Commentary :

The People of the Book had some recommendations to enjoin each other. Their first recommendation was :

" And do not believe save in one who follows your religion. ..."

The Divine revelation tells the Prophet (p.b.u.h.) that in answer to them:

"... say: " Verily the true guidance is Allah's guidance. ..."

That is, the true guidance is not confined to your religion, therefore, your prejudice is in vain.

Their second recommendation was that: never believe:

"... that a person may be given the like of what you have been given;..."

Hence, the prophethood must be in the Children of Israel, not amongst Arab.

"... or they would dispute with you in the presence of your Lord '..."

So, you have the best logic and never believe that it be with others. Then, the Lord addresses the Prophet (p.b.u.h.) thus :

" Say: ' Verily grace is in the hand of Allah, He endows it with whom He pleases, ..."

And it is not confined to any race or a particular sect.

"... and Allah is All-Embracing, All-knowing'."

Explanations :

1. In their plots, the enemies of Islam recommend to concealment. They also have no trust to any one other than themselves.

2. The grace of Allah is not restricted to a particular group.

3. Prejudice is forbidden.

(74) يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ

74. " He specializes for His mercy whom He pleases, and Allah is the Lord of Mighty Grace."

Commentary :

To consider that Allah endows His grace and mercy to no sect like that which He gave to the Jewish sect, is not more than a mere imagination. Allah knows well to whom He gives the charge of prophethood. He chooses the most efficient person among his servants and bestows His special grace upon him, because Allah's Grace is vast and His Wisdom is the elector.

" He specializes for His mercy whom He pleases, and Allah is the Lord of Mighty Grace."

(75) وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

75. " And among the People of the Book is he who, if you entrust him with a heap of wealth, he will return it to you; and among them is he who, if you entrust him with a dinar, he will not return it to you unless you keep standing firmly upon him (demanding it). This is because they say: ' There is not any responsibility upon us for the gentile, and they tell a lie against Allah while they know (it)."

Commentary :

The moral values usually resist. Honesty is always good and treachery, to any one, is always disgraceful.

" And among the People of the Book is he who, if you entrust him with a heap of wealth, he will return it to you;

The justification of sin is graver than the sin itself.

"...and among them is he who, if you entrust him with a dinar, he will not return it to you unless you keep standing firmly upon him (demanding it). This is because they say: ' There is not any responsibility upon us for the gentile, ..."

They devoured the wealth of people unlawfully and said Allah was
content with it.

"... and they tell a lie against Allah while they know (it). "

(76) بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ

76. " Yes, whoever fulfils his promise and guards (against evil) - then, verily Allah loves the pious ones. "

Commentary :

The command in this verse is: to stand firm and be steadfast before wrong ideas.

By the way, to keep one's word and fulfil the promise with virtue is the main cause to call the love of Allah, not only being the People of the Book with a bare pretension.

" Yes, whoever fulfils his promise and guards (against evil) then, verily Allah loves the pious ones."

(77) إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلاً أُولَئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

77. " Verily those who sell Allah's covenant, and their oaths, for a little price, these! there will be no share for them in the Hereafter, and Allah will not speak to them, nor will He look towards them on the Day of Resurrection, nor will He make them grow (by purifying of sin), and they will have a painful chastisement."

Commentary:

Allah threatens, of course, those who breach their promise to following five kinds of divine wrath and deprivation from the grace of Allah.

1. The lack of any merit in the Hereafter.

2. The deprivation from the speech of Allah.

3. The deprivation from the grace of Allah.

4. The deprivation of purity from sin.

5. To be involved in the painful punishment of Allah.

" Verily those who sell Allah's covenant, and their oaths, for a little price, these! there will be no share for them in the Hereafter, and Allah will not speak to them, nor will He look towards them on the Day of Resurrection, nor will He make them grow (by purifying of sin), and they will have a painful chastisement."

In the Islamic literature, it is narrated that the Messenger of Allah (p.b.u.h.) has said :

" The person who does not observe trustworthiness, is faithless; and the person who does not fulfil his promise, has no religion. (1)

---

(1) Maraqi, Commentary, vol. 3 ; p. 192

 

(78) وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

78. " And verily among them is a group who twist their tongues with the Book that you may suppose it to be from the Book, but it is not from the Book; and they say: 'It is from Allah', while it is not from Allah; and they speak falsehood against Allah and they know (it)."

