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This report is a brief explanation of the Qadeer-i-Khum which has been recorded in the scholars' books of both sunnie and Shi'ites.
An Explanation:
All of the Shi'ite commentators basing on Ahlul-Bayt's traditions, and also as some sunnite commentators, like fakhr-i-Razi and the author of Almanar. This verse is related to the mastership (wilayah) of Ali-ibn Abi-Talib and the event in Qadir-i-Khum.
The style of the tone and address of the verse distinguishes this verse from the verses before and after it. It is only in this verse through out of the Qur'an that the holy Prophet has been threatened due to the concedment of message. It announcis that if he does not convey that message, it is as if what he has conveyed during 23 years of his messengership will be reduced to nothing. Therefore, it must be noted what an important message it is which has been stated in that manner.
It is a message that , from the point of significance, is equivalent with all the messages of the whole period of his prophethood and messengership. That message is the mastership, Imammate, and leadership of Ali-ibn-Abi-Talib from the side of Allah.
O' Lord! Accept us and our children among the true followers of Ali and his progeny (a.s.) and cause us all to be mustered with them on the Day of Resurrection.
(1) Some of these books, compiled by both sects of Islams are as follows:
A)
1-
Sunan-i-Ibn-Majih, vol.1, p. 55
2- Al-Fada'il, by 'Ahmad-Ibn-Hanbal (handwritten)
3- Khasa'is-un-Nisa'i, p. 21
4- Al-Kana wal-'Asma', by Dulabi, vol. 2, p. 61
5- Mushkil-ul-'Athar, by Taha wi, vol. 2, p. 307
6- Al-'Ighd-ul-Farid, vol. 3, p. 94
7- Al-'Isti'ab, vol. 2, p. 460
8- Tarikh-i-Baqdad, vol. 7, p. 377
9- Mustadrak-ul-Hakim, vol. 3, p. 110
10- Tarikh-i-Damishgh, vol. 2, p. 166
11- Tafsir-ul-Hafiz, by Ibn-Kathir, vol. 2, p. 14
B)
1-
At-Tara'if, by Ibn-Tawus, p. 140
2- Managhib, by Ibn-Shahr'ashub, vol. 29, p. 228
3- The Book of Salim-Ibn-Qhays, p. 111
4- 'Ikmal-ud-Din, by Ash-Shaykh-us-Sadagh, vol. 1, p. 274
5- 'Ihlijaj, by Tabarsi, p. 663
6- Bihar-ul-'Anwar, vol. 37, p. 181, tradition 68
7- 'Ighbal-ul-'Ighbal, p. 663
8- Raudatul-Wa'izin, vol. 1, p. 89
9- 'Al-Yaghin, p. 343
10- Al-'Adad-il-Ghawiyyah, p. 169
11- 'At-Tahsin, p. 578
12- 'As-Sirat-ul-Mustaghim, vol. 1, p. 301
13- 'Al-Qadir, by Al-'Allamat-ul-'Amini
14- 'Abaghat-ul-'Anwar, by Al-'Allamah Mir-'Hamid Hussayn Al-Lakhunuy
15- 'Ihghagh-ul-Hagh, by Ghadi Nurullah, At-Tusturi; & tens of other books.
(2) The Qur'an, Sura Al-Ma'idah, No. 5, verse 3
(68) Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö áóÓúÊõãú Úóáóì ÔóíúÁò ÍóÊøóìó ÊõÞöíãõæÇú ÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó æóãóÇ ÃõäÒöáó Åöáóíúßõã ãøöä ÑøóÈøößõãú æóáóíóÒöíÏóäøó ßóËöíÑðÇ ãøöäúåõã ãøóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈøößó ØõÛúíóÇäðÇ æóßõÝúÑðÇ ÝóáÇó ÊóÃúÓó Úóáóì ÇáúÞóæúãö ÇáúßóÇÝöÑöíäó
68. " Say: ' O' People of the Book you follow naught (no true religion) till you keep up the Turah and the Evangel and what has been sent down unto you from your Lord; and surely that which has been sent down to you from your Lord (the Qur'an) shall increase many of them in insolence and infidelity. So do not grieve for the unbelieving ones."
Commentary:
It is necessary to believe in all the heavenly Books, and a mere claim of belief is not sufficient. Practice and establishment of action for Faith is indispensable. Thus, the person who does not practise his Faith has no religion.
The personality and value of people is estimated by the level of their acton on the religious duties.
