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Explanations:
1. One of the miracles of the Qur'an is its true prophecies. In this prediction, it happened that, after a short time, Muslims succeeded to defeat two Jewish tribes: Bani Quraydah and Bani An-Nadir in Medina. Also, in the conquest of Mecca, they vanished the pagans successfully.
2. Soothing the believers and threatening the disbelievers is a sign of proper leadership and belief in the goal.
3. Prophets have taken care of both the worldly defeats and the damages that may come forth in the next world together.
(13)ÞóÏú ßóÇäó áóßõãú ÂíóÉñ Ýöí ÝöÆóÊóíúäö ÇáúÊóÞóÊóÇ ÝöÆóÉñ ÊõÞóÇÊöáõ Ýöí ÓóÈöíáö Çááøåö æóÃõÎúÑóì ßóÇÝöÑóÉñ íóÑóæúäóåõã ãøöËúáóíúåöãú ÑóÃúíó ÇáúÚóíúäö æóÇááøåõ íõÄóíøöÏõ ÈöäóÕúÑöåö ãóä íóÔóÇÁõ Åöäøó Ýöí Ðóáößó áóÚöÈúÑóÉð áøóÃõæúáöí ÇáÃóÈúÕóÇÑö
13. " Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye; and Allah confirms with His aid whom He pleases. Surely there is a lesson herein for those who have insight."
Commentary:
This fact has been recorded in commentary books, including: Majma'-ul-Bayan, Maraqi, Fakhr Razi and many other ones, that this verse concerns Battle of Badr. In that fighting, Muslims struggled against infidels. The number of Muslims was 313 men, among whom 77 figures were from the Emigrants and 236 men from the Helpers (Ansar) for whom Sa'd-ibn-'Ibadah was the flagman. As military equipment, Muslims had only seventy camels, two horses, six armours, and eight swords; while the opposite army, the pagans, were one thousand men with one hundred horses. The Muslims won the battle wherein twenty two of them became martyrs: 14 martyrs from the Emigrants and 8 martyrs from the helpers, when hostile pagans had to give seventy killed persons and 170 men as captives.
This incident is a lesson for those who have intellect and sight that how a small group of Muslims with little equipment could defeat an equipped army the number of whose fighters was three-fold of Muslims. This shows that mere material possibilities are not the enough cause of victory.
" Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye; ..."
Explanations:
1. The victory in the Battle of Badr, by a few persons against a larger number of equipped fighters, is the prevalence of Allah's Will over people's will. It is the best example of prevalence of Truth over untruth and Faith over disbelief.
"... and Allah confirms with His aid whom He pleases. ..."
2. Wherever Allah pleases, visions, recognitions, and thoughts vary: with these very eyes, they see the same crowd twofold.
3. The worth of fight lies in fighting itself;
" In the way of Allah."
4. It is True that Allah helps anyone He wills, but the condition of Allah's aid is mentioned in another occasion where it says that people should assist the religion of Allah:
"... if you help (the cause of Allah), He will help you and make firm your feet." (1)
5. All the Muslim fighters have one goal: "... one fighting in the path of Allah ...", but the disbelieving fighters have various goals and different ways:
"... and the other disbelieving... ".
6. Signs are for all, but taking lesson from these sings needs a special insight.
"...surely there is a lesson herein for those who have insight."
7. The Battle of Badr was not performed with formerly preparation. It began with the purpose of confiscation of pagans' properties who had confiscated the emigrant Muslims' properties in Mecca, but it ended with military conflict.
"... the two hosts that encountered: ..."
(1) Sura Muhammad, No. 47, verse 7.
