Commentary:

Those who know the truth and are able to move are around and change the environment are not among the oppressed. These persons have not any excuse for the abandonment of emigration.

Then, those who have neither any device to ward off infidelity nor any way toward the right, are the oppressed and such people have no religious obligation. (A tradition narrated from Imam Baqir, cited in tafsir-us-Safi, vol.1, p.454.)

However, the real apologries are accepted, but seeking excuses are not.

" Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way. "

(99) فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا

99. " So, perhapse, Allah will pardon them and Allah is Pardoning, Forgiving."

Commentary:

In this verse, the Qur'animplies that these people may receive forgiveness of Allah, because He (s.w.t.) has ever been pardoningthe and forgiving the servants.

" So, perhapse, Allah will pardon them and Allah is Pardoning, Forgiving. "

(100) وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

100. " And whoever migrates in Allah's way, finds much refuge and abundance in the earth, and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving Merciful. "

Occasion of Revelation

It Happened that one of the Muslims, who was living in Mecca, became sick. He asked to be taken out of Mecca in order to be counted as emigrants. As soon as he was taken out of the city, he died in the way. Then, this verse was revealed.

Commentary:

Emigration, an Islamic constructive Instruction.

Following to the discussion about emigration and those who, as a result of some shortcoming in doing the duty of emigration, yield to any kind of a basement and humiliation, in this verse, the words are earnestly stated upon the quality of emigration.

The subject of emigration has been discussed from two points of view. At first, it has pointed to the good results and effects of emigration in the life of godly people in this world. It says that those who emigrate in the vast land of Allah, in the way of Allah, and for the sake of Allah, will find many secure and bountiful sites. It says:

" And whoever migrates in Allah's way, finds much refuge and abundance in the earth, ..."

Then, it pays to the spiritual aspect of emigration; and points to this fact that if some ones get out of their houses and leave their home with the intention of emigration towards Allah and His Apostle, and die before reaching their destination, their reward is with Allah, and He, the Forgiving, the Merciful, will forgive their faults.

"... and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving Merciful. "

Thus, the emigrants are victorious in both cases. It is interesting that emigration, not for self protection but for preserving Islam, is an origin of date for Muslims. It forms the foundation of our political, social and propagative events totally. And, in any time and any place, if the same conditions come forth, Muslims are ordained to emigrate.

(101) وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا

Section 15

To cut short prayer while travelling

Shortening of the Daily prayers while in travel - Prayer while in the battle.

101. " And when you are journeying in the land, it is not sin for you that you shorten the prayer, if you fear that those who disbelieve afflict you. Verily, the infidels are your manifest enemy. "

Commentary:

Next to the former discussion upon Holy struggle and Emigration, the holy Qur'an refers to the subject of a Muslim's prayer when the one is in journey.

The Qur'anic phrase /darabtum-fil-'ard / ' you go from one place to another ' is an implicit declaration of travelling. because a traveller pounds the land under his feet. (This meaning is narrated from Mufradat Raqib, An Arabic dictionary)

The Quran sometimes applies the sense of ' it is not sin for you ' in stead of ' obligation '. This verse contains this sense, too.

Curtail worship has not been specified to the aspects of fear alone, but since there is usually fear when a person travels, the phrase 'if you fear' has been mentioned in the verse. Or, since at first the law of curtail worship had been ordained for the circumstances of fear and, afterward, it has been generalized upon every journey, this phrase (if you fear) has been applied here.

Explanation:

1. Establishing prayer can never be stopped, but it can have alleviation.

2. Seeing the truth and flexibility is a principle in the Divine law.

3. We should not be inattentive of the enemy even while we are establishing prayers. Policy and religiosity, worship and intelligence are not separate from each other. Our hands should be busy both for prayer and for weapon.

4. Infidelity and faith are in contrast with each other.

" ... Verily the infidels are your manifest enemy. "

5. It seems that all disbelievers are considered as one force in hostility against you. That is why the Arabic word / 'aduww / ' enemy ', mentioned in the verse, is used in the singular form, not in the plural form.

(102) وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصّلوةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا

102. " And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggages, then they would attack you all at once. And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, but take your precautions. Verily Allah has prepared a disgraceful chastisement for the infidels. "

Commentary:

In the sixth year A.H., the Holy Prophet, accompanied some believers, set out towards Mecca. On the way, when they reached the rigion of Hudaybyah, they encountered with Khalid-ibn-Walid supported by two hundred men who had sheltered thereabout and were waiting for hindering the Prophet From arriving in Mecca. When Bilal said the prayer call and the prayer was established, Khalid-ibn-Walid devised to profit by the time when all Muslims were busy establishing the evening prayer and to attack them at a single instance.

The verse was revealed and informed the Prophet (p.b.u.h.) of the plot. So, seeing that miracle appeared through divine revelation, Khalid embraced Islam.

In this prayer, after performing the first unit of prayer, the first group stand up and complete the rest of the prayer, but the prayer leader waits a little so that the other group may come and join the second unit of the prayer carrying their weapons.

" And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit), and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggages, then they would attack you all at once. ..."

Thus, in no condition prayer can be dropped and never a striver is without establishing prayer. There must be Weapon in one hand and spirituality in the other.

For the importance of the congregation prayer mentioning only this fact is enough that, when facing the enemy in the battle-field, even one unit of the prayer is to be established either.

It should also be noticed that when two duties come forth with together (i.e. holy struggle and prayer) one must not be sacrificed for the other.

By the way, self-consciousness is always necessary. Even at the time of establishing prayer, Muslims should not be neglectful of the danger of the enemy. So, in no circumstances a striver must be in distance with the protective means. (If he has not any weapon, he should wear armour). It is for the caution that if the enemy attacks he can protect himself until the help comes.

" ... but take your precautions ... "

Yet, since there may necessarily come forth some occasions that it is difficult to carry both the weapons and the protective means with together when keeping up the prayer, at the end of the above mentioned verse it ordains such:

"... And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, ..."

You should follow acting these instructions and be assured that victory is with you, because:

" ... Verily Allah has prepared a disgraceful chastisement for the infidels."

(103) فَإِذَا قَضَيْتُمُ الصّلوةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصّلوةَ إِنَّ الصّلوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

103. " Then when you have finished the prayer, remember Allah standing and sitting and reclining. Then, when you are secure (from danger) establish the prayer (as usual). Verily the prayer at fixed times has been enjoined upon the believers. "

Commentary

The Importance of Prayer, a Commandment!

Following the instruction of 'prayer of fear' mentioned in the previous verse, and the necessity of establishing prayer even shile you are fighting, it continues saying in this verse:

" Then when you have finished the prayer, remember Allah standing and sitting and reclining. ..."

The Purpose of the phrase: ' remember Allah standing and sitting and reclining may have been the same different warfare positions inwhich soldiers sometimes use the various weapons designed for wars including the means of shooting.

Another attitude indicates that the purpose of this phrase is that in all conditions including: standing, sitting and reclining, whether you are healthy or sick, and even when you are struggling against the enemy, remember Allah.(1)

In fact, the above mentioned verse is a hint to an Islamic important instruction which denotes that: establishing prayers at the appointed times does not mean that a person neglects the remembrance of Allah in other times.

Then the Qur'an informs us that the instruction for the 'prayer of fear' is an exceptional commandment, and as soon as the condition of fear removes the circumstance will be as follows:

"... Then, when you are secure (from danger) establish the prayer (as usual)..."

The secret of all these instructions and recomendations is for the fact that prayer is one of the Divine certain obligations which is enjoined for all dynasties and in all times, because it is not separated from Faith. However, according to some Islamic traditions, the Arabic word /manghut/, mentioned in the verse, has been rendered into 'a fixed obligatory at an appointed time'.(2)

"... Verily the prayer at fixed times has been enjoined upon the believers. "

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(1) Makhzan-ul-'Irfan, vol. 2, p. 150 & Tafsir-ul-Burhan, vol. 1, p. 413.
(2) Tafsir-ul-Burhan, vol. 1, p. 412 and some other commendations.

 

(104) وَلاَ تَهِنُواْ فِي ابْتِغَاء الْقَوْمِ إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ اللّهِ مَا لاَ يَرْجُونَ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

104. " And do not flag in pursuit of the enemy. If you suffer pain, then they also suffer pain as you suffer. But you hope from Allah what they do not hope. And Allah is All-Knowing, All-Wise. "

The Occasion of Revelation

It is narrated from Ibn Abbas that after the painful events of the Bottle of 'Uhud, the holy Prophet (p.b.u.h.) stood upon Mount Uhud when Abusufyan shouted with a vitorious tone; " O' Muhammad! One day we won, but another day! " That is, this very victory that we have is instead of that defeat we suffered in the Battle of Badr." The Prophet (p.b.u.h.) told the Muslims to answer him immediately, and they said:

" Never is our situation like yours. Our martyrs are in heaven while your slains are in Hell."

Abusufyan shouted: " We have Al-'Uzza, but you have not it." The Prophet (p.b.u.h.) told Muslims to reply that slogan by saying:

" Allah is our gaurdian but you have no gaurdian."

Abusufyan, who felt himselft weak before that lively Islamic motto, left out the idol 'Uzza and attached the idol called Hubal. He cried: "High be Hubal!"

The Prophet (p.b.u.h.) commanded Muslims to condemn motto of the Age of Ignorance with a stronger and better motto. They would say:

" Allah is the Higher and the Exalted."

Abusufyan, who made no again from his own different mattoes, cried: "Our trysling-place is the region of Badr-i-Suqra. "

Muslims returned from the bottle-field while they were seriously annoyed of the painful events in 'Uhud. At that time the verse was revealed and warned them not to flag in persuit of the pagans, and not to be annoyed of those painful events.

This Ocassion of revelation teaches us that Muslims should not be neglectful of none of the enemy's styles. They should apply some stronger logics before the logic of the enemies, and some better weapons against their weapons, else, the circumstances may change for the benefit of the enemy.

Therefore, in any time, like our time, instead of regret for the painful events and terrible corruptions that have surrounded Muslims from everyside, they should actively set forth and produce some sound and useful books and publications in front of the enemies, evil books and publications. They should utilize the best and modern propaganda means of the time against the enemy's equipped means of propaganda. To stand against the designs, phylosophies, and doctrines that different political, economical and social shools introduce, Muslims must offer the inclucive Islamic designs to all human kind. It is only by this method that they can protect their being and live as a progressive group in the world.

Commentary:

Following the verses concerning the Holy struggle and migration, to stir the spirit of self-sacrifice in Muslims, this verse says:

" And do not flag in pursuit of the enemy..."

This statement is a hint to the fact that to stand against the arrogant enemy, you should preserve the spirit of attack in yourselves, because, psychologically it has an extraordinary effect in knocking down the spirit of the enemy.

Then, it states a clear and living reasoning for this commandment, and says why you may linger while:

"... If you suffer pain, then they also suffer pain as you suffer. But you hope from Allah what they do not hope..."

And, at the end of the verse, it emphasizes more and implies that all these annoyances, injuries, efforts and end eavours, and, perhapse, indulgences and negligences are not hidden from the knowledge of Allah. It says:

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

Thus, you will see the result of all of them.

(105) إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللّهُ وَلاَ تَكُن لِّلْخَآئِنِينَ خَصِيمًا

Section 16

Not to side the dishonest

Not to take up the cause of the dishonest - the Apostle may pray for his followers - Forgiveness of Allah always there for those who seek it after doing any evill with the necessary a mendment.

105. " Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you. And be not an advocate for the treacherous."

Commentary:

Basing on what is recorded in some authentic commentary books, once it happened that, in one of the battles, a Muslim stole a chain mail. When he was going to be marked by ignomimy, he threw the chain mail into the house of a Jew, and then gathered some men saying that the Jewish person was a thief, not that Muslim. The subject was brought to the Prophet (p.b.u.h.) and the verse was revealed, announcing such:

" Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you..."

In this verse, at first Allah recommends the Prophet (p.b.u.h.) that the purpose of sending down this heavenly book is that these rules of the truth and equity be practiced among people. It says:

" Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you..."

Then, it awares the Prophet (p.b.u.h.) by saying that:

"... And be not an advocate for the treacherous."

It is cited in Majma'-ul-Bayan (vol. 6, p. 32 persian translation) that although this verse addresses the Prophet (p.b.u.h.), the target is the Ummat of the Prophet (p.b.u.h.) not the Prophet himself, because, upon the consensus of Ummat, the Prophet (p.b.u.h.) is immaculate from all sins and disgraces.

Therefore, since the revelation of the Quran is based on the truth, the judgements should be performed upon the basis of the truth, too, not upon the relations. Thus, in Islam, treating on justice is also necessary even towards a non-Mulsim person, (regarding to the occasion of revelation of the verse).

(106) وَاسْتَغْفِرِ اللّهِ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

106. " And seek forgeiveness of Allah. Verity Allah is Forgiving, Merciful. "

Commentary:

In this holy verse, the Prophet (p.b.u.h.) is commanded that he seeks the forgiveness of Allah, for certainly Allah (s.w.t.) is forgiving and merciful.

Yet, as it was mentioned in the commentary of the previous verse, cited by the author of Majma'-ul-Bayan, that the verse was addressing the Prophet's Ummat, here, too, it means to seek forgiveness for the Ummat, and we know that the Prophet (p.b.u.h.) is free from any fault the verse says:

" And seek forgeiveness of Allah. Verity Allah is Forgiving, Merciful. "

(107) وَلاَ تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا

107. " And do not plead on behalf of those who deceive themselves. Verily Allah does not love any who is treacherous, sinful. "

Commentary:

The leaders of Islam and Muslims ought to find the treacherous ones and know their plans, so that they can decide on a suitable situation for themselves.

Homever, injustice and treachery unto people is doing wrong to oneself. Treachery pollutes the society and this social pollution reaches to ourselves. Then, pleading a treacherous person is unlawful, and it is considered as participating in the crime and being content with the treachery.

" And do not plead on behalf of those who deceive themselves..."

We should know, of course, that the state of the slight treacheries, which are done unknownly and gullibly, is different from the state of the treachery of the mischievous conspirators. (The Arabic words / yakhtanun/ (those whe deceive), /khawwan/ (treacherous), and /'athim/ (sinful) indicate to a state of permanent treachery.)

Then in this verse, it says:

"... Verily Allah does not love any who is treacherous, sinful. "

(108) يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللّهُ بِمَا يَعْمَلُونَ مُحِيطًا

108. " They (the treacherous) hide from people but they hide not from Allah; while He is with them when they hold nightly discourses that do not please Him. And Allah encompasses what they do."

Commentary:

Allah (s.w.t.) blames the treacherous ones in this verse. The verse says they shrink from people that the inward of their deeds be manifested, but they are not ashamed of Allah!

" They (the treacherous) hide from people but they hide not from Allah;..."

Allah, the One Who is Omnipresent, is always with them. So, at that time of night, when they are designing some trecherous plans and saying some words that are displeasing unto him, He is with them and is aware of whatever they do. It says:

while He is with them when they hold nightly discourses that do not please Him. And Allah encompasses what they do. "</B< p>

(109) هَاأَنتُمْ هَـؤُلاء جَادَلْتُمْ عَنْهُمْ فِي الْحَيوةِ الدُّنْيَا فَمَن يُجَادِلُ اللّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً

109. " (Supose that) you pleaded for them in this worldly life, but who will plead for them with Allah on the Day of Resurrection, or who shall he their protector? "

Commentary:

In these three holy verses, the Qur'angives three warnings to three groups:

It tells the judge not to transgress the bounds of right:

"... That you may judge between people by what Allah has shown (tought) you ..." (1)

It tells the treacherous one that Allah observes his deeds:

" ... He is with them ... " (2)

In the above verse, it tells the defenders of the treacherous that their efforts will be useless for the Day of Judgement.

" (Supose that) you pleaded for them in this worldly life, but who will plead for them with Allah on the Day of Resurrection;...?"

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(1) Verse No. 105 of the current Sura.
(2) Verse No. 108 of the current Sura.

 

(110) وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا

110. " And whoever does evil or acts unjustly to his own self, then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful."

Commentary:

Thus,The Quranc word /su'/, in philology, means 'to harm others', too. the verse refers to both being unjust to people and being cruel to oneself.

" And whoever does evil or acts unjustly to his own self,..."

The previous verse, criticized the treacherous and protection of the treacherous. Here, in this verse, it states the way of rescue from it. The Qur'an says that gate of the path of return is open to the wrong doers. Now, it is they who should decide and return from doing sin and repent. It says:

" ... then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful. "

(111) وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

111. " And whoever commits a sin, indeed he commits it only against his own self and Allah is All-Knowing, All-Wise. "

Commentary:

Sin, which is a transgression against the bound of Divine law destroys the inner purity, virtue of the spirit, and justice; and this very effect is the greatest damage. In the system of existence and also in Allah's way of treatment, the result of injustice toward pdople, soon or late, reaches to our own selves.

" And whoever commits a sin, indeed he commits it only against his own self..."

And, at the end of the verse, it implies that the Lord is both All-Knowing, and is aware of all the deeds of the servants, and is All-Wise, and punishes every wrong doer fitting with wahtever the one deserves. It says:

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

(112) وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

112. " And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin."

Commentary:

This verse has pointed out to the importance of committing the sin of calumny upon some innocent people. It says:

" And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin."

Calumny is a Crime:

To denigrate an innocent is one of the most disgraceful actions that Islam has seriously condemned.

It has been narrated from the Prophet of Islam (p.b.u.h.) who said: " The one who slander a believing man or woman, or says something about them which is not in him (her), on the Day of Resurrection Allah sets the one on a heap of fire until he (she) comes out (of the responsibility) of what the one has said."(1)

In deed, making current this unjust manner as a custom in a society causes to disturb the order and probity of that society, to pollute the truth unto untruth, the innocent be involved into difficulty and the sinner be saved, and the common confidence be vanished.

---

(1) Safinat-ul-Bihar, vol. 1, p. 111.

 

(113) وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

Section 17

Secret counsels of the Hypocrites

Endeavours of the Hypocrites to destory the Muslims - Secret plots of the Hypocrites - Plots against the Apostle doomed to failure.

113. " And had it not been Allah's grace on you and His Mercy, a party of them had certainly resolved to lead you astray, but they do not lead astray but their own selves, and they shall not harm you at all. And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know,and Allah's grace on you is ever great."

Commentary:

In some preceding verses (verse 105), a part of the event of the tribe called Bani-Abiraq was explained. Now, in this verse, another part of that event is refered to. The verse says:

" And had it not been Allah's grace on you and His Mercy, a party of them had certainly resolved to lead you astray,..."

By accusing an innocent person and then involving the Prophet (p.b.u.h.) in this event, they wanted both to defame the social and spiritual personality of the Prophet (p.b.u.h.), and to fulfill their own evil intentions upon an innocent Muslim. But, the Lord, who is the protector of His Messenger, obliterated their plans totally.

Then, the Qur'an syas :

"... but they do not lead astray but their own selves, and they shall not harm you at all..."

Finally, the Qur'an states the reason of immunity of the Prophet (p.b.u.h.) from fault, such:

"... And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know,..."

And, it concludes the verse by saying:

"...and great is Allah's grace on you ."

In the above mentioned sentence, one of the basic reasons of the subject of inerrancy is shortly pointed out. It implies that Allah has tought the Prophet (p.b.u.h.) some knowledge and sciences taht he is saved from any fault and mistake, because knowledge and sciences, especially the knowledge of hidden things and unknown secrets, (in final stage) are the causes of light and inerrancy.

(114) لاَّ خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاَحٍ بَيْنَ النَّاسِ وَمَن يَفْعَلْ ذَلِكَ ابْتَغَاء مَرْضَاتِ اللّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

114. " There is no good in most of their secret conferences, except for him who enjoins charity or goodness or reconciliation between peopl; and whoever does this, seeking Allah's pleasure, We will give him a great reward."

Commentary:

In the former verses, there was a hint to the mischievous hidden nightly meetings of some hypocrites or the like of them. In this holy verse, the subject is discussed more detailed under the title of 'secret conference'. The Arabic term /najwa/ ' conspiring ', whisper does not mean only: 'the secret whispered words'. It concludes any secret and hidden meetings, too.

The holy verse denotes that: there is no goodness in their most private meetings which such people hold secretly, and they are based on some evil plans. It says:

" There is no good in most of their secret conferences,..."

Then, in order that it might not be thought that any conspiring and whisper, or secret meeting, is blameworthy and prohibited, a few instances are mentioned at the end of this very verse in the form of exceptions. It says:

"... except for him who enjoins charity or goodness or reconciliation between peopl;..."

If such conspirings may not be for pretence or dealing hypocrisy but for the purpose of obtaining the pleasure of Allah, the Lord will assign a great recompense for them. The verse says:

"...and whoever does this, seeking Allah's pleasure, We will give him a great reward."

In principle, conspiring and secret whispering, or holding hidden meetings have been introduced in the Qur'an as ' Satanic work '. Sura Mujadelah, No. 58, verse 10 says: " Secret counsels are only (the work) of Satan..."

Essentially, if secret conspiring be performed at the presence of a crowd, it may raise the suspicion of men. It can even sometimes create mis trust between friends. That is why it is better not to apply this manner except for the necessery aspects. The philosophy of this ordinance in the Qur'an may also be the very fact.

(115) وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

115. " And whoever opposes the Messenger after the guidance has become manifest to him, and follows other than the way of the believers him We shall turn over to what he has turned to, and We shall expose him to Hell, and an evil destination it is! "

Commentary:

The Arabic term /mashaqqah/ means that you put yourself one side and the holy Prophet (p.b.u.h.) another side and begin hindering the affairs, and showing hostility by intentional opposition.

Therefore, after the truth being manifest to a person, it is obligatory for the one to obey the Messenger of Allah, and, evidently, opposing him (p.b.u.h.) is unlawful.

" And whoever opposes the Messenger after the guidance has become manifest to him,... "

However, the Lord does not punish anyone by taking him into Hell without completing the arguement.

"... after the guidance has become manifest to him,..."

Thus, the result of opposing the Messenger of Allah (p.b.u.h.) and the Islamic Ummah is to assume the mastership of other than Allah and falling down into Hell. It says:

"... and follows other than the way of the believers him We shall turn over to what he has turned to, ..."

That is, the person follows a way other than the religion of the believing people. In such a case, Allah (s.w.t.) will leave that person to the idols which he relies on and imagins as his shelter and his support in all circumstances.

