An Enlightening Commentary into the Light of the Holy Quran Compiler Cover 6

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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: 2281000, 2282000, 2296478

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Number of copies in this Print: 6,000

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

Second Edition: 2005 A.D, 1384/1426 A.H.

p: 2

Commentary, verse 113-114 ……………………….….. 51

Commentary, verse 115-116 ……………………….. 52-53

Commentary, verse 117 ……………………..………… 54

Commentary, verses 118-120 ……………………… 55-56

Commentary, verses 121-122 …………………..……… 57

Commentary, verse 123 ……………………………. 58-59

Commentary, verse 124-125 …………………….…. 60-61

Commentary, verse 126 ……………………………. 62-63

Section 15: Persecution of the Israelites ……….….… 64

Commentary, verse 127 ……………………………. 64-65

Commentary, verse 128 ……………………….…… 66-67

Commentary, verse 129 ……………….…………… 68-69

Section 16: The Delivery of the Israelites ….….…..… 70

Commentary, verse 130 …………………….…………. 70

Commentary, verse 131 …………………….…………. 71

Commentary, verse 132 ……………………………….. 72

Commentary, verse 133 …………….……………… 73-74

Some punishments against the people of Pharaoh ... 73-74

Commentary, verses 134-135 …………..………….. 75-76

Commentary, verse 136 ……………………………….. 77

Commentary, verse 137 ……………………………. 78-79

Commentary, verse 138 ……………………………. 80-81

Commentary, verse 139 …………………….…………. 82

Commentary, verses 140-141 ……………………… 83-84

Section 17: The Physical Eyes Can never See Allah ... 85

Commentary, verse 142 …………….……………… 85-89

-Figure ‘ forty ’ and its position …………………… 86

-The Tradition of Rank …………………………….. 87

Commentary, verse 143 ………………………..….... 90-91

Commentary, verse 144 ……………………………..… 92

p: 4

Commentary, verse 145 ………………….………… 93-94

Commentary, verse 146 ……………………….…… 95-96

Commentary, verse 147 ……………………..………… 97

Section 18: The Israelites started Calf Worshipping .. 98

Commentary, verse 148 ……………………….…… 98-99

Commentary, verse 149 ……………………………… 100

Commentary, verse 150 …………………………. 101-102

Commentary, verse 151 ……………………………… 103

Section 19: Mercy promised for Muhammad’s followers

Commentary, verse 152 ……………………………… 104

Commentary, verse 153 ……………………………… 105

Commentary, verse 154 ……………………………… 106

Commentary, verse 155 …………………………. 107-108

Commentary, verse 156 ………………………… 109-110

Commentary, verse 157 ………………………… 111-114

Section 2o: Muhammad, The Prophet of mankind .. 115

Commentary, verse 158 …………………………. 115-117

Commentary, verse 159 ……………………………… 118

Commentary, verse 160 …………………………. 119-121

Commentary, verse 161 …………………………. 122-123

Commentary, verse 162 …………………………. 124-125

Section 21: Punishment for Transgressing the Limits..126

Commentary, verse 163 ………………………… 126-127

Commentary, verse 164 ………………………… 128-129

Commentary, verses 165-166 …………………… 130-131

Commentary, verse 167 …………..…………….. 132-133

Commentary, verse 168 ………………………..……. 134

Commentary, verse 169 ………………………… 135-137

Commentary, verse 170 …….……………………….. 138

Commentary, verse 171 ………………………… 139-140

p: 5

Section 22: The Progeny of Adam’s witness upon itself

Commentary, verse 172 …………………………. 141-142

Commentary, verses 173-174 …………………… 143-144

Commentary, verse 175 ………………………… 145-146

Commentary, verse 176 ………………………… 147-149

Commentary, verse 177-178 ……….………………… 150

Commentary, verse 179 ………………………… 151-152

Commentary, verse 180 ………………………… 153-154

Commentary, verse 181 ……………………………… 155

Section 23: The Resurrection …….………………… 156

Commentary, verse 182-183 ………….………… 156-157

Commentary, verse 184 ………………………… 158-159

Occasion of Revelation verse 184 …………………… 158

Commentary, verse 185 ………………………… 160-161

Commentary, verse 186 ………………………..…….. 162

Commentary, verse 187 ………………………… 163-164

Commentary, verse 188 ………………………… 165-166

Only Allah knows the Unseen …………………… 166

Section 24: The conclusive Warnings against Polytheist

Commentary, verse 189 ………………………… 167-168

Commentary, verse 190-191 …………………… 169-170

Commentary, verse 192-193 ………………………… 171

Commentary, verse 194 ……………………………… 172

Commentary, verse 195 …………………………. 173-174

Commentary, verse 196 ……………………………… 175

Commentary, verses 197-198 …………..……….. 176-177

Commentary, verse 199 …………………………. 178-179

Commentary, verse 200 ……………………………… 180

Commentary, verses 201-202 …………………… 181-183

Commentary, verse 203 …………………………. 184-185

p: 6

Commentary, verse 204 ……………………………… 186

Commentary, verse 205 …………………………. 187-188

Commentary, verse 206 ……………………..……….. 189

Sura Al-’Anfal, No. 8 (75 verses) ……..……… 191

The virtue of recitation of the Sura ……….…. 191-192

Section 1: The Battle of Badr ……………….………. 193

Commentary, verse 1 ………………………….… 194-197

Commentary, verses 2-3 ……………………..….. 198-199

Commentary, verse 4 ……………………………. 200-201

Commentary, verse 5 ………………………………… 202

Commentary, verse 6 ………………………………… 203

Commentary, verse 7 ……………………………. 204-205

Commentary, verse 8 ………………………………… 206

Commentary, verse 9 ………………….………… 207-208

Commentary, verse 10 ………………………….. 209-210

Section 2: The Battle of Badr ………..……………… 211

Commentary, verse 11 ……………..……………. 211-212

Commentary, verse 12 …………..……………… 213-214

Commentary, verses 13-14 ……………………… 215-216

Commentary, verse 15 ……………………………….. 217

Commentary, verse 16 ……………………….….. 218-219

Commentary, verse 17 ……………………….….. 220-221

Commentary, verse 18 …………………….…………. 222

Commentary, verse 19 …………………….…….. 223-224

Section 3: Obedience to Allah and His Messenger … 225

Commentary, verses 20-21 ……………………… 225-226

Commentary, verse 22 ………………………….. 227-228

Commentary, verse 23 …………..…………………… 229

Commentary, verse 24 ……………..……………. 230-232

Commentary, verse 25 …………………………... 233-235

p: 7

Commentary, verse 26 ……………..…………… 236-237

Occasion of Revelation, verse 27 ……….……………. 238

Commentary, verse 27 …………………….…….. 238-240

Commentary, verse 28 ……..…………………… 241-242

Section 4: The Guardian ship of the Sacred Mosque .. 243

Commentary, verse 29 ………………………….. 243-244

Occasion of Revelation, verse 30 ……………………. 245

Commentary, verse 30 ………………………………. 246

Commentary, verse 31 ………………………….. 247-248

Commentary, verse 32 ……………….………………. 249

Commentary, verse 33 ………………..…………. 250-251

Commentary, verse 34 ………………………….. 252-253

Commentary, verse 35 ………………………….. 254-255

Commentary, verse 36 ………………………….. 256-257

Commentary, verse 37 ……………………………….. 258

Section 5: The Battle of Badr, the Messenger’s proff . 259

Commentary, verse 38 …………………..………. 259-260

Commentary, verse 39 …………………..……… 261-262

Commentary, verse 40, The End of part Nine ……….. 263

Commentary, verse 41 …………………….…….. 264-267

Commentary, verse 42 …………………….…….. 268-270

Commentary, verse 43 …………………………... 271-272

Commentary, verse 44 …………………….…………. 273

Section 6: Steadfastness and Unity Enjoined ……….. 274

Commentary, verse 45 …………………………... 274-275

Commentary, verse 46 ……………………..………… 276

Commentary, verse 47 ……………………….………. 277

Commentary, verse 48 …………………..….…… 278-279

Section 7: Enemy weakened by Allah ……..……….. 280

Commentary, verse 49 …………………….…….. 280-281

p: 8

Commentary, verses 50-51 ……………………… 282-283

Commentary, verse 52 …………………….…………. 284

Commentary, verse 53 ………………….……….. 285-286

Commentary, verse 54 …………………………... 287-288

Commentary, verse 55 ……………………………….. 289

Commentary, verse 56 ……………………………….. 290

Commentary, verse 57 ……………………………….. 291

Commentary, verse 58 …………………………... 292-293

Section 8: Muslims prepared against enemies …….. 292

Commentary, verse 59 ……………………………….. 293

Commentary, verse 60 ……………………………….. 298

Commentary, verse 61 …………………….…………. 299

Commentary, verse 62 …………………….…….. 300-301

Commentary, verse 63 …………………..…….… 302-303

Commentary, verse 64 ……………………….………. 304

Section 9: Muslims should be prepared for all Events 305

Commentary, verse 65 ……………….………….. 305-306

Commentary, verse 66 …………………………... 307-308

Commentary, verse 67 …………………………... 309-310

Commentary, verse 68-69 ………………………. 311-312

Section 10: Captives of War ………………………… 313

Commentary, verse 70 ………………..…………. 313-315

Commentary, verse 71 ……………………………….. 316

Commentary, verse 72 ……………………….….. 317-318

Commentary, verse 73 …………….…………………. 319

Commentary, verse 74 …………….…………………. 320

Commentary, verse 75 ……………..…………… 321-322

Sura Al-Taubah (Bara’at), No.9 (129 verses) .. 323

The Feature of Sura At-Taubah ……………………… 324

Section 1: Immunity Declared ……..….……………. 325

p: 9

Some points necessary to be noted ………….… 325-328

Commentary, verse 1 …………………….……… 328-330

Commentary, verse 2 ………………………………… 331

Commentary, verse 3 …………………….……… 332-333

Commentary, verse 4 ………………………………… 334

Commentary, verse 5 …………………….……… 335-336

Commentary, verse 6 …………………….……… 337-338

Section 2: The Immunity, its reason explained ……. 339

Commentary, verse 7 ……………….…………… 339-340

Commentary, verse 8 ……………………………. 341-342

Commentary, verse 9 …………..…………….………. 343

Commentary, verse 10 ……………………….………. 344

Commentary, verse 11 ……………….….………. 345-346

Commentary, verse 12 ……………….………….. 347-348

Commentary, verse 13 ……………………………….. 349

Commentary, verse 14 …………….…………….. 350-351

Commentary, verse 15 …………………….…………. 352

Commentary, verse 16 ………………………….. 353-354

Section 3: Service of the Sacred Mosque, and the

Idolaters ……………………………………………… 355

Commentary, verse 17 ………………..…………. 355-356

Commentary, verse 18 …………….….…………. 357-358

Commentary, verse 19 …………….…………….. 359-360

Commentary, verse 20 …………..………………. 361-362

Commentary, verse 21 …………………….…………. 363

Commentary, verse 22 ……………………….………. 364

Commentary, verse 23 …………..……………… 365-366

Commentary, verse 24 ……………….…….……. 367-368

Section 4: Allah’s help at Hunayn ……….…………. 369

Commentary, verse 25 ……………………………….. 369

p: 10

The feature of the Battle of Hunayn …….………. 370-371

Commentary, verses 26-27 ……………………… 372-374

Commentary, verse 28 ………………….……….. 375-376

Commentary, verse 29 …………………….…….. 377-379

What is Jizyah? …………..……………………… 379

Section 5: The Polytheism of the Jews and the Christians

Commentary, verse 30 …..……………………… 380-381

Commentary, verse 31 ………………………….. 382-383

Commentary, verse 32 ………………………….. 384-385

Commentary, verse 33 ………………………….. 386-387

The Qur’ān and the reappearance of Mahdi (a.s.) ... 387-388

Commentary, verse 34 ………………………….. 389-394

Traditions upon Alms ………………………………… 392

Commentary, verse 35 ……..……..…….……….. 395-396

Commentary, verse 36 …………..……….……… 397-399

Commentary, verse 37 …………..……….……… 400-401

Section 6: The Tabūk Expedition ……….……….…. 402

Occasion of Revelation, verse 38 …………………. 402-403

Commentary, verse 38 ……………….………….. 403-404

Commentary, verse 39 …………………………... 405-406

Commentary, verse 40 …………………………... 407-408

Commentary, verse 41 …………….…………..…….. 409

Commentary, verse 42 …………….…………….. 410-411

Section 7: the Hypocrites …..…………..…………… 412

Commentary, verse 43 …………….…………….. 412-413

Commentary, verse 44 …………….…………….. 414-415

Commentary, verse 45 …………….…………….. 416-417

Commentary, verse 46 …………….…………….. 418-419

Commentary, verse 47 …………….…………….. 420-421

Commentary, verse 48 …………….…………….. 422-423

p: 11

Commentary, verse 49 …………….…………….. 424-425

Commentary, verse 50 ………….…….……………... 426

Commentary, verse 51 ………………...…………….. 427

Commentary, verse 52 …………….…………….. 428-429

Commentary, verse 53 …………….……..………….. 430

Commentary, verse 54 …………….…………….. 431-432

Commentary, verse 55 …………….…………….. 433-434

Commentary, verse 56 …………….………..……….. 435

Commentary, verse 57 …………….……………….... 436

Commentary, verse 58 …………….…………….. 437-438

Commentary, verse 59 …………….…………….. 439-440

Section 8: the Hypocrites …………………..……….. 441

Commentary, verse 60 …………….…………….. 441-444

The effects of poor-tax in society ….……………. 444-449

Commentary, verse 61 …………….…………….. 450-451

Commentary, verse 62 ……………..…………..…….. 452

Commentary, verse 63 ……………..……………..….. 453

Commentary, verse 64 …………….…………….. 454-455

Commentary, verse 65 ……………..………………… 456

Commentary, verse 66 …………….…………….. 457-458

Section 9: Allah’s curse for the hypocrites …………. 459

Commentary, verse 67 …………….…………….. 459-460

Commentary, verse 68 ……………………………….. 461

Commentary, verse 69 …………….…………….. 462-463

Commentary, verse 70 …………….…………….. 464-465

Commentary, verse 71 …………….…………….. 466-467

The signs of the true believers ………………..……… 466

Commentary, verse 72 …………….…………….. 468-469

Section 10: The hypocrites shall not attain their object

Commentary, verse 73 ……………….………….. 470-471

p: 12

Commentary, verse 74 …………….…………….. 472-474

Commentary, verses 75-78 ……………..……….. 475-477

Commentary, verse 79-80 ……….………………. 478-480

Section 11: Connection served with the hypocrites … 481

Commentary, verse 81 ……….………….………. 481-482

Commentary, verse 82 ……….………………………. 483

Commentary, verse 83 ……….………………….. 484-485

Commentary, verse 84 ……………….………………. 486

Commentary, verse 85 ……….………………………. 487

Commentary, verse 86 ……….………………………. 488

Commentary, verse 87 ……….………………………. 489

Commentary, verse 88 ……….………………………. 490

Commentary, verse 89 ……….………………………. 491

Section 12: the Deserters …..….….……….………… 492

Commentary, verse 90 ……….………….………. 492-493

Commentary, verse 91 ……….………….………. 494-495

Commentary, verse 92 ……….………………………. 496

Commentary, verse 93 ……….………….………. 497-498

Commentary, verse 94 ……….………….………. 499-500

Commentary, verse 95 ……….………….………. 501-502

Commentary, verse 96 ……….………………………. 503

Commentary, verse 97 ……….………………………. 504

Commentary, verse 98 ……….………….………. 505-506

Commentary, verse 99 ……….………….………. 507-508

Section 13: The Hypocrites among the Bedouins …. 509

Commentary, verse 100 …………………………. 509-511

Commentary, verse 101 …………………………. 512-513

Commentary, verse 102 ……….…………..…………. 514

Commentary, verse 103 ……….……………….... 515-516

Commentary, verse 104 ……….………….….….. 517-518

p: 13

Commentary, verse 105 ……….……………..….. 519-520

Commentary, verse 106 ……….………………..……. 521

Commentary, verse 107 ……….…..………….…. 522-524

Commentary, verse 108 ……….………………… 525-526

Commentary, verse 109 ……….………..…….…. 527-528

Commentary, verse 110 ………….…………..………. 529

Section 14: The true believers ….………………..….. 530

Commentary, verse 111 …………………………. 530-532

Commentary, verse 112 …………….………..….. 533-535

Commentary, verse 113 …………..………………….. 536

Commentary, verse 114 …………….………….... 537-538

Commentary, verse 115 …………………………. 539-540

Commentary, verse 116 ……..……….………………. 541

Commentary, verse 117 …………………….…… 542-543

Commentary, verse 118 …………………………. 544-546

Section 15: To be always with the Truthful ones ..… 547

Commentary, verse 119 …………………………. 547-548

Commentary, verse 120 …………………………. 549-551

Commentary, verse 121 …………………………. 552-553

Commentary, verse 122 …………………………. 554-556

Section 16: Effects of the Guidance Revealed …….... 557

Commentary, verse 123 …………………………. 557-558

Commentary, verse 124 …………………………. 559-560

Commentary, verse 125 ……….………..……………. 561

Commentary, verse 126 ……..…………….…………. 562

Commentary, verse 127 …………………………. 563-564

Commentary, verse 128 …………………………. 565-566

Commentary, verse 129 …………………………. 567-556

References Index

p: 14

In the Name of Allah, the Beneficent, the Merciful

Introduction

For the main introductory of this endeavor in details, dear readers may refer to the first part of this very commentary of the Qur’ān. They can be familiar with some essential data towards the aim, which must surely be helpful along the way of studying this book, too.

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

Therefore, in this series, from part three of the Qur’ān on, every volume consists of the verses of about two parts of the Qur’ān. This current volume, for example, contains parts nine and ten, in addition to the remaining verses of Sura At-Taubah, so that the commentary of this Sura be completed here and the volume after it may begin from the beginning of Sura Yūnus.

Humbly we ask Allah, the Exalted, that He helps us, as ever before, to complete this holy endeavor successfully, even by the assistance of some other translators, so that we can offer the whole of it in our worldly lifetime to the truth-seekers throughout the world.

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

The Scientific and Religious Research Center

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

Sayyid ‘Abbās Sadr-‘Āmili

The Translator

p: 15

89- قَدِ افْتَرَیْنَا عَلَی اللّهِ کَذِباً إِنْ عُدْنَا فِی مِلَّتِکُمْ بَعْدَ إِذْ نَجَّانَا اللّهُ مِنْهَا وَمَا یَکُونُ لَنَآ أَنْ نَعُودَ فِیهَآ إِلآَّ أَنْ یَشَآءَ اللّهُ رَبُّنَا وَسِعَ رَبُّنا کُلَّ شَیْءٍ عِلْماً عَلَی اللّهِ تَوَکَّلْنَا رَبَّنَا افْتَحْ بَیْنَنَا وَبَیْنَ قَوْمِنَا بِالْحَقِّ

وَأَنْتَ خَیْرُ الْفَاتِحِینَ

89. “ We should have forged a lie against Allah if we returned into your creed after Allah delivered us from it.

It is not for us to return into it, unless Allah,

our Lord, (so) will. Our Lord comprehends all things in His knowledge. In Allah we have put our trust.

Our Lord! Decide between us and our people with truth, and You are the best of deciders.”

The final word is said by Allah, in order that they might be delivered from this blind, and the path be paved.

Therefore, opposite to the evil suggestions of the enemies, we must trust on Allah and show our conclusiveness.

Never a believer is ready to collude on his beliefs, and he never returns from the Truth. Turing back and retrogression is forbidden for a true Muslims. The verse says:

“ …It is not for us to return into it, unless Allah, our Lord, (so) will. … ”

It is for this reason that we must submit the command of Allah and obey it.

Do not forget to observe discipline and courtesy in speech. Instead of curse, invoke Allah the just arbitration.

“ …Our Lord comprehends all things in His knowledge. In Allah we have put our trust. Our Lord! Decide between us and our people with truth, … ”

In supplication, the relationship between the demand and the Divine Names should be considered.

We are in need of triumph and, therefore, we call Him saying:

“ …and You are the best of deciders. ”

****

p: 19

90- وَقَالَ الْمَلأُ الَّذِینَ کَفَرُوا مِنْ قَوْمِهِ لَئِنْ اتَّبَعْتُمْ شُعَیْباً إِنَّکُمْ إِذاً لَخَاسِرُونَ

91- فَاَخَذَتْهُمُ الرَّجْفَةُ فَاَصْبَحُوا فِی دَارِهِمْ جَاثِمِینَ

90. “And the chiefs of those who disbelied from among his people said: ‘ If you follow Shu‘ayb,

you will indeed be losers ’.”

91. “Then the earthquake seized them, so they became motionless bodies in their dwellings.”

“And the chiefs of those who disbelied from among his people said: …”

One of the methods of disbelievers is threat by means of economical siege.

“…‘ If you follow Shu‘ayb, you will indeed be losers ’.”

****

When they became like that, they increased their own aberration by persisting on leading others astray. There was no hope that they might believe. Therefore, basing on the decree of the law of effacing the effects of corruption, the divine punishment fell upon them. The verse says:

“ Then the earthquake seized them, so they became motionless bodies in their dwellings.”

****

p: 21

92- الَّذِینَ کَذَّبُوا شُعَیْباً کَأَن لَمْ یَغْنَوْا فِیهَا الَّذِینَ کَذَّبُوا شُعَیْباً کَانُوا هُمُ الْخَاسِرِینَ

92. “Those who belied Shu‘ayb became (perished) as if they had never dwelt therein. Those who belied Shu‘ayb were themselves the losers.”

It is at the time of incurring the Wrath of Allah that the real losers are recognized. The above verse is its Qur’ānic evidence. It says:

“Those who belied Shu‘ayb became (perished) as if they had never dwelt therein. Those who belied Shu‘ayb were themselves the losers.”

****

p: 23

93- فَتَوَلَّی عَنْهُمْ وَقَالَ یَا قَوْمِ لَقَدْ أَبْلَغْتُکُمْ رِسَالاَتِ رَبِّی وَنَصَحْتُ لَکُمْ فَکَیْفَ ءَاسَی عَلَی قَوْمٍ کَافِرِینَ

93. “ So he turned away from them, and said: ‘ O’ my people! I have delivered to you the messages of my Lord, and advised you sincerely; so how shall I then grieve for a disbelieving people?’ ”

Thus Shu‘ayb consoles himself, because he had made his best and applied all the necessary efforts to guide aright those people. But, alas, they disobeyed arrogantly and that torment was their recompense.

****

p: 25

“ And We did not send a prophet in any town but We overtook its people with distress and affliction that they might humble themselves.”

(For more details upon the meaning of the Qur’ānic terms /ba’sā’/ and /darrā’/, refer to the commentary of Sura Al-’An‘ām, No. 6, verse 42, vol. 5, p. 124 the current English version series of commentary of the Holy Qur’ān.)

