The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Volume 1

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition)9%

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Author:
Translator: N. Virjee, A. Kadhim, M. Dasht Bozorgi, Z. Alsalami and A. Virjee
Publisher: ICAS Press
Category: Texts of Hadith
ISBN: 978-1-904063-34-6

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The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition)

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Volume 1

Author:
Publisher: ICAS Press
ISBN: 978-1-904063-34-6
English

Note!

The original file was more than 50 MG. So, we split it into 4 sections.


1

2

77 - الجهاد ( 2 )

77 JIHAD ( 2 ): The Greater Jihad

382 - أنواعُ الجِهادِ

382 Forms of Jihad

1206. الإمامُ الحسينُ عليه السلام - سُئِلَ عَنِ الجَهادِ: سُنَّةٌ أو فَرِيضةٌ؟ فقالَ عليه السلام - : الجِهادُ على‏ أرْبَعَةِ أوْجُهٍ : فجِهادانِ فَرْضٌ وجِهادُ سُنَّةٍ لا يُقامُ إلّا مَعَ فَرْضٍ وجِهادُ سُنَّةٍ ، فأمّا أحَدُ الفَرْضَيْنِ فجِهادُ الرَّجُلِ نَفْسَهُ عن مَعاصِي اللَّهِ وهو مِنْ أعْظَمِ الجِهادِ وَمُجاهَدَةُ الّذين يَلُونَكُمْ مِنَ الكُفّارِ فَرْضٌ وأمّا الجِهادُ الّذي هو سُنّة لا يُقامُ إلّا مَعَ فَرْض فَإِنَّ مجاهَدَةَ العَدُوِّ فرضٌ على جميع الاُمّة لو تركوا الجهاد لَأَتاهم العَذابُ وهذا هو مِنْ عذابِ الاُمَّةِ وهُوَ سُنَّةٌ عَلَى الإمامِ وحَدُّهُ أنْ يَأتِيَ العَدُوَّ مَعَ الاُمَّةِ فيجاهِدَهم وأمّا الجِهادُ الذي هُوَ سُنّةٌ فكُلُّ سُنّةٍ أقامَها الرَّجُلُ وجاهدَ في إقامَتِها وبُلُوغِها وإحيائِها فَالعَمَلُ والسَّعْيُ فيها مِنْ أفضلِ الأَعْمال لِأنَّها إحياءُ سُنَّةٍ وقَدْ قالَ رسولُ اللَّه صلى اللَّه عليه وآله : «مَنْ سَنَّ سُنَّةً حَسَنَةًفَلَهُ أجْرُها وأجْرُ مَنْ عَمِلَ بِها إلى‏ يَوْمِ القِيامَةِ مِنْ غَيْرِ أن يَنْقُصَ مِنْ أجُورِهِم شَيْئاً»1

1206. Imam al-Husayn (AS) was asked about jihad, as to whether it was a recommended act or an obligatory one, to which he replied, 'Jihad comes in four forms, two of which are obligetory, one of which is recommended but can only be undertaken with an obligation, and one which is recommended. The first obligetory jihad is that which a man wages against his own self in keeping away from acts of disobedience to Allah. This is one of the greatest forms of jihad. Waging jihad against those disbelievers who persecute you is also an obligation. As for the jihad which is recommended but can only be undertaken with an obligation is to fight the enemy, which is an obligation upon the whole community, and which if they abandon, they are all punishable for it. It is a recommendation upon an Imam, the limit of which is to come and face the enemy and fight them with his community. As for the jihad which is recommended, it is [embodied in] every recommended practice which a person performs and strives in its performance, its completion and its revival. Such an act, and the striving to perform it is one of the best deeds because it is a revival of the Prophetic practice, and the Prophet (SAWA) has said, 'Whoever establishes a good habitual practice, he will get his own reward for it as well as the reward of whoever performs it after him until the Day of Resurrection, without any decrease in their reward thereof.'2

1207. الإمامُ عليٌّ عليه السلام: جِهادُ المَرأةِ حُسْنُ التَّبَعُّلِ3

1207. Imam Ali (AS) said, 'The jihad of a woman is being a good wife to her husband.'4

Notes

1. تحف العقول : 243 .

2. Tuhaf al-Uqul, no. 243

3. الخصال : 620 / 10 .

4. al-Khisal, p. 620 , no. 10

383 - الحَثُّ عَلى‏ جِهادِ النَّفسِ‏

383 Enjoinment of Combatting the Self

1208. رسولُ اللَّهِ صلى اللَّه عليه وآله : المُجاهِدُ مَن جَاهَدَ نَفْسَهُ في اللَّهِ1

1208. The Prophet (SAWA) said, 'The one who truly wages jihad is the one who combats his self for the sake of Allah.'2

1209. الإمامُ عليٌّ عليه السلام : جِهادُ النَّفْسِ مَهْرُ الجَنّةِ3

1209. Imam Ali (AS) said, 'Jihad of the self is the dowry for Paradise.'4

1210. الإمامُ عليٌّ عليه السلام : رُدَّ عَن نَفْسِكَ عِند الشَّهَواتِ ، وأقِمْها على‏ كِتابِ اللَّهِ عِند الشُّبُهاتِ5

1210. Imam Ali (AS) said, 'Prevent your self from fulfilling its desires, and make it hold fast to the Book of Allah during misgivings.'6

1211. الإمامُ الكاظمُ عليه السلام : جاهِدْ نَفْسَكَ لِتَرُدَّها عَن‏هَواها ، فإنَّهُ واجِبٌ علَيكَ كجِهادِ عَدُوِّكَ7

1211. Imam al-Kazim (AS) said, 'Combat your self to avert it against its desires, for this is incumbent upon you as fighting your enemy.'8

Notes

1. كنز العمّال : 11261 ؛ تنبيه الخواطر : 1 / 96 .

2. Kanz al-Ummal, no. 11261

3. غرر الحكم : 4755 .

4. Ghurar al-Hikam, no. 4755

5. غرر الحكم : 5406 .

6. Ibid. no. 5406

7. تحف العقول : 399 .

8. Tuhaf al-Uqul, no. 399

384 - الجِهادُ الأكبَرُ

384 The Greater Jihad

1212. معاني الأخبار عن الإمامُ عليٌّ عليه السلام : إنَّ رسولَ‏اللَّهِ صلى اللَّه عليه وآله بَعثَ سَرِيّةً ، فلَمّا رَجَعوا قالَ: مَرْحَباً بقَومٍ قَضَوُا الجِهادَ الأصْغَرَ وبَقِيَ علَيهِمُ الجِهادُ الأكْبَرُ قيلَ: يا رسولَ اللَّهِ ، وما الجِهادُ الأكْبَرُ ؟ قالَ: جِهادُ النَّفْس وقالَ عليه السلام: أفْضَلُ الجِهادِ مَن جَاهَدَ نَفْسَهُ الّتي بينَ جَنْبَيهِ1

1212. Imam Ali (AS) relates, 'The Prophet (SAWA) dispatched troops [to a mission]. On seeing the returning armies from the battlefront, he said, 'Blessed are those who have performed the lesser jihad, and have yet to perform the greater one.' When asked, 'O Messenger of Allah, what is the greater jihad?' the Prophet replied, 'The jihad of the self', and added, 'The best jihad is that of one who combats his own self that is between his two sides.'2

1213. الإمامُ عليٌّ عليه السلام : أفْضَلُ الجِهادِ جِهادُ النَّفْسِ عنِ الهَوى‏ ، وفِطامُها عَن لَذّاتِ الدُّنيا3

1213. Imam Ali (AS) said, 'The best jihad is combatting one's self against its desires, and weaning it from the pleasures of this world.'4

1214. الإمامُ الباقرُ عليه السلام : لا فَضيلةَ كالجِهادِ ، ولاجِهادَ كمُجاهَدةِ الهوى‏5

1214. Imam al-Baqir (AS) said, 'There is no greater distinction than jihad, and no jihad like combatting one's self.'6

Notes

1. معاني الأخبار : 160 / 1 .

2. Maani al-Akhbar, p. 160 , no. 1

3. غرر الحكم : 3232 .

4. Ghurar al-Hikam, no. 3232

5. تحف العقول : 286 .

6. Tuhaf al-Uqul, no. 286

385 - ما يَنبَغي في مُجاهَدَةِ النَّفسِ‏

385 What is Necessary for Combatting the Self

1215. الإمامُ عليٌّ عليه السلام : جاهِدْ نَفْسَكَ عَلى‏ طاعةِ اللَّهِ مُجاهَدةَ العَدُوِّ عَدُوَّهُ ، وغالِبْها مُغالبةَ الضِّدِّ ضِدَّهُ ؛ فإنّ أقْوى‏ النّاسِ مَن قَوِيَ على‏ نَفْسِهِ1

1215. Imam Ali (AS) said, 'Struggle against your self in Allah's worship just as one fights one's enemy, and overcome it just as one overcomes one's opponent, for the strongest of people is he who has triumphed over his self.'2

1216. الإمامُ عليٌّ عليه السلام : امْلِكُوا أنفسَكُم بدوامِ جِهادِها3

1216. Imam Ali (AS) said, 'Gain control of your souls through constant self-struggle.'4

Notes

1. غرر الحكم : 4761 .

2. Ghurar al-Hikam, no. 4761

3. غرر الحكم : 2489 .

4. Ibid. no. 2489

386 - ثَمَرَةُ المُجاهَدَةِ

386 The Fruit of Struggle

1217. رسولُ اللَّهِ صلى اللَّه عليه وآله : بالمُجاهَدَةِ يُغلَبُ سُوءُ العادَةِ1

1217. The Prophet (SAWA) said, 'Through constant self-struggle are bad habits overcome.'2

1218. رسولُ اللَّهِ صلى اللَّه عليه وآله : جاهِدوا أنفسَكُم على‏ شَهَواتِكُم تَحِلَّ قلوبَكُم الحِكمَةُ3

1218. The Prophet (SAWA) said, 'Struggle against the desires of your self and wisdom will enter your hearts.'4

1219. رسولُ اللَّهِ صلى اللَّه عليه وآله : جاهِدوا أنفسَكُم بقِلَّةِ الطَّعامِ والشَّرابِ ، تُظِلَّكُمُ المَلائكةُ ويَفِرَّ عَنكُمُ الشَّيطانُ5

1219. The Prophet (SAWA) said, 'Struggle against your selves through reducing food and drink, and the angels will protect you and Satan will flee from you.'6

1220. الإمامُ عليٌّ عليه السلام : جاهِدْ شَهْوَتَكَ وغالِبْ غَضَبكَ وخالِفْ سُوءَ عادَتِكَ ، تَزْكُ نَفْسُكَ ، ويَكْمُلْ عَقلُكَ ، وتَسْتَكمِلْ ثَوابَ ربِّكَ7

1220. Imam Ali (AS) said, 'Struggle against your lower desires, overcome your anger, oppose your bad habits, purify your self, perfect your intellect, and bring to completion the reward that is with your Lord.'8

1221. الإمامُ عليٌّ عليه السلام : رَدْعُ النَّفْسِ‏وجهادُها عن أهْوِيَتِها يَرفَعُ الدَّرَجاتِ ويُضاعِفُ الحَسَناتِ9

1221. Imam Ali (AS) said, 'Controlling the self and combatting with it against its lower desires raises one's stations and multiplies one's rewards.'10

1222. الإمامُ عليٌّ عليه السلام : بالمُجاهَدَةِ صَلاحُ النَّفْسِ11

1222. Imam Ali (AS) said, 'Salvation for the soul is [attained] through self-struggle.'12

Notes

1. تنبيه الخواطر : 2 / 119 .

2. Tanbih al-Khawatir, v. 2 , p. 119

3. تنبيه الخواطر : 2 / 122 .

4. Ibid. v. 2 , p. 122

5. تنبيه الخواطر : 2 / 122 .

