Commentary:

Following the statements about marriage, this verse expresses the conditions of marrying she slaves whose dowries and expenses are usually lighter and easier. At first it says:

" And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens;..."

Then it adds that for recognizing their Faith, you are commissioned to hear their apparent expressions, and as for their innate thoughts and hidden secrets, it is so that Allah knows well of your faith.

" ... and Allah better knows your faith, ... "

And, in view of the fact that some men were not so willing to marry the slave maidens, in this verse the Qur'an remarks that all of you have come into being from only one couple, therefore, you must not dislike marrying them. It says:

" ... you are (sprung) one from the other, ... "

Then, the Qur'an points to one of the conditions of this marriage. It is the permission of the concerning master, while without that permission the marriage is invalid. It says:

" ... so marry them with the permission of their masters, ... "

Next to this statement, it says:

" ... and give them their dowries in fairness, ... "

It is understood from this sentence that an appropriate and worthy dowry should be assigned for them, and it must be given to themselves. It is also understood that their slaves can possess some wealth when they have lawfully obtained it.

One of the other conditions that this marriage has, is that these maidens should be taken from among those who are chaste, not from among those who commit manifest lewdness.

" ... they being chaste, not committing lewdness, nor taking paramours. ... "

In agreement with the ordinances stated upon marriage with slave maidens and supporting their rights, the holy verse continues the words about their punishment when they divert from the path of piety and chastity, It says:

" ... And if when they are married they commit lewdness, their punishment is half that for free women. ... "

This part of the holy verse means that they must be beaten only fifty stripes.

Then, it adds that this kind of marriage with such slave maidens is for those who are severely involved in the pressure of the sexual instinct and are not capable to marry free women. Therefore, it is not admissible for men other than them.

" ... This (kind of marriage) is for those among you who fear falling into evil. ... "

But, next to that, it says that being patient and avoiding such sort of marriage, from the point of some ethical and social interests, is of your gain as far as you are able to restrain yourself and you do not fall into committing sin.

" ... But to have patience would be better for you, ... "

At the end of the verse, it remarks that upon what you have done before this, Allah is Forgiving, Merciful. It says:

" ... and Allah is Forgiving, Merciful. "

(26) يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ

Section 5

Woman's rights over her proprety

Respect of rights of property and life - Woman has as much right over her property as man - Similarly in the matter of inheritance.

26. " Allah desires to make clear (the way of felicity) to you, and to guide you in the ways of those before you, and to turn to you (mercifully), and Allah is All-Knowing, All-Wise. "

Commentary:

What Are These Limitations for ?

Following the different ordinances in the field of marriage stated through previous verses, there may arise this question that what all these limitations and lawful restrictions are for. This verse and the two following ones answer this question. The above-mentioned verse indicates that Allah wishes to open the way of happiness and felicity to you by these instructions. It says:

" Allah desires to make clear (the way of felicity) to you, ... "

Besides that, you are not alone in this path, and Allah desires to guide you towards the correct ways and practices of those who were before you. It says:

" ... and to guide you in the ways of those before you, ... "

In addition to that, He wants to accept your repentance.

" ... and to turn to you (mercifully), ... "

Allah desires to return back again to you His favours and blessings that have been ceased for you because of your corruptions and deviations. This is in the case that you, too, return back from the deviated paths that were paved before Islam, in the Age of Ignorance.

At the end of the verse, it says:

" ... and Allah is All-Knowing, All-Wise. "

This phrase means that Allah is cognizant to His ordinances, and He has legislated them through His Own Wisdom for you.

(27) وَاللّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُواْ مَيْلاً عَظِيمًا

27. " And Allah desires that He should turn to you (mercifully), but those who follow their lusts desire that you should deviate (with) a great deviation. "

Commentary:

At the first glance, the sexual liberty is a kind of pleasure and seeking an enjoyment. But, regarding to its personal and social evil effects, it is the greatest fall and aberration. Libertinism and lewdness, diminishes the body, entangles the thought, wastes property, and decays confidence. It spoils the desire of family formation and delivers some illegal children to the society. It causes some venereal and psychological diseases to come forth. And, briefly speaking, sexual freedom results to the greatest captivities for human beings.

Explanations:

1- The limitations and instructions which are ordained upon marriage are the secrets for the grace of Allah unto humankind.

" And Allah desires that He should turn to you (mercifully), ... "

2- Those sensual ones who are indulged in libertinage do not satisfy by anything save sinking you in lusts. They want you to be their friend in their deviated path.

" ... that you should deviate (with) a great deviation. "

3- Do not follow the way of voluptuous ones, and do not imitate them, for they are your enemies.

