Sura 'Al-i-'Imran

Explanations:

1. In the Sacred House, there are many clear signs: (the sign of holiness and spirituality, the sign of spiritual trance which recalls the divine memories of all prophets, from Adam (a.s.) upon the last prophet, Muhammad Mustafa (p.b.u.h.), and that it had been the place where prophets circumambulated, and the direction of all prayers that pray toward it. ...) "

" Therein are clear signs, the standing place of Abraham,..."

2. It is of the privileges of Islam that it has assigned a region of the earth as a safe region where all the oppressed of the world can announce their call.

"... And whoever enters it is secure;... "

3. Responsibility and doing duty is decreed upon a person as much as the capability of the person allows, (whether from the point of financial ability or physical ability or security), and capability is the proper condition of Hajj.

"... and pilgrimage to the House is a duty upon mankind for Allah, who can afford the journey to it; ..."

4. Denial of Hajj and its abandonment is infidelity.

"... and anyone who disbelieves,..."

It is cited in the book entitled: ' Man Layahduruhul-Faghih', vol. 4, p. 368 that once the Prophet of Islam (p.b.u.h.) told Hadrat Ali (a.s.):

" The abandoner of Hajj is infidel when he is capable."

And whoever delay it a day after another until the one dies, it is as if he has died like a Jew or a Christian.

5. Going to pilgrimage is an acceptance and answering to the invitation of Abraham (a.s.), since it was the command of Allah to him to follow : " And proclaim among people the pilgrimage." (1) The first rite of the pilgrimage of the Sacred House is the change of clothing accompanied with saying ' Labbayk ', which means: O' Lord! I came.

6. The result of performing the commands of Allah will surely return to the person himself, else Allah does not need any thing.

"... then verily Allah is Self-sufficiently independent of the worlds."

7. This verse is the only verse in which the obligatoriness of Hajj pilgrimage for those who are capable is stated. It means that whoever has physical and financial capacity, it is necessary for the one to perform Hajj pilgrimage. The rest of the ordinances of pilgrimage are stated in the
books of sacred rites of the pilgrimage by the jurisprudents.

8. The person who is capable and ought to go to pilgrimage, has more duties to do (than others).

9. Allah invites to pilgrimage but He does not stoop to a favor.

"... and pilgrimage to the House is a duty upon mankind for Allah, ... and anyone who disbelieves, then verily Allah is Self-sufficiently independent of the worlds."

10. Obligatory things are a kind of duty upon the believers.

"... and pilgrimage to the House is a duty upon mankind for Allah, ..."

11. Allah is an Absolute Self-sufficient.

"... verily Allah is Self-sufficiently independent of the worlds."

(1) The Qur'an, Sura Al-Hajj, No. 22, verse 27.

(98) قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللّهِ وَاللّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ

98. " Say: 'O' People of the Book! Why do you disbelieve in the Signs of Allah, while Allah is Witness to what you do ? "

Commentary:

This verse is a question accompanied with a reproach but in a polite tone. This manner is the best kind of delivering propagation. However, it denotes that if you bear Allah in mind and know Him as a witness to your deeds, you may yield infidelity.

" Say: 'O' People of the Book! Why do you disbelieve in the Signs of Allah, while Allah is Witness to what you do ? "

(99) قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَاءُ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

99. " Say: ' O' People of the Book! Why do you obstacle those who believe from the way of Allah seeking to make it crooked, while you are witnesses ? But Allah is not heedless of what you do ? "

Commentary:

In the previous verse the question was about the infidelity of the People of the Book. In this holy verse, besides criticizing against their former behaviour, they are questioned if they do not believe themselves and disbelieve in the Signs of Allah, by what reason they hinder others to pave the path of Allah. But they should know that Allah is never heedless of what they do.

" Say: ' O' People of the Book! Why do you obstacle those who believe from the way of Allah seeking to make it crooked, while you are witnesses ? But Allah is not heedless of what you do ? "

Explanations :

1. Your enemies always try to pervert you from the Truth.

"... seeking to make it crooked, ..."

2. Your enemies know and are witnesses to your rightfulness.

"... while you are witnesses ? ... "

3. The enemies of Islam might know that Allah is aware of their deeds and is lying in wait for them.

"... But Allah is not heedless ..."