And, as a recompense of choosing aberration and leaving off the way of guidance, he will be put in Hell to taste his retribution, and it is an evil destination. It says:

"... and We shall expose him to Hell, and an evil destination it is!"

(116) إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

Section 18

Idolatry Prohibited

Polytheism unpardonable - Satan always misleads - Faith and virtue shall be rewarded

116. " Verily Allah does not forgive that (anything) be associated with Him, but He forgeves less than that to whom He pleases; and whoever associates anything with Allah, has gone astray into far error."

Commentary:

Polytheism is an earnest deep disease. Therefore as long as it has not been rooted out in a persons, morals and righteous deeds are not spiritually of avail. Repentance is the remedy of polytheism. So, a polytheist should come out of the circle of paganism in order to be involved in the forgiveness and Mercy of Allah. The ways toward the forgiveness of Allah are: repentance, pardon, good deed, and avoidance of committing great sins.

" Verily Allah does not forgive that (anything) be associated with Him, but He forgeves less than that to whom He pleases; and whoever associates anything with Allah, has gone astray into far error."

(117) إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَاثًا وَإِن يَدْعُونَ إِلاَّ شَيْطَانًا مَّرِيدًا

117. " They (the pagans) invoke in His stead but female things (the Idols), and they invoke none but Satan, the persistent rebel. "

Commentary:

The previous verse considered the polytheists being in aberration. The reason of it is referred to in the above verse.

The pagans of Mecca used to worship some angets whom they called the daughters of God. That idea was a wrong and deluded thought. The verse says:

" They (the pagans) invoke in His stead but female things (the Idols), and they invoke none but Satan, the persistent rebel. "

(118) لَّعَنَهُ اللّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

118. " Allah has cursed him (Satan) and he said, most certainly I will take of Your servants an appointed share."

Commentary:

The origin of all adversities and destructivenesses of Satan is his being cursed.

" Allah has cursed him (Satan)..."

Satan is the early enemy of man, and it is for this reason that Satan does his utmost possible effort to mislead him. Then, we must be completely aware not to fall into his trap.

"... and he said, most certainly I will take of Your servants an appointed share."

(119) وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

119. "And most certainly I will lead them astray and certainly I will arouse desires in them, and certainly I will bid them that they split the ears of the cattle, and I will certainly command them that they alter the creation of Allah; and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss."

Commentary:

Satan has sworn to pursuade some programs:

1. He has said that he would take an appointed share from Allah's servants:

"... and he said, most certainly I will take of Your servants an appointed share..."

Satan knows that he has not the authority of leading all the servants of Allah astray. There are only the persons who indulge in their desires, and the people of weak faith and weak will who submit to Satan.

2. Therefore, the second thing that he has promised to do upon human beings is that he says:

"And most certainly I will lead them astray ..."

3. Then, he says :

"... and certainly I will arouse desires in them,..."

4. Satan says that he will invite the servant of Allah to superstitious acts, including the following action :

"... and certainly I will bid them that they split the ears of the cattle,..."

This action refers to one of the disgraceful deeds of the Age of Ignorance. It was customary among the idol worshippers that they would split the ears of some certain cattles, or they cut their ears utterly. They believed that it was forbidden to ride on them and, thus, they took no benefit of them.

5. What Satan says in this stage is an irreparable damage that he causes against the basis of the prosperity of man. Satan says:

"...and I will certainly command them that they alter the creation of Allah..."

This sentence shows that Allah has settled monotheism and any other admirable attribute in the first nature of man, but some Satanic temptations and low desires deviate man from the straight path and lead him astray.

And, at the end of the verse, it refers to a general principle when it says:

"... and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss."

(120) يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا

120. " He promises them and fills them with (vain) desires, and Satan does not promise them except delusion. "

Commentary:

When the verse of forgiveness of sins was revealed from the origin of Allah (Sura Al-i-'Imran, No. 3, vers 135), 'Iblis gathered his supporters by a cry and told them that all their efforts would result no vail when a person repents. Each of them said something about it, and one of the Satans said: "Whenever a person decides to repent, I will entangle him with vain desires and promises, so that he delays his repentance. Then, 'Iblis was contented.(1)

" He promises them and fills them with (vain) desires, and Satan does not promise them except delusion."

       

---

(1) Tafsir-ul-Burhan, Vol. 1, P. 464.

(121) أُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلاَ يَجِدُونَ عَنْهَا مَحِيصًا

121. " These are they whose abode is Hell, and they will find no refuge therefrom."

Commentary:

Hell will be an eternal place for some people and they will remain there forever.

" These are they whose abode is Hell, ..."

Being attentive to the fact that all misfortunes can, more or less, be avoided of but the pumishment of the Hearafter will be unavoidable, and also that there will be no return in Hereafter, then it is better to return from evil actions before passing away.

"... and they will find no refuge therefrom. "

(122) وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً

122. " But (as for) those who believe and do righteous deeds, shortly we will admit them into gardens beneath which rivers flow. Therein they will abide forever. Allah's promise is the truth, and who is truer of word than Allah? "

Commentary:

We recited in the previous verses that: whoever takes Satan for a guardian rather than Allah has indeed suffered a manifest loss; and, Satan promises them and fills them with desires, and Satan does not promise them except delusion. Here, comparing them, the Qur'an state the fate of the believing persons. It says:

" But (as for) those who believe and do righteous deeds, shortly we will admit them into gardens beneath which rivers flow..."

This bounty is not like the fleeting and transitory bounties of this world, but:

"... Therein they will abide forever..."

This promise is not alike with the false promises of Satan, but it is a true promise form the side of Allah:

"... Allah's promise is the truth,..."

It is evident that none can be truer in speech than Allah, because breach of promise is either for inability or ignorance or need, all of which are far from His Holy presence. It says:

"... and who is truer of word than Allah?"

(123) لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

123. " It is not your vain desires, nor the vain desires of the people of the Book. Whoever does evil shall berecompensed for it, and, besides Allah, he will find for himself neither a guardian nor a helper."

Commentary:

Muslims were proud of the holy Prophet (p.b.u.h.) as the seal of the prophets, and that they are the best Ummah (community). The people of the Book boasted of their background, too. They said that they would not remain in Hell Fire but a few days. This verse was revealed to correct the imagination of both groups, and assigned ' the action of a person ' as a document.

Therefore, vain imaginations and baseless hopes must be avoided of. It says:

" It is not your vain desires, nor the vain desires of the people of the Book ..."

Islam is founded on realities, not on untruth, delusions or desires of individuals. (Untruth, originated from anyone and from any school, is condemned to destruction.)

However, Allah is just and His reward or retribution is based upon 'action' that individuals perform.

" and whoever does evil shall be recompensed for it, and, besides Allah , he will find for himself neither a guardian nor a helper ..."

(124) وَمَن يَعْمَلْ مِنَ الصَّالِحَاتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيرًا

124. " And whoever does deeds of righteousness, whether male or female, and be a believer, then these shall enter Heaven and they shall not be dealt with a jot unjustly. "

Commentary:

It seems that the Arabic word /naqir/ is taken from the sense 'pecking', and it is applied for the hole of a date-stone, as if it hasof been pecked.

In the previous verse the meaning was about 'whoever does evil', and here, in this verse, it is about whoever does deeds of righteousness, the reward or ritribution of both is based upon 'deed'.

Thus, the factor of entering into Heaven is 'faith and good deed' not the race or claims or desires (the which were mentioned in the previous verse).

All races, colours, nations and classes are equal for enjoying the grace of Allah.

" And whoever does deeds of righteousness ..."

Males and females are equal in reaching the spiritual virtues:

" ...whether male or female and be a believer,..."

The reward of a believing good-doer is Heaven; and the righteous deeds are valuable even though they are small.

"... then these shall enter Heaven and they shall not be dealt with a jot unjustly. "

(125) وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لله وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً

125. " And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham. The upright one? And Allah tok Abraham as a Friend."

Commentary:

In the verse before this verse, the word was upon the fruit of Faith and deed and it implied that merely belonging to a doctrine or a shool of thought has no effect. Yet, in order that no misunderstanding arises from the former discussion, in this verse, the preference of the religion of Islam over all religions has been stated by the following sense:

" And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham, the upright one? ..."

In this verse, three things have been considered as the criterion of the best creed:

The first thing is the absolute submission before Allah. It says:

"... the one who surrenders himself entirely to Allah..."

The second thing is righteousness. The purpouse of that, here, is doing any righteousness by the heart, the tongue, and action.

"... while he is righteous ..."

The third thing is to follow the creed of Abraham, the upright. The verse continues saying:

"... and follows the creed of Abraham, the upright one? ... "

Then, at the end of the verse, it reasons its emphasis on the creed of Abraham as follows:

"... And Allah took Abraham as a Friend. "

According to the Islamic literatures, this rank of Abraham, being choosen as a friend by Allah, was because of: his abundant prostrations, feeding the indigent, his midnight prayers, accepting the problems, and his hospitality.(1)

---

(1) At-Tafsir-ul-Burahan, vol. 1, p. 417.

 

(126) وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

126. " And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah encompasses all things. "

Commentary:

This verse points to the absolute sovereignty of Allah and His domination over all things. It says:

" And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah encompasses all things. "

It refers to the fact that Allah elected Abraham (a.s.) as His friend, never for the reason of His need to him, because Allah (s.w.t.) is free from any want, but for the virtues and the extra ordinary conspicicuous attributes that Abraham had.

(127) وَيَسْتَفْتُونَكَ فِي النِّسَاء قُلِ اللّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاء الَّلاتِي لاَ تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُواْ لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ كَانَ بِهِ عَلِيمًا

Section 19

Dealings with Orphans and Women

Equity to the interest of the orphans and women ordained - Reconciliation between husband and wife - Equity among wives, Separation of man and wife - Carefulness about the daties enjoined

127. " And they ask you for a pronouncement concerning women. Say: 'Allah preonounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you do not give what is appointed for them, while you desire to marry them, and also (concerning) the oppressed children, and that you should deal towards orphans with equity, and whatever of good you do, verily Allah knows it'."

Commentary:

In order to defend the rights of women and saving them, we should always follow the instructions of the heavenly leader.

" And they ask you for a pronouncement ..."

Mentioning the defence of women, children, and orphans beside each other in the Qur'an, is a sign of the existence of transgression against them through the length of the history. The support of Allah from the rights of women is an unchangeable pronouncement of Allah.

And, the responses of the Messenger of Allah are the same as the pronouncement of Allah.

"... Say: 'Allah preonounces to you concerning them, ..."

Justly treating the orphans is the best sample of the righteous work.

"... and whatever of good you do,..."

The Islamic community should raise for establishing justice among orphans.

"... and that you should deal towards orphans with equity, ..."

However, you should know that your services for, and your helps upon, the deprived in the society will not be neglected.

"... verily Allah knows it '."

(128) وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلاَ جُنَاْحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الأَنفُسُ الشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

128. " And if a woman fears ill treatment from her husband, or desertion, there is no sin on the couple if they effect a reconciliation between them, and reconciliation is better but avarice has been made to be present in the (people's) minds, and if you do good and keep from evil, then verily Allah is aware of what you do."