Occasion of Revelation:

This verse was also revealed about a group of the Jewish scholars who used to write with their own hands some things against what was found in the Torah about the characteristics of the Messenger of Islam (p.b.u.h.) and said that it was from the Lord. They perverted the facts of the Torah with their speech.

Commentary :

In this verse, again, the words are about some other wrong actions of a group of scholars of the People of the Book. It says:

" And verily among them is a group who twist their tongues with the Book that you may suppose it to be from the Book, but it is not from the Book; "

They did not suffice to that action either, but they explicitly said that it was from the side of the Lord:

" ... and they say: 'It is from Allah', while it is not from Allah;... "

Then, the Qur'an emphasizes that this action was not done because of their mistake, but they knowingly told a lie about Allah.

"... and they speak falsehood against Allah and they know (it)."

By the way, from this verse and its previous verses, the great danger of the deluded scholars for a community and a nation is made clear.

(79) مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادًا لِّي مِن دُونِ اللّهِ وَلَكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

79. " It is not for a human being that Allah should give him the Book, the judgement and prophethood, then he should say to people: ' Be my servants rather than Allah's '; but rather, (he would say): ' Be godly because of your constant teaching the Book and your constant studying (it yourselves)."

Occasion of Revetation :

Upon the occasion of the revelation of this verse and the following one, it is cited that once a person came to the Prophet of Islam (p.b.u.h.) and said that people greeted him (p.b.u.h.) as they did unto others, while they thought that kind of ordinary greeting was not enough for them to respect him.

The man asked the Prophet (p.b.u.h.) to allow people honour him (p.b.u.h.) somehow privileged, and, for example, prostrate before him.

The Prophet (p.b.u.h.) said that prostration was not authorized before anybody other than Allah. So, they would respect their prophet only as a human being, but they ought to know his due and follow him.

Commentary :

This verse continues stating to nullify and improve the vain thoughts of a group of the People of the Book. It specially reminds the Christians that never Jesus (a.s.) claimed divinity. It also clearly responds the request of those who wanted to repeat those kind of claims about the Prophet of Islam (p.b.u.h.). It says:

" It is not for a human being that Allah should give him the Book, the judgement and prophethood, then he should say to people: ' Be my servants rather than Allah's '; ..."

Neither the Prophet of Islam (p.b.u.h.) nor either of other prophets is rightful to say such a statement. Therefore, the qualities of this kind attributed to prophets were totally made and finished by some unaware persons who had been far from the prophets' trainings.

Then, it adds:

"... but rather, (he would say): ' Be godly because of your constant teaching the Book and your constant studying (it yourselves)."

Yes, the Messengers of Allah never exceeded the limits of servitude and worship and they were always humble before Allah more than that others were.

It is understood from the aforementioned sentence that the aims of prophets were not only to educate individuals but also to train some godly, virtuous and learned scholars among the societies who could enlighten their environments with their knowledge.

(80) وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنِّبِيِّيْنَ أَرْبَابًا أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ

80. " And neither would he enjoin you that you should take the angels and the prophets for lords. What! Would he enjoin you with infidelity after you have been Muslims ? "

Commentary :

This verse is a complementary meaning to what was said in the previous verse. It indicates that prophets did not invite people to their worship, nor invited them to worship angels nor other prophets. It says:

" And neither would he enjoin you that you should take the angels and the prophets for lords. ..."

This sentence, on one side, is a reply to the Arab pagans who considered the angels as the daughters of God and believed a kind of divinity for them, while they introduced themselves among the followers of the religion of Abraham.

On the other side, it is a respond to Sabians who counted themselves the followers of John, but promoted the rank of the angels to the extent of worship.

It is also an answer to the Jews and the Christians who introduced Ezra and Jesus the son of God.

And, at the end of the verse, the Qur'an says:

"... What! Would he enjoin you with infidelity after you have been Muslims ? "

That is, how is it possible that there comes a prophet and begins inviting people to Faith and monotheism, but afterward he leads them to the path of polytheism ?

By the way, the verse implies the immaculateness of prophets and that they did not swerve from the path towards the obedience of Allah.

(81) وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَ أَنَا مَعَكُم مِّنَ الشَّاهِدِينَ

81. " And (remember) when Allah took the pledge of the prophets (saying): 'Since I have given you of Book and wisdom - then there comes to you a Messenger, confirming that which is with you, you must believe in him, and you must help him '. He said: ' Do you affirm and accept My compact in this (matter) ? ' They said: ' We affirm ', He said: ' Then bear witness and I am also with you among the witnesses '."