(14)Òõíøöäó áöáäøóÇÓö ÍõÈøõ ÇáÔøóåóæóÇÊö ãöäó ÇáäøöÓóÂÁö æóÇáúÈóäöíäó æóÇáúÞóäóÇØöíÑö ÇáúãõÞóäØóÑóÉö ãöäó ÇáÐøóåóÈö æóÇáúÝöÖøóÉö æóÇáúÎóíúáö ÇáúãõÓóæøóãóÉö æóÇáÃóäúÚóÇãö æóÇáúÍóÑúËö Ðóáößó ãóÊóÇÚõ ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ æóÇááøåõ ÚöäÏóåõ ÍõÓúäõ ÇáúãóÂÈö
14. " The love of desires (that come) from women, and of offsring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind. This is the provision of the life of this world, while Allah is He with Whom is the good resort."
Commentary:
The Arabic term /qanatir/ is the plural form of /qintar/ which in the Qur'anic Glossary means ' heap of talent ' or, here, ' abundaut wealth '. The word / muqantarah /, from the same root, has been added after that for additional, emphasis.
The term /xayl/, applied in this verse, means 'horse' and a 'riding horse'. And the word /musawwamah/ means 'branded', Viz. the horses that possessed special prominces. That speciality was because of the beauty of their stature and or the kind of training they had gotten. Those horses were called 'well-bred branded horses'.
" The love of desires (that come) from women, and of offsring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind. ..."
Things being seemed fair to mankind may sometimes be done by the means of imaginations, sometimes by Satan, and sometimes by flattering people in around.
The attractive examples mentioned in the verse are those in regard of the time of the revelation. They can have some new and different examples in every period.
"...This is the provision of the life of this world, while Allah is He with Whom is the good resort."
(15)Þõáú ÃóÄõäóÈøöÆõßõã ÈöÎóíúÑò ãøöä Ðóáößõãú áöáøóÐöíäó ÇÊøóÞóæúÇ ÚöäÏó ÑóÈøöåöãú ÌóäøóÇÊñ ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ æóÃóÒúæóÇÌñ ãøõØóåøóÑóÉñ æóÑöÖúæóÇäñ ãøöäó Çááøåö æóÇááøåõ ÈóÕöíÑñ ÈöÇáúÚöÈóÇÏö
15. " Say: 'Shall I tell you of what is better than these? For those who keep from evil are gardens with their Lord; beneath which rivers flow, wherein they will abide forever, and pure spouses, and Allah's pleasure; and Allah is well aware of the servants."
Commentary:
In the previous verse, Allah's word was upon belittling the love of this world and enjoining people to piety and good goal of life. In this verse, it introduces the Hereafter, as grand and worthy, and encourages people towards it.
" Say: ' Shall I tell you of what is better than these ? ..."
It addresses the Prophet (p.b.u.h.) commanding to 'say' a great information in the form of a question. Some of commentators believe that the content of the inquiry stretches upto the phrase ' with their Lord ' in the verse. They say what it informs which begins from the Qur'anic phrase 'gardens beneath which rivers flow'.
Therefore, the consequence of the meaning of the verse is: 'Shall I inform you of what is better than that which was formerly said about the desires of this world and lusts and their attractions ?' .
"... For those who keep from evil... "
"... are gardens with their Lord, beneath wich rivers flow, ..."
Then it adds:
"... wherein they will abide forever, ..."
When enumerating the merits in Heaven, it refers to spouses therein who are pure from any pollution, filthiness, indecent qualities, and disgraceful manners:
"... and pure spouses, ..."
Besides Heaven of this kind, the pleasure of Allah is theirs.
"... and Allah's pleasure... "
Finally, it adds:
"... and Allah is well aware of the servants. "
(16)ÇóáøóÐöíäó
íóÞõæáõæäó ÑóÈøóäóÇ ÅöäøóäóÇ ÂãóäøóÇ ÝóÇÛúÝöÑú áóäóÇ ÐõäõæÈóäóÇ æóÞöäóÇ ÚóÐóÇÈó
ÇáäøóÇÑö
(17)ÇóáÕøóÇÈöÑöíäó
æóÇáÕøóÇÏöÞöíäó æóÇáúÞóÇäöÊöíäó æóÇáúãõäÝöÞöíäó æóÇáúãõÓúÊóÛúÝöÑöíäó
ÈöÇáÃóÓúÍóÇÑö
16. " Those who say: ' Our Lord! Verily we believe, so forgive us our sins and save us from the torment of the Fire."
