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: 2000 A.D. , 1379 / 1421 A.H.

Second Edition: 2002 A.D, 1381/1423 A.H.

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

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

p: 2

Commentary verse 36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40-42

Commentary verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Hypocritical and Godly charities . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Commentary verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

Commentary verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Commentary verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Why does Allah not do injustice? . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Commentary verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Commentary verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49-50

Section 7: Cleanliness external and internal . . . . . . . . . . . . . . . . . . . . . . . 51

Commentary verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

A few legal ordinances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Dry ablution for the excused . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52-53

Commentary verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54

Commentary verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

Commentary verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56-57

Commentary verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

The people of Sabbath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Commentary verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

Commentary verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Commentary verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

Section 8: Leaning to injustice and evil to be avoided . . . . . . . . . . . . . . . . 63

Commentary verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Commentary verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Commentary verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Commentary verse 54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67-68

Commentary verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

p: 4

Commentary verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

Commentary verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Occasion of revelation verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

Commentary verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72-73

Commentary verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

Who are ` Those Charged with Authority '? . . . . . . . . . . . . . . . . . . 75

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75-76

Section 9: Hypocrites refuse to accept the Messenger's judgement . . . . . . . 77

Commentary verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77-78

Commentary verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Commentary verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Commentary verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81

Commentary verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82-83

Occasion of revelation verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84

Commentary verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84-85

Commentary verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86-87

Commentary verses 67-68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88

Occasion of revelation verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Commentary verses 69-70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90-91

Companions in Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90-91

Commentary verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92-93

Commentary verse 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

Commentary verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Commentary verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96

Commentary verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97

Seeking assistance through human affections . . . . . . . . . . . . . . . 97-98

Commentary verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

Section 11: The Hypocrites' attitude towards believers . . . . . . . . . . . . . . 100

Occasion of revelation verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

p: 5

Commentary verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

Those who only talk! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101-102

Commentary verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103-104

Commentary verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Commentary verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106

Practice of the Prophet is just like the revelation of Allah . . . . . 106

Commentary verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107-108

Commentary verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

Commentary verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110-111

Commentary verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

Commentary verse 85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113

The extentions of ` a good intercession. ' . . . . . . . . . . . . . . . . . . . . 113

Commentary verse 86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

The objective meaning of ` tahiyyat ' . . . . . . . . . . . . . . . . . . . . 114-115

Commentary verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

Unity and Resurrection relate to each other . . . . . . . . . . . . . . . . . 116

Section 12: Dealing with hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Occasion of Revelation verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Commentary verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118

Effects of one's deeds do not separate from him . . . . . . . . . . . . . . 118

Commentary verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119-120

Commentary verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

Islam is based on peace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121-122

Commentary verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123

Muslims should know their different kinds of enemies . . . . . . . . . 123

Section 13: Homicide and its punishment . . . . . . . . . . . . . . . . . . . . . . . 124

Occasion of revelation verse 92. . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Commentary verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Some ordinances upon manslaughter . . . . . . . . . . . . . . . . . . . 125-126

Commentary verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127-128

Occasion of revelation verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Commentary verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

p: 6

Commentary verse 95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131-132

Commentary verse 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133

Section 14: Believers remaining with the enemy . . . . . . . . . . . . . . . . . . . 134

Commentary verse 97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134-135

Commentary verse 98 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136

Commentary verse 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137

Occasion of revelation verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

Commentary verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

Emigration, an Islamic constructive instruction . . . . . . . . . . . 138-139

Section 15: To cut short prayer while travelling . . . . . . . . . . . . . . . . . . . 140

Commentary verse 101 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Commentary verse 102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142

Due to your establishing prayer and the attack of enemy, take your

precautions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143-144

Commentary verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

The importance of prayers, a commandment . . . . . . . . . . . . . 145-146

Occasion of revelation verse 104 . . . . . . . . . . . . . . . . . . . . . . . 147-148

Commentary verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Section 16: Not to side the dishonest . . . . . . . . . . . . . . . . . . . . . . . . . . . 149

Commentary verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-150

Commentary verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151

Commentary verse 107 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152

Commentary verse 108 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153

Commentary verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154

Commentary verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155

Commentary verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Commentary verse 112 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Calumny is a crime . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Section 17: Secret counsels of the Hypocrites . . . . . . . . . . . . . . . . . . . . . 158

Commentary verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158-159

Commentary verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160-161

Commentary verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162-163

p: 7

Section 18: Idolatry is Prohibited . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary verse 117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165

Commentary verse 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Commentary verse 119 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167-168

Commentary verse 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Commentary verse 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Commentary verse 122 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

Commentary verse 123 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172

Commentary verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173

Commentary verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174-175

Commentary verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Section 19: Dealing with orphans and women . . . . . . . . . . . . . . . . . . . . 177

Commentary verse 127 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177-178

Commentary verse 128 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179-180

Commentary verse 129 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181

Heavenly law has no contradiction with natural disposition . . . . . 181

Commentary verse 130 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182

Commentary verse 131 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183-184

Commentary verse 132 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185

Commentary verse 133 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186

Commentary verse 134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Section 20: Equity to everyone the Jewish hypocrisy condemned . . . . . 188

Commentary verse 135 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188

Social justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188-190

Commentary verse 136 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191

Commentary verse 137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192-193

Commentary verse 138 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194

Commentary verse 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195

Commentary verse 140 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-197

Commentary verse 141 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

The qualities of Hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . 198-199

p: 8

Section 21: Fate of the Hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200

Commentary verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200-201

Commentary verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202

Commentary verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203-204

Commentary verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205

Commentary verse 146 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206

Commentary verse 147 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

Part 6

Commentary verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

Commentary verse 149 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Commentary verses 150-151 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210-211

Commentary verse 152 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

Section 22: Violation of the covenant by the Jews . . . . . . . . . . . . . . . . . . 213

Commentary verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213-214

Commentary verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215

Commentary verse 155 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216-217

Commentary verse 156 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Commentary verses 157-158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219-220

Commentary verse 159 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221-222

Commentary verse 160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary verse 161 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224

Commentary verse 162 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

Section 23: The Qur'ān testified in the previous Scriptures . . . . . . . . . . 226

Commentary verse 163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226-227

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228

Commentary verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229

Commentary verse 166 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230

Commentary verses 167-169 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231-232

p: 9

Commentary verse 170 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233

Commentary verse 171 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234-236

Section 24: Messengership of Jesus Law of Inheritance . . . . . . . . . . . 237

Commentary verse 172 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237-238

Commentary verse 173 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

Commentary verse 174 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240

Commentary verse 175 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241

Occasion of revelation verse 176. . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Commentary verse 176 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-245

The Beginning of Sura Al-Mā'idah

Introduction to Sura Al-Mā'idah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Section 1: General Discipline . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246-248

Commentary verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Eight Divine Ordinances in a verse . . . . . . . . . . . . . . . . . . . . . 249-251

The Arabic text and the English translation of verse 3 . . . . . . . . . 252

Commentary verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253-254

Moderation in the usage of meat . . . . . . . . . . . . . . . . . . . . . . 254-255

The Day of Qadīr-i-Khum . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255-256

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Occasion of Revelation verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

Commentary verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

A lawful hunting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258-259

Commentary verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Consuming food of the People of the Book and marrying them . . 260

Marrying the non-Muslim women . . . . . . . . . . . . . . . . . . . . . . 261-262

Section 2: Special cleanliness for prayer Equity enjoined . . . . . . . . . . 263

Commentary verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264-265

Commentary verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Divine Convictions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266-267

p: 10

Commentary verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268

An earnest invitation unto justice . . . . . . . . . . . . . . . . . . . . . . . . . 268

Commentary verses 9 and 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269-270

Commentary verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Section 3: The covenants with the Jews and the Christians . . . . . . . . . . 272

Commentary verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 272-273

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

Commentary verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274

Commentary verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276

Commentary verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277

Commentary verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278-279

Commentary verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280-281

Commentary verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282-283

Commentary verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 284-285

Section 4: The Israelites breaking the Covenant . . . . . . . . . . . . . . . . . . . 286

Commentary verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286-287

Commentary verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 288

Commentary verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289

Commentary verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 290

Commentary verse 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291

Commentary verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 292

Commentary verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293-294

Section 5: the Jews were warned against their wicked plots . . . . . . . . . . . 295

Commentary verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 295-296

Commentary verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 297

Commentary verses 29-30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298-299

Commentary verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300

Commentary verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301

The oneness of human being: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302-303

p: 11

Commentary verse 33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304-305

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305-306

Commentary verse 34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307

Section 6: Penal regulations against offenders . . . . . . . . . . . . . . . . . . . . 308

Commentary verse 35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308-309

Commentary verses 36-37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310-311

Commentary verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312-313

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313

Commentary verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

Commentary verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Commentary verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316-317

Prophets are sympathetic unto the misguided . . . . . . . . . . . . . . 317

Commentary verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Commentary verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 319

Section 7: Relation of the Qur'ān to the previous heavenly Books . . . . . . 320

Commentary verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Commentary verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Retaliation and remittal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322-323

Commentary verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

Commentary verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325

Those who do not judge on the Divine Law . . . . . . . . . . . . . . . . . 325

Commentary verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 326-327

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327

Occasion of Revelation verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . 328

Commentary verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329

Commentary verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 330

Section 8: The relation of Muslims with their opponents . . . . . . . . . . . . 331

Commentary verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331

To dissociate from enemy is the condition of Faith . . . . . . . . 331-332

Commentary verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334

Commentary verse 54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 335-336

p: 12

Commentary verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337-338

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338-339

Commentary verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340

Section 9: Mockers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341

Commentary verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341

Commentary verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 342

Occasion of Revelation verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Commentary verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343-344

Note

Commentary verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345

Commentary verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347

Commentary verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348-349

Commentary verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350-352

Commentary verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

Commentary verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 354-355

Section 10: The Christian deviation from the Truth . . . . . . . . . . . . . . . . 356

Commentary verse 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356

Appointment of the Successor as the final point of

prophetic Mission . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356-357

Qadīr-i-Khum in brief . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 358-361

An Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361

Commentary verse 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 362-363

Commentary verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364

The objective meaning of the Sabians . . . . . . . . . . . . . . . . . . . 364-365

Commentary verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366

Commentary verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 367-368

Commentary verse 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 369-370

Commentary verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371

Commentary verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 372

Commentary verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 373-374

Commentary verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 375

p: 13

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 375

Commentary verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376

Section 11: Christian nearness to Islam . . . . . . . . . . . . . . . . . . . . . . . . . 377

Commentary verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377

Commentary verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 378

Commentary verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 379

Commentary verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380

Commentary verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 381-382

Commentary verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383

Commentary verses 84-86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 384

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385-387

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 388-402

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

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

p: 14

has embraced Islam, the very belief separates her from her husband.

To take in marriage a woman who has husband is unlawful from the point of Islam. The woman may be from any nation and with any religion.

But captivity is like divorce, and a captive woman should observe a waiting term for one month (one menstruation) from the time she is captured, and if she is in pregnancy period, she must wait until she is delivered of her child. Thus, during this period, no conjugal connection is admissible with her.

This matrimonial device, as a permanent or contemporary spouse, is better than the device of returning her to the infidels or leaving her alone with no guardian.

25- وَمَن لَّمْ یَسْتَطِعْ مِنْکُمْ طَوْلاً اَنْ یَنْکِحَ الْمُحْصَناتِ الْمُؤْمِناتِ

فَمِنْ ما مَلَکَتْ اَیْمانُکُمْ مِنْ فَتَیاتِکُمُ الْمُؤْمِناتِ

وَاللّهُ اَعْلَمُ بِایمانِکُم بَعْضُکُمْ مِنْ بَعْضٍ

فَانْکِحُوهُنَّ بِاِذْنِ اَهْلِهِنَّ وَاتُوهُنَّ اُجُورَهُنَّ بِالْمَعْرُوفِ

مُحْصَناتٍ غَیْرَ مُسافِحاتٍ وَلا مُتَّخِذاتِ اَخْدانٍ

فَاِذا اُحْصِنَّ فَاِنْ اَتَیْنَ بِفاحِشَةٍ فَعَلَیْهِنَّ نِصْفُ ما عَلَی الْمُحْصَناتِ

مِنَ الْعَذابِ

ذلِکَ لِمَنْ خَشِیَ الْعَنَتَ مِنْکُمْ

وَاَنْ تَصْبِرُوا خَیْرٌ لَکُمْ وَاللّهُ غَفُورٌ رَحیمٌ

25. " And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens;

and Allah better knows your faith; you are (sprung) one from the other,

so marry them with the permission of their masters and give them their dowries in fairness,

they being chaste, not committing lewdness, nor taking paramours.

And if when they are married they commit lewdness,

their punishment is half that for free women.

This (kind of marriage) is for those among you who fear falling into evil.

But to have patience would be better for you, and Allah is Forgiving, Merciful."

lighter and easier. At first it says:

" And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens;..."

Then it adds that for recognizing their Faith, you are commissioned to hear their apparent expressions, and as for their innate thoughts and hidden secrets, it is so that Allah knows well of your faith.

" ... and Allah better knows your faith, ... "

And, in view of the fact that some men were not so willing to marry the slave maidens, in this verse the Qur'ān remarks that all of you have come into being from only one couple, therefore, you must not dislike marrying them. It says:

" ... you are (sprung) one from the other, ... "

Then, the Qur'ān points to one of the conditions of this marriage. It is the permission of the concerning master, while without that permission the marriage is invalid. It says:

" ... so marry them with the permission of their masters, ... "

Next to this statement, it says:

" ... and give them their dowries in fairness, ... "

It is understood from this sentence that an appropriate and worthy dowry should be assigned for them, and it must be given to themselves. It is also understood that their slaves can possess some wealth when they have lawfully obtained it.

stripes.

Then, it adds that this kind of marriage with such slave maidens is for those who are severely involved in the pressure of the sexual instinct and are not capable to marry free women. Therefore, it is not admissible for men other than them.

" ... This (kind of marriage) is for those among you who fear falling into evil. ... "

But, next to that, it says that being patient and avoiding such sort of marriage, from the point of some ethical and social interests, is of your gain as far as you are able to restrain yourself and you do not fall into committing sin.

" ... But to have patience would be better for you, ... "

At the end of the verse, it remarks that upon what you have done before this, Allah is Forgiving, Merciful. It says:

" ... and Allah is Forgiving, Merciful. "

****

p: 21

At the end of the verse, it says:

" ... and Allah is All-Knowing, All-Wise. "

This phrase means that Allah is cognizant to His ordinances, and He has legislated them through His Own Wisdom for you.