Commentary :

The Holy Pledge!

Following the previous verses that denoted to the existence of the clear tokens of the Prophet of Islam (p.b.u.h.) in the Books of the former prophets, this verse points to a general principal concerning the subject. It says :

" And (remember) when Allah took the pledge of the prophets (saying): 'Since I have given you of Book and wisdom ِ then there comes to you a Messenger, confirming that which is with you, you must believe in him, and you must help him '. ..."

In the verses of the Qur'an the unity of the Messengers of Allah repeatedly have been pointed out; and this verse is one of its clear examples.

Then, for an emphasis, the Quran says:

"... He said: ' Do you affirm and accept My compact in this (matter) ? ' They said: ' We affirm ', He said: ' Then bear witness and I am also with you among the witnesses '."

(82) فَمَن تَوَلَّى بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ

82. " Then whoever turns back after that, - these are they that are the transgressors."

Commentary:

In this verse, the Qur'an threateningly reproaches the breachers of promise and says that, after these firm pledges and emphasized promises, if any one disobeys and turns one's back to a godly prophet, like the Prophet of Islam (p.b.u.h.), the glad tidings of whose advent accompanied with his specialities have been mentioned in the former Divine Books, and does not believe, the one is a transgressor, ie. out of the circule of the obedience of Allah (s.w.t.).

" Then whoever then turns back after that, - these are they that are the transgressors."

And, we know that Allah (s.w.t) does not guide such fanatic and pertinacious transgressors, as the Qur'an in Sura at-Taubah, No. 9, verse 80 remarks. (1)

So, those who are not guided by the Lord will have a painful fate with the divine punishment of the Fire of Hell.

---

(1) The verse continues saying: "... and Allah does not guide the transgressing people."

(83) أَفَغَيْرَ دِينِ اللّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ

83. " Is it then other than the religion of Allah that they seek (to follow) ? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned."

Commentary :

All the creatures existing in the skies and the earth submit to Allah. All people should submit to Him, too. If some people hide this submission in the ordinary conditions, when they confront with a serious danger, they helplessly turn their hearts to Him.

Some people willingly submit to Him in the ordinary situations, while the totality of people have to submit at the case they feel danger.

Every particle in the world, any atom or sell that exist, as well as created things, all in all, follow the same rule that Allah has assigned upon them, and He is able to change it at any moment.

" Is it then other than the religion of Allah that they seek (to follow) ? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned."

Explanations :

1. The existing world submits to Him, then why do we not submit ? When all the creatures of the world bow before Him, why do we not surrender ?

"... And to Him submits whoever is in the heavens and the earth,... "

2. The Final fate of ours is going unto Him, then why do we not turn to Him from the beginning ?

"... and unto Him they shall be returned."

(84) قُلْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

84. " Say: ' We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac, Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no difference between any of them. And to Him do we submit'."

Commentary :

Similar to Sura Al-Baqarah, No. 2, verse 136, that Allah took pledge from the former prophets to believe in their following prophet, and to introduce him and help him, this verse denotes that the following prophet, too, believes in all the former Divine Books recidivously. It says :

" Say: ' We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac, Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no difference between any of them. And to Him do we submit'."

The purpose of the Qur'anic term /asbat /, mentioned in the verse, is those seven tribes from the Children of Israel among whom there were some prophets.

Explanations :

1. We should not ignore the services of others.

2. All prophets had the same aim.

3. Religion and the guidance of Allah have been accompanied with the life of man all the times. Prophets are like the teachers of different classes who, as links of a chain, have been commissioned to guide human beings.

4. The preference of some prophets to some others of them is never a barrier for our general belief in them.

"... we make no difference between any of them, ..."

(85) وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ

85. " And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter, he will be among the losers."

Commentary :

In the previous verses, the feature of leadership and the theology of Islam was illustrated. Its general principles are as follows:

1. All the former prophets have been taken pledge to believe in their following prophet.

2. The whole existing world submits to Allah, and no religion can be accepted except the religion of Allah.

3. The followers of Islam believe in all prophets of Allah and the Divine Books.

This is the feature of the religion of Islam and its convictions. Now, the Qur'an explicitly announces that whoever accepts besides than that it will not be accepted from him.

" And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter, he will be among the losers."