Commentary:

It happened that at the beginning of Islam, a Muslim believer by the name of Rafi'-ibn-Khadij had got two wives. One of them was old and the other was young. He had to divorce the old wife because of some discords that they had. But before ending the waiting period, he told her that if she desired he could revoke upon condition that she would be patient when he might prefer his young wife, else they should separate after finishing the waiting period. The woman accepted the reconcilintion: and then this verse was revealed.

The Arabic term /nushuz/ is derived from the root /nashz/ in the sense of: 'an elevated place', which, here, means: 'disobedience'. In verse No. 34 from the current Sura, the speech was about the disobdience of the wife, and here the statement is also upon ill treatment.

The Arabic word /shuhh/, when concerning a wife, means: 'avoiding of wearing appropriate clothing and abundoning ornamentation'; and when concerning a man, it refers to: his avoidance of paying dower sum, necessaries, and the absence of showing affeciton.

In any case, for the family affairs, the first stage is reconciliation between the couple without the interference of others. If it does not end to peace, others may interfere:

"... if they effect a reconciliation between them,..."

And it does not matter for a person to remit a right inorder to obtain a higher general interest and to make safe the atmosphere in the family.

"... there is no sin ..."

The origine of instability in many families is the insularities, envy and avarice that has surrounded human-kind.

"... but avarice has been made to be present in the (people's) minds,..."

Renunciation of man from his veneral desires and being careful of justice between his two wives, are among the examples of piety and kindness. If a man remits his own right, and does good and kindness unto his wife, all are at the presence of Allah.

"...then verily Allah is aware of what you do."

(129) وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

129. " You will never be able to deal equitably between (your) wives, however much you be eager (to do so); then do not incline with a total inclination (to one) so that you leave her as it were in suspense; and if you effect reconciliation and keep from evil, then verily Allah is Forgiving, Merciful."

Commentary:

Heavenly Law Has no Contradiction with Natural Disposition

It is natural that a man shows more affection to his young wife than his aged wife. That is why that the commandment of Justice is only due to the treatment of man unto his wives, not due to his heartily love.

" You will never be able to deal equitably between (your) wives,..."

Now that heartily justice is not possible, then, there should be equity in action.

In Islam, there is no duty beyond the ability of a person. A human being is not usually able to adjust affection, but he is able to apply justice in dealing the affairs.

It is unlawful for a man to leave his wife undecided.

"... then do not incline with a total inclination (to one) so that you leave her as it were in suspense;

Through reconciliation and piety, both the former shortcomings and the unconscious negligences will be forgiven.

"... and if you effect reconciliation and keep from evil, then verily Allah is Forgiving, Merciful."

(130) وَإِن يَتَفَرَّقَا يُغْنِ اللّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللّهُ وَاسِعًا حَكِيمًا

130. " Yet if they (should) separate, Allah will enrich each out of His abundance, and Allah is All-Embracing, the Wise. "

Commentary:

Next to the former discussion, in this verse it points to this fact that: if the continuation of conjugal life is tiresome for the couple and there have come forth some things that the circumstance can never be remediable, they do not have to continue such a marriage and to be prisoner of a bitter family life like that. They can separate from each other and, without having any fear from their future, they should decide bravely, because in this condition, if they separate, Allah will enrich both of them out of His abundance and Mercy. They can be hopeful to have better spouses and more delightful lives in future.

" Yet if they (should) separate, Allah will enrich each out of His abundance,..."

This situation exists, because Allah has a vast inclusive Mercy and abundance, together with Wisdom. It says:

"... and Allah is All-Embracing, the Wise. "

(131) وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللّهَ وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ غَنِيًّا حَمِيدًا

131. " And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve, then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy."

Commentary

The Holy Qur'anic phrase: " And to Allah belongs whatever is in the heavens and whatever is in the earth, ..." has occurred two times in this verse and one time in the next verse. This repetition is because of its belief function, in order that we know Allah, the Almighty, is capable in performing His promises in all affairs, and that He enriches the servants (including enriching them in both marriage and devorce).

However, the Power and Sovereignty of Allah is the guarantee of execution for His promises.

" And to Allah belongs whatever is in the heavens and whatever is in the earth, ..."

Allah is Self-Sufficient, and having the possession of what is in the heavens and what is in the earth, He is in need of neither our worship nor our faith.

"... and Allah is Self-Sufficient, Praiseworthy."

Also, the One Who has Wisdom, Power, and Possession is rightful to have the authority of legislation and recommendation, too.

" And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too), that you should be in awe of Allah; and if you disbelieve, then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy."

(132) وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

132. " And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector. "

Commentary :

For the third time, it emphasizes in this verse that: 

" And to Allah belongs whatever is in the heaven and whatever is in the earth, ..."

Then, it continues the statement denoting that He himself protects and runs them all. It says:

" And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector. "

(133) إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللّهُ عَلَى ذَلِكَ قَدِيرًا

133. " If He pleases, He can remove you, O' people! and bring others; and Allah is powerful over that. "

Commentary :

Next to the meaning in the previous verse, it continues to imply that it is no problem for Allah that He vanishes you and substitute you some other people who be more receptive and more decided in the path of His obedience. And Allah (s.w.t.) is powerful to accomplish this action. The holy verse says:

" If He pleases, He can remove you, O' people! and bring others; and Allah is powerful over that. "

When this verse was revealed, the Messenger of Allah (p.b.u.h.) struck his hand over the back of Salman Farsi and said: " These people are Iranians (non-Arabs from persia).(1)

---

(1) Majma-ul-Bayan, vol. 3, p.122, (Arabic version)

 

(134) مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللّهِ ثَوَابُ الدُّنْيَا وَالآخِرَةِ وَكَانَ اللّهُ سَمِيعًا بَصِيرًا

134. " Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing."

Commentary: 

There are some believers who can ask Allah the reward of this word and the reward of the coming world, and enjoy of the bounties of both lives. If they suffice only to this world, and pursue the material interests when accomplishing the Holy Struggle and righteous deeds, they are in a serious err. In Quran says:

" Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing."

(135) يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا فَاللّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Section 20

Equity to everyone - The Jewish Hypocrisy Condemned

Firmness in equity, fairplay and faith enjoined, coveting for worldly goods; forsaking truth is due to weakness in faith.

135. " O' you who have Faith! be maintainers of justice (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives; whether the one be rich or poor, Allah is closer to them both. Therefore do not follow any passion so that you can deal jsustly; and if you swerve or decline the right, then verily Allah is aware of what you do."

Commentary:

Social Justice:

Following to the instructions that were pointed out through previous versses about the execution of justice upon orphans and wives, here in this verse, the statement is upon a basic principle and a general law. It is about the execution of Justice in all aspects and without any exception. It says:

" O' you who have Faith! be maintainers of justice ..."

That is, you should accomplish justice so that you might not have the least inclination toward any side.

Then, to emphasize the matter, the verse refers to the subject of bearing witness. It recommends upon affairs concerning the witnesses, in particular, and that you should put aside all circumspections and bear witness rightfully for the sake of Allah, even if it is against you or your parents or your near relatives. It says:

"... (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives;

It can be understood from this holy phrase that it is possible for relatives to bear wintess for or against each other when they observe the principles of justice.

Then, it points to other factors of perversion from the principle of justice. It implies that neither the wealth of the rich nor the emotions arisen from the poverty of the poor should hinder to bear witness rightfully. It is because if the person against whom the witness will be is rich or poor, Allah is more aware of his condition. Therefore, neither the possessors of wealth and force can damage the rightful witnesses when there is the support of Allah, nor the poor remain hungry when justice is executed. The verse says:

"... whether the one be rich or poor, Allah is closer to them both..."

Again, to emphasize on the matter, it instructs us not to follow our desires, because, in that case, there come forth some barriers for executing justice.

"... Therefore do not follow any passion so that you can deal justly; ..."

This sentence clearly leads us to the fact that the origine of transgressions and cruelties is carnal desires. Thus, if a group of people be not the followers of carnal desires, unjustice and cruelty may not be found among them.

For the importance that there lies in the excecution of justice, it emphasizes again on this commandment. It indicate that if you hinder the right from reaching the rightful person, or pervert the right, or turn aside from the right when it becomes clear to you, Allah is well aware of what you do. It says:

"... and if you swerve or decline (the right), then verily Allah is aware of what you do."

The above verse makes completely manifest the extra ordinary attention of Islam to the subject of social justice in whatever form and in whatever case it may be. The application of different emphasis mentioned in these sentences shows how much Islam is sensitive for this important social subject among humankind.

But, unfortunately, there is a long distance between the action of Muslims and this excellent Islamic commandment! This very fact, of course, is one of the secrets of their retardation.

(136) يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِيَ أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

136. " O' you who have Faith! Believe in Allah and His Messenger and the Book which He has sent down unto His Messenger, and the Book(s) which He has sent down afore time; and whoever disbelieves in Allah and His angels and His Messengers and the Las Day, has indeed gone astray into far error. "

Commentary :

The meaning of the verse may be such: O' you who have faith! go a step further; or, be firem in your faith forever.

A believer should elevate himself to a higher degree of faith everyday, since there are degrees in faith.

" O' you who have Faith! Believe..."

In this regard, Sura Muhammad, No. 47, verse 17 says: " And those who avail of the guidance, He adds unto them guidance..." And, Sura Al-Fath, No. 48, verse 4 says: "... that they might add further faith to their faith; ..."

However, disbelief in some heavenly Books and some prophets is the same as disbelief in all.

"... Believe in Allah and His Messenger and the Book which He has sent down unto His Messenger, and the Book(s) which He has sent down afore time; and whoever disbelieves in Allah and His angels and His Messengers and the Las Day, has indeed gone astray into far error. "

(137) إِنَّ الَّذِينَ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ازْدَادُواْ كُفْرًا لَّمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ سَبِيلاً

137. " Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way. "

Commentary:

Formerly a verse similar in meaning to this verse was detailed, saying that the repentance of such persons is not accepted and they are the real misguided ones. Also, Sura 'Al-i-'Imran, No.3, verse 90 says:

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

There are some people who change their features every day. This is either for the lack of research in Truth and religion, or it is a plot in order to weaken the belief of the believers. Sura 'Al-i-'Imran, No.3, verse 72 also manifest this plan by stating that they believed at the opening of the day, and disbelieved at the end of it, with the purpose that they might weaken the Muslims in their Faith. The clear example of the content of this verse is the persons such as Shabth-ibn-Rib'i Whose instability can be illustrated as follows:

He became Muslim but, after the death of the Prophet (p.b.u.h.), he disbelieved. After that, he repented and joined to the adherents of Ali (a.s.). Later, he changed to be the commander of Kharijites. Again he repented and went on to be as an adherent of Imam Hassan (a.s.) and Imam Husayn (a.s.). He wrote an invitation letter to Imam Husayn (a.s.) but he showed his disloyalty to Muslim-ibn-'Aghil in Kufa (an ancient city in Mesopomia). He accepted to be the commander of Yazid's tropp in Karbala, and built a mosque in Kufa as a sign of gratitude for the slain of Imam Husayn (a.s.). The verse says:

" Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way. "

(138) بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا

138. " Announce to the hypocrites that they shall have a painful chastisement. "

Commentary:

When the Qur'anc word / bisharat / ' reward ' is used for punishment, it is either as a mockery due to their baseless vain thoughts, or for the sake that the Arabic term / bisharat /, which is originally derived from the Arabic word /bushr/ in the sense of ' face ', has a vast meaning. It concludes any news that affects on the face and usually makes it happy or sad. The verse says :

" Announce to the hypocrites that they shall have a painful chastisement. "

(139) الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ لِلّهِ جَمِيعًا

139. " (Hypocrites are) those who take the disbelievers for (their) friends instead of the believers - do they seek glory in them ? - Then, verily, all glory belongs to Allah. "

Commentary :

In this holy verse, the hypocrites are characterized as follows:

" (Hypocrites are) those who take the disbelievers for (their) friends instead of the believers - ..."

