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Commentary:
This verse is about the escape of the Muslims from the Battle of 'Uhud. As most commentary books denote, in the Battle of 'Uhud all strivers flew except thirteen ones. Five people of them were from Emigrants (muhajirin) and eight people from Helpers /'ansar/. The opinions are devided as for the names of these thirteen people that who they were, except Ali-ibn-Abitalib (a.s.).
However, in the Battle of 'Uhud, the Muslims were divided into four groups: 1. Martyrs; 2. The Patients; 3. The Fugitives, who were forgiven; 4.The hypocrites.
Explanations:
1. Sin clears the field for the temptations of Satan.
"... only Satan made them slip because of something they earned; ..."
2. One of the reasons of escaping from fight is sin. Sin tears the curtain of piety and weakens the spirit of man and, then, paves the way for the influence of Satan.
3. Deeds effect on spiritualities. As a result of sins, some persons become coward and ran away.
4. Strivers should set themselves in the course of repentance, seeking forgiveness and self-improvement.
(156) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóßõæäõæÇú ßóÇáøóÐöíäó ßóÝóÑõæÇú æóÞóÇáõæÇú áÅöÎúæóÇäöåöãú ÅöÐóÇ ÖóÑóÈõæÇú Ýöí ÇáÃóÑúÖö Ãóæú ßóÇäõæÇú ÛõÒøðì áøóæú ßóÇäõæÇú ÚöäÏóäóÇ ãóÇ ãóÇÊõæÇú æóãóÇ ÞõÊöáõæÇú áöíóÌúÚóáó Çááøåõ Ðóáößó ÍóÓúÑóÉð Ýöí ÞõáõæÈöåöãú æóÇááøå õ íõÍúíöí æóíõãöíÊõ æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÈóÕöíÑñ
Section 17
The faithful and Hypocrites in the Battle of Uhud
156. " O' you who have Faith! be not like those who disbelieved and said of their brethren when they traveled in the earth or engaged in fighting: ' Had they been with us they would not have died and they would not have been killed '; so that Allah may make this a regret in their hearts. And, Allah gives life and causes to die; and Allah sees what you do."
Commentary:
We ought to stand firm against discouraging propagations and inspirations, and gossips should not be retold. We must know that death and life are from the determinations of Allah and are not concerned to fight and journey. So, the enemy cast the evil propagation in the form of sympathy and regret.
" O' you who have Faith! be not like those who disbelieved and said of their brethren when they traveled in the earth or engaged in fighting: ' Had they been with us they would not have died and they would not have been killed '; so that Allah may make this a regret in their hearts. And, Allah gives life and causes to die; ..."
Thus, Allah is the Clearsighted and the Cognizant. So, be careful of your conditions, thoughts, and deeds.
"... and Allah sees what you do. "
(157) æóáóÆöä ÞõÊöáúÊõãú Ýöí ÓóÈöíáö Çááøåö Ãóæú ãõÊøõãú áóãóÛúÝöÑóÉñ ãøöäó Çááøåö æóÑóÍúãóÉñ ÎóíúÑñ ãøöãøóÇ íóÌúãóÚõæäó
157. " And if you be killed in the way of Allah or you die, surely forgiveness and mercy from Allah are far better than all that they amass."
Commentary:
In divine world-view and heavenly theology, the death in the way of Allah (martyrdom) is better than the whole world and its belongings to be compiled.
Mercy and forgiveness have an eternal result, but wealth and property have some temporal effects. What is important is that the affairs be in the way of Allah, whether martyrdom or death.
" And if you be killed in the way of Allah or you die, surely forgiveness and mercy from Allah are far better than all that they amass."
(158)æóáóÆöä ãøõÊøõãú Ãóæú ÞõÊöáúÊõãú áÅöáóì Çááå ÊõÍúÔóÑõæäó
158. " And if you die or be killed, certainly to Allah shall you be gathered together."
Commentary:
There is no more than one way and it is going towards Allah. Then, why do we not accept the best kind of passing away contently when we move to that direction ?
" And if you die or be killed, certainly to Allah shall you be gathered together."
And, if death and martyrdom is returning to Allah, then why is there anxiety in our mind ?
Imam Hussayn (a.s.) has said: " If bodies are prepared for death, then the death of a man in the way of Allah with sword is the best death." (1)
(1) Bihar-ul-'Anwar, vol. 44, p. 374
(159)ÝóÈöãóÇ ÑóÍúãóÉò ãøöäó Çááøåö áöäÊó áóåõãú æóáóæú ßõäÊó ÝóÙøðÇ ÛóáöíÙó ÇáúÞóáúÈö áÇóäÝóÖøõæÇú ãöäú Íóæúáößó ÝóÇÚúÝõ Úóäúåõãú æóÇÓúÊóÛúÝöÑú áóåõãú æóÔóÇæöÑúåõãú Ýöí ÇáÃóãúÑö ÝóÅöÐóÇ ÚóÒóãúÊó ÝóÊóæóßøóáú Úóáóì Çááøåö Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÊóæóßøöáöíäó
159. " Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you. Therefore, pardon them and seek forgiveness for them; and consult with them in the affair. So, when you have decided, then trust in Allah; (for) verily Allah loves those who trust (in Him)."
Commentary:
The content of the verse works as some general instructions, but the revelation of the verse is about the Battle of 'Uhud. The Muslims who had ran away in the Battle of 'Uhud, and were defeated, were burning in the fire of regret, remorse and sorrow. They gathered around the Prophet (p.b.u.h.) and apologized. Then, the Lord issued the command of their general pardon by this verse.
Explanations:
1. Lenience is a gift from Allah. Thus, those who have not lenience are deprived from this bounty.
" Thus, it is due to the mercy from Allah that you have been lenient with them, ..."
2. The hard-hearted and strict people cannot have etiquette with people.
"... and had you been rough, hard hearted, they would certainly have dispersed from around you. ..."
3. A fruitful and proper leadership and administrationship is always accompanied with attraction and affection.
4. Attract those defeated in war and modest sinners.
"... Therefore, pardon them and seek forgiveness for them; and consult with them in the affair...."
5. Inside consultation, there lie: sympathy, development of talents, recognition of friends from enemies, selecting the best attitude, creation of kindness and love, and a practical lesson for others.
6. You may pardon them for the injustice they treated to you, and for the sin they committed with respect to Allah, seek forgiveness from Allah for them and keep them in the scene by consulting with them in the political, social affairs.
7. Beside contemplation and consultation, do not forget to trust in Allah.
"... so, when you have decided, then trust in Allah; ..."
8. Consultation and reliance in Allah are beloved with Him, whether we attain the aim or not.
"... (for) verily Allah loves those who trust (in Him). "
9. In administrationship once lenience is needed, like this verse: "... pardon them...", while in another occasion intensity and severity is necessary : "... and be hard against them ..." (1)
(1) Sura Al-Tahrim, No. 66, verse 9
(160)Åöä íóäÕõÑúßõãõ Çááøåõ ÝóáÇó ÛóÇáöÈó áóßõãú æóÅöä íóÎúÐõáúßõãú Ýóãóä ÐóÇ ÇáøóÐöí íóäÕõÑõßõã ãøöä ÈóÚúÏöåö æóÚóáóì Çááøåö ÝóáúíóÊóæóßøöáö ÇáúãõÄúãöäõæäó
160. " If Allah helps you, none can overcome you. But, if He forsakes you, who is there then that can help you after that ? And on Allah should the believers rely."
Commentary:
In the previous verse, trust and reliance in Allah was recommended. In this verse the reason of that reliance is expressed, saying that both honour and abasement are with Allah.
It is narrated in a tradition that the Prophet (p.b.u.h.) asked Gabriel: " What is trust in Allah ? "
Gabriel answered : " It is so that you know people do not give you profit nor loss, neither they grant nor restrain; and that you be despair of all human kind. Then, when a servant becomes like this, he will not act for any one except Allah; he will not be hopeful of or afraid of anyone but Allah; he will not become desirous in anyone save Allah. And, this is the reality of trust, /tawakkul /." (1)
Explanations:
1. Both overcoming against the enemy, or being defeated from the enemy, are in the Will of Allah.
2.
Natural victories are usually influenced by other factors, but the
divine helps and victories are not like that.
" If Allah helps you, none can overcome you. But, if He forsakes you, who is there then that can help you after that ? And on Allah should the believers rely."
(1) Bihar-ul-Anwar, vol. 71, p. 138
(161)æóãóÇ ßóÇäó áöäóÈöíøò Ãóä íóÛõáøó æóãóä íóÛúáõáú íóÃúÊö ÈöãóÇ Ûóáøó íóæúãó ÇáúÞöíóÇãóÉö Ëõãøó ÊõæóÝøóì ßõáøõ äóÝúÓò ãøóÇ ßóÓóÈóÊú æóåõãú áÇó íõÙúáóãõæäó
161. " And it is not for any prophet to defraud and whoever defrauds shall bring along what he has defrauded on the Day of Resurrection. Then everyone will be repaid for whatever he has earned, and they will not be dealt with unjustly."
Commentary:
This verse, may be as an answer that refers to those who, for the sake of gathering spoils of war, left the protective zone in 'Uhud. Imagining that they would not be deprived from their booty shares, they ignored the warnings of their commander who said that their share was preserved and it would not be far from the view of the Messenger of Allah (p.b.u.h.).
Explanations:
1. Prophets have always been trustworthy. The one, who wants to train some trustworthy persons, must not himself be treacherous. (Unfortunately, today, there are many treacherous figures among the non-heavenly leaders).
2. Not all the companions had enough Faith. Some of them were so that who might prove treacherous actions unto the Messenger of Allah (p.b.u.h.).