17. " The patient, and the truthful, and the obedient, and those who spend (benevolently), and those who seek forgiveness before dawn (times)."
Commentary :
The
characteristics of the pious ones, who were hinted out in the
previous verse, are stated here in this verse with more details.
At first it says about them:
" Those who say: ' Our Lord! We believe,..."
That is: we believe in You and Your Apostle. Then, they continue saying:
"...so forgive us our sins and save us from the torment of the Fire."
After that, the Qur'an has stated some other characteristics of the pious ones where it has praised them. It says the pious are the same as:
" The patient, and the truthful, and the obedient, and those who spend (benevolently), and those who seek forgiveness before dawn (times)."
Thus, the pious have the following qualities:
1. Patience in tolerating the difficulties, the prohibitions, and the Divine services.
2. To be truthful in speech and manner.
3. Humility and submission without pride and self-admiration.
4. Giving in charity from what Allah has provided them as sustenance.
5. Supplications and seeking forgiveness from their Lord during the time before dawn.
The term /munfiqin / (those who spend out), in the verse, refers to those who spend out their wealth benevolently in righteous deeds, when it consists of giving obligatory alms and recommended charity.
Opinions are divided as to the meaning of the Qur'anic phrase /wal mustaqfirina bil ashar/ (and those who seek forgiveness before dawn times). They are four varieties as follows:
1. To establish prayer at midnight, (said by Qattadah). This very meaning has been cited by Iman Rida (a.s.) who narrated from his father (a.s.) from Iman Ja'far Sadiq (a.s.). (1)
2. Those who seek forgiveness before dawn, (said by 'Anas).
3. Those who keep the morning prayer in congregation, (said by ziyd-ibn 'Aslam).
4. Those who continue keeping prayers until before dawn and then ask Allah to forgive them their sins, (said by Hassan).
It is narrated from Iman Sadiq (a.s.) who has said: " Whosoever, at midnight, seeks forgiveness seventy times is involved in the people of this verse... " (2)
In a tradition it is narrated from the Prophet (p.b.u.h.) who said: " Verily Allah, Almighty and Glorious, says: ' Whenever I will to punish the people of the earth, I restrain it from them when I observe the constructors of mosques, the performers of the night prayers, those who make friends with each other in My way, and those who seek forgiveness before dawn (times)'. (3)
In Islamic literature, it is cited that if a person continuously recites /astaqfirullaha rabbi wa 'atubu 'ilayh/ seventy times in his personal preyer of odd prayer at midnight for one year, the one will be involved of the people of this verse. (4)
(1) Majma'-ul-Bayan, Vol. 2, P. 419 (Arabic version).
(2) Ibid
(3) Ibid
(4) Atyab-ul-Bayan, Vol. 3, P. 137
(18)ÔóåöÏó Çááøåõ Ãóäøóåõ áÇó Åöáóåó ÅöáÇøó åõæó æóÇáúãóáÇóÆößóÉõ æóÃõæúáõæÇú ÇáúÚöáúãö ÞóÂÆöãóÇð ÈöÇáúÞöÓúØö áÇó Åöáóåó ÅöáÇøó åõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
18. " Allah (Himself) bears witness that there is no god but He, and (so do) the angels and the possessors of knowledge, standing firm for justice; there is no god but He, the Mighty, the Wise."
Commentary:
By creating a single regularity over the world of existence, Allah testifies upon the Oneness of His Own Essence. That is, the existing harmony and order, in the whole creation, is an evidence to the sovereignty of only One Power over existence. In other worlds, Allah informs of His Oneness through the wonders of creation and His wise Providence, which are like the examples of life. Allah calls the creation of the creatures as a witness to His Own Unity. By the way, He causes to understand that the phenomena He brings into existence are so that none is able to generate even one of them.