****

p: 23

27- وَاللّهُ یُریدُ اَنْ یَتُوبَ عَلَیْکُمْ وَیُریدُ الَّذینَ یَتَّبِعُونَ

الشَّهَواتِ اَنْ تَمیلُواْ مَیْلاً عَظیمًا

27. " And Allah desires that He should turn to you (mercifully), but those who follow their lusts desire that you should deviate (with) a great deviation. "

28- یُریدُ اللّهُ اَنْ یُخَفِّفَ عَنْکُمْ

وَخُلِقَ الاِْنْسانُ ضَعیفًا

28. " Allah desires that He should make light your burden, and man has been created weak. "

29- یااَیُّهَا الَّذینَ امَنُواْ لاتَأْکُلُوا اَمْوالَکُم بَیْنَکُم بِالْباطِلِ

اِلاّ اَنْ تَکُونَ تِجارَةً عَنْ تَراضٍ مِنْکُمْ

وَلاتَقْتُلُوا اَنْفُسَکُمْ

اِنَّ اللّهَ کانَ بِکُمْ رَحیمًا

29. " O' you who have Faith! do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, and do not kill your (own) selves (one another); verily Allah is Merciful to you. "

vanity.

"...do not devour each other's property among yourselves in vanity, ..."

4- Bargains should be performed on the basis of mutual consent, not compulsively or unwillingly.

" ... a trade by your mutual consent,... "

5- The life of a person is respectable. Therefore, suicide, and murdering others is `unlawful'.

" ... and do not kill your (own) selves (one another);... "

****

p: 27

30- وَمَنْ یَفْعَلْ ذلِکَ عُدْوانًا وَظُلْمًا

فَسَوْفَ نُصْلیهِ نارًا

وَکانَ ذلِکَ عَلَی اللّهِ یَسیرًا

30. " And whoever does this aggressively and unjustly, We will soon cast him into fire;

and this is easy for Allah."

31- اِنْ تَجْتَنِبُوا کَبائِرَ ما تُنْهَوْنَ عَنْهُ نُکَفِّرْ عَنکُمْ سَیَِّئاتِکُمْ

وَنُدْخِلْکُمْ مُدْخَلاً کَریمًا

31. " If you avoid the great sins which you are forbidden,

We remit from you your small sins and We cause you to enter an honourable place of entering. "

1- To associate a partner for Allah

2- Homicide (the believers)

3- The curse of the parents

4- To escape from Holy Struggle

5- To devour the orphan's property

6- Usury

7- False accusation of unchastity to an immaculate woman

8- Fornication

9- Sodomy

10- Theft

11- Consuming the flesh of a corpse

12- To consume blood

13- To eat the flesh of swine, pig

14- To eat the flesh of an animal slaughtered without mentioning Allah's Name

15- To defraud whether by scale or by measure

16- Gambling

17- A false attestation

18- Despair from the grace of Allah

19- To feel secured from the punishment of Allah

20- To assist the evil-doers

21- To rely on the tyrants

22- To swear falsely

23- Rancour and deceit

24- To restrain from giving others' rights

25- To tell a lie

26- To behave arrogantly

27- Immoderation and extravagance.

28- Treachery

29- Making little of Hajj

30- To fight against Allah's saints

31- To be busy with diversion and play

32- Magic and whatever causes trouble for others

33- To drink wine

p: 30

32- وَلاتَتَمَنَّوْا ما فَضَّلَ اللّهُ

بِه بَعْضَکُمْ عَلی بَعْضٍ لِّلرِّجالِ نَصیبٌ مِمَّا اکْتَسَبُواْ

وَلِلنِّساءِ نَصیبٌ مِمَّا اکْتَسَبْنَ

وَسْئَلُواْ اللّهَ مِنْ فَضْلِه

اِنَّ اللّهَ کانَ بِکُلِّ شیْ ْءٍ عَلیمًا

32. " And do not covet that by which Allah has made some of you excel others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn; and ask Allah of His Grace;

verily Allah knows all things."

"And do not covet that by which Allah has made some of you excel others. ..."

It is such because, there are some secrects in each of these differences that are covered and concealed for you.

Of course, it should not be misunderstood that the verse points to some actual and natural differences, not those forged differences that have been produced as a result of transgression and exploitation performed by some social classes.

Then, immediately after that, it says:

" ... Men shall have a benefit of what they earn and women shall have a benefit of what they earn; ... "

This difference might be either a natural one (like the difference of the two genders: male and female with each other), or the difference resulted from the optional efforts and endeavours.

Then, it adds: in stead of desiring these kinds of difference, ask Allah of His Grace and Favour that He grants you different bounties, ranks and good rewards. It is in that case that you may become some happy and prosperous persons. It says:

" ... and ask Allah of His Grace;... "

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

" ... verily Allah knows all things. "

That is, He knows whatever sort of natural or financial differences are necessary for the social regularity. Allah also knows the innate secrets of people and, therefore, He knows who has unjust desires in the heart and, on the other side, which persons think of what is proper, positive, and constructive.

p: 32

33- وَلِکُلٍّ جَعَلْنا مَولِیَ

مِمّا تَرَکَ الْوالِدانِ وَالاَْقْرَبُونَ

وَالَّذینَ عَقَدَتْ اَیْمانُکُمْ فَ-اتُوهُمْ نَصیبَهُمْ

اِنَّ اللّهَ کانَ عَلی کُلِّ شیْ ْءٍ شَهیداً

33. " And for everyone We have placed heirs (to inherit) of what parents and near relatives leave, and as for those with whom your right hands have made a covenant, give them their portion;

verily Allah is ever witness over all things."

3- Fulfilling a promise is obligatory.

" ... give them their portion;... "

4- The debtors should seek after the creditors.

" ... give them their portion;... "

5- The promises of a person is usually valid after that person's death.

6- Allah is always present and witnesses the deeds.

"... verily Allah is ever witness over all things."

****

p: 34

leadership upon a family accomplished by several of men and women in common, is of no vail. In this form of leadership, either of husband or wife must be the chief of the family and the other should be his/her assistant and under his/her governance. Here, by this verse, the Qur'ān clearly announces that the guardianship of the family must be given to the man of the family. It says:

" Men have authority over women ... "

Of course, the purpose of this statement is not a sense of casting transgression, inequity and aggression; but the aim is producing a single, fairly regular leadership regarding to the necessary consultations and responsibilities.

The second section of the verse is divided into two parts. In the first part it denotes that this guardianship is for some superiorities that, (for the sake of regularity of the society), Allah has assigned for some people comparing some others. It says:

" ... because Allah has made some of them to excel others ... "

And, in the second part of the statement it implies that this guardianship is for the sake of the responsibilities that men undertake along the side of financial payments due to women and family members. It says:

" ... and because they spend out of their property (for the support of women), ..."

Then, it adds that: with respect to the duties women undertake at home, they are divided into two groups:

The first group are those pious women who, because of the rights Allah has set for them, are humble and protect the secrets and rights of their husband when the husband is absent:

" ... therefore, the good women are obedient, guarding the unseen as Allah has guarded, ... "

That is, always, and at the absense of their husbands in particular, they commit no treachery whether from the point of property, or honour, or protecting the family secrets, and the credit and personality of their husbands. They also truely follow their duties and responsibilities to fulfil them well.

The second group are the women who usually refuse to do their duties. Thus, the signs of disagreement and discord are seen in them.

p: 36

Confronting such women, men have some duties which they must follow step by step. At the first stage, it says:

" ... And (as to) those (women) on whose part you fear desertion, admonish them, ... "

For the second stage, it says:

" ... and avoid them in beds, ... "

And, in the third stage, when the discord, disobedience, and the state of heedlessness toward the duties and responsibilities, the limits are transgressed, and the wife severely continues stubbornness and law breaking, so that neither admonishment nor separation from bed, nor heedlessness of man unto her, has any effect and avail, there remains no way save harshness. So, it says:

" ... and beat them; ... "

It is certain, of course, that if one of these stages affects positively and the woman starts doing her duties, the man has no right to hurt her under any pretext. That is why, immediately after stating this phrase, the Qur'ān continues saying:

" ... then if they obey you, do not seek a way against them; ... "

At the end of the verse, it warns men again that they should not abuse their position of guardianship in the family. They ought to think of Allah Whose Power is above all powers. It says:

" ... verily Allah is Ever-High, Ever-Great. "

****

p: 37

35- وَاِنْ خِفْتُمْ شِقاقَ بَیْنِهِما

فَابْعَثُوا حَکَمًا مِنْ اَهْلِه وَحَکَمًا مِنْ اَهْلِها

اِنْ یُریدا اِصْلاحًا یُوَفِّقِ اللّهُ بَیْنَهُما

اِنَّ اللّهَ کانَ عَلیمًا خَبیرًا

35. " And if you fear a breach between the couple,

then appoint a judge from his people and a judge from her people.

If they both desire agreement, Allah will effect harmony between them;

Verily Allah is Knowing, All-Aware."

kinship with the couple and are able to move their sentiments along the path of reconciliation.

2- In ordinary courts the two sides of the conflict have to divulge the secrets they have in order to defend themselves. Here, it is certain that if either of woman or man manifest their conjugal secrets for some strangers, they may hurt the feelings of each other so violently that if they be returned home forcefully, there will not exist any sign of their previous sincerity and love between them.

3- In ordinary courts, judges are often inattentive in the course of dispute, while in the family peace-court, the arbitrators usually do their best to settle peace and sincerity between those two spouses and try to return them home.

4- Moreover, such a family court has none of the problems and heavy expenditures for the couple that the ordinary courts have.

****

p: 39

36- وَاعْبُدُواْ اللّهَ وَلاتُشْرِکُوا بِه شَیْئاً

وَبِالْوالِدَیْنِ اِحْسانًا وَبِذِی الْقُرْبی وَالْیَتامی

وَالْمَساکینِ وَالْجارِ ذِی الْقُرْبی وَالْجارِ الْجُنُبِ وَالصّاحِبِ

بِالْجَنْبِ وَابْنِ السَّبیلِ وَما مَلَکَتْ اَیْمانُکُمْ

اِنَّ اللّهَ لایُحِبُّ مَنْ کانَ مُخْتالاً فَخُوراً

36. " And worship Allah and do not associate anything with Him, and do good to the parents, and to the kindred, and the orphans and the needy, and the neighbour close to you, and the neighbour who is a stranger, and the companion in a journey, and the way farer, and (the slaves) whom your right hands possess.

Verily Allah does not love the one who is proud, boastful."

emphasized in the holy Qur'ān. There is fewer matters that have been recommended so much in it. In four occurrences of the Qur'ān this idea has been mentioned after the subject of Unity.

3- Next to that, it continues saying:

"... and to the kindred, ..."

This subject is also one of the themes that has been emphasized abundantly in the Qur'ān. It has sometimes been referred to as `blood ties',

and sometimes has been enjoined under the commandment of ` doing good to the kindred '.

4- Then it pays to the rights of orphans, and encourages the believing people to doing good unto the `orphans'. The reason of this emphasis is that, as a result of different incidents, there always exist some orphan children in every society that forgetting them, not only spoils their condition but also puts the situation of the society in danger.

"... and the orphans,..."

5- Next to that, the Holy Qur'ān reminds us the `rights' of the needy ones.

"...and the needy, ..."

The reason of this remembrance is that: in every society there are usually some handicapped persons, some feeble ones, and the like of them that leaving them out is against all the principles of humanity.

6- After that, the verse recommends to doing good unto the neighbours who are near to us. It says:

"... and the neighbour close to you, ..."

7- The neighbours who are strangers to us are then recommended. It says:

"... and the neighbour who is a stranger, ..."

The `right of neighbourhood ' is so important in Islam that Imam Amir-ul-Mu'mineen Ali (a.s.) has stated about it thus: " The Messenger of Allah (p.b.u.h.) instructed about them so much that we thought he might enjoin that they would inherit from each other."

Another tradition denotes that one day it happened that the holy Prophet (p.b.u.h.) three times said: " By Allah, he does not believe."

p: 41

A person asked him (p.b.u.h.) whom he meant, and the Prophet (p.b.u.h.) said: " The person whose neighbour is not in security from his molestation."(1)

8- After that, the Qur'ān has recommended about those who are friends and companions. It says:

" ...and the companion in a journey, ..."

The Arabic phrase: /aṣ-ṣāḥib-il-janb/, of course, has a larger scope of meaning than `friend' and `companion'. Thus, the verse conveys a general and inclusive command regarding to having good manner due to those who somehow connect with us irrespective of real friends, fellow-workmen, fellow-travellers, those who ask us for something, students, counsellors, and waiters.

9- Another group, whom are recommended about here, are those who will be in need, because of some reasons, when they are in journey and are far from their own home, although they may be rich in their own city. So, it says:

"... and way farer, ..."

10- The final recommendation is about doing good unto the slaves. It says:

"...and (the slaves) whom your right hands possess. ..."

In fact, the above verse begins with the subject of the right of Allah and concludes with ` the rights of slaves '. Not only in this verse the slaves are recommended about, but also many other verses of the Qur'ān are upon this matter.

At the end, the verse warns us, saying:

"...Verily Allah does not love the one who is proud, boastful."

****

p: 42

37- اَلَّذینَ یَبْخَلُونَ وَیَأْمُرُونَ النّاسَ بِالْبُخْلِ

وَیَکْتُمُونَ ما اتاهُمُ اللّهُ مِنْ فَضْلِه وَاَعْتَدْنا لِلْکافِرینَ

عَذابًا مُهینًا

37. " Those who are niggardly and enjoin people to niggardliness and hide what Allah has given them out of His grace;

and We have prepared for the disbelievers a humiliating chastisement."

38- وَالَّذینَ یُنْفِقُونَ اَمْوالَهُمْ رِئاءَ النّاسِ

وَلایُؤْمِنُونَ بِاللّهِ وَلا بِالْیَوْمِ الاْخِرِ وَمَنْ یَکُنِ

الشَّیْطانُ لَهُ قَرینًا فَساءَ قَرینًا

38. " And (the arrogant ones are) those who spend their wealth to be seen by people and neither believe in Allah nor in the Last Day; and anyone whose companion be Satan, (what) an evil companion then he is! "

39- وَماذا عَلَیْهِمْ لَوْ امَنُوا بِاللّهِ وَالْیَوْمِ الاَْخِرِ

وَاَنْفَقُوا مِمّا رَزَقَهُمُ اللّهُ

وَکانَ اللّهُ بِهِمْ عَلیمًا

39. " And what (harm) would it have done them if they had believed in Allah and the Last Day,

and spent in charity of what Allah had provided them with?

And Allah is ever aware of them."

40- اِنَّ اللّهَ لایَظْلِمُ مِثْقالَ ذَرَّةٍ وَاِنْ تَکُ حَسَنَةً

یُضاعِفْها وَیُؤْتِ مِنْ لَدُنْهُ اَجْرًا عَظیمًا

40. " Verily Allah does not do injustice even of the weight of an atom,

and if there be a good deed He multiplies it and gives from Himself a great reward."