(86) كَيْفَ يَهْدِي اللّهُ قَوْمًا كَفَرُواْ بَعْدَ إِيمَانِهِمْ وَشَهِدُواْ أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

86. " How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them ? And Allah guides not the unjust people."

Occasion of Revelation

At the advent of Islam, one of the Helpers (the Muslims in Medina) murdered a sinless person. Being afraid of the punishment, he apostatized and escaped to Mecca, while eleven persons of his companions, who had embraced Islam, apostatized, too. When he arrived in Mecca, he repented of his action seriously. Then, he sent one of his relatives to Medina to ask the Prophet (p.b.u.h.) whether there was any way for him to return.

The verse was revealed and announced the acceptance of his repentance under some special conditions.

Commentary :

In the former verses, the speech was about the religion of Islam as a godly acceptable religion. Here, the verse speaks about the persons who have accepted Islam and, afterward they have returned from it. These persons are called 'apostates'. It says:

" How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them ? And Allah guides not the unjust people."

Why does Allah not guide such people ? The reason of it is evident. They have known the Prophet (p.b.u.h.) through many clear signs and tokens and, thereafter, they have testified to his prophethood.

Therefore, by returning from Islam to infidelity, they are, indeed, unjust and transgrossive. So, the one who intentionally transgresses is not eligible for the guidance of Allah. Such a person has spoilt the aspects of guidance in his self.

(87) أُوْلَئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللّهِ وَالْمَلَآئِكَةِ وَالنَّاسِ أَجْمَعِينَ

87. " (As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether."

Commentary :

In this verse, the retribution of such people, who after knowing the Truth return from it, is stated. Now, it indicates that this retribution is the curse of Allah and of the angels and of the people altogether.

" (As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether."

The Arabic term /la'n /(curse) means to reject and to desert because of wrath or hatred. Thus, the curse of the Lord is the very deserting some one from His grace. And, the curse of angels and people, is either their spiritual wrath and abhorrence, or a calling on God to deprive a person from His Mercy.

These people, in fact, have sunk in corruption and sin, so that they are abhorred by all intelligent figures of the world, irrespective of human beings and angels.

(88) خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ

88. "They will abide therein. Their chastisement will not be lightened, nor will they be respited."

Commentary :

In this verse, it is added that: not only they are involved in the general curse of all but also they will remain in it forever. In fact, they are similar to Satan who was involved in eternal curse. Surely, the result of it is that such group of infidels will abide in a painful unreducible chastisement forever, while they will not be respited, either.

"They will abide therein. Their chastisement will not be lightened, nor will they be respited."

(89) إِلاَّ الَّذِينَ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ فَإِنَّ اللهَ غَفُورٌ رَّحِيمٌ

89. " Except those who repent after that and amend, then verily Allah is Forgiving, Merciful."

Commentary:

This verse opens the way of returning to such people to pave it if they wish. It lets them repent, because the aim of the Qur'an, thoroughly, is improvement and training. It says:

" Except those who repent after that and amend, then verily Allah is Forgiving, Merciful."

It is understood from this meaning that corruption creates loss in one's Faith so that the one, after repenting, should renew his Faith in a manner that this defect be wiped out.

(90) إِنَّ الَّذِينَ كَفَرُواْ بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُواْ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُوْلَئِكَ هُمُ الضَّآلُّونَ

90. " Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray."

Occasion of Revelation :

Some commentators have said that this verse was revealed about a group of the People of the Book who had believed in the Prophet of Islam (p.b.u.h.) before his advent, but when he was appointed to prophethood they disbelieved in him.

Commentary :

A Vain Repentance

In the previous verse, the statement was about those who regreted from their deviated path sincerely and repented truly and, consequently, their repentance was accepted. But, in this verse, the speech is about those whose repentance is not accepted. It says:

" Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray."

The repentance of these people is extrinsic, because when they see the triumph of the advocators of Truth, helplessly express their apparent regretfulness and repentance. Thus, it is natural that such a repentance can not be accepted.

(91) إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الأَرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ أُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّاصِرِينَ

91. " Verily those who disbelieve and die while they are disbelievers, there will never be accepted from any one of them the whole earth full of gold, if he should offer it in ransom. These are they who will have a painful punishment and they will have no helpers."