" Allah (Himself) bears witness that there is no god but He, ..."
By observing the wonders and greatness of power, angels bear witness to the Unity of Allah.
Those possessed of knowledge, /'ulul-'ilm/, who know, and it has been proved to them, that none is able to bring the wonders of the world of creation into existence but He, bear witness to the Oneness of His Essence, too.
This fact must also be noticed that though the phrase: ' the possessors of knowledge ' refers to all scientists and knowledgeable ones in general, according to some Islamic narrations, the objective meaning of it is prophets and the Imams of right guidance (a.s.). (1)
"...and (so do) the angels and the possessors of knowledge, standing firm for justice; ..."
And, angels testify that there is no god save the One, Allah, by Whom justice is firm.
"...there is no god but He, the Mighty, the Wise."
It is He the One, and none else, Who gives sustenance, treats His servants Justly, and there is no inequity in His affairs.
(1) Al-Burhan, vol. 1, p. 273
(19)Åöäøó ÇáÏøöíäó ÚöäÏó Çááøåö ÇáÅöÓúáÇóãõ æóãóÇ ÇÎúÊóáóÝó ÇáøóÐöíäó ÃõæúÊõæÇú ÇáúßöÊóÇÈó ÅöáÇøó ãöä ÈóÚúÏö ãóÇ ÌóÇÁóåõãõ ÇáúÚöáúãõ ÈóÛúíðÇ Èóíúäóåõãú æóãóä íóßúÝõÑú ÈöÂíóÇÊö Çááøåö ÝóÅöäøó Çááøåö ÓóÑöíÚõ ÇáúÍöÓóÇÈö
19. " Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had been given to did not differ but after the knowledge (of the truth) had come to them, through envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in reckoning."
Commentary:
The spirit of religion is the very submission to Allah. Next to the statement of the Unity of Allah, the Qur'an refers to the oneness of religion, and says:
" Verily the (true) religion with Allah is Islam, ..."
Thus, the true religion with Allah is surrender or the submission of the self of adherent to the Will or Command of Allah. The spirit of religion, in fact, in any time and period, is not anything but submission to Divine Will:
"...and those whom (formerly) the Book had been given to did not differ;..."
The objective purpose of the verse is the Jews and the Christians whose discord was that they rejected Islam.
"...but after the knowledge (of the truth) had come to them, ..."
When they comprehended that the religion of Islam was rightful, the followers of Jesus (a.s.) believed in trinity (the Father, the Son and the Holy Ghost), and the Jews said: " Ezra is God's Son." Thus, both of them differed in the prophethood of the Prophet (p.b.u.h.) although they had studied the epithets and specialities of the Prophet (p.b.u.h.) in their Books (the Torah and the Evangel) and recognized them completely. They knew very well that Muhammad (p.b.u.h.) was the Messenger of Allah and was His Apostle.
"... through envy of each other. ..."
This phrase means that their rejection and their discord were due to their envy and their seeking mastership, not for the reason that they were doubtful in the rightfulness of Islam.
"... And whoever disbelieves in Allah's Signs, ..."
The purpose of ' Allah's Signs ' is the Qur'an, the Torah , the Evangel, and whatever qualities of the Prophet (p.b.u.h.) were found in them.
"... then, verily Allah is quick in reckoning."
In the meantime that Allah is swift in calling to account, there is nothing of the deeds of people concealed from Him.