4. If we know that our selves and our conduct are not overlooked, even for a moment, we may leave wrong doing.

(100) يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ فَرِيقًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ يَرُدُّوكُم بَعْدَ إِيمَانِكُمْ كَافِرِينَ

100. " O' you who have Faith! if you hearken to a party from among of those who have been given the Book, they will turn you back, after your faith, into disbelievers."

Commentary:

In several commentary books it is cited that one of the Jews by the name of Shash-ibn-Qays once passed by the gathering of Muslims consisting of members of two tribes called 'Aus and Khazraj and saw that they were very sincere with each other. He became worried about it and said to himself that formerly these two tribes were opposite to each other, but now, under the leadership and direction of Muhammad (p.b.u.h.), they are living with each other peacefully. If this leadership continues, the existence of the Jews will be in danger.

He, systematically gathered a group to help him, and commissioned a young man to go inside them and to excite them by reminding them the memories of their fight in Biqath (the place where those two tribes fought against each other), so that the fire of a hard combat was going to be lit between them. The Prophet of Islam (p.b.u.h.), with his soothing words, warned them and made them aware of that evil plot. Therefore, they put their swords down and kindly embraced each other while they were shedding tear and were regretful.

According to the commentators, in this incident, the above verse and the two former verses were revealed which caused the reproach and blame of the People of the Book as well as warning the Muslims.

" O' you who have Faith! if you hearken to a party from among of those who have been given the Book, they will turn you back, after your faith, into disbelievers."

(101) وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللّهِ وَفِيكُمْ رَسُولُهُ وَمَن يَعْتَصِم بِاللّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُّسْتَقِيمٍ

101. " But how can you disbelieve while the verses of Allah are being recited unto you and His Messenger is amongst you ? And whoever holds fast to Allah will indeed be guided to the Straight Path."

Commentary:

The cause of deviation or disbelief is either the lack of right path or the lack of guidance. But when there are Book, normatic custom, ordinances, and divine leaders, why do they pervert ?

Relying on and trusting in Allah and seeking help from Him, is the key to security from all temptations and deviations.

" But how can you disbelieve while the verses of Allah are being recited unto you and His Messenger is amongst you ? And whoever holds fast to Allah will indeed be guided to the Straight Path."

Explanations:

1. The way of approaching to Allah is open to everybody.(1)

"... and whoever holds fast to Allah ..."

2. The existence of law alone is not enough to control infidelity and perversion. The presence of leader is necessary, too.

"... and His Messenger is amongst you ? ..."

3. Seeking refuge to any one or any authority rather than Allah, is perversion.

4. What is more important than motion, is finding the straight way and paving it.

"... (the one) will indeed be guided to the straight path."

5. Holding fast to Allah has a definite result:

"... (the one ) will indeed be guided ..."

6. Holding fast to Allah is an earnest movement accompanied with a cognizant choice which is paving the way with the saints of Allah and in the way of Allah.

(1) In Jami'ah Kabirah, the supplication which has been brought forth by Imam Hady (a.s.), it says: "Whoever holds fast to you has indeed held fast to Allah. " That is, seeking refuge to the saints of Allah is indeed seeking refuge to the protection of Allah. As in the previous verse it says obedience to the disbelievers is the key to infidelity, while obedience to the divine leadership is also the key to belief in Allah.

(102) يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ

Section 11

102. " O' You who have Faith! be in awe of Allah as it is due to Him: and do not die unless you are Muslims."

Commentary:

Any perfection such as Faith, knowledge and piety has stages. There are elementary stages and the stages higher than that up to the absolute perfection. For instance, we recite the Qur'an where it says: " O' Lord! increase me my knowledge! " (1) Or in Makarim-ul-Akhlaq, the Supplication, we, asking the Lord, recite: " O' Lord! Expand my Faith to a perfect faith." (2) And, in the above mentioned verse we recite: "... be in awe of Allah as it is due to Him...". Imam Sadiq (a.s.) in this regard, says: " The due piety is in the fact that Allah be obeyed and not to be disobeyed; to be remembered and not to be forgotten, and to be thanked with no ingratitude," (3) This shows that there are some stages and steps in piety.

Explanations:

1. Every day we must promote to a higher stage.

" O' you who have Faith! be in awe of Allah as it is due to Him:..."

2. Mere belief is not enough, but to remain faithful is the condition. Beginning is not so important while the ending is more important.

"... and do not die unless you are Muslims. "

3. Islam not only teaches us how to live, but also teaches us how to die.

4. Piety is the only key to the goodness of destiny.

(1) The Qur'an, Sura Taha, No. 20, verse 114

(2) Sahifah Sajjadiyyah, Makarim-ul-Akhlaq, by Imam Sajjad (a.s.).

