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" And We prescribed for them in it that: a life is for a life, ..."

If a person injures another one's eye and destroys it, the injured can also destory the person's eye:

"...an eye for an eye, ..."

He is also permitted to cut his nose instead of his own nose:

"...a nose for a nose, ..."

Instead of cutting an ear, the one can cut one ear of his:

"...an ear for an ear, ..."

And, if a person breaks the tooth of another person, he can break the criminal's tooth, too. It says:

"...a tooth for a tooth, ..."

In general, every one who injures or wounds another person, it can be retaliated:

"...and for wounds (there shall be) retaliation. ..."

Therefore, the ordinance of retaliation should be done justly and without considering any difference from the point of race, social level, tribe, and personality.

But, in order that no one imagine that Allah has decreed the law of retaliation as a compulsory rigid duty, immediately next to this ordinance, it adds:

"... But whoever remits it, it shall be an expiation (of his sins) for him; ..."

That is, as much as he has remitted in that regard, Allah will remit out of his sins for him.

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

"... and whoever does not judge by what Allah has sent down, those are they that are the unjust."

What an unjust is greater than that we be entangled with some false affections and feelings, and dispense with the murderer absolutely by the excuse that a blood should not be washed out by a blood!

(46) وَقَفَّيْنَا عَلَى آثَارِهِم بِعَيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ

46. " And following them We sent Jesus son of Mary, confirming that which was before him of the Turah, and We gave him the Evangel in which was guidance and light, and confirming what was before it of the Turah, and a guidance and an admonition for the pious ones."

Commentary:

Following to the verses concerning the Turah, this verse refers to the condition of the Eveangel. It denotes that next to the former prophets, Allah sent jesus. He (a.s.) confessed the rightfulness and legitimacy of the Turah. The signs of Jesus (a.s.) were completely adapted to those which were given in the Turah. It says:

" And following them We sent Jesus son of Mary, confirming that which was before him of the Turah, ..."

Then, it adds:

"... and We gave him the Evangel in which was guidance and light, ..."

The acceptance of these two Books as ' light ' by the Qur'an, is an indication to the original Turah and the original Eveangel.

The verse emphasizes once more on this fact that not only Jesus, the son of Mary, confirmed the Turah, but also the Eveangel, the heavenly Books, is a confirmation to the Turah. It says:

"...and confirming what was before it of the Turah ..."

Then, the holy Qur'an concludes the verse thus:

"...and a guidance and an admonition for the pious ones."

(47) وَلْيَحْكُمْ أَهْلُ الإِنجِيلِ بِمَا أَنزَلَ اللّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ

47. " So the people of the Evangel should judge by what Allah has sent down in it, and those who do not judge by what Allah has sent down, those are they that are the evil-doers."

Commentary:

Those Who Do not Judge on the Divine Law:

After referring to the revelation of Eveangel in the former verses, in this verse the Qur'an says:

" So the people of the Evangel should judge by what Allah has sent down in it, ..."

The objective meaning of this statement is that: after the revelation of Eveangel to Jesus (a.s.), Allah ordered the followers of it to act accordingly and judge by what He had sent down in it.

Then, at the end of the verse, it emphasizes again and says:

"... and those who do not judge by what Allah has sent down, those are they that are the evil-doers."

(48) وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

48. " And We have sent down unto you the Book with the truth, confirming that which was before it of the Book and as a guardian over it. Therefore judge between them by what Allah has sent down and do not follow their vain desirs against the truth that has come to you; for every one of you We appointed a law and a (clear) way. And if Allah had pleased, He would have made you (all) a single community, but He might try you in what He has given you. Therefore strive you excelling one another in virtuous deeds; unto Allah is the return of you all, and then He shall inform you of that in which you used to differ."

Commentary:

After pointing to the Books of the former prophets, there is an indication in this verse to the situation of the Qur'an, the signs of which adapt to what has been recorded in the former heavenly Books. At first, it says:

" And We have sent down unto you the Book with the truth, confirming that which was before it of the Book and as a guardian over it. ..."