3. None is safe from the suspicion of people.
4. Taking the property of others today (in this world) and returning them on that Day (in the Hereafter) is a kind of punishment. And, what a grievous state is that, that a person be brought with the wealth he had proved treacherous in before Prophets, martyrs and all human beings on the Day of Judgment.
"... and whoever defrauds shall bring along what he has defrauded ..."
Fraud; deceit, usurpation and treacher are from among the instances of /qall/ 'defraud'.
At the time of the Prophet (p.b.u.h.), it happened that the man who was in charge of collecting alms came to the Messenger of Allah (p.b.u.h.) and said: " This quantity of wealth I have collected is alms and belongs to you, and this separate quantity is the gifts of people to myself. Then, the Prophet (p.b.u.h.) went up the pulpit and asked the audience: 'If this person remained at home, would any one give him a gift ? By Allah he will be raised in Hereafter with these unlawful properties.'
5. Remembrance of Hereafter restrains a person from treachery.
"... then everyone will be repaid for whatever he has earned, ..."
6. Allah is just. (He both gives the reward completely and never goes to extremes, even for a dot).
"... and they will not be dealt with unjustly."
7. Defend the rights of pure servants and the saints of Allah.
" And it is not for any prophet to defraud ..."
8. The weakness of faith, from one side, and the love of the world, from another side, set men to suspect against the prophets.
9. Hereafter is a scene where the righteous will bring their good deeds, and the treacherous ones will bring their own treacheries:
"... and whoever defrauds shall bring along what he has defrauded on the Day of Resurrection...."
10. The rank of prophethood never fits with treachery.
(162)ÃóÝóãóäö ÇÊøóÈóÚó ÑöÖúæóÇäó Çááøåö ßóãóä ÈóÇÁ ÈöÓóÎúØò ãøöäó Çááøåö æóãóÃúæóÇåõ Ìóåóäøóãõ æóÈöÆúÓó ÇáúãóÕöíÑõ
162. " Is one who follows the pleasure of Allah like him who incurs wrath from Allah, and whose abode will be Hell ? And an evil destination it is.! "
Commentary:
Upon the occasion of revelation of this verse, it is cited in commentary books from both great sects of Islam that: When the Messenger of Allah issued the command of setting to 'Uhud, the hypocrites stayed in Medina under the pretext that they were not sure of the occurrence of fight and conflict. At the same time some Muslims whose faith was weak followed them and did not attend at the battle. This verse illustrates the feature of this group. In a few former verses (verse 155) it said that Allah has pardoned those who ran away from the battle and after that they regreted. But, regarding to the occasion of revelation of the verse, He does not forgive the wealthy ones and the hypocrites who seek excuses.
Explanations:
1. In an Islamic society, strivers and those who sit still at home should not be treated the same, (regarding to the occasion of revelation).
2. The aim of the true strivers is gaining the good pleasure of Allah.
" Is one who follows the pleasure of Allah..."
3. Returning face from battle-field is returning to the Wrath of Allah.
"... like him who incurs wrath from Allah,..."
"... and whose abode will be Hell ? ..."
"... And, it is an evil destination."
(163)åõãú ÏóÑóÌóÇÊñ ÚöäÏó Çááøåö æÇááøåõ ÈóÕöíÑñ ÈöãóÇ íóÚúãóáõæäó
163. " They are of (varying) ranks with Allah; and Allah sees what they do."
Commentary:
Some verses of the Qur'an indicate that there are different degrees for the people. For example, Sura Al-Anfal, No. 8, verse 4 says: "... they shall have from their Lord exalted grades..." Or, Sura Taha, No 20, verse 75 says: "... these it is who shall have the high ranks."
In this verse the persons themselves are rendered into 'ranks'. It is similar to the meaning that a human being should act according to the scale, but later he himself becomes a scale. Or, another example is that: at first man is 'praiser of Allah', /thakir/, but later he himself becomes 'reminder', /thikr/, in a way that his remembrance causes hearts to be in peace. At first, he turns around the axis, but, later, he himself becomes the axis of the Truth.
" They are of (varying) ranks with Allah; and Allah sees what they do."
(164)áóÞóÏú ãóäøó Çááøåõ Úóáóì ÇáúãõÄãöäöíäó ÅöÐú ÈóÚóËó Ýöíåöãú ÑóÓõæáÇð ãøöäú ÃóäÝõÓöåöãú íóÊúáõæ Úóáóíúåöãú ÂíóÇÊöåö æóíõÒóßøöíåöãú æóíõÚóáøöãõåõãõ ÇáúßöÊóÇÈó æóÇáúÍößúãóÉó æóÅöä ßóÇäõæÇú ãöä ÞóÈúáõ áóÝöí ÖóáÇáò ãøõÈöíäò
164. " Indeed Allah conferred a favour upon the believers when He raised up among them a messenger of their own selves to recite His verses unto them and purify them and to teach them the Book and the Wisdom; although earlier they had surely been in manifest error."
Commentary:
The Arabic term /minnah/ is derived from the root /manna/ with the sense of a stone by which things may be weighed. Thus, every weighty and valuable bounty is called /minnah/. But showing some slight bounties as some heavy and magnificant ones, is disagreeable. Therefore, donating a great bounty is good, but representing an ordinary bounty in a great shape is reprobated.
Explanations:
1. The appointment of Prophets to prophecy is the greatest heavenly gift and the greatest bounty of Allah.
" Indeed Allah conferred a favour..."
2. Prophets were chosen from among people themselves.
"... when He raised up among them a messenger from among themselves..."
(See also the following complementary explanation, No. 1)
3. Purification is prior to teaching. (Purification and instruction have been at the top of the training programs of prophets).
4. The mission of prophets envelops all human kind, yet only the believers are gratitude unto this bounty and enjoy of the light of guidance.
" Indeed Allah conferred a favour upon the believers ..."
5. Self-improvement and rectitude should be performed under the light of the prophets' school of thought and the verses of Allah.
"... to recite His verses unto them and to purify them ..."
The austerities and monasticisms whose origin is not verses of Allah and whose teachers are not divine prophets, themselves are deviation.
6. In order to recognize the bounty of appointment of prophets better, we should refer to the history concerning before their times.
"... althoug before this they had surely been in manifest error."
7. In corruptive dark and very gloomy environments it is possible to work, too.
8. In the manner of prophets, spiritual training and teaching both are accompanied with wisdom.
"... and to purify them and to teach them the Book and the Wisdom;..."
Complementary Explanations:
1. The appointment of prophets from among people has some favours in itself: a) People know the background of such a prophet and trust in him. b) People are Pioneers in excecuting the commands of Allah. c) Prophets are acquainted with the pains of people and they sympathetically have a share in their joys and sorrows. d) Prophets are always available for people.
2. There is a popular proverb in the Arabic Language which says: Things are known by their opposites.
As it is understood from the statements of Hadrat Ali (a.s.) in Nahjul-Balaqah, in the Age of Ignorance, People had neither a sound culture nor a good hygiene.(1)
When Hadrat Ja'far Tayyar, Hadrat Ali's brother, was in Abyssinia, he illustrated the situation of the Age of Ignorance for Najashi as such: "We were worshipping idols (but now we are worshippers of Allah). At that time, we consumed corpses; we were of corruptives; we used to break off connections with our kindred, we had ill treatments with our neighbours, the strong members of us often devoured the rights of the weak. "
(1) Nahjul Balaqah, sermon 26
(165) ÃóæóáóãøóÇ ÃóÕóÇÈóÊúßõã ãøõÕöíÈóÉñ ÞóÏú ÃóÕóÈúÊõã ãøöËúáóíúåóÇ ÞõáúÊõãú Ãóäøóì åóÐóÇ Þõáú åõæó ãöäú ÚöäÏö ÃóäúÝõÓößõãú Åöäøó Çááøåó Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
165. " Yet, when a disaster befalls you while you have certainly afflicted (the fow) with twice as much, you say: ' Whence is this ? ' Say: ' It is from your own selves.' Surely Allah is All-Powerful over all things ."
Commentary:
When seventy persons from Muslim troop were killed in the Battle of 'Uhud and Muslims were defeated, they asked each other why they were defeated. The Lord tells them they had afflicted the enemy with twice as many in the Battle of Badr the previous year. They killed seventy people of them and captured seventy men from them, too. Besides that, the failure of that year was for their own disunity and inactivity, and that they did not obey their commander.
Explanations:
1. When judging, consider both the bitter and sweet aspects. (Do not think of the failure of 'Uhud alone and forget the triumph of Badr).
" Yet, when a disaster befalls you while you have certainly afflicted (the fow) with twice as much,..."
2. In searching for the factors of failure, begin with the innate, spiritual and mental factors; and then go to follow other factors.
"... you say: ' Whence is this ?' Say: 'It is from your own selves.'..."
3. Allah is powerful over all things, but we must obtain the necessary conditions and eligibilities of enjoying it.
"... Surely Allah is All-Powerful over all things'."
4. Do not imagine that to be only Muslim is enough for winning the battle and, consequently, in every failure use the question of 'why' and how, " Whence is this ? ", but beside Faith, it is necessary that the military rules, and divine way be paid attention to.
(166)æóãóÇ ÃóÕóÇÈóßõãú íóæúãó ÇáúÊóÞóì ÇáúÌóãúÚóÇäö ÝóÈöÅöÐúäö Çááøåö æóáöíóÚúáóãó ÇáúãõÄúãöäöíäó
166. " And what befell you on the day when both troops met was by Allah's leave and that He might distinguish the believers. "
Commentary:
Allah has set a cause or causes for any effect, then either failure or victory has some secrets. Your failure in the Battle of 'Uhud related to the law of causation. It was you who relaxed your efforts in the battle and did not come into agreement with other strivers, and were greedy to gather the spoils of war. This is Allah's way of treatment and the Divine Law is found in all fights.