Imam Sadiq (a.s.) in a tradition said: “ Allah, Almighty and Glorious, said: ‘ When the one who has known Me disobeys Me, I will set up, as an absolute master over him, the one who has not known Me ’.” (’Usūl-i-Kāfi̅, part 3, p. 378)

Hadrat abul-Hassan-il-Hādi̅, the tenth Imam (a.s.) has said:

“ Verily Allah has a caller who calls every day and night ‘ O’ servants of Allah! Stop! stop sinning Allah! If there were not grazing animals, milking babies, and (in prayer) bowing aged ones, there would be showered a punishment over you by which you might be severely bruised ’.” (’Usūl-I-Kāfi̅, part 3, p. 378)

****

p: 27

95- ثُمَّ بَدَّلْنَا مَکَانَ السَّیِّئَةِ الْحَسَنَةَ حَتَّی عَفَوْا

وَقَالُوا قَدْ مَسَّ ءَابَآءَنَا الضَّرَّآء ُ وَالسَّرَّآءُ فَاَخَذْنَاهُمْ بَغْتَةً وَهُمْ لاَیَشْعُرُونَ

95. “ Then We altered the ill (circumstances) to good, until they multiplied, and said:

‘ Distress and happiness did indeed touch our fathers’.

So We seized them suddenly while they did not perceive.”

the removal of difficulties, the following generation said that bitter events were for their fathers and these offsprings were in security. They were neglectful that Allah’s way of treatment in seizing people encompasses all generations, and such negligences are the secret of the Wrath of Allah.

Therefore, passing by the bitter and sweet incidents heedlessly, and taking no example of them, brings forth the Wrath of Allah thereafter. This status is a sign of unawareness in such people.

“… while they did not perceive.”

Not every kind of welfare and happiness is a sign of the Grace of Allah. They may sometimes prepare the field for the Wrath of Allah. The verse says:

“ Then We altered the ill (circumstances) to good, until they multiplied, …”

Sometimes it happens that the welfare of a person causes his neglectfulness and his disobedience from the command of Allah (s.w.t).

“…and said: ‘ Distress and happiness did indeed touch our fathers’. …”

Most of those who fail in the Divine trials are the rich and the people who are in welfare, not the deprived ones.

It should also be noted that the Wrath of Allah does not inform men when it has to come, but it comes suddenly.

The verse says:

“… So We seized them suddenly while they did not perceive.”

****

p: 29

96- وَلَوْ أَنَّ أَهْلَ الْقُرَی ءَامَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَیْهِمْ بَرَکَاتٍ مِنَ السَّمَآءِ وَالاَرْض ِ

وَلَکِن کَذَّبُوا فَاَخَذْنَاهُمْ بِمَا کَانُوا یَکْسِبُونَ

96. “ And if the people of the towns had believed and kept from evil, We would have certainly opened up for them blessings from the heaven and the earth,

but they belied;

so We seized them for what they used to earn.”

Noah also promised his people if they believed, the blessings of heaven would be sent down unto them.

Some commentators say that blessings of the heaven, mentioned in this holy verse, refer to the supplications which are answered, and the blessings of the earth are the fulfilment of the requests.

The verse continues saying:

“… but they belied; so We seized them for what

they used to earn.”

That is, they rejected the divine prophets, and Allah punished them for the recompense of their disobediences, oppositions, and belying the prophets by ceasing rain from them, and, consequently, the blessings of the earth were restrained from them.

****

p: 31

97- أَفَاَمِنَ أَهْلُ الْقُرَی أَنْ یَأْتِیَهُمْ بَأْسُنَا بَیَاتاً وَهُمْ نَآئِمُونَ

98- أَوَأَمِنَ أَهْلُ الْقُرَی أَنْ یَأْتِیَهُمْ بَأْسُنَا ضُحًی

وَهُمْ یَلْعَبُونَ

97. “ What! do the people of the towns then feel secure from Our punishment coming upon them by night while they are sleeping ? ”

98. “ What! do the people of the towns feel secure from Our punishment coming upon them in daylight while they are playing ? ”

“ What! do the people of the towns feel secure from Our punishment coming upon them in daylight while they are playing ? ”

It is evident that whoever is busy with the mere affairs of this world and does not heed the affairs of Hereafter is in vain and, as if, he is playing around.

The purpose of the Qur’ānic phrase ‘ the people of the towns ’ is any group of people who are busy with some useless affairs, and who reject divine prophets, and they refrain worshipping One God.

The occasion of revelation of these two verses, of course, was the obstinacies of the pagans of Mecca.

****

p: 33

99- أَفَاَمِنُوا مَکْرَ اللّهِ فَلا یَأْمَنُ مَکْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ

99. “ What! Do they then feel secure from Allah’s plan (sudden punishment)? But none feels secure

from Allah’s plan save the people (who are) losers.”

too, for their faults, and inflicts them with the same evil end that the former sinners suffered.

The verse says:

“ Does He not guide (thereby) those who inherit the earth after its (former) residents that if We please We

will destroy them (too) for their sins …”

Allah is also able to leave them alive, while, because of their committing sins and corruptions, He seals their hearts and let them not perceive and recognize the truth, so that they never hear the truth and do not accept any advice. Such people will be wandering in the life bewildered. The verse says:

“…and set a seal on their hearts so that they do not hear (the truth) ? ”

****

p: 36

101- تِلْکَ الْقُرَی نَقُصُّ عَلَیْکَ مِنْ أَنْبَآئِهَا وَلَقَدْ جَآءَتْهُم

ْ رُسُلُهُمْ بِالْبَیِّنَاتِ فَمَا کَانُوا

لِیُؤْمِنُوا بِمَا کَذَّبُوا مِن قَبْلُ کَذَلِکَ یَطْبَعُ اللّهُ عَلَی قُلُوبِ الْکَافِرِینَ

101. “ These are the towns some of whose tidings We

recount unto you; and certainly their Messengers came to them with manifest proofs,

but they would not believe in what they had belied from before. Thus does Allah set a seal on the hearts of the infidels.”

persisted on their own saying. They were not ready to accept and believe in that which they had belied before. Here is what the verse says:

“… but they would not believe in what they had

belied from before. …”

The cause of this obstinacy has been stated in the next sentence of the holy verse, as follows:

“… Thus does Allah set a seal on the hearts of the infidels.”

That is, those who step in the path of wrong, as a result of repetition and continuation of action, some corruptions such as perversion, infidelity, and impurity settle in their hearts so deeply that they remain fixed therein like the curvings upon a coin. This is from the kind of effect and property of action which has been attributed to Allah, since it is He Who is the Cause of all causes.

****

p: 38

102- وَمَا وَجَدْنَا لاَکْثَرِهِمْ مِنْ عَهْدٍ وإِنْ وَجَدْنَآ أَکْثَرَهُمْ لَفَاسِقِینَ

102. “ And, We did not find in most of them any (firm)

covenant, and verily We found most of them

to be wrong-doers.”

Thus, the secret of the destruction of the former nations was breach of promise and disobedience.

“… and verily We found most of them to be wrong-doers.”

Allah has praised the faithful and blamed the breachers of promise.

****

p: 40

103- ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَی بِاَیَاتِنَآ إِلَی فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِها فَانْظُرْ کَیْفَ کَانَ عَاقِبَةُ الْمُفْسِدِینَ

103. “ Then, after them, We sent Moses with Our Signs unto Pharaoh and his chiefs, but they wronged (and disbelieved) in them.

Consider then how the end of the mischief makers was! ”

be referred to first, because water must be purified from its head-source, as the verse says:

“ Then, after them, We sent Moses with Our Signs unto Pharaoh and his chiefs, …”

People’s faith in the truth usually causes their society to be improved, while disbelief and heresy draw it towards corruption. The verse continues saying:

“… but they wronged (and disbelieved) in them.

Consider then how the end of the mischief makers was! ”

****

p: 42

104-وَقَالَ مُوسَی یَافِرْعَوْنُ إِنِّی رَسُولٌ مِنْ رَبِّ الْعَالَمِینَ

104. " And Moses said: ‘ O Pharaoh! Verily I am a Messenger from the Lord of the worlds ’."

105- حَقِیقٌ عَلَی اَنْ لآ اَقُولَ عَلَی اللّهِ إِلاَّ الْحَقَّ

قَدْ جِئْتُکُمْ بِبَیِّنَةٍ مِنْ رَبِّکُمْ فَاَرْسِلْ مَعِیَ بَنِی إِسْرآئِیلَ

105. “ (I am) worthy of saying nothing about Allah except the truth. Indeed I have come to you with a clear Sign (a miracle) from your Lord;

so send forth with me the Children of Israel.”

106- قَالَ إِنْ کُنْتَ جِئْتَ بِاَیَةٍ فَأْتِ بِهَآ إِنْ کُنْتَ مِنَ الصَّادِقِینَ

107- فَاَلْقَی عَصَاهُ فَإِذَا هِیَ ثُعْبَانٌ مُبِینٌ

106. “ He (Pharaoh) said: ‘ If you have come with a Sign (a miracle), then bring it, if you are of the truthful ones’.”

107. “ So he threw his rod, then behold! it was a clear serpent.”

It should be explained that at the presence of Moses (a.s.) the Rod changed to be a small snake, as Sura An-Naml, No. 27, verse 10 says: “ And cast down your staff, so when he saw it in motion as if it was a serpent…” At the presence of people it seemed an ordinary snake. Sura Tāhā, No. 20, verse 20 says: “ Then he cast it down, and lo! it was a serpent running.” But, at the presence of Pharaoh, it became a great clear snake, as the verse under discussion says:

“ So he threw his rod, then behold! it was a clear serpent.”

However, a miracle should be clear for all, so that no doubt remains. The verse says:

“ … then behold! it was a clear serpent.”

****

p: 46

110- یُرِیدُ أَنْ یُخْرِجَکُمْ مِنْ أَرْضِکُمْ فَمَاذَا تَأْمُرُونَ

110. “ ‘ He (Moses) intends to expel you from your land.

Then what do you advise? ’ ”

111- قَالُوا أَرْجِهِ وَأَخَاهُ وَأَرْسِلْ فِی الْمَدَآئِنِ حَاشِرِینَ

112- یَأْتُوکَ بِکُلِّ سَاحِرٍ عَلِیمٍ

111. “ They said (unto Pharaoh): ‘ Keep him and his brother in suspense (for a while);

and send men to the cities to collect (sorcerers) ,”

112. “ To bring you every knowing (expert) sorcerer ’.”

‘ prophethood ’ might be strengthened with the feature of

‘ martyrdom and being oppressed ’, at first they thought that they would frustrate his deeds by means of some extraordinary actions of their sorcerers, and defame him. After that, they should slay him so that the story of Moses and Aaron could disappear from the minds of people forever.

****

p: 50

113- وَجَآءَ الْسَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنا لاَجْراً إِنْ کُنّا نَحْنُ الْغَالِبِینَ

114- قَالَ نَعَمْ وإِنَّکُمْ لَمِنَ الْمُقَرَّبِینَ

113. “ And the sorcerers came to Pharaoh, they said:

‘ Verily there will be a reward for us if we are victors’. ”

114. “ He said: ‘ Yes! and you will surely be of the near-stationed (to me)’.”

115- قَالُوا یَامُوسَی إِمَّآ أَنْ تُلْقِیَ وَإِمَّآ أَنْ نَکُونَ نَحْنُ الْمُلْقِینَ

116- قَالَ أَلْقُوا فَلَمّآ أَلْقَوْا سَحَرُوا أَعْیُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِیمٍ

115. “ They (the sorcerers) said: ‘ O’ Moses! Will you throw, or shall we be the (first) throwers ? ’ ”

116. “ He (Moses) said: ‘ Throw (yours) ! ’ So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

Moses, with a particular coolness, answered them that they could begin first. The verse says:

“ He (Moses) said: ‘ Throw (yours) ! …’

When the sorcerers threw down their ropes and other means on the ground, they fascinated people and, by their deceitful deeds and exaggerative statements, they cast a sudden fear and terror upon people, and caused a great sorcery to be produced before them. The verse says:

“… So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

The Arabic term /sihr/ means: ‘ deceit, imposture, dexterity, and jugglery ’. Sometimes it also means: ‘ whatever the cause and motive of which is invisible ’. The verse says:

“… and produced a great magic.”

****

p: 53

117- وَأَوْحَیْنَآ إِلَی مُوسَی أَنْ أَلْقِ عَصَاکَ فإِذَا هِیَ تَلْقَفُ مَا یَأْفِکُونَ

117. “ And We revealed to Moses: ‘ Throw down your rod! ’ And behold, it swallowed (all) that they falsely had invented.”

118- فَوَقَعَ الْحَقُّ وَبَطَلَ مَاکَانُوا یَعْمَلُونَ

119- فَغُلِبُوا هُنَالِکَ وَانْقَلَبُوا صَاغِرِینَ

120- وَاُلْقِیَ الْسَّحَرَةُ سَاجِدِینَ

118. “ So the truth was established and what they were doing was made vain.”

119. “ Thus were they there defeated and brought low.”

120.“ And the sorcerers fell down in prostration.”

“ Thus were they there defeated and brought low.”

****

The more important stroke happened when the scene of struggle of sorcerers against Moses (a.s.) was totally changed, and suddenly all the sorcerers fell down prostrating for the greatness of Allah. The verse says:

“ And the sorcerers fell down in prostration.”

****

p: 56

121- قَالُوا ءَامَنَّا بِرَبِّ الْعَالَمِینَ

122- رَبِّ مُوسَی وَهَارُونَ

121. “ They said: ‘ We have believed in the Lord of the worlds.”

122. “ The Lord of Moses and Aaron ’.”

123- قَالَ فِرْعَوْنُ ءَامَنْتُمْ بِهِ قَبْلَ أَنْ ءَاذَنَ لَکُمْ إِنَّ هذَا لَمَکْرٌ مَکَرْتُمُوهُ فِی الْمَدِینَةِ لِتُخْرِجُوا مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ

123. “ Pharaoh said: ‘ Did you believe in him before I should give you permission? Surely this is a plot you have plotted in the city that you may expel its people from it,

but soon you shall know (the consequences) ! ”

This accusation was so unfounded and infamous that none could accept, except some perfectly unaware persons among common people.

After that, Pharaoh threatened them ambiguously, but it was said intensively and firmly. He said:

“… but soon you shall know (the consequences) ! ”

****

p: 59

124- لاَُقَطِّعَنَّ أَیْدِیَکُمْ وَأَرْجُلَکُمْ مِنْ خِلاَفٍ ثُمَّ لاَُصَلِّبَنَّکُمْ أَجْمَعِینَ

125- قَالُوا إِنَّآ إِلَی رَبِّنَا مُنْقَلِبُونَ

124. “ Surely I will cut off your hands and your feet

on opposite sides, then I will certainly crucify you all ’.”

125. “ They said: ‘ Verily unto our Lord we return ’.”

None of the two weapons of Pharaoh could defeat the decision of the sorcerers. In their answer, they heartily and decidedly refused him, as follows:

“ They said: ‘ Verily unto our Lord we return ’.”

They said this statement with the meaning that if the Pharaoh’s threat could be done, they finally would become martyrs. In that case, not only the event might not harm them or decrease anything from them, but also it could be considered as an honour and a happiness for them.

****

p: 61

126- وَمَا تَنْقِمُ مِنَّآ إِلآَّ أَنْ ءَامَنَّا بِاَیَاتِ رَبِّنَا لَمَّا جَآءَتْنَا رَبَّنَآ أَفْرِغْ عَلَیْنَا صَبْراً وَتَوَفَّنَا مُسْلِمِینَ

126. “ And you do not take revenge upon us except because we have believed in the signs of our Lord when they came to us.’ ‘ Our Lord! Pour out upon us patience,

and cause us to die in submission ’.”

Yes, if belief and full awareness combine with together, the income of such a spiritual love will be some perseverance and devotion which will not be surprising in that way.

****

p: 63

Pharaoh answered them that he would kill their sons who were the encouragement of those people and whom they were making ready for fighting, while he would leave their daughters alive because they could do nothing against him. Pharaoh said that he could make of their females servants so that they became lowing and miserable. The holy verse continues saying:

“… He said: ‘ Soon we will kill their sons and spare their women, …”

It is understood from this sentence that Pharaoh did not expect to kill Moses (a.s.) and his followers since he had recognized their power unfailing. Therefore, he decided to attack the defendless children and to destroy them. The verse ends thus:

“… and surely we are in power over them ’.”

****

p: 65

128- قَالَ مُوسَی لِقَوْمِهِ اسْتَعِینُوا بِاللّهِ وَاصْبِرُوا إِنَّ الاَرْضَ لِلّهِ یُورِثُهَا مَنْ یَشَآءُ مِنْ عِبَادِهِ

وَالْعَاقِبَةُ لِلْمُتَّقِینَ

128. “ Moses said to his people:

‘ Seek help from Allah and endure. Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

“… Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

****

p: 67

129- قَالُوا اُوذِینَا مِنْ قَبْلِ أَنْ تَأْتِیَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَی

رَبُّکُمْ أَنْ یُهْلِکَ عَدُوَّکُمْ وَیَسْتَخْلِفَکُمْ فِی الاَرْضِ

فَیَنْظُرَ کَیْفَ تَعْمَلُونَ

129. “ They said: ‘ We have been hurt before you came to us and (also) after you came to us.’ He said:

‘ Maybe that your Lord will destroy your enemy and will make you successors in the earth,

then He observes how you act.”

is as a failure to obtain their desires. They are neglectful that the Divine religions have come to correct the ways of lives, not to efface their difficulties.

A leader should hearken to critics and send some hope-giving messages. The verse continues saying:

“… He said: ‘ Maybe that your Lord will destroy your enemy and make you successors in the earth, …”

An Islamic government is a means of trial not a means of seeking pleasure. Then, the verse concludes as follows:

“… then He observes how you act.”

****

p: 69

131- فإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وإِنْ تُصِبْهُمْ سَیِّئَةٌ یَطَّیَّرُوا

بِمُوسَی وَمَنْ مَعَهُ أَلآ إِنَّمَا طَآئِرُهُمْ عِنْدَ اللّهِ وَلکِنَّ أَکْثَرَهُمْ لاَیَعْلَمُونَ

131. “ So, when any good came to them, they said:

‘ This is our due ’; and if any evil afflicted them,

they took it bad omens due to Moses and those with him.

Be it known! Surely the cause of their bad omens is with Allah,but most of them do not know.”

132- وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ ءَایَةٍ لِتَسْحَرَنَا بِهَا

فَمَا نَحْنُ لَکَ بِمُؤْمِنِینَ

132. “ And they said: ‘ Whatever sign you may bring to us to charm us with it, we will not believe in you ’.”

133-فَاَرْسَلْنَا عَلَیْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ

وَالدَّمَ ءَایَاتٍ مُفَصَّلاَتٍ فَاسْتَکْبَرُوا وَکَانُوا قَوْماً مُجْرِمِینَ

133. “ So We sent against them the flood and the locusts and the vermin and the frogs and the blood as distinct signs, yet they acted proudly and they were a guilty people.”

3- The plague of hail ….. Exodus, Chapter 9, verse 24 and verse 25

4- The attack of locusts ….. Exodus, Chapter 10, verses 12 and 14

After Allah’s warning and people’s heedlessness, it is the turn of some grievous retributions to come forth .

The verse says:

“ So We sent against them the flood and the locusts and the vermin and the frogs and the blood

as distinct signs, …”

Living creatures are the agents of Allah. Their mission is sometimes to bring mercy, like the spider’s web at the doorway of the cave for the protection of the Messenger of Allah (p.b.u.h.). And, it is sometimes a chastisement mission, like that of the swallows, and, in this verse, the mission of frogs and locusts.

However, many calamities are often for training. In any retribution, there is a respite for people to contemplate and repent and return to the Straight Path. Therefore, the Divine retributions come after completing the argument.

They saw the divine sign and punishment, yet they acted arrogantly. The verse says:

“… yet they acted proudly and they were a guilty people.”

****

p: 74

134- وَلَمَّا وَقَعَ عَلَیْهِمُ الرِّجْزُ قَالُوا یَا مُوسَی ادْعُ لَنَا رَبَّکَ

بِمَا عَهِدَ عِنْدَکَ

لَئِنْ کَشَفْتَ عَنَّا الْرِّجْزَ لَنُؤْمِنَنَّ لَکَ وَلَنُرْسِلَنَّ

مَعَکَ بَنِی إِسْرآئِیلَ

135- فَلَمَّا کَشَفْنَا عَنْهُمُ الْرِّجْزَ إِلَی أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ یَنْکُثُونَ

134. “ And when the plague fell upon them, they said:

‘ O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel ’.”

135. “ But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

The Qur’ānic term /’ajal/, in this verse, may be the time which Moses (a.s.) appointed for the removal of a calamity, saying that, for example, it would be removed on so and so day or at so and so hour, in order that they might understand that it was a divine retribution and not an accidental happening.

The purpose also maybe that those obstinate people would finally meet the unavoidable Wrath of Allah, but until the appearance of that time and being drowned in the sea, the punishment was temporarily removed.

The verse says:

“ But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

****

p: 76

136- فَانْتَقَمْنَا مِنْهُمْ فَاَغْرَقْنَاهُمْ فِی الْیَمِّ بِاَنَّهُمْ کَذَّبُوا بِاَیَاتِنَا

وَکَانُوا عَنْهَا غَافِلِینَ

136. “ So We took vengeance on them and drowned them in the sea, because they belied Our Signs and were heedless of them.”

137- وَأَوْرَثْنَا الْقَوْمَ الَّذِینَ کَانُوا یُسْتَضْعَفُونَ مَشَارِقَ الاَرْضِ وَمَغَارِبَهَا

الَّتِی بَارَکْنَا فِیهَا وَتَمَّتْ کَلِمَتُ رَبِّکَ الْحُسْنَی

عَلَی بَنِی إِسْرآئِیلَ بِمَا صَبَرُوا

وَدَمَّرْنَا مَاکَانَ یَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا کَانُوا یَعْرِشُونَ

137 . “ And We made the people, who were abased,

the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein,

and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

(parts) of it which We had blessed therein,

and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

Yet, since the governments of divine prophets have been the governments of the oppressed, and Allah fulfills His promises, those oppressed people who show patience and perseverance can become the inheritors of the earth, as the verse indicates:

“ … We made the people, who were abased,

the inheritors to the east (parts) of the land and the west (parts) of it …”

****

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138- وَجَاوَزْنَا بِبَنِی إِسْرآئِیلَ الْبَحْرَ فَاَتَوْا عَلَی قَوْمٍ یَعْکُفُونَ

عَلَی أَصْنَامٍ لَهُمْ

قَالُوا یَامُوسَی اجْعَلْ لَنَآ إِلَهاً کَمَا لَهُمْ ءَالِهَةٌ

قَالَ إِنَّکُمْ قَوْمٌ تَجْهَلُونَ

138. “ And We made the Children of Israel to pass the sea;

then they came upon a people cleaving to idols they had.

They said: ‘ O’ Moses! make for us a god,

as they have gods ’. He (Moses) said: ‘ Verily you are a people behaving ignorantly ’.”

migrate unto some perverted and dangerous regions, because invironments may affect on them, and communities are always exposed to the danger of aberration.

Also, sometimes it happens that watching an unappropriate view (of a film, a picture, or a society) spoils all the training efforts of the leaders.

****

p: 81

139- إِنَّ هَؤُلآءِ مُتَبَّرٌ مَاهُمْ فِیهِ وَبَاطِلٌ مَاکَانُوا یَعْمَلُونَ

139. “ (Moses said:) Surely this they are engaged upon shall be perished,

and what they are doing are in vain.”