Fundamentally, all the heavenly Books are paralleled in principles, and their pursue is the same goal, i.e. training and improving the human race.

Then it commands that since it is such,

"...Therefore judge between them by what Allah has sent down, ..."

Next to that, it adds not to follow those who intend to adapt the Divine ordinances to their own desires. It says:

"...and do not follow their vain desirs against the truth that has come to you; ..."

To complete this discussion, it says:

"... for every one of you We appointed a law and a (clear) way. ..."

Then, it continues saying about the power of Allah (s.w.t.) and that He might try you in order that your different talents be trained. The holy verse says:

"... And if Allah had pleased, He would have made you (all) a single community, but He might try you in what He has given you. ..."

Finally, the Qur'an addresses all the nations and races and invites them all that instead of spending their povers and capacities in conflicts and discords, they should pay to doing good. It says:

"...Therefore strive you excelling one another in virtuous deeds; ..."

Then, it points to the reason of that righteous work, and says:

"... unto Allah is the return of you all, and then He shall inform you of that in which you used to differ."

Explanation:

The Arabic term /sir'ah/ means: ' law, a way which leads to water '; and the meaning of the term /minhaj/ is: ' a clear way '. Ibn-Abbas has said that : /sir'ah/ means: ' the ordinances that have come in the Qur'an, but /minhaj/ is that which has come in the practice of the Prophet (p.b.u.h.). (Mufradat Raq­ib)

(49) وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللّهُ إِلَيْكَ فَإِن تَوَلَّوْاْ فَاعْلَمْ أَنَّمَا يُرِيدُ اللّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِّنَ النَّاسِ لَفَاسِقُونَ

49. " So judge between them by what Allah has sent down, and do not follow their vain desires, and beware of them lest they beguile you from part of what Allah has sent down to you. But if they turn back, then know that Allah desires to afflict them for some of their sins, and surely, many of the people are evil-doers."

Occasion of Revelation

It has been narrated from Ibn-Abbas that a group of the great men of the Jews once plotted and decided to go to the Prophet Muhammad (p.b.u.h.) with the hope that they might be able to change him from his creed. With this planning they came to the Prophet (p.b.u.h.) and said: " We are the wealthy and the learned men of the Jews. If we follow you, other Jewish people also will imitate us. But, there is a conflict between us and another group (about a murder or something else). If you judge in this conflict for our benefit, we will believe in you." The Prophet (p.b.u.h.) refrained from such a judgemnt (which was not just), and the above verse was revealed.

Commentary:

In thise verse, Allah emphasizes again on the judgement of His Messenger and says:

" So judge between them by what Allah has sent down, and do not follow their vain desires, ..."

Then, He warns the Prophet (p.b.u.h.) about their plot by saying:

"...and beware of them lest they beguile you from part of what Allah has sent down to you. ..."

Then, the statement continues saying:

"... But if they turn back, then know that Allah desires to afflict them for some of their sins, ..."

Finally, at the end of the verse, it implies that if they persist so much on the falsehood, he must not be worried, because:

"...and surely, many of the people are evil-doers."

(50) أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

50. " Is it then the judgement of (the times of ignorance) that they are seeking? And who is better than Allah judgement for a people of assured faith? "

Commentary:

The best law is the one that its legislator is qualified with the following conditions:

1- To be aware of all the secrets of the world of existence and those of man, both for the present and future.

2- The legislator should have no aim of gaining profits.

3- He should not have any fault of any kind, whether intentional and unintentional.

4- He might not be afraid of any power.

These conditions are gathered in Allah. And, who is better than Allah to judge?

That is why those who, having the Divine laws available for them, refer to the laws made by human beings, pave the path of paganism and infidelity.
Therefore, any law of man, which contrasts the law of Allah, is considered as the law of pagans. The reason is that these laws of man have been legislated on the basis of vain desires, fears, avarices, ignorances, mistakes, and imaginations. We must also know that ignorance does not belong to only a period. Whenever people separate from the law of Allah, that time is the persiod of ignorance.