" And what befell you on the day when both troops met was by Allah's leave..."
Explanations :
1. Failures and triumphs take place under the Will of Allah, and His leave is the same as Allah's way of treatment.
"... by Allah's leave ..."
2. Bitter and sweet happenings are the site of trial and recognition of human beings.
"... and that He might distinguish the believers."
(167)æóáúíóÚúáóãó ÇáøóÐöíäó äóÇÝóÞõæÇú æóÞöíáó áóåõãú ÊóÚóÇáóæúÇú ÞóÇÊöáõæÇú Ýöí ÓóÈöíáö Çááøåö Ãóæö ÇÏúÝóÚõæÇú ÞóÇáõæÇú áóæú äóÚúáóãõ ÞöÊóÇáÇð áÇøóÊøóÈóÚúäóÇßõãú åõãú áöáúßõÝúÑö íóæúãóÆöÐò ÃóÞúÑóÈõ ãöäúåõãú áöáÅöíãóÇäö íóÞõæáõæäó ÈöÃóÝúæóÇåöåöã ãøóÇ áóíúÓó Ýöí ÞõáõæÈöåöãú æóÇááøåõ ÃóÚúáóãõ ÈöãóÇ íóßúÊõãõæäó
167. " And that He might distinguish those who treated hypocritically; and it was said to them; ' Come! Fight in the way of Allah, or (at least) defend yourselves '. They said: ' If we knew fighting, we would certainly have followed you '. That time they were much nearer to the infidelity than to Faith. They utter with their mouths what is not in their hearts, and Allah knows best what they conceal. "
Commentary:
In this holy verse, another fact is referred to. It says:
" And that He might distinguish those who treated hypocritically; ..."
Then the Qur'an points to the debates that some Muslims and hypocrites had before the battle as such that: One of the Muslims (by the name of 'Abdillah-ibn-'Amr-ibn-Hazzam, as Ibn-'Abbas has reported), observing that 'Abdullah-ibn-'Abi Salul and his friends separated from the troop of Islam and decided to return to Medina, told them:
"... and it was said to them: 'Come! Fight in the way of Allah; or (at least) defend yourselves.'..."
But they brought forth a vain excuse and said:
"... they said: ' If we knew fighting, we would certainly have followed you '."
It was not more than a pretext. Both the occurrene of war was certain, and Muslims were winning the war at the beginning. If a failure came upon them, it was because of their own faults and offences. Allah says that they told a lie.
"... that time they were much nearer to the infidelity than to Faith...."
It is understood from the above statement that infidelity and Faith have some degrees which depend on the notion and the way of treatment of the individual.
"... they utter with their mouths what is not in their hearts. ..."
They refrained from going to the battle-field as a result of their obstinacy upon their suggestion that they would fight in Medina, and because of fear from the hard blows of the enemy, or for the lack of love in Islam. But:
"... and Allah knows best what they conceal."
It is in such a case that He both manifests their evil feature for Muslims in this world, and will reckon their account in the Hereafter.
(168)ÇáøóÐöíäó ÞóÇáõæÇú áÅöÎúæóÇäöåöãú æóÞóÚóÏõæÇú áóæú ÃóØóÇÚõæäóÇ ãóÇ ÞõÊöáõæÇ Þõáú ÝóÇÏúÑóÄõæÇ Úóäú ÃóäÝõÓößõãõ ÇáúãóæúÊó Åöä ßõäÊõãú ÕóÇÏöÞöíäó
168. " those who said about their brethren while themselves sat (at home): ' Had they obeyed us, they would not have been killed '. Say: ' Avert death from yourselves then, if you are truthful."
Commentary:
Besides that the hypocrites themselves refrained from going to the Battle of 'Uhud, when the strivers were returning back from fight, they reproached them. The Qur'an answers their groundless speech in this verse. It says :
" those who said about their brethren while themselves sat (at home): ' Had they obeyed us, they would not have been killed '. Say: ' Avert death from yourselves then, if you are truthful."
(169)æóáÇó ÊóÍúÓóÈóäøó ÇáøóÐöíäó ÞõÊöáõæÇú Ýöí ÓóÈöíáö Çááøåö ÃóãúæóÇÊðÇ Èóáú ÃóÍúíóÇÁñ ÚöäÏó ÑóÈøöåöãú íõÑúÒóÞõæäó
169. " Do not think of those who were killed in the way of Allah to be dead. Nay, they are alive, being provided sustenance with their Lord."
Commentary:
The Alive in Eternal !
This verse and two verses next to it were revealed after the incident of 'Uhud. But its meaning and its content is general, so that it involves all the martyrs of 'Uhud. The number of the martyrs there was fourteen the high rank of whom, as well as all martyrs, is referred to in this verse. It says:
" Do not think of those who were killed in the way of Allah to be dead. ..."
Here, the addressee is only the Prophet (p.b.u.h.) in order that others reckon their account.
"... Nay, they are alive, being provided sustenance with their Lord."
The purpose of life here is the very purgatorial life which souls have in the world after death. This does not belong to only the martyrs. But, in view of the fact that martyrs are so involved the merits of the spiritual life that as if the life of other people in the intermediate state is rather slight in comparison with it, so only they are named.
(170) ÝóÑöÍöíäó ÈöãóÇ ÂÊóÇåõãõ Çááøåõ ãöä ÝóÖúáöåö æóíóÓúÊóÈúÔöÑõæäó ÈöÇáøóÐöíäó áóãú íóáúÍóÞõæÇú Èöåöã ãøöäú ÎóáúÝöåöãú ÃóáÇøó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó
170. " They are happy with what Allah has given them out of His Grace, and rejoicing for those who have not yet joined them from behind them. No fear shall be upon them nor shall they grieve."
Commentary:
A part of the advantages and abundant bounties of the purgatory life of martyrs are pointed out in this verse. It says:
" They are happy with what Allah has given them out of His Grace, ..."
Their second happiness is for their brothers who are strivers, but they have not joined them yet. The strivers, the future martyrs, are also happy because they see the high rank of martyrs in the next world and know that there will be no fear nor any grief upon them on the Resurrection Day, and for its terrible happenings as well. It says :
"... and rejoicing for those who have not yet joined them from behind them. No fear shall be upon them nor shall they grieve."
(171) íóÓúÊóÈúÔöÑõæäó ÈöäöÚúãóÉò ãøöäó Çááøåö æóÝóÖúáò æóÃóäøó Çááøåó áÇó íõÖöíÚõ ÃóÌúÑó ÇáúãõÄúãöäöíäó
171. " They rejoice because of favour from Allah and (His) grace, and that Allah does not waste the reward of the believers."
Commentary:
This verse, in fact, is as an emphasis and as a more explanation upon the glad tidings that martyrs receive after their slain. They will be happy because of two matters. The first is for that they receive the bounties of Allah, ö not only His bounties but His Grace, too, (which is the increase and repetition of His merits). It says:
" They rejoice because of favour from Allah and (His) grace, ..."
Another matter is that they see that Allah does not waste the reward of the believers, - neither the reward of the martyrs nor the reward of these true believing strivers who have not obtained the rank of martyrdom yet. It says:
"...and that Allah does not waste the reward of the believers."
(172) ÇáøóÐöíäó ÇÓúÊóÌóÇÈõæÇú áöáøåö æóÇáÑøóÓõæáö ãöä ÈóÚúÏö ãó ÃóÕóÇÈóåõãõ ÇáúÞóÑúÍõ áöáøóÐöíäó ÃóÍúÓóäõæÇú ãöäúåõãú æóÇÊøóÞóæÇú ÃóÌúÑñ ÚóÙöíãñ
Section 18
Uhud a loss to the Enemy
1. The misfortune of the Muslims at Uhud was no gain to the Enemy.
2. The disbelievers disabled to inflict any loss on the Muslims.
3. The Faithful were known from the Hypocrites.
172. " Those who did respond to the call of Allah and the Messenger (even) after some wound had afflicted them; for those among them who did good and acted piously there will be a great reward."
Commentary:
The Battle of Hamra'-ul-Asad
As it was mentioned before, at the end of the Battle of 'Uhud the victorious army of 'Abu-Sufyan, after winning the Battle, immediately started to go toward Mecca. When they reached the region of Ruha', they seriously regreted from their action. They decided to return to Medina and destroy the rest of Muslims totally. Then, the Prophet (p.b.u.h.) was informed of the matter. So, he ordered the army of 'Uhud to be prepared for participating in another fight. This news met the army of the Quraysh when they wondered and were frightened !
At this time, another subject weakened their courage more than before. One of the pagans by the name of Ma'bad-ul-Khaza'i, who saw the situation of the Prophet (p.b.u.h.) and his followers and was shaken by it, told him (p.b.u.h.) that observing their situation was very unpleasant and intolerable for them (the pgans). He said those words and went away. When he reached the army of 'Abu-Sufyan in Ruha', 'Abu-Sufyan asked him about the Prophet of Islam (p.b.u.h.). In answer to him, Ma'bad said: " I saw Muhammad with a large army who were pursuing you."
'Abu-Sufyan and his followers decided to retreat, but they asked a group from the tribe of 'Abdul-Qays, who were passing by there, to inform the Prophet of Islam (p.b.u.h.) that 'Abu-Sufyan and the idolators of the Quraysh, with a large army, were going towards Medina in order to annihilate the rest of the companions of the Perophet (p.b.u.h.).