(3) Bihar-ul-Anwar, vol. 70, p. 292

(103) وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

103. " And hold fast by the cord of Allah all together, and do not separate; and remember Allah's favour on you when you were enemies (of each other) then He united your hearts with (mutual) love, and thus you became brethren by His favour while you were on a brink of a pit of Fire then He delivered you from it! Even so Allah makes clear His Signs for you, so that you may be guided."

Commentary:

An Invitation to Union;

In this verse, the ultimate subject, which is the problem of unity and standing against any separation, is referred to. It says :

" And hold fast by the cord of Allah all together, and do not separate;..."

The opinions are divided among the commentators as to the meaning of the term /hablullah/ ' the cord of Allah '. And in Islamic literature there are also varieties of narrations about it. But there is no difference in the basic meaning of them, because the purpose of 'the cord of Allah' is any means of connection with the Pure Essence of Allah, whether it be the Qur'an, the Prophet (p.b.u.h.) or his progeny, Ahlul-Bayt (a.s.).

Then, the Holy Qur'an points to the great bounty of union and brotherhood among Muslims. It invites them that they comtemplate upon the miserable conditions of the past and to compare its dispersion with union of Islam. It says:

"... and remember Allah's favour on you when you were enemies (of each other) then He united your hearts with (mutual) love, and thus you became brethren by His favour ..."

Here, the subject of love and unity of the hearts of the believers is attributed to Allah, where it says:

"... then He united your hearts with (mutual) love, ...".

By this phenomenon, He has pointed to a social miracle of Islam, because if we refer properly to the background of the old enmity of Arab, we will realize that how a slight and simple subject could lighten the fire of a bloody war between them. This proves that it was impossible to form one united nation from that unaware, ignorant, separated people through the ordinary ways.

The importance of unity and brotherhood among the hostile Arab tribes has not remained concealed even from the eyes of the non-Muslim scientists and historians, who totally speak of it with much wonder. Then, the Qur'an continues saying :

"... while you were on a brink of a pit of Fire then He delivered you from it ! ... "

That is, Allah delivered you from that horrible precipice and led you to a safe and sound point, viz. the point of 'brotherhood and love'.

The Arabic word /nar/ 'fire' mentioned in the above verse is metaphorically used for the fights and conflicts which, in the Age of ignorance, every moment could happen by a pretext among Arabs.

At the end of the verse, to emphasize it more, it says:

"... Even so, Allah makes clear His Signs for you, so that you may be guided."

(104) وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

104. " And there should be a party among you who invite (others) to good and enjoin what is right and forbid the wrong, and these are they that shall be prosperous."

Commentary:

The secret of the location of the verse concerning with the subject of 'enjoining right and forbidding wrong' between two verses that instruct to union and singleness; may be in the fact that in a dispersed social system either there is not an authority to invite people to do good, or these invitations are not effective and helpful.

The act of enjoining right and forbidding wrong may be performed in two ways: 1) It may be done as a public, common duty in which everybody must undertake it as much as the one is capable to fulfil it. 2) The duty that a uniformed group undertake and follow it powerfully. Like a driver who does not observe the traffic rules in the street. So, both other drivers protest him by lights and horns and the traffic police enters the scene to face seriously with the offender.

There are many traditions and narrations upon the subject of 'enjoining right and forbidding wrong' in Islamic literature. Here, we suffice to only this one in which Imam Ali (a.s.) says:

" Do not give up enjoining right and forbidding wrong lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you." (1)

* * * *

Explanations:

1. In an Islamic society, it is necessary to be a group of inspectors and controllers, confirmed by the Islamic System, to superintend and control the situations, attitudes, and movements.

" And there should be a party among you who invite (others) to good and enjoin what is right and forbid the wrong, ..."

2. In the society, the invitation to benevolece is prior to enjoining the right.

3. To improve a society and to prevent corruption and corruptive people, without the existence of authority and a definite responsible manager, is impossible.

4. Those who compassionately sympathize with the development and improvement of the society are the true prosperous ones:

"... those are they that shall be prosperous."

5. Invitation to benevolence, enjoining the right and forbidding the wrong should ceaselessly be performed in the society, not in the form of seasonal and temporary movements.

6. Prosperity is not found only in personal delivery, but the prosperity and delivery of others are also from its conditions.