May Allah protect us all from aberration.

" Is it then the judgement of (the times of ignorance) that they are seeking? And who is better than Allah judgement for a people of assured faith? "

Section 8

The relation of the Muslims with their apponents

To treat the Jews and Chrislians as enemies - Only Allah and His Messenger and those who believe, establish prayer and give the poor-rate are the Guardians of the Muslims 

(51) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَارَى أَوْلِيَاء بَعْضُهُمْ أَوْلِيَاء بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

51. " O' you who have Faith! do not take the Jews and the Christians for friends. They are friends of each other. And whoever among you takes them for friends, then surely he is one of them. Verily Allah does not guide the unjust people."

Commentary:

To Dissociate from Enemy is the Condition of Faith.

Those Islamic governments who have the relation of friendship and accepting the sovereignty of the infidels are counted among them:

"... And whoever among you takes them for friends, then surely he is one of them. ..."

In foreign relations and policy, mastership and domination of infidels over Muslims is forbidden, because the Holy Qur'an explicitly has absolutely prohibited any domination, of any kind, over Muslims, although it may be under the name of experienced, specialist, expert, attache and tourist. The verse says:

" O' you who have Faith! do not take the Jews and the Christians for friends. They are friends of each other. And whoever among you takes them for friends, then surely he is one of them. Verily Allah does not guide the unjust people."

In the meantime, mentioning the Jews and the Christians in the verse is for giving examples of this meaning, and no mastership of any infidel should be accepted.

It is understood, of course, from some other verses of the Qur'an that enjoying of the food staff produced by infidels, which are not from the animal flesh, and bargaining with them are allowed, because none of them is rendered into the sence of accepting the sovereignty of infidels.

(52) فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى اللّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُواْ عَلَى مَا أَسَرُّواْ فِي أَنْفُسِهِمْ نَادِمِينَ

52. " But you will see those in whose hearts is disease hastening towards them, saying: We fear lest a calamity should befall us.' And it may be that Allah brings about a victory or (some) thing from Himself (for the benefit of Muslims), then they will be regretting for what they hid in their selves."

Commentary:

In this verse, the Qur'an points to the pretexts that some sickly people chose for justification of their unlawful relations with the non-Muslim foreigners. The verse implies that those in whose hearts there is sickness persist to take them as their own refuge and their confederate. Their pretext is that they say they fear that the authority and power be in the foreigners' hand and they be fallen in calamity. Here is the verse:

" But you will see those in whose hearts is disease hastening towards them, saying: We fear lest a calamity should befall us.' ..."

In answer to them, the Qur'an says that just as they think that some a day the authority and power may be in the hand of the Jews and the Christians, they should also consider that Allah may bring a victory for the Muslims and they take the authority and power in their own hand, so that these hypocrites be regretful for what they hid in their hearts. The verse says:

"... And it may be that Allah brings about a victory or (some) thing from Himself (for the benefit of Muslims), then they will be regretting for what they hid in their selves."

(53) وَيَقُولُ الَّذِينَ آمَنُواْ أَهَؤُلاء الَّذِينَ أَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُواْ خَاسِرِينَ

53. " And those who believe will say: ' Are these they who swore by Allah with the most forcible of their oath that they were most surely with you? ' their (good) deeds failed and they themselves became losers."

Commentary:

The final fate of the disbelievers is pointed out in this verse. It points to the time when the true believers gain the victory and the act of the hypocrites is made manifest. Then the believers will surprisingly say whether these hypocrites are the same people who had so many claims and intensively swore that they were with us. Why did their final fate become like that? The verse says:

" And those who believe will say: ' Are these they who swore by Allah with the most forcible of their oath that they were most surely with you? '..."