41- فَکَیْفَ اِذا جِئْنا مِنْ کُلِّ اُمَّةٍ بِشَهیدٍ

وَجِئْنا بِکَ عَلی هؤُلاءِ

شَهیدًا

41. " How will it be, then, when We bring from every people a witness and We bring you a witness over those (witnesses) ?"

and their feet shall bear witness against them as to what they did." (1) And, again, we should be aware that the day of Resurrection is the Day on which the witnesses will stand forth: " on the day when shall stand forth the witnesses." (2)

42- یَوْمَئِذٍ یَوَدُّ الَّذینَ کَفَرُوا

وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوّی بِهِمُ الاَْرْضُ

وَلایَکْتُمُونَ اللّهَ حَدیثًا

42. " On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah."

I wish I were soil. I wish I were covered inside the soil! I wish I would not have made friend with so and so! I wish I contemplated in the world! I wish I had been vanished by that very death. And some other phrases like that.

****

p: 50

"...and you cannot find water, ..."

In this condition, you must have recourse to dust:

"... then betake yourselves to pure earth, ..."

In the next sentence, it has stated the style of having recourse to dust. It says:

"...then wipe your faces and your hands; ..."

At the end of the verse, the Qur'ān points to this fact that this ordinance is a kind of facilitation and discount for you, since:

"...verily Allah is Pardoning, Forgiving."

****

p: 53

44- اَلَمْ تَرَ اِلَی الَّذینَ اُوتُوا نَصیبًا مِنَ الْکِتابِ

یَشْتَرُونَ الضَّ-لالَةَ

وَیُریدُونَ اَنْ تَضِلُّوا السَّبیلَ

44. " Have you not seen those who were given a portion of the Book?

They buy error and desire that you should also go astray from the way."

45- وَاللّهُ اَعْلَمُ بِاَعْدائِکُمْ

وَکَفی بِاللّهِ وَلِیًّا وَکَفی بِاللّهِ نَصیرًا

45. " And Allah knows well your enemies;

and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper. "

46- مِنَ الَّذینَ هادُوا

یُحَرِّفُونَ الْکَلِمَ عَنْ مَواضِعِه وَیَقُولُونَ سَمِعْنا وَعَصَیْنا وَاسْمَعْ غَیْرَ

مُسْمَعٍ وَراعِنا لَیاً بِاَلْسِنَتِهِمْ وَطَعْنًا فِی الدّینِ

وَلَوْ اَنَّهُمْ قالُوا سَمِعْنا وَاَطَعْنا وَاسْمَعْ وَانْظُرْنا لَکانَ خَیْرًا لَهُمْ وَاَقْوَمَ

وَلکِنْ لَعَنَهُمُ اللّهُ بِکُفْرِهِمْ

فَلایُؤْمِنُونَ اِلاّ قَلیلاً

46. " Some of those who are Jews change the words from their places and say: " We heard and disobeyed ", and (impolitely tell the Messenger) do hear, but as one that never hears, and ` Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: ` We heard and we obeyed, hear you and respite us ' it would have been better for them, and more upright,

but Allah cursed them for their disbelief,

so they do not believe; save a few. "

mislead the Muslims through their apostasy and infidelity, was pointed out.

It was because of these hostilities and missing the light of guidance that they were cursed by Allah.

" Some of those who are Jews change the words from their places and say: " We heard and disobeyed ", and (impolitely tell the Messenger) do hear,

but as one that never hears, and ` Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: ` We heard and we obeyed, hear you and respite us ' it would have been better for them,

and more upright,

but Allah cursed them for their disbelief, so they do not believe; save a few. "

****

p: 57

47- یااَیُّهَا الَّذینَ اُوتُوا الْکِتابَ امِنُوا بِما نَزَّلْنا مُصَدِّقًا

لِما مَعَکُمْ مِنْ قَبْلِ اَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّها عَلی اَدْبارِها

اَوْ نَلْعَنَهُمْ کَما لَعَنّا اَصْحابَ السَّبْتِ

وَکانَ اَمْرُ اللّهِ مَفْعُولاً

47. " O' you who have been given the Scripture! believe in what We have revealed, confirming that which is (already) with you, before We destroy countenances and turn them towards their backs, or curse them as We cursed the people of Sabbath (the violating Jews), and the Command of Allah is ever-executed. "

48- اِنَّ اللّهَ لایَغْفِرُ اَنْ یُشْرَکَ بِه وَیَغْفِرُ ما دُونَ ذلِکَ

لِمَنْ یَشاءُ وَمَنْ یُشْرِکْ بِاللّهِ فَقَدِ افْتَری اِثْمًا عَظیمًا

48. " Verily Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whom He Pleases; and whoever associate (aught) with Allah, has indeed devised a great sin. "

49- اَلَمْ تَرَ اِلَی الَّذینَ یُزَکُّونَ اَنْفُسَهُم

بَلِ اللّهُ یُزَکّی مَنْ یَشاءُ وَلایُظْ-لَمُونَ فَتیلاً

49. " Have you not seen those who consider themselves pure? Nay! Allah purifies whom He pleases, and they shall not be wronged even the hair of a date-stone. "

50- اُنظُرْ کَیْفَ یَفْتَرُونَ عَلَی اللّهِ الْکَذِبَ

وَکَفی بِه اِثْمًا مُبینًا

50. " See how they forge a lie against Allah! and it is sufficient as a manifest sin. "

purpose of ` Jibt' is the idol, but the purpose of `Ṭāqūt' is the idol worshippers and the advocators of idolatry.

52- اُولئِکَ الَّذینَ لَعَنَهُمُ اللّهُ وَ مَنْ یَلْعَنِ اللّهُ

فَلَنْ تَجِدَ لَهُ نَصیراً

52. " These are they whom Allah has cursed, and whomever Allah curses, then you will not find any helper for him."

53- اَمْ لَهُمْ نَصیبٌ مِنَ الْمُلْکِ فَاِذًا لایُؤْتُونَ النّاسَ نَقیرًا

53. " Or have they a share in the kingdom? Then in that case, they do not give even a speck to anybody! "

54- اَمْ یَحْسُدُونَ النّاسَ عَلی ما اتاهُمُ اللّهُ مِنْ فَضْلِه

فَقَدْ اتَیْنا الَ اِبْرهیمَ الْکِتابَ وَالْحِکْمَةَ

وَاتَیْناهُمْ مُلْکًا عَظیمًا

54. " Or, do they (the Jews) envy people for that which Allah has given them of His grace? But indeed We have given to Abraham's children the Book and the Wisdom and We have given them a grand kingdom. "

spiritual and physical capitals because of your own wickedness and hard-heartedness.

A tradition narrated from Imam Ṣādiq (a.s.) denotes that he (a.s.) was asked about this verse and he (a.s.) answered: " We are those whom have been jealous of by the enemies ... "

The physical and spiritual damages of envy, irrespective of personal and social ones, are extraordinarily abundant. They have been mentioned in the traditions of the leaders of Islam. Including them, it is narrated from Imam Ṣādiq (a.s.) who said: " Envy and malevolence are from the darkness of the heart and blind heartedness, which in turn originate from the denial of the bounties of Allah upon human beings. These two, (blind-heartedness and denial of the bounties of Allah) are two wings of disbelief which causes the annihilation of man."

****

p: 68

55- فَمِنْهُمْ مَنْ امَنَ بِه وَمِنْهُمْ مَنْ صَدَّ عَنْهُ

وَکَفی بِجَهَنَّمَ سَعیرًا

55. " So, of them were (some) who believed in it, and of them were (some) who barred from it, and sufficient (to punish them) is the Blazing Fire (of Hell)."

56- اِنَّ الَّذینَ کَفَرُوا بِایاتِنا

سَوْفَ نُصْلیهِمْ نارًا کُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُودًا غَیْرَها

لِیَذُوقُوا الْعَذابَ اِنَّ اللّهَ کانَ عَزیزًا حَکیمًا

56. " Verily those who disbelieved in Our Signs, soon We will cast them into Fire so oft as their skins shall be burnt We will change them for other skins, that they may taste the torment. Surely Allah is the Mighty, the Wise. "

57- وَالَّذینَ امَنُوا وَعَمِلُوا الصّالِحاتِ سَنُدْخِلُهُمْ جَنّاتٍ

تَجْری مِنْ تَحْتِهَا الاَْنْهارُ خالِدینَ فیها اَبَدًا لَهُمْ

فیها اَزْواجٌ مُطَهَّرَةٌ وَنُدْخِلُهُمْ

ظِلاًّ ظَلیلاً

57. " And (as for) those who believe and do good deeds, We will admit them into gardens beneath which rivers flow therein shall they abide forever;

for them are pure companions and We will make them enter a dense shade. "

58- اِنَّ اللّهَ یَأْمُرُکُمْ اَنْ تُؤَدُّوا الاَْماناتِ اِلی اَهْلِها

وَاِذا حَکَمْتُمْ بَیْنَ النّاسِ اَنْ تَحْکُمُوا بِالْعَدْلِ

اِنَّ اللّهَ نِعِمّا یَعِظُکُمْ بِه

اِنَّ اللّهَ کانَ سَمیعًا بَصیرًا

58. " Verily Allah commands you that you restore deposits to their owners,

and when you judge between people, you judge with justice;

verily good is the admonition Allah gives you;

verily Allah is All-Hearing, All-Seeing."

verse, conveying the command of Allah, says:

"... and when you judge between people, you judge with justice; ..."

Then, to lay emphasis on these two commands, it says:

" ... verily good is the admonition Allah gives you; ... "

Again, the verse emphasizes and says that Allah is watching you in any state you are, and He both hears your words and sees what you do. It says:

"... verily Allah is All-Hearing, All-Seeing."

It is evident that the term ` deposit ' has a vast meaning. It includes any physical and spiritual capitals. Therefore, according to the clear meaning of this verse, every Muslim is enjoined not to be treacherous in any deposit and unto any person, whether the owner of the deposit is Muslim or non-Muslim. This ordinance is, in fact, one of the principles of ` the declaration of the rights of human kind in Islam '.

Even the scientists of a society are the depositaries. They are charged with a duty not to conceal the facts. Our children are also the deposits of Allah with us. We must not neglect training and educating them. Beyond than that, our existence and whatever power Allah (s.w.t.) has given us are the deposits of Allah, and we should try to protect them carefully.

A tradition narrated from Imam Ṣādiq (a.s.) about the importance of ` deposit ' indicates that once he (a.s.) told one of his companions: " If the murderer of Hazrat Ali (a.s.) trusted me a deposit, or wanted me to advise him, or consulted me, and I accepted that from him, certainly I would be honest in the deposition."(1)

In many Islamic traditions, the purpose of the term ` deposit ',

mentioned in the current verse, has been introduced the leadership of the society, the men of which are Ahlul-Bayt (a.s.). This is the clear extension of practising this verse.(2)

****

p: 73

59- یااَیُّهَا الَّذینَ امَنُوا اَطیعُوا اللّهَ وَاَطیعُوا الرَّسُولَ

وَاُوْلِی الاَْمْرِ مِنْکُمْ

فَاِنْ تَنازَعْتُمْ فی شیْ ْءٍ فَرُدُّوهُ اِلَی اللّهِ وَالرَّسُولِ

اِنْ کُنْتُمْ تُؤْمِنُونَ بِاللّهِ وَالْیَوْمِ الاْخِرِ

ذلِکَ خَیْرٌ وَأَحْسَنُ تَأْویلاً

59. " O' you who have Faith! obey Allah and obey the Messenger and those charged with authority among you. Then, if you quarrel about anything,

refer it to Allah and the Messenger, if you believe in Allah and the Last Day.

This is better and very good in the end."

And, for the third stage, it says:

"... and those charged with authority among you..."

Obey such ones who are from the inside of the Islamic society and protect both the divine religion and worldly affairs of people.

After that, it says:

"... Then, if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is better and very good in the end."

3. The name of `those charged with authority' is mentioned nesct to the names of Allah and the Apostle, accompanied with an absolute obedience. This is a sign to show that the one in charge of Islamic government should be qualified with a high saintliness. Based on many traditions, as was mentioned in the commentary of the verse, the purpose of the phrase `those charged with authority' is Ahlul-Bayt (a.s.).

4. People ought to accept the Islamic system and support its godly leaders by their words and deeds.

"... obey Allah and obey the Messenger and those charged with

autority among you ..."

5. In obedience, hierarchical order should be observed, that is: Allah, the Messenger, and those charged with authority.

6. One of the ways of: acknowledgement is comparison with opposites and contraries.

7. When speaking of mischief-makers, the extravagant, the misguided, the ignorant, the tyrants and so on, the Qur'ān's command is:

" Do not yield..." and " Do not follow ...". The conclusion is that the aspects of the word /'atī`ū/ `obey' must be those whose obedience have not been prohibited of.

8. To obey false deities is forbidden.

9. If all groups assume the Qur'ān and the practice of the Prophet (p.b.u.h) as reliable testimonies, discords will be removed and unity will govern.

10. A complete religion must have a solution for discords. The Qur'ān says:

"... refer it to Allah and the Messenger, ..."

11. Those who are opponent to the orders of Allah, the Messenger, and `those charged with authority' should doubt in their own religion, if they want to believe in truth.

"... if you believe ..."

12. Farsightedness and being careful of the interests of long future, time is the standard of value.

"... This is better and very good in the end."

****

p: 76

As for the definition of `the false deities', Imam Ṣādiq (a.s.) says: "A false deity is he who does not judge rightfully, decides against the command of Allah, and his order is obeyed." (1)

In the previous verse, Allah and the Apostle were introduced as the place of resorts of discords, but in this verse, the blame is upon those who refer to false deities as the place of resorts of their own discords. Thus, in that verse the virtuous cite of resort has been introduced, while in this verse the impious one has been pointed out. So, true believers do not even think of going to false deities since agreement with /tāqūt/ `false deities' is prohibited.

"... they have been ordered to reject him..."

For removing the interior discords, going to non-Muslims is forbidden for Muslims.

"... They intend to resort to the judgement of Ṭāghūt (false deities)..."

Through a verse (No. 35) in the current Sura, formerly the Qur'ān pointed out that: for a family discord an arbitrator from the family of the wife and another one from the family of the husband should judge.

"... Then appoint a judge from his people and a judge from her people, ..."(2)

****

p: 78

61- وَاِذا قیلَ لَهُمْ تَعالَوْا

اِلی ما اَنْزَلَ اللّهُ وَاِلَی الرَّسُولِ رَاَیْتَ الْمُنافِقینَ یَصُدُّونَ

عَنْکَ صُدُودًا

61. " And when it is said to them: ` Come to what Allah has revealed and to the Messenger,' you will see the hypocrites barring (people) to you with utter aversion."