140- قَالَ أَغَیْرَ اللّهِ أَبْغِیکُمْ إِلَهاً وَهُوَ فَضَّلَکُمْ عَلی الْعَالَمِینَ

141- وإِذْ أَنْجَیْنَاکُمْ مِنْ ءَالِ فِرْعَوْنَ

یَسُومُونَکُمْ سُوءَ الْعَذَابِ یُقَتِّلُونَ أَبْنَآءَکُمْ وَیَسْتَحْیُونَ نِسَآءَکُمْ

وَفِی ذلِکُمْ بَلآءٌ مِن رَبِّکُمْ عَظِیمٌ

140. “ He said: ‘ Shall I find for you a god other than Allah, while He has preferred you above all creatures ? ’ ”

141. “ And (remember) when We delivered you from Pharaoh’s clan who were afflicting you with evil torment,

slaughtering your sons and sparing your women, and in that was a great trial from your Lord.”

them, and they knew that only His Pure Essence is eligible to be adored, worshipped and submitted.

At first it says:

“ And (remember) when We delivered you from Pharaoh’s clan who were

afflicting you with evil torment, …”

Then, this ceaseless torment is explained as follows:

“… slaughtering your sons and sparing your women, …”

The explanation of the verse implies that in that event there lies a great trial upon them from the side of Allah. The verse says:

“… and in that was a great trial from your Lord.”

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The length of this time has been forty nights and days, yet the reason that the verse says ‘ forty nights ’, maybe, is that supplications are often performed at night. Or, perhaps, its reason is that in old times the formation of calendar was based on the appearance of the moon at night. The number of nights has also been used in counting days. The verse says:

“ And We made an appointment with Moses for thirty nights, and completed them with ten (more),

so the appointed time of his Lord was completed forty nights. …”

Allah may forgive a person upon whose dead body forty believers testify that he has been a good person.(1)

However, the explanation of forty nights of the appointed tryst of Moses is referred to in the Turah, Exedus.

Some Islamic literature denotes that thirty nights out of this forty nights were the whole nights of Zilqa‘dah, and the added ten nights happened at the beginning nights of Zil-Hajjah. (Nūr-uth-Thaqalayn, the commentary)

In any case, the event of the tryst of Moses (a.s.) was as follows:

“… And (before going there) Moses said to his brother Aaron: ‘ Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers ’.”

rank to him (p.b.u.h.) as Aaron was to Moses except that there would be no prophet after him.

It was not only in the Battle of Tabūk that the Prophet (p.b.u.h.) expressed this meaning, but also in several occasions, other than that, this statement was heard from him, (p.b.u.h.) including the followings:

1- One day, the Prophet (p.b.u.h.) told ’Umm-us-Salamah: “ O’ ’Umm-us-Salamah! Ali’s tissue is the same as my tissue and, his blood is the same as my blood. The example of him unto me is like the example of Aaron unto Moses.”

2- Ibn-‘Abbas says that one day ‘Umar-ibn-Khattāb said that once he was in the presence of the Prophet (p.b.u.h.) accompanied with Abūbakr and some of the companions of the Prophet (p.b.u.h.). The Prophet (p.b.u.h.) was leaning on Ali (a.s.) when he touched Ali’s shoulder and said: “ O” Ali! you are the first man who believed (in Allah) and you are the first person who accepted Islam.” Then he (p.b.u.h.) said: “ The example of you unto me is like the example of Aaron unto Moses ”.

However, if we impartially examine the above-mentioned tradition, it can be understood from it that Ali (a.s.) had been given all the positions that Aaron had unto Moses (a.s.) and among the Children of Israel, except prophethood.

This meaning mentioned about the Tradition of Rank has been cited in the Sunnite sources such as: Sahih-i-Bukhāri̅, vol. 6, p. 3; Sahih-i-Muslim, vol. 4, p. 187; Sunan-i-Ibn-i-Mājid, vol. 1, p. 42; Musnad-i-Ahmad-ibn-Hanbal, vol. 1, pp. 173,175,177,179,182.

But the very tradition, ‘ the Tradition of Rank ’, is widely transmitted with Shi‘ites and it is available in the authentic books of traditions, including: 1) ‘Abaqāt, in book of

p: 88

Muhammad and Ali ’. 2) The tradition of Thaqalayn, by Najmiddin ‘Askary, pp. 105-127; 3) Safinat-ul-Bihār, vol. 21, p. 209; 4) Bihār-ul-’Anwār, vol. 37, p. 254; 5) Kanz-ul-Kirāchi, pp. 282,283; 6) An-Nihāyah, vol. 2, p. 172; 7) Kashf-ul-Qummah, p. 44; 8) Manāqib, Ibn-Abi̅-Tālib; 9) Al-Yaghi̅n; 10) Al-Kharā’ij-wal-Jarāyih; 11) Kāmil-ut-Tawārikh, by Ibn-’Athi̅r; 12) At-Tarā’if.

****

p: 89

143- وَلَمَّا جَآءَ مُوسَی لِمِیقَاتِنَا وَکَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِی أَنْظُرْ إِلَیْکَ

قَالَ لَنْ تَرَانِی وَلَکِنِ انْظُرْ إِلَی الْجَبَلِ فإِنِ اسْتَقَرَّ مَکَانَهُ فَسَوْفَ تَرَانِی

فَلَمّا تَجَلّی رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَکّاً وَخَرَّ مُوسَی صَعِقاً

فَلَمّآ اَفَاقَ قَالَ

سُبْحَانَکَ تُبْتُ إِلَیْکَ وَاَنَاْ اَوَّلُ الْمُؤْمِنِینَ

143. “ And when Moses came to Our appointed tryst and his Lord spoke with him, he said:

‘ My Lord, show me (Yourself), that I may look towards

You! ’ He (Allah) said: ‘ Never shall you see Me,

but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain,

He sent it crashing down, and Moses fell down senseless.

Then when he recovered, he said: ‘ Glory be to You!

I turn to You (repentant),

and I am the first of the believers ’.”

There were two times that observing Allah was asked for. One time Moses (a.s.) himself asked Allah to see His True Essense. Then, in answer to him (a.s.), this very current verse was revealed and manifested that Moses (a.s.) had not its capacity. The verse says:

“ And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘ My Lord, show me

(Yourself), that I may look towards

You! ’ He (Allah) said: ‘ Never shall you see Me,

but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered,

he said: ‘ Glory be to You! I turn to You (repentant), and I am the first of the believers ’.”

Another time was when the Children of Israel were seeking the pretext, and ignorantly asked Moses to see Allah by the eyes of head. This meaning has been referred to in verse No. 155 of the current Sura, which will be explained later.

This fact should be noted that Allah can never be seen by the outword eyes, neither in this world nor in the Hereafter. As the verse says:

“… ‘Never shall you see Me, ’…”

But He must be known by means of His effects, where His manifestations can be looked at. The verse says:

“ … so when his Lord manifested (His) glory to the

mountain, He sent it crashing down, …”

****

p: 91

144- قَالَ یَا مُوسَی إِنِّی اصْطَفَیْتُکَ عَلَی الْنَّاسِ بِرِسَالاَتِی وَبِکَلاَمِی فَخُذْ مَآءَاتَیْتُکَ وَکُنْ مِنَ الشَّاکِرِینَ

144. “ He said: ‘ O’ Moses! verily I have chosen you above the people by My Messages and by My speaking (unto you). So take what I have given you, and be of the grateful ones ’.”

145- وَکَتَبْنَا لَهُ فِی الاَلْوَاحِ مِنْ کُلِّ شَیْءٍ مَوْعِظَةً

وَتَفْصِیلاً لِکُلِّ شَیْءٍ

فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَکَ یَأْخُذُوا بِاَحْسَنِهَا سَأُوْرِیکُمْ

دَارَ الْفَاسِقِینَ

145. “ And We wrote for him in the Tablets of everything an admonition, and the explanation of all things;

so, (O’ Moses!) take hold of them with firmness and bid your people to take hold of the best of them.

Soon I will show you the abode of the transgressors.”

of them. …”

Alongside this subject, Moses (a.s.) was commanded to warn his people that opposing those commandments, and escaping from responsibilities and fulfilling the duties, would bring a dreadful result and, finally, Hell for them. Therefore, at the end of the verse, Allah says:

“… Soon I will show you the abode of the transgressors.”

It is understood from the holy phrase : “ … of every thing an admonition …” that there were not mentioned all the admonitions, advices, and necessary subjects in the Tablets of Moses. At that time, the divine ordinances were revealed according to the capacity and talents of those people. But, when the people of the world reached the last stage of the prophets’ training, the last command, which enveloped the whole material and spiritual necessities of human beings, was revealed unto the Prophet of Islam (p.b.u.h.).

The apparent meaning of the phrase: “… Soon I will show you the abode of the transgressors.” is that the abode of those who have gone out from the obedience of Allah in doing their duties is Hell.

****

p: 94

146-سَاَصْرِفُ عَنْ ءَایَاتِیَ الَّذِینَ یَتَکَبَّرُونَ فِی الاَرْضِ بِغَیْرِ الْحَقِّ وإِن یَرَوْا کُلَّ ءَایَةٍ لاَیُؤْمِنُوا بِهَا

وَإِن یَرَوْا سَبِیلَ الرُّشْدِلاَ یَتَّخِذُوهُ سَبِیلاً وإِن یَرَوْا سَبِیلَ الْغَیِّ یَتَّخِذُوهُ سَبِیلاً

ذَلِکَ بِاَنَّهُمْ کَذَّبُوا بِاَیَاتِنَا وَکَانُوا عَنْهَا غَافِلِینَ

146. “ Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly;

while (even) if they see any sign,

they will not believe in it, and if they see the way of rectitude they do not take it for a way,

and if they see the way of perverseness they take it for a way.

This is because they belied Our signs and were heedless of them.”

Then the Qur’ān points to three parts of the qualities of these proud and arrogant people and that how they were dispossessed of the success of the truth. It says:

“… while (even) if they see any sign, they will not

believe in it, …”

And, also, if they see the straight path and the right way, they do not choose it as their own way. The verse says:

“… and if they see the way of rectitude they do

not take it for a way, …”

After mentioning these three qualities, all of which denote to their arrogance against the truth, the Qur’ān points to the reason of them and says:

“… This is because they belied Our signs and were heedless of them.”

****

p: 96

147- وَالَّذِینَ کَذَّبُوا بِاَیَاتِنَا وَلِقَآءِ الاَخِرَةِ حَبِطَتْ أَعْمَالُهُمْ

هَلْ یُجْزَوْنَ إِلاَّ مَاکَانُوا یَعْمَلُونَ

147. “ And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null.

Shall they be recompensed except for what they used to do ? ”

lifeless body with the mooing sound of a cow which they worshipped. At first, it says:

“ And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed. …”

Then the Qur’ān, scorning them, says:

“…Did they not see that it did not speak to them,

nor did it guide them to any way? …”

The objective meaning of this question is that a true deity should recognize the right and wrong and be able to guide his followers. He should save the ability of speaking with his worshippers and guide them to the straight way, and teach them the way of worship.

In fact, they were unjust to their own selves. That is why the verse says:

“… They took it (for worship) and they were unjust.”

****

p: 99

149- وَلَمَّا سُقِطَ فِی أَیْدِیهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَمْ یَرْحَمْنَا

رَبُّنَا وَیَغْفِرْ لَنَا لَنَکُونَنَّ مِنَ الْخَاسِرِینَ

149. “ And when they smote their hands and saw that they had gone astray, they said:

‘ Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers ’,”

150- وَلَمَّا رَجَعَ مُوسَی إِلَی قَوْمِهِ غَضْبَانَ اَسِفا

ً قَالَ بِئْسَمَاخَلَفْتُمُونِی مِن بَعْدِی اَعَجِلْتُمْ أَمْرَ رَبِّکُمْ وَأَلْقَی الاَلْوَاحَ

وَاَخَذَ بِرَأْسِ أَخِیهِ یَجُرُّهُ إِلَیْهِ

قَالَ ابْنَ اُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِی وَکَادُوا یَقْتُلُونَنِی

فَلاَ تُشْمِتْ بِیَ الاَعْدَآءَ وَلاَ تَجْعَلْنِی مَعَ الْقَوْمِ الظَّالِمِینَ

150. “ And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said:

‘ Evil it is that you have done in my place after me. Did

you hasten on the bidding of your Lord ? ’

And, he dropped the Tablets and seized his brother by the head, dragging him toward himself.

He (Aaron) said: ‘ O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

“ And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said:

‘ Evil it is that you have done in my place after me. …”

Then, Moses (a.s.) added telling them:

“… Did you hasten on the bidding of your Lord ? ’ …”

The objective meaning of this phrase is that, due to the command of Allah concerning the length of the appointment of Moses (a.s.) from thirty nights to forty nights, the people of Moses hastened and judged over it hurriedly. They took the absence of Moses (a.s.) as a reason for his death or breach of promises. In that circumstance, Moses had to manifest an intensive wrath, otherwise their return to the truth was not easily possible.

The harsh reaction of Moses against this scene and in that moment has been stated by the Qur’ān as follows:

“… And, he dropped the Tablets and seized his brother by the head, dragging him toward himself. …”

In fact, this reaction illustrated, on one side, the inward conditions of Moses (a.s.) and his intensive annoyance for the idolatry and aberration of those people, and, on the other side, it was an effective means for moving the minds of the Children of Israel and making them attentive to the extraordinary obscenity of their deeds.

Then, the Qur’ān, referring to the manner of Aaron for exciting the sympathy of Moses (a.s.) and stating his sinlessness, says:

“… He (Aaron) said: ‘ O son of my mother!

verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me,

and do not count me among the unjust people.”

****

p: 102

151- قَالَ رَبِّ اغْفِرْ لِی وَلاَخِی وَأَدْخِلْنَا فِی رَحْمَتِکَ

وَأَنْتَ أَرْحَمُ الرَّاحِمِینَ

151. “ He (Moses) said (praying):

‘ O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones ’.”

153- وَالَّذِینَ عَمِلُوا السَّیِّئَاتِ ثُمَّ تَابُوا مِن بَعْدِهَا وءَامَنُوا

إِنَّ رَبَّکَ مِن بَعْدِهَا لَغَفُورٌ رَحِیمٌ

153. “And those who commit evil deeds, then repent thereafter and believe, verily,

after that (repentance), your Lord is certainly Forgiving, Merciful. ”

154- وَلمَّا سَکَتَ عَن مُوسَی الْغَضَبُ أَخَذَ الأَلْوَاحَ وَفِی نُسْخَتِهَا

هُدًی وَرَحْمَةٌ لِلَّذِینَ هُمْ لِرَبِّهِمْ یَرْهَبُونَ

154. “ And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

155- وَاخْتَارَ مُوسَی قَوْمَهُ سَبْعِینَ رَجُلاً لِمِیقَاتِنَا

فَلَمَّآ أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَکْتَهُم مِن قَبْلُ وَإِیَّایَ

أَتُهْلِکُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ إِنْ هِیَ إلاَّ فِتْنَتُکَ تُضِلُّ بِهَا مَن تَشَآءُ

وَتَهْدِی مَن تَشَآءُ أَنْتَ وَلِیُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا

وَأَنتَ خَیْرُ الْغَافِرِینَ

155. “ And Moses chose seventy men from his people for Our tryst, and when the earthquake overtook them,

he said: ‘ O’ Lord! had You pleased,

You could have destroyed them and me before.

Will You destroy us because of what the fools of us have done ? It is naught but Your trial, whereby

You cause to stray whomever You wish and guide whomever You wish.

You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

But when those men of the Children of Israel heard the word of the Lord, they demanded Moses (a.s.) to ask Allah to show Himself. At that time a great earthquake occurred and caused those people to pass away and Moses (a.s.) fell down senseless. When he recovered his senses he said to the Lord that if He had wished He could have destroyed them and him before that. The verse says:

“… and when the earthquake overtook them, he said: ‘ O’ Lord! had You

pleased, You could have destroyed them and me before.

That is, Moses (a.s.) meant how could he answer his people whose representatives became like that?

Then he said to the Lord that that undue request was the utterance of some fools of those people. Then he questioned Allah whether He destroyed them for what their fools had done. The verse says:

“… Will You destroy us because of what the fools

of us have done ? …”

Next to this supplication and request, he said to Him:

“… It is naught but Your trial, whereby

You cause to stray whomever You wish and guide whomever You wish. …”

And the statement of Moses (a.s.) to the Lord, mentioned at the end of the verse, continued as follows:

“… You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

From the totality of the verses of the Qur’ān and the Islamic traditions, it is understood that, at last, the people who were destroyed thereby were restored to life again and returned to the Children of Israel with Moses (a.s.). They detailed for them what they had seen and began preaching those unaware people.

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156- وَاکْتُبْ لَنَا فِی هَذِهِ الدُّنْیَا حَسَنَةً وَفِی الاَخِرَةِ إِنَّا هُدْنَآ إِلَیْکَ

قَالَ عَذَابِی اُصِیبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِی وَسِعَتْ کُلَّ شَیْءٍ

فَسَاَکْتُبُهَا لِلَّذِینَ یَتَّقُونَ وَیُؤْتُونَ الزَّکَاةَ

وَالَّذِینَ هُم بِاَیَاتِنَا یُؤْمِنُونَ

156. “ And prescribe goodness for us in this world and in the Hereafter,

(for) verily we have come back to You (repentantly).

He (the Lord) said: ‘ My chastisement, I will afflict with it whom I please, but My mercy embraces all things.

Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

At last, Allah answered the invocation of Moses (a.s.) and accepted his repentance, but with some conditions which are stated at the end of this very verse. The verse says:

“… He (the Lord) said: ‘ My chastisement, I will afflict with it whom I please,

but My mercy embraces all things. …”

But, in order that some persons do not imagine that the acceptance of repentance, together with the vast mercy of Allah and its generality, is not given undue and with no condition, at the end of the verse, He adds that His mercy is prescribed for those who fulfil the following three things. The verse says:

“… Soon I shall prescribe it for those who keep

from evil and pay the alms and those

who believe in Our signs.”

****

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157- الَّذِینَ یَتَّبِعُونَ الرَّسُولَ النَّبِیَّ الاُمِّیَّ الَّذِی یَجِدُونَهُ مَکْتُوباً عِندَهُمْ

فِی التَّورَاةِ وَالإِنْجِیلِ یَأْمُرُهُم بِالْمَعْرُوفِ وَیَنْهَاهُمْ عَنِ الْمُنْکَرِ وَیُحِلُّ لَهُمُ

الطَّیِّبَاتِ وَیُحَرِّمُ عَلَیْهِمُ الْخَبَآئِثَ وَیَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاَغْلاَلَ الَّتِی

کَانَتْ عَلَیْهِمْ فَالَّذِینَ ءَامَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ

الَّذِی اُنْزِلَ مَعَهُ اُوْلَئِکَ هُمُ الْمُفْلِحُونَ

157. “ (And also for) those who follow the Messenger,

the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel.

He enjoins on them what is right and

forbids them what is wrong,

and he makes lawful for them the good things and prohibits for them the corrupt things;

and he removes from them

their burden and the bondages that were upon them.

Then, those who believe in him, and honour him, and help him, and follow the light which has been

sent down with him,

these are they that are the prosperous ones ’.”

Some commentators have said that the term /’ummi̅/ means a person who is from among the ummah and common people, not from among notables. Some other commentators of the Qur’ān consider that the word is related to the term /’umm-ul-qurā/ which is an appellation for Mecca, and it, therefore, means Meccan.

Basing on some evidences, we count the existing Turah and the Bible perverted. Yet, there are some hints and glad tidings in both of them about the Prophet of Islam (p.b.u.h.) which indicate that the People of the Book knew the Prophet of Allah so much so that a father knows his child. Some of these references are as follows: the Turah, Genesis, Chapter 17, verses 18,20 and 21; Genesis, Chapter 49, verse 10: the Bible, John, Chapter 14, verse 15; and Chapter 15, verse 26.

At the time of the advent of Islam, there were only 17 men and one woman in Mecca who could read and write. Thus, if the Prophet (p.b.u.h.) had studied and learnt even one word before a person, he could not be called /’ummi̅/ among those people. (Narrated from Futūh-ul-Baladān Bilāthari̅, p. 459). The verse says:

“ (And also for) those who follow the Messenger,

the unschooled Prophet, whose explanation they find written with them

in the Turah and the Evangel. …”

The Qur’ānic term /’aqlāl/ (chains), used in this verse, had been applied for the false notions, superstitions, idolatry, and some troublesome customs mainly remained from the Age of Ignorance.

Therefore, false customs and habits are as chains on the thoughts of people. Thus human beings who do not believe in

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any prophet are always dependant and they live as captives. The verse says:

“… He enjoins on them what is right and forbids them what is wrong,

and he makes lawful for them the good things and prohibits for them the corrupt things;

and he removes from them

their burden and the bondages that were upon them. …”

A mere belief in the Prophet (p.b.u.h.) of Islam is not enough, helping him and supporting him is also necessary. The holy verse says:

“… Then, those who believe in him, and honour him, and help him, …”

However, we must know that the Qur’ān is a light which enlightens the hearts and thoughts of its believers. The verse continues saying:

“… and follow the light which has been

sent down with him, …”

The help and respect to the Prophet (p.b.u.h.), like belief in him, is not allocated to a particular time. Therefore, honouring the grave of the Prophet (p.b.u.h.) and his effects is also the extention of that help and respect.

In any case, felicity comes into being under the shade of following the prophets. The verse concludes:

“…Then, those who believe in him, and honour him, and help him,

and follow the light which has been sent down with him, these are they that are the prosperous ones ’.”

****

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Some Traditions:

The Holy Prophet (p.b.u.h.) said: “ He who enjoins right and prohibits wrong is the vicegerent of both Allah and His Messenger on the earth.”

Mustadrak-ul-Wasā’il, vol. 12, p. 179

****

Imam Bāqir (a.s.) said: “ Verily, enjoining what is right and forbidding what is wrong is the way of prophets and the method of good doers. It is such a great obligatory deed (wājib) by which other obligatory deeds can survive, other creeds can be saved, bargains are lawful, injustices are warded off, and prosperity can be filled in the earth …”

Al-Kāfi̅, vol. 5, p. 56

****

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “ The firmness of the religion is due to enjoining what is right and forbidding what is wrong, and observing the limits of Allah.”

Qurar-ul-Hikam, p. 236

****

Imam Amir-ul-Mu’mineen Ali (a.s.) said to Imam al-Hassan and Imam al-Husayn (a.s.) when Ibn-Muljam (the curse of Allah be upon him) struck him (fatally with a sword): “… Fear Allah (and again) fear Allah in the matter of Jihād, (struggle for the Holy War), with the help of your property, lives and speech in the way of Allah. …”

“ Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you. …”

Nahjul-Balaqah, Letter 47, p. 422

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In answer to this statement, it should be said that there are some different verses of the Qur’ān containing such words as: ‘ you all ’, (1) ‘ the whole of mankind ’ (2) ‘ whoever it reaches ’ (3) ‘ unto the worlds ’.(4)

These Qur’ānic evidences prove that his prophethood was worldly. He was commissioned to be a prophet over all people of the world when he was in Mecca and before gaining his success. It was not so, as those orientalists say, that later he decided to invite all the people of the world.

Imam Hassan Mujtabā (a.s.), the second Imam, has said:

“ Once some of the Jewish people came to the Messenger of Allah and said: ‘ Do you suppose that you are a prophet the same as Moses was? ’ After a while of keeping silence, he answered: ‘ Yes. I am the master of the (whole) children of Adam, but I do not boast of it. I am the seal of prophets, the leader of the pious, and the Messenger of the Lord of the worlds.’ They asked: ‘Whom have you been sent to? To Arabs, or to non-Arabs, or to us?’ Then the above verse was revealed with the meaning that he was sent as a Messenger to the whole mankind.” (Tafsi̅r-us-Sāfi̅)

The repetition of the Qur’ānic word /’Ummi̅/ in this holy verse and in the sixth verse before this, is an indication to its importance.