When this message reached the Prophet (p.b.u.h.) and Muslims, they said:
" Allah is sufficient for us and how excellent is such
a Protector ! " (1)
They waited and waited there, but no sign appeared from the enemy's army. Then, after three days remaining there, they returned to Medina. This verse, and two verses next to it, point to this incident. It indicates that those who accepted the invitation of Allah and the Messenger (p.b.u.h.), and after having some wounds afflicted on the day of 'Uhud, they became ready to take part in another fight against the enemy. From among them, those who did good and were pious, viz. those who took part in the war with pure intention and complete sincerity, will have a great reward. It says:
" Those who did respond to the call of Allah and the Messenger (even) after some wound had afflicted them; for those among them who did good and acted piously there will be a great reward."
(1) Sura 'Al-i-'Imran, No. 3, verse 173
(173) ÇáøóÐöíäó ÞóÇáó áóåõãõ ÇáäøóÇÓõ Åöäøó ÇáäøóÇÓó ÞóÏú ÌóãóÚõæÇú áóßõãú ÝóÇÎúÔóæúåõãú ÝóÒóÇÏóåõãú ÅöíãóÇäÇð æóÞóÇáõæÇú ÍóÓúÈõäóÇ Çááøåõ æóäöÚúãó Çáúæóßöíáõ
173. " Those to whom the people said: ' Verily the men have gathered against you, therefore fear them '. Yet it increased them in faith and they said: ' Allah is sufficient for us and how excellent is such a Protector! ' "
Commentary:
The enemy, propagating agents, and some simple-minded and coward people advisingly inspire that the group of enemy is strong and none can combat them, so it is better not to entangle yourselves with fight. The true believers, without any fear and, as they are qualified in the verse, calmly answer them.
" Those to whom the people said: ' Verily the men have gathered against you, therefore fear them '. Yet it increased them in faith and they said: ' Allah is sufficient for us and how excellent is such a Protector! ' "
Explanations:
1. Be not frightened by the hollow propagations of the enemy.
2. In the fighting place and among the strivers, be careful of the penetrating members of the enemy.
3. The strongest barrier against all the threats of the enemy is Faith and trusting in Allah.
"... Allah is sufficient for us and how excellent is such a Protector! ' "
4. When a believer happens to be inflicted with disasters, he increases his reliance and his connection with Allah.
"... Yet it increased them in faith ..."
(174) ÝóÇäÞóáóÈõæÇú ÈöäöÚúãóÉò ãøöäó Çááøåö æóÝóÖúáò áøóãú íóãúÓóÓúåõãú ÓõæÁñ æóÇÊøóÈóÚõæÇú ÑöÖúæóÇäó Çááøåö æóÇááøåõ Ðõæ ÝóÖúáò ÚóÙöíãò
174. " So they returned (home) with the favour from Allah and (His) grace; no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of Mighty Grace."
Commentary:
The wounded strivers of the Battle of 'Uhud were prepared again to defend Islam by the command of the Messenger of Allah (p.b.u.h.). Then, they pursued the enemy as far as the camping-place of Hamra'-ul-Asad. So, the enemies, who were afraid of Muslims' preparation and courage, dispensed with attacking again and returned home. This verse is upon the praise of sincere wounded strivers of the Battle of 'Uhud.
Explanations:
1. There were Many a man who adventured the danger and returned safely, and there were many coward ones who flew from the danger but finally encountered with misfortune.
" So they returned (home) with the favour from Allah and (His) grace; no evil touched them,..."
2. For the godly men, the principal is the pleasure of Allah. Neither martyrdom, nor safety, nor injury, nor welfare is the principal for them.
"... and they followed the pleasure of Allah ..."
3. The great grace of Allah is destined to only the strivers who have participated in the Battle.
"... And Allah is the Lord of Mighty Grace."
(175) ÅöäøóãóÇ Ðóáößõãõ ÇáÔøóíúØóÇäõ íõÎóæøöÝõ ÃóæúáöíóÇÁåõ ÝóáÇó ÊóÎóÇÝõæåõãú æóÎóÇÝõæäö Åöä ßõäÊõã ãøõÄúãöäöíäó
175. " It is only Satan that causes his friends to fear; but do not fear them and fear Me if you are believers."
Commentary :
A real believer does not fear of anyone other than Allah. Thus, Faith is not aloof from bravity. So, strivers ought to be afraid of only Allah and keep on being pious.
To impose horror and threat is the permanent policy of the powers.
" It is only Satan that causes his friends to fear; but do not fear them and fear Me if you are believers."
(176) æóáÇó íóÍúÒõäßó ÇáøóÐöíäó íõÓóÇÑöÚõæäó Ýöí ÇáúßõÝúÑö Åöäøóåõãú áóä íóÖõÑøõæÇú Çááøåó ÔóíúÆÇð íõÑöíÏõ Çááøåõ ÃóáÇøó íóÌúÚóáó áóåõãú ÍóÙøðÇ Ýöí ÇáÂÎöÑóÉö æóáóåõãú ÚóÐóÇÈñ ÚóÙöíãñ
176. " And let not those who hasten on to disbelief grieve you. Verily they will never harm Allah at all. Allah intends to assign them no fortune in the Hereafter and they will have a great Torment."
Commentary:
It seemed that the people who were defeated in the Battle of 'Uh¤ud were afraid of each other. They thought what would happen then that they were defeated and the infidels returned to Mecca victoriously. In answer to them, the verse says that they would not be worried, because it was the respite of Allah in order that they could fill the capacity of their infidelity and that they do not have any merit in the coming world.
Explanations:
1. Keep your peace and calmness, because the effort of disbelievers is uneffective in obliteration of Islam.
" And let not those who hasten on to disbelief grieve you. ..."
2. Wishful hastening in the field of infidelity, deprives individuals from having eligibility of repentance and receiving the grace of Allah.
3. The infidelity of people does no harm to His Pure Essence.
"... Verily they will never harm Allah at all. ..."
4. To give respite to disbelievers is the way of treatment of Allah, not as a sign of unawareness or incapability unto it.
"... Allah intends to assign them no fortune in the Hereafter..."
5. Both the wrath of Allah and His Grace are great. (In the former couple of verses, the Qur'an gave glad tidings to the grace of Allah for those wounded strivers who got prepared for the second time to go to fight by the command of the Prophet (p.b.u.h.). Here, it also refers to the great punishment belonging to the stubborn infidels).
"... and they will have a great torment. "
(177)Åöäøó ÇáøóÐöíäó ÇÔúÊóÑóæõÇú ÇáúßõÝúÑó ÈöÇáÅöíãóÇäö áóä íóÖõÑøõæÇú Çááøåó ÔóíúÆðÇ æóáåõãú ÚóÐóÇÈñ Ãóáöíãñ
177. " Verily those who have bought infidetily for faith, never shall they harm Allah at all; and they will have a painful torment."
Commentary:
The subjects of buying and selling, and also gaining and losing, have frequently been repeated through different occurrences in the Qur'an. In this process, the Qur'an is considered as a market, where people are the sellers, the beliefs and thoughts are the goods, and sometimes Allah and sometimes other than Allah are the customers. In this market selling is compulsory, but electing the customers is up to the choice of human beings. That is, we cannot leave out what we have, including power, action, and belief, but we can set our belief and action in a path to be gainful or detrimental.
In the Qur'an, those who purchase with Allah and take Heaven and His pleasure in return, are praised, while another group are criticized. This group, for their perversion or for chosing gain, either do not make profit: " Yields them no profit " (1), or face with loss : " Surely man is in loss " (2) , " That is a manifest loss." (3) And, in some verses, of the Qur'an like the above verse, those who sell their Faith in return with infidelity are despised, and, on the other side, the believers are consoled that the apostasy of that group has no harm to Allah or to the path of Allah.
" Verily those who have bought infidetily for faith, never shall they harm Allah at all; and they will have a painful torment."
(1) Sura Al-Baqarah, No. 2, verse 16
(2) Sura Al-'Asr, No. 103, verse 2
(3) Sura Al-Hajj, No. 22, verse 11
(178) æóáÇó íóÍúÓóÈóäøó ÇáøóÐöíäó ßóÝóÑõæÇú ÃóäøóãóÇ äõãúáöí áóåõãú ÎóíúÑñ áøöÃóäÝõÓöåöãú ÅöäøóãóÇ äõãúáöí áóåõãú áöíóÒúÏóÇÏõæÇú ÅöËúãðÇ æóáóåúãõ ÚóÐóÇÈñ ãøõåöíäñ
178. " And let not those who disbelieve think that Our giving them respite is good for their selves; We give respite to them only that they may increase in sin; and that they will have an abasing torment."
Commentary :
The Qur'an has repeatedly applied the phrase / la yahsabanna/ (they do not think) about infidels, hypocrites, and the persons whose Faith is weak. This is because these persons are deprived from insight, proper analysis, good intellect, and necessary clear mind. They think that creation is vain, martyrdom is annihilation, the world is permanent, honour is a supreme good. The Qur'an has rejected all these inaginations in different occurrences.
Sometimes, the disbelievers consider having possibilities, victories and welfare as a sign of their own eligibility, while Allah respites them upon their stubbornness towards His Essence and upon their being polluted by infidelity and corruption in order that they dive deep in their destruction.
The history details that when Yazid, the kalif of the time, had Imam Hussayn (a.s.) slain, the house-hold members of the Imam, including Hadrat Zaynab Kubra (a.s.), were taken to Syria as captures. In his meeting, Yazid proudly addressed Hadrat Zaynab (a.s.) and said: " Did you see that Allah is with us ? " In answer to him, Zaynab (a.s.) recited this very verse, and added: " I know your rank low and little and it is deserving for any despising. Do whatever you wish, but by Allah, beware that you cannot quench the light of Allah', (our remembrance)."
Yes, for such luxurious people, the abasing torment has been prepared in order that their imaginary worldly honour be accompanied with abasement and degradation in the Hereafter.