6. Ibid.

7. غرر الحكم : 4760 .

8. Ghurar al-Hikam, no. 4760

9. غرر الحكم : 5407 .

10. Ibid. no. 5407

11. غرر الحكم : 4319 .

12. Ibid. no. 4319

78 - الجهاد ( 3) « الاجتهاد في طاعة اللَّه »

78 JIHAD ( 3 ) Striving To Obey Allah:

387 - الحَثُّ عَلَى الاجتِهادِ في طاعَةِ اللَّهِ‏

387 Encouraging to Strive To Obey Allah

1223. الإمامُ عليٌّ عليه السلام : علَيكُم بالجِدِّ والاجْتِهادِ، والتّأهُّبِ والاسْتِعدادِ1

1223. Imam Ali (AS) said, 'You must adopt earnestsness, diligence, preparedness and willingness.'2

1224. الإمامُ عليٌّ عليه السلام : طاعَةُ اللَّهِ سبحانَهُ لا يَحُوزُها إلّامَن بَذَلَ الجِدَّ ، واسْتَفْرَغَ الجُهْدَ3

1224. Imam Ali (AS) said, 'Obedience to Allah cannot be attained except by one who possesses earnestness and exerts himself to the utmost.'4

1225. الإمامُ الصّادقُ عليه السلام : اعْلَموا أنَّهُ لَيس بينَ اللَّهِ وبينَ أحَدٍمِن خَلْقِهِ مَلَكٌ مُقَرَّبٌ ولا نَبِيٌّ مُرْسَلٌ ولا مَن دونَ ذلكَ مِن خَلْقِهِ كُلِّهِم إلّا طاعَتُهُم لَهُ، فاجْتَهِدوا في طاعةِ اللَّهِ5

1225. Imam al-Sadiq (AS) said 'Know that between Allah and His creation there is no proximal angel, nor prophet, nor anything else [to intervene], except for their obedience to Him. So strive to obey Allah!'6

Notes

1. نهج البلاغة : الخطبة 230 .

2. Nahj al-Balagha, Sermon 230

3. غرر الحكم : 6009 .

4. Ghurar al-Hikam, no. 6009

5. الكافي : 8 / 11 .

6. al-Kafi, v. 8 p. 7 , no. 11

388 - أشَدُّ النّاسِ اجتِهاداً

388 The Most Diligent of People

1226. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشَدُّ النّاسِ اجْتِهاداً مَن تَرَكَ الذُّنوبَ1

1226. The Prophet (SAWA) said, 'The most diligent of people is he who abandons sins.'2

1227. رسولُ اللَّهِ صلى اللَّه عليه وآله : أفْضَلُ الجِهادِ مَن أصْبَحَ لا يَهُمُّ بظُلْمِ أحدٍ3

1227. The Prophet (SAWA) said, 'The best jihad is performed by one who awakes in the morning with no intention to wrong anyone.'4

1228. الإمامُ الباقرُ عليه السلام - لمّا قالَ لَهُ رجُلٌ : إنّي ضَعيفُ العَملِ قَليلُ الصّلاةِ قليلُ الصَّومِ ، ولكنْ أرْجو أنْ لا آكُلَ إلّا حَلالاً، ولا أنْكِحَ إلّا حَلالاً - : وأيُّ جِهادٍ أفْضَلُ مِن عِفَّةِ بَطْنٍ وفَرْجٍ؟!5

1228. When someone addressed Imam al-Baqir (AS), saying, 'I am weak in my worship, praying and fasting but a little, though I strive to eat only that which is permissible, and be sexually intimate with only those whom it is permissible', the Imam replied, 'What jihad is there better than restraint of the stomach and the private parts?!'6

Notes

1. الأمالي للصدوق : 73 / 41 .

2. Amali al-Saduq, p. 28 , no. 4

3. المحاسن : 1 / 456 / 1053 .

4. al-Mahasin, v. 1 , p. 456 , no. 1053

5. المحاسن : 1 / 455 / 1052 .

6. Ibid. v. 1 , p. 455 , no. 1052

79 - الجهل‏

79 IGNORANCE

389 - ذَمُّ الجَهلِ‏

389 Reprehension of Ignorance

1229. الإمامُ عليٌّ عليه السلام : الجَهلُ أدْوَأُ الدّاءِ1

1229. Imam Ali (AS) said, 'Ignorance is the worst affliction.'2

1230. الإمامُ عليٌّ عليه السلام : الجَهلُ مُمِيتُ الأحْياءِ ومُخَلِّدُ الشَّقاءِ3

1230. Imam Ali (AS) said, 'Ignorance is death for the living and perpetuates wretchedness.'4

1231. الإمامُ عليٌّ عليه السلام : الجَهلُ فَسادُ كُلِّ أمْرٍ5

1231. Imam Ali (AS) said, 'Ignorance is the ruination of every affair.'6

1232. الإمامُ عليٌّ عليه السلام : الجَهلُ أصْلُ كُلِّ شَرٍّ7

1232. Imam Ali (AS) said, 'Ignorance is the root of every evil.'8

1233. الإمامُ عليٌّ عليه السلام : الحِرْصُ والشَّرَهُ والبُخْلُ نَتيجَةُ الجَهلِ9

1233. Imam Ali (AS) said, 'Greed, voracity, and stinginess are a result of ignorance.'10

1234. الإمامُ العسكريُّ عليه السلام : الجَهلُ خَصْمٌ11

1234. Imam al-Askari (AS) said, 'Ignorance is an enemy.'12

Notes

1. غرر الحكم : 820 .

2. Ghurar al-Hikam, no. 820

3. غرر الحكم : 1464 .

4. Ibid. no. 1464

5. غرر الحكم : 930 .

6. Ibid. no. 930

7. غرر الحكم : 819 .

8. Ibid. no. 819

9. غرر الحكم : 1694 .

10. Ibid. no. 1694

11. الدرّة الباهرة : 44 .

12. al-Durra al-Bahira, no. 44

390 - عَلاماتُ الجاهِلِ‏

390 The Signs of an Ignorant

1235. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ الجاهِلَ مَن عَصى‏ اللَّهَ وإنْ كانَ جَميلَ المَنظَرِ عَظيمَ الخَطَرِ1

1235. The Prophet (SAWA) said, 'The ignorant is one who disobeys Allah, even if he is beautiful to look at and of great importance.'2

1236. رسولُ اللَّهِ صلى اللَّه عليه وآله : صِفةُ الجاهِلِ : أنْ يَظلِمَ مَن خالَطَهُ ، ويَتَعدّى‏ على‏ منَ هُو دُونَهُ ، ويَتطاوَلَ على‏ مَن هُو فَوقَهُ ، كلامُهُ بغَيرِ تَدَبُّرٍ...3

1236. The Prophet (SAWA) said, 'The characteristic of an ignorant person is that he oppresses whoever he associates with, acts unjustly towards his subordinates, flatters his superiors, and his speech is without deliberation.'4

1237. الإمامُ عليٌّ عليه السلام : الجاهِلُ لا يَعْرِفُ تَقْصيرَهُ‏ولا يَقبلُ مِن النَّصيحِ لَهُ5

1237. Imam Ali (AS) said, 'An ignorant person does not see his own shortcomings and is not willing to accept any advice given to him.'6

1238. الإمامُ عليٌّ عليه السلام: الجاهِلُ مَيِّتٌ وإنْ كانَ حَيّاً.7

1238. Imam Ali (AS) said, 'An ignorant person is dead, even though he is living.'8

1239. الإمامُ عليٌّ عليه السلام : الجاهِلُ مَنِ انْخَدَعَ لِهَواهُ وغُرورِهِ9

1239. Imam Ali (AS) said, 'The ignorant is one who has allowed himself to be deceived by his desires and whims.'10

1240. الإمامُ عليٌّ عليه السلام : لا تَرى‏ الجاهِلَ إلّا مُفْرِطاً أومُفَرِّطاً11

1240. Imam Ali (AS) said, 'You will not see an ignorant person except that he is either committing excess in what he does or falling short of what he ought to do.'12

1241. الإمامُ عليٌّ عليه السلام : إنَّما الجاهِلُ مَنِ اسْتَعْبَدتْهُ المَطالِبُ13

1241. Imam Ali (AS) said, 'The ignorant is one whose desires have enslaved him.'14

1242. الإمامُ عليٌّ عليه السلام : الجاهِلُ عَبدُ شَهْوتِه15

1242. Imam Ali (AS) said, 'The ignorant is a slave of his desires.'16

1243. الإمامُ عليٌّ عليه السلام : عَملُ الجاهِلِ وبَالٌ ، وعِلمُهُ ضلالٌ17

1243. Imam Ali (AS) said, 'The deeds of the ignorant are doomed and his knowledge is error.'18

1244. الإمامُ عليٌّ عليه السلام : إنَّ الجاهِلَ مَن عَدّ نَفسَهُ بما جَهِلَ مِن مَعرفَةِ العِلمِ - عالِماً ، وبِرَأيهِ مُكْتَفياً ، فمَا يَزالُ للعُلماءِ مُباعِداً وعَلَيهِم زارِياً ، ولِمَن خَالفَهُ مُخَطِّئاً ، ولِمَا لَم يَعْرِفْ‏مِن الاُمورِ مُضَلِّلاً ، فإذا وَردَ علَيهِ مِن الاُمورِ ما لَم يَعْرِفْهُ أنْكَرَهُ وكَذّبَ بهِ وقالَ بجَهالَتِهِ : ما أعْرِفُ هذا ! وما أراهُ كانَ ! وما أظُنُّ أنْ يَكونَ ! وأنّى‏ كانَ ؟! وذلكَ لِثِقَتِهِ بِرَأْيِه وقِلَّةِ مَعْرِفَتِهِ بجَهالَتِهِ ! فمَا يَنْفَكُّ بما يَرى‏ مِمّا يَلْتَبِسُ علَيهِ رأيُهُ مِمّا لا يَعْرِفُ للجَهلِ مُسْتَفيداً ، وللحقِّ مُنكِراً ، وفي الجَهالَةِ مُتَحيِّراً ، وعن طَلَبِ العِلمِ مُسْتَكبِراً19

1244. Imam Ali (AS) said, 'The ignorant is one who considers himself knowledgeable about what he is [in actual fact] ignorant of, and he is content with his own opinion. He distances himself from the scholars and he is constantly finding fault with them. He deems invalid the views of those who oppose him, and that which he does not understand he sees as fallacious. If he comes across something that he does not know, he denies it and falsifies it, saying out of ignorance, 'I have never heard of this!' or 'I do not see it as possible! or 'How can it be!' or 'Where is this from?' This is due to his confidence in his own opinion and the paucity of his awareness of his own ignorance.

For this reason he will remain attached to his ignorance, and as a consequence, denies the truth, remains confused in his own ignorance and too proud to seek knowledge.'20

1245. الإمامُ الصّادقُ عليه السلام : مِن أخلاقِ الجاهِلِ الإجابَةُ قَبلَ أنْ يَسمَعَ ، والمُعارَضَةُ قَبلَ أنْ يَفْهَمَ، والحُكْمُ بما لا يَعْلَمُ21

1245. Imam al-Sadiq (AS) said, 'The attributes of the ignorant are that: he answers before listening, objects before understanding, and passes judgment on that which he does not know.'22

1246. الإمامُ الهاديُّ عليه السلام : الجاهِلُ أسِيرُ لِسانِهِ23

1246. Imam al-Hadi (AS) said, 'The ignorant is a prisoner of his tongue.'24

Notes

1. بحار الأنوار : 1 / 160 / 39 .

2. Bihar al-Anwar, v. 1 , p. 160 , no. 39

3. تحف العقول : 29 .

4. Tuhaf al-Uqul, no. 29

5. غرر الحكم : 1809 .

6. Ghurar al-Hikam, no. 1809

7. غرر الحكم : 1125 .