However, the prophethood of Mohammad (p.b.u.h.) is surely worldly, and a worldly Divine religion needs a worldly leader.

Like any project, his Messengership, of course, progressed stage by stage. At first, the invitation of the Prophet (p.b.u.h.)

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was to the family members, then to the people of ’Umm-ul-Qur’ā, Mecca, and, finally, to the whole humankind. The verse says:

“ Say: ‘ O mankind! I am the messenger of Allah to you all,

of Him to Whom belongs the Sovereignty of the heavens and the earth .

There is no god but He. He gives life.

And makes to die ’ . …”

Another matter is that prophethood is something necessary for Theism and Resurrection. Since Allah (s.w.t.) is the only possessor of the world of existence thoroughly, and life and death are under His control, then the leadership and guidance of human beings should be authorized by Him, too. The holy verse says:

“… Believe then in Allah and His Messenger,

the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Belief in Allah and His Messenger, together with obedience from the holy Prophet (p.b.u.h.), is the secret of guidance, for which the Qur’ān, the Prophet’s rules and practice (Sunnah) must be followed.

****

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159-وَمِن قَوْمِ مُوسَی اُمَّةٌ یَهْدُونَ بِالحَقِّ وَبِهِ یَعْدِلُونَ

159. “ And of the people of Moses there is a group who guide by the truth and establish justice thereby. ”

160- وَقَطَّعْنَاهُمُ اثْنَتَیْ عَشْرَةَ اَسْبَاطاً اُمَماً وَأَوْحَیْنَآ إِلَی مُوسَی إِذِ

اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِب بِعَصَاکَ الْحَجَرَ فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَیْناً قَدْ عَلِمَ کُلُّ اُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَیْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَیْهِمُ الْمَنَّ وَالسَّلْوَی کُلُوا مِن طَیِّبَاتِ مَارَزَقْنَاکُمْ وَمَا ظَلَمُونَا

وَلکِن کَانُوا أَنْفُسَهُمْ یَظْلِمُونَ

160. “ And We divided them into twelve tribal communities; and We revealed unto Moses, when his people asked him for water, (saying):

‘ Strike the rock with your rod. ’ So twelve fountains gushed forth from it. Each tribe, indeed, came to know its drinking-place.

And We outspread the cloud to overshadow them, and We sent down manna and quails upon them, (saying):

‘Eat of the good things wherewith We have provided you.’ And they did no harm to Us but they were doing

injustice to their own selves.”

“And We divided them into twelve tribal communities; …”

The next bounty was at the time when the people of Moses (a.s.) were traveling toward Jerusalem in the hot desert where they entangled with a horrible blazing thirst. They asked him for water and Allah revealed him to strike the rock with his Rod, and he did so. After that twelve springs gushed forth from the rock.

The verse says:

“… and We revealed unto Moses,

when his people asked him for water, (saying):

‘ Strike the rock with your rod. ’ So twelve fountains gushed forth from it,…”

The water of these fountains were divided among them so regularly that each group knew their own spring very well. The verse says:

“… Each tribe, indeed, came to know its

drinking-place. …”

Another bounty came to them in that blazing desert, where there was no shelter nor any shadow. The Lord outspread the cloud to overshadow them with the cloud. The verse continues saying:

“… And We outspread the cloud to overshadow them, …”

Finally, the fourth bounty was that Allah sent down manna and quails as some delicious and nutritious food for them to eat. The verse says:

“… (saying): ‘Eat of the good things wherewith

We have provided you.’ …”

But they ate the food and showed ungratitude. By that manner, they did no harm to Allah (s.w.t.), but they committed injustice to themselves. The verse ends as follows:

“ … And they did not harm to Us but they were doing injustice to their own selves. ”

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Some Explanations:

The Arabic term /asbāt/ is the plural form of /sibt/ which is used for the children, grandsons, and sub-branches of a family. Every tribe of the Children of Israel were the progenies of one of the children of Jacob.

The Qur’ānic term /manna/ means a kind of food like honey and some herbal expressed joice such as tamarix mannifera, and ‘ salwa ’ (a quail) is a bird lawful to be eaten, resembling pigeon and partridge.

During a short moment there, several miracles took place: striking the rock by the Rod, plenty water being gushed forth, the number of fountains as many as the number of the tribes, and so on.

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161- وإِذْ قِیلَ لَهُمُ اسْکُنُوا هَذِهِ الْقَرْیَةَ وَکُلُوا مِنْهَا حَیْثُ شِئْتُمْ

وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّداً نَغْفِرْ لَکُمْ خَطِیئَاتِکُمْ

سَنَزِیدُ الْمُ-حْسِنِینَ

161. “ And (remember) when it was said to them :

‘ Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate.

We shall forgive you your faults.

Soon We will give more (the portion of) the doers of good’.”

In Islamic literature, there are some traditions narrated from the Immaculate Imams of Ahlul-Bayt (a.s.) who have clearly said: “ We are the gate of your ‘ hittah ’ (forgiveness).” That is, if you enter inside the orb of our government and mastership, mercy will be bestowed upon you.

By the way, there is a good tidings in this verse which indicates Allah may provide all the material and spiritual needs of humankind in this world nad the next world. So, in order that they can be eligible to enjoy some bounties such as: housing, food, forgiveness, and mercy, He commands them to supplicate, to ask forgiveness, and to prostrate.

Also, with a sincere repentance, Allah forgives a great deal of faults. In this verse He says:

“…We shall forgive you your faults. …”

To obtain the divine remission, both supplication and practice are necessary. The verse says:

“…and ask forgiveness, and enter prostrating

at the gate .… ”

However, there should be a difference between a good doer and a wrong doer. In the rank where evildoers can be forgiven, the good doers must be given a higher and a better grace. The verse says:

“… Soon We will give more (the portion of) the doers of good.”

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162- فَبَدَّلَ الَّذِینَ ظَلَمُوا مِنْهُمْ قَوْلاً غَیْرَ الَّذِی قِیلَ لَهُمْ فَاَرْسَلْنَا عَلَیْهِمْ رِجْزاً مِنَ السَّمَآءِ بِمَا کَانُوا یَظْلِمُونَ

162. “ But those of them who were unjust changed a saying other than that which had been spoken unto them;

so We sent upon them a torment from heaven for they had been doing injustice.”

not hunted fish on the Sabbath. But regarding this subject, Sura A1-Baqarah, No.2, verse 65 says: “And certainly you have known those among you who exceeded the limits on the Sabbath,…”

3)A change for their own benefit, like postponing the sacred months in the Age of Ignorance in order to carry on their fight. Since they did not like to cease fighting because of adapting with sacred months, they postponed the months. Then, the verse was revealed, saying “Verily the postponing (of the sacred month) is only an addition unto infidelity…” (Sura Al-Baqarah, No. 2, verse 37)

Thus, the punishment of changing the commandments of Allah is His Wrath and chastisement. The verse says:

“…so We sent upon them a torment from heaven…”

And we should know that the fates of human beings are in their own authority, and that these punishments are the fruit of their own sins and transgressions. The verse continues says:

“…for they had been doing injustice. ”

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tremendous amount, so that people’s mouths watered. This circumstance was a divine trial for them.

Those people exceeded the law of Allah deceitfully, and, by making pools on the bank of the sea and banning the way of the fish therein, they captured them in those pools on Saturdays, the which were easily hunted on Sundays. Then, they claimed that, according to the commandment, they had not hunted them on the Sabbath.

The verse says:

“ And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits)

of the Sabbath when their fish

came to them on the day of their Sabbath,

appearing on the surface of the water; but on the day they did not keep Sabbath,

they (the fish) did not come unto them.

Thus did We try them for the transgressions they used to commit.”

Therefore, by legal tricks and deceit, the real feature of sins may not be changed, (like making pools on the seaside for hunting fish on the following day).

In one of his sermons, Hadrat Ali (a.s.) has intensively criticized the justification of sins, and the justification of ‘wine’ with ‘ date liquor ’ (nabi̅th), ‘ bribery ’ with present, and ‘ usury ’ with ‘ transaction ’. (Nahjul-Balāqah, Sermon No. 156)

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164- وَإِذْ قَالَتْ اُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْماً اللّهُ مُهْلِکُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِیداً قَالُوا مَعْذِرَةً إِلَی رَبِّکُمْ

وَلَعَلَّهُمْ یَتَّقُونَ

164. “ And (remember) when a group of them said:

‘ Why do you admonish a people whom Allah will destroy or punish with a severe punishment ? ’

They said: ‘ In order to have an excuse before your Lord, and that they may keep from evil’.”

It should be noted that ‘ forbidding wrong ’ is necessary for completing the statement and having excuse with Allah. The verse says:

“… They said: ‘ In order to have an excuse before your Lord, …”

We must not justify our faults with ‘ Divine will ’. The verse says:

“ And (remember) when a group of them said:

‘ Why do you admonish a people whom Allah will destroy or punish with a

severe punishment ? ’ …”

Unfortunately, those who are inattentive to the evil affairs, instead of protesting against the corruptors, protest against those who enjoin the right. But, even if we do not probable a good effect, we must forbid the wrong in order to complete the statement and to have excuse before Allah.

However, godly people are not hopeless of improving the society. The verse concludes:

“… and that they may keep from evil.”

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165- فَلَمَّا نَسُوا مَاذُکِّرُوا بِهِ أَنْجَیْنَا الَّذِینَ یَنْهَوْنَ عَنِ السُّوءِ

وَأَخَذْنَا الَّذِینَ ظَلَمُوا بِعَذَابٍ بَئِیسٍ

بِمَا کَانُوا یَفْسُقُونَ

166- فَلَمَّا عَتَوْا عَن مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ کُونُوا قِرَدَةً خَاسِئِینَ

165. “ So when they forgot what they were reminded of, We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

166. “ So when they defied what they had been forbidden from, We said to them: ‘ Be you apes scouted ’.”

Who Were Delivered ?

From those three groups of people: (the sinners, the inattentive ones, and the admonishers), only the third group were secured from the punishment of Allah. As the Islamic traditions indicate, when this group, the third group, saw that their admonishments were not effective in the wrong doers, they became worried and said that they would go out of the city. They left the city at night and went into the desert. Accidentally, by that very night, the retribution of Allah befell upon the couple of the abovementioned groups who were inside the city.

The sort of their retribution is explained in the second verse of the above verses as follows:

“ So when they defied what they had been forbidden from, We said to them: ‘ Be you apes scouted ’.”

It is clear that the commandment saying ‘ Be you ’, here, is a genetic command, which means they changed immediately in the shape of ‘ apes ’.

According to some Islamic literature, of course, those who were transformed continued to live only for a few days, and then they died, so that there could appear no generation from them later.

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167- وإِذْ تَاَذَّنَ رَبُّکَ لَیَبْعَثَنَّ عَلَیْهِمْ إِلَی یَوْمِ الْقِیَامَةِ مَن یَسُومُهُمْ

سُوءَ الْعَذَابِ إِنَّ رَبَّکَ لَسَرِیعُ الْعِقَابِ

وإِنَّهُ لَغَفُورٌ رَحِیمٌ

167. “ And (remember) when your Lord proclaimed that He would surely send against them, until the Day of Resurrection,

those who would inflict on them a grievous punishment. Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

forgiving, Merciful unto those wrong doers who repent. The verse says:

“…Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This Qur’ānic phrase indicates that Allah has left the way wide open for them to return in order that no one imagines that a compulsory fate with adversity, retribution, and chastisement has been assigned for them.

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168- وَقَطَّعْنَاهُمْ فِی الاَرْضِ اُمَماً مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَلِکَ وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّیِّئَاتِ لَعَلَّهُمْ یَرْجِعُونَ

168. “ And We dispersed them into communities on the earth, some of them being righteous,

and some of them otherwise, and We tried them with good things and bad things that they might return.”

169- فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُوا الْکِتَابَ یَأْخُذُونَ

عَرَضَ هَذَا الاَدْنَی وَیَقُولُونَ سَیُغْفَرُ لَنَا وَإِن یَأْتِهِمْ عَرَضٌ مِثْلُهُ یَأْخُذُوهُ

اَلَمْ یُؤْخَذْ عَلَیْهِمْ مِیثَاقُ الْکِتَابِ اَن لاَیَقُولُوا عَلَی اللّهِ إِلاَّ الْحَقَّ

وَدَرَسُوا مَا فِیهِ وَالدَّارُ الاَخِرَةُ خَیْرٌ لِلَّذِینَ یَتَّقُونَ

أَفَلا تَعْقِلُونَ

169. “ Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah),

taking the transitory goods of this lower world, and saying:

‘ It will be forgiven us ’. And if similar transitory

goods were to come to them (again), they would take them, too. Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth?

And they have studied what is in it, while the abode of the Hereafter is better for those who keep from evil. Have you then no sense ? ”

At first, the Qur’ān remarks that their descendants inherited the Turah, but they used to prefer the material of this low world to the obedience of Allah.(1)The verse says:

“ Then there succeeded after them (an evil) posterity (who) inherited the

Book (Turah), taking the transitory goods of this lower world, …”

Then, the verse implies that when they are hesitating between the struggle of conscience, on one side, and their worldly interests, on the other side, they appeal to some false hopes and say that they do obtain this existing interest, which is in cash, whether it is lawful or unlawful, and since the Lord is Merciful, Forgiving, He will forgive them.

“… and saying: ‘ It will be forgiven us ’. …”

This phrase shows that after committing such an action, they assumed a kind of fleeting regret and a state of extrinsic repentance. But, as the Qur’ān says, this regret and remorse of theirs had no root in them. And that was why if they found another material benefit like that, they would take it, too. (2)The verse says:

“… And if similar transitory goods were to come to them (again),

they would take them, too. …”

However, this part of the verse points to the bribery of some of the Jews and perverting the heavenly verses of the Turah thereby, and also forsaking the ordinances of Allah because of the contrast of those laws with their benefits.

Therefore, next to that, the verse says:

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“…Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth? …”

If they were not acquainted with the divine verses (of the Turah) and committed such wrong actions, they might have an excuse for themselves. But, the difficulty of the event is in this fact that they had frequently seen the verses of the Turah and had understood them, yet they spoilt them and defied the command of Allah by setting them aside. The verse says:

“…And they have studied what is in it, …”

At the end of the verse, the Qur’ān implies that they make mistake, and such actions and these goods will not be useful for them. The fact is that the abode of Hereafter is better for the pious. The verse says:

“… while the abode of the Hereafter is better for those who keep from evil. …”

Then the Qur’ān questions them whether they have not any sense to perceive those facts that are so clear. Here is the words of the Qur’ān:

“… Have you then no sense ? ”

****

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170- وَالَّذِینَ یُمَسِّکُونَ بِالْکِتَابِ وَأَقَامُوا الصَّلاَةَ إِنَّا لانُضِیعُ اَجْرَ الْمُصْلِحِینَ

170. “ And those who hold fast to the Book and establish the prayer, verily We do not waste the reward of the reformers.”

171- َوإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ کَاَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ

خُذُوا مَآءَاتَیْنَاکُم بِقُوَّةٍ وَاذْکُرُوا مَا فِیهِ

لَعَلَّکُمْ تَتَّقُونَ

171. “ And (remember) when We plucked the mountain (and held it) above them as if it were a canopy,

and they supposed it was about to fall on them (when We told them: ) ‘ Hold you firmly what We gave you and remember what is in it, that you may keep from evil’.”

“…(when we told them: )

‘ Hold you firmly what We gave you …”

They ought to be in awe of Allah’s punishment and fulfil their duty according to the covenants He has taken from them in it. The verse says:

“… and remember what is in it, that you may keep from evil’.”

This means that the entire messengership of Moses (a.s.) and other prophets, and their constant struggles and hard conflicts, as well as the grievous anxieties and laborious hardships that they tolerated, all were for the sake that the command of Allah and the principles of the truth, justice, purity, and piety be executed rather perfectly among all human beings.

****

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returned back to the loin and soil of Adam, in order to come into this world gradually and naturally. This world is called the world of ‘ Tharr ’ and that covenant is called the ‘ covenant of ’Alast ’ or ‘ the world of pre-existence ’.

The purpose of the world of ‘ Tharr ’, maybe, is the same world of talents, and the covenant of innate disposition and creation. That is, at the time of departure of Adam’s children from the loins of fathers into the wombs of mothers in the shape of sperm, which are not more than some minutes, Allah sets the talent and nature of monotheism and seeking truth in their constitution and this divine secret, as an innate sense, is settled in the institution and natural disposition of everybody. The help of Allah reflects in their intellect in the form of a self-cognizance fact. Allah has asked them through the tongue of creation, and they have answered through the same tongue, too.

We should know that Allah has established monotheism in the innate disposition and constitution of humankind.

The verse says:

“ And (remember) when your Lord took from the children of Adam, from their backs,

their descendants and made them bear witness over themselves, (and said):

‘Am I not your Lord ? ’ They said:

‘ Yes! We do bear witness.’

(This We did) lest you should say on the Day of Resurrection: ‘ Verily we were unaware of this ’.”

Thus, human beings can observe the sense of theism in the depth of their own selves, since they have confessed it in the world of pre-existence.

****

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173- أَوْ تَقُولُوا إِنَّمَآ أَشْرَکَ ءَابَآؤُنَا مِن قَبْلُ وَکُنَّا ذُرِّیَّةً مِن بَعْدِهِمْ

أَفَتُهْلِکُنَا بِمَا فَعَلَ الْمُبْطِلُونَ

174- وَکَذَلِکَ نُفَصِّلُ الاَیَاتِ وَلَعَلَّهُمْ یَرْجِعُونَ

173. “ Or lest you should say: ‘ Verily our fathers were idolaters from before and we were descendants after them (following them).

Will You then destroy us for what the vain-doers did ? ’ ”

174. “ And thus do We explain the Signs, and that they may return.”

the early nations; such as: the events of Adam and the children of Adam, those of the people of Noah, Hūd, Sālih, Abraham, Lot, Yusuf (Joseph), Jacob, Jethro, Moses, Pharaoh and the like of them. The aim of stating them has not been simply for referring to the history or telling some stories. They have been stated for the admonition of the servants of Allah and advising them through some exhortations in order that they become aware that how graceful and merciful Allah has been with the believers and the pious, so that He has saved them from destructions and calamities, while the people of idolatry, blasphemy, injustice and corruption have faced with many difficulties and destructions.

****

Thus, regarding this meaning, in the second verse of the holy verses mentioned in the above, the Qur’ān says:

“ And thus do We explain the Signs, and that they may return.”

The verse means that as Allah stated these verses for you, they are stated and explained for other nations, too, in order that all people reason the Truth by them and return from falsehood towards the Truth.

****

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175- وَاتْلُ عَلَیْهِمْ نَبَأَ الَّذِی ءَاتَیْنَاهُ ءَایَاتِنَا فَانْسَلَخَ مِنْهَا

فَاَتْبَعَهُ الشَّیْطَانُ فَکَانَ مِنَ الْغَاوِینَ

175. “ And recite unto them the tale of him to whom We gave Our signs, but he withdrew (himself) from them,

and Satan pursued him, and he became one of the perverse.”

Therefore, an aware leader should usually warn people of unexpected dangers. The verse says:

“ And recite unto them the tale of him to whom

We gave Our signs, …”

Whatever high a person promotes he should not become proud, since there is a probability of falling. Usually, the final result of the end of the work is important, not the beginning of it. The higher a situation is, the more dangerous it can be. The verse continues saying:

“… but he withdrew (himself) from them, …”

Yes, the one who takes detached from Allah, will become the prey of Satan. The verse ends as follows:

“… and Satan pursued him, and he became one of the perverse.”

****

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176- وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَکِنَّهُ اَخْلَدَ إِلَی الاَرْضِ وَاتَّبَعَ هَوَاهُ

فَمَثَلُهُ کَمَثَلِ الْکَلْبِ إِن تَحْمِلْ عَلَیْهِ یَلْهَثْ أَوْ تَتْرُکْهُ یَلْهَثْ

ذَلِکَ مَثَلُ الْقَوْمِ الَّذِینَ کَذَّبُوا بِاَیَاتِنَا فَاقْصُصِ الْقَصَصَ

لَعَلَّهُمْ یَتَفَکَّرُونَ

176. “ And had We willed, We would certainly have exalted him thereby, but he clung to the earth and followed

his lust. So his parable is like the parable of a dog;

if you attack it, it lulls out its tongue, or if you leave it,

it lulls out its tongue.

Such is the parable of the people who belied Our Signs.

Therefore, relate (unto them) the stories, that they may ponder. ”

“… but he clung to the earth and followed his lust. ”

Then, the Qur’ān resembles this person to a dog which, like some thirsty animals, often draws its tongue out of its mouth. The verse says:

“… So his parable is like the parable of a dog; if you attack it, it lulls out its tongue, …”

As a result of attaching the intense lust and clanging to the pleasures of the material world, such a person may get a state of unlimited and endless thirst that he always goes after mammonism. This state, in him, is like the state of a rabid dog that, because of its sickness, it has a false thirst and it never drinks to satiety.

Then, the Qur’ān implies that this parable is not allocated to this particular person, but it is for all those who reject the verses of Allah. The verse says:

“… Such is the parable of the people who belied Our Signs. …”

This story should be told for them, maybe they think about it and then they take a correct way for themselves. The verse continues saying:

“… Therefore, relate (unto them) the stories, that they may ponder. ”

****

Bal‘am Bā‘ūrā, a Mammonish Scholar, Gone Astray!

A great deal of Islamic narrations and statements, as was pointed out before, indicate that the person referred to in this verse had been a man by the name of Bal‘am-Bā‘ūrā who lived at the time of Moses (a.s.). He was counted as one of the well

p: 148

known scholars of the Children of Israel, so that Moses used of him as an effective and strong preacher. He became so exalted in this way that his prayers before Allah were answered. But, as a result of accepting the promises of Pharaoh and inclining to him, he went astray, thus far that he joined the camp of the opponents of Moses (a.s.), and therefore, he lost all his spiritual ranks.

****

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177- سَآءَ مَثَلاً الْقَوْمُ الَّذِینَ کَذَّبُوا بِاَیَاتِنَا وَأَنْفُسَهُمْ کَانُوا یَظْلِمُونَ

178- مَن یَهْدِ اللّهُ فَهُوَ الْمُهْتَدِی وَمَن یُضْلِلْ فَأُوْلَئِکَ هُمُ الْخَاسِرُونَ

177. “ How evil is the parable of the people who belied Our Signs, but they were doing injustice to themselves.”

178. “ Whomever Allah guides, he is rightly guided, and whomever He leads astray, these are the losers.”

179- وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ کَثِیراً مِنَ الْجِنِّ وَالإِنْسِ لَهُمْ قُلُوبٌ لاَیَفْقَهُونَ

بِهَا وَلَهُمْ أَعْیُنٌ لاَیُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَیَسْمَعُونَ بِهَآ

اُوْلَئِکَ کَالاَنْعَامِ بَلْ هُمْ أَضَلُّ اُوْلَئِکَ هُمُ الْغَافِلُونَ

179. “ Indeed We have created for Hell many jinn and humans; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear. They are as cattle,

rather they are more astray. These are the heedless ones.”