(20)ÝÅäú ÍóÂÌøõæßó ÝóÞõáú ÃóÓúáóãúÊõ æóÌúåöíó áöáøåö æóãóäö ÇÊøóÈóÚóäö æóÞõá áøöáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó æóÇáÃõãøöíøöíäó ÃóÓúáóãúÊõãú ÝóÅöäú ÃóÓúáóãõæÇú ÝóÞóÏö ÇåúÊóÏóæÇú æøóÅöä ÊóæóáøóæúÇú ÝóÅöäøóãóÇ Úóáóíúßó ÇáúÈóáÇóÛõ æóÇááøåõ ÈóÕöíÑñ ÈöÇáúÚöÈóÇÏö
Section 3
Chastisement for those who slay the Apostles.
Those
who slay Apostles of Allah shall be punished.
To Allah alone belongs the kingdom and He alone bestows the
kingdom upon whomever He wills and takes it away from whomever He wills.
20. " So if they dispute with you, say: 'I have submitted my self (totally) to Allah, and whoever follows me'. And say to those who have been given the Book and the unlettered ones: ' Do you (also) submit yourselves ?' So if they submit then indeed they are rightly guided, and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."
Commentary:
" So if they dispute with you, say: 'I have submitted my self (totally) to Allah, and whoever follows me'. ..."
The Lord, addressing the Prophet (p.b.u.h.), has commanded him that if the Jews and the Christians disputed with him upon the religion, he would tell them that he had surrendered his self wholly to Allah, the One, and had taken no partner for Him with himself and had not worshipped another god with Him.
The purpose is that the Prophet (p.b.u.h.) tells them that his religion is theism, and this creed is the same principle that all the responsible persons are obliged to confess.
"... And say to those who have been given the Book..."
These people are the people of the Book, i.e. the Jews and the Christians.
"... and the unlettered ones..."
These are those who had not Book, i.e. the pagan Arabs.
"...' Do you (also) submit yourselves? '..."
With reference to the evidences and signs which are with you, have you embraced Islam, or you still resist on your own infidelity ?
" ... So if they submit then indeed they are rightly guided, ..."
If they embrace Islam it is useful for themselves, because they have been delivered from aberration and guided to the right way.
"... and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."
If they refrain and do not accept Islam, there will be no harm on you, O' Muhammad! You are the Messenger of Allah and your duty is only to convey the Message and to attract their attention to the way of right and guidance.
(21)Åöäøó
ÇáøóÐöíäó íóßúÝõÑõæäó ÈöÂíóÇÊö Çááøåö æóíóÞúÊõáõæäó ÇáäøóÈöíøöíäó ÈöÛóíúÑö
ÍóÞøò æóíóÞúÊõáõæäó ÇáøöÐöíäó íóÃúãõÑõæäó ÈöÇáúÞöÓúØö ãöäó ÇáäøóÇÓö
ÝóÈóÔøöÑúåõã ÈöÚóÐóÇÈò Ãóáöíãò
(22)ÃõæáóÆößó
ÇáøóÐöíäó ÍóÈöØóÊú ÃóÚúãóÇáõåõãú Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóãóÇ áóåõã ãøöä
äøóÇÕöÑöíäó
21. " Verily, those who disbelieve in the Signs of Allah and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement."
22. " They are those whose works come to nothing in this world and in the next, and they will have no helpers."
Commentary:
" Verily, those who disbelieve in the Signs of Allah ..."
These people are the Jews, the people of the Book, the formers of whom slew both the prophets and their followers, those who were among the worshippers of the Children of Israel.
The reason why, at the time of the revelation of the Qur'an, Allah (s.w.t.) gave the Jews the glad tidings of punishment was that they were pleased and content with the deeds of their ancestors. Besides that, they tried to slay and were in thought of killing the Prophet (p.b.u.h.) as well as the believers. If there were not the support of Allah, they would accomplish their evil intention.
"...and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement."
Here, the meaning of the term 'unjustly' is not that it is possible to kill prophets justly, but the purpose is that the slaying of prophets has always been done unjustly and oppressively."
" They are those whose works come to nothing in this world and in the next, ..."