8. Ibid. no. 1125

9. غرر الحكم : 1285 .

10. Ibid. no. 1285

11. نهج البلاغة : الحكمة 70 .

12. Nahj al-Balagha, Saying 70

13. غرر الحكم : 3864 .

14. Ghurar al-Hikam, no. 3864

15. غرر الحكم : 449 .

16. Ibid. no. 449

17. غرر الحكم : 6327 .

18. Ibid. no. 6327

19. تحف العقول : 73 .

20. Tuhaf al-Uqul, no. 73

21. أعلام الدين : 303 .

22. Alam al-Din, no. 303

23. الدرّة الباهرة : 41 .

24. al-Durra al-Bahira, no. 41

391 - أجهَلُ النّاسِ‏

391 The Most Ignorant of People

1247. الإمامُ عليٌّ عليه السلام : أجْهلُ النّاسِ المُغَترُّ بقَولِ‏مادِحٍ مُتَملِّقٍ، يُحسِّنُ لَهُ القَبيحَ ويُبغِّضُ إلَيهِ النَّصيحَ1

1247. Imam Ali (AS) said, 'The most ignorant of people is one who is deluded by the praise of a flatterer who beautifies evil to him and renders a sincere advice detestable.'2

1248. الإمامُ عليٌّ عليه السلام : غايةُ الجَهلِ تَبَجُّحُ المَرءِ بِجَهْلِهِ3

1248. Imam Ali (AS) said, 'The utter extremity of ignorance is for one to glorify his own ignorance.'4

1249. الإمامُ عليٌّ عليه السلام : أعظَمُ الجَهلِ جَهلُ الإنسانِ أمرَنَفْسِهِ5

1249. Imam Ali (AS) said, 'The greatest form of ignorance is for a person to be ignorant of the condition of his own self.'6

Notes

1. غرر الحكم : 3262 .

2. Ghurar al-Hikam, no. 3262

3. غرر الحكم : 6371 .

4. Ibid. no. 6371

5. غرر الحكم : 2936 .

6. Ibid. no. 2936

392 - كَفى‏ بِذلِكَ جَهلاً

392 What is Sufficient to be Considered Ignorant

1250. الإمامُ عليٌّ عليه السلام : كَفى‏ بالمرءِ جَهلاً أنْ يَرتَكِبَ مانَهى‏ عَنهُ1

1250. Imam Ali (AS) said, 'It suffices for one to be considered ignorant if he commits that which is forbidden.'2

1251. الإمامُ عليٌّ عليه السلام : حَسْبكَ مِن الجَهلِ أنْ تُعجَبَ بعِلْمِكَ3

1251. Imam Ali (AS) said, 'Self-admiration in one's knowledge is sufficient to be considered ignorance.'4

1252. الإمامُ عليٌّ عليه السلام : كفى‏بالمرءِ جَهلاً أنْ‏يَجْهَلَ قَدْرَهُ5

1252. Imam Ali (AS) said, 'It suffices as ignorance to be unaware of one's status.'6

1253. الإمامُ عليٌّ عليه السلام : لا تَتَكلّمْ بكُلِّ ما تَعلَمُ فكَفى‏ بذلكَ جَهلاً7

1253. Imam Ali (AS) said, 'Do not utter all that you know since that is enough to be considered ignorance.'8

1254. الإمامُ الصّادقُ عليه السلام : كفى‏ بخَشيَةِ اللَّهِ عِلْماً، وكفى‏ بالاغْتِرارِ باللَّهِ جَهْلاً9

1254. Imam al-Sadiq (AS) said, '[Possessing] fear of Allah suffices as knowledge, and being conceited towards Him suffices as ignorance.'10

Notes

1. مطالب السؤول : 55 .

2. Matalib al-Sa'ul, no. 55

3. الأمالي للطوسي : 56 / 78 .

4. Amali al-Tusi, p. 56 , no. 78

5. غرر الحكم : 7054 .

6. Ghurar al-Hikam, no. 7050

7. غرر الحكم : 10187 .

8. Ibid. no. 10187

9. بحار الأنوار : 70 / 379 / 26 .

10. Bihar al-Anwar, v. 70 , p. 379 , no. 26

393 - تَفسيرُ الجَهلِ‏

393 The Interpretation of Ignorance

1255. رسولُ اللَّهِ صلى اللَّه عليه وآله : مِن الجَهل أنْ تُظهِرَ كلَّ ما عَلِمْتَ1

1255. The Prophet (SAWA) said, 'Ignorance is to display all that you know.'2

1256. الإمامُ عليٌّ عليه السلام : الرُّكونُ إلى‏ الدُّنيا مَع ماتُعايِنُ مِنها جَهلٌ3

1256. Imam Ali (AS) said, 'Relying on this world in spite of all that you face therein is ignorance.'4

1257. الإمامُ عليٌّ عليه السلام : رَغْبتُكَ في المُستَحيلِ جَهلٌ5

1257. Imam Ali (AS) said, 'Your desire for the impossible is ignorance.'6

1258. الإمامُ الحسنُ عليه السلام - لمّا سألَهُ أبوه عن تفسيرِ الجَهلِ - : سُرعةُ الوُثوبِ علَى الفُرْصةِ قبلَ الاسْتِمْكانِ مِنها ، والامْتِناعُ عنِ الجَوابِ7

1258. Imam al-Hasan (AS), when his father asked him the meaning of ignorance, said, 'It is hastening to snatch up an opportunity before having made oneself capable [of fulfilling it], and it is to refuse to answer.'8

1259. الإمامُ الصّادقُ عليه السلام : الجَهلُ في ثلاثٍ : في تَبدُّلِ الإخْوانِ ، والمُنابَذَةِ بغَيرِ بَيانٍ ، والتَّجَسُّسِ عمّا لا يَعني9

1259. Imam al-Sadiq (AS) said, 'Ignorance lies in three things: in constantly changing one's brothers, declaring war without a reason, and spying into affairs that do not concern one.'10

1260. الإمامُ العسكريُّ عليه السلام : مِن الجَهلِ الضّحكُ من غيرِ عَجَبٍ11

1260. Imam al-Askari (AS) said, 'Ignorance is to laugh without any reason.'12

Notes

1. تنبيه الخواطر : 2 / 122 .

2. Tanbih al-Khawatir, v. 2 , p. 122

3. نهج البلاغة : الحكمة 384 .

4. Nahj al-Balagha, Saying 384

5. غرر الحكم : 5384 .

6. Ghurar al-Hikam, no. 5384

7. معاني الأخبار : 401 / 62 .

8. Maani al-Akhbar, p. 401 , no. 62

9. تحف العقول : 317 .

10. Tuhaf al-Uqul, no. 317

11. تحف العقول : 487 .

12. Ibid. no. 487

394 - الإنسانُ عَدُوٌّ لِما يَجهَلُ‏

394 Man is Averse To What He is Ignorant of

1261. الإمامُ عليٌّ عليه السلام : النّاسُ أعْداءُ ما جَهِلوهُ1

1261. Imam Ali (AS) said, 'People are antagonists of what they are ignorant of.'2

1262. الإمامُ عليٌّ عليه السلام : مَن جَهِلَ شيئاً عابَهُ3

1262. Imam Ali (AS) said, 'He who is ignorant of something tries to find fault with it.'4

1263. الإمامُ عليٌّ عليه السلام : قلتُ أرْبَعاً أنزلَ اللَّهُ تعالى‏ تَصديقي بها في كِتابِهِ...قُلتُ : مَن جَهِلَ شيئاً عادَاهُ ، فأنْزلَ اللَّهُ : (بَلْ كَذَّبوا بِما لَم يُحيطوا بِعلْمِهِ)5 .6

1263. Imam Ali (AS) said, 'I have said four things which Allah has verified with verses He has revealed in His Book I said: 'He who is ignorant of something will oppose it', and He revealed:“Rather, they deny that whose knowledge they do not comprehend.” 7 ,8

1264. الإمامُ عليٌّ عليه السلام : لا تُعادوا ما تَجهَلونَ ؛ فإنَّ أكثرَ العِلمِ فيما لا تَعْرِفونَ9

1264. Imam Ali (AS) said, 'Do not oppose that which you are ignorant of; for most knowledge lies in that which you cannot fathom.'10

(اُنظر) العيب : باب 1408

(See also: THE FAULT: section 1408 )

Notes

1. مطالب السؤول : 57 .

2. Matalib al-Sa'ul, no. 57

3. كشف الغمّة : 3 / 137 .

4. Kashf al-Ghamma, v. 3 , p. 137

5. يونس : 39 .

6. الأمالي للطوسي : 494 / 1082 .

7. Qur'an 10 :39

8.1 Amali al-Tusi, p. 494 , no. 1082

9. غرر الحكم : 10246 .

10. Ghurar al-Hikam, no.10246

80 - جهنّم‏

80 HELL

395 - التَّحذِيرُ عَن جَهَنَّمَ‏

395 Warning Against Hell

(إِنَّ جَهَنَّمَ كانَتْ مِرْصَاداً * لِلطّاغِينَ مَآباً)1

“Indeed hell is an ambush, a resort for the rebels.” 2

1265. الإمامُ عليٌّ عليه السلام :احذَروا ناراً لَجَبُها عَتيدٌ ، ولَهَبُهاشَديدٌ ، وعَذابُها أبداً جَديدٌ3

1265. Imam Ali (AS) said, 'Beware of the Fire whose din is ready, whose flames are fierce, and whose pain is ever fresh.'4

1266. الإمامُ عليٌّ عليه السلام : نارٌ شديدٌ كَلَبُها ، عالٍ لَجَبُها ، ساطِعٌ لَهَبُها ، مُتأجِّجٌ سَعيرُها ، مُتَغيّظٌ زَفيرُها ، بَعيدٌ خُمودُها ، ذاكٍ وَقودُها ، مُتَخوَّفٌ وَعيدُها5

1266. Imam Ali (AS) said, 'The Fire whose rage is fierce, its din is high, its flame is glowing, its blaze is stirring up, its exhalation is furious, its extinction is remote, its fuel is blazing, and its threat is fearful.'6

Notes

1. النبأ : 21 ، 22 .

2. Qur'an 78 :21-22

3. غرر الحكم : 2620 .

4. Ghurar al-Hikam, no. 2620

5. غرر الحكم : 9995 .

6. Ibid. 9995

396 - وَقودُ جَهَنَّمَ‏

396 The Fuel of Hell

(فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكافِرِينَ)1

“And if you do not-and you will not-then fear the Fire whose fuel will be humans and stones, prepared for the faithless.” 2

(وَأَمّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَباً)3

“As for the perverse, they will be firewood for hell.” 4

Notes

1. البقرة : 24 .

2. Qur'an 2 :24

3. الجنّ : 15 .

4. Qur'an 2 :15

397 - سَلاسِلُ جَهَنَّمَ وأغلالُها

397 The Chains and Shackles of Hell

(خُذُوهُ فَغُلُّوهُ * ثُمَّ الْجَحِيمَ صَلُّوهُ * ثُمَّ فِي سِلْسِلَةٍ ذَرْعُها سَبْعُونَ ذِرَاعاً فَاسْلُكُوهُ)1

“Seize him, and fetter him! Then put him into hell. Then, in a chain whose length is seventy cubits, bind him.” 2

1267. الإمامُ الصّادقُ عليه السلام - مِن قَولِ جبرئيلَ عليه السلام لِرسولِ اللَّهِ صلى اللَّه عليه وآله - : لو أنَّ حَلْقةً واحِدةً ، من السِّلسِلةِ الّتي طولُها سَبعونَ ذِراعاً ، وُضِعتْ على‏ الدُّنيا لذابَتِ الدُّنيا مِن حَرِّها3

1267. Imam al-Sadiq (AS) said, relating what Gabriel (AS) once said to the Prophet (SAWA), 'If only one link of the chain whose length is seventy cubits was to be tied down on this world, the world would melt by its heat.'4

Notes

1. الحاقّة : 30 - 32 .