62- فَکَیْفَ اِذا اَصابَتْهُم مُصیبَةٌ بِما قَدَّمَتْ اَیْدیهِمْ

ثُمَّ جاؤُکَ یَحْلِفُونَ بِاللّهِ

اِنْ أَرَدْنا اِلاّ اِحْسانًا وَتَوْفیقًا

62. " But how will it be, when some disaster befalls them on account of what their (own) hands have forwarded, then they come to you swearing by Allah (saying):

` We intended naught but kindness and concord '? "

63- اُولئِکَ الَّذینَ یَعْلَمُ اللّهُ ما فی قُلُوبِهِمْ

فَاَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فی اَنْفُسِهِمْ قَوْلاً

بَلیغًا

63. " Those are they of whom Allah knows what is in their hearts,

therefore turn away from them,

and admonish them and speak to them concerning themselves effectual words."

64- وَما اَرْسَلْنا مِنْ رَسُولٍ اِلاّ لِیُطاعَ بِاِذْنِ اللّهِ

وَلَوْ اَنَّهُمْ اِذْ ظَلَمُوا اَنْفُسَهُمْ

جاؤُکَ فَاسْتَغْفَرُوا اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ

لَوَجَدُوا اللّهَ تَوّابًا رَحیمًا

64. " And We did not send any Messenger save that he should be obeyed, by Allah's leave, and had they, when they were unjust to themselves, come to you and sought forgiveness of Allah and the Messenger (also) had asked forgiveness for them, they would certainly have found Allah forgiving, Merciful."

fruit of the obedience of Allah and His Apostle (p.b.u.h.) returns to yourselves, as well as the result of your disobedience, which is a kind of injustice, that returns to you, too, because it disturbs the material affairs of your life and, also from the spiritual point of view, it causes your retrogression.

By the way, this verse is an answer to those who imagine referring to the Prophet or Imam is a kind of polytheism, because this verse clearly denotes that coming to the Prophet (p.b.u.h.) and setting him as an intercessor before Allah, in order to seek forgiveness from Him for the sinners, is effective and causes their repentance to be accepted and the grace of Allah to be showered.

****

p: 83

65- فَلا وَرَبِّکَ لایُؤْمِنُونَ

حَتّی یُحَکِّمُوکَ فیما شَجَرَ بَیْنَهُمْ ثُمَّ لایَجِدُوا فی اَنْفُسِهِمْ

حَرَجًا مِمّا قَضَیْتَ وَیُسَلِّمُوا تَسْلیمًا

65. " But no, by your Lord!

they do not believe (in reality) until they make you the judge regarding the disagreement between them,

then they find within themselves no dislike of which you decide and submit with full submission. "

and submit with full submission. "

However, the signs of a true believer are three:

A) Instead of referring to the false deities, he takes the judgement to the Prophet (p.b.u.h.).

B) He should not have any suspicion to the judgement of the Messenger of Allah (p.b.u.h.).

"... they find within themselves no dislike ..."

C) He ought to accept the command of the Prophet (p.b.u.h.) ordently and surrender to it.

By the way, judgement is from among the ranks of messengership and mastership. And, personal attitude against the sacred Qur'ānic text is forbidden, because this manner is the sign of faithlessness, (regarding to the occasion of revelation).

****

p: 85

66- وَلَوْ اَنّا کَتَبْنا عَلَیْهِمْ

اَنِ اقْتُلُوا اَنْفُسَکُمْ اَوِ اخْرُجُوا مِنْ دِیارِکُمْ

ما فَعَلُوهُ اِلاّ قَلیلٌ مِنْهُمْ وَلَوْ اَنَّهُمْ فَعَلُوا ما یُوعَظُونَ بِه

لَکانَ خَیْرًا لَهُمْ وَاَشَدَّ تَثْبیتًا

66. " And if We had decreed for them (saying): ` Kill yourselves or go forth from your dwellings ', they would not have done it except a few of them;

and if they had done what they were admonished, it would have certainly been better for them and more efficacious for strengthening (their faith).

into admonishments and advices. This shows that these ordinances are not any things that benefit the Commander (Allah), but they are some advices that benefit us ourselves.

It is interesting that the verse implies that the further a person paves the path of obedience of Allah (s.w.t.), the more his perseverance and steadfastness promotes. In fact, the obedience of the command of Allah is a kind of spiritual practice for human beings.

****

p: 87

67- وَاِذًا لاَتَیْناهُمْ مِنْ لَدُنّا اَجْرًا عَظیمًا

67. " And then We would certainly have given them from Our Own accord a great reward."

68- وَلَهَدَیْناهُمْ صِراطًا مُسْتَقیمًا

68. " And We would certainly have guided them in the straight path."

69- وَمَنْ یُطِعِ اللّهَ وَالرَّسُولَ

فَاُولئِکَ مَعَ الَّذینَ اَنْعَمَ اللّهُ عَلَیْهِمْ مِنَ النَّبِیّینَ

وَالصِّدّیقینَ وَالشُّهَداءِ وَالصّالِحینَ

وَحَسُنَ اُوْلئِکَ رَفیقًا

69. " And whoever obeys Allah and the Messenger,

these are with those upon whom Allah has bestowed favours,

of the prophets, and the truthful, and the martyrs, and the righteous;

and excellent are these as companions."

70- ذلِکَ الْفَضْلُ مِنَ اللّهِ وَکَفی بِاللّهِ عَلیمًا

70. " This is the grace from Allah, and sufficient is Allah as the Knower."

Hereafter, to complete the Heavenly bounties, this great favour will be granted to ` the obedients ', too.

****

To express the importance of this great advantage (viz. the companionship of the Chosens), it says:

"This is the grace from Allah, and sufficient is Allah as the Knower."

However, being with prophets and the truthful is a grace from Allah to those who obey Him.

Allah is cognizant to the states of the obedient and disobedient people, as well as to the circumstances of the hypocrites and sincere believers. He knows those who are eligible for the friendship of the prophets, the truthful and so on, the same as the states of those who are not eligible, because He is aware of even the treachery of the eyes.

****

p: 91

2. Muslims must be trained in military courses.

" O' you who have Faith! Take your precautions (keep weapons with yourselves), ..."

3. Muslims should be mobilized.

"... or march off all together."

4. Muslims have to utilize the different styles of challenging with enemy.

"... Then either advance in parties or march off all together."

5. Muslims must protect the bounds of their country.

Acting upon the involving message of this verse, is the secret of honour and glory, while neglecting it is the mystery of the fall and failure of Muslims.

****

p: 93

72- وَاِنَّ مِنْکُمْ لَمَنْ لَیُبَطِّئَنَّ فَاِنْ اَصابَتْکُمْ مُصیبَةٌ

قالَ قَدْ اَنْعَمَ اللّهُ عَلَیَّ

اِذْ لَمْ اَکُنْ مَعَهُمْ شَهیدًا

72. " And verily some of you there are that loiter;

if then a misfortune befalls you he says:

`Allah has blessed me in this that I was not present with them'."

73- وَلَئِنْ اَصابَکُمْ

فَضْلٌ مِنَ اللّهِ لَیَقُولَنَّ کَاَنْ لَمْ تَکُنْ بَیْنَکُمْ وَبَیْنَهُ

مَوَدَّةٌ یالَیْتَنی کُنْتُ مَعَهُمْ فَاَفُوزَ فَوْزًا عَظیمًا

73. " And if some grace from Allah befalls you, he would certainly say as if there had not been any friendship between you and him

`I wish I were with them, so that I had achieved a great achievement!' "

74- فَلْیُقاتِلْ فی سَبیلِ اللّهِ

الَّذینَ یَشْرُونَ الْحَیوةَ الدُّنْیا بِالاْخِرَةِ

وَمَنْ یُقاتِلْ فی سَبیلِ اللّهِ فَیُقْتَلْ اَوْ یَغْلِبْ فَسَوْفَ نُؤْتیهِ

اَجْرًا عَظیمًا

74. " So let those fight in the way of Allah who sell the life of this world for the Hereafter,

and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."

75- وَما لَکُمْ لاتُقاتِلُونَ فی سَبیلِ اللّهِ

وَالْمُسْتَضْعَفینَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ الَّذینَ یَقُولُونَ

رَبَّنا اَخْرِجْنا مِنْ هذِهِ الْقَرْیَةِ الظّالِمِ اَهْلُها

وَاجْعَلْ لَنا مِنْ لَدُنْکَ وَلِیًّا وَاجْعَلْ لَنا مِنْ لَدُنْکَ نَصیرًا

75. " And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children who say:

`Our Lord! Take us out of this town whose people are oppressors,

and appoint for us from You guardian,

and appoint for us from you helper!"

The verse continues saying:

"... and appoint for us from You guardian, and appoint for us from You helper!"

The above-mentioned holy verse, indeed, is a hint to the fact that Allah (s.w.t.) has answered to their invocation and He has trusted ` you ' with this great human duty. Then, `you' are the `guardian' and the `helper' who have been appointed from the side of Allah (s.w.t.) for supporting and saving them.

It should be noted that according to some Islamic narrations, the immaculate Imams have said: "We are the same oppressed that people should raise for our government."(1)

****

p: 98

76- الَّذینَ امَنُوا یُقاتِلُونَ فی سَبیلِ اللّهِ

وَالَّذینَ کَفَرُوا یُقاتِلُونَ فی سَبیلِ الطّاغُوتِ فَقاتِلُوا اَوْلِیاءَ الشَّیْطانِ

اِنَّ کَیْدَ الشَّیْطانِ کانَ ضَعیفًا

76. " Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Tāghūt (Satan).

Fight, therefore, (against) Satan's patrons.

Satan's plot is certainly weak."

lies in the content of the sentence saying: "... a group of them fear men as (it should be) the fear of Allah, or (even) with a greater fear, ..." That is, instead of being afraid of the Mighty and the Omnipotent Allah, they fear of the feeble and incapable human beings. They are in horror from such a creature more than that they fear from Allah!

For the second answer it denotes that such people should be told that supposing that without participating in the Holy struggle, they could live calmly for a few days but, at last, this worthless life will end while the eternal life in Hereafter is more valuable for the pious ones, in particular that they will be given their reward completely and they will be wronged naught. It says:

"... Say: ` The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date-stone '."

****

p: 102

78- اَیْنَما تَکُونُوا یُدْرِکْکُمُ الْمَوْتُ

وَلَوْ کُنْتُمْ فی بُرُوجٍ مُشَیَّدَةٍ

وَاِنْ تُصِبْهُمْ حَسَنَةٌ یَقُولُوا هذِه مِنْ عِندِ اللّهِ

وَاِنْ تُصِبْهُمْ سَیِّئَةٌ یَقُولُوا هذِه مِنْ عِنْدِکَ

قُلْ کُلٌّ مِنْ عِنْدِ اللّهِ

فَمالِ هؤُلاءِ الْقَوْمِ لایَکادُونَ یَفْقَهُونَ حَدیثًا

78. " Wherever you be, death will overtake you, even though you be in strong towers. Yet, if something fine befalls them, they say:

` This is from Allah', but if an ill befalls them, they say: `This is from you'.

Say: `Everything is from Allah'. But what is the matter with such people that it is nigh to perceive no word? "

towers. Yet, if something fine befalls them they say:

` This is from Allah', but if an ill befalls them, they say: `This is from you'.

Say: `Everything is from Allah'. But what is the matter with such people that it is nigh to perceive no word? "

****

p: 104

79- ما اَصابَکَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ

وَما اَصابَکَ مِنْ سَیِّئَةٍ فَمِنْ نَفْسِکَ وَاَرْسَلْناکَ لِلنَّاسِ رَسُولاً

وَکَفی بِاللّهِ شَهیدًا

79. " Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself;

and We have sent you as a Messenger unto mankind;

and Allah is sufficient (as) a witness (thereof).

80- مَنْ یُطِعِ الرَّسُولَ فَقَدْ اَطاعَ اللّهَ

وَمَنْ تَوَلّی فَما اَرْسَلْناکَ عَلَیْهِمْ حَفیظًا

80. " Whoever obeys the Messenger has obeyed Allah, and whoever turns away We have not sent you to be a watcher over them."

81- وَیَقُولُونَ طاعَةٌ

فَاِذا بَرَزُوا مِنْ عِنْدِکَ بَیَّتَ طائِفَةٌ مِنْهُمْ غَیْرَ الَّذی تَقُولُ

وَاللّهُ یَکْتُبُ ما یُبَیِّتُونَ

فَاَعْرِضْ عَنْهُمْ وَتَوَکَّلْ عَلَی اللّهِ

وَکَفی بِاللّهِ وَکیلاً

81. " And they express: `Obedience', but when they go out from your presence,

a group of them spend the night in deciding other than what you say;

and Allah writes down what they decide by night.

Therefore, turn aside from them and trust in Allah;

and Allah is sufficient as a protector."

but to trust only in Allah, the Lord, Who is the best assisting helper and the Protector.

"... Therefore, turn aside from them and trust in Allah;

and Allah is sufficient as a protector."

****

p: 108

82- اَفَلا یَتَدَبَّرُونَ الْقُرْانَ

وَلَوْ کانَ مِنْ عِنْدِ غَیْرِ اللّهِ لَوَجَدُوا فیهِ اخْتِلافًا کَثیرًا

82. " Do they not ponder on the Qur'ān? And if it were from other than Allah, they would surely find therein much discrepancy."

38- وَاِذا جاءَهُمْ اَمْرٌ مِنَ الاَْمْنِ اَوِ الْخَوْفِ

اَذَاعُواْ بِه

ولَوْ رَدُّوهُ اِلَی الرَّسُولِ وَاِلی اُوْلِی الاَْمْرِ مِنْهُمْ

لَعَلِمَهُ الَّذینَ یَسْتَنْبِطُونَهُ مِنْهُمْ

وَلَوْلا فَضْلُ اللّهِ عَلَیْکُمْ وَرَحْمَتُهُ

لاَتَّبَعْتُمُ الشَّیْطانَ اِلاّ قَلیلاً

83. " And when there comes unto them a news of security or fear,

they spread it abroad;

whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it

(the truth);

and were it not for the grace of Allah upon you and His mercy,

you would certainly have followed Satan,

except a few."

central office and, after being recognized and evaluated, some convenient part of them may be spread.

Hence, spreading military news and refraining from referring to the divine leaders, is a kind of obedience from Satan.

Of course, the military and political affairs, together with leading the security news and social secrets, should be controlled under an administrationship that consists of an independent judgement and deduction. This matter is among the deities of the rank of leadership. That is why there is a close connection between mastership and Islamic jurisprudence.

" And when there comes unto them a news of security or fear, they spread it abroad;

whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it (the truth);

and were it not for the grace of Allah upon you and His mercy,

you would certainly have followed Satan,

except a few."