Commentary:

Following to the statement of the invalid repentances hinted out in the previous verse, here, in this verse, the words are about the invalidity of some ransoms, where it says:

" Verily those who disbelieve and die while they are disbelievers, there will never be accepted from any one of them the whole earth full of gold, if he should offer it in ransom, ..."

It is clear that infidelity wastes all the good deeds that a person does. If the one could fill the earth with gold and gave all of them as charity in the way of Allah, it would not be accepted from him. And, the case, of course, will certainly be the same in the Hereafter.

At the end of the verse, the Holy Qur'an refers to another point, saying:

"...these are they who will have a painful punishment and they will have no helpers."

That is, on the Day of Judgement, not only ransom or charity will have no advantage for them, but also the intercession of the intercessors does not extend over them. It is because intercession has some conditions among which is having belief in Allah. Besides that, in principal, intercession is done by the leave of Allah.

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THIS IS THE END OF PART 3

 

(92) تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

Part 4, Section 10

Everliving Testimony to the Truth of Islam Attaining to goodness demands sacrifice - Main features of Abraham's religion from the basis of Islam - The first house of blessings and guidance to the worlds.

92. " You will never attain righteousness unless you spend out of what you love; and whatever thing you spend, surely Allah is well aware of it."

Commentary:

In this verse, the Qur'an points to one of the signs of Faith in a believer. It says:

" You will never attain righteousness unless you spend out of what you love;..."

The Arabic Term /birr/ has a vast meaning which covers all good deeds irrespective of belief and pious deeds. As it is understood from Sura Al-Baqarah, No. 2, verse 177, belief in Allah, belief in the Resurrection Day, belief in prophets, helping the indigent, prayer and fasting, to fulfil the promise, and to be steadfast in confronting with problems and adventures, all in all, are counted the branches of righteousness.

Therefore, to attain the rank of righteousness needs many qualities. One of those qualities is spending out from the possessions that are loved by that person. This kind of giving charity is a standard for measuring the Faith and personality of the person.

To attract the attention of the givers of charity, at the end of the
verse, it says:

" ... and whatever thing you spend, surely Allah is well aware of it."

The Believers and Giving Charity:

1. Abu-Talhah Ansari had the largest number of date trees in Medina when his garden was his most beloved thing for him. This garden was located in front of the Prophet's Mosque wherein there was a spring with wholesome water. Sometimes the Prophet (p.b.u.h.) entered that garden and drunk water from the spring. The garden was so beautiful and splendid with a great income that people commonly spoke well of it. When the above verse was sent down, Abu-Talhah went to the Prophet (p.b.u.h.) and said: " The most beloved things with me is this garden. I want to give it in charity in the way of Allah."

The holy Prophet (p.b.u.h.) said: " Well done! this is a wealth which will be of profit for you."

Then the Messenger of Allah (p.b.u.h.) continued saying: " We have accepted it from you but we return it back to you in order that you give it to your own relatives as alms. " He accepted it and divided the garden among them willingly. (1)

2. When Hadrat Fatimah Zahra (a.s.) was going to go to her husband's house at her wedding night, a beggar asked her for a worn out dress. She (a.s.), remembering the above verse, gave in charity the same new dress which was for her wedding. (2)

3. Once it happened that a guest came to Abuthar Qafari. Then he told the guest since he was busy at that time and he had some camels, then the guest would go out and bring him the best of them. So he went and came back with a thin camel. Then Abuthar told him that he was not faithful to him with that camel. The guest replied that he found the best camel, but he thought of the future day he would need it. Then Abuthar said: " Verily my needy day to it will be the day I will be put inside my grave, since Allah says: ' You will never attain righteousness unless you spend out of what you love; '." (3)

4. Once it happened that 'Abdullah-ibn Ja'far, a rather rich but gracious Muslim, entered a palm-plantation where a black slave was working. At the time of food, a dog came inside the garden and approached the slave. Then he threw a loaf of bread for the dog, and it ate it. After that the slave threw the second and the third loaves of bread for the dog one after another, and it ate both of them, too.

'Abdullah, standing looking at the slave, asked him how much his everyday food was, and the slave answered: " That which you saw." 'Abdullah said : " Why did you donate (the whole your food) to this dog ? " The slave replied that the dog was not from that region and had come from a distanced place while it was hungry, so he (the slave) did not like to return it.

'Abdullah said that the slave was more gracious than him. Then, he bought the palm-plantation with all its equipments including the slave. He let him be free (not to be slave any more) when he donated him all the garden and the equipments, too.(4)

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(1) Sahih-Bukhari, vol. 4, p. 395, Kitabul-Wasaya, 623, Beirut Edition, Darul-Qalam, 1987.