Infidelity and obstinacy of persons do not harm the Islamic system and ideology, but they themselves incur its harm. Allah is the protector of the religion.
" Say: ' O' People of the Book you follow naught (no true religion) till you keep up the Turah and the Evangel and what has been sent down unto you from your Lord; and surely that which has been sent down to you from your Lord (the Qur'an) shall increase many of them in insolence and infidelity. So do not grieve for the unbelieving ones."
It is evident, of course, that the content meaning of this verse is not allocated to the Jews. If the Muslims suffice only to the claim of Islam, too, and do not establish the prophets' principles of training, and their own heavenly Book in particular, they will have neither any rank and value with Allah nor in their own personal and social life. So, they will always be helpless, inferior and defeated.
(69) Åöäøó ÇáøóÐöíäó ÂãóäõæÇú æóÇáøóÐöíäó åóÇÏõæÇú æóÇáÕøóÇÈöÄõæäó æóÇáäøóÕóÇÑóì ãóäú Âãóäó ÈöÇááøåö æóÇáúíóæúãö ÇáÂÎöÑö æÚóãöáó ÕóÇáöÍðÇ ÝóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó
69. " Verily those who believed, and those of the Jews and the Sabians and the Christians, whoever believed in Allah and the Last Day, and worked righteousness - no fear shall be upon them, nor shall they grieve."
Commentary:
The verse relates to the Faith and the deeds of the followers of those religions mentioned in the verse at their own concerning times. Then, with the advent of a new religion, they should believe in the new Divine law, else the appointment of the successive prophets seems useless. Then, either of the Jews, the Christians, and others should believe in Islam like Muslims and act righteously. It is in that case that they will have no fear nor any grief.
" Verily those who believed, and those of the Jews and the Sabians and the Christians, whoever believed in Allah and the Last Day, and worked righteousness - no fear shall be upon them, nor shall they grieve."
All the heavenly religions prove that the criterion of felicity is both ' Faith and righteous deed ', not the bare claims and names or slogans. Thus, Faith is not separate from action; and tranqulity and secureity are found under the shade of them both.
Explanation:
What is the objective meaning of the Sabians?
Some commentators have said that they are a group of people whose religion has been taken from those of the Jews and Christians. Some others have said that they believe in Noah (a.s.) and do not believe in all prophets after him. But, as Imam Rida (a.s.) has said, the Sabians are some formerly worshippers who repented and believed in both ' Origin and End ' and did righteous deeds, too.(1)
(1) Tafsir-i-Atyab-ul-Bayan
(70) áóÞóÏú ÃóÎóÐúäóÇ ãöíËóÇÞó Èóäöí ÅöÓúÑóÇÆöíáó æóÃóÑúÓóáúäóÇ Åöáóíúåöãú ÑõÓõáÇð ßõáøóãóÇ ÌóÇÁåõãú ÑóÓõæáñ ÈöãóÇ áÇó Êóåúæóì ÃóäúÝõÓõåõãú ÝóÑöíÞðÇ ßóÐøóÈõæÇú æóÝóÑöíÞðÇ íóÞúÊõáõæäó
70. " Certainly We took a covenant from the Cildren of Israel and We sent messengers to them. Whenever there came to them a messenger with what their souls did not desire, they would deny and some (of them) they would slay."
Commentary:
In Sura Al-Baqarah No. 2 and at the beginning of this current Sura, Al-Ma'idah, there is a hint to the firm covenant that Allah has taken from the Children of Israel. In this verse, too, this covenant is referred to again. It implies that Allah took covenant from the Children of Israel to do according to what He sent down. And, He appointed some messengers for them to guide them and to demand the fulfilment of this covenant from them. It says:
" Certainly We took a covenant from the Children of Israel and We sent messengers to them. ..."
Then the verse continues implying that: they not only did not do upon this covenant but also whenever a messenger brought a Divine commandment to them which contrasted their wishes and low desires, they committed the worst and the strongest struggle against him. They denied some of these prophets, while they killed those prophets whose influence they could not hinder. It says:
"... Whenever there came to them a messenger with what their souls did not desire, they would deny and some (of them) they would slay."
(71) æóÍóÓöÈõæÇú ÃóáÇøó Êóßõæäó ÝöÊúäóÉñ ÝóÚóãõæÇú æóÕóãøõæÇú Ëõãøó ÊóÇÈó Çááøåõ Úóáóíúåöãú Ëõãøó ÚóãõæÇú æóÕóãøõæÇú ßóËöíÑñ ãøöäúåõãú æóÇááøåõ ÈóÕöíÑñ ÈöãóÇ íóÚúãóáõæäó
71. " And (the Jews) they imagined that there would be no affliction, so they became blind and deaf (unto the Truth); them Allah turned to them mercifully; but again many of them became blind and deaf; and Allah sees what they do."