Then the Qur'an inquires what their purpose is from this choice. Do they realy want to obtain a credit and honour for themselves by making friends with them? They should know that honour and glory totally belongs to Allah, because glory always originates from ' Knowledg ' and ' power '. Therefore, those whose knowledge and power is little, are not in a position that they can be the origine of glory.

"...do they seek glory in them ? - Then, verily, all glory belongs to Allah. "

This verse warns all the Muslims not to seek for the disbelievers' glory in all aspects of life, irrespective of: economical glory, culturd glory, political glory, and the like of it, in making friends with the enemies of Islam. Whenever their interest requires they immediately leave out their own most intimate allies and refer to their own affairs, so that as if they have never been acquainted with each other. The present era is a clear witness to this fact.

(So, in the foreign policy, we must not seek our glry in attachment with pagans.) We recite in Munajat-Sha'baniyyah: " O' Lord! My abundance and my deficiency is in Your hand, not in the hand of other than You".

(140) وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ إِنَّ اللّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

140. " And He has already revealed to you in the Book that when you hear the revelations of Allah being disbelieved and made mock of, do not sit with them until they engage in some other discourse, otherwise you would be like them. Verily Allah will gather the hypocrites and the disbelievers all together in Hell. "

Commentary:

Sura Al-'An' am, No. 6, verse 68 contains a similar meaning to that of this holy verse. It addresses the Messenger of Allah (p.b.u.h.) and says:

" And when you see those who enter into false discourses about Our Signs, with draw from them until they enter into a discourse, other than that... "

In that verse, the addressee is the Prophet (p.b.u.h.), while in the above mentioned verse, it addresses people in general.

Explanations:

1. A person should not usually be inattentive when confronting the false discourses of others, (since, to be silent or inattentive where a sin is being committed, is sinful.)

" ... do not sit with them until they engage in some other discourse ... "

2. " You may either alter the evil environment, or come out of it.

" ... do not with them ..."

3. It is not enough to abudon committing sin only, but we should cause the performance of sin to be stopped totally. Mere being straight is not enough; the perversion of others should be hindered of, too.

4. It is not allowed to be silent in front of sin under the pretext of freedom of speech, negligence, good morals, easy circumstances, courtesy, civility; shame, and so on.

5. The person who is content with the sin of others, has a share of that sin.

" ... otherwise you would be like them ... "

6. To be silent in front of the idle talks of the infidels, is a kind of hypocrisy.

7. Companionships of this world result the companionship of the next world.

"... Verily Allah will gather the hypocrites and the disbelievers all together in Hell. "

(141) الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللّهِ قَالُواْ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُواْ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ فَاللّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ وَلَن يَجْعَلَ اللّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلاً

141. " (The hypocrites are) those who wait and watch about you; then if there be a victory for you from Allah, they say: ' Were we not with you ? ' But if the disbelievers get a share, they tell (them): ' Did we not help you win, and held off the believers from you ? ' Therefore, Allah shall judge between you on the Day of Judgement, and Allah will by no means give the disbelievers a way (of success) against the believers. "

Commentary:

The Qualities of Hypocrites:

This verse and some verses after that point to some other qualities of the hypocrites and their incoherent thoughts. It describes the hypocrites as those who always want to make profit from any incident. If you gain the victory, they quickly show themselves in the row of the believers and say whether they were not with you, and their worthy aids were not helpful in your victory. Therefore, they claim to have a share in its all spiritual and material incomes. The verse says:

" (The hypocrites are) those who want and watch about you; then if there be a victory for you from Allah, they say: ' Were we not with you ? ..."

But, if the enemies of Islam obtain a part of this victory, the 2hypocrites immediately approach them and express their consent to them about that victory. They say that it was they who encouraged them to combat with Muslims without showing any sign of resignation, therefore they have a share in that victory. The verse says:

"...' But if the disbelievers get a share, they tell (them): ' Did we not help you win, and held off the believers from you ? '..."

Thus, this group of hypocrites, by their own particular misusing opportunities, sometimes come toward the believers and sometimes approach the disbelievers, and spend their lives double-dealingly.

Yet, the Qur'an manifest their fate with stating a short phrase. It implies that finally there will come a day that the curtains will be removed, the masks will be taken off and their real ugly faces will be seen. Yet, it is true when it says:

" ... Therefore, Allah judge between you on the Day of Judgement, ... "

And, in order that the true believers should not be afraid of them, at the end of the verse it adds:

" ... and Allah will by no means ... "

This part of the verse means that the disbelievers not only from the point of logic but also from the point of political, marchal, cultural, and economical aspects will not really overcome the believers.

So, if we see their victory with our own eyes in different fields against Muslims, it is for the reason that many of Muslims are not true believers. They have neither the unity and Islamic brother hood among them, nor the Knowledge and necessary for all from birthday until the moment of death. Then, when they are like that, consequently. They have remained like this.

(142) إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلوةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللّهَ إِلاَّ قَلِيلاً

Section 21

Fate of the Hypocrites

Deceitfulness of the hypocrites - Friendship with the enemies - Fate of the hypocrites

142. " Verily the hypocrites seek to trick Allah, but He is tricking them. And, when they stand up For prayer they stand up lazily; showing off to the people, and they do not remember Allah save a little. "

Commentary:

The purpose of ' seeking to trick Allah by hypocrites ', perhapse, is the same expression of Faith by them and playing with the commandments of Allah. And, as Imam Reza (a.s.) says: since Allah gives the retribution of thier trick, this divine retribution is called ' trick '.

" Verily the hypocrites seek to trick Allah, but He is tricking them. ..."

However, they are far from Allah and, consequently, they do not enjoy of telling Allah their secrets and praying for their needs; and that is why that when they stand for prayer they are thoroughly full of listlessness and laziness. It says:

" ... And, when they stand up for prayer they stand up lazily; ... "

The hypocrites, in fact, do not believe in Allah and His magnificent promises. Then, if they worship or do a righteous deed, it is also for showing off to people, not for the sake of Allah.

" ... showing off to people, ... "

So, if they sometimes recite the name of Allah or remember Him, it is not done sincerely and knowingly. Supposing that, might be, it is very little. It says:

" ... and they do not remember Allah save a little. "

(143) مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

143. " (The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels); and whoever Allah leaves to go astray, never then shall you find for him a way. "

Commentary:

The Arabic word /tathaththub/ phylologically means: ' to be moved to and fro, as anything suspended in the air '.(1)

Therefore, the hypocrites do not have a firm thing to rely on, and they sway between this and that, like a thing which is supended in the air and moves by the movement of a wind. They depend on others, so they wander without having any proper aim.

" (The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels); ..."

Also, they have not tranquility and peace, because they must always change their own position to a new one and hurriedly make immediate decisions.

And, to conclude, the hypocrites are stray, and have incurred the wrath of Allah. The verse continues saying:

"... and whoever Allah leaves to go astray, never then shall you find for him a way. "

(144) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ لِلّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا

144. " O' you who have Faith ! Do not take the disbelievers for friends instead of the believers. Do you desire that you should give to Allah a manifest proof against yourselves ? "

Commentary :

The believers have not the right of accepting the mastership of the disbelievers. But it is in the case that the hypocrites have a close tie with the disbelievers. The Qur'an introduces the disbelievers as Satans of the hypocrites:

" ... when they are alone with their evil ones, ... "

And they are as brethren of the hypocrites:

" ... those who have become hypocrites? They say to those of their brethren who disbelieve ... "

The senses mentioned in Sura Nisa', No.4, Verse 139 and 141 are also indications to the quality of the connection between the hypocrites and the disbelievers.

Explanations:

1. ' Tawalla ' and ' Tabarra ' are parts of the religion.

2. Any communication, friendship, and agreement contraction that results to the loss of Muslims, should be avoided of.

3. In current foreign policy, political and economical ties, choices, appointments and desposals or any action which ends to the domination of disbelievers over Muslims is unlawful (Haram) in Islam and it is rejected.

4. Any Muslim believer who accepts to saffer abjectness, has no proof to give Allah for his action.

" ... Do you desire that you should give to Allah a manifest proof against yourselves? "

5. Accepting the mastership of disbelievers does not adapt to faith. There is no room in a heart for two opposite affections

" O' you who have Faith! ... "

(145) إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

145. " Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them. "

Commentary :

There are some unaware Muslims who accept the friendship of the hypocrites. To make clear the situation of the hypocrites, the Qur'an in this verse says:

" Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them. "

It is well understood from this verse that hypocrisy is the worst kind of infidelity from the point of view of Islam, and the hypocrites are the furthest distant people from Allah. So, it is for this reason that their abode is in the worst place and the lowest stage of Hell.

(146) إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَاعْتَصَمُواْ بِاللّهِ وَأَخْلَصُواْ دِينَهُمْ لِلّهِ فَأُوْلَـئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

146. " Except those who repent, and amend and hold fast to (the grace of) Allah and make their religion pure for Allah. These, then, are with the believers; and Allah will grant the believers a great reward. "

Commentary :

The way of repentance is open to all, even to the worst ones. Repentance can take a person from the position of ' the lowest stage of the Fire ' to ' the Exalted Heaven '. The Qur'an says:

" Except those who repent, ... "

Human beings are free and can change the way, i.e. they can repent:

" ... those who repent, ... "

Repentance is not only an expression of regret, but it is an inclusive improvability. The verse continues saying:

" ... and amend and hold fast (the grace of) Allah and make thier religion pure for Allah ... "

Those hypocrites who repent should not feel loneliness for the absence of their fellow-mindeds, because they find some better colleagues instead of them.

" ... these, then, are with the believers; "

Eclecticism in believes and thoughts is forbidden:

" ... and make their religion pure for Allah ... "

Then, it is to the believers to receive the true repentant ones and consider them as themselves.

"... these, then, are with the believers; and Allah will grant the believers a great reward. "

(147) مَّا يَفْعَلُ اللّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللّهُ شَاكِرًا عَلِيمًا

147. " What can Allah gain by your punishment, if you be grateful and you believe? And Allah is All-Thankful, All-Knowing. "

Commentary :

If you believe and do righteous deeds and, in the meantine, you do not abuse the bounties of Allah, and be grateful for the bounties of Allah, without doubt, there will not be any divine punishment upon you. The verse says:

" What can Allah gain by your punishment if you be grateful ... "

Then, in order to emphasize this matter, it adds that the Lord is both aware of your deeds and your thoughts, and is thankful and giver for your righteous deeds. It says:

" ... And Allah is All-Thankful, All-Knowing. "

In the above mentioned verse, the subject of 'thankfulness' has occurred before the sense of ' belief '. This precedence is for the fact that: as long as a person does not know the bounties and graces of Allah and does not reach the position of gratitude, can not know Him, Himself. (Be careful.)