****

p: 111

84- فَقاتِلْ فی سَبیلِ اللّهِ لاتُکَلَّفُ اِلاّ نَفْسَکَ

وَحَرِّضِ الْمُؤْمِنینَ عَسَی اللّهُ اَنْ یَکُفَّ بَأْسَ الَّذینَ کَفَرُوا

وَاللّهُ اَشَدُّ بَأْسًا وَاَشَدُّ تَنْکیلاً

84. " So, fight in the way of Allah; you are charged only with yourself, and encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."

85- مَنْ یَشْفَعْ شَفاعَةً حَسَنَةً یَکُنْ لَهُ نَصیبٌ مِنْها

وَمَنْ یَشْفَعْ شَفاعَةً سَیِّئَةً یَکُنْ لَهُ کِفْلٌ مِنْها وَکانَ اللّهُ عَلی

کُلِّ شیْ ْءٍ مُقیتًا

85. " Whoever intercedes with a good intercession shall have a share therefrom and whoever intercedes with an evil intercession shall share in its burden;

and Allah keeps control over all things."

86- وَاِذا حُیّیتُمْ بِتَحِیَّةٍ فَحَیُّوا بِاَحْسَنَ مِنْها

اَوْ رُدُّوها

اِنَّ اللّهَ کانَ عَلی کُلِّ شیْ ْءٍ حَسیبًا

86. " And when you are greeted with a greeting, greet with a better one than it,

or (at least) return it.

Verily Allah takes account of all things."

whether we know them or not. So, the person who restrains to greet is counted a miser. The Prophet (p.b.u.h.) used to greet everyone he met, even the children.

In order that people know that the manner of greetings and their answers, and the superiorities and equalities that they have and in whatever stage they may be, are not concealed to Allah, the holy verse says:

"... Verily Allah takes account of all things."

****

p: 115

87- اللّهُ لا اِلهَ اِلاّ هُوَ

لَیَجْمَعَنَّکُمْ اِلی یَوْمِ الْقِی-مَةِ لا رَیْبَ فیهِ

وَمَنْ اَصْدَقُ مِنَ اللّهِ حَدیثًا

87. " Allah, there is no god but He. He will certainly gather you all together on the Day of Resurrection. There is no doubt in it; and who is more true in word than Allah?

89- وَدُّوا لَوْ تَکْفُرُونَ کَما کَفَرُوا فَتَکُونُونَ سَواءً

فَلا تَتَّخِذُوا مِنْهُمْ اَوْلِیاءَ حَتّی یُهاجِرُوا فی سَبیلِ اللّهِ

فَاِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَیْثُ وَجَدْتُمُوهُمْ وَلاَ تَتَّخِذُوا مِنْهُمْ

وَلِیًّا وَلا نَصیرًا

89. " They wish that you should disbelieve as they have disbelieved,

so that you might be (all) alike;

therefore do not take from among them friends until they migrate in Allah's way. But if they turn back (to infidelity),

then seize them and slay them wherever you find them, and do not take from among them a friend or a helper."

Allah. It says:

"...until they migrate in Allah's way..."

But if they do not try to migrate, you should know that they have not abandoned their infidelity and hypocrisy. So, their expression of Islam is only for the purpose of spying and destruction. In this case, wherever you find them, you can capture them, or, if necessary, slay them. It says:

"...But if they turn back (to infidelity), then seize them and slay them wherever you find them,..."

Then, at the end of the verse, it emphasizes again that you should never take friends from among them. It says:

"...and do not take from among them a friend or a helper."

Except this intensity of action, there is no other way to save an alive society, which is going forth alongside an improving revolutionary path, from the clutches of some seeming-friend enemies and dangerous spies.

****

p: 120

90- اِلاَّ الَّذینَ یَصِلُونَ اِلی قَوْمٍ بَیْنَکُمْ وَبَیْنَهُمْ میثاقٌ

اَوْ جَاؤُکُمْ حَصِرَتْ صُدُورُهُمْ اَنْ یُقاتِلُوکُمْ اَوْ یُقاتِلُوا قَوْمَهُمْ

وَلَوْ شاءَ اللّهُ لَسَلَّطَهُمْ عَلَیْکُمْ فَلَقاتَلُوکُمْ

فَاِنِ اعْتَزَلُوکُمْ فَلَمْ یُقاتِلُوکُمْ وَاَلْقَوْا اِلَیْکُمُ السَّلَمَ

فَما جَعَلَ اللّهُ لَکُمْ عَلَیْهِمْ سَبیلاً

90. " Except those (hypocrites) who join a people between whom and you is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people;

and if Allah had pleased,

He would have given them power over you,

so that they should have certainly fought you.

Therefore if they withdraw from you and do not fight you and offer you peace,

then Allah allows you no way (to fight) against them."

peace, then Allah allows you no way (to fight) against them."

You should be attentive to the Power of Allah in order that you do not encounter with pride, and your sentiments be adjusted both.

"...and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you. ..."

Muslims should be so powerful that their opponents even do not think of attacking them. That is why only the suggestion of peace is enough. To be certain, abandoning war and inspiring peace are necessary.

"... and do not fight you and offer you peace,

then Allah allows you no way (to fight) against them."

****

p: 122

91- سَتَجِدُونَ اخَرینَ یُریدُونَ اَنْ

یَأْمَنُوکُمْ وَیَأْمَنُوا قَوْمَهُمْ کُلَّ ما رُدُّوا اِلَی الْفِتْنَةِ أُرْکِسُوا فیها

فَاِنْ لَمْ یَعْتَزِلُوکُمْ وَیُلْقُوا اِلَیْکُمُ السَّلَمَ وَیَکُفُّوا اَیْدِیَهُمْ

فَخُذُوهُمْ وَاقْتُلُوهُمْ حَیْثُ ثَقِفْتُمُوهُمْ وَاُولئِکُمْ جَعَلْنا لَکُمْ عَلَیْهِمْ

سُلْطانًا مُبینًا

91. " You will find soon others who desire to be secure from you, and secure from their own people. So often as they are returned to mischief (of idolatry) they get thrown into it. Thereafter, if they do not withdraw from you, and do not offer you peace and restrain their hands,

then seize them and kill them wherever you find them and against these We have given you a clear authority."

says:

"...unless they remit it as a freewill offering..."

The second status is that the believing slain belongs to a family who are the enemies of the Muslims. In this case, the expiation of a manslaughter is only setting free a believing Muslim slave. It says:

"...But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave..."

It is not necessary to pay blood-money to a group that strengthening whose financial structure may be counted as a danger for the Muslims.

Besides, Islam has ceased the relation of this person with his family, who are totally enemies of Islam. Thus, there is no room for indemnification.

The third status is that the members of the family of the slain are among the pagans who have covenant with the Muslims. In this case, to respect the covenant, besides setting free a believing Muslim slave, the blood-money of the slain must be paid to his family members. The verse says:

"...And if he is from a tribe between whom and you there is a covenant, then the blood-money must be paid to his family and (also) a believing slave must be set free..."

It seems here that the objective meaning of `slain' is `a believing slain'.

And, at the end of the verse, the speech is about those who have not any chance to set a slave free. That is, either they are not financially able, or there is not any slave found to be set free. It says:

"...But he who finds not (the means) should fast two months consecutively..."

And, it adds that this change of setting free a slave into two months of fasting is a kind of discount and penance from Allah, and Allah is always aware of all things, and all His commands are based on Wisdom.

"...(This is) a penance from Allah, and Allah is All-Knowing, All-Wise."

****

p: 126

93- وَمَنْ یَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزاؤُهُ جَهَنَّمُ خالِدًا فیها

وَغَضِبَ اللّهُ عَلَیْهِ وَلَعَنَهُ وَاَعَدَّ لَهُ

عَذابًا عَظیمًا

93. " And whoever kills a believer intentionally, his recompense is Hell wherein shall he abide forever, and Allah's wrath shall be on him and He curses him and prepares for him a mighty punishment."

2) And such a person incurs Allah's wrath. It says:

"...and Allah's wrath shall be on him..."

3) And also, He repels him for His Grace.

"...and He curses him..."

4) And He has prepared a great chastisement for him.

"...and prepares for him a mighty punishment."

Deliberate murder is one of the greatest crimes and the most dangerous sins which destroys entirely the security of the society, the most important condition of a safe and sound society, if it might not be controlled. Therefore, the Qur'ān introduces the unreasonable murder of a person like slaying all the human-kind in the world. So, if a person kills another human being without that the slain be a murderer or a mischief monger on the earth, it seems he has killed all human-kind.

****

p: 128

94- ی-ااَیُّهَا الَّذینَ امَنُوا اِذا ضَرَبْتُمْ فی سَبیلِ اللّهِ

فَتَبَیَّنُوا وَلاتَقُولُوا لِمَنْ اَلْقی اِلَیْکُمُ السَّلامَ لَسْتَ مُؤْمِنًا

تَبْتَغُونَ عَرَضَ الْحَیوةِ الدُّنْیا فَعِنْدَ اللّهِ مَغانِمُ کَثیرَةٌ

کَذلِکَ کُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللّهُ عَلَیْکُمْ فَتَبَیَّنُوا

اِنَّ اللّهَ کانَ بِما تَعْمَلُونَ خَبیرًا

94. " O you who have Faith! When you go forth (to fight) in the way of Allah,

make investigation, and do not say to the one who offers you peace:

` You are not a believer,' seeking the goods of this world's life!

But, with Allah are abundant spoils. You, too, were such before,

then Allah conferred (His) grace on you;

therefore make investigation.

Verily Allah is aware of what you do."

for the protection of his wealth. The Prophet (p.b.u.h.) told him that he ('Asāmah) did not know his inside intention. He (the Jew) might become truely a Muslim. At that moment the verse was revealed.

95- لایَسْتَوِی الْقاعِدُونَ مِنَ الْمُؤْمِنینَ غَیْرُ اُولِی الضَّرَرِ

وَالْمُجاهِدُونَ فی سَبیلِ اللّهِ بِاَمْوالِهِمْ وَاَنْفُسِهِمْ

فَضَّلَ اللّهُ الْمُجاهِدینَ بِاَمْوالِهِمْ وَاَنْفُسِهِمْ عَلَی الْقاعِدینَ دَرَجَةً

وَکُلاًّ وَعَدَ اللّهُ الْحُسْنی

وَفَضَّلَ اللّهُ الْمُجاهِدینَ عَلَی الْقاعِدینَ

اَجْرًا عَظیمًا

95. " Such believers who sit still, not having any injury, are not equal with those who strive in the way of Allah with their wealth and their lives.

Allah has raised the strivers with their wealth and lives in rank above those sitting back;

and to each (class) Allah has promised good,

but He has bestowed a great reward on the strivers above those sitting back."

deeds would not be ignored. So, it says:

"...and to each (class) Allah has promised good,..."

Yet, in view of the fact that in the logic of Islam the importance of struggle is even more than this, it refers to the strivers again and emphasizes that:

"...but He has bestowed a great reward on the strivers above those sitting back."

p: 132

96- دَرَجاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً وَکانَ اللّهُ غَفُورًا رَحیمًا

96. " (Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy, and Allah is Forgiving, Merciful."

a multitude of the soldiers of disbelievers, is unlawful. If you can change the circumstances of the environment, do it, else you should migrate from there in order not to be called to account, because justification of faults will not be accepted.

"...`We were oppressed..."

We should know that the principle is the goal and belief, not the life and the house. Or, in other words, we must be careful that theism is the principle, not patriotism.

By the way, according to the Islamic literature, an oppressed person is he who cannot recognize the path of responsibility and the difference between right and wrong.(1)

Some Islamic traditions denote that he who migrates a distance, even as long as a span, in order to protect the religion, will be admitted to Heaven and will be companion of the holy Prophet (p.b.u.h.) and Abraham (a.s.).(2)

" Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: `In what state were you?'

They will reply:

` We were oppressed in the land'. (The angels) will say:

` Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "

****

p: 135

98- اِلاَّ الْمُسْتَضْعَفینَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ

لایَسْتَطیعُونَ حیلَةً وَلایَهْتَدُونَ سَبیلاً

98. " Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way. "

99- فَاُولئِکَ عَسَی اللّهُ اَنْ یَعْفُوَعَنْهُمْ

وَکانَ اللّهُ عَفُوًّا غَفُورًا

99. " So, perhaps, Allah will pardon them and Allah is Pardoning, Forgiving."

100- وَمَنْ یُهاجِرْ فی سَبیلِ اللّهِ

یَجِدْ فِی الاَْرْضِ مُراغَمًا کَثیرًا وَسَعَةً

وَمَنْ یَخْرُجْ مِنْ بَیْتِه مُهاجِرًا اِلَی اللّهِ وَرَسُولِه ثُمَّ یُدْرِکْهُ الْمَوْتُ

فَقَدْ وَقَعَ اَجْرُهُ عَلَی اللّهِ

وَکانَ اللّهُ غَفُورًا رَحیمًا

100. " And whoever migrates in Allah's way, finds much refuge and abundance in the earth, and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. "

" And whoever migrates in Allah's way, finds much refuge and abundance in the earth, ..."

Then, it pays to the spiritual aspect of emigration; and points to this fact that if some ones get out of their houses and leave their home with the intention of emigration towards Allah (s.w.t.), and His Apostle, and die before reaching their destination, their reward is with Allah (s.w.t.), and He, the Forgiving, the Merciful, will forgive their faults.

"... and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. "

Thus, the emigrants are victorious in both cases.

It is interesting that emigration, not for self protection but for preserving Islam, is an origin of date for Muslims. It forms the foundation of our political, social and propagative events totally. And, in any time and any place, if the same conditions come forth, Muslims are ordained to emigrate.

****

p: 139

102- وَاِذا کُنْتَ فیهِمْ فَاَقَمْتَ لَهُمُ الصَّلوةَ

فَلْتَقُمْ طائِفَةٌ مِنْهُم مَعَکَ وَلْیَأْخُذُوا اَسْلِحَتَهُمْ

فَاِذا سَجَدُوا فَلْیَکُونُوا مِنْ وَرائِکُمْ وَلْتَأْتِ طائِفَةٌ اُخْری لَمْ یُصَلُّوا

فَلْیُصَلُّوا مَعَکَ وَلْیَأْخُذُوا حِذْرَهُمْ وَاَسْلِحَتَهُمْ

وَدَّ الَّذینَ کَفَرُوا لَوْ تَغْفُلُونَ عَنْ اَسْلِحَتِکُمْ وَاَمْتِعَتِکُمْ

فَیَمیلُونَ عَلَیْکُم مَیْلَةً واحِدَةً

وَلا جُناحَ عَلَیْکُمْ اِنْ کانَ بِکُمْ اَذیً مِنْ مَطَرٍ اَوْ کُنْتُمْ مَرْضی

اَنْ تَضَعُوا اَسْلِحَتَکُمْ وَخُذُوا حِذْرَکُمْ

اِنَّ اللّهَ اَعَدَّ لِلْکافِرینَ عَذابًا مُه-ینًا

102. " And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggages, then they would attack you all at once. And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, but take your precautions. Verily Allah has prepared a disgraceful chastisement for the infidels. "

by two hundred men who had sheltered thereabout and were waiting for hindering the Prophet (p.b.u.h.) from arriving in Mecca. When Bilāl said the prayer call and the prayer was established, Khālid-ibn-Walīd devised to profit by the time when all Muslims were busy establishing the evening prayer and to attack them at a single instance.