Commentary:
In this verse, the vain pride of the Jews is referred to, with those plenty treacheries and violences that they had. The verse says:
"
And (the Jews) they imagined that there would be no affliction, ..."
As this meaning has been pointed
out in other verses, the Jews considered themselves a superior race, and they
remarked that they were the Children of Allah. Finally, this dangerous pride
and self-admiration, like a curtain, covered them over their eyes and ears. So,
as a result of it, they became blind for seeing the signs of Allah and, as a
deaf, they did not hear the words of right. The verse says:
"... so they became blind and deaf (unto the Truth); ..."
But, when they saw some samples of the punishments of Allah, and felt the evil fate of their own deeds, they regreted. They, then, repented, because they realized that the divine threats were serious and that they were not a superior race. It was at that circumstance that Allah accepted their repentance. It says:
"...then Allah turned to them mercifully; ..."
But this recognition and regretfulness did not last long. They again begun to be disobedient, violent, obstinate and heedless to the right and justice. Therefore, the curtains of negligence, which is the result of committing sins, were put over their eyes and ears, so that they became blind again for seeing the signs of truth and deaf again for hearing the words of truth. This status enveloped many of them.
"...but again many of them became blind and deaf; ..."
And, at the end of the verse, the Qur'an, in a short but expressive phrase, implies that never Allah is heedless of their deeds and He sees all the things that they do. It says:
"... and Allah sees what they do."
(72) áóÞóÏú ßóÝóÑó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó åõæó ÇáúãóÓöíÍõ ÇÈúäõ ãóÑúíóãó æóÞóÇáó ÇáúãóÓöíÍõ íóÇ Èóäöí ÅöÓúÑóÇÆöíáó ÇÚúÈõÏõæÇú Çááøåó ÑóÈøöí æóÑóÈøóßõãú Åöäøóåõ ãóä íõÔúÑößú ÈöÇááøåö ÝóÞóÏú ÍóÑøóãó Çááøåõ Úóáóíåö ÇáúÌóäøóÉó æóãóÃúæóÇåõ ÇáäøóÇÑõ æóãóÇ áöáÙøóÇáöãöíäó ãöäú ÃóäÕóÇÑò
72. " Certainly they are infidels who say: ' Verily Allah, He is the Messiah, son of Mary;' and the Messiah (himself) said: ' O' Children of Israel! worship Allah, my Lord and your Lord, verily whoever associates with Allah anything, then Allah has forbidden to him the Paradise and his abode is the Fire, and there shall be no helpers for the unjust '."
Commentary:
Following to the discussions upon the aberrations of the Jews, which were delivered in the former verses, in this verse and the verses next to it, the words are about the deviations of the Christians. At first, it begins with the greatest swerve of Christianity, i.e. Godship of the Messiah, Jesus Christ. It says:
" Certainly they are infidels who say: ' Verily Allah, He is the Messiah, son of Mary;'..."
They say so while Jesus (a.s.) himself vividly told the Children of Israel to worship Allah, their Lord. The verse says:
"... and the Messiah (himself) said: ' O' Children of Israel! worship Allah, my Lord and your Lord, ..."
Also, for an emphasis on this subject, and in order to prevent any ambiguity and fault, the words of Jesus continue adding:
"...verily whoever associates with Allah anything, then Allah has forbidden to him the Paradise and his abode is the Fire, ..."
And again, for a further emphasis and confirming this fact that polytheism and extremism is a kind of manifest wrongdoing, they were told such:
"...and there shall be no helpers for the unjust '."
What is found in the above mentioned verse regarding the Messiah (a.s.) persisting on the theme of theism,(1) is a subject matter which also adapts to the existing sources of Christianity.(2) This very matter is counted among the evidences for the significence of the Qur'an.
(1) Mark, Chapter 12, No. 29, indicates Jesus
invites people to theism and says: "... O Israel; the Lord our God is one
Lord."
(2) Matthew, Chapter 6, No. 24 is also like that. It speaks of one God.