“… they have hearts with which they do not understand, …”

Their second quality is that they have clear eyes for seeing the truth but they do not observe the feature of the facts and pass by them like some blind persons. The verse says:

“… and they have eyes with which they do not see, …”

Their third quality is that they have safe and sound ears, but they do not hearken to the truth and right words, and, like the deaf, they deprive themselves from hearing the divine truth. The verse says:

“… and they have ears with which they do not hear. …”

In fact, they are like cattle, because the privilege of man to animals lies in vigilant thought, clear-insightedness, and the hearing ears that, unfortunately, these hellish people have lost all of them. The verse says:

“… they are as cattle, …”

They are, of course, worse than cattle and more astray. The verse continues saying:

“… rather they are more astray. …”

Cattle have not the talents and possibilities that human beings have. Men, with the intellect, clear-insightedness, and the hearing ears that they have, can gain all kinds of progress and development. But, as a result of sensuality and tending toward mean things, they may leave these faculties and talents in vain. Such people are some neglectful persons, and therefore, they wander in the deviated path of life. The verse finally says:

“… These are the heedless ones.”

They are nigh to the fountain of water of life, but they are crying of thirst. The gates of felicity are open to them, but they do not even look at them.

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180- وَلِلّهِ الاَسْمَآءُ الْحُسْنَی فَادْعُوهُ بِهَا وَذَرُوا الَّذِینَ یُلْحِدُونَ

فِی أَسْمَآئِهِ سَیُجْزَوْنَ مَا کَانُوا یَعْمَلُونَ

180. “ And to Allah belong the most beautiful names,

so call on Him by them,

and leave those who blaspheme His names.

Soon they shall be requited for what they were doing.”

Beautiful Names is not only to utter those names simply by the tongue, and to say, for example, O’ knower of the Unseen, O’ Almighty, and O’ the Most Merciful of all merciful, but, in fact, the purpose is that we try to settle these qualities in our selves as much as possible. In other words, we should have His attributes and make our manner similar to that of Allah with our limited attempt.

Upon the commentary of this verse, there has been cited a tradition from Imam Sādiq (a.s.) who has said: “ By Allah, we are the beautiful names.” This statement points to the fact that there is a strong ray from those divine attributes reflected in their beings, and that the cognition of them helps to the cognition of His Pure Essence.

Then the Qur’ān warns people to avoid perverting the Names of Allah and to leave those who blaspheme them. It says:

“… and leave those who blaspheme His names.

Soon they shall be requited for what they were doing.”

The objective meaning of ‘ blaspheming His Names ’, here, is that we do not pervert their pronunciations and their concepts. We also should not qualify Him with the attributes which are not suitable to Him, like the action of the Christians who believe in Trinity, or that we adapt His attributes to His creatures.

****

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181- وَمِمَّنْ خَلَقْنَآ اُمَّةٌ یَهْدُونَ بِالْحَقِّ وَبِهِ یَعْدِلُونَ

181. “ And of those (whom) We have created are a people who guide (others) by the Truth and establish justice therewith.”

from where they do not know.”

The same meaning is emphasized in the second verse. It implies that it is not such that Allah punishes these people at once and with precipitation. But He respites them sufficiently for admonishment and awareness. And, when they do not attend it, He will entangle them with some difficulties, because only those haste that are powerless and fear that they miss opportunities. The verse says:

“ And I will grant them respite. …”

But, Allah’s plots and punishments are so strong and exact that none is able to flee from them. The verse says:

“…Verily My devising is indeed strong.”

This verse warns all sinners that they should take the postponement of Divine punishment as a reason neither for their own sanctity and uprightness, nor for the weakness and inability of Allah. They should not consider that the bounties and favours they enjoy are the signs of their nearness to Allah. It may happen that these bounties and victories that they receive become the preparation of the gradual punishment of Allah. The Lord grants them abundant favours and, by respiting them, He promotes them, but finally, He leaves them to fall down so intensively that there remains no trace from them and their whole entity and their history will be completely interlaced.

It is narrated from Imam Sādiq (a.s.) who, upon the commentary of this verse, said: “ The purpose of this verse is a sinful person whom Allah gives a bounty and he counts it for his goodness, while it causes him to be neglectful of seeking forgiveness for the sin he has committed.” (Tafsi̅r-us-Sāfi̅, p. 256)

****

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184- اَوَلَمْ یَتَفَکَّرُوا مَا بِصَاحِبِهِم مِن جِنَّةٍ إِنْ هُوَ إِلاَّ نَذِیرٌ مُبِینٌ

184. “ Have they not reflected that there is no madness in their companion (the Prophet of Islam) ? He is naught but a plain warner.”

He (Muhammad) (p.b.u.h.) had been living among them for more than forty years. They were acquainted with his thought, intellect, and management. Then, how did they suddenly accused him like that ? Then, following to that, the Qur’ān says that he (p.b.u.h.) is only a plain warner that advises his society to beware the dangers they are faced with. The verse says:

“… He is naught but a plain warner.”

****

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185-أَوَ لَمْ یَنظُرُوا فِی مَلَکُوتِ السَّمَاوَاتِ وَالاَرْضِ وَمَا خَلَقَ اللّهُ مِن شَیْءٍ وَأَنْ عَسَی أَن یَکُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ

فَبِاَیِّ حَدِیثٍ بَعْدَهُ یُؤْمِنُونَ

185. “ Have they not considered the dominion of the heavens and the earth,

and whatever Allah has created, and that maybe their term has already drawn near ?

Then in what other words after this will they believe ? ”

this Messenger to the revealed Qur’ān with those numerous clear signs, which words will there be after this that they believe in ? The verse says:

“… and that maybe their term has already drawn near ? Then in what other words after this will they believe ? ”

****

p: 161

186- مَن یُضْلِلِ اللّهُ فَلا هَادِیَ لَهُ وَیَذَرُهُمْ فِی طُغْیَانِهِمْ یَعْمَهُونَ

186. “ Whomever Allah leads astray there is no guide for him, and He will leave them in their contumacy wandering blindly.”

187- یَسْئَلُونَکَ عَنِ السَّاعَةِ اَیَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّی

لا یُجَلِّیهَا لِوَقْتِهَآ إِلاَّ هُوَ ثَقُلَتْ فِی السَّماوَاتِ وَالاَرْضِ

لاَ تَأْتِیکُمْ إِلاَّ بَغْتَةً یَسْئَلُونَکَ کَاَنَّکَ حَفِیٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللّهِ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَیَعْلَمُونَ

187. “ They ask you about the Hour (of Resurrection) when it will set in. Say: ‘ Its knowledge is only with my Lord.

None but He can manifest it at its time.

Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. They ask you,

as if you were well-informed of it. Say: ‘ The knowledge of it is only with Allah,

but most people do not know ’.”

The Arabic term /mursā/ means ‘ that which is fixed with regard to time or place ’. Thus the Qur’ānic phrase /jibāl-un-rāsiyāt/ means: ‘ fixed and firm mountains ’.

The word /haffiyy/, used in the verse, means a constant researcher. This epithet, concerning to the Prophet (p.b.u.h.), means as if he (p.b.u.h.) had completely researched the time of the occurrence of Resurrection Day and had asked it from Allah and knew it well.

The idea of the heaviness of the Hereafter in ‘ the heavens and the earth ’, maybe, refers to the destruction of celestial globes, darkening of the sun, revolution of the earth, etc.

However, the lack of knowledge about the features and details of Hereafter does not harm the principal of the belief in Resurrection. No one is aware of the time and the place of his death, but this situation can not be taken as a reason for denying the principal of death. The verse says:

“ They ask you about the Hour (of Resurrection) when it will set in. Say: ‘ Its knowledge is only with my Lord.

None but He can manifest it at its time.

Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. They ask you,

as if you were well-informed of it. Say: ‘ The knowledge of it is only with Allah, but most people do not know ’.”

Once the holy Prophet (p.b.u.h.) was asked about the reappearance and coming out of Hadrat Ghā’im (a.s.). He answered: “ His example is like the time (of Resurrection).” This statement means that the time of his reappearance resembles the time of Resurrection. Then, he (p.b.u.h.) recited this verse: “…None but He can manifest it at its time. Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. …” (Narrated by Imam Ridā (a.s.), cited in Nūr-uth-Thaqalayn).

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188-قُل لآ اَمْلِکُ لِنَفْسِی نَفْعاً وَلا ضَرّاً إِلاَّ مَا شَآءَ اللّهُ وَلَوْ کُنتُ اَعْلَمُ الْغَیْبَ لاَسْتَکْثَرْتُ مِنَ الْخَیْرِ وَمَا مَسَّنِیَ السُّوءُ

إِنْ اَنَا ْ إِلاَّ نَذِیرٌ وَبَشِیرٌ

لِقَوْمٍ یُؤْمِنُونَ

188. “ Say: ‘ I own for my self neither any benefit nor harm except what Allah may please; and had I known the Unseen, I would have acquired much good,

and no evil would have touched me.

I am not but a warner and a giver of glad tidings for a people who believe ’.”

Occasion of Revelation :

It happened that one day some people of Mecca came to the Prophet (p.b.u.h.) and said that if he had communication with the Lord, would He inform him of the future expensiveness and cheapness of goods so that thereby he could supply whatever was beneficial and ward off whatever was harmful; or would He aware him of drought or of different regions with abundant water so that he could move from dry provinces into blissful lands ? At this time, the verse was revealed and answered them.

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hinted to here. And, since the former verses referred to the Unity of Divine Acts, the substitutive verses are counted as their complement. At first, it says:

“ He it is Who created you from a single soul, and of the same (kind) did He make his mate, that he might

take rest in her. …”

The couple had a pleasant life with each other, but when the spouse had sexual intercourse with his wife, she bore a light burden such that, at the beginning, that burden did not bother her and she could easily continue performing her affairs. The verse says:

“… So when he covered her, she bore a light burden and passed (sometime) with it. …”

Later, by passing some days and nights, her burden gradually grew heavier. When she became heavy, the couple expected a child and hoped that Allah would grant them a righteous child. The verse says:

“… Then when she grew heavy, they both invoked

Allah, their Lord: …”

Therefore, they both invoked their Lord as follows :

“…‘ If you give us a righteous son, certainly we shall be of the grateful ones ’.”

****

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190- فَلَمَّآ ءَاتَاهُمَا صَالِحاً جَعَلاَ لَهُ شُرَکَآءَ فِیَمآ ءَاتَاهُمَا

فَتَعَالَی اللّهُ عَمَّا یُشْرِکُونَ

191- اَیُشْرِکُونَ مَالا یَخْلُقُ شَیْئاً وَهُمْ یُخْلَقُونَ

190. “ But when He gave them a righteous son, they (Adam’s children)

ascribed partners to Him in what He had given them.

But Exalted is Allah above any partners that they ascribe (to Him).”

191. “ Do they ascribe (to Him) partners that create nothing and themselves are created? ”

create anything but also they themselves are created, since the fact is that the worshippers have produced those partners, therefore, they are more incapable and incompetent than the worshippers. The verse says:

“ Do they ascribe (to Him) partners that create nothing and themselves are created?”

****

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192- وَلا یَسْتَطِیعُونَ لَهُمْ نَصْراً وَلآ أَنفُسَهُمْ یَنصُرُونَ

193-وإِن تَدْعُوهُمْ إِلَی الْهُدَی لا یَتَّبِعُوکُمْ سَوَآءٌ عَلَیْکُمْ

أَدَعَوْتُمُوهُمْ اَمْ أَنتُمْ صَامِتُونَ

192. “ And they can neither help them nor help themselves. ”

193. “ And if you invite them unto guidance,

they will not follow you;

it is the same to you whether you invite them or whether you are silent.”

194- إِنَّ الَّذِینَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ اَمْثَالُکُمْ فَادْعُوهُمْ فَلْیَسْتَجِیبُوا لَکُمْ إِن کُنْتُمْ صَادِقِینَ

194. “ Verily those whom you call upon other than Allah are creatures like your own selves.

So call on them, then they should answer you if you are truthful.”

195- اَلَهُمْ اَرْجُلٌ یَمْشُونَ بِهَآ اَمْ لَهُمْ أَیْدٍ یَبْطِشُونَ بِهَآ اَمْ لَهُمْ اَعْیُنٌ یُبْصِرُونَ بِهَآ اَمْ لَهُمْ ءَاذَانٌ یَسْمَعُونَ بِهَا

قُلِ ادْعُوا شُرَکَآءَکُمْ ثُمَّ کِیدُونِ

فَلاَ تُنظِرُونِ

195. “ Have they feet with which they walk ?

Or, have they hands with which they hold (firmly) ? Or, have they eyes with which they see ?

Or, have they ears with which they hear ?

Say (O’ Prophet!): ‘ Call your associates, then contrive against me and give me no respite ’.”

“ Have they feet with which they walk ?

Or, have they hands with which they hold (firmly) ?

Or, have they eyes with which they see ?

Or, have they ears with which they hear ?

Say (O’ Prophet!): ‘ Call your associates, then contrive against me and give me no respite ’.”

****

p: 174

196- إِنَّ وَلِیِّیَ اللّهُ الَّذِی نَزَّلَ الْکِتَابَ وَهُوَ یَتَوَلّی الصَّالِحِینَ

196. “ Verily my guardian is Allah Who sent down the Book, and He guards the righteous.”

197-وَالَّذِینَ تَدْعُونَ مِن دُونِهِ لاَیَسْتَطِیعُونَ نَصْرَکُمْ

وَلآ اَنْفُسَهُمْ یَنصُرُونَ

198-وإِن تَدْعُوهُمْ إِلَی الْهُدَی لایَسْمَعُوا وَتَرَاهُمْ یَنظُرُونَ إِلَیْکَ

وَهُمْ لایُبْصِرُونَ

197. “ And those whom you call upon other than Him can neither help you, nor help themselves.”

198. “ And if you call them to guidance, they do not hear;

and you see them looking towards you, but they do not see.”

The second verse indicates that if you call the idols to guidance and rectitude, they do not hear your invitation. That is, if you call idolators to the upright religion, they do not hear you to follow. The verse says:

“ And if you call them to guidance, they do not hear; …”

The verse, addressing idol worshippers, implies that they have made the idols in a shape that they gaze them, but they do not see anything. This looking, of course, is metaphorical, since an inanimate thing cannot look at something. The verse continues saying:

“… and you see them looking towards you, but they do not see.”

****

p: 177

199- خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِینَ

199. “ Keep to forgiveness and enjoin kindness, and turn away from the ignorant.”

very low. Such people might abuse them, accuse them, and put them into trouble.

Therefore, the way of solving this difficulty is not disputing with such ignorant people. The best way is to tolerate them with patience and ignoring these kinds of actions of theirs. Experience has shown that this way is better to be paved for awakening the ignorant and quenching the fire of their anger, envy, and bigotry.

****

p: 179

200- وَإِمَّا یَنْزَغَنَّکَ مِنَ الشَّیْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّهِ

إِنَّهُ سَمِیعٌ عَلِیمٌ

200. “ And if a temptation from Satan afflicts you,

then seek refuge in Allah;

surely He is All-Hearing, All-Knowing.”

201-إِنَّ الَّذِینَ اتَّقَوْا إِذَا مَسَّهُمْ طَآئِفٌ مِنَ الشَّیْطَانِ تَذَکَّرُوا

فإِذَا هُم مُبْصِرُونَ

202- وإِخْوَانُهُمْ یَمُدُّونَهُمْ فِی الْغَیِّ ثُمَّ لایُقْصِرُونَ

201. “ Verily, those who keep from evil, when a visitation from Satan afflicts them they become mindful.

Then behold, they see (aright).”

202. “ And their brethren draw them into perverseness, and they do not stop short.”

captured in his net. In this regard, the second verse mentioned in the above, implies that the brethren of Satans ceaselessly draw the immoral persons forward into abberation and they not only do not stop doing that, but also constantly continue their creul attacks. The verse says:

“ And their brethren draw them into perverseness, and they do not stop short.”

Yes, Satans follow the track of the believing persons and the pious ones. They do not stop turning round them in order to delude them.

The satanic temptations and mental suggestions go everywhere, and like microbes, which seek for the weak bodies they also seek for those whose faiths are weak to influence in them.

“ … when a visitation from Satan afflicts them …”

The temptations of Satans sometimes act from a distance. Sura Tāhā, No. 20, verse 120 says: “ But Satan whispered unto him …”. It is sometimes done through penetrating into men’s soul and spirit. Sura An-Nās, No. 114, verse 5 says:

“ Who whispers into the breasts (hearts) of the people.” It sometimes works by means of companionship. Sura Az-Zukhruf, No. 43, verse 36 says: “… and he shall be his close companion.” And, sometimes it is by means of turning round and affliction. This case is referred to in the current verse where it says: “… when a visitation from Satan afflicts them …”.

It may happens that sometimes the religious scholars, trainees, and those who try to make peace might be suspiciously visited with the purpose that a particular line of thought be inspired upon them. Therefore, they must be careful not to incline toward the desires of the enemy, and they should refuge Allah.

p: 182

The remembrance of Allah gives insight to man and keeps him safe from evil temptations. The verse says:

“… They become mindful. …”

Correct belief is very important. If a society becomes pure and pious from the point of morals, politics, economy, and army, the communications and hauntings of satanic persons can not affect them.

Allah takes the pious ones and the good doers under His guardianship, but the impious persons will be encompassed with the satanic brotherhood.

“ And their brethren …”

The final word of the verse is that there is no finite or limitation for the way of perversion, and Satan has no pity in casting aberration upon the believers. The verse says:

“ And their brethren draw them into perverseness,

and they do not stop short.”

****

p: 183

203- وإِذَا لَمْ تَأْتِهِم بِاَیَةٍ قَالُوا لَوْلا اجْتَبَیْتَهَا

قُلْ إِنَّمَآ اَتَّبِعُ مَایُوحَی إِلَیَّ مِن رَبِّی

هَذَا بَصَآئِرُ مِن رَبِّکُمْ وَهُدًی وَرَحْمَةٌ لِقَوْمٍ یُؤْمِنُونَ

203. “ And when you do not bring them a sign, they say:

‘ Why do you not choose one? ’

Say: ‘ I follow only what is revealed to me from my Lord. This (Qur’ān) is insight from your Lord, and a guidance and a mercy for a people that believe ’.”

“ And when you do not bring them a sign, they say:

‘ Why do you not choose one? ’ Say: ‘ I follow only what is revealed to me from my Lord. …”

A godly leader should not be affected by some pretexts or undue wants, but he must express his subject matter clearly and decisively.

Leadership and guidance should be based upon insight. Therefore, the Qur’ān is a Book of both mental knowledge and insight, and also a guidance of practical movement. But only the possessors of Faith can enjoy this kind of guidance, and those blind-hearted people who are aloof from the insight and guidance of Allah, are also deprived from His mercy.

The verse continues saying:

“… This (Qur’ān) is insight from your Lord,

and a guidance and a mercy for a people that believe ’.”

****

p: 185

204- وَإِذَا قُرِئَ الْقُرْءَانُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّکُمْ تُرْحَمُونَ

204. “ And when the Qur’ān is recited, then listen to it and be silent, so that mercy may be shown to you.”

205- وَاذْکُر رَبَّکَ فِی نَفْسِکَ تَضَرُّعاً وَخِیفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ والاَصَالِ وَلا تَکُن مِنَ الْغَافِلِینَ

205. “ And remember your Lord within your self in humility and awe;

without being loud of voice, in the morning and the evening, and do not be of the heedless ones.”

This meaning should be noted that the divine prophets must also ceaselessly remember Allah, still less the others.

The phrase ‘ in the morning and the evening ’ means ‘ at the beginning of an action and at the time of making decision ’ and also when we come to a conclusion, we ought to remember Allah.

“… in the morning and the evening …”

The remembrance of Allah removes negligence when it is done without any pretence and shouting, otherwise it will become itself a kind of amusement and negligence. The verse says:

“… without being loud of voice, in the morning and the evening, and do not be of the heedless ones.”

****

p: 188

206-إِنَّ الَّذِینَ عِندَ رَبِّکَ لاَیَسْتَکْبِرُونَ عَنْ عِبَادَتِهِ

وَیُسَبِّحُونَهُ وَلَهُ یَسْجُدُونَ

206. “ Verily those who are (stationed) near your Lord do not disdain to worship Him,

and they glorify Him and prostrate for Him.”

The End of Sura Al-’A‘rāf

p: 190

involved with hypocrisy at all and will be among the true followers of Amir-ul-Mu’mineen (a.s.) …” (1)

****

p: 192

Sura Al-‘Anfāl

No. 8 (75 verses in 10 Sections)

Explanations :

1- Public wealths should be in the authority of the most sacred and the most beloved persons.

“ They ask you about ‘ ’Anfāl ’. Say: ‘ ’Anfāl ’ belong to Allah and the Messenger; …”

2- An Islamic system, or an Islamic government, needs an economical support, and ‘’Anfāl ’ are considered as this support.

3- In an Islamic Community, the source of answering and stating all the public questions and economical affairs is the divine leader. In the societies before Islam, the method of dividing spoils of war was arranged upon the basis of some undue discriminations. Therefore, in the Battle of Badr, which was the first occasion where the Muslims obtained some spoils of war, they asked this question from the Messenger of Allah (p.b.u.h.).

4- In Islam, there are laws for everything, even for the unprofitable deserts.

5- Whatever the Messenger of Allah (p.b.u.h.) spends is around the pivot of the divine aims: “… the ’Anfāl belong to Allah and the Messenger; …”. Imam Sādiq (a.s.) said: “ The share of Allah is spent under the control of the Messenger of Allah (p.b.u.h.). ”

6- The protection of public wealths needs purity and piety. The verse continues saying:

“… so be in awe of Allah, …”

7- To observe the unity and to make peace between people are obligatory for all believers. The Qur’ān says:

“ … and set aright the relations between yourselves, …”

p: 195

8- Belief not only exists in the heart, but also has an outward manifestation and practical obedience. The verse says:

“… and obey Allah and His Messenger if you do believe ’.”

9- Only taking part in fight is not the sign of Faith. Its necessary conditions are also to give up hope unto the spoils of war, and observing brotherhood and submission before the divine leader.

“… if you do believe.”

10. Some persons may pass the examination of giving soul by attending the Holy Struggle, but sometimes they fail in the trial of spending wealth, and in the trial of division of the spoils of war as well. For, the main principal in the Holy Struggle is the triumph of the Truth against the falsehood. Then, the question of ‘ the spoils of war ’ is of the secondary importance.

11- The person who wishes and intends to improve his society, must himself be of the pious ones:

“… So be in awe of Allah and set aright …”

Basically, among the most important actions in Islam are reconciliation, creation of good relation, wiping out the annoyances and enmities and changing them into sincerity and friendship.

This subject has been taken so important in the Islamic teachings that it has been introduced as one of the most exalted practices.

When Amir-ul-Mu’mineen Ali (a.s.) was in the bed of martyrdom, as his last testaments to his children, he said: “Verily I heard from your ancestor, the Prophet (p.b.u.h.), who said: ‘ Reconciliation is better than the kinds of recommended prayer and fasting ’.” (Nahj-ul-Balāqah)

p: 196

Some Islamic traditions indicate that the reward of reconciliation between people is much more than that of the recommended prayer and fasting. Imam Sādiq (a.s.) told Mufaddal: “ If there happens a conflict between two persons of our followers, spend out of my wealth and produce reconciliation between them.”(1)

****

p: 197

2- إِنَّمَا الْمُؤْمِنُونَ الَّذِینَ

إِذَا ذُکِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِیَتْ عَلَیْهِمْ ءَایَاتُهُ زَادَتْهُمْ إِیمَاناً

وَعَلی رَبِّهِمْ یَتَوَکَّلُونَ

3- الَّذِینَ یُقِیمُونَ الصَّلاَةَ وَمِمَّا رَزَقْنَاهُمْ یُنْفِقُونَ

2. “ Verily believers are only those who, when Allah is mentiond, their hearts quake,

and when His Signs are recited to them,

it increases them in faith,

and in their Lord (alone) do they trust.”