The verse was revealed and informed the Prophet (p.b.u.h.) of the plot. So, seeing that miracle appeared through divine revelation, Khālid embraced Islam.

In this prayer, after performing the first unit of prayer, the first group stand up and complete the rest of the prayer, but the prayer leader waits a little so that the other group may come and join the second unit of the prayer carrying their weapons.

" And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggages, then they would attack you all at once. ..."

Thus, in no condition prayer can be dropped and never a striver is without establishing prayer. There must be weapon in one hand and spirituality in the other.

For the importance of the congregation prayer mentioning only this fact is enough that, when facing the enemy in the battle-field, even one unit of the prayer is to be established either.

It should also be noticed that when two duties come forth with together (i.e. holy struggle and prayer) one must not be sacrificed for the other.

" ... but take your precautions ... "

Yet, since there may necessarily come forth some occasions that it is difficult to carry both the weapons and the protective means with together when keeping up the prayers, at the end of the above mentioned verse it ordains such:

"... And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, ..."

You should follow acting these instructions and be assured that victory is with you, because:

" ... Verily Allah has prepared a disgraceful chastisement for the infidels."

****

p: 144

103- فَاِذا قَضَیْتُمُ الصَّلوةَ فَاذْکُرُوا اللّهَ قِیامًا

وَقُعُودًا وَعَلی جُنُوبِکُمْ فَاِذَا اطْمَأْنَنْتُمْ فَاَقیمُوا الصَّلوةَ

اِنَّ الصَّلوةَ کانَتْ عَلَی الْمُؤْمِنینَ کِتابًا مَوْقُوتًا

103. " Then when you have finished the prayer, remember Allah standing and sitting and reclining. Then, when you are secure (from danger) establish the prayer (as usual). Verily the prayer at fixed times has been enjoined upon the believers. "

"... Then, when you are secure (from danger) establish the prayer (as usual)..."

The secret of all these instructions and recommendations is for the fact that prayer is one of the Divine certain obligations which is enjoined for all dynasties and in all times, because it is not separated from Faith.

However, according to some Islamic traditions, the Arabic word /mauqūt/, mentioned in the holy verse, has been rendered into `a fixed obligatory at an appointed time'.(1)

"... Verily the prayer at fixed times has been enjoined upon the believers. "

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p: 146

104- وَلاتَهِنُوا فِی ابْتِغاءِ الْقَوْمِ اِنْ تَکُونُوا تَأْلَمُونَ

فَاِنَّهُمْ یَأْلَمُونَ کَما تَأْلَمُونَ وَتَرْجُونَ مِنَ اللّهِ ما لایَرْجُونَ

وَکانَ اللّهُ عَلیمًا حَکیمًا

104. " And do not flag in pursuit of the enemy. If you suffer pain, then they also suffer pain as you suffer. But you hope from Allah what they do not hope. And Allah is All-Knowing, All-Wise. "

This ocassion of revelation teaches us that Muslims should not be neglectful of none of the enemy's styles. They should apply some stronger logics before the logic of the enemies, and some better weapons against their weapons, else, the circumstances may change for the benefit of the enemy.

Therefore, in any time, like our time, instead of regret for the painful events and terrible corruptions that have surrounded Muslims from everyside, they should actively set forth and produce some sound and useful books and publications in front of the enemies' evil books and publications. They should utilize the best and modern propaganda means of the time against the enemy's equipped means of propaganda. To stand against the designs, phylosophies, and doctrines that different political, economical and social schools introduce, Muslims must offer the inclusive Islamic designs to all human kind. It is only by this method that they can protect their being and live as a progressive group in the world.

It is cited in Majma`-ul-Bayān (vol. 6, p. 32 Persian translation) that although this verse addresses the Prophet (p.b.u.h.), the target is the Ummat of the Prophet (p.b.u.h.) not the Prophet himself, because, upon the consensus of Ummat, the Prophet (p.b.u.h.) is immaculate from all sins and disgraces.

Therefore, since the revelation of the Qur'ān is based on the truth, the judgements should be performed upon the basis of the truth, too, not upon the relations. Thus, in Islam, treating on justice is also necessary even towards a non-Mulsim person, (regarding to the occasion of revelation of the verse).

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p: 150

106- وَاسْتَغْفِرِ اللّهَ اِنَّ اللّهَ کانَ غَفُورًا رَحیمًا

106. " And seek forgiveness of Allah. Verily Allah is Forgiving, Merciful. "

107- وَلاتُجادِلْ عَنِ الَّذینَ یَخْتانُونَ اَنْفُسَهُمْ

اِنَّ اللّهَ لایُحِبُّ مَنْ کانَ خَوّانًا اَثیمًا

107. " And do not plead on behalf of those who deceive themselves.

Verily Allah does not love any who is treacherous, sinful. "

108- یَسْتَخْفُونَ مِنَ النّاسِ

وَلایَسْتَخْفُونَ مِنَ اللّهِ وَهُوَ مَعَهُمْ اِذْ یُبَیِّتُونَ ما لایَرْضی مِنَ الْقَوْلِ

وَکانَ اللّهُ بِما یَعْمَلُونَ مُحیطًا

108. " They (the treacherous) hide from people but they hide not from Allah;

while He is with them when they hold nightly discourses that do not please Him.

And Allah encompasses what they do."

109- هااَنتُمْ هؤُلاءِ

جادَلْتُمْ عَنْهُمْ فِی الْحَیوةِ الدُّنْیا فَمَنْ یُجادِلُ اللّهَ عَنْهُمْ یَوْمَ الْقِیامَةِ

اَمْ مَنْ یَکُونُ عَلَیْهِمْ وَکیلاً

109. " (Suppose that) you pleaded for them in this worldly life,

but who will plead for them with Allah on the Day of Resurrection,

or who shall be their protector? "

110- وَمَنْ یَعْمَلْ سُوءًا أَوْ

یَظْلِمْ نَفْسَهُ ثُمَّ یَسْتَغْفِرِ اللّهَ یَجِدِ اللّهَ غَفُورًا رَحیمًا

110. " And whoever does evil or acts unjustly to his own self,

then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful."

111- وَمَنْ یَکْسِبْ اِثْمًا فَاِنَّما یَکْسِبُهُ عَلی نَفْسِه

وَکانَ اللّهُ عَلیمًا حَکیمًا

111. " And whoever commits a sin, indeed he commits it only against his own self and Allah is All-Knowing, All-Wise. "

112- وَمَنْ یَکْسِبْ خَطیئةً اَوْ اِثْمًا ثُمَّ یَرْمِ بِه بَریئاً فَقَدِ

احْتَمَلَ بُهْتانًا وَاِثْمًا مُبینًا

112. " And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin."

upon an innocent Muslim. But, the Lord, who is the protector of His Messenger, obliterated their plans totally.

Then, the Qur'ān says:

"... but they do not lead astray but their own selves, and they shall not harm you at all..."

Finally, the Qur'ān states the reason of immunity of the Prophet (p.b.u.h.) from fault, such:

"... And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know,..."

And, it concludes the verse by saying:

"...and great is Allah's grace on you."

In the above-mentioned sentence, one of the basic reasons of the subject of inerrancy is shortly pointed out. It implies that Allah has taught the Prophet (p.b.u.h.) some knowledge and science that he is saved from any fault and mistake, because knowledge and sciences, especially the knowledge of hidden things and unknown secrets, (in final stage) are the causes of light and inerrancy.

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p: 159

114- لا خَیْرَ فی کَثیرٍ مِنْ نَجْواهُمْ اِلاّ مَنْ اَمَرَ بِصَدَقَةٍ اَوْ مَعْرُوفٍ

اَوْ اِصْلاحٍ بَیْنَ النّاسِ

وَمَنْ یَفْعَلْ ذلِکَ ابْتِغاءَ مَرْضاتِ اللّهِ

فَسَوْفَ نُؤْتیهِ اَجْرًا عَظیمًا

114. " There is no good in most of their secret conferences,

except for him who enjoins charity or goodness or reconciliation between people; and whoever does this, seeking Allah's pleasure,

We will give him a great reward."

In principle, conspiring and secret whispering, or holding hidden meetings have been introduced in the Qur'ān as ` Satanic work '. Sura Mujādelah, No. 58, verse 10 says: " Secret counsels are only (the work) of Satan..."

Essentially, if secret conspiring is performed at the presence of a crowd, it may raise the suspicion of men. It can even sometimes create mistrust between friends. That is why it is better not to apply this manner except for the necessary aspects. The philosophy of this ordinance in the Qur'ān may also be the very fact.

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p: 161

115- وَمَن یُشاقِقِ الرَّسُولَ

مِنْ بَعْدِ ما تَبَیَّنَ لَهُ الْهُدی وَیَتَّبِعْ غَیْرَ سَبیلِ الْمُؤْمِنینَ

نُوَلِّه ما تَوَلّی وَنُصْلِه جَهَنَّمَ

وَساءَتْ مَصیرًا

115. " And whoever opposes the Messenger after the guidance has become manifest to him, and follows other than the way of the believers, him We shall turn over to what he has turned to,

and We shall expose him to Hell,

and an evil destination it is! "

And, as a recompense of choosing aberration and leaving off the way of guidance, he will be put in Hell to taste his retribution, and it is an evil destination. It says:

"... and We shall expose him to Hell, and an evil destination it is!"

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p: 163

117- اِنْ یَدْعُونَ مِنْ دُونِه اِلاّ اِناثًا وَاِنْ یَدْعُونَ

اِلاّ شَیْطانًا مَریدًا

117. " They (the pagans) invoke in His stead but female things (the Idols), and they invoke none but Satan, the persistent rebel. "

118-لَعَنَهُ اللّهُ وَقالَ لاََتَّخِذَنَّ مِنْ عِبادِکَ نَصیبًا مَفْرُوضًا

118. " Allah has cursed him (Satan) and he said, most certainly I will take of Your servants an appointed share."

119- وَلاَُضِلَّنَّهُمْ وَلاَُمَنِّیَنَّهُمْ وَلاَمُرَنَّهُمْ فَلَیُبَتِّکُنَّ اذانَ الاَْنْعامِ

وَلاَمُرَنَّهُمْ فَلَیُغَیِّرُنَّ خَلْقَ اللّهِ

وَمَنْ یَتَّخِذِ الشَّیْطانَ وَلِیًّا مِنْ دُونِ اللّهِ

فَقَدْ خَسِرَ خُسْرانًا مُبینًا

119. "And most certainly I will lead them astray and certainly I will arouse desires in them, and certainly I will bid them that they slit the ears of the cattle, and I will certainly command them that they alter the creation of Allah;

and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss."

believed that it was forbidden to ride on them and, thus, they took no benefit of them.

5. What Satan says in this stage is an irreparable damage that he causes against the basis of the prosperity of man. Satan says:

"...and I will certainly command them that they alter the creation of Allah..."

This sentence shows that Allah has settled monotheism and any other admirable attributes in the first nature of man, but some Satanic temptations and low desires deviate man from the straight path and lead him astray.

And, at the end of the verse, it refers to a general principle when it says:

"... and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss."

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p: 168

120- یَعِدُهُمْ وَیُمَنّیهِمْ وَما یَعِدُهُمُ الشَّیْطانُ اِلاّ غُرُورًا

120. " He promises them and fills them with (vain) desires, and Satan does not promise them except delusion. "

121- اُولئِکَ مَأْواهُمْ جَهَنَّمُ وَلایَجِدُونَ عَنْها مَحیصًا

121. " These are they whose abode is Hell, and they will find no refuge therefrom."

122- وَالَّذینَ امَنُوا وَعَمِلُوا الصّالِحاتِ

سَنُدْخِلُهُمْ جَنّاتٍ تَجْری مِنْ تَحْتِهَا الاَْنْهارُ

خالِدینَ فیها اَبَدًا

وَعْدَ اللّهِ حَقًّا وَمَنْ اَصْدَقُ مِنَ اللّهِ قیلاً

122. " But (as for) those who believe and do righteous deeds,

shortly we will admit them into gardens beneath which rivers flow.

Therein they will abide forever.

Allah's promise is the truth, and who is truer of word than Allah? "

123- لَیْسَ بِاَمانِیِّکُمْ وَلا اَمانِیِّ اَهْلِ الْکِتابِ

مَنْ یَعْمَلْ سُوءًا یُجْزَ بِه

وَلایَجِدْ لَهُ مِنْ دُونِ اللّهِ وَلِیًّا وَلا نَصیرًا

123. " It is not your vain desires, nor the vain desires of the people of the Book. Whoever does evil shall be recompensed for it,

and, besides Allah, he will find for himself neither a guardian nor a helper."

124- وَمَنْ یَعْمَلْ مِنَ الصّالِحاتِ مِنْ ذَکَرٍ اَوْ اُنْثی

وَهُوَ مُؤْمِنٌ فَاُولئِکَ

یَدْخُلُونَ الْجَنَّةَ وَلایُظْلَمُونَ نَقیرًا

124. " And whoever does deeds of righteousness, whether male or female,

and is a believer, then these shall enter Heaven and they shall not be dealt with a jot unjustly. "

125- وَمَنْ اَحْسَنُ دینًا مِمَّنْ

اَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ اِبْرهیمَ حَنیفًا

وَاتَّخَذَ اللّهُ اِبْرهیمَ خَلیلاً

125. " And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham.

the upright one?

And Allah took Abraham as a Friend."

Abraham as follows:

"... And Allah took Abraham as a Friend. "

According to the Islamic literature, this rank of Abraham, being chosen as a friend by Allah, was because of his abundant prostrations, feeding the indigent, his midnight prayers, accepting the problems, and his hospitality.(1)

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p: 175

126- وَلِلّهِ ما فِی السَّماواتِ وَما فِی الاَْرْضِ

وَکانَ اللّهُ بِکُلِّ شیْ ْءٍ مُحیطًا

126. " And to Allah belongs whatever is in the heavens and whatever is in the earth,

and Allah encompasses all things. "

each other in the Qur'ān, is a sign of the existence of transgression against them through the length of the history. The support of Allah from the rights of women is an unchangeable pronouncement of Allah.

And, the responses of the Messenger of Allah are the same as the pronouncement of Allah.

"... Say: `Allah pronounces to you concerning them, ..."

Justly treating the orphans is the best sample of the righteous work.

"... and whatever of good you do,..."

The Islamic community should raise for establishing justice among orphans.

"... and that you should deal towards orphans with equity, ..."

However, you should know that your services for, and your helps upon, the deprived in the society will not be neglected.