2. Qur'an 69 :30-32

3. بحار الأنوار : 8 / 280 / 1 .

4. Bihar al-Anwar, v. 8 , p. 280 , no. 1

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

“Verily the Qur'an doth guide to that which is most right (or stable) (to run societies), and giveth the glad tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward”1 .

“We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad tidings to Muslims"2 .

“When those come to thee who believe in Our Signs, say: 'Peace be on you: Your Lord hath inscribed for Himself (the rule on Mercy; verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), Lo! He is oft-forgiving, Most Merciful”3 .

The light of Islam is illuminating hearts of individuals in nearly all parts of the world, in spite of heavy barriers and careful controls and religious interrogation exerted by not only many governments of non-Muslim nations, but also in some Muslim countries, against their believing people, especially during the years after the Islamic Revolution of Iran.

The effective influence of the light of the truth together with the speed in the movement of the Age has brought forth a more vital exchange of thought and religious ideology in connection with the Holy Qur'an.

In regard to this, we refer to what the Messenger of Allah (S) has said about it:

When afflictions surround you like the dark night refer to the Qur'an, because, it is an Intercessor whose intercession is accepted. It reports the evils (of people) which will be confirmed. It leads the person to Heaven who puts it in front of himself (follows it); and he who puts it behind himself (neglects it) will be driven to Hell.

This very Qur'an is the best guide to the best ways. It is a Book in which there are useful explanations, statements and gaining (of goals). It is the Separator (of right and wrong).4

Obviously, those people whose language is not Arabic can refer to the Holy Book in English, because this is an international language and it is possible for all nations with any native language, to read and understand it in English. As far as we know, there are more than 50 different English translations of Qur'an available in Iran alone, and probably others exist in libraries (and homes) throughout the world.

This makes it easy for the lovers of truth to obtain the knowledge of the Holy Qur'an and Islamic ideology, through the medium of English, which formerly was acquired directly by the Arabic and Persian languages.

But, a fact should be mentioned here that not all of the words of Allah are easily understood by ordinary people and need explanatory commentary, i.e. 'Tafsir’.

Alongside this path, there are some problems that those eager to learn the Qur'anic truth should know and be careful of. Hence, we deal here with some of the difficulties we were involved in and recognized when we were preparing this endeavour; the fruit of our humble labour of more than three years, a translation of the commentary of over one section (of the 30 sections) of the Holy Qur'an from different commentary sources.

The work is based upon popular commentaries accepted by Muslim scholars. We consulted other books and present living scholars, learned in the Qur'anic Sciences for our work to produce this commentary in a simple standard of English easily understood by the laymen.

The style of writing here is a mixture of British-English and American-English, understandable for all the readers; even for those acquainted with only one of them. However, excuse us for using interchangeable spellings. If both are used, from time to time, they are acceptable; for example, honour and honor.

Not All English Versions of Quran Are Acceptable

Some Western translators of the Holy Qur'an; not all of them, and some producers of literature on Islam in the English language, are the anti-Muslim elements which are busy in distorting the facts about the faith to create disruption in Islamic ideology.

These hostile minds have attempted to black-list the Holy Prophet (S) and the religion of Islam, through their purposeful and subtle mis-translations, mis-interpretations, mis-representations and distortion of the facts.

The distortion and the misinterpretations are so skilfully decorated in linguistic excellence and delusive logic that the blind lovers of the English language, who are hardly or even totally unaware of the actual Qur'anic factors of their own faith, get caught up in the falsehood tempered with eloquence and they swallow the 'sugar-coated poisonous pills of deceit' allowing themselves to become duly conditioned to serve the purpose of the publications of the hostile camps.

The current standing of Evil has always been against the Truth in the history of man, even before written history, when the sons of Adam came into existence.

When these antagonistic elements have successfully extended their active influence upon our own religion, ideology and social tradition, we are also duty bound to Allah, His Final Word (the Holy Qur'an), the Faith, and to Islam, to do our best to present to every sincere seeker of Truth, a selection of a translation of the verses of the Holy Qur'an of the original Arabic text, and the 'Tafsir' (commentary) of them.

By the way, we believe that it is the essential belief of 'Shi'a' that the present Qur'an, that which is in our hands today, is the Holy Book of Allah, revealed to the holy Prophet Muhammad (S), as arranged and compiled during his lifetime and read out to him and it contains nothing less or more than what was revealed.

And it should be noted that,

"Nay, but it is a Glorious Qur'an, (inscribed) in a tablet preserved."5 ,

whose present arrangement is the order in which the various verses were sorted and arranged at the command of the Holy Prophet (S), himself.

This is the uncorrupted or undisturbed Word of Allah, the preservation of which has been guaranteed by Allah, Himself:

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)"6 .

Furthermore, the English translations, along with the Arabic text of the verses, in this book, are selected from different translations of English versions of the Holy Qur'an, (whose names are listed at the end of the book under the title of 'References') which are from the best available sources in which some better styles and more proper meanings are employed. The translator and editor did their best to preserve this divine message and in conveying the Qur'anic facts in English.

In a few instances this writer, the translator, changed a word of those existing translations to a better one, from the existing material which was employed in this work.

What is a 'Commentary'?

A pure, correct, accurate translation of the Qur'an is necessary, but sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman to read, understand and contemplate on the Holy Qur'an according to his own capacity:

"...read you, therefore, of the Qur'an as much as may be easy for you.."7 .

This reading has to be done not only with the tongue, voice and eyes; a mere recitation, but, also, with the best light that our intellect can supply, and even more, with the truest and purest light which our heart and conscience give us.

However, it is not always possible to fully understand the Holy Book as Allah says:

"That is indeed a Qur'an most honourable,"Which none shall touch but those who are purified"8 .

Thus, some additional information is needed. For example, it is sometimes necessary, for understanding the text, to refer to the particular occasion for the revelation of a particular verse; or to know the philological changes of a word used at the time of revelation or before it and the meaning that it has in Arabic, today.

Or the alphabetical symbols which evidently and undoubtedly are secrets, and especially the ambiguous /mutashabihat/; the knowledge of which has been announced to be with the /rasixuna fil 'ilm/; those deeply established in knowledge.

They are some things that only 'the particular ones, the sinless ones', besides the Prophet (S), himself, viz, Ahlul Bayt, knew with all the Qur'anic facts and talked about them in their traditions and narrations (as He says:

"And whom We had taught knowledge from Our own Presence"9 .

For instance, the Apostle, himself, answered the questions which used to be asked by people as to the meaning of certain words in the verses revealed, or details of certain historical or spiritual matters on which they sought more enlightenment. These answers and explanations or in other words, the commentaries were gathered by some Companions /ashab/ and were afterward written down which are called 'Hadith' or 'traditions'.

Of course, the holy Prophet (S) had openly declared in Hadith-uth- Thaqalayn that the Qur'an is with the Ahlul Bayt, and to avoid going astray, the Muslims should be attached to these two. Later, the Ahlul Bayt's explanations and narrations, were added to them and together with the effect of expert religious scholars, in the past and present, established 'Exegesis' (explanation of Qur'an) which became a science in itself and was called 'Tafsir', commentary.

'Commentary' shows how every verse, or group of verses, were revealed to the holy Prophet (S) on a particular occasion, but which also has a general meaning. The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time.

This is also one of the miracles of the Qur'an that with the help of 'commentary' it is always open and it is always new for those new generations to come.

The Current Commentary

As was mentioned earlier, the light of Islam is enlightening every corner in the world and seekers of truth, having referred to the translations of the Holy Qur'an, find that they need 'Tafsir', (commentary).

Some of them, Shi'a believers in particular have been led to this Center; Imam Ali (as) Library, requesting a clear, concise English Tafsir; 'a commentary of the Holy Qur'an'.

From the beginning of Islam until today (although many times the Holy Qur'an has been translated into English and a few of them are published with brief, detailed commentary, as footnotes, there has rarely been, as far as we know, a fairly complete commentary in English sufficient for them to find their answers. So the decision was made to supply this commentary.

Ayatullah Mujahed Al-Hajj, Allamah Sayyid Kamal Faqhih Imani, the founder and responsible party of this Islamic Scientific Research Center, approached us and reported the situation to scholars and appropriate research societies.

Then 12 people, who had varying nationalities and educational backgrounds, especially from the point of the English language and Islamic Theology, gathered. In their first gathering, which was held on 28th Safar, 1412 (1370 H. / 1991), they concluded that the commentary of the whole Qur'an which they intended to supply in English, would take many years to produce.

In order to quench the thirst of the lovers of Truth who had demanded it again and again, they decided to supply the commentary of the last section of the Qur'an, as a sample, and after its publication and receiving constructive comments by the readers and with a better skillfulness of the ones involved, the translation of the commentary would begin from the beginning of the Holy Qur'an.

Therefore, they thought it would be better that the sample, entitled 'An Enlightening Commentary Into the Light of the Holy Qur'an', begin with Surah Insan, the end of the 29th Section, because the Qur'an was revealed for the improvement of Man and this Surah is about Man and his creation from a lowly life-germ which can develop unto the highest point where no other creature can ascend.

But, after several weeks the number of us dwindled to a handful and after some months, until the present, we remain two people; the translator and the editor. During this period of more than three years, a few people have tried their hands at this task to have a share in the translation, but, for different reasons, they were not successful.

However, we are completely grateful for their efforts and extend our thanks for their attempts, as well as to those who had any involvement in this work.

Attributes Needed for Working on This Kind of Commentary

This endeavour needed not only the knowledge and skillfulness in the English language, but also the knowledge of Arabic, and Islamic science and culture, because Tafsir is an attempt to analyze and explain the meaning of verses in the Holy Qur'an.

Moreover, Allah, Himself, says:

"We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims"10 .

Then, it needs that those involved know a little bit about almost all sciences and knowledge that human beings are concerned with when working with the commentary. Also, the phonetic sound systems of the two languages, English and Arabic, are different. Therefore, when an Arabic word from the Qur'an is mentioned in the English text, it is shown with the phonetic alphabet and in its special phonetical sign, i.e.: / /, to avoid using 'Arabic script' in the book, as far as possible.

A transliteration table of the Arabic letters and sounds and the corresponding phonetic signs, applied in this book, is given at the beginning of the book.

The Problems in Translating

We tried to avoid mixing up our own personal theories and conclusions with the interpretation of the text itself. With the help of Allah, we did our best; at times asking for guidance from some learned religious men (Ruhaniyan), and used all the knowledge and experience we possessed in the service of the Holy Qur'an for its commentary, hoping that Allah accepts it.

The nature of this sort of endeavour is so that, in the course of translation, some difficulties arise from various causes.

For instance, cultures in the Arabic language and English language are different so that some of the words like /amrun bayn al amrayn/ in the case of fatalism and freewill are nearly impossible to translate into English, because of the difference in the concept in English literature; or the meaning of a word like 'prostration', in English, is rather different with what /sajdah/ exactly means in Arabic.

In such cases, we selected the meaning of the words from among what the earlier commentators and phililogists used and where they were not unanimous, we also used the ideas of new writers, who had reasonable advantages in their interpretations, when the senses adopted with the commentary sources that we were taking and translating materials from. Explanations, of course are always helpful which we took benefit from, too.

It is noteworthy that there are some circumstances in the text, of the commentary, in which a verse or verses of Qur'an from other Suras rather than the Surah under discussion are mentioned as evidence or, thereby, for strengthening the idea.

The text of these verses and also the traditions and narrations from the holy Prophet or Ahlul Bayt (as) is printed in bolder type than the running commentary in order to distinguish, at a glance, the substance from the shadow. Also, the mentioned verses are generally taken from A. Yusuf Ali's translation.