3. “ Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

obtains a favourable opinion and he rests, but when he remembers his own sins, he becomes inconvenient and anxious. The verse says:

“ Verily believers are only those who, when Allah is mentiond, their hearts quake, …”

The Arabic term /wajila/ means ‘ to fear, apprehend ’ which is accompanied with sadness.

Then the verse continues saying:

“… and when His Signs are recited to them, it increases them in faith, …”

In that circumstance, their faith and their certainty will be increased.

“…and in their Lord (alone) do they trust.”

Such people trust in Allah in any conditions and they rely on Him for the affairs of their lives.

****

Again, believers are those who establish prayer (which is the manifestation of the relation with Allah) and spend in charity and benevolently out of what Allah has given them as their sustenance.

The phrase ‘ they keep up prayer ’ mentioned in the verse, instead of saying ‘ they recite prayer ’, points to this fact that not only they themselves keep up prayer but also they behave so that this firm relation with Allah will be kept always and everywhere. Here is the verse:

“ Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

****

p: 199

4-اُوْلَئِکَ هُمُ الْمُؤْمِنُونَ حَقّاً لَهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ

وَرِزْقٌ کَرِیمٌ

4. “ These are the believers in truth; they have ranks with their Lord, and forgiveness,

and a noble sustenance.”

enjoined, but it is recommended. The prayer and spending out of sustenance, mentioned in the previous holy verse, are irrespective of the obligatory and recommended ones. Then, it is clear that the verses refer to some distinguished and chosen believers, not to all of the believers.

However, Faith should be accompanied with love and piety; and a humble heart is the source of vertues. It is the heart which trembles and quakes first, and, thereafter, the increase of Faith, keeping up prayer and trusting in Allah come forth.

****

p: 201

5 - کَمَآ اَخْرَجَکَ رَبُّکَ مِن بَیْتِکَ بِالْحَقِّ وَإِنَّ فَرِیقاً مِنَ الْمُؤْمِنِینَ لَکَارِهُونَ

5. “ Just as your Lord caused you to go forth from your house with the truth, though a party of the believers were certainly averse (to it).”

6- یُجَادِلُونَکَ فِی الْحَقِّ بَعْدَ ما تَبَیَّنَ کَأَنَّما یُساقُونَ إِلَی الْمَوْتِ

وَهُمْ یَنْظُرونَ

6. “ They dispute with you about the truth after it became clear, as if they see they are being driven unto death. ”

7- وإِذْ یَعِدُکُمُ اللّهُ إِحْدَی الطَّآئِفَتَیْنِ اَنَّهَا لَکُمْ وَتَوَدُّونَ اَنَّ غَیْرَ ذَاتِ الشَّوْکَةِ تَکُونُ لَکُمْ وَیُرِیدُ اللّهُ أَن یُحِقَّ الْحَقَّ بِکَلِمَاتِهِ وَیَقْطَعَ دَابِرَ الْکَافِرِینَ

7. “ And (remember) when Allah promised you one of the two parties should be yours,

and you loved that the one unarmed should be yours;

but Allah desires to verify the truth by His words and to cut off the roots of infidels.”

the people of Mecca aware of it. There were gathered about one thousand equipped fighters to defend that commercial group which consisted of forty people. In the desert, at a place located between Mecca and Medina, three groups met face to face, ( Muslims, the pagan troops, and the merchants). In spite of the fact that Muslims had not come out with the aim of fighting and they had not any martial equipments with them, but Allah assisted them with some unseen helps and, finally, the Muslims won the battle. In the Battle of Badr, which occurred on seventeenth of Ramadān in the second year of Hijrat, the number of Muslims was 313 strivers while the number of pagans was thrice as much they were, where Abūjahl and seventy other pagans were killed, and, also, seventy pagans, together with him, were taken as captives.

Thus, sometimes the Divine Will may be fulfilled by the hands of the believers, and the fact is that the remembrance of the divine helps can be a factor in strengthening the Faith.

We must also know that the victory of the truth over falsehood is more magnificent than the economical income, and triumph is not only that which comes forth with some fighters and war-equipments, the main factor is Allah’s Will. So, the aim of Holy Struggle in Islam is the manifestation of the truth and destruction of falsehood. And, it also should be known that the manifestation of the truth can be done by means of the Divine Statements, the Divine saints, and Allah’s laws, agents and ways of treatment. Therefore, victory and honour may be obtained under the shade of Holy Struggle and self-sacrifice, not with political discussions and collusions which are performed by the help of deceits and trickeries. The verse says:

“… but Allah desires to verify the truth by His words and to cut off the roots of infidels. ”

p: 205

8- لِیُحِقَّ الْحَقَّ وَیُبْطِلَ الْبَاطِلَ وَلَوْ کَرِهَ الْمُ-جْرِمُونَ

8. “ That He might verify the truth and bring vanity to naught, though the guilty were averse (to it).”

9-إِذْ تَسْتَغِیثُونَ رَبَّکُمْ فَاسْتَجَابَ لَکُمْ اَنِّی مُمِدُّکُمْ

بِاَلْف ٍمِنَ الْمَلآَئِکَةِ مُرْدِفِینَ

9. “ (Remember) when you were calling upon your Lord for succour,

and He answered you (saying): ‘ I shall assist you with a thousand of the angels following one another ’.”

Explanations:

This holy verse attracts our attention to several points as follows:

1- Allah (s.w.t.) is the key of answering supplications. The verse says:

“ (Remember) when you were calling upon your Lord for succour, and He answered you …”

2- Allah may remit without any invocation, but invocation is one training way out of divine ways.

3- The supplications and invocations which are offered by strivers in the midst of battlefields are effective, because their invocations will be answered.

4- Do not forget the days of affliction and the helps of Allah (s.w.t.), since, the remembrance of Allah’s bounties elevates the spirit of thanksgiving in man. The verse concludes:

“… (saying): ‘ I shall assist you with a thousand of the angels following one another ’.”

****

p: 208

10- وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَی وَلِتَطْمَئِنَّ بِهِ قُلُوبُکُمْ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ إِنَّ اللّهَ عَزِیزٌ حَکِیمٌ

10. “ And Allah did not appoint it, save as good tidings and that your hearts thereby might be at rest;

and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

“ And Allah did not appoint it, save as good tidings …”

(Historically, it is clear who was killed and who was the killer of the slaughtered, but, in the Battle of Badr, the majority of the slaughtered among the pagans were killed by the sword of Ali-ibn-Abitālib (a.s.).

The victory of the believers in the Battle of Badr was obtained neither as a result of their originative faculty and martial design, nor for their arms, nor because of the angels, but it was only from the side of Allah. The verse says:

“… and that your hearts

thereby might be at rest; and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

****

p: 210

Maybe, the purpose of the Qur’ānic phrase:“ to steady (your) footsteps” is the very ‘perseverance ’ , not to steady feet on the land drenched by rain.

During the war, the ability of having a slumber for a striver is a great bounty of Allah. It both removes the occasional fatigue and does not let the enemy have the opportunity of a night attack.

By the help of Allah’s Will, it is also possible for a striver to have a calm-giving sleep while confronting the mass of armed enemies. But, if He dose not please, there will not be a comfortable sleep possible in the best gardens either, or the sleep may not be a calm-giving one.

****

p: 212

12- إِذْ یُوحِی رَبُّکَ إِلَی الْمَلآئِکَةِ اَنِّی مَعَکُمْ فَثَبِّتُوا الَّذِینَ ءَامَنُوا سَأُلْقِی فِی قُلُوبِ الَّذِینَ کَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الاَعْنَاقِ

وَاضْرِبُوا مِنْهُمْ کُلَّ بَنَانٍ

12. “ (And remember) when your Lord revealed unto the angels, (saying): ‘ Verily I am with you, so confirm those who believe.

Soon I will cast fear into the hearts of those who disbelieve.

Therefore smite above the necks, and smite every finger of them’.”

Then the verse reminds them the command that He had ordained upon the Muslims in the battle-field of the Battle of Badr by the way of the Prophet (p.b.u.h.). The command was that, at the time of fighting against those pagans, they should avoid striking some uneffective blows and not to spend their strength in that state, but they should smite severely upon the entity of the opposite party, upon above their necks; that is, upon their brains and heads. The verse says:

“…Therefore smite above the necks,…”

And, by smiting their fingers, they should cause the enemies’ hands and feet to become inactive. The holy verse continues saying:

“…and smite every finger of them’.”

****

p: 214

13- ذَلِکَ بِاَنَّهُمْ شَآقُّوا اللّهَ وَرَسُولَهُ وَمَن یُشَاقِقِ اللّهَ وَرَسُولَهُ

فَإِنَّ اللّهَ شَدِیدُ الْعِقَابِ

14- ذَلِکُمْ فَذُوقُوهُ وَأَنَّ لِلْکَافِرِینَ عَذَابَ النَّارِ

13. “ That is because they opposed Allah and His Messenger;

and whoever opposes Allah and His Messenger,

then verily Allah is severe in retribution.”

14. “ That (is your award), therefore taste it,

and (know) that for the disbelievers is the chastisement of the (Hell) Fire.”

Through the second verse, the Qur’ān says Allah has provided the punishment of destruction and captivity for them to taste in this world. The verse says:

“ That (is your award), therefore taste it, …”

That is, this is the decree of Allah. Then, they should examine the taste of the decree of Allah in this world, and know that in other world both they and the totality of infidels will be involved with the divine painful punishment. The verse says:

“… and (know) that for the

disbelievers is the chastisement of the (Hell) Fire.”

****

p: 216

15- یَآ أَیُّهَا الَّذِینَ ءَامَنُوا إِذَا لَقِیتُمُ الَّذِینَ کَفَرُوا زَحْفاً

فَلا تُوَلُّوهُمُ الاَدْبَارَ

15. “ O’ you who have Faith! when you meet those who disbelieve (to attack) in battle,

then do not turn your backs to them.”

16- وَمَن یُوَلِّهِمْ یَوْمَئِذٍ دُبُرَهُ إِلاَّ مُتَحَرِّفاً لِقِتَالٍ أَوْ مُتَحَیِّزاً إِلَی فِئَةٍ فَقَدْ بَآءَ بِغَضَبٍ مِنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ

وَبِئْسَ الْمَصِیرُ

16. “ And whoever turns his back to them on that day,

unless withdrawing to fight again or removing to join another troop, he has incurred wrath from Allah,

and his abode is Hell;

and an evil destination it is.”

The Qur’ānic word /mutuhayyizan/, also mentioned in this verse, means: ‘ one who goes aside ’ in order to join to another group of Muslim strivers when the striver feels lonely and is unable to continue fighting.

However, flight from the battle-field is one of the great sins for which Allah has warned His wrath and punishment.

The verse says:

“ And whoever turns his back to them on that day,

unless withdrawing to fight again or removing to join another troop,

he has incurred wrath from Allah, and his abode is Hell;

and an evil destination it is.”

****

p: 219

17- فَلَمْ تَقْتُلُوهُمْ وَلَکِنَّ اللّهَ قَتَلَهُمْ وَمَا رَمَیْتَ إِذْ رَمَیْتَ

وَلَکِنَّ اللّهَ رَمَی

وَلِیُبْلِیَ الْمُؤْمِنِینَ مِنْهُ بَلآءً حَسَناً

إِنَّ اللّهَ سَمِیعٌ عَلِیمٌ

17. “ You did not slay them, but Allah slew them; and you (O’ Muhammad) did not throw when you did throw, but Allah threw,

that He might test the believers by a gracious trial from Himself. Verily Allah is All-Hearing, All-Knowing.”

Battle of Badr was a trial place for Muslims from the side of Allah. The verse says:

“… that He might test the believers by a gracious trial from Himself. …”

Then, the verse is concluded with this holy phrase:

“…Verily Allah is All-Hearing, All-Knowing.”

That is, Allah has heard the invocations of the Prophet (p.b.u.h.) and the believers, and He was aware of the truthfulness of their intention and of their sincerity. That was why that He bestowed His grace upon all of them and made them victorious over their enemy. In future, too, Allah (s.w.t.) will treat Muslim believers according to the intention and standard of the sincerity and level of perseverance that they will show.

****

p: 221

18- ذَلِکُمْ وَأَنَّ اللّهَ مُوهِنُ کَیْدِ الْکَافِرِینَ

18. “ That (was the grace of Allah) for you, and that Allah weakens the plan of disbelievers.”

19- إِن تَسْتَفْتِحُوا فَقَدْ جَآءَکُمُ الْفَتْحُ وَإِن تَنتَهُوا فَهُوَ خَیْرٌ لَکُمْ

وَإِن تَعُودُوا نَعُدْ وَلَن تُغْنِیَ عَنکُمْ فِئَتُکُمْ شَیْئاً وَلَوْ کَثُرَتْ

واَنَّ اللّهَ مَعَ الْمُؤْمِنِینَ

19. “ (O’ infidels! ) If (Islam’s) victory you are seeking,

the victory has already come upon you, and if you desist, it will be better for you.

But if you return, We (too) shall return, and your forces shall avail you nothing though they maybe many,

and (know) that Allah is with the believers.”

again. In that case, the enemies would be delivered and overcome them.

However, Allah’s wrath and grace depend on our choice and our treatment. Allah has completed the argument and has shut all the doors of seeking excuses and pretexts. The verse says:

“ (O’ infidels! ) If (Islam’s) victory you are seeking, the victory has already come

upon you, and if you desist, it will be better for you. …”

The largeness of population has no role or function before Allah’s wrath, and certainly Allah is with the believers.

The verse says:

“… But if you return, We (too) shall return, and your forces shall avail you nothing though they maybe many, and (know) that Allah is with the believers.”

****

p: 224

Allah), specially in the Battle of Badr and his commands concerning the military affairs.

Therefore, for the continuation of the order of the truth, people should always be recommended to be obedient unto the Divine leader. The verse says:

“ O’ you who have Faith! Obey Allah and

His Messenger, …”

It should also be known that leaving the obedience from the Prophet (p.b.u.h.) is the disobedience from Allah. The verse continues saying:

“…and do not turn away from him while you hear (him).”

****

In this obedience, the obedience from the Divine leader, truthfulness is the necessary condition, and only the act of

‘ hearing ’ is not enough. The verse says:

“ And be not like those who say: ‘ We heard ’, but they do not hear (indeed). ”

****

p: 226

22- إِنَّ شَرَّ الدَّوَآبِّ عِندَ اللّهِ الصُّمُّ الْبُکْمُ الَّذِینَ لایَعْقِلُونَ

22. “ Verily the worst of animals in the sight of Allah are the deaf, the dumb, who do not understand.”

a delicate and nice statement, it follows that meaning by saying:

“ Verily the worst of animals in the sight of Allah are the deaf, the dumb,

who do not understand.”

Also, in view of the fact that the Qur’ān is the Book of practice, and not merely a ceremonial book, thoroughly it lays emphasis on the consequences of deeds. In this verse, too, those who have safe ears but they do not pave the way of hearkening to the revelations of Allah, and do not follow the words of truth and the programs which lead to happiness, are considered as earless persons. And, those who have a sound tongue but keep silence when they should defend the truth are considered as some deaf and dumb persons. Such people neither struggle against injustice and mischief, nor do they lead the ignorant, nor do they enjoin what is right and forbid what is wrong, nor do they invite others to the way of truth, but they apply this great bounty of Allah in the way of idle talks, backbitings, flatteries before the possessors of wealth and power, or they often make use of it for perverting the right and strengthening the falsehood.

The Qur’ān counts those who have the bounties of intellect, talent, and capability, but do not contemplate properly, as some mad ones.

****

p: 228

23- وَلَوْ عَلِمَ اللّهُ فِیهِمْ خَیْراً لاََسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا

وَهُمْ مُعْرِضُونَ

23. “ And if Allah had known any good in them, He would have made them hear;

and (even) if He had made them hear, they would have turned away, swerving aside.”

24- یَآ أَیُّهَا الَّذِینَ ءَامَنُوا اسْتَجِیبُوا لِلّهِ وَلِلرَّسُولِ

إِذَا دَعَاکُمْ لِمَا یُحْیِیکُمْ

وَاعْلَمُوا اَنَّ اللّهَ یَحُولُ بَیْنَ الْمَرْءِ وَقَلْبِهِ

وَاَنَّهَُ إِلَیْهِ تُحْشَرُونَ

24. “ O you who have Faith! Answer Allah and the Messenger when he invites you to that which gives you life, and know that Allah intervenes between a man and his heart,

and that unto Him you shall be gathered.”

The phrase: ‘ Allah intervenes between a man and his heart ’ indicates that Allah is aware and presents everywhere, and He encompasses everything so that He is closer to us than our jugular vein is. All bounties and successes belong to Him, and the activities of intellect and soul are under His authority, too.

However, the acceptance of the Prophet’s invitation is the same as the acceptance of Allah’s invitation; and the real life of man lies in Faith and righteous deed, to which prophets have invited, too.

The verse says:

“ O you have Faith! Answer Allah and the Messenger when he invites you to that which gives you life, …”

The ordinances of Islam gives spiritual life to the believers, the same as some medicine or surgery can be life-giving to a sick person.

Going alongside the way of Allah (s.w.t.) and divine prophets (a.s.) is the real life, while abandoning it is the death of humanity.

According to the Islamic literatures, one of the aspects of goodly life is the acceptance of the call of the Prophet of Islam (p.b.u.h.) to the subject of mastership of Ali-ibn-Abitālib (a.s.) and his Ahl-ul-Bayt (a.s.). (Recorded in Tafsi̅r-i-Furqān, by Manāqib Tarmathy)

He who believes in Allah’s omnipresence and omnipotence does not disobey the invitation of prophets. Therefore, as long as you are alive and you have respite, embrace the Truth. (According to this interpretation, the phrase ‘…Allah intervenes between a man and his heart ’, metaphorically, means death.)

p: 231

“… and know that Allah intervenes between a man and his heart, …”

Among the aspects of the phrase: ‘ Allah intervenes between a man and his heart ’ there are: the effacement of infidelity and confirming Faith, the effacement of negligence and doubt and confirming recollection and certainty. (This meaning is recorded in Tafsi̅r-i-Furqān, narrated from Imam Sādiq (a.s.))

All of you will be gathered on the Resurrection Day, then do respond to the invitation of prophets positively. The verse ends as follows:

“… and that unto Him you shall be gathered.”

****

p: 232

25- وَاتَّقُوا فِتْنَةً لاتُصِیبَنَّ الَّذِینَ ظَلَمُوا مِنکُمْ خَآصَّةً وَاعْلَمُوا

أَنَّ اللّهَ شَدِیدُ الْعِقَابِ

25. “ And keep from the evil of an affliction which shall not smite in particular those of you who committed injustice (but all of you); and know that Allah is severe in retribution.”

Mischief and indecency destroys the entity of a system, and its damage reaches everybody. One of the examples of this meaning was the mischief of the rulers of Umayyads. They put aside the mastership of ‘ the leader of the truth ’ and, consequently, they set the Muslims into abasement for centuries.

When this verse was revealed, the Prophet (p.b.u.h.) said:

“ Whoever transgresses in Ali’s vicegerency after my death, it is as if he has denied my messengership and the prophethood of the prophets before me.” (Furqān, narrated from Shawāhid-ut-Tanzi̅l, by Huskāni̅, vol. 1, p. 206).

Thus, the members of a society, besides their own duties, should feel responsibility for the deeds of others, since the reflections of everybody’s evil actions may afflict the surrounding people, too. It is similar to the person who is inside a ship and makes a hole in it. By his action, he causes that all the people in the ship to be drowned.

Therefore, neither you yourself make a mischief, nor adhere with the mischief makers, nor be silent when they make mischief: “ And keep from the evil of an affliction ”; and do know that being in awe of the evil of affliction is ‘awareness’, not ‘ resignation ’.

We must be aware not to be involved with the evil afflictions and disturbances when they come forth. Ali (a.s.) says: “ During evil disturbances be like an adolescent camel who has neither a back strong enough for riding nor udders for milking.” (1)

p: 234

The Prophet (p.b.u.h.) in a tradition has said: “ When seditions appear among the community, be with Ali, although he is alone.” (1)

****

p: 235

26- وَاذْکُرُوا إِذْ أَنْتُمْ قَلِیلٌ مُسْتَضْعَفُونَ فِی الاَرْضِ تَخَافُونَ أَن یَتَخَطَّفَکُمُ النَّاسُ فَاَوَاکُمْ وَأَیَّدَکُم بِنَصْرِهِ وَرَزَقَکُم مِنَ الطَّیِّبَاتِ

لَعَلَّکُمْ تَشْکُرُونَ

26. “ And remember when you were few, deemed weak in the land, and were fearful that people would snatch you away, but He gave you refuge (in Medina),

and strengthened you with His help,

and provided you with the good things (of sustenance) in order that you might be thankful.”

This meaning makes manifest the utmost weakness and fewness of the members of Muslims in front of pagans in Mecca before migration of the Prophet (p.b.u.h.) to Medina, or after migration in front of the great powers of that time, like the forces of Iran and Rom.

Then, the verse continues saying:

“… but He gave you refuge (in Medina), …”

Then it adds:

“… and strengthened you with His help, …”

“… and provided you with the good things (of sustenance) …”

“… in order that you might be thankful.”

****

p: 237

27- یَآ أَیُّهَا الَّذِینَ ءَامَنُوا لاَتَخُونُوا اللّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِکُمْ وَأَنْتُمْ تَعْلَمُونَ

27. “ O you who have Faith! Do not betray Allah and

the Messenger, and do not betray

your trusts knowingly.”

There has also been cited another occasion of revelation upon this verse as follows. In the Battle of Badr, one of the Muslims wrote a letter to Abū-Sufyān and informed him of the Prophet’s plan. Then, Abū-Sufyān asked for help from the pagans of Mecca, and they sent one thousand fighters to fight in the Battle of Badr. (Al-Mi̅zān, and Majma‘-ul-Bayān)

dangerous, for which, of course, the sinful person must repent very soon.

However, the spoils of war, alms, Khoms (one fifth levy), and all properties of others, which are with you, are deposits.

Similarly, other bounties, such as: the school of religion, leadership, the Qur’ān, children, and territorial of the country are the deposits of Allah. And, according to the tradition which Shawāhid-ut-Tanzi̅l, by Hākim Huskāni̅, vol. 1, p. 205 has narrated from Ihqāq-ul-Haqq, vol. 14, p. 564 the progeny of the Prophet (p.b.u.h.) are also the Divine deposits.

By obeying them and following them, we must protect these deposits.

****

p: 240

28- وَاعْلَمُوا اَنَّمَآ أَمْوَالُکُمْ وَأَوْلاَدُکُمْ فِتْنَةٌ وَأَنَّ اللّهَ

عِندَهُ أَجْرٌ عَظِیمٌ

28. “ And know that your wealth and your children are a (means of) trial, and that Allah – with Him is a great reward.”

warned in different ways. For example, Sura Al-Munāfiqūn,

No. 63, verse 9 says: “… let not your wealth, or your children, divert you from the remembrance of Allah; …”

Being attentive to the great reward of Allah causes us to leave the love of the world and also to abandon treachery. The verse says:

“… and that Allah – with Him is a great reward.”