Then, as a result of the same hypocricy, all their good deeds became invalid, because they had not originated from a pure intention and a sincere source. That was why they became of the losers both in this world and in other world. It says:

"... Their (good) deeds failed and they themselves became losers."

 

(54) يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللّهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ ذَلِكَ فَضْلُ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

54. " O' you who have faith! whoever of you turns away from his religion (he does not harm Allah, since) soon Allah will bring (forward) a people whom He loves and who love Him, humble towards the believers, stern against infidels, they strive in the way of Allah, and do not fear the scorn of any blamer. This is the grace of Allah. He gives it to whom He desire; and Allah is All-Embracing, All-Knowing."

Commentary:

After the statement upon the hypocrites, the words are about some apostates who, according to the prediction of the Qur'an, turn away from this sacred religion. As a general rule, it warns all the Muslims that: if any one of them turns away from his religion he does not harm Allah, His religion, Muslim society, and their rapid process of progression, because He will soon bring forward a group of people to support this religion. The verse itself says:

" O' you who have faith! whoever of you turns away from his religion (he does not harm Allah, since) soon Allah will bring (forward) a people ..."

Then the Qur'an explains the qualities of those who must undertake this great mission, as the followings:

1- They love Allah and think of nothing but His pleasure.

"...whom He loves and who love Him, ..."

2-3 They are humble and kind unto the believers while they are mighty, stern, and forceful against the enemies and tyrants.

"... stern against infidels, ..."

4- Striving in the way of Allah is their constant program.

5- The last privilege that the Qur'an enumerates for them is that, in the path of performing the command of Allah and defending the right, they do not fear any reproach of any reproacher.

"... and do not fear the scorn of any blamer. ..."

And, at the end of the verse, it remarks that: gaining these privileges, besides their own effort, need the grace of Allah. He bestows it on whomever He desires and finds eligible. For, the extension of His grace and graciousness is very vast, and He (s.w.t.) is aware of those who have competency.

"...This is the grace of Allah. He gives it to whom He desire; and Allah is All-Embracing, All-Knowing."

(55) إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلوةَ وَيُؤْتُونَ الزَّكَوةَ وَهُمْ رَاكِعُونَ

55. " Verily, verily your guardian ( Waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer). "

Commentary:

It has been cited in the occasion of revelation of the above verse that: a beggar entered the Mosque of the Messenger of Allah (p.b.u.h.) and asked people for a charity. No one gave him any thing. Ali-Ibn-Abi-Talib (a.s.) pointed his finger to him while he was bowing in the prayer, and he (a.s.) remitted his ring to that beggar. In honouring of this remital, the above verse was revealed.

The explanation of the above event has been narrated by ten people from among the companions of the Prophet (p.b.u.h.), like: Ibn-Abbas, 'Ammar, Jabir-ibn- 'Abdillah, 'Abuthar, 'Anas-ibn-Malik, Bilal, and so on. The scholars of both schools of Sunni and Shi'ah have confirmed this occasion of revelation.

'Ammar-Yasir says that it was after the remital of the ring and the revelation of the holy verse that the Messenger of Allah (p.b.u.h.) said:

" The one upon whom I am master, then this Ali is his master. "(Al-Mizan)

The holy Prophet (p.b.u.h.) recited this verse in Qadir-i-Khum in order to state the position of Hadrat Ali (a.s.). (As-Safi)

Ali-ibn-Abitalib (a.s.) himself repeatedly recited this verse for his own rightfulness. (As-Safi).

'Abuthar, who himself witnessed the event, explained what occarred for the people in details in the Sacred Mosque. (Majma'-ul-Bayan). Almost all the authentic commentary books, compiled by both Sunni and Shi'ah commentators, have recorded the event.