It Was Only By His Merciful Will!

Translators Note

Both the editor and the translator have interesting factual stories to tell of how the way of this endeavour was paved by Providence and how they were divinely led to be absorbed into this task, Alhamdulillah. A few words given here in this regard are not to be misunderstood as a display of vanity for any peculiar distinction; for there is none.

It is purely to attract the attention of the readers to a living instance of the Providential implementation of the divine plan and how man drifts to his assignment and how matters are automatically manipulated, though, they seem yet only to be circumstantial.

"He said: Our Lord is He Who gave to each (created) thing its form and nature and further gave (it) guidance"11 .

For example, once, on a night, the writer of these lines, the translator, had seen in a dream that the Holy Qur'an, was placed, honourably, on a high position, wide open, high above a very great crowd of people amongst whom he was standing, watching. The full name of his was clearly written in the midst of the writings on the right page of it with magnificent bold letters.

The dream was obviously a good one, but it did not mean vividly to him at that time.

It was four years before he found out, in the course of translating the commentary of verses 11-16 from Surah 'Abasa No. 80, both the meaning of that dream and the cause of later changes in his career of twenty years, as a manager of a profitable Foreign Language Center, thanks to Allah.

It is always true what the Qur'an says:

"You will not unless Allah wills, surely Allah is All-Knowing, All-Wise"12 .

By His graceful arrangement this writer was separated from his almost material gains, of this fleeting world, to be set toward the assured, perfect, pure, spiritual rewards of the next, everlasting world from Him, Allah willing, when he began translating the commentary of the Qur'an and entered this great Divine Ocean of light, he found out that from earlier times such a success had been appointed and bestowed to him by Allah.

Therefore, all changes and graceful arrangements directly are from Him and it was His helpful Will that planned His graceful design and showered the ability and insight upon us to lead us to the present point. We are eagerly in hopes that He will help us and guide us in all cases to complete the task successfully so that He accepts it from us.

Editor's Note

In my case, it is a fact that only by the grace of Allah have I come to be at the helm working, side-by-side with the translator, on this commentary of the Holy Qur'an. Editing and checking this translation of 'An Enlightening commentary into the Light of the Holy Quran' has been a most important and rewarding experience for me.

To be of value in this work several things were necessary; my mother tongue, English, was almost at the top of the list. Then, having the ability to use a computer and printer, which involved me having to learn and use a Farsi program named Zarnegar, produced in Tehran, Iran, I was able to make use of the wonderful array of fonts it contains; necessary to type the Arabic and English languages.

Next, living in Iran, for four years, has made it possible for me to become acquainted with the native language and customs. However, the greatest asset, of all, is that I am a Shi'a Muslim woman.

It is fifteen (15) years from now, that in America, I became enlightened to the existence of the Holy Qur'an and accepted it as a better way of life. Over this period of time it has put me in touch with the purity of the religion and the logical answers to the religious questions I had as a Catholic.

My father told us (during our childhood) that if we ever wanted to know anything we should go to the source and to always have the correct tools on hand to do the job right.

When I started hearing and seeing, on television, the upheaval of the Islamic Revolution, in Iran, and the speech of a brave and courageous man they called Ayatullah Khomeini, I became very intense on knowing why it was happening and in knowing who this man was who had been exiled and was making his return to his homeland.

"Our Lord! We have heard the call of one calling (us) to faith, 'Believe ye in the Lord,, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous"13 .

It was something more spectacular than I had ever read about in my high school history books. There was a charge in it that I could not explain, and up until that time, I had never really heard anything about Islam, Prophet Muhammad or Muslims, for that matter.

I bought A. Yussuf Ali's English Translation of the Holy Qur'an, basing my decision on my father's counsel and I began from page one.

It was talking about the same things I had already learned; Adam and Eve in the Garden, disobeyed God due to the wiles of Satan and then, were expelled to Earth; Moses is given the scripture and leads his people out of Egypt, but they forfeited their covenant for a golden calf; Abraham, Ismail and Issac of the religion true, and there, Mary.

Hail Mary! Chaste, pure, chosen above other women, given glad tidings of a Word from Him; his name will be Christ Jesus, son of Mary, held in honor...14

And it went on: Practise charity, take care of the orphans, speak a speech that is just, beware of the deceits of the Unbelievers...I was in awe as I neared the end. No place was any obscenity found -no trace of ugliness which I found in the Bible -nothing but pure scripture; a complete religion, the one and only continuing from the first of Abraham. So, it became crystal clear to me that Islam is the final, refined message from God.

True, just, undeniable, containing what I had always felt and that is this: There is only One God; unique, needing no partner, powerful, and yet merciful and kind. How could God be more than one; Creator of such a vast universe and more?

With this understanding, though, came many tests to my new-found-faith; albeit necessary tests. Did I really believe - did I really submit to His Will - was I really worthy?

I began by only putting on a scarf, covering all of my hair.

"And say to the believing women...that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers..."15

Immediately the responses that I encountered proved the rightness of it all. I was chided, spit at, hit and cursed. Well, of course, a great deal of this was due to the propaganda which caused mass hysteria against Iran and not having their facts straight about the religion of Islam, however, it hurt just the same, but I had learned forgiveness and perseverance from my mother.

It was difficult for my family in the beginning; this change I was making, however, we are very close at heart, today, due to my faith and reliance on Allah.

"And out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Thy Mercy even as they cherished me in childhood.'"16

Almost at once the veils over my understanding fell away and I started rejecting a lot of the 'big-business' propaganda that had infiltrated into my life.

"Let there be no compulsion in religion: Truth stands out clear from error; whosoever rejects Evil and believes in God bath grasped the most trustworthy hand-hold, that never breaks..."17

The 'Big Sell' eats away at the very fabric of human society to the point that life has only a superficial meaning and high value is put on every inanimate object which man can produce.

"The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance on whom He will "18 .

I had developed an intense desire to go to Iran--the country of martyrs; having an air so thick with emotions, direction and goal, at that time, and having the presence of an undeniable strength caressing it in the hands of an unseen power.

Ten years after I started practicing the tenets of Islam the opportunity presented itself for me to be able to fulfil my desire.

"Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause...God has granted a grade higher to those who strive...”19

I wished very much to become involved in some type of work regarding the Holy Qur'an and in due time I was approached to work with a group of people on a commentary of the Holy Qur'an.

"And for those who fear God, He prepares a way out" "And He provides for him from (sources) he never could imagine..."20

Those of you who know anything about the rigors of editing know that it is very time-consuming and attention to detail is very necessary.

Spending many hours discussing the meaning of a single word, or phrase, can cause the ordinary soul to become frustrated, but that frustration is ultimately quelled when peace and tranquillity cover the heart at the point where there is that final agreement and gives those involved renewed enthusiasm to continue.

Sometimes you will notice more spacing than usual on a line or within the phonetic brackets (/ /), but this is due to the fact that the Zarnegar program is a Farsi program and it took much time trying to place the little phonetic line over, or the little dot under, the correct letter, because English is written from left to right and Farsi is written from right to left, so, I had a bit of anarchy on my hands for a time.

I leave you, now, in the hopes that you, too, will be provoked to question and seek. (Seek and you will find). Looking back, I feel that Allah does consider me worthy.

"God is the protector of those who have faith; from the depths of darkness He will lead them into light"21 .

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

4. Usul al-Kafi, vol 2, p. 599.

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

Tafsir Nemunah is compiled by the great writer and researcher, His Eminence Ayatullah il-Ozma Nasir Makarim Shirazi, and with the cooperation of an estimable group of Muslim scholars, Hujaj-

ul-Islam:

1. Hajjatul-Islam Muhammad Rida Ashtiyani

2. Hajjatul-Islam Muhammad Jafar Emami

3. Hajjatul-Islam Abdur-Rassul Hassani

4. Hujjatul-Islam Sayyed Hassan Shujaiee

5. Hujjatul-Islam Mahmud Abdellahi

6. Hujjatul-Islam Muhsen Ghara’ati

7. Hujjatul-Islam Muhammad Muhammadi

By the way, it should be notified that for the translation of this volume, Tafsir Nemunah has been mainly utilized.

* * * *

يَأَيهَا النّاس قَدْ جَاءَكُم بُرْهَنٌ مِّن رّبِّكُمْ وَ أَنزَلْنَا إِلَيْكُمْ نُوراً مّبِيناً

“O mankind! Verily there has come to you a convincing proof (the Messenger and the Qur’an) from your Lord: for We have sent unto you a light (that is) manifest.”1

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

"We have, without doubt, sent down the Message and We will assuredly Guard it (from corruption)."2

وَ مَنْ أَعْرَض عَن ذِكرِى فَإِنّ لَهُ مَعِيشةً ضنكاً وَ نحْشرُهُ يَوْمَ الْقِيَمَةِ أَعْمَى

"But whosoever turns away from My Message (the Qur’an), verily for him is a straitened toilsome life, and We shall raise him up blind on the Day of Judgement''.3

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We send down (stage by stage) of the Qur’an that which is a healing and a mercy for those who believe..."4

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

1. Tafsir-i-Nemuneh, by A Group of Shi'a Scholars with Ayatollah Makarim Shirazi; Dar-ul-Kutub-il-Islamiyyah, Qum, Iran, 1990/1410.

2. Majma'-ul-Bayan fi Tafsir-il-Qur'an, by Shaykh Abu Ali al-Fadl-ibn-il-Husain-il-Tabarsi, Dar-u-Ihya'-it- Turath-il' Arabi, Beirut, Lebanon, 1960/1380 AH.

3. Al-Mizan fi Tafsir-il-Qur'an by 'Allamah as-Sayyid Muhammad Husain at- Tabataba'i, al-A'lami lil-Matbu'at, Beirut, Lebanon, 1972/1392 AH.

4. Atyab-ul-Bayan fi Tafsir-il-Qur'an by Sayyid 'Abdul-Husain Tayyib, Muhammadi Publishing House, Isfahan, Iran, 1962/1382 AH.

5. Ad-Durr-ul-Manthur fi-Tafsir-il-Ma'thur by Imam 'Abd-ur-Rahman al-Suyuti, Dar-ul-Fikr, Beirut, Lebanon, 1983/1403 AH.

6. Al-Tafsir-ul-Kabir by Imam Fakh-ir-Razi, Dar-ul-Kutub-il-'islmiyyah, Tehran, 1973/1393.

7. Al-Jam'li -Ahkam-il-Qur'an (Tafsir-ul-Qartabi) by Muhammad-ibn-Ahmad al-Qartabi, Dar-ul-Kutub-il Misriyyah, 1967/1387.

8.Tafsir-i-Nur-uth-Thaqalayn by 'Abd-i-'Ali-ibn Jum'at-ul-'Arusi al-Huweyzi, al-Matba'atul-'ilmiyyah, Qum, Iran, 1963/1383 AH.

9. Tafsir-i-Ruh-ul-Janan by Jamal-ud-Din Abul-Futuh Razi, Dar-ul-Kutub-il-Islamiyyah, Tehran, 1973/1393 AH.

10. Tafsir-i-Ruh-ul-Bayan by Isma'il Haqqi al-Burusawi Dar-u-Ihya'-ut- Turath-il-' Arabi, Beirut.

English Translations of Qur'an

1. The Holy Qur'an, Text, Translation and Commentary by Abdullah Yusuf Ali, Publication of the Presidency of Islamic Courts & Affairs, State of Qatar, 1946.

2. The Holy Qur'an, Arabic Text by a Group of Muslim Brothers, English Translation and footnotes by M. H. Shakir, Tehran, Iran.

3. The Glorious Koran, Bi-lingual Edition with English Translation by Marmaduke Pickthall, printed in Great Britain by W. & J. MacKay Ltd., Chatham, Kent, London.