"... verily Allah knows it '."

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p: 178

128- وَاِنِ امْرَاَةٌ خافَتْ مِنْ بَعْلِها نُشُوزًا اَوْ اِعْراضًا

فَلا جُناحَ عَلَیْهِما اَنْ یُصْلِحا بَیْنَهُما صُلْحًا

وَالصُّلْحُ خَیْرٌ وَاُحْضِرَتِ الاَْنفُسُ الشُّحَّ

وَاِنْ تُحْسِنُوا وَتَتَّقُوا

فَاِنَّ اللّهَ کانَ بِما تَعْمَلُونَ خَبیرًا

128. " And if a woman fears ill treatment from her husband, or desertion,

there is no sin on the couple if they effect a reconciliation between them,

and reconciliation is better but avarice has been made to be present in the (people's) minds, and if you do good and keep from evil,

then verily Allah is aware of what you do."

between the couple without the interference of others. If it does not end to peace, others may interfere:

"... if they effect a reconciliation between them,..."

And it does not matter for a person to remit a right in order to obtain a higher general interest and to make safe the atmosphere in the family.

"... there is no sin ..."

The origin of instability in many families is the insularities, envy and avarice that has surrounded human-kind.

"... but avarice has been made to be present in the (people's) minds,..."

Renunciation of man from his venereal desires and being careful of justice between his two wives, are among the examples of piety and kindness. If a man remits his own right, and does good and kindness unto his wife, all of these actions are at the presence of Allah.

"...then verily Allah is aware of what you do."

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p: 180

129- وَلَنْ تَسْتَطیعُوا اَنْ تَعْدِلُوا بَیْنَ النِّساءِ

وَلَوْ حَرَصْتُمْ فَلا تَمیلُوا کُلَّ الْمَیْلِ فَتَذَرُوها کَالْمُعَلَّقَةِ

وَاِنْ تُصْلِحُوا وَتَتَّقُوا

فَاِنَّ اللّهَ کانَ غَفُورًا رَحیمًا

129. " You will never be able to deal equitably between (your) wives,

however much you be eager (to do so); then do not incline with a total inclination (to one) so that you leave her as it were in suspense;

and if you effect reconciliation and keep from evil,

then verily Allah is Forgiving, Merciful."

130- وَاِنْ یَتَفَرَّقا یُغْنِ اللّهُ کُلاًّ مِنْ سَعَتِه

وَکانَ اللّهُ واسِعًا حَکیمًا

130. " Yet if they (should) separate, Allah will enrich each out of His abundance, and Allah is All-Embracing, the Wise. "

131- وَلِلّهِ ما فِی السَّمواتِ وَما فِی الاَْرْضِ

وَلَقَدْ وَصَّیْنَا الَّذینَ اُوتُوا الْکِتابَ مِنْ قَبْلِکُمْ وَاِیّاکُمْ اَنِ اتَّقُوا اللّهَ

وَ اِنْ تَکْفُرُوا

فَاِنَّ لِلّهِ ما فِی السَّمواتِ وَما فِی الاَْرْضِ

وَکانَ اللّهُ غَنیًّا حَمیدًا

131. " And to Allah belongs whatever is in the heavens and whatever is in the earth,

and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve,

then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth,

and Allah is Self-Sufficient, Praiseworthy."

have the authority of legislation and recommendation, too.

" And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve,

then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy."

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p: 184

132- وَلِلّهِ ما فِی السَّمواتِ وَما فِی الاَْرْضِ

وَکَفی بِاللّهِ وَکیلاً

132. " And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector. "

133- اِنْ یَشَأْ یُذْهِبْکُمْ اَیُّهَا النّاسُ

وَیَأْتِ بِاخَرینَ

وَکانَ اللّهُ عَلی ذلِکَ قَدیرًا

133. " If He pleases, He can remove you, O' people! and bring others;

and Allah is powerful over that. "

134- مَنْ کانَ یُریدُ ثَوابَ الدُّنْیا فَعِنْدَ اللّهِ

ثَوابُ الدُّنْیا وَالاخِرَةِ

وَکانَ اللّهُ سَمیعاً بَصیرًا

134. " Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing."

That is, you should accomplish justice so that you might not have the least inclination toward any side.

Then, to emphasize the matter, the verse refers to the subject of bearing witness. It recommends upon affairs concerning the witnesses, in particular, and that you should put aside all circumspections and bear witness rightfully for the sake of Allah, even if it is against you or your parents or your near relatives. It says:

"... (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives;

It can be understood from this holy phrase that it is possible for relatives to bear witness for or against each other when they observe the principles of justice.

Then, it points to other factors of perversion from the principle of justice. It implies that neither the wealth of the rich nor the emotions arisen from the poverty of the poor should hinder to bear witness rightfully.

It is because Allah is more aware of the condition of the person against whom the rightful attestation is performed whether the one is rich or poor.

Therefore, neither the possessors of wealth and force can damage the rightful witnesses when there is the support of Allah, nor the poor remain hungry when justice is executed. The verse says:

"... whether the one be rich or poor, Allah is closer to them both..."

Again, to emphasize on the matter, it instructs us not to follow our desires, because, in that case, there come forth some barriers for executing justice.

"... Therefore do not follow any passion so that you can deal justly; ..."

This sentence clearly leads us to the fact that the origin of transgressions and cruelties is carnal desires. Thus, if a group of people be not the followers of carnal desires, injustice and cruelty may not be found among them.

For the importance that there lies in the execution of justice, it emphasizes again on this commandment. It indicates that if you hinder the right from reaching the rightful person, or pervert the right, or turn aside from the right when it becomes clear to you, Allah is well aware of what you do. It says:

"... and if you swerve or decline (the right), then verily Allah is

p: 189

aware of what you do."

The above verse makes completely manifest the extraordinary attention of Islam to the subject of social justice in whatever form and in whatever case it may be. The application of different emphasis mentioned in these sentences shows how much Islam is sensitive for this important social subject among humankind.

But, unfortunately, there is a long distance between the action of Muslims and this excellent Islamic commandment! This very fact, of course, is one of the secrets of their retardation.

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p: 190

136- یااَیُّهَا الَّذینَ امَنُوا امِنُوا بِاللّهِ وَرَسُولِه

وَالْکِتابِ الَّذی نَزَّلَ عَلی رَسُولِه وَالْکِتابِ الَّذی اَنْزَلَ مِنْ قَبْلُ

وَمَنْ یَکْفُرْ بِاللّهِ وَمَلئِکَتِه وَکُتُبِه وَرُسُلِه وَالْیَوْمِ الاَْخِرِ

فَقَدْ ضَلَّ ضَلالاً بَعیدًا

136. " O' you who have Faith! Believe in Allah and His Messenger and the Book which He has sent down unto His Messenger,

and the Book(s) which He has sent down aforetime; and whoever disbelieves in Allah and His angels and His Messengers and the Last Day,

has indeed gone astray into far error. "

137- اِنَّ الَّذینَ امَنُوا ثُمَّ کَفَرُوا

ثُمَّ امَنُوا ثُمَّ کَفَرُوا ثُمَّ ازْدادُوا کُفْرًا لَمْ یَکُنِ اللّهُ لِیَغْفِرَ لَهُمْ

وَلا لِیَهْدیَهُمْ سَبیلاً

137. " Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them,

nor will He guide them to the (right) way. "

" Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way. "

****

p: 193

138- بَشِّرِ الْمُنافِقینَ بِاَنَّ لَهُمْ عَذابًا اَلیمًا

138. " Announce to the hypocrites that they shall have a painful chastisement. "

139- الَّذینَ یَتَّخِذُونَ الْکافِرینَ اَوْلِیاءَ مِنْ دُونِ الْمُؤْمِنینَ

اَیَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَاِنَّ الْعِزَّةَ لِلّهِ جَمیعًا

139. " (Hypocrites are) those who take the disbelievers for (their) friends instead of the believers do they seek glory in them ?

Then, verily, all glory belongs to Allah. "

140- وَقَدْ نَزَّلَ عَلَیْکُمْ فِی الْکِتابِ اَنْ اِذَا سَمِعْتُمْ ایاتِ اللّهِ

یُکْفَرُ بِها وَیُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ

حَتَّی یَخُوضُوا فی حَدیثٍ غَیْرِه اِنَّکُمْ اِذًا مِثْلُهُمْ

اِنَّ اللّهَ جامِعُ الْمُنافِقینَ وَالْکافِرینَ فی جَهَنَّمَ جَمیعًا

140. " And He has already revealed to you in the Book that when you hear the revelations of Allah being disbelieved and made mock of, do not sit with them until they engage in some other discourse,

otherwise you would be like them.

Verily Allah will gather the hypocrites and the disbelievers all together in Hell. "

4. It is not allowed to be silent in front of sin under the pretext of freedom of speech, negligence, good morals, easy circumstances, courtesy, civility; shame, and so on.

5. The person who is content with the sin of others, has a share of that sin.

" ... otherwise you would be like them ... "

6. To be silent in front of the idle talks of the infidels, is a kind of hypocrisy.

7. Companionships of this world result the companionship of the next world.

"... Verily Allah will gather the hypocrites and the disbelievers all together in Hell. "

****

p: 197

141- الَّذینَ یَتَرَبَّصُونَ بِکُمْ فَاِنْ کانَ لَکُمْ فَتْحٌ مِنَ اللّهِ

قالُوا اَلَمْ نَکُنْ مَعَکُمْ وَاِنْ کانَ لِلْکافِرینَ نَصیبٌ

قالُوا اَلَمْ نَسْتَحْوِذْ عَلَیْکُمْ وَنَمْنَعْکُم مِنَ الْمُؤْمِنینَ

فَاللّهُ یَحْکُمُ بَیْنَکُمْ یَوْمَ الْقِیامَةِ

وَلَنْ یَجْعَلَ اللّهُ لِلْکافِرینَ عَلَی الْمُؤْمِنینَ سَبیلاً

141. " (The hypocrites are) those who wait and watch about you;

then if there be a victory for you from Allah, they say:

` Were we not with you ? ' But if the disbelievers get a share, they tell (them):

` Did we not help you win, and held off the believers from you ? '

Therefore, Allah shall judge between you on the Day of Judgement,

and Allah will by no means give the disbelievers a way (of success) against the believers. "

"... But if the

disbelievers get a share, they tell (them): ` Did we not help you win, and held off the believers from you ? '..."

Thus, this group of hypocrites, by their own particular misusing opportunities, sometimes come toward the believers and sometimes approach the disbelievers, and spend their lives double-dealingly.

Yet, the Qur'ān manifests their fate with stating a short phrase. It implies that finally there will come a day that the curtains will be removed, the masks will be taken off and their real ugly faces will be seen. Yet, it is true when it says:

" ... Therefore, Allah shall judge between you on the Day of Judgement, ... "

And, in order that the true believers should not be afraid of them, at the end of the verse it adds:

"...and Allah will by no means give the disbelievers a way (of success) against the believers. "

This part of the verse means that the disbelievers not only from the point of logic but also from the point of political, martial, cultural, and economical aspects will not really overcome the believers.

So, if we see their victory with our own eyes in different fields against Muslims, it is for the reason that many of Muslims are not true believers.

They have neither the unity and Islamic brotherhood among them, nor the knowledge and necessary awareness which Islam has counted necessary for all from birthday until the moment of death. Then, when they are like that,

consequently, they have remained like this.

****

p: 199

So, if they sometimes recite the name of Allah or remember Him, it is not done sincerely and knowingly. Supposing that it is, might be, it is very little. It says:

" ... and they do not remember Allah save a little. "

****

p: 201

143- مُذَبْذَبینَ بَیْنَ ذلِکَ لا اِلی هؤُلاءِ وَلا اِلی هؤُلاءِ

وَمَنْ یُضْلِلِ اللّهُ فَلَنْ تَجِدَ لَهُ سَبیلاً

143. " (The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels); and whoever Allah leaves to go astray, never then shall you find for him a way. "

144- یااَیُّهَا الَّذینَ امَنُوا

لاتَتَّخِذُوا الْکافِرینَ اَوْلِیاءَ مِنْ دُونِ الْمُؤْمِنینَ

اَتُریدُونَ اَنْ تَجْعَلُوا لِلّهِ عَلَیْکُمْ

سُلْطانًا مُبینًا

144. " O' you who have Faith !

Do not take the disbelievers for friends instead of the believers.

Do you desire that you should give Allah a manifest proof against yourselves ? "

3. In current foreign policy, political and economical ties, choices, appointments and disposals or any action which ends to the domination of disbelievers over Muslims is unlawful (Harām) from the point of Islam, and it is rejected.

4. Any Muslim believer who accepts suffer abjectness, has no proof to give Allah for his action.

" ... Do you desire that you should give Allah a manifest proof against yourselves? "

5. Accepting the mastership of disbelievers does not adapt to Faith.

There is no room in a heart for two opposite affections

" O' you who have Faith! ... "

****

p: 204

145- اِنَّ الْمُنافِقینَ فِی الدَّرْکِ الاَْسْفَلِ مِنَ النّارِ

وَلَنْ تَجِدَ لَهُمْ نَصیرًا

145. " Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them. "

146- اِلاَّ الَّذینَ تابُوا وَاَصْلَحُوا

وَاعْتَصَمُوا بِاللّهِ وَاَخْلَصُوا دینَهُمْ لِلّهِ

فَاُول-ئِکَ مَعَ الْمُؤْمِنینَ وَسَوْفَ یُؤْتِ اللّهُ الْمُؤْمِنینَ

اَجْرًا عَظیمًا

146. " Except those who repent, and amend and hold fast to (the grace of) Allah and make their religion pure for Allah. These, then, are with the believers; and Allah will grant the believers a great reward. "

147- ما یَفْعَلُ اللّهُ بِعَذابِکُمْ اِنْ شَکَرْتُمْ وَامَنْتُمْ

وَکانَ اللّهُ شاکِرًا عَلیمًا

147. " What can Allah gain by your punishment, if you are grateful and you believe?

And Allah is All-Thankful, All-Knowing. "

149- اِنْ تُبْدُوا خَیْرًا اَوْ تُخْفُوهُ اَوْ تَعْفُوا عَنْ سُوءٍ

فَاِنَّ اللّهَ کانَ عَفُوًّا قَدیرًا

149. " If you do good openly or conceal it or pardon (others') evil, then verily Allah is All-Pardoning, All-Powerful. "

150- اِنَّ الَّذینَ یَکْفُرُونَ بِاللّهِ وَرُسُلِه

وَیُریدُونَ اَنْ یُفَرِّقُوا بَیْنَ اللّهِ وَرُسُلِه

وَیَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَکْفُرُ بِبَعْضٍ وَیریدُونَ

اَنْ یَتَّخِذُوا بَیْنَ ذلِکَ سَبیلاً

151- اُولئِکَ هُمُ الْکافِرُونَ حَقًّا وَاَعْتَدْنا لِلْکافِرینَ عَذابًا مُهینًا

150. " Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: ` We believe in some and disbelieve in others ', and seek to choose a way in between; "

151. " These are, in truth, infidels, and We have prepared for the infidels a disgraceful chastisement. "

Eclecticism and paving a way other than the way of prophets is infidelity.