(73) áøóÞóÏú ßóÝóÑó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ËóÇáöËõ ËóáÇóËóÉò æóãóÇ ãöäú Åöáóåò ÅöáÇøó Åöáóåñ æóÇÍöÏñ æóÅöä áøóãú íóäÊóåõæÇú ÚóãøóÇ íóÞõæáõæäó áóíóãóÓøóäøó ÇáøóÐöíäó ßóÝóÑõæÇú ãöäúåõãú ÚóÐóÇÈñ Ãóáöíãñ
73. " Certainly they disbelieve who say: ' Verily Allah is the third of the three,' while there is no god save the One God; and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve."
Commentary:
This fact should be noted that what was referred to in the previous verse was the subject of extremism and unity with Allah. But, in this verse, the Qur'an points to the plurality of gods from the view point of the Christians, viz. threefoldness in Divine Unity. It says:
" Certainly they disbelieve who say: ' Verily Allah is the third of the three,'..."
In answer to them the Qur'an decisively says:
"... while there is no god save the One God; ..."
Then, the Qur'an, with a strong and severe tone, emphatically warns them:
"... and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve."
(74) ÃóÝóáÇó íóÊõæÈõæäó Åöáóì Çááøåö æóíóÓúÊóÛúÝöÑõæäóåõ æóÇááøåõ ÛóÝõæÑñ ÑøóÍöíãñ
74. " Will they not then turn to Allah and ask forgiveness of Him? And Allah is Forgiving, Merciful."
<H2COMMENTARY:< h2>
This holy verse contains significance to the fact that: perverted beliefs should be repented of.
The deviated persons from the straight path should be invited to the right path through the statement of the divine forgiveness and mercy. It can be done by saying that Allah both forgives and bestows His mercy on the servants.
The verse says:
" Will they not then turn to Allah and ask forgiveness of Him? And Allah is Forgiving, Merciful."
(75) ãøóÇ ÇáúãóÓöíÍõ ÇÈúäõ ãóÑúíóãó ÅöáÇøó ÑóÓõæáñ ÞóÏú ÎóáóÊú ãöä ÞóÈúáöåö ÇáÑøõÓõáõ æóÃõãøõåõ ÕöÏøöíÞóÉñ ßóÇäóÇ íóÃúßõáÇóäö ÇáØøóÚóÇãó ÇäÙõÑú ßóíúÝó äõÈóíøöäõ áóåõãõ ÇáÂíóÇÊö Ëõãøó ÇäÙõÑú Ãóäøóì íõÄúÝóßõæäó
75. " The Messiah, son of Mary, a messenger (that) messengers (the like of whom) have passed away before him, and his mother was a truthful woman; they both used to eat food. See how We make the Signs clear for them (people), and see how they are turned away (from the truth)."
Commentary:
Allah introduces three reasons in this verse which prove that Messiah (a.s.) is not God.
1- He (a.s.) has been born and he (a.s.) is son of Mary.
2- There have been some prophets like him, too, and he is not matchless.
" The Messiah, son of Mary, a messenger (that) messengers (the like of whom) have passed away before him, ..."
3- Like anybody else, he is in need of food and other necessities, and he gains his strength from food. Therefore he does not possess an absolute power to be God. Whoever needs food cannot be the creator of the food. These are clear statements of the Qur'an that people understand. However, having some privileges, such as: miracles and exceptions, do not prove divinity for a person. Other prophets worked miracles, too. Or, Adam had not parents, either.
"... and his mother was a truthful woman; they both used to eat food. ..."
Allah (s.w.t.) is neither material, nor born, nor necessitous, and He has no place.
"... See how We make the Signs clear for them (people), and see how they are turned away (from the truth)."
By the way, Mary is one of God's saints. The Qur'an honours women and counts Mary ' a truthful woman '. In another verse of the Qur'an, it is said that Mary testified Allah's word and she was of the obedient ones:
" ...and she testified the truth of the words of her Lord, and His Scriptures and she was of the obedient ones." (1)
(1) Sura Al-Tahrim, No. 66, verse 12
(76) Þõáú ÃóÊóÚúÈõÏõæäó ãöä Ïõæäö Çááøåö ãóÇ áÇó íóãúáößõ áóßõãú ÖóÑøðÇ æóáÇó äóÝúÚðÇ æóÇááøåõ åõæó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ
76. " Say: ' Do you worship besides Allah that which possesses for you neither harm nor profit? And Allah ö He is the All-Hearing, the All-Knowing."