(148) لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا

148. " Allah does not love open utterance of evil in speech except by one to whom injustice has been done, and Aallah is All-Hearing, All-Knowing. "

Commentary :

In this verse and the verse next to it, a part of the ethical instructions of Islam are pointed out. At first, the verse indicates that Allah does not like that ill-speaking be performed or the vice and disgraceful actions of people be manifested by speech of others. It says:

" Allah does not love open utterance of evil in speech ... "

As Allah Himself is the Concealer of Faults, He does not love that individuals betray secrets and make manifest the vices of people so that they disgrace them.

Then, the Qur'an refers to some affairs that can be counted as the authority for such betraying secrets and ill-speaking. It says:

" ... except by one to whom injustice has been done, ... "

Such persons are right to defend themselves against the cruelty of transgressors. They can complain of them, criticize them, blame them, and back bite them. They are also right to continue doing that until they get their right and ward off the transgression.

And, as the style of the Qur'an is, in order that some persons do not misuse this exception and do not make manifest the vices of people under the pretext that they have been transgressed, at the end of the verse, it says:

" ... And Allah is All-Hearing, All-Knowing. "

(149) إِن تُبْدُواْ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سُوَءٍ فَإِنَّ اللّهَ كَانَ عَفُوًّا قَدِيرًا

149. " If you do good openly or conceal it or pardon (others') evil, then verily Allah is All-Pardoning, All-Powerful. "

Commentary:

Whenever you are in the position of power, and forgiveness has a training effect, do forgive; and wherever silence is abasement, and it strengthens injustice, do shout.

Therefore, avengeance and retaliation is ' legitimate ', and forgiveness is ' virtue '. So, it is worthy to pardon when you are powerful. It says:

" ... then verily Allah is All-Pardoning, All-Powerful. "

Imam Amir-ul-Mu'mineen Ali (a.s.) says:

" When you gain power over your adversary, pardon him as gratitude for being able to overpower him." (1)

---

(1) Nahj-ul-Balaqah, saying No.10

 

(150) إِنَّ الَّذِينَ يَكْفُرُونَ بِاللّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاً
(151) أُوْلَـئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

150. " Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: ' We believe in some and disbelieve in others ', and seek to choose a way in between; "

151. " These are, in truth, infidels, and We have prepared for the infidels disgraceful chastisement. "

Commentary :

The Jews and the Christians believed in some Prophets and disbelied in some other ones, and it was because of their foolishly desires and bigotries, and also because of some unreasonable insularities.

The verse says:

" Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: ' We believe in some and disbelieve in others ', ..."

It should also be attended that the process of messengership is the permanent Allah's way of treatment which are linked together like a chain, and we must believe in this process totally.

Therefore, Allah and His messengers are in the same row and there is no separation in between at all. Then, it is forbidden to disbelieve in Allah and the messengers, or to believe in Allah and disbelieve in some Prophets.

Ecleclicism and paving a way other than the way of prophets is infidelity.

" ... and seek to choose a way in between; ..."
" These are, in truth, infidels, ... "

(152) وَالَّذِينَ آمَنُواْ بِاللّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

152. " And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards, and Allah is Forgiving, Merciful. "

Commentary:

In this verse, the Qur'anpoints to the position and the fate of believers. It implies that those who believed in Allah and all Histhe prophets and did not make any separation between them, have proved their own submission and sincerity unto the Truth and also proved to struggle against any bigotry. As for these Allah will bestow their rewards soon. The verse says:

" And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards, ..."

And, at the end of the verse, another fact is referred to. It indicates that if this group of the believers had formerly committed such bigotries, divisions, and some other sins, and now have purified their Faith and returned to Allah, He will forgive them.

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

(153) يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا

Section 22

Violation of the Covenant by the Jews

Jew's violating the Covenant - Their accusing Jesus and his mother Mary - The Truth concerning the Crucifixion of Jesus

153. " The People of the Book will ask you to bring down for them a Book from heaven; and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly '. So the lightning seized them on account of their injustice. Then they took the Calf (for a god) after the clear signs had come to them; Yet We pardoned that; and We gave Moses a clear authority. "

Commentary :

The demand of the Jews from the Prophet of Islam (p.b.u.h.) was that the Qur'an, like the Turah, be sent down together, too. But, that demand was nothing but a mere pretext, since, in Sura Al-'An'am, concerning the matter, Allah says: " And if We had sent to you a writing on a paper, then they had touched it with their hands, certainly those who disbelieve would have said : ' This is nothing but clear enchantment '. "(1)

The Qur'an, in the above verse, says:

" The People of the Book will ask you to bring down for them a Book from heaven; ..."

The Children of Israel were not seeking for the Truth, otherwise, why did they become the worshippers of the Calf after that they had got those abundant miracles ?

" ... Then they took the Calf (for a god) after the clear signs had come to them; ... "

Therefore, the continuation of this very verse, in order to console the Prophet, tells him (p.b.u.h.) not to be worried about the disbelievers when they do not believe, since there had also been some obstinate persons against all former prophets.

"...and indeed they asked Moses for greater than that, for they said: ' Show us Allah vividly '. ..."

When we become acquainted with the difficulties that other people are involed in, it can sometimes be a remedy over our own pains.

However, it should be noted that: rejetion of the Truth and aberration in thought brings forth the Wrath of Allah even in this very world.

"... So the lightning seized them on account of their injustice. ..."

Yet, the prophets had always been supported by Allah.

"...and We gave Moses a clear authority. "

(154) وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُواْ الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لاَ تَعْدُواْ فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

154. " And We raised the (Sinai) Mount above them at (the taking of) their covenant and We said to them: ' Enter the door prostrating ', and We said to them: ' Do not transgress the Sabbath! ' and We took from them a firm covenant."

Commentary:

The verse implies that the Children of Israel, the Jews, did not awaken from the sleep of negligence and did not come down from the mount of Pride and obstinacy. It was for that reason that Allah raised the Sainai Mount above them, and in the meanwhile, He took covenant from them.

" And We raised the (Sainai) Mount above them at (the taking of) their covenant. "

It implies that Allah told them to enter the door of Jerusalem in the state of prostration and humitily as a sign of repentance from their sins. Allah also decreed emphatically for them not to work on Saterday and not to transgress, (and not to use the sea-fish that the hunting of which was prohibited for them). Allah took serious covennt for all of these things from them. But they fulfiled none of those confirmed promises.

"...and We said to them: ' Enter the door prostrating ', and We said to them: ' Do not transgress the Sabbath! ' and We took from them a firm covenant."

(155) فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاء بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

155. " So, for their breaking their covenant and their disbelief in the Signs of Allah and their slaying the prophets wrongfully and their saying: ' Our hearts are covered ', nay! but Allah sealed them for their disbelief, so they do not believe save a few. "

Commentary :

In this verse, the Qur'an points to some other parts of the wrong doings of the Children of Israel, and also those committing offenses and hostilities that the Jews performed against the prophets of Allah.

At first, it refers to the breach of promise and disbelief of a group of them, by whom the slauhter of many prophets occurred. It says:

" So, for their breaking their covenant ... "

Following to this breach of promise, they rejected the Signs of Allah and paved the way of opposition.

" ... and their disbelief in the Signs of Allah ... "

They did not suffice only to this wrong-doing, but also they set their hands to another great crime. They killed the leaders and the guides of the way of Truth, viz. the prophets. They slew the prophets without having any reason for their action.

" .. and their slaying the prophets wrongfully ... "

They were so insolent in committing offenses that they mocked the statements of the prophets and they used to explicitly say to them that their heart were locked so that it hindered them to hear and accept the invitation of the prophets.

" ... and their saying ' Our hearts are covered '; ... "

Here, the Qur'an adds a sense that their hearts are cealed totally and no truth penetrated into them, but the reason of that situation is their own infidelity and disbelief. That is why they do not believe in truth, except a small group of them who avoid of these kinds of obstinacies and that they pave the path of truth. It says :

"... nay! but Allah sealed them for their disbelief, so they do not believe save a few. "

(156) وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا

156. " And because of their disbelief and their speaking against Mary a grievous calumny. "

Commentary:

The question of calumny against Mary is also refered to in Sura Maryam No.19, verse 27.

The calumny of fornication unto Mary was not only a sin but it was also a calumny of bastardy to Jesus (a.s.) and his incompetency for guidance and leadership. This very sin was the reason of their disbelief unto Jesus (a.s.).

Therefore, calumny is counted in the same row with infidelity, and, consequently, a grievous calumny deserves a grievous chastisement.

" And because of their disbelief and their speaking against Mary a grievous calumny. "

However, in an immoral society, there may sometimes happen that the most disgraceful calumnies be spoken against the most immaculate persons.

(157) وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا
(158) بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

157. " And because of their saying (in boast): ' Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; ' but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that); and indeed those who differ therein are only in doubt about it, they have no knowledge respecting it, but only follow a conjecture, and, certainly, they did not slay him."

158. " But Allah took him up unto Himself; and Allah is the Mighty, the Wise. "

Commentary :

They (the Children of Israel) were even proud of slaying Jesus, and they said that they themselves slew Jesus, son of Mary, the Messenger of Allah. The verse says:

" And because of their saying (in boast): ' Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; '..."

Perhaps, the sense of ' Allah's Messenger ' that they said about Jesus (a.s.) was said mockingly in order to scorn him, while they were not true in their claim. The verse continues saying:

"... but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that); ..."

Then, the Qur'an, as an emphasis on the matter, says:

" ... and, certainly, they did not slay him. "

Then, the Qur'an, as a separate verse, continues saying:

" But Allah took him up unto Himself ... "

The reason that the Qur'an has emphasized particularly on the subject that Jesus (a.s.) has not been crueified, is for the purpose of perfectly nullifyiny the supersticious belief of ransom and making ummah free from sin by payment, so that the Christians find rescue in the pledge of their own good deeds not in seeking refuge to the Cross.

We are absolutely certain that both the birth and departure of Jesus from this world occurred abnormally. He (a.s.) was taken up to be a provision for future.

"... and Allah is the Mighty, the Wise. "

(159) وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

159. " And there is not any one of the People of the Book but surely believes in him (Jesus) before his death, and on the Day of Resurrection, he (a.s.) will be a witness over them."

Commentary:

There are two probabilities in commenting on this verse, each of which is considerable for some views.

1- The verse says:

" And there is not any one of the People of the Book but surely believes in him (Jesus) before his death, ..."

The above mentioned time is when a person is going to die and his connection with the world becomes weak while it becomes more serious with the world after death. The curtains will be removed from before his eyes and he will see many things of the reality. It is at this time that his inward eye of seeing the truth will see Jesus (a.s.) and he will surrender before him (a.s.). Those who denied him will believe in him, and those who considered him God, will recognize their error. But it is too late and this belief is of no vail for them. Then, it is better for them to believe just now, when belief is useful for them.

2- The purpose of the verse is that all the People of the Book will believe in Jesus (a.s.) before death. The Jews will accept him for his messengership, and the Christians will leave out the Godship of Jesus. This circumstance will happen, according to the Islamic literature, when Jesus (a.s.) comes down from heaven at the time of the reappearance of Hadrat Mahdi (may Allah hasten his glad advent) and establishes prayer at the back of him. The Jews and Christians will see him and will believe in both him (a.s.) and Imam Mahdi (May Allah hasten his glad advent). So, it is clear that, at this time, Jesus, whose religion relates to the former times, has to follow the present creed, i.e. Islam, the excecutor of which is Mahdi(May Allah hasten his glad advent).