"... but those who follow their lusts desire that you should deviate (with) a great deviation. "

(28) يُرِيدُ اللّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الإِنسَانُ ضَعِيفًا

28. " Allah desires that He should make light your burden, and man has been created weak. "

Commentary:

In these latter three verses, a small part of the favours of Allah are mentioned, one after another. They denote that Allah explains the ordinances for you, leads you to the way, returns His mercy to you, and takes the affairs easy for you.

All these facilities are for that man is feeble against the storm of instincts, and his ability and patience is little.

Explanation:

Islam is an easy religion. It stops nowhere.

" Allah desires that He should make light your burden, ... "

The basis of this religion is founded on lightness, easiness, and capability.

" ... and man has been created weak. "

(29) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا

29. " O' you who have Faith! do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, and do not kill your (own) selves (one another); verily Allah is Merciful to you. "

Commentary:

The secret of the occurrence of the prohibiting sense: " do not kill " close to the meaning of " do not devour ", a prohibition of false devouring, maybe, is for that an unsound economical system is a premise for the appearance of murder or destruction in the society.

Explanations:

1- Personal possession is respected while domination in others' properties is unlawful, except for correct bargaining which are perfected on mutual consent.

" O' you who have Faith! do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, ..."

2- A difinite society, or an Ummah, has one unit of soul and a common fate.

" ... each other's property among yourselves ... "

3- Any kind of domination which is not based on 'divine truth' is forbidden. Some of its instances are; usurpation, theft, barring from inheritance, gambling, defraud, falsification, and purchasing the means of mischief and sin. It is so, because all of these instances are the examples of vanity.

"...do not devour each other's property among yourselves in vanity, ..."

4- Bargains should be performed on the basis of mutual consent, not compulsively or unwillingly.

" ... a trade by your mutual consent,... "

5- The life of a person is respectable. Therefore, suicide, and murdering others is 'unlawful'.

" ... and do not kill your (own) selves (one another);... "

(30) وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

30. " And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah.

Commentary:

The difference between the Arabic words /'udwan/ and mentioned in this verse, may be that the former is a/zulm/, transgression against others, while the latter encompasses the aggression towards one's own self, too. The verse says:

" And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah."

(31) إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا

31. " If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering. "

Commentary:

It is understood from this verse that sins are divided into two groups: the minor sins and the major sins. We also recite in Sura Al-Kahf, No. 18, Verse 49 that, on the Day of Judgement, when sinners see the record of their evil deeds, they say: " ... What a book this is! it does not omit a small one nor a great one,... ".

According to the Islamic literature, a great sin is a sin for which Allah has promised Fire to its performer.

The number of great sins are mentioned differently in the Islamic narrations. Some of the pioneers among the Muslim scholars, derived from the verses of the Qur'an and traditions, have introduced 33 great sins. There are, of course, degrees for the great sins when comparing them. Therefore, some of the great sins are called 'the most major sins'.

Explanations :

1- It is necessary for us to ignore the slight offences of those whose ideological and practicaldoctrine is proper.

2- The reward of those who abandon major sins is that Allah (s.w.t.) forgives their minor sins.

"If you avoid the great sins which you are forbidden,We remit from you your small sins and We cause you to enter an honourable place of entering. "

The total number of the major sins, as many traditions denote, is 33 sins which are listed in the following:

1- To associate a partner for Allah

2- Homicide (the believers)

3- The curse of the parents

4- To escape from Holy Struggle

5- To devour the orphan's property

6- Usury

7- False accusation of unchastity to an immaculate woman

8- Fornication

9- Sodomy

10- Theft

11- Consuming the flesh of a corpse

12- To consume blood

13- To eat the flesh of swine, pig

14- To eat the flesh of an animal slaughtered without mentioning Allah's Name

15- To defraud whether by scale or by measure

16- Gambling

17- A false attestation

18- Despair from the grace of Allah

19- To feel secured from the punishment of Allah

20- To assist the evil-doers

21- To rely on the tyrants

22- To swear falsely

23- Rancour and deceit

24- To restrain from giving others' rights

25- To tell a lie

26- To behave arrogantly

27- Immoderation and extravagance.

28- Treachery

29- Making little of Hajj

30- To fight against Allah's saints

31- To be busy with diversion and play

32- Magic and whatever causes trouble for others

33- To drink wine

 

 

(32) وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

32. " And do not covet that by which Allah has made some of you excel others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn; and ask Allah of His Grace; verily Allah knows all things."