The purpose of the nullification of deeds that the verse says: 'Their works come to nothing in this world ' is that, by following the Torah, their blood and wealth would not remain safe and, they could not succeed to be praised in this world. And also their deeds will come to naught in the next world, since they will deserve no reward. Therefore, it seems that they have had no good deeds; and this is the very reality of the Qur'anic term /hubut/, ' unfruitfulness and distruction '.
"... and they will have no helpers."
(23)Ãóáóãú ÊóÑó Åöáóì ÇáøóÐöíäó ÃõæúÊõæÇú äóÕöíÈðÇ ãøöäó ÇáúßöÊóÇÈö íõÏúÚóæúäó Åöáóì ßöÊóÇÈö Çááøåö áöíóÍúßõãó Èóíúäóåõãú Ëõãøó íóÊóæóáøóì ÝóÑöíÞñ ãøöäúåõãú æóåõã ãøõÚúÑöÖõæäó
23. " Have you not seen those who have been given a portion of the Book ? They are invited to the book of Allah that it may judge between them, then a group of them turn back, while they are opponent ".
Commentary:
In the commentary books of both schools of Shi'ite and Sunnite, it is cited that: it happened that a woman and a man from the Jews committed adultery while they had spouses. As the Torah had ordained, they should be palted with stone, but since those two were among the notables, they tried to flee from the execution of the Torah's instruction. So, they came to the Prophet of Islam (p.b.u.h.) in order that he judeged. He (p.b.u.h.) also commanded to stoning, and said that the law of Islam in this regard is similar to that of the Torah. But they denied the Torah's ordain. Ibn-Suriya, who was one the Jewish scholars, was summoned from Fadak to Medina in order to recite the Torah concerning the matter. Since he was aware of the subject, when reciting the verses of the Torah, he put his hand on the phrases related to the subject of stoning so that the verse of stoning could not be seen. 'Abdillah-ibn-Salam, who was among the Jewish scholars at that time, was present in that meeting. He recognized the situation and made the matter manifest.
Explanations
1. Heedlessness of the followers of a religion to their own religious Book, is the beginning of the calamity.
" Have you not seen those who have been given a portion of the Book?..."
2. Allah's ordinances should be executed about all individuals for the same matter with no difference.
"... They are invited to the Book of Allah that it may judge between them, then a group of them turn back, while they are opponent".
3. Mere claim is not an indication of Faith.
4. This meaning is a warning to the Muslims that they should not treat like the Jews when executing the laws of the Qur'an, and that they would be careful not to turn away from the commandments of the Lord.
(24)Ðóáößó ÈöÃóäøóåõãú ÞóÇáõæÇú áóä ÊóãóÓøóäóÇ ÇáäøóÇÑõ ÅöáÇøó ÃóíøóÇãðÇ ãøóÚúÏõæÏóÇÊò æóÛóÑøóåõãú Ýöí Ïöíäöåöã ãøóÇ ßóÇäõæÇú íóÝúÊóÑõæäó
24. " This is because they said: ' The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion."
Commentary:
The vain mottoes and wrong imaginations of the Jews have immencely been mentioned in the Qur'an that they used to say some things with the sense that: " We are the exalted and beloved nation with Allah, and we will not be punished except for those forty days that our ancestors worshipped the calf ". This very sort of imagination caused them their pride and deviation.
" This is because they said: ' The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion."
Even today, the Israelites believe in their racial superiority, and they refrain from no transgression to gain it.
(25)ÝóßóíúÝó ÅöÐóÇ ÌóãóÚúäóÇåõãú áöíóæúãò áÇøó ÑóíúÈó Ýöíåö æóæõÝøöíóÊú ßõáøõ äóÝúÓò ãøóÇ ßóÓóÈóÊú æóåõãú áÇó íõÙúáóãõæäó
25. " Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly ? "
Commentary:
By rejecting the vain imaginations of the Jews, this verse threatens them and says that the divine court will be held up based upon justice and no one will be treated unjustly.
" Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly ? "
All people are equal before the Divine Justice, and rewards and recompences will be given due to Faith, good deed and piety, not because of tribal relationships and, or, for a special group.
No action will be eliminated, for every deed will return to its performer, who is its owner, too.
(26)Þõáö Çááøóåõãøó ãóÇáößó Çáúãõáúßö ÊõÄúÊöí Çáúãõáúßó ãóä ÊóÔóÂÁõ æóÊóäÒöÚõ Çáúãõáúßó ãöãøóä ÊóÔóÇÁ æóÊõÚöÒøõ ãóä ÊóÔóÇÁ æóÊõÐöáøõ ãóä ÊóÔóÇÁ ÈöíóÏößó ÇáúÎóíúÑõ Åöäøóßó Úóáóìó ßõáøö ÔóíúÁò ÞóÏöíÑñ
26. " Say: ' O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please! and You honour whom You please and abase whom You please; all goodness is in your hand. Verily You are All-Powerful over all things."
Commentary:
In some commentary books, such as Majma'-ul-Bayan and Tafsir-ul-Kabir by Fakhr-Razi, it is recorded that the Prophet of Islam (p.b.u.h.), after conquering Mecca, prophesied for the Muslims to be victorious in the battles against Iran and Room. At that time some of the hypocrites looked at each other perhaps mockingly. Then this verse was revealed.
Some other commentators have reported that the revelation of the verse occurred at the time of digging a ditch, when the Prophet (p.b.u.h.) sharply struck with a pick on a stone and a few sparks appeared. Then, he (p.b.u.h.) said: " I received the conquest of the castles of Ctsiphon (an ancient city near Baghdad) and Yemen from Gabriel in these sparks." Hearing this, the hypocrite smiled mockingly and then this verse was revealed.
It is necessary to mention that whatever from endowment, honour, and abasement have been referred to in this verse from the side of Allah, are according to the law and way of treatment of Allah. Otherwise, Allah does not give a person honour or does not abase another one. For example, an Islamic narration says: " Whosoever humbles himself for Allah, He will make him honourable; and whosoever be arrogant, He will despise him." (1) Therefore, both honour and abasement belong to Allah, but paving their way and preparing their causes depend to us.
This verse refers to the powers and governments which have been brought into existence because of the competency of persons and attachment of people. The verse does not mean those oppressive governments and powers which have come into being by the application of force and terror, furnished by making collusion with internal and external factors.
Explanations:
1. The real possessor of all governments is Allah. The ownership of other than Allah is temporary and limited.
2. Allah gives the government to the one who is eligible, as He gave it to Solomon, Joseph, Talul, and Zul-Qarnayn.
3. Unity in supplication and worship is a necessity. In Munajat-ush-Sha'baniyyah, from the Immaculate Imams, we recite: " O' Lord, my immensity and my deficiency are in Your hand (up to YourWill), not in that of other than you." (2)
4. Now that He is the Possessor, then others are not any things but dipositaries and should act according to the consent of the Essential Possessor.
5. What He determines (for giving and taking) are all good, though we may not know its philosophy and judge hurriedly.
6. Honour and abasement is up to the Lord, therefore, do not expect honour from others.
The Qur'an has criticized severely those who seek for honour from other than Allah and says: "... Do they seek honour from them?..."(3)
7. When the mortals are not really the landlords of their properties, why are they proud of having them in their possession or become despair for losing them?
" Say: ' O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please! and You honour whom You please and abase whom You please; all goodness is in your hand. Verily You are All-Powerful over all things."
(1) Bihar-ul-Anwar. vol. 101, p. 109.
(2) Bihar-ul-Anwar, vol. 94, p. 97.
(3) Sura An-Nisa', No. 4, Verse 139.
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27. " You cause the night to pass into the day and You cause the day to pass into the night, and You bring forth the living from the dead and You bring forth the dead from the living, and You provide with sustenance for whom You will without measure."
(2)
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