4. Al-Mizan, An Exegesis of the Qur'an by al-Allamah as-Sayyid Muhammad Husayn-at- Tabataba'i, Translated by Sayyid Saeed Akhtar Rizvi, Vol. 1, Tehran, WOFIS, 1983.

5. The Koran translated with notes by N. J. Dawood, Penguin Books Ltd, New York, U.S.A, 1978.

6. The Koran Interpreted, Translated by Arthur J. Arberry, London, Oxford University Press, 1964.

7. The Glorious Koran, Translated with Commentary of Divine Lights by Ali Muhammad Fazil Chinoy, Printed at the Hyderabad Bulletin Press, Secanderabad-India, 1954.

8. Holy Qur'an, Shakir, M. H., Ansariyan Publications, Qum, Islamic Republic of Iran, 1993.

9. The Holy Qur'an with English Translation of the Arabic Text and Commentary According to the Version of the Holy Ahlul-Bait by S. V. Mir Ahmad Ali, published by Tahrike- Tarsile Qur'an, Inc., New York, 1988.

10. A Collection of Translation of the Holy Qur'an, supplied, corrected and compiled by Al-Balagh Foundation, Tehran, Iran, (unpublished).

Supporting Technical References

1. Nahjul -Balagha by as -Sayyid ar -Radi Dar -ul -Kitab al -Lubnani, Beirut, Lebanon, 1982.

2. Sharh -i -Nahjul -Balagha by Ibn-i Abi al-Hadid, Dar -u -Ihya' -il - Kutub -il -' Arabiyyah, Eypt, 1959/1378 AH.

3. Nahj-al-Balagha of Amir al-Muminin 'Ali ibn Abi Talib, selected and compiled by as-Sayyid Abul-Hassan 'Ali ibn al-Husayn ar-Radi al-Musawi, Translated by Sayyid Ali Raza, World Organization For Islamic Services (WOFIS), Tehran, Iran, 1980.

4. Nahjul Balagha -Hazrat Ali, Translated by Sheikh Hassan Saeed, Chehel Sotoon Library & Theological School, Tehran, Iran, 1977.

5. Al-Kafi by ash-Shaykh Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq al-Kulayni ar-Razi, Translated and published by WOFIS, Tehran, Iran, 1982.

6. Shi'a, by Allamah Sayyid Muhammad Husayn Tabataba-i, translated by Sayyid Hosein Nasr, Qum, Ansariyan Publications, 1981.

7. Williams Obstetrics, Pritchard, Jack A., 1921; MacDonald, Paul C., 1930, Appleton-Century-Crofts, New York, U.S.A, 1976.

8. The Encyclopedia Americana, Americana Corporation, New York, Chicago, Washington, D.C., U.S.A, 1962.

9. Compton's Encyclopedia and Fact-Index, F.E. Compton Company, printed in U.S.A, 1978.

10. Webster's New Twentieth Century Dictionary of the English Language Unabridged, Second Edition, by Noah Webster, Published by the World Publishing Company, Cleveland and New York, U.S.A, 1953.

Phraseological and Philological Sources

1. A Glossary of Islamic Technical Terms Persian-English, by M. T. Akbari and others, Edited by B. Khorramshahi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1991.

2. Al-Mawrid, a Modern Arabic-English Dictionary, Third Edition,by Dr. Rohi Baalbaki, Dar el-Ilm Lilmulmalayin, Beirut, Lebanon, 1991.

3. Elias' Modern Dictionary, Arabic-English, by Elias A. Elias & Ed. E. Elias, Beirut, Lebanon, 1980.

4. An Introduction to Arabic Phonetics and the Orthoepy of the Qur'an, by Bahman Zandi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1992.

5. A Concise Dictionary of Religious Terms & Expressions (English-Persian & Persian-English), by Hussein Vahid Dastjerdi, Vahid Publications, Tehran, Iran, 1988.

6. Arabic-English Lexicon, by Edward William Lane, Librarie Du Liban, Beirut, Lebanon, 1980.

7. A Dictionary and Glossary, by Penrice B.A. Curzon Press Ltd., London, Dublin, Reprinted, 1979.

8. Webster's New World Dictionary, Third College Edition, by David B. Guralnik, Simon & Schuster, New York, U.S.A, 1984.

9. The New Unabridged English-Persian Dictionary, by Abbas Aryanpur (Kashani), Amir Kabir Publication Organization, 1963.

10. The Larger Persian English Dictionary, by S. Haim, published in Farhang Moaser, Tehran, Iran, 1985.

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

"O ye who believed! Obey Allah, and obey the Apostle, and those charged with authority among you”. 1

('Those charged with authority' are only the twelve sinless Imams (as) and; at the time of occultation, Sources of Imitation, who are learned, pious, and just, should be referred to.)

في إكمال الدين في حديث عن جابر الجعفي عن جابر بن عبد الله الانصاري قال: قلت: يا رسول الله عرفنا الله ورسوله، فمن اولي الامر الذين قرن الله طاعتهم بطاعتك؟ فقال (ص) هم خلفائي يا جابر، وأئمة المسلمين بعدي أولهم علي بن أبي طالب، ثم الحسن والحسين، ثم علي بن الحسين، ثم محمد بن علي المعروف في التوراة بالباقر وستدركه يا جابر فإذا لقيته فاقرأه مني السلام. ثم الصادق جعفر بن محمد، ثم موسى بن جعفر، ثم علي بن موسى، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم سميي وكنيي حجة الله في أرضه، وبقيته في عباده ابن الحسن بن علي، ذاك الذي يفتح الله على يديه مشارق الارض ومغاربها

In 'Ikmal-ud-Din' a tradition, through 'Jabir-il-Ju'fi', is narrated from Jabir-ibn- Abdillah thus:

I said:

"O Messenger of Allah, we have known Allah and His Apostle; then who is 'Ulil-Amr', those that Allah has made their obedience the same as your obedience?'

Then, the Prophet (S) said:

'O Jabir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abi Talib; then (Imam) Hassan, and (Imam) Husain; then Ali-ibn-il-Husain; then Muhammad-ibn-Ali, known in the Torah as Baqir, whom you will see.

O Jabir! When you visit him, give my regards to him. After him, there is Sadiq, -Ja'far-ibn-Muhammad; and after him Musa-ibn-Ja'far; then Ali-ibn-Musa; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Gha'im whose name and sir-name is the same as mine. He is Allah's Authority on the Earth and His Remainder amongst His servants.

He is the son of (Imam) Hassan-ibn-Ali (a.-Askari). This is the very personality by whose hands Allah will open the Easts and Wests of the world.’2

قال الله تعالى: "وما ينطق عن الهوى إن هو إلا وحي يوحى"

"Nor does the Apostle speak out of desire. It is naught but revelation that is revealed".3

قال النبي (ص): "إني تارك فيكم التقلين، كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي، وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض فانظروا بماذا تخلفوني" وفي حديث آخر: "لن تضلوا ما إن تمسكتم بهما"

The Prophet (S) said:

"I leave behind me two weighty (very worthy and important) things:

The book of Allah (i.e. the Quran), which is a stretched string from the heaven to the earth, and my progeny, my Ahlul Bayt; for verily Allah, The Merciful, The Aware, informed me that never, never, will these Two get separated from each other until they meet me at the Houd of Kauthar (the Pond of Abundance).

Therefore, be careful and contemplate on how you will treat them (after me)”

...and in another tradition it is added:

"Never, never, shall you get astray if you attach yourself to these two”.4

Abul-Hassan-ir-Rida (as) said:

"May the Mercy of Allah be upon the servant who Keeps alive our commandment".

I asked him (as) how the one could keep your commandment alive.

He (as) said:

"He (can) learn our sciences and teach them to people. In fact if people knew (the merits) and goodnesses of our speech, surely they would follow us.”5

Notes

1. 4:59

2. Ikmal-ud-Din, Vol. 1, p. 253; with nearly similar meaning, in Yanabi-ul-Mawaddah, p. 117

3. 53:3,4

4. Ma'uni-ul-Akhbur, p. 90, tradition 2, & Musnad Ahmad-ibn-Hanbal, Vol. 3, p.17, and other books from the Sunnite School and Shi 'ah School mentioned in Ihqaq-ul-Haqq, Vol 9, p. 309 to 375

5. Ma' ani-ul-Akhbar, p. 180 & 'Uyun-i-Akbar-ur-Rida, Vol. 1, p. 207

Surah Yunus, Chapter 10

Surah Yunus (Jonah)

No. 10 (Revealed in Mecca)

109 verses in 11 sections

The Contents of Surah Yunus

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In The Name of Allah, the Beneficent, the Merciful

Surah Yunus is the tenth Surah of the Holy Qur’an which was revealed during the early days of the Prophet’s appointment in Mecca.

This Surah contains 109 verses, and its main topics are about monotheism, the authenticity of the Qur’an, answers to those who deny revelation, inspiring fear in the unbelievers, exposing the glory and magnitude of the act of creation and of the Creator, the lack of permanence of the world as well as calling the attentions of all peoples to the world after death.

The former Surah, that is “Repentance”, dealt with the acts of the hypocrites as well as their punishment, while this Surah refers to the acts of polytheists.

As to the rewards accounted for reciting and reading this Surah, there have been cited some traditions among which is the tradition narrated by Imam Sadiq (as) who said: He who recites Surah Yunus every two or three months may not be of the ignorant and will be of the near-stationed on the Day of Resurrection.1

Note

1. Tafsir-us-Safi, and Tafsi-i-Burhan

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

“Verily the Qur'an doth guide to that which is most right (or stable) (to run societies), and giveth the glad tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward”1 .

“We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad tidings to Muslims"2 .

“When those come to thee who believe in Our Signs, say: 'Peace be on you: Your Lord hath inscribed for Himself (the rule on Mercy; verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), Lo! He is oft-forgiving, Most Merciful”3 .

The light of Islam is illuminating hearts of individuals in nearly all parts of the world, in spite of heavy barriers and careful controls and religious interrogation exerted by not only many governments of non-Muslim nations, but also in some Muslim countries, against their believing people, especially during the years after the Islamic Revolution of Iran.

The effective influence of the light of the truth together with the speed in the movement of the Age has brought forth a more vital exchange of thought and religious ideology in connection with the Holy Qur'an.

In regard to this, we refer to what the Messenger of Allah (S) has said about it:

When afflictions surround you like the dark night refer to the Qur'an, because, it is an Intercessor whose intercession is accepted. It reports the evils (of people) which will be confirmed. It leads the person to Heaven who puts it in front of himself (follows it); and he who puts it behind himself (neglects it) will be driven to Hell.

This very Qur'an is the best guide to the best ways. It is a Book in which there are useful explanations, statements and gaining (of goals). It is the Separator (of right and wrong).4

Obviously, those people whose language is not Arabic can refer to the Holy Book in English, because this is an international language and it is possible for all nations with any native language, to read and understand it in English. As far as we know, there are more than 50 different English translations of Qur'an available in Iran alone, and probably others exist in libraries (and homes) throughout the world.

This makes it easy for the lovers of truth to obtain the knowledge of the Holy Qur'an and Islamic ideology, through the medium of English, which formerly was acquired directly by the Arabic and Persian languages.

But, a fact should be mentioned here that not all of the words of Allah are easily understood by ordinary people and need explanatory commentary, i.e. 'Tafsir’.

Alongside this path, there are some problems that those eager to learn the Qur'anic truth should know and be careful of. Hence, we deal here with some of the difficulties we were involved in and recognized when we were preparing this endeavour; the fruit of our humble labour of more than three years, a translation of the commentary of over one section (of the 30 sections) of the Holy Qur'an from different commentary sources.

The work is based upon popular commentaries accepted by Muslim scholars. We consulted other books and present living scholars, learned in the Qur'anic Sciences for our work to produce this commentary in a simple standard of English easily understood by the laymen.