7. The invitor to benevolence and right would be Islamicist, anthropologist, and one who knows the methods. It is for this reason that it is said that some of the members of community have special duty, not all of them.

8. Enjoining the right is prior to forbidding the wrong, because if the way of what is right be open, there will be little possibility for committing wrong.

(1) Nahjul-Balaqah, Letter 47

(105) وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُوْلَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

105. " And be not like those who separated, and disagreed after clear evidences had come to them; and these are they that will have a grievous chastisement."

Commentary:

We ought to learn lessons from the bitter divergences between schools of the former times:

" And be not like those who separated, ..."

We should know that the root of separations is not always only the factor of ignorance, because desires also cause discord.

"... and disagreed after clear evidences had come to them; ..."

Separation and disagreement not only breaks your power in this present world and finally destroys it, but also brings Fire of Hell to you in the Hereafter.

"... and those are they that will have a grievous chastisement."

(106) يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ

" On the Day when some faces will turn while some faces will turn black! Then as to those whose faces turn black (will be said): ' Did you disbelieve after your believing ? Taste, then, the chastisement for that you were disbelieving ! "

Commentary:

The idea mentioned in this verse upon the white faces and the black faces on the Day of Judgement, perhapse is, in fact, the illustration of the very states and spiritualities of people.

Those who have accepted the mastership of Allah in this world, He takes them from darkness into Light, and, on that Day, they will arrive there with bright features. But those who have followed the mastership of false gods, these gods take them from Light into the darkness of desires, separation, polytheism and ignorance. These persons will be raised black in darkness on the Day of Resurrection.

In the Qur'an, sixteen times infidelity is mentioned after Faith, two times after Islam, and three times calf-worship after theism, twenty seven times denial after knowledge and evidence. All of these instances are illustrative to danger and serves as an earnest warning for all of us.

(107) وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللّهِ هُمْ فِيهَا خَالِدُونَ
108) تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللّهُ يُرِيدُ ظُلْمًا لِّلْعَالَمِينَ

107. " And as to those whose faces will turn white, they shall be in the Mercy of Allah; wherein shall they abide forever."

108. " These are the verses of Allah which We recite unto‎ you in Truth; And Allah does not intend any injustice to the worlds."

Commentary:

The recitation of the divine verses, without any exaggeration or diminution, is adapted to the truth, therefore, actions and reactions, deeds and rewards, movements and recompenses of all nations have been fixed upon a single principal and way. Allah neither ordains the servants a duty beyond their endurance, nor changes the divine laws and ways of treatment with respect to nations.

Explanations:

1. Allah does not cast any kind of unjust over any one, nor does He wish any unjust for any one.

2. Having a white face or a black face is a reflection of belief, thoughts, and deeds of individuals themselves.

" And as to those whose faces will turn white, they shall be in the Mercy of Allah; wherein shall they abide forever."

3. Unjust is usually offered by someone who is weak or is not able to obtain the goal through right way; or the one is neglectful due to evil, indecency and committing unjust, none of which is right to be attributed to Allah, the Pure. Therefore, the second verse may refer to the same fact that the Lord, to Whom all things belong and the return of all is towards Him, does not need to be unjust.

" These are the verses of Allah which We recite unto you in Truth; And Allah does not intend any injustice to the worlds."

(109) وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِلَى اللّهِ تُرْجَعُ الأُمُورُ

109. " And whatever is in the heavens and whatever is in the earth belongs to Allah, and all affairs will be returned unto Allah."

Commentary:

The meaning in this verse is next to the idea mentioned in the previous verse.

It consists of the reason that injustice cannot be issued from the side of Allah. This verse denotes how it can be possible that Allah, (Glory be to Him and highly exalted is He), transgresses while everything in the world of existence belongs to Him.

" And whatever is in the heavens and whatever is in the earth belongs to Allah, and all affairs will be returned unto Allah."

(110) كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

Section 12

Muslims raised for the welfare of mankind.

Muslims, as a whole, were raised for the welfare of human beings. They might not afraid of the Jews. - The strength of the Jews shall be a failure. Muslims should not take the Jews as friends.

110. " You are the best nations brought forth for (the benefit of) mankind. You enjoin what is right and forbid the wrong and believe in Allah; and if the People of the Book had believed, it would surely have been better for them. Some of them are believers while most of them are transgressors."

Commentary:

Again, an Invitation to Truth.