Occasion of Revelation

Upon the occasion of revelation of this holy verse, it has been cited that: Once Ummus-Salamah, a wife of the holy Prophet (p.b.u.h.), asked him (p.b.u.h.): " Why do men go to Holy Struggle but women do not? Why has Islam legislated inheritance for us half of men's portion? We wish we were men and went to Holy Struggle like men and equally obtained their social position."

The above verse was revealed and responded to this kind of questions and the like of them.

Commentary :

For a group of Muslims, the difference of the portion of men and women in inheritance had become a question. It seemed that they did not notify that this difference was for the reason that generally the totality of the life expenditure is as a duty upon men, while women are free from it. Besides that, the expenditure of women themselves is upon men, too. Thus, as it was mentioned before, the portion of women, can, practically, be twice as much as that of men. Therefore, the holy verse says:

"And do not covet that by which Allah has made some of you excel others. ..."

It is such because, there are some secrects in each of these differences that are covered and concealed for you.

Of course, it should not be misunderstood that the verse points to some actual and natural differences, not those forged differences that have been produced as a result of transgression and exploitation performed by some social classes.

Then, immediately after that, it says:

" ... Men shall have a benefit of what they earn and women shall have a benefit of what they earn; ... "

This difference might be either a natural one (like the difference of the two genders: male and female with each other), or the difference resulted from the optional efforts and endeavours.

Then, it adds: in stead of desiring these kinds of difference, ask Allah of His Grace and Favour that He grants you different bounties, ranks and good rewards. It is in that case that you may become some happy and prosperous persons. It says:

" ... and ask Allah of His Grace;... "

So, at the end of the verse, it says:

" ... verily Allah knows all things. "

That is, He knows whatever sort of natural or financial differences are necessary for the social regularity. Allah also knows the innate secrets of people and, therefore, He knows who has unjust desires in the heart and, on the other side, which persons think of what is proper, positive, and constructive.

(33) وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا

33. " And for everyone We have placed heirs (to inherit) of what parents and near relatives leave, and as for those with whom your right hands have made a covenant, give them their portion; verily Allah is ever witness over all things."

Commentary:

The phrase: Your right hands have made a covenant " is a hint to the contract which used to be held between two persons before Islam. Then Islam, with a slight change in it, accepted it. In Islamic jurisprudent books, this action has been entitled /daman-i-jarirah/. The content of this contract was so that: two persons promised that they would help each other in the life affairs, assist in the payment of compensations of one another, and one could inherit from the other. It was something similar to the insurance contract of today which indicates: if a loss comes forth for a person, the promised party pays its compensation. Islam accepted this content, but inheriting from another one is conditioned to the lack of any hair for the diseased person.

Explanations:

1- Assigning the standard of the portion of inheritance for relatives by the command of Allah.

" And for everyone We have placed heirs (to inherit)... "

2- A person has the right of transferring his/her possession to another one under some conditions.

" ... and for those with whom your right hands have made a covenant, ..."

3- Fulfilling a promise is obligatory.

" ... give them their portion;... "

4- The debtors should seek after the creditors.

" ... give them their portion;... "

5- The promises of a person is usually valid after that person's death.

6- Allah is always present and witnesses the deeds.

"... verily Allah is ever witness over all things."

(34) الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنّ َ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا

Section 6

Disagreement and reconciliation between husband and wife

Superiority of men overwomen - Wife's perverseness and desertion to effect - Duty to Allah inculcates all the other duties - Niggardliness and hypocrisy condemned

34. " Men have authority over women because Allah has made some of them to excel others and because they spend out of their property (for the support of women). Therefore, the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those (women) on whose part you fear desertion, admonish them, and avoid them in beds and beat them; then if they obey you, do not seek a way against them; verily Allah is Ever-High, Ever-Great. "

Commentary :

Guardianship in the System of a Family

A family is a small unit of the society, similar to a large assembly of people, a family must have a single proper leader. The reason is that a leadership upon a family accomplished by several of men and women in common, is of no vail. In this form of leadership, either of husband or wife must be the chief of the family and the other should be his/her assistant and under his/her governance. Here, by this verse, the Qur'an clearly announces that the guardianship of the family must be given to the man of the family. It says:

" Men have authority over women ... "

Of course, the purpose of this statement is not a sense of casting transgression, inequity and aggression; but the aim is producing a single, fairly regular leadership regarding to the necessary consultations and responsibilities.

The second section of the verse is divided into two parts. In the first part it denotes that this guardianship is for some superiorities that, (for the sake of regularity of the society), Allah has assigned for some people comparing some others. It says:

" ... because Allah has made some of them to excel others ... "

And, in the second part of the statement it implies that this guardianship is for the sake of the responsibilities that men undertake along the side of financial payments due to women and family members. It says:

" ... and because they spend out of their property (for the support of women), ..."