However, criminals are divided into two groups : One group are those who are improveable, and Allah warns and awakens them by admonition, and by pleasant and unpleasant events. The second group are those who are not guidable. Allah leaves them alone to themselves so that all their eligibilities of corruption appear. That is why Imam Bagir (a.s.) in explanation of this verse said:
" Death is a bounty for the infidels, because the longer they live, the more sin they commit." (1)
Explanations:
1. Respites are not counted as a sign of being loved.
2. Bounties are useful when they are used alongside the path of right, rectitude, and goodness.
3. The length of life is not important, gaining good advantages of life is important.
" And let not those who disbelieve think that Our giving them respite is good for their selves; ..."
In the supplication Makarim-ul-Akhlagh 'the Moral Characteristics ' Imam Sajjad (a.s.) invokes : " O' Lord! if my life will be the pasture of Satan, shorten it ! " (2)
4. Do not hasten in judgement; consider the conclusion and the coming world, too.
"... We give respite to them only that they may increase in sin, and that they will have an abasing torment."
5. The welfare and authority of the tyrants is not the sign of their rightfulness and the pleasure of Allah upon them. However, it is not a reason for us to be silent before them, either.
(1) Nur-uth-Thaqalayn, vol. 1, p. 413
(2) Bihar-ul-Anwar, vol. 72, p. 61
(179)ãøóÇ ßóÇäó Çááøåõ áöíóÐóÑó ÇáúãõÄúãöäöíäó Úóáóì ãó ÃóäÊõãú Úóáóíúåö ÍóÊøóìó íóãöíÒó ÇáúÎóÈöíËó ãöäó ÇáØøóíøöÈö æóãóÇ ßóÇäó Çááøåõ áöíõØúáöÚóßõãú Úóáóì ÇáúÛóíúÈö æóáóßöäøó Çááøåó íóÌúÊóÈöí ãöä ÑøõÓõáöåö ãóä íóÔóÇÁ ÝóÂãöäõæÇú ÈöÇááøåö æóÑõÓõáöåö æóÅöä ÊõÄú ãöäõæÇú æóÊóÊøóÞõæÇú Ýóáóßõãú ÃóÌúÑñ ÚóÙöíãñ
179. " Allah is not One to leave the believers in the state wherein you are, until He sorts out the vicious from the good. And Allah is not going to acquaint you with the unseen, but Allah chooses anyone He pleases from His Messengers (to acquaint with unseen). Therefore, believe in Allah and His Messengers, and if you believe and act piously, then you will have a great reward."
Commentary:
This is the last verse stated about the event of 'Uh¤ud in this Sura. The verse clearly announces that the world is a large laboratory. It is not such that everybody who claims faith be left free to live in the society ordinarily.
No, people are examined, and failures and victories are the means of recognition of their inwards. For instance, the very failure in the Battle of 'Uhud was a means for that the hypocrites to be recognized. Allah (s.w.t.) does not acquaint people with 'the knowledge of hidden things', because if right and wrong be recognized with that knowledge, the flame of hope will be quenched, the social connections will be broken, and the life will be encountered with confusion. It is better that we do not know the supernatural secrets in order that the life continues ordnarily, and the recognition of right and wrong be performed through gradual examinations.
Explanations:
1. Allah (s.w.t.) leaves the disbelievers alone to themselves in order " That they increase in sin ", but He does not leave the believers alone, as it says:
" Allah is not One to leave the believers in the state wherein you are; ..."
2. The separation of pure from impure is one of the ways of treatment of Allah.
"... until He sorts out the vicious from the good. ..."
3. Life should continue in its ordinary form. Knowing the secrets of people through 'the knowledge of hidden things' ordinarily disturbs the common life.
"... And Allah is not going to acquaint you with the unseen,..."
4. Life should continue in its normal way, yet Allah endows 'the knowledge of hidden things' to some particular ones.
"... but Allah chooses anyone He pleases from His Messengers (to acquaint with unseen). ..."
5. Allah gives the knowledge of unseen to those who have the rank of messengership from Him.
6. The ranks of all prophets are not equal to each other.
"... Allah chooses anyone He pleases from His Messengers. ..."
7. The knowledge of hidden things belongs to Allah alone, yet some of the choosen Messengers of Allah enjoy of a part of it (not the whole of it) only to know it.
"... Therefore, believe in Allah and His Messengers, and if you believe and act piously, then you will have a great reward."
(180)æóáÇó íóÍúÓóÈóäøó ÇáøóÐöíäó íóÈúÎóáõæäó ÈöãóÇ ÂÊóÇåõãõ Çááøåõ ãöä ÝóÖúáöåö åõæó ÎóíúÑðÇ áøóåõãú Èóáú åõæó ÔóÑøñ áøóåõãú ÓóíõØóæøóÞõæäó ãóÇ ÈóÎöáõæÇú Èöåö íóæúãó ÇáúÞöíóÇãóÉö æóáöáøåö ãöíÑóÇËõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑñ
180. " And as for those who are niggardly with what Allah has granted out of His grace, let them not think it is better for them, nay it is worse for them; that which they were niggardly of will be clung to their necks on Resurrection Day; and to Allah belongs the heritage of the heavens and the earth; and Allah is aware of what you do."
Commentary :
The Heavy Burden of Captivity !
This holy verse explains the destiny of the misers on the Day of Resurrection. These are the very people who try to heap wealth and protect it. They refrain to spent out money in charity along the path of the servants of Allah.
In the above verse, there is not anything mentioned about alms and incumbant payments, but according to the traditions by Ahlul-Bayt (a.s.) and the statements of commentators, this verse has been appropriated to those who hinder paying alms. The Qur'an says:
" And as for those who are niggardly with what Allah has granted out of His grace, let them not think it is better for them, ..."
But, in spite of the imagination of these people, this manner will be against them. It says:
"... nay it is worse for them; ..."
Then, it explains their destiny in the Hereafter, like this:
"... that which they were niggardly of will be clung to their necks on Resurrection Day; ..."
It is understood from this verse that the wealth whose incumbant rights have not been paid and the society has enjoyed nothing of it, according to the law of embodiment of deeds, will incarnate in the form of a painful chastisement on Resurrection Day, similar to other evil deeds of man.
Then, the verse points to another subject and indicates that these properties, whether they be spent out in the way of Allah (s.w.t.) and in the path of His servants, or not, will finally be separated from their possessors; and:
"... and to Allah belongs the heritage of the heavens and the earth, ..."
Now that the circumstace is like this, so much the better that before separating from their wealth, instead of only having its responsibility and regret, they enjoy of its spiritual merits.
At the end of the verse, it says:
"... and Allah is aware of what you do."
Therefore, if you behave niggardly, He knows it; and if you apply your wealth in the path of assisting the society, He knows it, too; and He grants the reward of every one appropriately.
(181)áóÞóÏú ÓóãöÚó Çááøåõ Þóæúáó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ÝóÞöíÑñ æóäóÍúäõ ÃóÛúäöíóÇÁ ÓóäóßúÊõÈõ ãóÇ ÞóÇáõæÇú æóÞóÊúáóåõãõ ÇáÃóäÈöíóÇÁ ÈöÛóíúÑö ÍóÞøò æóäóÞõæáõ ÐõæÞõæÇú ÚóÐóÇÈó ÇáúÍóÑöíÞö
Section 19
Jewish carpings at the Apostle.
Jewish carping at the Apostle's calling for subscriptions - the Jews rejecting every prophet who did not follow the Mosaic Law - Muslims to bear losses and hardships.
181. " Allah has certainly heard the statement of those who said: ' Verily Allah is poor and we are rich '. We shall record what they state and their slaying the prophets unjustly; and We will say: ' Taste the torment of burning '."
The Occasion of Revelation:
This verse and the next one are revealed upon the reproach and blame of the Jews.
The Prophet (p.b.u.h.) had a letter written to Bani Qinqa', the Jew, in which he invited them to performing prayers; paying alms, and giving loan to the Lord. (The purpose of the last part of this sentence is spending out in the way of Allah that which is stated in this form in order to move the feelings of men).
The agent of the Prophet (p.b.u.h.) entered a house which was the center of teaching the Jewish religious subjects and it was called 'Bayt-ul-Madaris'. He handed the letter to Fanhas, a great Jewish learned man. After reading the letter, he mockingly said: " If your statements are true, it should be said that Allah is poor and we are rich, for if He were not poor, He would not ask us for loan."
" In addition to that, Muhammad (p.b.u.h.) believes Allah has prohibited you (Muslims) from usury while he himself promises you interest and increase of wealth for giving charity."
But, when these two verses were revealed, Fanh¤as¤ denied to confess he had said these words.
Commentary:
In this verse, it says:
" Allah has certainly heard the statement of those who said: ' Verily Allah is poor and we are rich '. ..."
Therefore, their denial was useless. Then, the Lord says not only We hear their words, but also.
"... We shall record what they state and their slaying the prophets unjustly; ..."
Recording and accounting their deeds is for that their total accomplishments will be put before them on the Reckoning Day in order that they see the fruit of their actions.
"... and We will say: 'Taste the torment of burning'."
(182)Ðóáößó ÈöãóÇ ÞóÏøóãóÊú ÃóíúÏöíßõãú æóÃóäøó Çááøåó áóíúÓó ÈöÙóáÇøóãò áøöáúÚóÈöíÏö
182. " This is for what your hands have sent on ahead and, of course, Allah is not in the least unjust to the servants."
Commentary:
In this verse, it says that the painful torment you are tasting its bitterness now, is the fruit of your own deeds. It was you yourselves who did wrong to your own souls, for never is Allah unjust to anyone.