In this holy verse, again it has returned to the proposition of 'enjoining the right and forbidding the wrong' and also ' belief in Allah ' when it says:

" You are the best nations brought forth for (the benefit of) mankind. You enjoin what is right and forbid the wrong and believe in Allah;..."

It is interesting that the reason of being the best nations for Muslims is stated the fulfilment of 'enjoining the right and forbidding the wrong' and ' belief in Allah '. This shows that the improvement of human society, without belief in Allah and not being accompanied with invitation to the Truth and struggling against corruption, is impossible. Besides that, the accomplishment of these two obligatory duties guarantees the spread of belief and the execution of all personal and social rules, while the surety of execution is verbally prior to the law itself.

Then it points out that the benefits of a religion which is so clear and the ordinances which are so magnificent, are deniable for none. Therefore, if the People of the Book (the Jews and the Christians) do believe, it is of their own gain. But, unfortunately, only a minority of them have recalcitrated the foolish bigotries and have embraced Islam eagerly, when the majority of the People of the Book have disobeyed the command of Allah.

"... and if the People of the Book had believed, it would surely have been better for them. Some of them are believers while most of them are transgressors."

(111) لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ الأَدُبَارَ ثُمَّ لاَ يُنصَرُونَ

111. "They shall never harm you except for annoyance; and if they fight with you, they shall turn their backs to you, then they shall not be helped."

Commentary:

This verse is both a prediction and a glad tidings and consolation for the Muslims. It tells them that under the shade of belief, union, and enjoining the right, they are insured. Therefore, they would not be afraid of the threats of the enemy, because the enemy is insignificant and the victory is of the Muslims'.

Explanations:

1. The school of Islam and the Muslims themselves are insured in the shade of Faith.

" They shall never harm you ..."

2. The opponents of Muslims may attain only a small part of their molesting projects.

"... except for annoyance ..."

3. He who is faithless, is in lack of the spirit of perseverance.

"... and if they fight with you, they shall turn their backs to you, then they shall not be helped."

(112) ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللّهِ وَحَبْلٍ مِّنَ النَّاسِ وَبَآؤُوا بِغَضَبٍ مِّنَ اللّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللّهِ وَيَقْتُلُونَ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ ذَلِكَ بِمَا عَصَوْا وَّكَانُواْ يَعْتَدُونَ

112. " Abasement has been branded on them, wherever they are found, unless (they cling to) the cord of Allah and the cord of men; so, they have incurred wrath from Allah; and wretchedness has been stumped upon them. That is because they went on rejecting Allah's Signs and slaying the prophets unjustly. That was because they disobeyed, and went on transgressing."

Commentary :

The result of disbelief and slaying prophets is being encountered with abasement and wretchedness in this world and the wrath of Allah in the coming world. Sin and transgression is a preparation for greater sins, like infidelity and slaying the prophets.

"... That was because they disobeyed, and went on transgressing."

It is worthy to note that what is worse than transgression and disbelief is the continuation and persistence of the act of disbelief and transgression.

"... so, they have incurred wrath from Allah; and wretchedness has been stumped upon them."

The Jews are always abased, although sometimes they take the cord of propagation, economics and policy, yet they are in the lowest position from the point of honesty, honour, amiability and security. The example of them is like the cruel persons who are armed and create alarm and terror in order to obtain masses of wealth, but they can never attain a high honourable rank.

" Abasement has been branded on them, wherever they are found, ..."

Explanations:

1. The secret of honour is two things: The inwardly Faith in the Power of Allah, and outwardly communication with communities and nations.

"... unless ( they cling to) the cord of Allah and the cord of men; ..."

So, each of them singly is imperfect. When there is Faith but accompanied with isolation and retreat with people, we can do nothing. And, when we are in contact with all people, but there is not Faith from inside, we are helpless, too.

2. Maybe, the repetition of the word 'cord' is the key to the fact that these two cords are not alike.

3. Islamic literatures denote that the Jews did not mostly slay the prophets with swords themselves, but they reported the prophets' mysteries and imformations to the enemies and, as a result of it, the cruel forces could capture the prophets and slay them.

"...That is because they went on rejecting Allah's Signs and slaying the prophets unjustly. ..."

(113) لَيْسُواْ سَوَاءً مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ آيَاتِ اللّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ

113. " Yet, they are not all alike: of the People of the Book is a group upright (in faith). They recite the verses of Allah in the night time while they prostrate themselves (in adoration)."

Commentary:

The Truth-seeking Soul in Islam.