Then, it adds that: with respect to the duties women undertake at home, they are divided into two groups:

The first group are those pious women who, because of the rights Allah has set for them, are humble and protect the secrets and rights of their husband when the husband is absent:

" ... therefore, the good women are obedient, guarding the unseen as Allah has guarded, ... "

That is, always, and at the absense of their husbands in particular, they commit no treachery whether from the point of property, or honour, or protecting the family secrets, and the credit and personality of their husbands. They also truely follow their duties and responsibilities to fulfil them well.

The second group are the women who usually refuse to do their duties. Thus, the signs of disagreement and discord are seen in them. Confronting such women, men have some duties which they must follow step by step. At the first stage, it says:

" ... And (as to) those (women) on whose part you fear desertion, admonish them, ... "

For the second stage, it says:

" ... and avoid them in beds, ... "

And, in the third stage, when the discord, disobedience, and the state of heedlessness toward the duties and responsibilities the limits are transgressed, and the wife severely continues stubbornness and law breaking, so that neither admonishment nor separation from bed, nor heedlessness of man unto her, has any effect and avail, there remains no way save harshness. So, it says:

" ... and beat them; ... "

It is certain, of course, that if one of these stages affects positively and the woman starts doing her duties, the man has no right to hurt her under any pretext. That is why, immediately after stating this phrase, the Qur'an continues saying:

" ... then if they obey you, do not seek a way against them; ... "

At the end of the verse, it warns men again that they should not abuse their position of guardianship in the family. They ought to think of Allah Whose Power is above all powers. It says:

" ... verily Allah is Ever-High, Ever-Great. "

(35) وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا

35. " And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. If they both desire agreement, Allah will effect harmony between them; Verily Allah is Knowing, All-Aware."

Commentary:

The Family Peace Court:

In this holy verse, the Qur'anrefers to the discord which happens between a couple, it says: " And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. ..."

Then, it continues saying:

"... If they both desire agreement, Allah will effect harmony between them; ..."

And, in order to warn the concerning arbitrators to employ good intention in the course, it concludes the verse with this sense that Allah is aware of their intentions. It says:

" ... Verily Allah is Knowing, All-Aware."

The ' family peace cour ', which has been referred to in this verse, is one of the distinguished works of Islam. This kind of peace-court, compared with ordinary courts, has some privileges that cannot be found in other courts. A few of these privileges are as follows:

1- In family environment the treatments cannot be dry and performed legally according to the spiritless court regulations. Hence, the Qur'an instructs that the arbitrators of this court must be of those who have kinship with the couple and are able to move their sentiments along the path of reconciliation.

2- In ordinary courts the two sides of the conflict have to divulge the secrets they have in order to defend themselves. Here, it is certain that if either of woman or man manifest their conjugal secrets for some strangers, they may hurt the feelings of each other so violently that if they be returned home forcefully, there will not exist any sign of their previous sincerity and love between them.

3- In ordinary courts, judges are often inattentive in the course of dispute, while in the family peace-court, the arbitrators usually do their best to settle peace and sincerity between those two spouses and try to return them home.

4- Moreover, such a family court has none of the problems and heavy expenditures for the couple that the ordinary courts have.

(36) وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ ا للّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا

36. " And worship Allah and do not associate anything with Him, and do good to the parents, and to the kindred, and the orphans and the needy, and the neighbour close to you, and the neighbour who is a stranger, and the companion in a journey, and the way farer, and (the slaves) whom your right hands possess. Verily Allah does not love the one who is proud, boastful."

Commentary:

In this verse, some different rights are spoken about. They are irrespective of the rights of Allah, and the rights of people, and also some civilities of social life. On the whole, there are ten commandments mentioned in the verse.

1- The first theme therein is that it invites people to worship and servitude to Allah while they should abandon idolatry and infidelity. This godly manner is the root of all Islamic agenda. The act of following the notion of Unity and theism, purifies the soul, clarifies the intention, strengthens the will, and tightens the decision for performing any right and useful action in the cause of Allah. Since the verse is to state a series of Islamic rights, before referring to anything else, it points to the right of Allah upon people.

" And worship Allah and do not associate anything with Him, ..."

2- Then, it adds:

"...and do good to the parents, ..."

The right of parents is one of the subjects which has been repeatedly emphasized in the holy Qur'an. There is fewer matters that have been recommended so much in it. In four occurrences of the Qur'an this idea has been mentioned after the subject of Unity.

3- Next to that, it continues saying:

"... and to the kindred, ..."

This subject is also one of the themes that has been emphasized abundantly in the Qur'an. It has sometimes been referred to as 'blood ties', and sometimes has been enjoined under the commandment of ' doing good to the kindred '.

