُمُ الْبَیِّنَ-تُ

وَأُوْلَئکَ لَهُمْ عَذَابٌ عَظِیمٌ

105. " And be not like those who separated, and disagreed after clear evidences had come to them;

and these are they that will have a grievous chastisement."

106 یَوْمَ تَبْیَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِینَ َاسْوَدَّتْ وُجُوهُهُمْ

أَکَفَرْتُم بَعْدَإءِیمَانِکُمْ

فَذُوقُواْ الْعَذَابَ بِمَا کُنتُمْ تَکْفُرُونَ

106. " On the Day when some faces will turn while some faces will turn black!

Then as to those whose faces turn black (will be said):

` Did you disbelieve after your believing ? Taste, then, the chastisement for that you were disbelieving ! "

107 وَأَمَّا الَّذِینَ ابْیَضَّتْ وُجُوهُهُمْ فَفِی رَحْمَةِ اللَّهِ

هُمْ فِیهَا خَالِدُونَ

108 تِلْکَ ءَایَ-تُ اللَّهِ نَتْلُوهَا عَلَیْکَ بِالْحَقِّ وَمَا اللَّهُ یُرِیدُ

ظُلْمًا لِّلْعَالَمِینَ

107. " And as to those whose faces will turn white, they shall be in the Mercy of Allah; wherein shall they abide forever."

108. " These are the verses of Allah which We recite unto you in Truth;

And Allah does not intend any injustice to the worlds."

that the Lord, to Whom all things belong and the return of all is towards Him, does not need to be unjust.

" These are the verses of Allah which We recite unto you in Truth;

And Allah does not intend any injustice to the worlds."

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p: 238

109 وَلِلَّهِ مَا فِی السَّمَاوَ تِ وَمَا فِی الاَْرْضِ

وإءِلَی اللَّهِ تُرْجَعُ الاُْمُورُ

109. " And whatever is in the heavens and whatever is in the earth belongs to Allah,

and all affairs will be returned unto Allah."

the Truth and struggling against corruption, is impossible. Besides that, the accomplishment of these two obligatory duties guarantees the spread of belief and the execution of all personal and social rules, while the surety of execution is verbally prior to the law itself.

Then it points out that the benefits of a religion which is so clear and the ordinances which are so magnificent, are deniable for none. Therefore, if the People of the Book (the Jews and the Christians) do believe, it is of their own gain. But, unfortunately, only a minority of them have recalcitrated the foolish bigotries and have embraced Islam eagerly, when the majority of the People of the Book have disobeyed the command of Allah.

"... and if the People of the Book had believed, it would surely have been better for them. Some of them are believers while most of them are transgressors."

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p: 241

111 لَن یَضُرُّوکُمْ إءِلاَّ أَذیً وإءِن یُقَاتِلُوکُمْ یُوَلُّوکمُ ُالاَْدْبَارَ

ثُمَّ لاَ یُنصَرُونَ

111. " They shall never harm you except for annoyance; and if they fight with you, they shall turn their backs to you, then they shall not be helped."