Following to the scorns and hard blames that the former verses had against the Jews, in this verse, to observe the justice and respecting the rights of eligible persons, and that all of them cannot be considered alike, it says:

" Yet, they are not all alike: of the People of the Book is a group upright (in faith). ..."

Another quality that they have, is that they usually recite the revelations of Allah during the night. It says:

"... They recite the verses of Allah in the night time... "

And, at the conclusion of the verse, it refers to their humbleness, where it says:

"... while they prostrate themselves (in adoration)."

(114) يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَئِكَ مِنَ الصَّالِحِينَ

114. " They believe in Allah and the Last Day; and they enjoin what is right and forbid the wrong, and hasten to do good deeds, and these are of the righteous ones."

Commentary:

In this verse, it adds that: some of the People of the Book, besides recitation of the verses of Allah and prostration, believe in Allah and in the Resurrection Day. It says:

" They believe in Allah and the Last Day, ..."

They furnish the proposition of enjoining the right and forbidding the wrong as their duty.

"... and they enjoin what is right and forbid the wrong, ..."

Another quality of them is that, in doing good, they take precedence of each other. It says:

"... and hasten to do good deeds,..."

And, finally, they are such that it says:

"... and these are of the righteous ones."

(115) وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ

115. " And whatever good they do, they will never be denied thereward of it; and Allah knows the pious ones."

Commentary:

In the insight of Allah, nothing will ever be wasted. It says:

" And whatever good they do, they will never be denide thereward of it; ..."

In the Qur'an we recite:

"... Allah only accepts from those who are pious." (1) That is, the condition of the acceptance of deeds is Faith and piety. In this regard, here the verse denotes and Allah says that We ourselves know who the pious ones, whose deeds should be accepted, are.

"... and Allah knows the pious ones."

(1) Sura al-Ma'idah, No. 5, verse 27

(116) إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا وَأُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

116. " (As for) those who disbelieve, surely neither their possession nor their children shall avail them in the least against Allah, and they are the inhabitants of the Five; wherein shall they abide forever."

Commentary:

The Qur'an has repeatedly announced that for the disbelievers neither wealth, nor progeny, nor family members, nor spouse, nor apology, nor friends, nor master, nor any thing else is of the slightest effectuality for the wrath of Allah (s.w.t.).

" (As for) those who disbelieve, surely neither their possession nor their children shall avail them in the least against Allah, and they are the inhabitants of the Five; wherein shall they abide forever."

(117) مَثَلُ مَا يُنفِقُونَ فِي هِذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ اللّهُ وَلَكِنْ أَنفُسَهُمْ يَظْلِمُونَ

117. " The likeness of what they (disbelievers) spend in this life of the world is as the likeness of a wind wherein is intense cold which strikes the tilth of a people, who have wronged themselves, and destroys it. Allah has not been unjust to them, but they are unjust to themselves."

Commentary:

The Arabic term /s¤irr/ has been applied in the sense of: ' excessive cold that scorches plants '. The attractive point in this verse is that in view of Allah mere opinion and stimulus are not effective in affairs. That is why the verse indicates that you may not be worried about the money the disbelievers spend in a false way, because the fruit of it is like a tilth that can easily be abolished by a cold wind.

" The likeness of what they (disbelievers) spend in this life of the world is as the likeness of a wind wherein is intense cold which strikes the tilth of a people, who have wronged themselves, and destroys it. ..."

From the beginning of Islam upto now, there have been many plots, accusations, invasions, wars, and evil propagations done against Islam and Muslims, but everyday the religion of Allah have developed more than before.

When a nation faces with the wrath of Allah, it is not an injustice from the side of Allah, but it is a reflection of their own deeds that they themselves have performed.

"... Allah has not been unjust to them, but they are unjust to themselves."

(118) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الآيَاتِ إِن كُنتُمْ تَعْقِلُون َ

118. " O' you who have Faith! Do not take intimate other than yourselves. They do not fall short in corrupting you. They like what distresses you. Hatred has already appeared from (the utterance of) their mouths while what their breasts conceal is greater. We have made the Signs clear for you if you ponder."

Commentary:

Following to the verses stated the kind of relations the Muslims may have with the disbelievers, this verse points at one of the most sensitive subjects, and, in the form of a delicate resemblance, it warns the believers. It says:

" O' you who have Faith! Do not take intimate other than yourselves. They do not fall short in corrupting you. ..."