4- Then it pays to the rights of orphans, and encourages the believing people to doing good unto the 'orphans'. The reason of this emphasis is that, as a result of different incidents, there always exist some orphan children in every society that forgetting them, not only spoils their condition but also puts the situation of the society in danger.

"... and the orphans,..."

5- Next to that, the Holy Qur'an reminds us the 'rights' of the needy ones.

"...and the needy, ..."

The reason of this remembrance is that: in every society there are usually some handicapped persons, some feeble ones, and the like of them that leaving them out is against all the principles of humanity.

6- After that, the verse recommends to doing good unto the neighbours who are near to us. It says:

"... and the neighbour close to you, ..."

7- The neighbours who are strangers to us are then recommended. It says:

"... and the neighbour who is a stranger, ..."

The 'right of neighbourhood ' is so important in Islam that Imam Amir-ul-Mu'mineen Ali (a.s.) has stated about it thus: " The Messenger of Allah (p.b.u.h.) instructed about them so much that we thought he might enjoin that they would inherit from each other." (1)

Another tradition denotes that one day it happened that the holy Prophet (p.b.u.h.) three times said: " By Allah, he does not believe."

A person asked him (p.b.u.h.) whom he meant, and the Prophet (p.b.u.h.) said: " The person whose neighbour is not in security from his molestation." (2)

8- After that, the Qur'an has recommended about those who are friends and companions. It says:

" ...and the companion in a journey, ..."

The Arabic phrase: /as-sahib-il-janb/, of course, has a larger scope of meaning than 'friend' and 'companion'. Thus, the verse conveys a general and inclusive command regarding to having good manner due to those who somehow connect with us irrespective of real friends, fellow-workmen, fellow-travellers, those who ask us for something, students, counsellors, and waiters.

9- Another group, whom are recommended about here, are those who will be in need, because of some reasons, when they are in journey and are far from their own home, although they may be rich in their own city. So, it says:

"... and way farer, ..."

10- The final recommendation is about doing good unto the slaves. It says:

"...and (the slaves) whom your right hands possess. ..."

In fact, the above verse begins with the subject of the right of Allah and concludes with ' the rights of slaves '. Not only in this verse the slaves are recommended about, but also many other verses of the Qur'an are upon this matter. At the end, the verse warns us, saying:

"...Verily Allah does not love the one who is proud, boastful."

---

(1) 'Amali, by Sadugh, p. 4208 (Persian translation) & Tafsir-ul-'Amthal, vol. 3, p. 204.

(2) Ibid

(37) الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

37. " Those who are niggardly and enjoin people to niggardliness and hide what Allah has given them out of His grace; and We have prepared for the disbelievers a humiliating chastisement."

Commentary:

Hypocritical and Godly Charities

This verse, in fact, is the continuation of the subject of the former verses which refers to the arrogant persons and haughty ones. Such persons not only refrain from doing good to human beings themselves, but also invite people to niggardliness. It says:

" Those who are niggardly and enjoin people to niggardliness ..."

Moreover, they often try to conceal that which Allah has bestowed them out of His Grace lest people of their society expect something from them.

"... and hide what Allah has given them out of His grace; ..."

Then, the Qur'an states about the fate and the end of these persons as this:

"... and We have prepared for the disbelievers a humiliating chastisement."

Perhaps the key to the secret of mentioning the word ' the disbelievers ' in this verse is that: 'niggardliness' often originates from infidelity, because the niggardly persons, indeed, have not a complete faith upon the endless merits of Allah unto the good-doers. So, when it says that their punishment is " a humiliating chastisement ", it is for the reason that they may see the retribution of ' arrogance ' and ' self-admiration ' through this way.

       

(38) وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَـاء النَّاسِ وَلاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاء قِرِينًا

38. " And (the arrogant ones are) those who spend their wealth to be seen by people and neither believe in Allah nor in the Last Day; and anyone whose companion be Satan, (what) an evil companion then he is! "

Commentary:

Sometimes Satan whispers and tempts something from a long distance into some persons, and sometimes it does it from a short distance. The believers usually flee from the temptations of Satan, but sometimes Satan becomes as a constant friend and companion of some people. It may approach them very nigh, and in a manner that Sura Al-Zukhruf, No. 43, verse 36 refers to. It states: " And whoever turns himself away from the remembrance of the Beneficent God, We appoint for him a Satan, so he becomes his associate."

Explanations :

1- Both to abandon giving charity and to give charity hypocritically are bad. In the previous verse, niggardliness was blamed, and here in the above verse, hypocritical remitalls are remonstrated.