****

p: 242

C) Piety is another criterion. When the storm of instincts, accompanied with love and enmity that are nourished from impiety, arrives, piety is dismissed and impiety hinders the recognition of facts:

The ability of the recognition between right and wrong is a knowledge given by Allah, and it does not merely depend on the ability of reading and writing or necessarily on the standard of knowledge.

The verse says:

“ O you who have Faith! If you be in awe of Allah

He will assign for you a discrimination

(between right and wrong),

and absolve you of your misdeeds, and forgive you,

and Allah is the Lord of Mighty Grace.”

Fakhr-i-Rāzi̅ has explained: “ The expiation of sins is a concealment in this world, while ‘forgiveness ’ is a deliverance from the punishment of Allah (s.w.t.) in Hereafter. According to the statements of some other commentators of the Qur’ān, ‘ expiation ’ is to wipe out the social and psychological effects of sins, while forgiveness is a remition in respect to Hell.

Therefore, those who put aside the mental desires will recognize the truth, and their piety causes a proper insight to come forth in them and a great virtue and reward to be obtained.

****

p: 244

30- وإِذْ یَمْکُرُ بِکَ الَّذِینَ کَفَرُوا لِیُثْبِتُوکَ أَوْ یَقْتُلُوکَ أَوْ یُخْرِجُوکَ وَیَمْکُرُونَ وَیَمْکُرُ اللّهُ وَاللّهُ خَیْرُ الْمَاکِرِینَ

30. “ And (remember) when those who disbelieved plotted against you to take you captive,

or to kill you, or to expel you. They devised and Allah devised, and Allah is the best devisers.

might be laid equally on each tribe and the relatives of the Prophet (p.b.u.h.) might not be able to fight against all those tribes together and thus there would be left to them no other choice but to receive his blood-money.

31- وإِذَا تُتْلَی عَلَیْهِمْ ءَایَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَذَآ إِنْ هَذَآ إِلآَّ أَسَاطِیرُ الاَوَّلِینَ

31. “ And when Our signs are recited to them, they say: ‘ We have heard. If we like, we (too)

can say the like of this (Qur’ān). This is naught but the tales of the ancients ’.”

Among the common weapons of enemies, of course, are demagogy, belittling, and disparaging. The verse continues saying:

“… If we like, we (too) can say the like of this (Qur’ān). …”

This fact must also be known that enemies of Islam are usually some haughty persons. They claim, but in action, they are incapable to bring the like of the Qur’ān. They said that those verses had not any important content in them and they were the myths of the ancient people. The verse says:

“… This is naught but the tales of the ancients ’.”

They said such a statement while they had repeatedly tried to challenge with the Qur’ān, but they failed every time. So, they knew well that they could not oppose against the Qur’ān or challenge with it.

****

p: 248

32- وإِذْ قَالُوا اللَّهُمَّ إِن کَانَ هَذَا هُوَ الْحَقَّ مِنْ عِندِکَ فَاَمْطِرْ عَلَیْنَا حِجَارَةً مِنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِیمٍ

32. “ And (remember) when they said: ‘ O Allah! if this (Qur’ān) is the truth from You, then rain down upon us stones from the sky,

or bring us a painful punishment ’.”

33- وَمَا کَانَ اللّهُ لِیُعَذِّبَهُمْ وَأَنْتَ فِیهِمْ وَمَا کَانَ اللّهُ مُعَذِّبَهُمْ

وَهُمْ یَسْتَغْفِرُونَ

33. “ But Allah is not to punish them while you are among them, nor is Allah to chastise them while they seek forgiveness.”

sources of deliverance from Allah’s punishment, one of which has been raised up, while the other is before you. You should therefore adhere to it. …” (which is seeking forgiveness) .(1)

In the supplication of Kumayl, there is a clause that points to the sins which cause afflictions to come down. It is recited as follows: “ O Allah! forgive me the sins which bring about tribulation.”

Sura Hūd, No. 11, verse 117 says: “ And it did not beseen your Lord to have destroyed the towns tyrannously, while their people acted well.”

****

p: 251

34 - وَمَا لَهُمْ أَلاَّ یُعَذِّبَهُمُ اللّهُ وَهُمْ یَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ

وَمَا کَانُوا أَوْلِیَآءَهُ إِنْ أَوْلِیَآؤُهُ إِلاَّ الْمُتَّقُونَ

وَلَکِنَّ أَکْثَرَهُمْ لا یَعْلَمُونَ

34. “ And what (plea) have they that Allah should not chastise them,

while they bar (people) from the Holy Mosque, and they are not guardians of it?

Its guardians are not but only the pious ones, but most of them do not know.”

from the Holy Mosque, and they are not guardians of it? …”

They should also know that the custodianship of the Sacred House, which had been built by Abraham the Friend of Allah (a.s.) and based upon piety, must not be left under the control of some impious persons. The verse continues saying:

“… Its guardians are not but only the pious ones,

but most of them do not know.”

****

p: 253

35- وَمَا کَانَ صَلاَتُهُمْ عِندَ الْبَیْتِ إِلاَّ مُکَآءً وَتَصْدِیَةً

فَذُوقُوا الْعَذَابَ بِمَا کُنتُمْ تَکْفُرُونَ

35. “ And their prayer at the (Sacred) House is naught but whistling and clapping.

Therefore taste the punishment for what you used to disbelieve.”

right side to whistle and two men stood at his left side to clap.

They did so in order to hinder him to establish his prayer easily. Later, the Prophet (p.b.u.h.) killed all of them in the Battle of Badr. Now, this verse, addressing them and other members of Bani̅-‘Abd-ud-Dār, says:

“… Therefore taste the punishment for what you used to disbelieve.”

That is, as the retribution of their disbelief, they should taste the punishment of the sword of the Battle of Badr and the punishment of the Hereafter, too.

****

p: 255

36- إِنَّ الَّذِینَ کَفَرُوا یُنفِقُونَ أَمْوَالَهُمْ لِیَصُدُّوا عَن سَبِیلِ اللّهِ فَسَیُنْفِقُونَهَا ثُمَّ تَکُونُ عَلَیْهِمْ حَسْرَةً ثُمَّ یُغْلَبُونَ

وَالَّذِینَ کَفَرُوا إِلَی جَهَنَّمَ یُحْشَرُونَ

36. “ Verily those who disbelieve spend their wealth in order that they hinder (men)

from the way of Allah, and still they will spend it, (too),

then it will be to them a cause of regret,

then they will be overcome,

and those who disbelieve will be mustered unto Hell.”

then it will be to them a cause of regret, then they will be overcome, …”

Thus, those who disbelieve, after being involved with regret as a result of their failure in this world, will also be sent into Hell in Hereafter. The verse says:

“…and those who disbelieve will be mustered unto Hell.”

Why the phrase: “ those who disbelie ” is repeated twice in this verse is for the reason that some of the disbelievers, who spent their wealth for the opposition of Islam, embraced Islam later, therefore the punishment of the Hereafter belongs to those persons who died before becoming Muslims.

****

p: 257

37- لِیَ-مِیزَ اللّهُ الْخَبِیثَ مِنَ الطَّیِّبِ وَیَجْعَلَ الْخَبِیثَ بَعْضَهُ عَلَی بَعْضٍ

فَیَرْکُمَهُ جَمِیعاً فَیَجْعَلَهُ فِی جَهَنَّمَ اُوْلَئِکَ هُمُ الْخَاسِرُونَ

37. “ So that Allah may separate the corrupt from the good and place corrupt one another,

and pile them up all together, and put them in Hell; those are the losers.”

“… but if they return (thereto), then what happened to the ancients has already passed. ”

When the holy verse says: /sunnat-ul-’awwali̅n/ and refers

‘ Allah’s way of treatment ’ to the ancient, it is for the reason that ‘ Allah’s way of treatment ’ had always been executed upon them. In another occurrence, the Qur’ān says: “ (This is Our) course with regard to those of Our Messengers whom We sent before you, …” (Sura Al-’Isrā’ No. 17, verse 77). Here, He attributes the way of treatment to His messengers, because Allah’s way of treatment had been executed by them. Therefore, in the same verse, He continues saying: “… and you shall not find a change in Our course . ” Here, He attributes the way of treatment (course) to His Pure Essence again, because, in fact, the real executor of ‘ the way of treatment ’ is Allah Himself.

****

p: 260

39 - وَقَاتِلُوهُمْ حَتَّی لاتَکُونَ فِتْنَةٌ وَیَکُونَ الدِّینُ کُلُّهُ لِلّهِ

فإِنِ انتَهَوْا فَإِنَّ اللّهَ بِمَا یَعْمَلُونَ بَصِیرٌ

39. “ And fight with them until there be no mischief and the religion be wholly for Allah.

But if they desist, then verily Allah sees what they do.”

who will be alive on the earth will see its interpretation and the religion of Muhammad (p.h.u.h.) will cover throughout the world. Then there will remain no polytheist therein.”(1) And Allah says: “ They shall serve Me, not associating aught with Me, …” (Sura An- nūr, No. 24, verse 55).

In Islam, the aim of wars is not occupying lands and countries, but their aim is the expansion of the religion of Islam and opposing with mischiefs.

The Qur’ānic term /fitnah/ (sedition) has a vast meaning. It includes any imposition of pressure, too. This word has also been used in the Qur’ān with the meaning of ‘ polytheism ’. It is, maybe, for the fact that kinds of limitations and impositions of pressures are fulfilled over the minds, societies and truth-seekers from the side of polytheists. Or, since polytheism causes the eternal punishment to be incurred, imposing infidelity on believers and pure-nature humans is counted mischief, too.

****

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40- وإِن تَوَلَّوْا فَاعْلَمُوا أَنَّ اللّهَ مَوْلاَکُمْ نِعْمَ الْمَوْلَی وَنِعْمَ النَّصِیرُ

40. “ And if they turn away, then know that Allah is your guardian – an excellent Guardian, and an excellent Helper! ”

41- وَاعْلَمُوا اَنَّمَا غَنِمْتُم مِن شَیْءٍ فَاَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ

إِن کُنتُمْ ءَامَنتُم بِاللّهِ وَمَآ أَنْزَلْنَا عَلَی عَبْدِنَا یَوْمَ الْفُرْقَانِ یَوْمَ الْتَقَی الْجَمْعَانِ وَاللّهُ عَلَی کُلِّ شَیْءٍ قَدِیرٌ

41. “ And know that whatever thing you gain (of booties), a fifth of it is for Allah and for the Messenger and for the near relatives (Ahlul-Bayt) and the orphans, and the needy and the way-farer,

if you believe in Allah and what We sent down to Our servant on the day of distinction (of right from wrong),

the day when the two hosts encountered (the day of Battle of Badr), and surely Allah is All-powerful over everything.”

this verse says that ‘ a fifth of it is for Allah and for the Messenger (Ahlul-Bayt) ’.

If the objective meaning of the term /qanimat/ (booty) is only ‘ the spoils of war ’, it must be said that this verse refers to only one instance of Khums (one fifth) and other instances are discussed in some Islamic traditions.

As many traditions of the Shi‘ite and also some traditions of the Sunnite indicate, the meaning of the Qur’ānic term /ŏil qurbā/ (near relatives) does not envelop all the relatives of the Prophet (p.b.u.h.), but its purpose is the immaculate Imams (a.s.) from Ahl-ul-Bayt who possess the rank of leadership. So, the amount of Khoms (one fifth levy) belongs to the divine leader and the Islamic government, not to all the relatives of the Prophet (p.b.u.h.).

Other usages of Khoms (one fifth levy) are for indigents, way-farers who are progenies of Bani̅-Hāshim – since it is unlawful to give them alms, and their needs should be provided through Khoms.

Besides the Islamic traditions which consider the meaning of /ŏil qurbā/ (near relatives) the immaculate Imams (a.s.), the occurrence of the word recited in the same row with Allah and the Messenger in the verse is a sign which implies /ŏil qurbā/ are some persons who are along the way of Allah (s.w.t.) and the Messenger of Allah (p.b.u.h.).

Explanations :

1- Now that, by the help of Allah, you are victorious in the Battle of Badr, do not evade paying Khoms (one fifth) of booties.

“ And know that whatever thing you gain (of booties), a fifth of it is for Allah and for the

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Messenger and for the near relatives (Ahlul-Bayt) and the orphans, and the needy and the way-farer,

if you believe in Allah …”

2- ‘ Khoms ’ (a fifth of the gains) is for the sake of Messengership and the rank of government, not for a person.

3- Government and the leader need budget for propagation and messengership.

(… for Allah and for the Messenger …)

4- Khoms is obligatory, though the income and gains are scanty.

“… whatever thing you gain (of booties), …”

5- The deprive and the government are the owners of twenty percent of people’s property.

“ … a fifth of it is for Allah …”

6- Allah does not need to have a share. The remembrance of Allah’s share is for the sovereignty of the mastership of the line of Allah (s.w.t.) and the Messenger (p.b.u.h.).

7- The share of Allah is spent for elevating the word of Allah, the Ka‘bah, Islamic religious propagations, and the establishment of the Divine Law.

8- Among the Islamic duties is to wipe out deprivation from the Islamic society. Therefore, the income gained from the Holy Struggle and the spoils of war should be spent for the benefit of the poor.

9- Allah’s share is at the disposal of the Messenger (p.b.u.h.), and the Messenger’s share is at the disposal of Imam. (Tafsi̅r-us-Sāfi̅).

10- It is Imam who can decide upon the quantity of the share how to be used for the instances mentioned in the verse. (Based upon the tradition of Imam Ridā (a.s.) recorded in Tafsi̅r-us-Sāfi̅).

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11- In order to honour the deprive, their name has been settled in the verse beside the name of Allah and the Messenger.

12- In the same manner that the vast meaning of the Arabic term /ׁqarāmat / (indemnity) includes any damage, not merely a damage of war, the meaning of the Qur’ānic term /qanimat/ (spoils), which is referred to in this verse, also includes any gain, not merely a gain of war.(1)

13- The sign of a complete belief is a full submission before all Divine Laws totally, not only in worships and even in war.

14- The day of war is the day of distinction of the truthful ones from the people of lying.

“… on the day of distinction …”

15- In the Battle of Badr, the help of Allah made manifest the rightfulness of Islam.

Then, at the end of the verse, the Qur’ān has pointed to the infinite power of Allah, Omnipotence, when it says:

“… and surely Allah is All-powerful over everything.”

That is, though you were in minority from any point of view in the field of the Battle of Badr and, apparently, your enemy was in majority from any point of view, Allah, the Mighty, defeated them and helped you to be victorious.

****

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42- إِذْ أَنْتُم بِالْعُدْوَةِ الدُّنْیَا وَهُم بِالْعُدْوَةِ الْقُصْوَی وَالرَّکْبُ أَسْفَلَ مِنکُمْ وَلَوْ تَوَاعَدتُّمْ لاَخْتَلَفْتُمْ فِی الْمِیعَادِ وَلَکِن لِیَقْضِیَ اللّهُ أَمْرَاً کَانَ مَفْعُولاً لِیَهْلِکَ مَنْ هَلَکَ عَن بَیِّنَةٍ وَیَحْیَی مَنْ حَیَّ عَنْ بَیِّنَةٍ

وإِنَّ اللّهَ لَسَمِیعٌ عَلِیمٌ

42. “(Remember) when you were on the down side, and they were on the up side,

while the caravan (of the enemy) was in below you;

and had you agreed together on a tryst, you would have surely failed the tryst, but in order that Allah

might bring about a matter which was to be done,

that he who perishes may perish by a clear proof,

and verily Allah is All, Hearing, All- knowing.”

settlement of their forces, because they could find a way at the bank of the Red Sea to escape. But Allah caused the Muslims to encounter the pagans with the aim of confiscation of their properties, where they had no way but to fight. Yet, it was only the grace of Allah which brought triumph of that Battle for the Muslims.

A Review over the Battle of Badr

The illustration of the feature of the Battle of Badr by reviewing Sura Al-’Anfāl from the beginning can show Allah’s helps better.

1- They thought of confiscation of pagans’ properties, but they were not ready for war: “ … and loved that the one unarmed should be yours, … ” (verse No. 7).

2- When the war began, they were worried: “… a party of the believers were certainly averse (to it), ” (verse No. 5).

3- They were afraid of death: “ … as if they were being driven unto death …” (verse No. 6).

4- They were disturbed and were seeking their Lord for help: “ … when you were calling upon your Lord for succour, … ” (verse No. 9).

5- By the night of attack, Satan imposed them his uncleanness (jenābat) (major ritual impurity): “ … The uncleanness of Satan, … ” (verse No.11).

6- They did not have complete obedience from the commander: “ … Those who say: ‘ We heard,’ but they do not hear (indeed) ” (verse No.21).

7- They were small in number and they were fearful to be hunted by the enemy: “ … you were few, …, and were fearful that people would snatch you away, …” (verse No. 26).

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8- Some of them had formerly committed treachery, (the event of ’Abul-Bābah, described in verse No. 27).

9- Their leader was threatened and plotted against by disbelievers: “ … Those who disbelieved plotted against you …” (verse No. 30)

10- They were thirsty, and they fell in major ritual impurity while the sand under their feet was soft and Allah sent down water for them.

11- If the affairs were at their disposal, with those many difficulties they had, they would never come to agreement: “… and had you agreed together one tryst, you would have surely failed the tryst, …” (verse under discussion).

12- Wherever Allah pleases, He removes all the factors of weakness: “… but in order that Allah might bring about a matter which was to be done, …” (verse under discussion).

13- Having all these helps, whoever does not believe will knowingly be destroyed, and whoever believes will knowingly believe: “ … that he who perishes may perish by a clear proof and he who lives may live by a clear proof, …”

14- Do not judge hurriedly. They did not like to fight, but, later, they found out its goodness.

15- Allah may change the ways and decisions, and, by this very way, Allah can be known.

****

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43- إِذْ یُرِیکَهُمُ اللّهُ فِی مَنَامِکَ قَلِیلاً وَلَوْ أَرَاکَهُمْ کَثِیراً

لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِی الاَمْرِ وَلکِنَّ اللّهَ سَلَّمَ

إِنَّهُ عَلِیمٌ بِذَاتِ الصُّدُورِ

43. “ (Remember) when Allah showed them to you as few in your dream and had He shown them as many,

you would have become dishearted

and disputed about the matter; but Allah did save (you). Surely He is aware of what is in the breasts. ”

However, dream is one of the ways of communication, seeking help, and taking courage through Allah’s succour. It should also be noted that, in the most terrible conditions, Allah may protect believers and crush their enemies.

The verse says:

“ (Remember) when Allah showed them to you as few in your dream and had He shown them as many,

you would have become dishearted and disputed about the matter; but Allah did save (you). Surely He is aware of what is in the breasts. ”

****

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44- وَإِذْ یُرِیکُمُوهُمْ إِذِ الْتَقَیْتُمْ فِی أَعْیُنِکُمْ قَلِیلاً وَیُقَلِّلُکُمْ فِی أَعْیُنِهِمْ لِیَقْضِیَ اللّهُ أَمْراً کَانَ مَفْعُولاً وَإِلَی اللّهِ تُرْجَعُ الأُمُورُ

44. “ And (remember) when He showed them to you, when you encountered (the enemy),

as few in your eyes, and He made you few in their

eyes in order that Allah may enact the matter which was destined to be done, and unto Allah all matters are returned.”

“…and remember Allah much, that you may be prosperous.”

Some commentators say that this part of the verse means that you should remember the promises of Allah, which He has given you about triumph, in order that your steadfastness might he increased.

****

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46- وَأَطِیعُوا اللّهَ وَرَسُولَهُ وَلاتَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِیحُکُمْ وَاصْبِرُوا إِنَّ اللّهَ مَعَ الصَّابِرِینَ

46. “ And obey Allah and His Messenger, and do not dispute, for you will become dishearted and your power will depart; and be patient, verily Allah is with the patient.”

47- وَلا تَکُونُوا کَالَّذِینَ خَرَجُوا مِن دِیَارِهِم بَطَراً وَرِئَآءَ النَّاسِ وَیَصُدُّونَ عَن سَبِیلِ اللّهِ وَاللّهُ بِمَا یَعْمَلُونَ مُحِیطٌ

47. “ And do not be like those who got out from their homes boastfully and to show off to men and barring from Allah’s way,

and verily Allah encompasses what they do.”

48- وإِذْ زَیَّنَ لَهُمُ الشَّیْطَانُ أَعْمَالَهُمْ وَقَالَ لاغَالِبَ لَکُمُ الْیَوْمَ مِنَ النَّاسِ وإِنِّی جَارٌ لَکُمْ فَلَمَّا تَرَآءَتِ الْفِئَتَانِ نَکَصَ عَلَی عَقِبَیْهِ وَقَالَ إِنِّی بَرِیءٌ مِنکُمْ إِنِّی أَرَی مَالا تَرَوْنَ إِنِّی أَخَافُ اللّهَ وَاللّهُ شَدِیدُ الْعِقَابِ

48. “ And (remember) when Satan made their deeds fair seeming to them and said:

‘ Today none of people shall overcome you,

and I will be a protector for you.’

But when the two hosts sighted each other, he turned upon his heels, and said: ‘ Indeed I am quit of you.

Verily I see what you do not see. Surely I fear Allah, and Allah is severe in retribution ’.”

of people can overcome them, and they are an undefeating army. The verse says:

“… and said: ‘ Today none of people shall overcome you, …”

Then Satan adds that besides that, he is also their neighbour and so near to them that, at the necessary time, like a faithful sympathetic neighbor, he will withhold no support from them. The verse continues saying:

“… and I will be a protector for you.’ …”

But when the two armies encountered each other and the angels came to help the army of Unity, the infidels observed the power and steadfastness of the Muslims. Then, Satan turned back and shouted at them, saying that he hated them (the infidels). The verse says:

“… But when the two hosts sighted each other,

he turned upon his heels, and said:

‘ Indeed I am quit of you. …”

Satan brought forth two reasons for his aweful turning back. The first reason was that he said:

“… Verily I see what you do not see. …”

By this phrase, Satan meant that he saw the signs of triumph in the features of the believing Muslims, as well as the effects of Allah’s support and angels’ helps among them.

Satan added another thing, saying that he was afraid of the painful punishment of Allah in the scene which he saw very near. The verse says:

“… surely I fear Allah …”

Allah’s punishment is not such a simple thing that anybody can resist before it, but it is certain that His retribution is sharp and severe. The verse says:

“… and Allah is severe in retribution ’.”

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Muqayrah. As soon as they saw the small number of the Muslims in war, they said that those people were prouded of their religion and, disregard the large crowd of pagans there, they had been deceived by the Prophet (p.b.u.h.) and they came to fight.

“… ‘ Their religion has deluded them.’ …”

Then Allah states the following phrase, meaning that they themselves were deluded. The verse says:

“… But whoever puts his trust in Allah, then Allah is indeed the Mighty, the Wise.”

That is, whoever delivers his affairs to Allah (s.w.t.) and trusts in Him while he tries to please Him by his good behaviour, Allah (s.w.t.) helps him and prepares the means of victory for him. The reason is that Allah is Mighty and Wise, and the one who refuges to Him will be secured by His mightness and wisdom.