The style of writing here is a mixture of British-English and American-English, understandable for all the readers; even for those acquainted with only one of them. However, excuse us for using interchangeable spellings. If both are used, from time to time, they are acceptable; for example, honour and honor.

Not All English Versions of Quran Are Acceptable

Some Western translators of the Holy Qur'an; not all of them, and some producers of literature on Islam in the English language, are the anti-Muslim elements which are busy in distorting the facts about the faith to create disruption in Islamic ideology.

These hostile minds have attempted to black-list the Holy Prophet (S) and the religion of Islam, through their purposeful and subtle mis-translations, mis-interpretations, mis-representations and distortion of the facts.

The distortion and the misinterpretations are so skilfully decorated in linguistic excellence and delusive logic that the blind lovers of the English language, who are hardly or even totally unaware of the actual Qur'anic factors of their own faith, get caught up in the falsehood tempered with eloquence and they swallow the 'sugar-coated poisonous pills of deceit' allowing themselves to become duly conditioned to serve the purpose of the publications of the hostile camps.

The current standing of Evil has always been against the Truth in the history of man, even before written history, when the sons of Adam came into existence.

When these antagonistic elements have successfully extended their active influence upon our own religion, ideology and social tradition, we are also duty bound to Allah, His Final Word (the Holy Qur'an), the Faith, and to Islam, to do our best to present to every sincere seeker of Truth, a selection of a translation of the verses of the Holy Qur'an of the original Arabic text, and the 'Tafsir' (commentary) of them.

By the way, we believe that it is the essential belief of 'Shi'a' that the present Qur'an, that which is in our hands today, is the Holy Book of Allah, revealed to the holy Prophet Muhammad (S), as arranged and compiled during his lifetime and read out to him and it contains nothing less or more than what was revealed.

And it should be noted that,

"Nay, but it is a Glorious Qur'an, (inscribed) in a tablet preserved."5 ,

whose present arrangement is the order in which the various verses were sorted and arranged at the command of the Holy Prophet (S), himself.

This is the uncorrupted or undisturbed Word of Allah, the preservation of which has been guaranteed by Allah, Himself:

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)"6 .

Furthermore, the English translations, along with the Arabic text of the verses, in this book, are selected from different translations of English versions of the Holy Qur'an, (whose names are listed at the end of the book under the title of 'References') which are from the best available sources in which some better styles and more proper meanings are employed. The translator and editor did their best to preserve this divine message and in conveying the Qur'anic facts in English.

In a few instances this writer, the translator, changed a word of those existing translations to a better one, from the existing material which was employed in this work.

What is a 'Commentary'?

A pure, correct, accurate translation of the Qur'an is necessary, but sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman to read, understand and contemplate on the Holy Qur'an according to his own capacity:

"...read you, therefore, of the Qur'an as much as may be easy for you.."7 .

This reading has to be done not only with the tongue, voice and eyes; a mere recitation, but, also, with the best light that our intellect can supply, and even more, with the truest and purest light which our heart and conscience give us.

However, it is not always possible to fully understand the Holy Book as Allah says:

"That is indeed a Qur'an most honourable,"Which none shall touch but those who are purified"8 .

Thus, some additional information is needed. For example, it is sometimes necessary, for understanding the text, to refer to the particular occasion for the revelation of a particular verse; or to know the philological changes of a word used at the time of revelation or before it and the meaning that it has in Arabic, today.

Or the alphabetical symbols which evidently and undoubtedly are secrets, and especially the ambiguous /mutashabihat/; the knowledge of which has been announced to be with the /rasixuna fil 'ilm/; those deeply established in knowledge.

They are some things that only 'the particular ones, the sinless ones', besides the Prophet (S), himself, viz, Ahlul Bayt, knew with all the Qur'anic facts and talked about them in their traditions and narrations (as He says:

"And whom We had taught knowledge from Our own Presence"9 .

For instance, the Apostle, himself, answered the questions which used to be asked by people as to the meaning of certain words in the verses revealed, or details of certain historical or spiritual matters on which they sought more enlightenment. These answers and explanations or in other words, the commentaries were gathered by some Companions /ashab/ and were afterward written down which are called 'Hadith' or 'traditions'.

Of course, the holy Prophet (S) had openly declared in Hadith-uth- Thaqalayn that the Qur'an is with the Ahlul Bayt, and to avoid going astray, the Muslims should be attached to these two. Later, the Ahlul Bayt's explanations and narrations, were added to them and together with the effect of expert religious scholars, in the past and present, established 'Exegesis' (explanation of Qur'an) which became a science in itself and was called 'Tafsir', commentary.

'Commentary' shows how every verse, or group of verses, were revealed to the holy Prophet (S) on a particular occasion, but which also has a general meaning. The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time.

This is also one of the miracles of the Qur'an that with the help of 'commentary' it is always open and it is always new for those new generations to come.

The Current Commentary

As was mentioned earlier, the light of Islam is enlightening every corner in the world and seekers of truth, having referred to the translations of the Holy Qur'an, find that they need 'Tafsir', (commentary).

Some of them, Shi'a believers in particular have been led to this Center; Imam Ali (as) Library, requesting a clear, concise English Tafsir; 'a commentary of the Holy Qur'an'.

From the beginning of Islam until today (although many times the Holy Qur'an has been translated into English and a few of them are published with brief, detailed commentary, as footnotes, there has rarely been, as far as we know, a fairly complete commentary in English sufficient for them to find their answers. So the decision was made to supply this commentary.

Ayatullah Mujahed Al-Hajj, Allamah Sayyid Kamal Faqhih Imani, the founder and responsible party of this Islamic Scientific Research Center, approached us and reported the situation to scholars and appropriate research societies.

Then 12 people, who had varying nationalities and educational backgrounds, especially from the point of the English language and Islamic Theology, gathered. In their first gathering, which was held on 28th Safar, 1412 (1370 H. / 1991), they concluded that the commentary of the whole Qur'an which they intended to supply in English, would take many years to produce.

In order to quench the thirst of the lovers of Truth who had demanded it again and again, they decided to supply the commentary of the last section of the Qur'an, as a sample, and after its publication and receiving constructive comments by the readers and with a better skillfulness of the ones involved, the translation of the commentary would begin from the beginning of the Holy Qur'an.

Therefore, they thought it would be better that the sample, entitled 'An Enlightening Commentary Into the Light of the Holy Qur'an', begin with Surah Insan, the end of the 29th Section, because the Qur'an was revealed for the improvement of Man and this Surah is about Man and his creation from a lowly life-germ which can develop unto the highest point where no other creature can ascend.

But, after several weeks the number of us dwindled to a handful and after some months, until the present, we remain two people; the translator and the editor. During this period of more than three years, a few people have tried their hands at this task to have a share in the translation, but, for different reasons, they were not successful.

However, we are completely grateful for their efforts and extend our thanks for their attempts, as well as to those who had any involvement in this work.

Attributes Needed for Working on This Kind of Commentary

This endeavour needed not only the knowledge and skillfulness in the English language, but also the knowledge of Arabic, and Islamic science and culture, because Tafsir is an attempt to analyze and explain the meaning of verses in the Holy Qur'an.

Moreover, Allah, Himself, says:

"We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims"10 .

Then, it needs that those involved know a little bit about almost all sciences and knowledge that human beings are concerned with when working with the commentary. Also, the phonetic sound systems of the two languages, English and Arabic, are different. Therefore, when an Arabic word from the Qur'an is mentioned in the English text, it is shown with the phonetic alphabet and in its special phonetical sign, i.e.: / /, to avoid using 'Arabic script' in the book, as far as possible.

A transliteration table of the Arabic letters and sounds and the corresponding phonetic signs, applied in this book, is given at the beginning of the book.

The Problems in Translating

We tried to avoid mixing up our own personal theories and conclusions with the interpretation of the text itself. With the help of Allah, we did our best; at times asking for guidance from some learned religious men (Ruhaniyan), and used all the knowledge and experience we possessed in the service of the Holy Qur'an for its commentary, hoping that Allah accepts it.

The nature of this sort of endeavour is so that, in the course of translation, some difficulties arise from various causes.

For instance, cultures in the Arabic language and English language are different so that some of the words like /amrun bayn al amrayn/ in the case of fatalism and freewill are nearly impossible to translate into English, because of the difference in the concept in English literature; or the meaning of a word like 'prostration', in English, is rather different with what /sajdah/ exactly means in Arabic.

In such cases, we selected the meaning of the words from among what the earlier commentators and phililogists used and where they were not unanimous, we also used the ideas of new writers, who had reasonable advantages in their interpretations, when the senses adopted with the commentary sources that we were taking and translating materials from. Explanations, of course are always helpful which we took benefit from, too.

It is noteworthy that there are some circumstances in the text, of the commentary, in which a verse or verses of Qur'an from other Suras rather than the Surah under discussion are mentioned as evidence or, thereby, for strengthening the idea.

The text of these verses and also the traditions and narrations from the holy Prophet or Ahlul Bayt (as) is printed in bolder type than the running commentary in order to distinguish, at a glance, the substance from the shadow. Also, the mentioned verses are generally taken from A. Yusuf Ali's translation.

It Was Only By His Merciful Will!

Translators Note

Both the editor and the translator have interesting factual stories to tell of how the way of this endeavour was paved by Providence and how they were divinely led to be absorbed into this task, Alhamdulillah. A few words given here in this regard are not to be misunderstood as a display of vanity for any peculiar distinction; for there is none.

It is purely to attract the attention of the readers to a living instance of the Providential implementation of the divine plan and how man drifts to his assignment and how matters are automatically manipulated, though, they seem yet only to be circumstantial.

"He said: Our Lord is He Who gave to each (created) thing its form and nature and further gave (it) guidance"11 .

For example, once, on a night, the writer of these lines, the translator, had seen in a dream that the Holy Qur'an, was placed, honourably, on a high position, wide open, high above a very great crowd of people amongst whom he was standing, watching. The full name of his was clearly written in the midst of the writings on the right page of it with magnificent bold letters.

The dream was obviously a good one, but it did not mean vividly to him at that time.

It was four years before he found out, in the course of translating the commentary of verses 11-16 from Surah 'Abasa No. 80, both the meaning of that dream and the cause of later changes in his career of twenty years, as a manager of a profitable Foreign Language Center, thanks to Allah.

It is always true what the Qur'an says:

"You will not unless Allah wills, surely Allah is All-Knowing, All-Wise"12 .

By His graceful arrangement this writer was separated from his almost material gains, of this fleeting world, to be set toward the assured, perfect, pure, spiritual rewards of the next, everlasting world from Him, Allah willing, when he began translating the commentary of the Qur'an and entered this great Divine Ocean of light, he found out that from earlier times such a success had been appointed and bestowed to him by Allah.

Therefore, all changes and graceful arrangements directly are from Him and it was His helpful Will that planned His graceful design and showered the ability and insight upon us to lead us to the present point. We are eagerly in hopes that He will help us and guide us in all cases to complete the task successfully so that He accepts it from us.

Editor's Note

In my case, it is a fact that only by the grace of Allah have I come to be at the helm working, side-by-side with the translator, on this commentary of the Holy Qur'an. Editing and checking this translation of 'An Enlightening commentary into the Light of the Holy Quran' has been a most important and rewarding experience for me.

To be of value in this work several things were necessary; my mother tongue, English, was almost at the top of the list. Then, having the ability to use a computer and printer, which involved me having to learn and use a Farsi program named Zarnegar, produced in Tehran, Iran, I was able to make use of the wonderful array of fonts it contains; necessary to type the Arabic and English languages.

Next, living in Iran, for four years, has made it possible for me to become acquainted with the native language and customs. However, the greatest asset, of all, is that I am a Shi'a Muslim woman.

It is fifteen (15) years from now, that in America, I became enlightened to the existence of the Holy Qur'an and accepted it as a better way of life. Over this period of time it has put me in touch with the purity of the religion and the logical answers to the religious questions I had as a Catholic.