Basing on the recorded Islamic traditions, at the time of Mahdi's rightful government, the security will be so much so that wolf and sheep, lion and cow, and other savage animals will graze in the same pasture. The security of life, wealth and honour in the world thoroughly. There will be no cruelty and transgression anywhere, and justice will cover the whole world of existence.

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

"... and on the Day of Resurrection, he (a.s.) will be a witness over them.

The objectic meaning of the 'witness of Jesus against them ' is that he (a.s.) will bear witness that he has preached the messengership but he has never in vited them to his own divinity and godship. On the contrary, he has invited them to the Divinity of Allah.(1)

---

(1)Al-Tafsir-ul-Burhan, vol. 1, p. 426; & Al-Tafsir-us-Safi, vol.1, p.480

(160) فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيرًا

160. " And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before), and for their much hindering (people) from the path of Allah."

Commentary:

Perhaps, the objective meaning of the good things that became forbidden for them is the same things which are mentioned in Sura Al-'An'am, No. 5, verse 146. It says: " And to those who were Jews We made unlawful every animal having claws, and of oxen and sheep ..." This very prohibition is also found in the present Turah. (Leviticus, Chapter 11)

Explanations:

Injustice is the preparation for deprivation from bounties. Sometimes, some economical deprivations and material straitened circumstances are sign sfor the wrath and retribution of Allah.

" And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before), ..."

Hindering people from the path of Allah, in any form it may be, (including: distortion, concealment, innovation, corruption, and deviation), is the cause of deprivation.

"... and for their much hindering (people) from the path of Allah."

In fact, the main punishments will be given in Hereafter, yet the worldly retributions are for awareness. They are as penalty for the evil doers and as trial for the good doers.

(161) وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

161. " And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

Commentary:

The prohibition of usury is also mentioned in the Turah (Deuteronomy, Chapter 23, No 19 & 20) :

19. Thou shalt not lend upon usury to they brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:

20. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. Usury seems to be the source of profit and the factor of happiness, but it is the cause of deprivations and punishments.

All heavenly religions are sensitive, and have words, due to the material and financial connections between human-beings and also due to their gains and expenditures.

As long as injustice, usury, and living on unlawful money have not set a person in the course of infidelity, it is easy for him to return to the right path, otherwise the sins may become the cause of infidelity, and infidels are involved in punishment.

" And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement."

(162) لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصّلوةَ وَالْمُؤْتُونَ الزَّكَوةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرً ا عَظِيمًا

162. " But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

Commentary:

In this verse, a great fact is referred to, the which the Qur'an has repeatedly emphasized on. This fact is that the reproach and reprimanding of the Qur'an upon the Jews has never had an aspect of racial or tribal combat. Islam reproaches no race as a 'race', but it blames and reprimands the filthy and deluded persons. That is why that this verse separates the believers and virtuous ones from among the Jews as an exception and admires them when it gives them the glad tidings of a great reward. The Quran says:

" But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward."

The proof for this meaning is the fact that at the time of the advent of the Prophet of Islam (p.b.u.h.), when some of the prominent people of the Jews saw the reasons of his rightfulness, embraced Islam and defended it heartily. These persons were respected by the Prophet of Islam (p.b.u.h.) and other Muslim members.

(163) إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإْسْحَقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا

Section 23

The Qur'an testified in the previous heavenly Books

Heavenly Books were revealed to the previous messengers - The disbelievers - The truth about the personality of Jesus

163. " Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave to David the Psalms."

Commentary:

The names of twenty five prophets of Allah have been mentioned in the Qur'an. Eleven names of these prophets are referred to in the verse under discussion, and the rest of them are: 'Adam, Andreas, Hud, Salih, Lot, Yusuf (Joseph), Shu'aib (Jethro), Thilkafl, Moses, Elyas (Elija), Yasa' (Elisha), Zakaria (Zachariah), Yahya (John), and 'Uzair (Ezra).

Some Islamic recorded traditions denote that whatever had been revealed to the former prophets (a.s.) were revealed to Prophet Muhammad (p.b.u.h.), too.(1)

The Qur'anic term /asbat/ is a title for those prophets who are the children of Ya'qub (Jacob).

The word /zabur/ in philology means ' book ', but, as a technical term, it is used for David's Book. Psalms of David can be found in the Books of the Old Testement, containing of 150 Chapters, each of which is a Psalm. (p.p. 606 to 681 of the Holy Bible). Here is the verse:

" Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave to David the Psalms."

Allah sent down revelations to all prophets one after another. But here, in this regard, before mentioning the names of some other prophets, Allah says: " We revealed to you ". This precdence may be for the superiority of the holy Prophet's rank.

Explanations:

1- In the history of man, revelation and Messengership has been an unalterable process and rule.

2- In revelation both aim, and style, and the generality of the content, and the origin of them, wholly is the same; and that origin is Allah.

" Verily We revealed ..."

3- The divine revelations unto the prophets have repeatedly occurred in the history. Yet, why do the oponents of prophethood not accept the Prophet of Islam (p.b.u.h.) and do differ between him and other prophets? Such people are certainly astray.

(164) وَرُسُلاً قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا

164. " And earliear (there were) messengers We have already told you of, and messengers We have not told you of; and Allah spoke directly unto Moses a (peculiar) speech."

Commentary:

Suras Hud (No. 11) and Al-'Anbiya (No. 21), comparing other Suras of the Qur'an, are more inclusive in stating the stories of the prophets. In regard to learning good qualites, acquainting oneself with the history of the lives of prophets is so useful for men that Allah (s.w.t.) has paid to it, too. It says:

" ... messengers We have already told you of, ..."

The history of prophets, of course, is more abundant than what has been mentioned in the Qur'an. Neither the length of the life of a person is enough to listen to the whole history, nor listening to the whole history is necessary. But listening to it should be as much as to take example and to take lesson from it. This very thing shows that the Qur'an is a Book of guidance and teaching, not a Book for telling stories.

"... and messengers We have not told you of; ..."

However, the styles of recieving revelations are different, ispiration in heart, or sending down the angel, or revealing from behind the (urtain), and all prophets had been the addressee of Allah (s.w.t.), but among them only Moses (a.s.), as his epithet, was entitled /kalim-ul-lah/ ' The Interlocutor of Allah '.

"... and Allah spoke directly unto Moses a (peculiar) speech."

This title was given to Moses (a.s.) maybe for the reason that it was necessary for him to communicate repeatedly with Allah in order to struggle and work hard against Pharaoh, or against obstinacy and stubbornness of the Children of Israel.

(165) رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

165. " (We sent) messengers as givers of gladtidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

Commentary:

This verse expresses the words of prophets' invitation and the method of their effort, together with the purpose of the mission of prophets to prophethood.

The method of the work of prophets is based on two pivots: ' gladtidings ' and ' warning '.

" (We sent) messengers as givers of glad tidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise."

The phylosophy of the mission of prophets is Allah's ' completing the argument ' for human kind so that they cannot say that they had not any leader or guide.

It is necessary to mention that: from the point of personal epithets, background of life, social, political, genealogical, and physical situation, and also from the point of having miracules, clear statements, and being aided by hidden helps, prophets should be in a state that no one be able to object anythings of theirs. And, since ' Allah is the Mighty, the Wise ', none has any proof against Him, as the Qur'an states: " Say: ' Then Allah's is the conclusive argument;'..." (1)

---

(1)Sura Al-'An'am, No. 6, verse 149.

 

(166) لَّـكِنِ اللّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلآئِكَةُ يَشْهَدُونَ وَكَفَى بِاللّهِ شَهِيدًا

166. " But Allah bears witness to what He has sent down to you that He has sent it down with His knowledge, and the angels (also) bear witness; and Allah is sufficient as witness."

Commentary:

This very fact that the high standard of knowledge of the Qur'an has been delivered by an illiterate person in an environment full of ignorance and enmity, and that it changed the state of people from dispersion to unity, from avaric to donation, from paganism to theism, from ignornce to knowledge, and from descent to spiritual ascent so that they reached to the condition of formation of ' the Islamic Ummah ', is an evidence for Allah's grace (s.w.t.) toward the holy Prophet (p.b.u.h.) and for His favour to his religion.

That is why that the best shelter and the source of hope in all prophets has been the support and aid of Allah.

" But Allah bears witness to what He has sent down to you ..."

By the way, the origin of revelation is the infinite knowledge of Allah. So, with the advance of science, every day some parts of the Qur'anic wisdom will be manifested.

"...that He has sent it down with His knowledge, ..."

It should be regarded that if there are some obstinate sinful persons in some corners of the world who seek pretexts, inspite of that, there are all the pure knowledgeable angels in the world of existence who bear witness for the benefit of Allah. It says:

"... and the angels (also) bear witness; and Allah is sufficient as witness."

(167) إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللّهِ قَدْ ضَلُّواْ ضَلاَلاً بَعِيدًا
(168) إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً

167. " Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

168. " Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way." 169. " Except the way to Hell, to abide therein for ever and that (retribution) is easy for Allah."

Commentary :

In the first verse of the above verses, the phrase ' have gone astray far away (from felicity) ' denotes to the intensive stray of the disbelievers. Infidelity is an aberration, and hindering others from Faith is another one. Disbelief is a deviation, while a disbeliever considering oneself rightful, is a deviation greater than that. Disbelief in a person is injustice to his own self, while hindering others from the right path is injustice unto generation, in the history.

" Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)."

The objectic meaning of the phrase ' act unjustly ', mentioned in verse No. 168, may be in the same sense of hindering others to be guided. Which injustice in comparison, can be higher than the mental, cultural, and creedal injustice?

" Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way."

The most painful chastisement and the most disgraceful senses have been appoinded against those pagans who hinder the message of truth to reach the ears of the truth-seekers by different kinds of propagations, accusations and intimidations. The lack of forgiveness, the lack of guidance, to be counted among those who abide in Hell forever, and the like of them is the fruit of the indecency of their deeds. 

" Except the way to Hell, to abide therein for ever and that (retribution) is easy for Allah."

(170) يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُواْ خَيْرًا لَّكُمْ وَإِن تَكْفُرُواْ فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

170. " O' mankind! the Messenger has come to you with the truth from your Lord; then believe (in him), it is good for you. And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knowing, All-Wise."

Commentary:

The invitation of Islam is an invitation to all human kind throughout the world. The verse says:

" O' mankind! ..."

The means of the spread of this invitation, and the weapon of the prophets for the aim, has been its rightfulness.

"... with the truth from your Lord; ..."

Before the advent of the holy Prophet (p.b.u.h.), the People of the Book, and even the pagans, were waiting for a prophet to come. When the same prophet came, they should believe in him and they would know that believing in him is beneficial for the people themselves. So, they might not hold Islam under obligation for their belief in it, but Allah has conferred a favour upon them for that He has guided them.

"...then believe (in him), it is good for you. ..."

Neither the disbelief of people incurs a loss to Allah, nor their belief brings a gain for Him.

"... And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth, ..."

Allah knows that the felicity of people lies in following the path of prophets, and His Wisdom requires to send prophets.

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

(171) يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

171. " O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; verily Allah is only One God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector."