It says:
" This is for what your hands have sent on ahead and, of course, Allah is not in the least unjust to the servants."
In principle, if criminals, such as you, do not receive the punishment of their evil deeds, and be counted in the row of good doers, it will be the utmost injustice; and if Allah did not do like that, He would be the most unjust.
(183)ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ÚóåöÏó ÅöáóíúäóÇ ÃóáÇøó äõÄúãöäó áöÑóÓõæáò ÍóÊøóìó íóÃúÊöíóäóÇ ÈöÞõÑúÈóÇäò ÊóÃúßõáõåõ ÇáäøóÇÑõ Þõáú ÞóÏú ÌóÇÁßõãú ÑõÓõáñ ãøöä ÞóÈúáöí ÈöÇáúÈóíøöäóÇÊö æóÈöÇáøóÐöí ÞõáúÊõãú Ýóáöãó ÞóÊóáúÊõãõæåõãú Åöä ßõäÊõãú ÕóÇÏöÞöíäó
183. " Those who said: ' Verily Allah has covenanted with us not to believe in any messenger until he brings us an offering which fire (from heaven) will consume '. Say: ' Indeed Messengers came unto you before me (all) with miracles, and with that (very miracle) which you spoke of; why then did you kill them, if you are so truthful ? ' "
Commentary :
To fly from accepting Islam, some disbelievers sought a pretext and said that Allah had covenanted with them that they would believe in only a prophet who brought them an animal to offer, and a lightning from heaven would burn that victim in front of the eyes of people. It was then that they might be assure of his prophethood.
This verse was revealed in order that the Prophet (p.b.u.h.) would tell those pertinacious seekers of pretext that: if they were right, why did they not believe in the prophets before the Prophet of Islam ? Those prophets, in addition to different kinds of miracles, also brought them what they said, i.e. bringing an offering.
Explanations:
1. The history of all groups and nations, as well as their background, is the best reference to their claims.
"... Say: 'Indeed Messengers came unto you before me (all) with miracles, and with that (very miracle) which you spoke of, ..."
2. Do not justify your escaping from Truth by religious subjects.
" Those who said: ' Verily Allah has covenanted with us. ..."
The subject of offering a ram is mentioned in the Torah, Leviticus, Chapter 9, No. 2, such : " And he said unto Aaron, Take thee a young culf for a sin offering, and a ram for a burt offering, without blemish, and offer them before the Lord."
3. The opponents' seeking pretext, throughout the history of human beings, are alike.
"... and with that (very miracle) which you spoke of. ..."
4. As soon as a person pertains with the spirit of arrogance, the one neither avoids denigrating Allah "... Verily Allah has covenanted with us...", nor submits to any prophet : "... not to believe in any messenger...". Such a person also expects that miracles adopt to his wishes and desires.
(184)ÝóÅöä ßóÐøóÈõæßó ÝóÞóÏú ßõÐøöÈó ÑõÓõáñ ãøöä ÞóÈúáößó ÌóÂÄõæÇ ÈöÇáúÈóíøöäóÇÊö æóÇáÒøõÈõÑö æóÇáúßöÊóÇÈö ÇáúãõäöíÑö
184. " Then, if they reject you, messengers before you have already been rejected while they came even with clear arguments; and the Psalms and the Enlightening Book."
Commentary:
In this verse, Allah consoles the Prophet (p.b.u.h.) and tells him that if these seekers of pretext reject you, it is not a new or an odd thing because the messengers before you were rejected, too. It says:
" Then, if they reject you, messengers before you have already been rejected ..."
This is in a case that those messengers had both clear signs and clear miracles with them.
"... while they came even with clear arguments ..."
Those messengers had not only clear arguments and miracles but they brought also both firm, acceptable scriptures and the Enlightening Book. It says:
"... and the Psalms and the Enlightening Book. "
(185)ßõáøõ äóÝúÓò ÐóÂÆöÞóÉõ ÇáúãóæúÊö æóÅöäøóãóÇ ÊõæóÝøóæúäó ÃõÌõæÑóßõãú íóæúãó ÇáúÞöíóÇãóÉö Ýóãóä ÒõÍúÒöÍó Úóäö ÇáäøóÇÑö æóÃõÏúÎöáó ÇáúÌóäøóÉó ÝóÞóÏú ÝóÇÒó æóãÇ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ÅöáÇøó ãóÊóÇÚõ ÇáúÛõÑõæÑö
185. " Every one tastes death. And verily you will be paid in full your reward on the Resurrection Day. Then whoever is delivered from the Fire and admitted into Paradise, he indeed is prosperous; and the life of this world is not but a provision of deception."
Commentary:
Death, a General Destiny !
At first, this verse points to a law that involves all the living creatures of the world. It says:
" Every one tastes death. ..."
In fact, most people are willing to forget their mortality, but this is a reality that even if we forget it, it (the death) will never forget us. Then, it says that after the life of this world, the stage of receiving the fruit of deeds (whether good reward or retribution) begins. It says:
"... And verily you will be paid in full your reward on the Resurrection Day. ..."
Then, it adds that those who remove from the effect of the absorption of Hell Fire and enter Heaven, they are saved and have found their beloved and demanded ideal. It says :
"... Then whoever is removed from the Fire and admitted into Paradise, he indeed is prosperous; ..."
As if, Hell absorbs human beings with all its power towards itself. Yes, verily the factors which attract man towards it, are some astonishing attractions. Do the fleeting desires, unlawful sexual pleasures, unlawful positions and properties not have attraction for every human being ?
In the next sentence, it completes the former discussion by saying:
"... and the life of this world is not but a provision of deception."
The important thing is that the material world and its pleasures do not become the ideal and the final goal of Man; otherwise, using the material world and its merits, as a means for attaining the human development, not only is not blameworthy, but also is necessary and essential.
(186)áóÊõÈúáóæõäøó Ýöí ÃóãúæóÇáößõãú æóÃóäÝõÓößõãú æóáóÊóÓúãóÚõäøó ãöäó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó ãöä ÞóÈúáößõãú æóãöäó ÇáøóÐöíäó ÃóÔúÑóßõæÇú ÃóÐðì ßóËöíÑðÇ æóÅöä ÊóÕúÈöÑõæÇú æóÊóÊøóÞõæÇú ÝóÅöäøó Ðóáößó ãöäú ÚóÒúãö ÇáÃõãõæÑö
186. " Certainly you will be tried in your wealth and your own selves, and certainly you will bear much abuse from those who were given the Book before you, and from those who are idolaters. And if you preserve patiently, and act piously, then that is indeed of determining factor in affairs."
Commentary:
After emigrating Muslims from Mecca to Medina, pagans began to encroach and to plunder their wealth and properties in Mecca. Whomever they could find, they hurt and troubled. On the other hand, the Jews in Medina told them words of sarcasm. They even sang odes for Muslim women and girls with full impudence, or they (the Jews) libelled them. The Jewish person who was leading these things was called 'Ka'b-ibn-'Ashraf'. The Prophet (p.b.u.h.) issued order that the person be killed, and thus he was killed.
This verse, solacing the Muslims, recommends them to be patient and pious, because a decision made under its shade is trustable.
Explanations:
1. Your trial is an earnest subject, so, make yourselves prepared for it.
2. Hearing abuse and annoyance, and suffering much harms from the foe is among the means of your trial.
"...and certainly you will bear much abuse from those who were given the Book before you, and from those who are idolaters. And if you preserve patiently, and act piously, then that is indeed of determining factor in affairs."
3. The most applied means of trial are wealth and soul.
" Certainly you will be tried in your wealth and your own selves, ..."
(187)æóÅöÐó ÃóÎóÐó Çááøåõ ãöíËóÇÞó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó áóÊõÈóíøöäõäøóåõ áöáäøóÇÓö æóáÇó ÊóßúÊõãõæäóåõ ÝóäóÈóÐõæåõ æóÑóÇÁ ÙõåõæÑöåöãú æóÇÔúÊóÑóæúÇ Èöåö ËóãóäÇð ÞóáöíáÇð ÝóÈöÆúÓó ãóÇ íóÔúÊóÑõæäó
187. " And (remember) when Allah took a pledge from those who were given the Book (saying): ' You shall certainly make it known to people and you shall not hide it '. But they cast it behind their backs and took a small price for it , then, how bad is what they purchase."
Commentary:
The reason that there are many millions of the Christians, the Jews, and the Zoroastrians throughout the world is totally for the sake of inopportune silence of their learned people. According to the commentary of Atyab-ul-Bayan, there are more than sixty occurrences in the New Testament and Old Testament where the glad tidings of Islam and the Prophet (p.b.u.h.) is refferred to, but the learned persons of the People of the Book have left all of them away. The sin of concealment is so important that Allah has used such a meaning for its retribution that He has applied for no other sin. The concerning verse says: "... They are those that Allah does curse them and (also) curse them (all) those who curse (such ones)." (1)
Explanations:
1. Whatever concealment that causes people to remain in paganism, infidelity, ignorance and corruption is a great sin, and the concealer has a share in the sin of people.
2. The motive of the annihilating silences are usually obtaining wealth or social rank and or protecting it.
"... and took a small price for it, then, how bad is what they purchase."
3. The learned persons are responsible for their people.
4. The statement and exhibition of facts must be done in a way that nothing be concealed for people.
" And (remember) when Allah took a pledge from those who were given the Book (saying): ' You shall certainly make it known to people and you shall not hide it '. But they cast it behind their backs, ..."
5. Mere knowledge is not enough for attaining prosperity and felicity. Piety and appropriate heedlessness to the worldly wealth and social rank is necessary, too.