2- Hypocrisy is the sign of the lack of true faith in Allah and the Hereafter. A hypocrite relies on people, then he is deprived from the full reward in the Hereafter.

3- The goal of giving charity is not only satiating the hungry, since this aim can be gained by hypocrisy either. So, the aim of giving charity, is also the spiritual growth of the giver of charity.

(39) وَمَاذَا عَلَيْهِمْ لَوْ آمَنُواْ بِاللّهِ وَالْيَوْمِ الآخِرِ وَأَنفَقُواْ مِمَّا رَزَقَهُمُ اللّهُ وَكَانَ اللّهُ بِهِم عَلِيمًا

39. " And what (harm) would it have done them if they had believed in Allah and the Last Day, and spent in charity of what Allah had provided them with? And Allah is ever aware of them."

Commentary :

In this verse, as an expression of sympathy and regret for the state of this group, it says that what would happen to them if they returned from this deviated-path and believed in Allah and the Last Day? They could also spend a part of the bounties that Allah had given them to the servants of Allah with a sincere intention and through a pure thought. By this way, they would earn the felicity and happiness of this world and the next world both.

" And what (harm) would it have done them if they had believed in Allah and the Last Day, and spent in charity of what Allah had provided them with? ..."

However, Allah is aware of their intentions and deeds, and He will give them an appropriate reward and retribution accordingly.

"...And Allah is ever aware of them."

(40) إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

40. " Verily Allah does not do injustice even of the weight of an atom, and if there be a good deed He multiplies it and gives from Himself a great reward."

Commentary:

This verse, addressing the faithless and niggardly persons, whose status was introduced in the former verses, says:

" Verily Allah does not do injustice even of the weight of an atom, ..."

The Arabic term /zazrah/ originally means very small ant which is not seen easily; but, gradually it has been applied for every small thing. Accordingly, nowadays, ' atom ', which is any of the smallest particles of an element, is also called /zarrah/. And, in view of the fact that the Arabic word /mithqal/ means 'weight', the Qur'anic phrase /mithqala zarratin/ means 'the weight of an extraordinary small thing'. Then, the verse adds that: not only Allah does not do injustice, but also:

"... and if there be a good deed He multiplies it and gives from Himself a great reward."

Why Does Allah not Do Injustice?

The root of injustice is usually either ignorance, or fear, or need, or greed, etc, but Allah, Who is the Self-Sufficient, Omniscient, and Glorified, does not do injustice. Moreover, Allah has enjoined people to equity and goodness Himself, then how does He do injustice? Yet, His reward is manyfold: (ten-fold, hundred-fold, or more).

(41) فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاء شَهِيدًا

41. " How will it be, then, when We bring from every people a witness and We bring you a witness over those (witnesses) ?"

Commentary:

The content of this verse, which refers to the Messenger of Allah, as a witness over the Ummah, has also occurred in some other verses of the Qur'an (such as: Sura Al-Baqarah, No. 2, verse 143, Sura An-Nahl, No. 16, verse 89, and Sura Al-Hajj, No. 22, verse 78).

Whenever Ibn-Mas'ud recited this verse to the Prophet (p.b.u.h.), the tears of the Messenger of Allah (p.b.u.h.) would shed. (Narrated from Sahih-i-Bukhari, Tarmathi, and Nisa'i in Tafsir-ul-Kabir by Fakhr-i-Raziand Tafsir-i-Maraghi).

Allah does not need, of course, to bring any witnesses, but human beings are in a condition that the more they feel the presence of witnesses, the more effective it is for strengthening their training and their piety. As the verses of the Qur'an indicate, there are many sorts of witnesses in the Hereafter; among them are: Allah: " Verily Allah is a witness over all things"; (1) the prophets: the above verse,(2)the immaculate Imams: " And thus have We made you an Ummah of middling stand that you may be witnesses over mankind, ...(3); the angels: " And every soul shall come, with it a driver and a witness.;(4) the earth: " On that Day, she will recount (all) her news:(5); the time: A tradition says that: every day the time addresses man by saying: " I am a new day and I am a witness over you " (6) and the limbs of the body: " On the Day when their tongues and their hands and their feet shall bear witness against them as to what they did.(7) And, again, we should be aware that the Day of Resurrection is the Day on which the witnesses will stand forth: " on the day when shall stand forth the witnesses.(8)

Explanations:

1- Prophets are some examples for people in the world and the witnesses over them in the Hereafter.

2- It is Allah's way of treatment that the prophet of every nation be a witness over that nation. After the departure of the Prophet (p.b.u.h.) there should be someone with the same qualities of the Prophet (p.b.u.h.) (the immaculate Imams) to be witness over people. Imam Sadiq (a.s.) in a tradition said:

" In any Age an Imam from us, Ahlul-Bayt, is a witness over people, and the Messenger of Allah is a witness over us (9).