It is never such that their experience of friendship with you hinders them to desire pain and loss for you because of difference in religion and creed. In the contrary, they are interested in your distress and suffering.

"... They like what distresses you. ..."

They are usually careful of their statements and behaviour in order that you do not be cognizant of their interrior mysteries and that their secrets would not be uncovered. They speak carefully and cautiously, yet the signs of enmity is manifest from among their speech.

"... Hatred has already appeared from (the utterance of) their mouth. ..."

In short, by this means, Allah has shown the way of recognition of the inward state of the enemies; and informs us from their hidden minds and their interrior mysteries. It says:

"... while what their breasts conceal is greater. ..."

Then, it adds:

"... We have made the Signs clear for you if you ponder."

(119) هَاأَنتُمْ أُولاءِ تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ

119. " Here you are, loving them while they do not love you! Though you believe in all Books and when they meet you, they say: ' We believe ', but when they are alone, they bite the ends of their fingers in rage against you. Say: ' Die in your rage!'. Surely Allah is aware of what is in the breasts."

Commentary:

In this verse it addresses the Muslims and says that you love them because of relationship or neighbourliness, or for other reasons, neglecting the fact that they do not like you. It is in the case that you believe in all the Books that have been sent down by Allah (irrespetive of your own Book and the heavenly Book of theirs), but they do not believe in the revealed Book you have.

" Here you are, loving them while they do not love you! Though you believe in all Books; ..."

Then, the Qur'an introduces the real feature of this group of the People of the Book, who are hypocrites, when it says:

"... and when they meet you, they say: ' We believe ', but when they are alone, they bite the ends of their fingers in rage against you. ..."

It says to the Prophet to tell them that they would die with the rage that they have and this grief will be with them until the day of their death.

"... Say: ' Die in your rage!'. ..."

You were not aware of their condition, but Allah is, because:

"... Surely Allah is aware of what is in the breasts."

(120) إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

120. " If any good befalls you, it grieves them; and if an evil afflicts you, they delight in it; but if you are patient and be pious, their plotting will not harm you in any way; surely Allah encompasses what they do."

Commentary:

In this verse one of the signs of their grudge and enmity is stated. It indicates that if a victory or a happy incident comes forth for you, those groups of the People of the Book will become inconvenient, but if an evil incident happens against you, they will become happy.

" If any good befalls you, it grieves them; and if an evil afflicts you, they delight in it;..."

But if you persevere against their hostilities and, in the meantime, you observe piety and patience, they cannot harm you by their treacherous plans, because Allah quitely encompasses whatever they do.

"... but if you are patient and be pious, their plotting will not harm you in any way; surely Allah encompasses what they do."

(121) وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللّهُ سَمِيعٌ عَلِيمٌ

Section 13

The Battle of 'Uhud

The readiness of some and the cowardice of others - The Muslims should trust only in Allah - The divine Assistance at Badr - The assistance through angels - Allah's Pardon.

121. " And (remember) when you did set forth from your housefolk at daybreak to lodge the believers in encampments for the battle (of 'Uhud), and Allah is All-Hearing, All-Knowing."

Commentary:

From this verse on, the revelations are about an expansive important Islamic happening known as the Battle of 'Uhud.

At the beginning, the verse has referred to the Prophet (p.b.u.h.) and that he came out of Medina to lodge the forces at the side of 'Uhud mount. It says:

" And (remember) when you did set forth from your housefolk at daybreak to lodge the believers in encampments for the battle (of 'Uhud), and Allah is All-Hearing, All-Knowing."

Explanations:

1. The Prophet himself (p.b.u.h.) posted the believers at their stations for battle. Thus, it shows that not every ordinary person can decide on the site of the battle and defensive regions.

"... to lodge the believers in encampments for the battle (of 'Uhud), ..."

2. Technical, geographical, and natural plannings of military operations should be performed before initiating the concerning program and in a quiet and calm circumstance.

"... when you did set forth from your housefolk at daybreak ..."

3. Early morning is the best time for estimating the necessary battle conditions.

4. At the threshold of fighting, we must detach our hearts from our own housefolk.

(122) إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ وَاللّهُ وَلِيُّهُمَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

122. " When two parties of you had decided to flinch but Allah was the protector of them both (and helped them to change their thought); So, in Allah (alone) should the believers trust."

Commentary:

Two groups of Muslims by the names of ' Banu Salmah ' From 'Uss Tribe and ' Banu H¤arithah ' from Khazraj tribe decided to shirk to participate in fight. There are different reasons mentioned for the inactivity of these two groups. Some of them are as follows.