The term /waliyy/, mentioned in this verse, does not mean ' friend ' and ' helper ' here, since friendship and helping refers to all the Muslims, not to those who give charity while bowing down in prayer. According to the Islamic traditions, the purpose of it is only Ali-ibn-Abitalib (a.s.), and the application of the plural form of the verb / ,amanu / for a singular subject is for the importance of the one. A similar case is found in the verse of ' mutal cursing ' where it says / 'anfusana wa 'anfusakum / (ourselves and yourselves)

In the meantime, many Islamic scholars and the commentators of the Qur'an have said that the objective meaning of the word / waliyy /, mentioned in the above verse, is / Wilayah / in the sense of: ' guadianship ' and ' material and spiritual personal initiative ' and ' leadership '. In particular that this guardianship has been ordered in the same row of the guardianship of the Prophet (p.b.u.h.) and the guardianship of Allah, and these three are stated in one sentence.

Thus, this verse is one the verses that, as a Qur'anic text, indicate to mastership and Imamate of Ali-ibn-Abitalib (a.s.).

Explanations:

1. Islam is the religion of both association and disassociation, i.e. attraction and repulsion (polarization).

In the previous verses, the Jews and the Christians were prohibited to be chosen as masters. Here, in this verse, the commad ment is that we take and follow Allah (s.w.t.), the Messenger (p.b.u.h.), and Ali (a.s.) as our masters.

2. The essence of mastership of Allah, the Messenger, and Hadrat Ali (a.s.) is the same, and it is essentially one in nature as well as in effect. That is why the verse says : / Waliyyukum / (your guardian) in a singular form, not / 'aulia'ukum / (your guardians) in plural form.

3. The terms of prayer and alms-tax (charity) are usually mentioned in the Qur'an beside each other, but, in this verse, they are mixed with together, (giving alms-tax while bowing down in prayer).

4. Those who are not among the performers of prayer and alms-tax have not the right of guardianship and leadership over people.

5. In order to help the deprives, they do not consider even their prayer as a barrier. The mass of Muslims should not be inattended to a poor so that he leaves them dejected and disappointed.

6. Heeding the created beings, in the cause of Allah, does not harm the sincerity. (Alms-tax while bowing down)
(People minus Allah is Marksism, and Allah minus people is monasticism, but people alongside the path of Allah is the method of Islam.)

7. The person who is inattentive to the sigh of the poor should not be your leader and your guardian.

8. Some particular insignificant things (like charity) do not invalidate prayer.

9. The Qur'an has counted the freewill offering (recommendable charity) and the ring even as poor-rate.

" ... and pay the poor-rate ..."

10. Guardianship over Muslims belongs: firstly to Allah (s.w.t.), secondly to the Prophet (p.b.u.h.), and then to the Immaculate Imam and after that to jurisconsult.

11. The best kind of introduction is that in which the qualities and characteristics of a particular person be mentioned and the audience adapt them to its aspect and they themselves find its extention. (the verse, without mentioning the name of Ali, has enumerated his qualities and actions.)

" Verily, verily your guardian ( Waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer). "

(56) وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ

56. " And whoever takes for (his) guardian Allah and His Messenger and those who believe (should know that he is victorious, because) surely the party of Allah are Triumphant. "

Commentary:

This verse is a complement for the content of the previous verse. It2 emphasizes and pursues its meaning. It informs the Muslims that: those who accept the guardianship of Allah (s.w.t.) and the Messenger (p.b.u.h.) and the believing persons whom were referred to in the previous verse, will become victorious, because they will be involved in the party of Allah, and the party of Allah are indeed the victors.

The verse says:

" And whoever takes for (his) guardian Allah and His Messenger and those who believe (should know that he is victorious, because) surely the party of Allah are Triumphant. "

In this verse, there is another frame of reference upon guardianship, to which was referred in the previous verse. The application of the phrase /hizbullah / (the party of Allah) and its ' triumph ' relates to the Islamic government, not to a simple and ordinary friendship. This itself indicates that the term / wilayah / in the verse leads to the sense of guardianship, government, and governorship of Islam and the Muslims. The evidence is that in the meaning of ' the party of Allah ' there lies a kind of formation, organization and society for securing the common goals.

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