" ... and seek to choose a way in between; ..."

" These are, in truth, infidels, and We have prepared for the infidels a disgraceful chastisement. "

****

p: 211

152- وَالَّذینَ امَنُوا بِاللّهِ وَرُسُلِه

وَلَمْ یُفَرِّقُوا بَیْنَ اَحَدٍ مِنْهُمْ اُولئِکَ سَوْفَ یُؤْتیهِمْ اُجُورَهُمْ

وَکانَ اللّهُ غَفُورًا رَّحیمًا

152. " And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards, and Allah is Forgiving, Merciful. "

Qur'ān, in the above verse, says:

" The People of the Book will ask you to bring down for them a Book from heaven; ..."

The Children of Israel were not seeking for the Truth, otherwise, why did they become the worshippers of the Calf after they had got those abundant miracles ?

" ... Then they took the Calf (for a god) after the clear signs had come to them; ... "

Therefore, the continuation of this very verse, in order to console the Prophet, tells him (p.b.u.h.) not to be worried about the disbelievers when they do not believe, since there had also been some obstinate persons against all former prophets.

"...and indeed they asked Moses for greater than that, for they said:

` Show us Allah vividly '. ..."

When we become acquainted with the difficulties that other people are involed in, it can sometimes be a remedy over our own pains.

However, it should be noted that rejection of the Truth and aberration in thought brings forth the Wrath of Allah even in this very world.

"... So the lightning seized them on account of their injustice. ..."

Yet, the prophets had always been supported by Allah.

"...and We gave Moses a clear authority. "

****

p: 214

154- وَرَفَعْنا فَوْقَهُمُ الطُّورَ بِمیثاقِهِمْ

وَقُلْنا لَهُمُ ادْخُلُواْ الْبابَ سُجَّدًا وَقُلْنا لَهُمْ لا تَعْدُوا فِی السَّبْتِ

وَاَخَذْنا مِنْهُم میثاقًا غَلیظًا

154. " And We raised the (Sinai) Mount above them at (the taking of) their covenant and We said to them: ` Enter the door prostrating ',

and We said to them: ` Do not transgress the Sabbath! '

and We took from them a firm covenant."

155- فَبِما نَقْضِهِم میثاقَهُمْ

وَکُفْرِهِم بِایاتِ اللّهِ وَقَتْلِهِمُ الاَْنبِیاءَ بِغَیْرِ حَقٍّ وَقَوْلِهِمْ

قُلُوبُنا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَیْها بِکُفْرِهِمْ

فَلا یُؤْمِنُونَ اِلاّ قَلیلاً

155. " So, for their breaking their covenant and their disbelief in the Signs of Allah and their slaying the prophets wrongfully and their saying: ` Our hearts are covered ', nay! but Allah sealed them for their disbelief,

so they do not believe save a few. "

no truth penetrates into them, but the reason of that situation is their own infidelity and disbelief. That is why they do not believe in truth, except a small group of them who avoid these kinds of obstinacies and that they pave the path of truth. It says:

"... nay! but Allah sealed them for their disbelief,

so they do not believe save a few. "

****

p: 217

156- وَبِکُفْرِهِمْ وَقَوْلِهِمْ عَلی مَرْیَمَ بُهْتانًا عَظیمًا

156. " And because of their disbelief and their speaking against Mary a grievous calumny. "

157- وَقَوْلِهِمْ اِنّا قَتَلْنَا الْمَسیحَ عیسَی ابْنَ مَرْیَمَ رَسُولَ اللّهِ

وَما قَتَلُوهُ وَما صَلَبُوهُ وَلکِنْ شُبِّهَ لَهُمْ

وَاِنَّ الَّذینَ اخْتَلَفُوا فیهِ لَفی شَکٍّ مِنْهُ

ما لَهُمْ بِه مِنْ عِلْمٍ اِلاَّ اتِّباعَ الظَّنِّ

وَما قَتَلُوهُ یَقیناً

158- بَلْ رَفَعَهُ اللّهُ اِلَیْهِ وَکانَ اللّهُ عَزیزًا حَکیمًا

157. " And because of their saying (in boast):

` Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; '

but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that);

and indeed those who differ therein are only in doubt about it, they have no knowledge respecting it, but only follow a conjecture, and, certainly, they did not slay him."

158. " But Allah took him up unto Himself; and Allah is the Mighty, the Wise. "

" ... and, certainly, they did not slay him. "

Then, the Qur'ān, as a separate verse, continues saying:

" But Allah took him up unto Himself ... "

The reason that the Qur'ān has emphasized particularly on the subject that Jesus (a.s.) has not been crucified, is for the purpose of perfectly nullifying the superstitious belief of ransom and making ummah (community) free from sin by payment, so that the Christians find rescue in the pledge of their own good deeds not in seeking refuge to the Cross.

We are absolutely certain that both the birth and departure of Jesus from this world occurred abnormally. He (a.s.) was taken up to be a provision for future.

"... and Allah is the Mighty, the Wise. "

****

p: 220

159- وَاِنْ مِنْ اَهْلِ الْکِتابِ اِلاّ لَیُؤْمِنَنَّ بِه قَبْلَ مَوْتِه

وَیَوْمَ الْقِیامَةِ یَکُونُ عَلَیْهِمْ شَهیدًا

159. " And there is not anyone of the People of the Book but surely believes in him (Jesus) before his death, and on the Day of Resurrection, he will be a witness over them.

Basing on the recorded Islamic traditions, at the time of Mahdī's rightful government, the security will be so much so that wolf and sheep, lion and cow, and other savage animals will graze in the same pasture. The security of life, wealth and honour will be found in the world thoroughly.

There will be no cruelty and transgression anywhere, and justice will cover the whole world of existence.

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

"... and on the Day of Resurrection, he will be a witness over them."

The objective meaning of the `witness of Jesus against them ' is that he (a.s.) will bear witness that he has preached the messengership but he has never invited them to his own divinity and godship. On the contrary, he has invited them to the Divinity of Allah.(1)

****

p: 222

160- فَبِظُ-لْمٍ مِنَ الَّذینَ هادُوا حَرَّمْنا عَلَیْهِمْ

طَیِّباتٍ اُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبیلِ اللّهِ کَثیرًا

160. " And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before), and for their much hindering (people) from the path of Allah."

161- وَاَخْذِهِمُ الرِّبوا وَقَدْ نُهُوا عَنْهُ وَاَکْلِهِمْ اَمْولَ النّاسِ

بِالْباطِلِ وَاَعْتَدْنا لِلْکافِرینَ مِنْهُمْ

عَذابًا اَلیمًا

161. " And (for) their taking usury when indeed they were forbidden from it,

and (for) their devouring the property of people unrightfully,

and We prepared for the disbelievers from among them a painful chastisement."

162- لکِنِ الرّاسِخُونَ فِی الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ

یُؤْمِنُونَ بِما اُنْزِلَ اِلَیْکَ وَما اُنْزِلَ مِنْ قَبْلِکَ

وَالْمُقیمینَ الصَّلوةَ وَالْمُؤْتُونَ الزّکَوةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الاْخِرِ

اُوْلئِکَ سَنُؤْتیهِمْ اَجْرًا عَظیمًا

162. " But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day.

Upon these We shall give a great reward."

it is used for David's Book. Psalms of David can be found in the Books of the Old Testament. This book contains 150 Chapters, each of which is a Psalm. (p.p. 606 to 681 of the Holy Bible). Here is the verse:

" Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave David the Psalms."

Allah sent down revelations to all prophets one after another. But here, in this regard, before mentioning the names of some other prophets, Allah says: " We revealed to you ". This precedence may be for the superiority of the holy Prophet's rank.

164- وَرُسُلاً قَدْ قَصَصْناهُمْ عَلَیْکَ مِنْ قَبْلُ

وَرُسُلاً لَمْ نَقْصُصْهُمْ عَلَیْکَ وَکَلَّمَ اللّهُ مُوسی تَکْلیمًا

164. " And earlier (there were) messengers We have already told you of,

and messengers We have not told you of;

and Allah spoke directly unto Moses a (peculiar) speech."

165- رُسُلاً مُبَشِّرینَ وَمُنْذِرینَ لِئَلاّ یَکُونَ لِلنّاسِ عَلَی اللّهِ

حُجَّةٌ بَعْدَ الرُّسُلِ

وَکانَ اللّهُ عَزیزًا حَکیمًا

165. " (We sent) messengers as givers of glad tidings and as warners,

so that people might have no argument against Allah after the (invitations of) the messengers,

and Allah is the Mighty, the Wise."

166- لکِنِ اللّهُ یَشْهَدُ بِما اَنْزَلَ اِلَیْکَ اَنْزَلَهُ بِعِلْمِه

وَالْمَلئِکَةُ یَشْهَدُونَ وَکَفی بِاللّهِ شَهیدًا

166. " But Allah bears witness to what He has sent down to you that He has sent it down with His knowledge, and the angels (also) bear witness;

and Allah is sufficient as witness."

167- اِنَّ الَّذینَ کَفَرُوا وَصَدُّوا عَنْ سَبیلِ اللّهِ قَدْ ضَلُّوا

ضَلالاً بَعیدًا

168- اِنَّ الَّذینَ کَفَرُوا وَظَلَمُوا لَمْ یَکُنِ اللّهُ لِیَغْفِرَ لَهُمْ

وَلالِیَهْدِیَهُمْ طَریقًا

169- اِلاّ طَریقَ جَهَنَّمَ خالِدینَ فِیها اَبَدًا

وَکانَ ذلِکَ عَلَی اللّهِ یَسیرًا

167. " Verily, those who disbelieve and hinder (people) from the way of Allah,

have gone astray far away (from felicity)."

168. " Verily, those who disbelieve and act unjustly,

it is not for Allah to forgive them, nor will He guide them to a way."

169. " Except the way to Hell, to abide therein for ever and that (retribution) is easy for Allah."

it is not for Allah to forgive them, nor will He guide them to a way."

The most painful chastisement and the most disgraceful senses have been appointed against those pagans who hinder the message of truth to reach the ears of the truth-seekers by different kinds of propagations, accusations and intimidations. The lack of forgiveness, the lack of guidance, to be counted among those who abide in Hell forever, and the like of them is the fruit of the indecency of their deeds.

" Except the way to Hell, to abide therein for ever and that (retribution) is easy for Allah."

****

p: 232

170- یااَیُّهَا النّاسُ قَدْ جاءَکُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّکُمْ

فَامِنُوا خَیْرًا لَکُمْ

وَاِنْ تَکْفُرُوا فَاِنَّ لِلّهِ ما فِی السَّمواتِ وَالاَْرْضِ

وَکانَ اللّهُ عَلیمًا حَکیمًا

170. " O' mankind! the Messenger has come to you with the truth from your Lord; then believe (in him), it is good for you. And if you disbelieve, still,

to Allah belongs whatever is in the heavens and the earth,

and Allah is All-Knowing, All-Wise."

171- یا اَهْلَ الْکِتابِ لاتَغْلُوا فی دینِکُمْ وَلا تَقُولُوا

عَلَی اللّهِ اِلاَّ الْحَقَّ

اِنَّمَا الْمَسیحُ عیسَی ابْنُ مَرْیَمَ رَسُولُ اللّهِ

وَکَلِمَتُهُ اَلْقبها اِلی مَرْیَمَ وَرُوحٌ مِنْهُ فَامِنُوا بِاللّهِ وَرُسُلِه

وَلا تَقُولُوا ثَلاثَةٌ

اِنْتَهُوا خَیْرًا لَکُمْ اِنَّمَا اللّهُ اِلهٌ واحِدٌ سُبْحانَهُ اَنْ یَکُونَ لَهُ وَلَدٌ

لَهُ ما فِی السَّمواتِ وَما فِی الاَْرْضِ

وَکَفی بِاللّهِ وَکیلاً

171. " O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you;

verily Allah is only One God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector."

and do not say upon Allah save the truth. ..."

The subject of exageration about the religious leaders has been one of the most important origins of deviation in heavenly religions. For this reason, Islam has treated with a severe strictness against Extremists, `Qalāt'.

So, in Islamic jurisprudence, Qalāt have been introduced as the worst infidels.

Then the verse hints to some points where each of which is as a reason for the nullification of trinity, and divinity of Jesus (a.s.). They are as follows:

1- Jesus (a.s.) was but a son of Mary:

"... The Messiah, Jesus son of Mary, ..."

This phrase indicates that Jesus, similar to every other human being, was in the womb of his mother, and passed the foetal course. Like any other members of men, he was born, sucked milk and grew up in the bosom of his mother. In other words, all the human qualities existed in him (a.s.). How can such a person, who is object to the laws of nature and the changes of the world of matter, be a God without beginning and without end.

2- Jesus was the messenger of Allah and he was sent by Him. This rank does not fit with his divinity:

"...was only a messenger of Allah, ..."

3- Jesus was the ` word ' of Allah that He cast unto Mary. This meaning is for hinting to the fact that Jesus was a creature of Allah. In the same manner that ` words ' are His creatures, all the things of the world of creation are creatures of Allah, too.

4- Jesus is a ` spirit ' that has been created by Allah (s.w.t.). This expression that has been mentioned in the Qur'ān for the creation of ` Adam ', or, in another sense for the creation of humankind, points to that spirit which Allah created and set in the selves of human beings, in general, and in Jesus and prophets, in particular.

"...and a spirit from Him. ..."

Next to stating this meaning, the Qur'ān says:

"... So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; ..."

Here, the Qur'ān emphasizes on the unity of Allah once more and

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says:

"... verily Allah is only One God. ..."

This phrase means that you believe in oneness of God, and yet in the meantime, you accept trinity. But if Allah had a child, the child would be like Him, and, in this case, oneness of God is meaningless.

How can Allah have a child while He is far from being in need of the deficiency of wife and child, and from the deficiency of body and of being a body.

"... Far be it from His Glory that there be for Him a son; ..."

Besides that, He is the possessor of what is in the heavens and the earth. They are all His creatures and He is the Creator of them all. And, Muses (a.s.) is one of these creatures.

"...to Him belongs whatever is in heavens and whatever is in the earth; ..."

How can an exceptional case be assumed for Him? Can a slave and a creature be both the child and the creator of his possessor! Allah not only is the Creator and the Possessor of them but also is a controller, protector,sustainer, and gaurdian of them. And, He is sufficient to direct and guard them.

"...and Allah is sufficient as a protector."

Basically, how is the Lord in need of a child, the One Who is without beginning and without end, and Who is in charge of the guardianship of all creatures from beginning to the end ? Is He like us, the mortals, to demand a child in order to substitude that child after His death?

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