(1) Sura Al-Baqarah, No. 2, verse 159
(188)áÇó ÊóÍúÓóÈóäøó ÇáøóÐöíäó íóÝúÑóÍõæäó ÈöãóÇ ÃóÊóæÇú æøóíõÍöÈøõæäó Ãóä íõÍúãóÏõæÇú ÈöãóÇ áóãú íóÝúÚóáõæÇú ÝóáÇó ÊóÍúÓóÈóäøóåõãú ÈöãóÝóÇÒóÉò ãøöäó ÇáúÚóÐóÇÈö æóáóåõãú ÚóÐóÇÈñ Ãóáöíãñ
188. " Do not think those who rejoice in what they have done and love to be praised for what they have not done, so do not think that they would be safe from the punishment and they will have a painful torment."
Commentary:
There are always some hypocrites in the society who like to be treated, in spite of their hypocrisy, as the believers. It is exactly similar to the cowards who wish to be entitled with bravity, and the ignorants and people with a little knowledge who are pleased to be called ' learned '. Sometimes they appear in the society with a state to inspire people that they have the best titles and ranks. But these persons are some deceitful ones who never embrace prosperity.
Basically, people are divided into three groups:
1. Those who strive with effort and endeavour and intend that none know it but Allah. The example of this group is those who say: "... no reward do we desire from you, nor thanks." ( 1 )
2. Those who work with the motive that people know it and praise them.
3. Those who expect people to praise them without doing anything good. Such persons are referred to in this verse.
" Do not think those who rejoice in what they have done and love to be praised for what they have not done, so do not think that they would be safe from the punishment and they will have a painful torment."
(1) Sura, Insan, No. 76, verse 9
(189)æóáöáøåö ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóÇááøåõ Úóáóìó ßõáøö ÔóíúÁò ÞóÏöíÑñ
189. " And to Allah belongs the Sovereignty of the heavens and the earth, and Allah is All-Powerful over all things."
Commentary:
In this verse, there are some glad tidings for the believers, and also there is a threat for the disbelievers. It says:
" And to Allah belongs the Sovereignty of the heavens and the earth, and Allah is All-Powerful over all things."
That is, it is not necessary that the believers pave the unusual ways for their development and progression. They can continue their way of progression under the light of the Power of Allah through the lawful and proper paths.
(190)Åöäøó Ýöí ÎóáúÞö ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóÇÎúÊöáÇóÝö Çááøóíúáö æóÇáäøóåóÇÑö áÂíóÇÊò áøöÃõæúáöí ÇáÃáúÈóÇÈö
Section 20
The Triumph of the Faithful
Prayer for the promised triumph - The predicated triumph.
190. " Verily in the creation of the heavens and the earth and the alternation of the night and the day, there are signs for the possessors of intellects."
Commentary:
It is cited in the commentary books by Fakhr Razi, Qurtubi and Maraqi that once 'Ayishah was asked what the best memory was that she remembered from the Prophet (p.b.u.h.). She replied that all the affairs of the Prophet (p.b.u.h.) were wonderful, but the most important one of all was that one night the Prophet (p.b.u.h.) was relaxing in the house where 'Ayishah was living. Before having a rest, he suddenly stood up and wore his clothing, made ablution and began praying. He shed tears so much so that the front of his clothes became wet. After that he bowed down for prostration. When he fell prostrate he wept so much so that the ground became wet. Next morning, when Bilal came and asked him about so much amount of tear, the Prophet (p.b.u.h.) said: " Last night some verses were revealed to me (verses 190 to 194, Sura 'Al-i-'Imran)." And then he (p.b.u.h.) added: " Woe to the one who recites these verses and does not contemplate."
Again, in the commentary book by Fakhr Razi, a tradition has been narrated from Had¤rat Ali (a.s.) who said: " The Messenger of Allah (p.b.u.h.) used to recite these verses before his midnight prayers." (1)
In another tradition we have also been recommended to recite these holy verses.
It is narrated from one of the companions of Imam Ali (a.s.) by the name of 'Nuf Bakkali' who said: One night he was at the presence of Hadrat Ali (a.s.). He (a.s.) got up from his bed and recited these verses. Then Imam asked him whether he was awake or asleep, and Bakkali answered he was awake. Then Hadrat Ali (a.s.) said: " Blessed are the persons who did not accept the taints of the earth."(2)
Explanations:
1. The creation of the world follows an aim.
2. Knowing the existence is a primary stage for knowing Allah.
3.
Those who are intelligent grasp the knowledge of Allah from
every thing in the world.
4. The more wise a person is, the more signs he grasps.
" Verily in the creation of the heavens and the earth and the alternation of the night and the day, there are signs for the possessors of intellects."
(1) At-Tafsirul- Kabir, vol. 9, p. 134
(2) Bihar-ul-Anwar, vol. 69, p. 276
(191)ÇáøóÐöíäó íóÐúßõÑõæäó Çááøåó ÞöíóÇãðÇ æóÞõÚõæÏðÇ æóÚóáóìó ÌõäõæÈöåöãú æóíóÊóÝóßøóÑõæäó Ýöí ÎóáúÞö ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö ÑóÈøóäóÇ ãóÇ ÎóáóÞúÊó åóÐÇ ÈóÇØöáÇð ÓõÈúÍóÇäóßó ÝóÞöäóÇ ÚóÐóÇÈó ÇáäøóÇÑö
191. " Those who remember Allah while standing, sitting and lying on their sides, and mediate on the creation of the heavens and the earth, (seriously saying) ' Our Lord! You have not created (all) this in vain! Glory be to you! Save us then from the torment of the Fire '."
Commentary:
The remembrance of Allah in all conditions of a person is the sign of wisdom.
" Those who remember Allah while standing, sitting and lying on their sides, ..."
And, 'the possessors of intellects' are those who remember Allah and contemplate. The Qur'an introduces them such:
" Those who remember Allah while standing, sitting and lying on their sides, and mediate ..."
Faith is worthy when it is based on intelligence and contemplation. It says:
"... and mediate on the creation of the heavens and the earth, ..."
We should know this fact that the farther we keep aloof from the godly aims, the nearer we will approach to Hell and we must return that distance again. The world of creation has not been done in vain even though we do not realize all its secrets.
"... ' Our Lord! You have not created (all) this in vain! Glory be to you! Save us then from the torment of the Fire '."
(192)ÑóÈøóäóÇ Åöäøóßó ãóä ÊõÏúÎöáö ÇáäøóÇÑó ÝóÞóÏú ÃóÎúÒóíúÊóåõ æóãóÇ áöáÙøóÇáöãöíäó ãöäú ÃóäÕóÇÑò
192. " Our Lord! anyone You cause to enter the (Hell) Fire, surely You have put him to disgrace; and the unjust will have no helpers."
Commentary:
Fire is important, but disgrace and notoriety is more important, and more painful than the bodily punishment.
" Our Lord! anyone You cause to enter the (Hell) Fire, surely You have put him to disgrace; ..."
By the way, the transgressors will be deprived of intercession.
"... and the unjust will have no helpers. "
(193)ÑøóÈøóäóÇ ÅöäøóäóÇ ÓóãöÚúäóÇ ãõäóÇÏöíðÇ íõäóÇÏöí áöáÅöíãóÇäö Ãóäú ÂãöäõæÇú ÈöÑóÈøößõãú ÝóÂãóäøóÇ ÑóÈøóäóÇ ÝóÇÛúÝöÑú áóäóÇ ÐõäõæÈóäóÇ æóßóÝøöÑú ÚóäøóÇ ÓóíøöÆóÇÊöäóÇ æóÊóæóÝøóäóÇ ãóÚó ÇáÃÈúÑóÇÑö
193. " Our Lord! Verily we have heard (the invitation of) a Crier calling to the faith, saying: ' Believe in your Lord!' So we did believe. ' Our Lord! forgive us therefore our sins, and cover of us our evil deeds, and make us die with the righteous '."
Commentary:
Perhaps, the purpose of the Arabic term /thunub/ 'sins', occurred in this verse, is 'the great sins', and the purpose of the term /sayyi'ah/ 'sin' is a lesser sin '; as in the following holy verse, /sayyi'at/ (lesser sins) has occurred in comparison with /kaba'ir/ (great sins): " If you shun the great sins which you are forbidden, We will do away with your small sins ..." (1)
And, maybe, the purpose of the Quranic term /sayyi'at / is the effects of sins.
While in this world the wise say: " Verily we have heard (the invitation of), ...", there are some persons who are heedless to this invitation. Certainly on the Resurrection Day, they regretfully will say: ' We wish we would hearken to the words of Allah and had obeyed His command ', as the Qur'an refers to them in Sura Al-'An'am, No. 6, verse 31; and Sura Az-Zumar, No. 39, verse 56.
Explanations:
1. The wise are ready to accept the truth, and they, responding to the call of their innate disposition, answer the call of prophets, the invitation of the godly knowledgeable men, and the cry of martyrs.
2. Seeking forgiveness is the sign of wisdom.
3. Death with the righteous, is a gift from Allah.
4. The far sighted intelligent ones wish the death with the righteous, and think of the goodness of destiny.
" Our Lord! Verily we have heard (the invitation of) a Crier calling to the faith, saying: ' Believe in your Lord!' So we did believe. ' Our Lord! forgive us therefore our sins, and cover of us our evil deeds, and make us die with the righteous '."
(1) Sura An-Nisa', No. 4, verse 31
(194)ÑóÈøóäóÇ æóÂÊöäóÇ ãóÇ æóÚóÏÊøóäóÇ Úóáóì ÑõÓõáößó æóáÇó ÊõÎúÒöäóÇ íóæúãó ÇáúÞöíóÇãóÉö Åöäøóßó áÇó ÊõÎúáöÝõ ÇáúãöíÚóÇÏó
194. " our Lord! and grant us what You have promised us through Your Messengers, and do not disgrace us on the Day of Resurrection. Verily You do not break any promise."