(2) Nuzhat-ul-Majalis, vol. 4, p. 226.

(3) Majma'-ul-Bayan, vol. 2, p. 474.

(4) Tafsir, Almanar, vol. 3, p. 376.

 

(93) كُلُّ الطَّعَامِ كَانَ حِلاًّ لِّبَنِي إِسْرَائِيلَ إِلاَّ مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ

93. " Every food was lawful to the Children of Israel except what Israel (Jacob) had forbidden to himself before the Torah was sent down. Say: ' Bring you hither then the Torah and read it, if you are truthful'."

Commentary :

It is cited in some commentary books that the Children of Israel raised objections to the Prophet of Islam (p.b.u.h.) that if his teachings were adopted to the teachings of the former prophets, such as Abraham, Moses, and Issac (a.s.), why he (p.b.u.h.) did not decree meat and milk of camel unlawful.

In answer to them, this verse was revealed saying that all kinds of food were lawful to the Israelites, but it was the Israel himself that made some of foods unlawful for himself.

" Every food was lawful to the Children of Israel except what Israel (Jacob) had forbidden to himself before the Torah was sent down. Say: ' Bring you hither then the Torah and read it, if you are truthful'."

The reason for this treatment, as it has been mentioned in some authentic commentary books, is that whenever Israel consumed these kinds of food (meat of camel, for example), they were harmful for him and caused him to be physically unhealthy. Therefore, he avoided eating those sorts of food but the children of Israel thought that it was an eternal canonical prohibition.(1)

The Arabic term /ta'am/ 'food' is applied for something which is tasteful for human beings. The Qur'anic word /hill/ means: ' to be free from , or released from ', therefore /ta'am-i-halal / is stated for ' the lawful edible things '.

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(1) In Tafsir Nimunah, vol. 3, p. 6, it is cited that eating meat of camel caused his sciatic nerve to be moved and pain appeared in his feet.

(94) فَمَنِ افْتَرَىَ عَلَى اللّهِ الْكَذِبَ مِن بَعْدِ ذَلِكَ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ

94. " So, whoever invents a lie against Allah after that, they are unjust."

Commentary:

In this verse, it says: now that they are not ready to bring the Torah and their false allegation unto Allah has been proved, they should know that, after this, those who invent a lie against Allah are unjust, because they know it and they commit such wrong intentionally. It says:

" So, whoever invents a lie against Allah after that, they are unjust."

(95) قُلْ صَدَقَ اللّهُ فَاتَّبِعُواْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

95. " Say: Allah has spoken the Truth, therefore follow the creed of Abraham, the upright (in faith) and he was not (one) of the polytheists."

Commentary :

The address, in this verse, is to the Prophet (p.b.u.h.), denoting that Allah is true and those false things had never been in the pure religion of Abraham (a.s.). Therefore, follow the religion of Abraham (a.s.) who was upright in faith and was not one of those who associate partners to Allah.

It says:

" Say: Allah has spoken the Truth, therefore follow the creed of Abraham, the upright (in faith) and he was not (one) of the polytheists."

That is, now that you see I am truthful in my invitation, then follow my religion which is the same as the pure religion of Abraham, the upright. He was never one of the polytheists. So, this idea that pagans of Arab consider themselves as the followers of his creed is completely meaningless. How far the distance between an idol-worshipper and an idol-breaker is!

(96) إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ

96. " Verily the first House (of worship) set up for mankind is the one at Bekka (Mecca), blessed and a guidance for the worlds."

Commentary:

One of the objections of the Children of Israel was that they said why Muslims had taken the Ka'bah as their Qiblah instead of Jerusalem which has been built 1500 years Before Christ by Solomon. This verse is an answer to them that the Ka'bah has existed from the beginning day and it is the first House, viz, its ancientness and its date is further than any other places of worship.

By the way, it is cited in Tafsir-AlMizan (vol. 3, p. 583, Persion version) that there are many traditions upon the expansion of the earth /dahw-ul-'ard/, (1) while there is no scientific reason to oppose it and it does not differ from the verses of the Qur'an.