---

(1) Sura Al-Hajj, No. 22, verse 17
(2) The verse under discussion
(3) Sura Al-Baqarah, No. 2, verse 143
(4) Sura Qaf, No. 50, verse 21
(5) Sura Az-Zilzal, No. 99, verse 4
(6) Nur-uth-Thaqalayn, vol. 5, p. 112
(7) Sura An-Nur, No. 24, verse 24
(8) Sura Al-Mu'min (Qafir), No. 40, verse 51
(9) Nur-uth-Thaqalayn, vol. 1, p. 399

 

(42) يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُواْ وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الأَرْضُ وَلاَ يَكْتُمُونَ اللّهَ حَدِيثًا

42. " On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah."

Commentary:

On the Day of Judgement, before standing these witnesses up, the disobedient infidels deny their committing sins and corruptions in the world and try to find a way to escape. They would say: "... By Allah, our Lord, we were not polytheists.(1);But, in Hereafter when the witnesses say the facts, there will exist no room for them to deny. So, they will desire that the earth were levelled with them.

" On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah."

Explanations:

1- Disobedience to the governmental commands of the Prophet (p.b.u.h.) is considered in a row with disbelief in Allah.

"...those who disbelieve and disobey the Messenger..."

2- The Day of Resurrection is the day of regret and desire.

"... wish that the earth were levelled with them, ..."

3- On the Day of Judgement, there will remain nothing concealed.

"...and they will not hide any word from Allah."

In some verses of the Qur'an, the regretful wishes of the sinners are pointed out, as follows:

I wish I were soil. I wish I were covered inside the soil! I wish I would not have made friend with so and so! I wish I contemplated in the world! I wish I had been vanished by that very death. And some other phrases like that.

---

(1) Sura Al-'An'am, No. 6, verse 23

(43) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصّلوةَ وَأَنتُمْ سُكَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُبًا إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ تَغْتَسِلُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مِّنكُم مِّن الْغَآئِطِ أ َوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللّهَ كَانَ عَفُوًّا غَفُورًا

Section 7

Cleanliness External and Internal

Cleanliness and purity essential preliminary to prayer - Jews exhorted to obey - Polytheism the gravest the unpardonable sin.

43. " O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say, nor when you are polluted - unless you be passing through - until you wash yourselves. And if you are ill or on a journey, or one of you come from privy or you have touched the women and you cannot find water, then betake yourselves to pure earth then wipe your faces and your hands; Verily Allah is Pardoning, Forgiving."

Commentary:

A Few Legal Ordinances

The following Islamic legal ordinances can be extracted from the above-mentioned verse:

1- Canonical prayers are invalid when the person is intoxicated. The holy verse says:

" O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say, ..."

The reason of it, of course, is clear, because 'prayer' is the talk and invocation of the servant with Allah and the action must be performed in an utmost conscious state.

2- The prayer is invalid for the person who is in ritual impurity. So, the Qur'an says that you should not approach prayer when you are polluted:

"... nor when you are polluted - ..."

Next to that, it has stated an exception for this ordinance. It says:

"... unless you be passing through - ..."

In this state establishing prayer is permissible on the condition of dry ablution, which will be dealt with in the following.

3- The words refer to the allowance of establishing prayer or passing through a mosque after performing a legal bathing, which has been stated by saying:

"...until you wash yourselves..."

Dry Ablution for the Excused:

Through the next phrase, all religious aspects of dry ablution are stated. At first, it points to the situation in which water is harmful for the health of the body.

"...And if you are ill or on a journey, ..."

Then, it continues saying:

"...or one of you come from privy or you have touched the women, ..."

And, when in this situation, there is not water for ablution:

"...and you cannot find water, ..."

In this condition, you must have recourse to dust:

"... then betake yourselves to pure earth, ..."

In the next sentence, it has stated the style of having recourse to dust. It says:

"...then wipe your faces and your hands; ..."

At the end of the verse, the Qur'an points to this fact that this ordinance is a kind of facilitation and discount for you, since:

"...verily Allah is Pardoning, Forgiving."

(44) أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلاَلَةَ وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ

44. " Have you not seen those who were given a portion of the Book? They buy error and desire that you should also go astray from the way."

Commentary:

In this verse, Allah addresses the holy Prophet (p.b.u.h.)and, in an astonishing tone, says: whether he has not seen that group of people who were given a portion of the Book in order to be guided and guide others. But instead of obtaining guidance and felicity by it for themselves and others, they buy aberration not only for themselves but also they wish you went astray. It says:

" Have you not seen those who were given a portion of the Book? they buy error and desire that you should also go astray from the way."