Commentary:
To complete the former reasonings about Jesus, the Qur'an in this verse remarks to the Christians that they knew that the Messiah was fully in need of what a human being needs. He was not even the possessor of his own harm and his own profit, then how could he be the possessor of their harm and profit? It says:
" Say: ' Do you worship besides Allah that which possesses for you neither harm nor profit? ..."
That was why that many times Jesus was captured by his enemies, or his friends were involved in some inflictions. So, had not been the Grace of Allah, he (a.s.) could do nothing.
And, at the end of the verse, the Qur'an warns them not to imagin that Allah does not hear their vain words, or He is not aware of their inside, because He is both Hearing and Knowing. The verse says:
"... And Allah - He is the All-Hearing, the All-Knowing."
Explanations:
1- For realizing that the path of polytheism is invalid, refer to your own human intellect and sensibility.
2- Except Allah, other gods are incapable even of hearing and knowing your necessities; much less of supplying them.
(77) Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö áÇó ÊóÛúáõæÇú Ýöí Ïöíäößõãú ÛóíúÑó ÇáúÍóÞøö æóáÇó ÊóÊøóÈöÚõæÇú ÃóåúæóÇÁ Þóæúãò ÞóÏú ÖóáøõæÇú ãöä ÞóÈúáõ æóÃóÖóáøõæÇú ßóËöíÑðÇ æóÖóáøõæÇú Úóä ÓóæóÇÁ ÇáÓøóÈöíáö
77. " Say: ' O' People of the Book! do not exagerate in your religion other than the truth, and do not follow the vain desires of the people who had gone astray aforetime, and led many astray, and went astray from the right path."
Commentary:
In this verse following to the manifestation of the fault of the people of the Book in the field of exaggeration about Divine prophets, the holy Prophet (p.b.u.h.) is commanded to invite them, with clear reasonings that they formally return from this way. The verse says:
" Say: ' O' People of the Book! do not exagerate in your religion other than the truth, ..."
The exageration of the Christians is clear, of course, but the exageration of the Jews, who are also involved in those whom the Qur'an addresses to by the phrase: " O' People of the Book! , is probably a hint to the statement they said about prophet Ezra (a.s.) and considered him the son of Allah.
And, since the origine of exageration is often following the vain desires of the misguided ones, to complete this meaning, the verse continues saying:
"...and do not follow the vain desires of the people who had gone astray aforetime, and led many astray, and went astray from the right path."
This phrase points to the fact that this meaning is recorded in the history of the Christianity, too. The idea of trinity and exageration about Jesus (a.s.) was not mainly found among them in the early centuries of the Christianity. When the Indian Idolaters, and the like, joined the religion of Christ, they added something from the remaining belief of the former creed, viz. trinity and polytheism, to the Christianity.
(78) áõÚöäó ÇáøóÐöíäó ßóÝóÑõæÇú ãöä Èóäöí ÅöÓúÑóÇÆöíáó Úóáóì áöÓóÇäö ÏóÇæõæÏó æóÚöíÓóì ÇÈúäö ãóÑúíóãó Ðóáößó ÈöãóÇ ÚóÕóæÇ æøóßóÇäõæÇú íóÚúÊóÏõæäó
Section 11
Christian nearness to Islam
The Israelites cursed by David and Jesus for their disobedience and exceeding the limits - Jews' enmity and the Christian friendship of the Muslims - The pious ones among the Christian priests and monks.
78. " Those who disbelieved from among the Children of Israel were cursed by the tongue of David, and of Jesus, son of Mary, that was because they disobeyed and used to transgress."
Commentary:
Hadrat David (a.s.) cursed the Israelites for their offence and violation regarding to holiday on Saturday. And Hadrat Jesus (a.s.) cursed them, too, for the reason that the Children of Israel, in order to assure their hears, asked for heavenly food, which was descended by Allah as a result of Jesus's supplication. They ate it but they disbelieved again. Therefore, they incurred the wrath and punishment of Allah. The verse says:
" Those who disbelieved from among the Children of Israel were cursed by the tongue of David, and of Jesus, son of Mary, that was because they disobeyed and used to transgress."
(79) ßóÇäõæÇú áÇó íóÊóäóÇåóæúäó Úóä ãøõäßóÑò ÝóÚóáõæåõ áóÈöÆúÓó ãóÇ ßóÇäõæÇú íóÝúÚóáõæäó
79. " They used not to restrain each other from any dishonour they committed. Certainly evil was that which they were doing! "
Commentary :
The curses of David (a.s.) and Jesus (a.s.) unto the Children of Israel was for the reason that they disobeyed and transgressed. It was also because :
" They used not to restrain each other from any dishonour they committed. Certainly evil was that which they were doing! "
It is narrated from Imam Sadiq (a.s.) who
said: " They (the good people of the Children of Israel) did not take part
in the (sinful) activities and meetings, but when they saw the (the sinners)
they met them with smiled to their faces, and association."(1)
So, the person who is careless toward corruption is cursed by the prophets.