1. Their own fear, when they saw that the number of enemy was large.

2. They were inconvinient for that their attitude was not attended to and the troops did not shelter in the city in spite of the side of 'Uh¤ud mount.

3. Why did the Prophet (p.b.u.h.) not let the confederate Jews help them? And so on.

But, by His Mercy, the Lord protected those two groups from falling in the trap of the sin of return and escape from the battlefield and He kept them safe in His Mastership.

Explanations:

1. Those who are not under the mastership of Allah are inactive.

2. Allah does not leave the believers to themselves. He assists them in sensitive moments.

3. Allah is aware of our intentions and He informs His Prophet of the thoughts of people.

4. All those who go to fight, are not the same.

5. The only remedy of weakness is trust in Allah. This effective remedy is in the hands of the believers.

(123) وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ

123. " And certainly Allah did assist you at Badr when you were contemptibly scanty; so be in awe of Allah, in order that you might be thankful."

Commentary:

These verses are the revelations which were sent down in a critical state for the strengthening on the defeated spirits of Muslims. At first, the notable triumph of Muslims in the Battle of Badr is pointed out, so that, by its remembrance, they become assured about their future. Therefore, it says:

" And certainly Allah did assist you at Badr when you were contemptibly scanty; ..."

The number of your members were 313 with a little preparation, while the number of the disbelievers was more than one thousand, with many equipments.

Now that the situation is like this, be in awe of Allah, and avoid repeating disobedience from the command of your leader, viz, the Prophet of Islam (p.b.u.h.), in order to be thankful for His numerous blessings.

"... so be in awe of Allah, in order that you might be thankful."

Explanations:

1. Do not forget the unseen helps, especially in the battlefield.

2. The gratitude of the unseen helps is that you do not misuse them, be not proud of them, and be careful of your duty to Allah.

(124) إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلاَثَةِ آلاَفٍ مِّنَ الْمَلآئِكَةِ مُنزَلِينَ

124. " When you said to the believers: ' Will it never suffice you that your Lord should reinforce you with three thousand of angels sent down ?' "

Commentary:

1. By the leave of Allah, angels may be at the service of the believers.

2. It is necessary for a fighting believer to be hopeful in the Grace of Allah.

3. One of the duties of the leader in an Islamic society is to make people hopeful and regardful to the unseen helps.

" When you said to the believers: ' Will it never suffice you that your Lord should reinforce you with three thousand of angels sent down ?' "

(125) بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ

125. " Yes! if you be patiently steadfast and act aright even if they (the enemy) rush on you in such a headlong manner, your Lord will reinforce you with five thousand of angels distinguished."

Commentary:

In the previous verse, the speech was upon three thousand assisting angels, and in this verse, it speaks about five thousand angels. This may be for the sake of military conditions, and the necessities, or because of the spiritual circumstances and piety of the fighting believers.

Explanations:

1. Perseverance and piety are the causes of the descent of the angels and the unseen helps.

" Yes, if you be patiently steadfast and act aright ..."

2. The Laws of Allah do not change with the change of time and people.

"... your Lord will reinforce you with five thousand of angels distinguished."

3. To be steadfast in affairs is worthy when it is accompanied with piety; otherwise it is stubbornness and obstinacy.

4. Do not neglect the enemy because their attack is urgent and roaring.

"... even if they (the enemy) rush on you in such a headlong manner,..."

(126) وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ الْعَزِيزِ الْحَكِيمِ

126. " And Allah did not make it (the descending of angels) but as good tidings for you, and to reassure your hearts thereby; and there is no victory save from Allah, the Mighty, the Wise."

Commentary:

1. In battlefields, peacefulness and good news are of the necessities of the fighting believers.

" And Allah did not make it (the descend of angels) but as good tidings for you, and to reassure your hearts thereby;..."

2. The entire preparations of men including material, scientifical, psychological, and invisible affairs, without the Will of Allah (s.w.t.), are ineffective.

"... and there is no victory save from Allah, the Mighty, the Wise."

3. Glory and Power of Allah are accompanied with His Wisdom. (It is possible, of course, that under some particular reasons Muslims also be defeated in some instances. Yes, the helps of Allah depend on His Wisdom.

(127) لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ خَآئِبِينَ

127. " (The Divine help was for this) that He might cut off a part of the disbelievers or abase them so that they turn back disappointedly."

(6)

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