Thus, as a result of their bad intentions, they changed what they had as a means of guidance for themselves and for others into a means of misleading and being misled. The reason of that manner was that they never went after the truth, but they looked all the things with the dark glasses of hypocrisy, jealousy, and materiality.

(45) وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا

45. " And Allah knows well your enemies; and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper. "

Commentary:

In this verse, it says that they show themselves in the form of friends, but they are your real enemies. It is in the case that Allah knows your enemies well :

" And Allah knows well your enemies; ... "

What enmity is higher than that they are opposite your happiness and guidance. They always persue their own evil aims to be practised, every time in a shape. They sometimes come nigh with a tongue of benevolence, and sometimes by the way of ill-speaking. Yet, you should never be afraid of their hostility, because you are not alone:

" ... and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper."

(46) مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

46. " Some of those who are Jews change the words from their places and say: " We heard and disobeyed ", and (impolitely tell the Messenger) do hear, but as one that never hears, and ' Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: ' We heard and we obeyed, hear you and respite us ' it would have been better for them, and more upright, but Allah cursed them for their disbelief, so they do not believe; save a few. "

Commentary:

The application of the phrases / sam'na wa 'asayna / in the Arabic language means something like persian proverb which says: ' You may say but we do not follow '.

The Muslims of the time of the Prophet of Islam (p.b.u.h.) used to tell him the Arabic phrase /ra'ina/. By this word they meant to say that he would pay attention to them and protect them. But the Jews perverted this word to a disgrace meaning. When the word is taken from the Arabic root /ra'a/, it means ' to consider, to observe ', but when it is taken from the root /ra'unat /, and pronounced /ra'inna/, it means: ' make of us foolish'. By twisting their tongues, the Jews used to both defame the Muslims and mock Islam.

In the previous verse, too, their hostility and that they intended to mislead the Muslims through their apostasy and infidelity, was pointed out. It was because of these hostilities and missing the light of guidance that they were cursed by Allah.

" Some of those who are Jews change the words from their places and say: " We heard and disobeyed ", and (impolitely tell the Messenger) do hear, but as one that never hears, and ' Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: ' We heard and we obeyed, hear you and respite us ' it would have been better for them, and more upright, but Allah cursed them for their disbelief, so they do not believe; save a few. "

(47) يَا أَيُّهَا الَّذِينَ أُوتُواْ الْكِتَابَ آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللّهِ مَفْعُولاً

47. " O' you who have been given the Scripture! believe in what We have revealed, confirming that which is (already) with you, before We destroy countenances and turn them towards their backs, or curse them as We cursed the people of Sabbath (the violating Jews), and the Command of Allah is ever-executed. "

Commentary:

The words saying " ... before We destroy countenances and turn them towards their backs, ... " may refer to the purpose of changing the feature of hearts and nature of safe and sound intellects from the path of felicity. This status may come forth as a result of their obstinacy and arrogance against the Divine verses. In stead of going one step forward, they retrogress some steps backward, and their spiritual human features and intellects will be abolished.

Perhaps, it refers to the outward change of faces to their backs and transformation of the features, or change of shapes in the Hereafter.

The People of Sabbath

There were some disobedient Jews who violated the Command of Allah (s.w.t.) upon the prohibition of fishing on Saturdays and, by a legal trick, they did fishing. So, they incurred the wrath of Allah, and their faces transformed into the shape of monkeys.

Explanations:

1- The general framework of the programs of all Divine prophets are alike. Therefore, in the style of invitation and propagation, others' opinions and their common rights should be respected.

" ... confirming that which is (already) with you, ... "

2- Islam invites the followers of other religions to the religion of Allah, too.

" O' you who have been given the Scripture! believe ... "

3- The scientifical figures and those who are cognizant are more responsible, and are especially addressed by the religion of Allah.

" O' you who have been given the Scripture! believe ..."

4- When confronting the obstinant ones, the means of threat must be used.

" ... before We destroy ... "

5- In order that the threat be affected, the kinds of its concrete and applicable examples should be mentioned.

" ... as We cursed the people of Sabbath (the violating Jews), ... "

6- The wrath of Allah upon all of the obstinate persons, during the history of the world, is an Allah's way of treatment.

" ... as We cursed the people of Sabbath (the violating Jews), ... "

7- The command of Allah is always certain.

" ... and the Command of Allah is ever-executed."

(48) إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا

48. " Verily Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whom He Pleases; and whoever associate (aught) with Allah, has indeed devised a great sin. "

(3)

Back

Next