Commentary:
In these verses, Allah has illustrated the way and manner of 'the wise' and 'the people of understanding', such that they are qualified with these qualities: the remembrance of Allah, the thought of attaining to 'wisdom', submitting to prophets, seeking Allah's forgiveness, willing to die well, and expecting to reach the bounties of Allah and saving from disgrace and notoriety.
In the previous verses, the Faith of the wise unto Allah and the Resurrection was referred to. Now, in this verse, the belief in prophethood is also pointed out.
" Our Lord! and grant us what You have promised by Your Messengers, ..."
Explanations:
1. The goal of the wise is reaching to divine graces, and saving from the Hell Fire and notoriety in the Hereafter.
2. The wise believe in all prophets and all promises of Allah.
" Our Lord! and grant us what You have promised us through Your Messengers, and do not disgrace us on the Day of Resurrection. Verily You do not break any promise."
(195) ÝóÇÓúÊóÌóÇÈó áóåõãú ÑóÈøõåõãú Ãóäøöí áÇó ÃõÖöíÚõ Úóãóáó ÚóÇãöáò ãøöäßõã ãøöä ÐóßóÑò Ãóæú ÃõäËóì ÈóÚúÖõßõã ãøöä ÈóÚúÖò ÝóÇáøóÐöíäó åóÇÌóÑõæÇú æóÃõÎúÑöÌõæÇú ãöä ÏöíóÇÑöåöãú æóÃõæÐõæÇú Ýöí ÓóÈöíáöí æóÞóÇÊóáõæÇú æóÞõÊöáõæÇú áÃõßóÝøöÑóäøó Úóäúåõãú ÓóíøöÆóÇÊöåöãú æóáÃõÏúÎöáóäøóåõãú ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ËóæóÇÈðÇ ãøöä ÚöäÏö Çááøåö æóÇááøåõ ÚöäÏóåõ ÍõÓúäõ ÇáËøóæóÇÈö
195. " So their Lord responded their prayer, (saying): ' I will not waste the work of any worker among you, whether male or female, the one of you being from the other. So, those who migrated and were driven out of their homes and suffered hurt in My way, and who fought and were killed, I will certainly cover their evil deeds, and I will certainly make them enter into gardens beneath which rivers flow, as a reward from Allah; and Allah! with Him (only) is the Fairest Reward."
Commentary:
The content of this verse follows the subject of the previous verses. It is about the people of understanding, the possessors of intellects, and the result of their deeds.
Upon the occasion of the revelation of this verse, it is said that once ' Umm-us- Salamah ' (one of the Prophet's wives) asked the Messenger of Allah (p.b.u.h.) that there are many statements mentioned in the Qur'an about Holy war, immigration, and self-sacrifice of men, but do women have a share in them, too? The verse was revealed and their Lord answered this question as such:
" So their Lord responded their prayer, (saying): ' I will not waste the work of any worker among you, whether male or female, ..."
There are some unawere people among non-Muslims that sometimes accuse Islam by saying that Islam is the religion of males, not females. Here, this statement makes it clear that how far such people are from the Truth.
Through the next words, the verse indicates that in the process of creation all human beings relate to each other, because some of them have been born from some others, ie, women have been created from men and men from women.
"... the one of you from the other. ..."
In the continuation of the verse, it concludes that:
"... So, those who migrated and were driven out of their homes and suffered hurt in My way, and who fought and were killed, I will certainly cover their evil deeds, ..."
Then, the Qur'an adds that besides forgiving their sins they will certainly be placed in Heaven containing of various bounties. It says:
"... and I will certainly make them enter into gardens beneath which rivers flow, ..."
This is a reward bestowed by Allah which is given to them, for their self-sacrifice, and it is, of course, of the best rewards. It says:
"... as a reward from Allah; and Allah! with Him (only) is the Fairest Reward."
This part of the verse is a hint to the fact that the godly rewards are not fully and completely recognized by the people in this world, but they ought to know that Allah's reward is higher and more significant than any other rewards.
(196)áÇó íóÛõÑøóäøóßó ÊóÞóáøõÈõ ÇáøóÐöíäó ßóÝóÑõæÇú Ýöí ÇáúÈöáÇóÏö
196. " Let not the (prosperous) going about of those who disbelieve deceive you in the cities."
Commentary:
Because of their commercial travels, the pagans of Mecca and the Jews of Medina lived in welfare. But the Muslims, as a result of leaving their wealth and properties in Mecca and emigrating to Medina, and, on the other hand, being involved with economical siege, were living in some straitened circumstances. So, the revelation of this verse caused them to console.
" Let not the (rosperous) going about of those who disbelieve deceive you in the cities."
Explanations:
1. Sending political, economical, and martial missions, or holding secret meetings and having equivocal interviews performed by the enemy, should not deceive you.
(197)ãóÊóÇÚñ Þóáöíáñ Ëõãøó ãóÃúæóÇåõãú Ìóåóäøóãõ æóÈöÆúÓó ÇáúãöåóÇÏõ
197. " (It is) a brief enjoyment! Thereafter their abode is Hell, and how bad the resting place (it is) ! "
Commentary:
Imam Amir-ul-Mu'mineen Ali (a.s.) in a tradition has said: " There is not goodness in a pleasure after which is Fire (of Hell)." (1)
The fleeting pleasures and eternal torment is for the infidels, while temporary hardships and the eternal peace and confort belongs to the believers.
" (It is) a brief enjoyment! Thereafter their abode is Hell, and how bad the resting place (it is) ! "
(1) Bihar-ul-Anwar, vol. 41, p. 104
(198)áóßöäö ÇáøóÐöíäó ÇÊøóÞóæúÇ ÑóÈøóåõãú áóåõãú ÌóäøóÇÊñ ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ äõÒõáÇð ãøöäú ÚöäÏö Çááøåö æóãóÇ ÚöäÏó Çááøåö ÎóíúÑñ áøöáÃóÈúÑóÇÑö
198. " But those who are in awe of their Lord, for them are gardens beneath which rivers flow, therein they will abide for ever, a reception from Allah, and whatever is with Allah is the best for the righteous."
Commentary:
In Arabic Language, the term /nuzul/ is called to the first thing which the guest is usually received with, such as sweet drink, fruit and so on. From this point of view, it seems that the verse intends to say: beware not to pervert from the path of piety and Faith when you see the commercial going about of infidels, because the gardens of Heaven are just the beginning of the reception for you, not its main one.
" But those who are in awe of their Lord, for them are gardens beneath which rivers flow, therein will they abide for ever, a reception from Allah, and whatever is with Allah is the best for the righteous."
(199)æóÅöäøó ãöäú Ãóåúáö ÇáúßöÊóÇÈö áóãóä íõÄúãöäõ ÈöÇááøåö æóãóÇ ÃõäÒöáó Åöáóíúßõãú æóãó ÃõäÒöáó Åöáóíúåöãú ÎóÇÔöÚöíäó áöáøåö áÇó íóÔúÊóÑõæäó ÈöÂíóÇÊö Çááøåö ËóãóäðÇ ÞóáöíáÇð ÃõæúáóÆößó áóåõãú ÃóÌúÑõåõãú ÚöäÏó ÑóÈøöåöãú Åöäøó Çááøåó ÓóÑöíÚõ ÇáúÍöÓóÇÈö
199. " And surely of the People of the Book are some who believe in Allah and in what has been sent down to you and in what has been sent down to them, being humble towards Allah. They do not sell the verses of Allah for a small price. These are they that have their reward with their Lord; verily Allah is quick in reckoning."
Commentary:
Some commentators believe that this verse has been revealed about some of the People of the Book who embraced Islam. They were included of forty people from Najran, thirty two persons from Abyssinia, and eight men from Byzantine. (1)
Some other commentary Books denote that the verse is revealed about Negus who died in the ninth year after Immigration in the month Rajab. When the Messenger of Allah (p.b.u.h.) became aware of his death, he told Muslims that one of their brethren had died somewhere out of Arabia and they would prepare to pray his funeral prayer in compensation of his services. They asked who he was, and the Prophet (p.b.u.h.) said it was Negus. After that Muslims, accompanying the Messenger of Allah (p.b.u.h.), went into the Baqi', a graveyard in Medina, and prayed his funeral prayer.
(1) Majma'-ul-Bayan, vol. 2, p. 561, and Tafsir-ul-Kabir, by Fakhr Razi
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200. " O' you who have faith! do persevere and outdo (all others) in endurance, and be ready (to guard the bounds), and be in awe of Allah that you may be prosperous."
Commentary:
This verse recommends kinds of perseverance and patience when confronting misfortunes, as follows: In the first stage be patient in personal adversities and desires.
" O' you who have Faith! do persevere ..."
In the second stage: persevere more against the pressure of the enemy.
"... and outdo (all others) in endurance, ..."
In the third stage: try to protect the geographical bounds against the invasions of the foreign enemies; try to protect the ideologial and theological bounds by means of scientific argumentations; and try to protect the bounds of the heart (mind) from the attack of temptations.
"... and be ready (to guard the bounds), ..."
In Arabic language, tying something somewhere is called /rabat/ and that is way this term is also used for an 'inn', because in old times caravans used to stay there where they kept their goods, horses, and camels.
Again, it is used for a heart which is firmly tied to the grace of Allah, too. There are also some other derivations from the same root which are applied in Arabic, like: /'irtibat/ (relationship), /marbut/ (related), and /rabit / (communicator).
In Islamic traditions, the phrase /rabitu / has been applied in the sense of 'expectation for prayer'. It seems that Muslims tighten their own hearts and souls by the link that they create in prayers.
(8)
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