In Nahjul-Balaq­ah, sermon 192, Imam Amir-ul Mu'mineen Ali (a.s.) says: "... Allah, the Glorified, has tried all the people among those who came before, beginning with Adam, upto the last ones in this world with stones (of Ka'bah)... " (2)

It is understood from this statement that the Ka'bah has existed from the time of Adam (a.s.) and its background is further than any other worshipping place.

In the Qur'an and the traditions of Ahlul-Bayt (a.s.), the Ka'bah has been referred to with different terms. Some of them are as follows:

1. The Ka'bah is the first House: Sura 'Al-i-'Imran, No. 3, verse 96.

2. Ka'bah, a maintenance for the people: Sura Al-Ma'idah, No 5, verse 97.

3. The Ka'bah, the ancient (free) House: Sura Al-Hajj, No. 22, verse 29.

4. The Ka'bah, the House, a resort and a secure sanctuary for the people: Sura Al-Baqarah, No. 2, verse 125.

5. The Ka'bah is a sign of Islam: Nahjul-Balaqah.

Explanations:

1. Ka'bah is the secret of the guidance of people, an inclusive guidance for all, since it is the Qiblah of all. It is similar to the Holy Qur'an and the Prophet of Islam (p.b.u.h.) that have been revealed and who have been appointed for all human kind.

2. When Allah wills, the stones of Ka'bah will be blessed and will guide human beings. Besides that, looking at Ka'bah is counted worship, and, by His command, Abraham and Ishmael (a.s.) become its particular servants.

3. The Qur'an, the Messenger and the Ka'bah are independent for they are specific to Allah. Neither is the Quran made up and finished by any individual, nor the Prophet pays the allegiance of any one, nor the Ka'bah belongs to a particular person.

4. Ka'bah is the first point in the earth.

5. Ka'bah is the first House built for the worship of people.

6. The goodness and blessings of Ka'bah are not only for the believers, but they are for all.

" Verily the first House (of worship) set up for mankind is the one at Bakka (Mecca), blessed and a guidance for the worlds. "

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(1) The term /dahv-ul-ard/ means that the earth was expanded and extended from beneath the Ka'bah.

(2) Nahjul-Balaq­ah, sermon 192

 

(97) فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ اللهَ غَنِيٌّ عَنِ الْعَالَمِينَ

97. " Therein are clear signs, the standing place of Abraham, and whoever enters it is secure; and pilgrimage to the House is a duty upon mankind for Allah, who can afford the journey to it; and anyone who disbelieves, then verily Allah is Self-sufficiently independent of the worlds."

Commentary:

Mecca and Ka'bah is an exhibition of Allah's power and signs. Its history is full of memories and incidents, so that contemplating on them can be giving a lesson and serving as an admonition. In its structure, Abraham works as a builder and Ishmael as a worker. The forces of 'Abraha equipped with elephants, do not succeed to ruin it and are abolished by birds of Ababeel. At the time of Hadrat Ali's birth (a.s.), its wall opens for her mother and lets her enter inside to bring a child who, not very late in future, takes the idols of the Ka'bah down. Balal, an Abyssinian negro slave, in front of the astonished eyes of the nobles of Mecca, stands upon it and shouts the prayer call. And, finally, there will come a day when the Witness of Allah leans against its wall and announces the delivery of human kind and invites the people of the world to Islam.

Yes, Mecca is a Divine safe city where any one enters into is in peace. When a person arrives inside the sacred Mosque, even the person is a murderer, no one can molest him. The only action that can be done against him is to straiten the circumstances for him so that the person himself be forced to come out.

The Station of Abraham is located beside the Ka'bah. According to the Islamic literature, the Station of Abraham is the same stone that was under the feet of Abraham (a.s.) when he was building the Ka'bah and promoting its walls, on which the trace of his foot has remained. This stone with its foot trace, which has existed from centuries before Christ (a.s.) and Moses (a.s.), and with all those changes that happened to Ka'bah and its surroundings as a result of invasions, floods, and destructions, is one of the signs of the Power of Allah.

Allah (s.w.t.) calls people to pilgrimage. The Arabic term 'Hajj' means: ' intention accompanied with movement', while the Arabic word /mahajjah/, from the same root, is called to a straight way which leads a person to the destination.

This word, in Islamic terminology, is applied for the intention of going to the sacred House and performing its concerning rites.

Yes, Ka'bah is the site of manifestation of the signs and Power of Allah, where the monotheists, the lovers of divine Unity, gather together after passing from hard high mountains and dry, plantless deserts in order to say /labbayk/.

(5)

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