****

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50- وَلَوْ تَرَی إِذْ یَتَوَفَّی الَّذِینَ کَفَرُوا الْمَلآئِکَةُ یَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِیقِ

51- ذَلِکَ بِمَا قَدَّمَتْ أَیْدِیکُمْ وَاَنَّ اللّهَ لَیْسَ بِظَلاَّمٍ لِلْعَبِیدِ

50. “ And had you seen when the angles take away the souls of those who disbelieve,

smiting their faces and their backs (and saying):

‘ Taste the punishment of the burning ’. ”

51. “ This is for what your hands have sent ahead, and that Allah is not unjust unto the servants. ”

polytheists, he fell dead. The Prophet (p.b.u.h.) said that the angels had attacked the pagan before he started.

The angels tell the infidels that after this punishment there is another chastisement waiting them which is more burning and more blazing.

Some commentators have said that, on the day of the Battle of Badr, the angels had some arms made of iron. When they struck them on the polytheists, a fire burned their wounds, and the purpose of the phrase: ‘ taste the punishment of the burning ’ is this very meaning.

****

This retribution they are involved with is for the evil manner they showed from themselves in this life.

The reason why the verse says: ‘ This is for what your hands have sent ahead ’, is that most of actions are done by the hands. The purpose here is their crimes, faithlessness, and sins. The verse says:

“ This is for what your hands have sent ahead, and that Allah is not unjust unto the servants. ”

Allah (s.w.t.) punishes the servants as much as they are deserving to, not more than that.

However, it is clearly understood from this verse that Allah does not punish anyone without having any sin, or for the sin another person has committed, because it is unjust. So, Allah seriously negates cruelty and injustice from Himself, when He says:

“…and that Allah is not unjust unto the servants. ”

****

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52- کَدَأْبِ ءَالِ فِرْعَوْنَ وَالَّذِینَ مِن قَبْلِهِمْ کَفَرُوا بِاَیَاتِ اللّهِ فَاَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِیٌّ شَدِیدُ الْعِقَابِ

52. “ (O’ Prophet! the manner of pagans of your time is also) like the manner of Pharaoh’s clan and

those before them, they disbelieved in Allah’s Signs,

so Allah seized them for their sins. Verily Allah is strong, severe in retribution.”

53- ذَلِکَ بِاَنَّ اللّهَ لَمْ یَکُ مُغَیِّراً نِعْمَةً أَنْعَمَهَا عَلَی قَوْمٍ

حَتَّی یُغَیِّرُوا مَابِاَنْفُسِهِمْ وَاَنَّ اللّهَ

سَمِیعٌ عَلِیمٌ

53. “ That is because Allah does not change a blessing He has bestowed on a people unless they change what is in their own selves,

and Allah is All-Hearing, All-Knowing.”

means for disobedience, injustice, mischief, and ingratitude,

He may take them back or changes them into some afflictions and calamities.

Thus, alteration of the bounties and blessings always depend on our own selves, else the blessings and merits of Allah are ceaseless.

An Islamic tradition indicates that nothing can change the Divine blessings like what injustice does, since Allah hears the complaints of the oppressed. (At-Tafsi̅r-ul-Furqān)

****

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54- کَدَأْبِ ءَالِ فِرْعَوْنَ وَالَّذِینَ مِن قَبْلِهِمْ کَذَّبُوا بِاَیَاتِ رَبِّهِمْ

فَاَهْلَکْنَاهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ

وَکُلٌّ کَانُوا ظَالِمِینَ

54. “ Like the manner of Pharaoh’s clan and those before them, they denied the Signs of their Lord,

so We destroyed them for their sins, and We drowned pharaoh’s clan, and all of them were unjust.”

“…and We drowned Pharaoh’s clan, …”

All of those people were unjust and cruel, both to themselves and to others. The verse concludes:

“…and all of them were unjust.”

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55- إِنَّ شَرَّ الدَّوَآبِّ عِنْدَ اللّهِ الَّذِینَ کَفَرُوا فَهُمْ لاَیُؤْمِنُونَ

55. “ Verily the worst of animals in Allah’s sight are those who disbelieve, so they will not have faith.”

56- الَّذِینَ عَاهَدتَّ مِنْهُمْ ثُمَّ یَنقُضُونَ عَهْدَهُمْ فِی کُلِّ مَرَّةٍ وَهُمْ لایَتَّقُونَ

56. “ Those with whom you made a covenant, then they break their covenant every time, and they are not pious.”

57- فإِمَّا تَثْقَفَنَّهُمْ فِی الْحَرْبِ فَشَرِّدْ بِهِم مَنْ خَلْفَهُمْ لَعَلَّهُمْ یَذَّکَّرُونَ

57. “ So, when you confront them in war, (by punishing them) scatter the ones

behind them so that they might be admonished.”

The holy phrase /‘alā sawā’ /either means ‘ behaving correspondingly ’, viz. in the same manner that they think of plotting and breaching promise, you may cancel the covenant, too. Or, it means the clear canceling of the covenant, or having a just behaviour toward the enemy. (Al-Mizām)

The verse is about the situation where there are some evidences upon the enemy’s plot for invasion. So, in order to avoid it, precedence in canceling the covenant should be performed.

The performance of canceling the covenant is just when behaving correspondingly. The verse says:

“ And if you fear treachery from a people, break off (the covenant) with them in like manner. Verily Allah does not like the treacherous.”

****

And take the control of everything so vigorously that infidels do not think that they have preceded you. The verse says:

“ And let not those who disbelieve suppose that they

have excelled (the Muslims): …”

But, infidels can not gain anything through treachery. The verse continues saying:

“…verily they shall not weaken (you).”

****

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60- وَأَعِدُّوا لَهُم مَااسْتَطَعْتُم مِن قُوَّةٍ وَمِن رِبَاطِ الْخَیْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللّهِ وَعَدُوَّکُمْ وءَاخَرِینَ مِن دُونِهِمْ لاتَعْلَمُونَهُمُ اللّهُ یَعْلَمُهُمْ

وَمَا تُنْفِقُوا مِن شَیْءٍ فِی سَبِیلِ اللّهِ یُوَفَّ إِلَیْکُمْ

وَأَنْتُمْ لاتُظْلَمُونَ

60. “ And prepare against them whatever you can of

(military) power and of war-horses,

to frighten thereby the enemy of Allah,

and your enemy, and others besides them,

whom you do not know (but) Allah knows them.

And whatever things you spend in the way of Allah shall be repaid to you in full,

and you will not be dealt with unjustly. ”

enough from before to stand against the probable attacks of the enemy.

The concept of the verse is so vast that it quitely adapts to any time and any place. If this great Islamic instruction which says: “ And prepare against them whatever you can of (military) power …” is preached as a common motto everywhere and all Muslims apply it in their own lives, whether they are young or old, educated or uneducated, writer or speaker, soldier or officer, farmer or merchant, it will be enough to make amends their retardation.

Practical life of the Prophet of Allah (p.b.u.h.), as well as the great leaders of Islam, also show that they never neglected any opportunity of fighting against their enemies. They would not disregard any matter, small and great, about supplying arms and personals, encouraging their soldiers, choosing a suitable camping-place, deciding on a proper time for attacking the enemy, and utilizing all kinds of military methods.

Next to the statement of this instruction, the Qur’ān points to the logical and manly aim of this subject. It implies that the aim is not that you mow the nations of the world, and even the people of your own community, by kinds of destructive arms. You should not spoil the towns and lands, or take in possession the properties and lands of others, or expand the principals of slavery and colonialism in the world. But, the aim is that by these means you frighten the enemy of Allah (s.w.t.) and those who are the enemy of yours. The verse continues saying:

“… to frighten thereby the enemy of Allah, and your enemy, …”

The reason of it is that usually most of the enemies of the truth do not pay attention to the logical statements and human

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principals. They do not understand anything but the logic of force.

Then, the Qur’ān adds that in addition to these enemies, whom you know, you have some other enemies whom you do not know, but Allah knows them, and with the increase of the military preparation in yourselves they may fear and return back. The verse says:

“…and others besides them, whom you do not know (but) Allah knows them. …”

This statement contains an instruction for the Muslims of today, too. It implies that Muslims should not lay emphasis only on their known enemies and confine their preparation to the limit of struggling before them. They should also consider their probable enemies who are in potency, and prepare the utmost power and necessary forces they can.

Finally, the Qur’ān points to another important matter. It implies that preparing power, forces, enough military instruments and different means of defence need a financial source. Therefore, it commands Muslims to supply this capital through a general cooperation. They must know that whatever they spend in this way they have spent it in the way of Allah, and it will not be decreased.

The verse says:

“…And whatever things you spend in the way of Allah shall be repaid to you in full, …”

Equal to all that they give and, even more than that, will be repaid to them so that no injustice will be dealt with them. The verse ends as follows:

“…and you will not be dealt with unjustly. ”

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Explanations:

This verse is an instruction upon the Muslims to be prepare before the enemy from all points of view. They are commanded to supply any kind of arms and possibilities, to utilize all means and methods of propagation, even mottoes and poems, that may cause the fright of infidels from the military power of Muslims.

When the Prophet (p.b.u.h.) was informed that a new weapon had been made in Yemen, he sent someone to Yemen to supply it.

It is narrated from the Prophet (p.b.u.h.) that by means of an ‘ arrow ’ three persons will be sent into Paradise: its constructor, the one who prepares it, and the person who throws (it toward the enemy of Allah). (Tafsi̅r-i-Furqān, narrated from Ad-Dur-ul-Manthūr).

In Islam, financial winning and losing in the races of shooting, and horsemanship, have been counted permissible in order that military preparation might be supplied.

It is not such that everywhere logic and discussion are enough and effective, but sometimes enforcement and power should come in the scene, too.

That is why Muslims should always supply the most advanced military possibilities for the defence in such a manner that nothing may be neglected, whether they are of the kinds of political and material power, or the possibilities of propaganda and precausions.

In Islam, all people are soldiers and general mobilization is necessary. It is also necessary to cast terror into the hearts of the enemies. A tradition indicates that even by tinging the

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beard do frighten the enemy, so that they do not say the Islamic troop is old. (At-Tafsi̅r-ul-Furqān, narrated from Man-lā-Yahduruhul-Faqi̅h)

However, the war-horses are those horses which are kept ready and fed sufficiently in stables, not those which are left free.

****

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61- وإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَکَّلْ عَلَی اللّه

ِ إِنَّهُ هُوَ الْسَّمِیعُ الْعَلِیمُ

61. “ And if they incline to peace, then you (too)

incline to it and put your trust in Allah; verily He is the All-Hearing, the All-Knowing.”

62- وإِن یُرِیدُوآ أَن یَخْدَعُوکَ فإِنَّ حَسْبَکَ اللّهُ هُوَ الَّذِی أَیَّدَکَ بِنَصْرِهِ وَبِالْمُؤْمِنِینَ

62. “ And if they intend to deceive you, Allah is indeed sufficient for you.

It is He Who strengthened you with His help and with (the support of) the believers.”

introduced as ‘the seekers of war’, but they must be vigilant not to be deceived.

If we do our duties accordingly, we must not be afraid of difficulties, since Allah solves the difficulties.

“… It is He Who strengthened you with His help and with (the support of) the believers.”

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63- وَأَلَّفَ بَیْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ مَا فِی الاَرْضِ جَمِیعاً مَآ أَلَّفْتَ بَیْنَ

قُلُوبِهِمْ وَلَکِنَّ اللّهَ أَلَّفَ بَیْنَهُمْ

إِنَّهُ عَزِیزٌ حَکِیمٌ

63. “ And He caused affection between their hearts.

Had you spent all that is in the earth,

you could not have caused affection between their hearts, but Allah caused affection between them;

verily He is the Mighty, the Wise.”

substituted them. They became so faithful that they would not refuse killing father, son and brother for the sake of their Faith. Allah announces that He has done this work Himself. The holy verse says:

“ And He caused affection between their hearts. Had you spent all that is in the earth,

you could not have caused affection between their hearts, but Allah caused affection between them;

verily He is the Mighty, the Wise.”

****

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64- یَآ أَیُّهَا النَّبِیُّ حَسْبُکَ اللّهُ وَمَنِ اتَّبَعَکَ مِنَ الْمُؤْمِنِینَ

64. “ O Prophet! Allah suffices you, and the believers who follow you.”

In the early battles of Islam, there have never been any statistic equilibrium. In the Battle of Badr, there were three hundred and thirteen believers in front of one thousand infidels. In Uhud, seven hundred Muslims fought against three thousand fighters. In the Battle of Khandagh, three thousand strivers struggled before ten thousand enemies. In Mūtah, there were ten thousand Muslims in front of one hundred thousand pagans.

One of the duties of an Islamic leader is to encourage people to Holy Struggle. The function of the statement of the commander before military activities is very effective.

Therefore, in wars and Holy Struggles, propagation is necessary. The verse says:

“ O prophet! Urge on the believers to fight. …”

The definite factor in the battlefields of Muslims is Faith and perseverance with patience, not the number of strivers alone.

That was why, at the beginning, under the command of Holy Struggle, the army of Islam, which was one tenth of that of the enemy, won the battle. The verse says:

“… If there be of you twenty patient (steadfast men),

they shall overcome two hundred, and if there be of you a hundred (steadfast ones),

they shall overcome a thousand of those

who disbelieve, …”

The soldier of Islam should have these three qualities: Faith, patience, and vigilance. The Qur’ān qualifies ‘ the believers ’ with patience, while about the disbelievers, the verse says:

“…for they are a people who do not understand. ”

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66- الأَنَ خَفَّفَ اللّهُ عَنکُمْ وَعَلِمَ أَنَّ فِیکُمْ ضَعْفاً فَإِن یَکُن مِنکُم مِّاْئَةٌ صَابِرَةٌ یَغْلِبُوا مِاْئَتَیْنِ وَإِن یَکُن مِنکُمْ أَلْفٌ یَغْلِبُوا أَلْفَیْنِ

بِإِذْن ِاللّهِ

وَاللّهُ مَعَ الصَّابِرِینَ

66. “ Now Allah has lightened it for you, and He knows that there is weakness in you.

So, if there be of you a hundred patient (steadfast men),

they will overcome two hundred; and if there be of you a thousand, they will overcome two thousand by the

leave of Allah; and Allah is with the patient

(steadfast ones).”

“ Now Allah has lightened it for you, and He knows that there is weakness in you.

So, If there be of you a hundred patient (steadfast men),

they will overcome two hundred; and if there be of you a thousand, they will

overcome two thousand by the leave of Allah; …”

However, the patient are loved by Allah and they are in His refuge. The verse ends as follows:

“… and Allah is with the patient (steadfast ones).”

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67- مَا کَانَ لِنَبِیٍّ أَن یَکُونَ لَهُ أَسْری حَتّی یُثْخِنَ فِی الاَرْضِ تُرِیدُونَ عَرَضَ الدُّنْیَا وَاللّهُ یُرِیدُ الاَخِرَةَ

وَاللّهُ عَزِیزٌ حَکِیمٌ

67. “ It is not (fit) for any prophet to have captives unless he has thoroughly triumphed

in the land. You desire the transitory world,

while Allah desires (for you) the Hereafter; and Allah is the Mighty the Wise.”

The Arabic phrase: /‘arad-ad-dunyā/ means the property of the world which is something vanishable. The verse continues saying:

“…You desire the transitory world, …”

You pursue the wealth of the world while Allah desires the rewards of the Hereafter for you. The verse says:

“…while Allah desires (for you) the Hereafter; …”

The helpers of Allah will never be defeated, and verily Allah acts wisely; then, do perform whatever He commands you, so that you enjoy the help of Allah. The verse ends:

“…and Allah is the Mighty the Wise.”

****

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68- لَوْلاَ کِتَابٌ مِنَ اللّهِ سَبَقَ لَمَسَّکُمْ فِیَمآ أَخَذْتُمْ عَذَابٌ عَظِیمٌ

69- فَکُلُوا مِمَّا غَنِمْتُمْ حَلاَلاً طَیِّباً وَاتَّقُوا اللّهَ

إِنَّ اللّهَ غَفُورٌ رَحِیمٌ

68. “ Had it not been for a prior ordinance from Allah, there would have fallen you

a great chastisement for what you had taken to (improperly).”

69. “ Eat then of what you have acquired in war as booty, (which is) lawful and good;

and be in awe of Allah; verily Allah is Forgiving, Merciful.”

After the time when the Battle of Badr was ended and some captives were taken, a group of Ansār (the Helpers) told the Prophet (p.b.u.h.) that they had killed seventy pagans and had kept seventy of them in captive, all of whom were from his tribe and, in fact, they were his captives. They asked the Prophet (p.b.u.h.) to remit those captives to them so that they could take ransom from them for their emancipation. When the Prophet (p.b.u.h.) was waiting for the descent of revelation in this regard, the verse was revealed and the permission of taking ‘ ransom ’ for their emancipation was issued.

However, the verse lets Muslims use this spoil of the war, (i.e. the amount they used to take for emancipating captives). It says:

“ Eat then of what you have acquired in war as booty,

(which is) lawful and good; …”

This sentence may have a vast meaning, and, besides the subject of ‘ ransom ’, it encompasses other booties, too.

Then, it commands them to be Godwary and to avoid disobeying Allah. The verse continues saying:

“…and be in awe of Allah; ”

This meaning refers to the fact that these kinds of booties being lawful should not cause that the aim of strugglers in battlefields to be gathering spoils of war or taking some captives for ransom, and if formerly they had such disgraceful intentions in mind, they must leave them out now.

At the end of the verse, the Qur’ān promises remition and forgiveness about the past when it says:

“… verily Allah is Forgiving, Merciful.”

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Prophet (p.b.u.h.), ‘Abbās, the Prophet’s uncle, should not be taken ransom from. The Prophet (p.b.u.h.) said: “ By Allah, I do not renounce a dirham (a silver coin) of it.” Then, the Prophet (p.b.u.h.) told his uncle: “ You are wealthy; then pay ransom for yourself and for your brother’s son, ‘Aqi̅l.” ‘Abbās said: “ If I pay ransom, I will become empty of money.” The Prophet (p.b.u.h.) answered: “ You can spend out of money you have in Mecca with your wife, ‘Umm-ul-Fadl.” ‘Abbās said: “ None knew this matter. I understood that you are truly a prophet.” And, at once, he became a Muslim at his presence.

In the Islamic system, there are three choices of designs for war captives:

1- Emancipating them without ransom; like what happened in the conquest of Mecca, where no captive was taken.

2- Emancipation of captives of war by taking ransom in cash, or by exchange of captives.

3- Keeping captives under the control of Muslims in order to hinder the enemy of Islam to be strengthened, and to teach Islam gradually to them both, maybe they be guided to it.

Choosing either of these three choices to be practically acted is in the authority of the Islamic judge.

Captives must be treated in such a manner that it prepares them to be guided. Thus, the aim of war is guiding people and defeating the illegitimate ruler, not slaughtering, spoiling, taking captives and taking ransom.

That is why preaching and guiding captives is necessary. The verse says:

“ O Prophet! Say to the captives in your hands: ...”

And, the true ‘ good ’ is Faith. The holy verse continues saying:

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“… If Allah knows any good in your hearts, He will give you better than what has been taken away from you, and He will forgive you;

and Allah is Forgiving, Merciful.”

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71- وإِن یُرِیدُوا خِیَانَتَکَ فَقَدْ خَانُوا اللّهَ مِن قَبْلُ فَاَمْکَنَ مِنْهُمْ

وَاللّهُ عَلِیمٌ حَکِیمٌ

71. “ And if they intend to betray against you, then they have been betraying Allah from before, but He gave (you) power over them;

and Allah is All-Knowing, All-Wise.

72- إِنَّ الَّذِینَ ءَامَنُوا وَهَاجَرُوا وَجَاهَدُوا بِاَمْوَالِهِمْ وَأَنْفُسِهِمْ فِی سَبِیلِ اللّهِ وَالَّذِینَ ءَاوَوْا وَنَصَرُوا اُوْلَئِکَ بَعْضُهُمْ أَوْلِیَآءُ بَعْضٍ

وَالَّذِینَ ءَامَنُوا وَلَمْ یُهَاجِرُوا مَا لَکُمْ مِن وَلاَیَتِهِم مِن شَیْءٍ حَتَّی یُهَاجِرُوا وَإِنِ اسْتَنْصَرُوکُمْ فِی الدِّینِ فَعَلَیْکُمُ النَّصْرُ

إِلاَّ عَلَی قَوْمٍ بَیْنَکُمْ وَبَیْنَهُم مِیثَاقٌ وَاللّهُ بِمَا تَعْمَلُونَ بَصِیرٌ

72. “ Verily those who believed and migrated and strove with their properties and

their selves in the way of Allah, and those who gave shelter and helped (the strivers),

those are friends one of another.

And those who believed but they did not migrate, you have not any friendship towards them until they migrate.

Yet if they ask your help for (the sake of) religion, then it is your duty to help (them), save against a people with whom you have a treaty;

and Allah sees all that you do.”

of the brethren contract they concluded from the beginning with each other until the time when this matter was abrogated by Sura Al-‘Anfāl, No. 8, verse 75, which says: “…and the blood relatives are nearer to each other…”.

If the believers who did not migrate ask you to help them for the sake of the religion of Allah against infidels, you should help them, except for the group of infidels who have concluded the agreement of non-opposition with you. In this case you can not help the Muslims in war against them. The verse says:

“ Verily those who believed and migrated and strove with their properties and

their selves in the way of Allah, and those who gave shelter and helped (the strivers),

those are friends one of another.

And those who believed but they did not migrate, you have not any friendship towards them until they migrate.

Yet if they ask your help for

(the sake of) religion, then it is your duty to help (them), save against a people with whom you have a treaty;

and Allah sees all that you do.”

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73- وَالَّذِینَ کَفَرُوا بَعْضُهُمْ أَوْلِیَآءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَکُن فِتْنَةٌ فِی الاَرْضِ وَفَسَادٌ کَبِیرٌ

73. “And (as for) those who disbelieve, they are friends one of another. If you do not so,

there will be confusion in the earth and a greater mischief.”

74- وَالَّذِینَ ءَامَنُوا وَهَاجَرُوا وَجَاهَدُوا فِی سَبِیلِ اللّهِ وَالَّذِینَ ءَاوَوْا وَنَصَرُوا اُوْلَئِکَ هُمُ الْمُؤْمِنُونَ حَقّاً لَهُم مَغْفِرَةٌ وَرِزْقٌ کَرِیمٌ

74. “And (as for) those who believed and migrated and strove in the way of Allah,

and those who gave shelter and helped, those are the believers truly;

for them is forgiveness and a noble sustenance.”

75- وَالَّذِینَ ءَامَنُوا مِن بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَکُمْ فَاُوْلَئِکَ مِنکُمْ وأُوْلُواْ الاَرْحَامِ بَعْضُهُمْ أَوْلَی بِبَعْضٍ فِی کِتَابِ اللّهِ

إِنَّ اللّهَ بِکُلِّ شَیْءٍ عَلِیمٌ

75. “And those who believed afterwards and migrated and

strove with you, they are of you,

and the blood relations are nearer to each other

in the book of Allah; verily Allah knows everything.”

This ordinance has been abrogated the heritage ordinance which had been issued because of Emigration and helping.

“…in the book of Allah; …”

some of the commentators have said that the holy phrase “in the book of Allah” means in the ‘ Protected Tablet ’, while some others have said that this holy phrase here means:

‘ in the Qur’ān ’.

This holy verse can be taken as an evidence to the fact that whoever is nearer to the dead, from the point of relation, is more deserve to inheriting from him. The verse ends as follows:

“…verily Allah knows everything.”

****

The End of Sura Al-‘Anfāl

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