The deed of ' forbidding from doing evil ' is not allocated to the religion of
Islam, but it had existed in all divine religions.
In the community of the Israelites, mischief had commonly been committed. Then, they were cursed by Allah (s.w.t.) and the messenger of Allah.
(1) At-Tafsir-ul-Burhan, vol. 1, p. 492
(80) ÊóÑóì ßóËöíÑðÇ ãøöäúåõãú íóÊóæóáøóæúäó ÇáøóÐöíäó ßóÝóÑõæÇú áóÈöÆúÓó ãóÇ ÞóÏøóãóÊú áóåõãú ÃóäÝõÓõåõãú Ãóä ÓóÎöØó Çááøåõ Úóáóíúåöãú æóÝöí ÇáúÚóÐóÇÈö åõãú ÎóÇáöÏõæäó
80. " You see many of them making friends with those who disbelieve. Surely evil is that which their selves send before for them (as their storage in the Hereafter), and Allah's wrath is on them, and in chastisement shall they abide."
Commentary :
In this verse, another evidence upon the behaviour of the Israelites is suggested as a cause that they were cursed for. The Children of Israel make friends and mastership with the disbelievers.
So, the acceptance of the mastership of infidels is a cause for bringing forth the wrath of Allah (s.w.t.).
The verse says :
" You see many of them making friends with those who disbelieve. Surely evil is that which their selves send before for them (as their storage in the Hereafter), and Allah's wrath is on them, and in chastisement shall they abide."
(81) æóáóæú ßóÇäõæÇ íõÄúãöäõæäó ÈöÇááå æÇáäøóÈöíøö æóãóÇ ÃõäÒöáó Åöáóíúåö ãóÇ ÇÊøóÎóÐõæåõãú ÃóæúáöíóÇÁ æóáóßöäøó ßóËöíÑðÇ ãøöäúåõãú ÝóÇÓöÞõæäó
81. " And if they had believed in Allah and the Prophet and what was sent down to him, they would not have taken them for friends, but most of them are evil-doers."
Commentary :
There may be several extentions for the content of this verse. Among them are the followings:
A. If the Jews had really believed in Moses (a.s.) and his Turah, they would never have appointed pagans as their masters. (Tafsir 'Alusi)
B. If infidels and polytheists became Muslims, the Jews would not cooperate with them. (Tafsir-i-Al-Mizan)
C. If the People of the Book, or the hypocrites, or the Muslims believed truely in Allah and the Messenger, they would not appoint pagans as their masters. The reason of it is that Faith does not adapt to infidelity. It is corruption and disbelief that cause than to accept the domination of pagans.
And, generally, whoever violates the bounds of Allah will be a prey of Taquts (daities) and disbelievers.
The verse says:
" And if they had believed in Allah and the Prophet and what was sent down to him, they would not have taken them for friends, but most of them are evil-doers."
(82) áóÊóÌöÏóäøó ÃóÔóÏøó ÇáäøóÇÓö ÚóÏóÇæóÉð áøöáøóÐöíäó ÂãóäõæÇú ÇáúíóåõæÏó æóÇáøóÐöíäó ÃóÔúÑóßõæÇú æóáóÊóÌöÏóäøó ÃóÞúÑóÈóåõãú ãøóæóÏøóÉð áøöáøóÐöíäó ÂãóäõæÇú ÇáøóÐöíäó ÞóÇáõæóÇú ÅöäøóÇ äóÕóÇÑóì Ðóáößó ÈöÃóäøó ãöäúåõãú ÞöÓøöíÓöíäó æóÑõåúÈóÇäðÇ æóÃóäøóåõãú áÇó íóÓúÊóßúÈöÑõæäó
82. " Certainly you will find the most hostile of people to those who believe are the Jews and pagans; and you will certainly find the nearest in friendship to those who believe are those who say: ' We are Christians.' That is because there are among them priests and monks and because they do not behave proudly."
Commentary :
The good treatment of Najashi, the king of Abyssina, and the Christians of that country unto the emigrated Muslims has been cited upon the occasion of revelation of this verse.
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