Commentary:

Adapting to the contents of the previous verses which were about the people of the Book and pagans, in this verse the Qur'an has pointed to one of the most important deviations of the society of the Christians, i.e. trinity or believing in three foldness (the father, the son, and the Holy Gost). In a short and reasonable sentence, it tells them to avoid this great aberration.

At first, it warns them that:

" O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. ..."

The subject of exageration about the religious leaders has been one of the most important origins of deviation in heavenly religions. For this reason, Islam has treated with a severe strictness against Extremists, 'Qalat'. So, in Islamic jurisprudence, Qalat have been introduced as the worst infidels.

Then the verse hints to some points where each of which is as a reason for the nullification of trinity and divinty of Jesus (a.s.). They are as follows:

1- Jesus (a.s.) was but a son of Mary:

"... The Messiah, Jesus son of Mary, ..."

This phrase indicates that Jesus, similar to every other human beings, was in the womb of his mother, and passed the foetal course. Like any other members of men, he was born, sucked milk and grew up in the hosom of his mother. In other words, all the human qualities existed in him (a.s.). How can such a person, who is object to the laws of nature and the changes of the world of matter, be a God without beginning and without end.

2- Jesus was the messenger of Allah and he was sent by Him. This rank does not fit with his divinity:

"...was only a messenger of Allah, ..."

3- Jesus was the ' word ' of Allah that He cast unto Mary. This meaning is for hinting to the fact that Jesus was a creacher of Allah. In the same manner that ' words ' are His creatures, all the things of the world of creation are creatures of Allah, too.

4- Jesus is a ' spirit ' that has been created by Allah. This expression that has been mentioned in the Qur'an for the creation of ' Adam ', or, in another sense for the creation of humankind, points to that spirit which Allah created and set in the selves of human beings, in general, and in Jesus and prophets, in particular.

"...and a spirit from Him. ..."

Next to stating this meaning, the Qur'an says:

"... So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; ..."

Here, the Qur'an emphasizes on the unity of Allah once more and says:

"... verily Allah is only One God. ..."

This phrase means that you believe in oneness of God, and yet in the meantime, you accept trinity. But if Allah had a child, the child would be like Him, and, in this case, oneness of God is meaningless.

How can Allah have a child while He is far from being in need of the deficiency of wife and child, and from the deficiency of body and of being a body.

"... Far be it from His Glory that there be for Him a son; ..."

Besides that, He is the possessor of what is in the heavens and the earth. They are all His creatures and He is the Creator of them all. And, Muses (a.s.) is one of these creatures.

"...to Him belongs whatever is in heavens and whatever is in the earth; ..."

How can an exceptional case be assumed for Him? Can a slave and a creature be the child and the creator of his possessor! Allah not only is the Creator and the Possessor of them but also is a controller, protector, sustainer, and gaurdian of them. And, He is sufficient to direct and guard them.

"...and Allah is sufficient as a protector."

Basically, how is the Lord in need of a child, the One Who is without beginning and without end, and Who is in charge of the guardianship of all creatures from beiginning to the end ? Is He like us, the mortals, to demand a child in order to substitude that child after His death?

(172) لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْداً لِّلّهِ وَلاَ الْمَلآئِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيهِ جَمِيعًا

Section 24

Messengership of Jesus - Law of Inheritance

Jesus only a servant of Allah and His Messenger - the manifest proof from Allah and the Divine Light - The Law of Inheritance further detailed.

172. " Never would Messiah disdain to be a servant of Allah, nor would the near stationed angels; and whoever disdains His service, and prides, He will gather them all soon to Him."

Commentary:

Jesus himself declairs that he is the servant of Allah. Why do you know him the Allah's child? Be not more royalistic than the king. The holy verse says :

" Never would Messiah disdain to be a servant of Allah, ..."

The one who is a worshipper cannot he an object of worship. Concerning this matter, Imam Reza (a.s.) told Jathliq, the leader of the Christians: " All the qualities of Jesus were good save that he was not a good worshipper." Jathliq became inconvinient and said that Jesus did the best worship. Imam (a.s.) required: " Whom did he worship? " Jathliq said nothing, 8 since he understood that the purpose of Imam (a.s.) was to teach that a 'worshipper' could not be an 'object of worship ', and ' God '.

Near stationed angels (including ' Ruh-ul-Ghudus ', Holy spirit) also do worship Allah, why do you count Holy spirit one of the three gods?

"... nor would the near stationed angels; ..."

The main cause of leaving worship is usallay pride. Then, when the spirit of haughtiness comes, it brings forth all kinds of danger at it, back.

"... and whoever disdains His service, and prides, ..."

If Jesus and the nearstationed angels worship Allah, why do we not worship Him?

However, the return of all human beings is unto Allah. So, we should be in awe of the Hereafter and be not haughty.

"...He will gather them all soon to Him."

(173) فَأَمَّا الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزيدُهُم مِّن فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنكَفُواْ وَاسْتَكْبَرُواْ فَيُعَذِّبُهُمْ عَذَابًا أَلُيمًا وَلاَ يَجِدُونَ لَهُم مِّن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

173. " Then, as for those who believe and do righteous deeds, He will pay them their rewards fully and will bestow them more out of His Grace, and as for those who disdain and pride, He will punish them with a painful chastisement. And they will not find for themselves, besides Allah, any guardian or helper."

The Way to Felicity Is both Faith and Good Deed:

Faith stands first and then there comes forth good deed. Yet they are both with together. Deeds without faith and faith without deeds do not cause felicity and Heaven for you. The verse says :

" Then, as for those who believe and do righteous deeds, ..."

If you wish to be godly, pay the complete wage to the workers who work for you and even with a little more.

"...He will pay them their rewards fully and will bestow them more out of His Grace, ..."

Without having true faith and righteous deeds, you must not expect any intercession from the prophets.

"...and as for those who disdain and pride, He will punish them with a painful chastisement. And they will not find for themselves, besides Allah, any guardian or helper."

(174) يَا أَيُّهَا النَّاسُ قَدْ جَاءكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا

174. " O' mankind! there has come for you a (firm) proof from your Lord and We have sent down to you a manifest light."

Commentary:

Basing on the Islamic literature, the purpose of the Qur'aic phrase ' a (firm) proof ', in this verse, is the Prophet himself (p.b.u.h.) , and the purpose of ' a manifest light ' is the Qur'an.(1)

The Prophet of Allah, indeed, is the proof of his religion, because such a book and knowledge has been introduced by an illiterate person that the more the time progresses and sciences develop, the rightfulness of the religion and the depth of its teachings will become more clear.

Explanations:

1- Islam talks to all peoples, all generations, and all periods. Its message is worldly.

" O' mankind! ..."

2- The Qur'an is a book of reasoning, guidance and light.

"... and We have sent down to you a manifest light."

3- Sending light and proof is from among the signs of Allah's Lordship.

"... there has come for you a (firm) proof from your Lord ..."

(175) فَأَمَّا الَّذِينَ آمَنُواْ بِاللّهِ وَاعْتَصَمُواْ بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا

175. " Then as for those who believe in Allah, and hold fast to Him, shortly He will admit them to Mercy from Him and Grace; and will guide them toward Himself through a straight way."

Commentary:

The objective meaning of the above mentioned holy phrase: ' and hold fast to Him ' may be holding fast to the godly saints and leaders which works as a barrier against dispersion and division. It is cited in ' Jami'ah Supplication ' thus:

"...the person who holds fast to you, he has verily held to Allah. ..."

If was pointed out in the two previous verses that the means of receiving the grace and favour of Allah should be faith and good deeds, while, in this verse, the means is faith and holding fast to Allah. This shows that ' faith and holding fast to Allah ' is the same as faith and good deeds. These two meanings have frequently been mentioned beside each other in the Qur'an.

" Then as for those who believe in Allah, and hold fast to Him, shortly He will admit them to Mercy from Him and Grace; ..."

Therefore, the straight way, or the way of guidance, is the way which leads man to Allah. It says :

"...and will guide them toward Himself through a straight way."

This fact should also be noted that according to the Islamic authentic narrations the term ' straight way ' has been rendered in to Amir-ul-Mu'mineen Ali (a.s.) and Ahlul-Bayt (a.s.).

(176) يَسْتَفْتُونَكَ قُلِ اللّهُ يُفْتِيكُمْ فِي الْكَلاَلَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَاء فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ يُبَيِّنُ اللّهُ لَكُمْ أَن تَضِلُّواْ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

176. " They ask you for a pronouncement. Say: Allah pronounces to you concerning the Kalalah (paternal, or paternal and maternal, brother and sister). If a man dies and he has no offspring, but he has a sister, for her shall be half of what he leaves; and he shall inherit from her (wholly) if she has no offspring; but if there be two (sisters), then they shall have two-thirds of what he leaves; and if there be (some) brothers and sisters, then for the male shall be the like of the shares of two females. Allah, makes clear (the laws) to you, lest you should go astray, and Allah is All-Knowing of all things."

Occasion of Revelation:

It is narrated from Jabir-ibn-Abdillah Ansary who said that once he was seriously ill. The holy Prophet (p.b.u.h.) went to visit him in his house where he (p.b.u.h.) made ablution and besprinkled Jabir with some drops from the water of his ablution (as a remedy). Abdillah, who was thinking of his death, told the holy Prophet (p.b.u.h.): " My heirs are my sisters. How is their heritage? "

Then, this verse, which is called ' the verse of duties ', was revealed and made the standard of their inheritance clear.

Some commentators of the Qur'an believe that this holy verse is the last verse that was revealed to the Prophet (p.b.u.h.) about the commandments of Islam.

Commentary:

This verse states the amounts of the inheritance of brothers and sisters. As it was mentioned in the commentary upon the beginning verses of this Sura, verse 12, there are two verses in the Qur'an revealed upon the inheritance of brothers and sisters.

One of them is the very verse 12 which speaks about the maternal brothers and sisters, and the second one is the verse under discussion which is about the parental sisters and brothers or about only paternal brothers and sisters. It says:

" They ask you for a pronouncement. Say: Allah pronounces to you concerning the Kalalah (paternal, or paternal and maternal, brother and sister). ..."

Then, the Qur'an points to a few commandments as follows:

1- The verse says:

"... If a man dies and he has no offspring, but he has a sister, for her shall be half of what he leaves; ..."

2- It continues the statement that: if a woman dies and she has no child but she has one brother (a parental brother or a mere paternal brother) all his heritage belongs to that one brother. It says:

"...and he shall inherit from her (wholly) if she has no offspring; ..."

3- If a person dies and there remains two sisters after his death, they shall have two thirds of what he leaves; ..."

"...but if there be two (sisters), then they shall have two-thirds of what he leaves; ..."

4- If the heirs of the dead are several brothers and sisters (more than two), they divide the whole inheritance among themselves so that the share of a brother is the like of the shares of two sisters.

"... and if there be (some) brothers and sisters, then for the male shall be the like of the shares of two females. ..."

At the end of the verse, the Qur'an remarks that Allah states these facts for you so that you should not go astray and pave the path of felisity. (Surely the way that Allah shows is a true and correct way), because He is All-Knowing of all things. It says:

"...Allah, makes clear (the laws) to you, lest you should go astray, and Allah is All-Knowing of all things."

However, Sura An-Nisa' has began with the family discussions, and has ended with the family affairs, too.

The End of Sura An-Nisa'

(The Women)

(6)

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