My father told us (during our childhood) that if we ever wanted to know anything we should go to the source and to always have the correct tools on hand to do the job right.

When I started hearing and seeing, on television, the upheaval of the Islamic Revolution, in Iran, and the speech of a brave and courageous man they called Ayatullah Khomeini, I became very intense on knowing why it was happening and in knowing who this man was who had been exiled and was making his return to his homeland.

"Our Lord! We have heard the call of one calling (us) to faith, 'Believe ye in the Lord,, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous"13 .

It was something more spectacular than I had ever read about in my high school history books. There was a charge in it that I could not explain, and up until that time, I had never really heard anything about Islam, Prophet Muhammad or Muslims, for that matter.

I bought A. Yussuf Ali's English Translation of the Holy Qur'an, basing my decision on my father's counsel and I began from page one.

It was talking about the same things I had already learned; Adam and Eve in the Garden, disobeyed God due to the wiles of Satan and then, were expelled to Earth; Moses is given the scripture and leads his people out of Egypt, but they forfeited their covenant for a golden calf; Abraham, Ismail and Issac of the religion true, and there, Mary.

Hail Mary! Chaste, pure, chosen above other women, given glad tidings of a Word from Him; his name will be Christ Jesus, son of Mary, held in honor...14

And it went on: Practise charity, take care of the orphans, speak a speech that is just, beware of the deceits of the Unbelievers...I was in awe as I neared the end. No place was any obscenity found -no trace of ugliness which I found in the Bible -nothing but pure scripture; a complete religion, the one and only continuing from the first of Abraham. So, it became crystal clear to me that Islam is the final, refined message from God.

True, just, undeniable, containing what I had always felt and that is this: There is only One God; unique, needing no partner, powerful, and yet merciful and kind. How could God be more than one; Creator of such a vast universe and more?

With this understanding, though, came many tests to my new-found-faith; albeit necessary tests. Did I really believe - did I really submit to His Will - was I really worthy?

I began by only putting on a scarf, covering all of my hair.

"And say to the believing women...that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers..."15

Immediately the responses that I encountered proved the rightness of it all. I was chided, spit at, hit and cursed. Well, of course, a great deal of this was due to the propaganda which caused mass hysteria against Iran and not having their facts straight about the religion of Islam, however, it hurt just the same, but I had learned forgiveness and perseverance from my mother.

It was difficult for my family in the beginning; this change I was making, however, we are very close at heart, today, due to my faith and reliance on Allah.

"And out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Thy Mercy even as they cherished me in childhood.'"16

Almost at once the veils over my understanding fell away and I started rejecting a lot of the 'big-business' propaganda that had infiltrated into my life.

"Let there be no compulsion in religion: Truth stands out clear from error; whosoever rejects Evil and believes in God bath grasped the most trustworthy hand-hold, that never breaks..."17

The 'Big Sell' eats away at the very fabric of human society to the point that life has only a superficial meaning and high value is put on every inanimate object which man can produce.

"The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance on whom He will "18 .

I had developed an intense desire to go to Iran--the country of martyrs; having an air so thick with emotions, direction and goal, at that time, and having the presence of an undeniable strength caressing it in the hands of an unseen power.

Ten years after I started practicing the tenets of Islam the opportunity presented itself for me to be able to fulfil my desire.

"Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause...God has granted a grade higher to those who strive...”19

I wished very much to become involved in some type of work regarding the Holy Qur'an and in due time I was approached to work with a group of people on a commentary of the Holy Qur'an.

"And for those who fear God, He prepares a way out" "And He provides for him from (sources) he never could imagine..."20

Those of you who know anything about the rigors of editing know that it is very time-consuming and attention to detail is very necessary.

Spending many hours discussing the meaning of a single word, or phrase, can cause the ordinary soul to become frustrated, but that frustration is ultimately quelled when peace and tranquillity cover the heart at the point where there is that final agreement and gives those involved renewed enthusiasm to continue.

Sometimes you will notice more spacing than usual on a line or within the phonetic brackets (/ /), but this is due to the fact that the Zarnegar program is a Farsi program and it took much time trying to place the little phonetic line over, or the little dot under, the correct letter, because English is written from left to right and Farsi is written from right to left, so, I had a bit of anarchy on my hands for a time.

I leave you, now, in the hopes that you, too, will be provoked to question and seek. (Seek and you will find). Looking back, I feel that Allah does consider me worthy.

"God is the protector of those who have faith; from the depths of darkness He will lead them into light"21 .

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

4. Usul al-Kafi, vol 2, p. 599.

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

Tafsir Nemunah is compiled by the great writer and researcher, His Eminence Ayatullah il-Ozma Nasir Makarim Shirazi, and with the cooperation of an estimable group of Muslim scholars, Hujaj-

ul-Islam:

1. Hajjatul-Islam Muhammad Rida Ashtiyani

2. Hajjatul-Islam Muhammad Jafar Emami

3. Hajjatul-Islam Abdur-Rassul Hassani

4. Hujjatul-Islam Sayyed Hassan Shujaiee

5. Hujjatul-Islam Mahmud Abdellahi

6. Hujjatul-Islam Muhsen Ghara’ati

7. Hujjatul-Islam Muhammad Muhammadi

By the way, it should be notified that for the translation of this volume, Tafsir Nemunah has been mainly utilized.

* * * *

يَأَيهَا النّاس قَدْ جَاءَكُم بُرْهَنٌ مِّن رّبِّكُمْ وَ أَنزَلْنَا إِلَيْكُمْ نُوراً مّبِيناً

“O mankind! Verily there has come to you a convincing proof (the Messenger and the Qur’an) from your Lord: for We have sent unto you a light (that is) manifest.”1

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

"We have, without doubt, sent down the Message and We will assuredly Guard it (from corruption)."2

وَ مَنْ أَعْرَض عَن ذِكرِى فَإِنّ لَهُ مَعِيشةً ضنكاً وَ نحْشرُهُ يَوْمَ الْقِيَمَةِ أَعْمَى

"But whosoever turns away from My Message (the Qur’an), verily for him is a straitened toilsome life, and We shall raise him up blind on the Day of Judgement''.3

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We send down (stage by stage) of the Qur’an that which is a healing and a mercy for those who believe..."4

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

1. Tafsir-i-Nemuneh, by A Group of Shi'a Scholars with Ayatollah Makarim Shirazi; Dar-ul-Kutub-il-Islamiyyah, Qum, Iran, 1990/1410.

2. Majma'-ul-Bayan fi Tafsir-il-Qur'an, by Shaykh Abu Ali al-Fadl-ibn-il-Husain-il-Tabarsi, Dar-u-Ihya'-it- Turath-il' Arabi, Beirut, Lebanon, 1960/1380 AH.

3. Al-Mizan fi Tafsir-il-Qur'an by 'Allamah as-Sayyid Muhammad Husain at- Tabataba'i, al-A'lami lil-Matbu'at, Beirut, Lebanon, 1972/1392 AH.

4. Atyab-ul-Bayan fi Tafsir-il-Qur'an by Sayyid 'Abdul-Husain Tayyib, Muhammadi Publishing House, Isfahan, Iran, 1962/1382 AH.

5. Ad-Durr-ul-Manthur fi-Tafsir-il-Ma'thur by Imam 'Abd-ur-Rahman al-Suyuti, Dar-ul-Fikr, Beirut, Lebanon, 1983/1403 AH.

6. Al-Tafsir-ul-Kabir by Imam Fakh-ir-Razi, Dar-ul-Kutub-il-'islmiyyah, Tehran, 1973/1393.

7. Al-Jam'li -Ahkam-il-Qur'an (Tafsir-ul-Qartabi) by Muhammad-ibn-Ahmad al-Qartabi, Dar-ul-Kutub-il Misriyyah, 1967/1387.

8.Tafsir-i-Nur-uth-Thaqalayn by 'Abd-i-'Ali-ibn Jum'at-ul-'Arusi al-Huweyzi, al-Matba'atul-'ilmiyyah, Qum, Iran, 1963/1383 AH.

9. Tafsir-i-Ruh-ul-Janan by Jamal-ud-Din Abul-Futuh Razi, Dar-ul-Kutub-il-Islamiyyah, Tehran, 1973/1393 AH.

10. Tafsir-i-Ruh-ul-Bayan by Isma'il Haqqi al-Burusawi Dar-u-Ihya'-ut- Turath-il-' Arabi, Beirut.

English Translations of Qur'an

1. The Holy Qur'an, Text, Translation and Commentary by Abdullah Yusuf Ali, Publication of the Presidency of Islamic Courts & Affairs, State of Qatar, 1946.

2. The Holy Qur'an, Arabic Text by a Group of Muslim Brothers, English Translation and footnotes by M. H. Shakir, Tehran, Iran.

3. The Glorious Koran, Bi-lingual Edition with English Translation by Marmaduke Pickthall, printed in Great Britain by W. & J. MacKay Ltd., Chatham, Kent, London.

4. Al-Mizan, An Exegesis of the Qur'an by al-Allamah as-Sayyid Muhammad Husayn-at- Tabataba'i, Translated by Sayyid Saeed Akhtar Rizvi, Vol. 1, Tehran, WOFIS, 1983.

5. The Koran translated with notes by N. J. Dawood, Penguin Books Ltd, New York, U.S.A, 1978.

6. The Koran Interpreted, Translated by Arthur J. Arberry, London, Oxford University Press, 1964.

7. The Glorious Koran, Translated with Commentary of Divine Lights by Ali Muhammad Fazil Chinoy, Printed at the Hyderabad Bulletin Press, Secanderabad-India, 1954.

8. Holy Qur'an, Shakir, M. H., Ansariyan Publications, Qum, Islamic Republic of Iran, 1993.

9. The Holy Qur'an with English Translation of the Arabic Text and Commentary According to the Version of the Holy Ahlul-Bait by S. V. Mir Ahmad Ali, published by Tahrike- Tarsile Qur'an, Inc., New York, 1988.

10. A Collection of Translation of the Holy Qur'an, supplied, corrected and compiled by Al-Balagh Foundation, Tehran, Iran, (unpublished).

Supporting Technical References

1. Nahjul -Balagha by as -Sayyid ar -Radi Dar -ul -Kitab al -Lubnani, Beirut, Lebanon, 1982.

2. Sharh -i -Nahjul -Balagha by Ibn-i Abi al-Hadid, Dar -u -Ihya' -il - Kutub -il -' Arabiyyah, Eypt, 1959/1378 AH.

3. Nahj-al-Balagha of Amir al-Muminin 'Ali ibn Abi Talib, selected and compiled by as-Sayyid Abul-Hassan 'Ali ibn al-Husayn ar-Radi al-Musawi, Translated by Sayyid Ali Raza, World Organization For Islamic Services (WOFIS), Tehran, Iran, 1980.

4. Nahjul Balagha -Hazrat Ali, Translated by Sheikh Hassan Saeed, Chehel Sotoon Library & Theological School, Tehran, Iran, 1977.

5. Al-Kafi by ash-Shaykh Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq al-Kulayni ar-Razi, Translated and published by WOFIS, Tehran, Iran, 1982.

6. Shi'a, by Allamah Sayyid Muhammad Husayn Tabataba-i, translated by Sayyid Hosein Nasr, Qum, Ansariyan Publications, 1981.

7. Williams Obstetrics, Pritchard, Jack A., 1921; MacDonald, Paul C., 1930, Appleton-Century-Crofts, New York, U.S.A, 1976.

8. The Encyclopedia Americana, Americana Corporation, New York, Chicago, Washington, D.C., U.S.A, 1962.

9. Compton's Encyclopedia and Fact-Index, F.E. Compton Company, printed in U.S.A, 1978.

10. Webster's New Twentieth Century Dictionary of the English Language Unabridged, Second Edition, by Noah Webster, Published by the World Publishing Company, Cleveland and New York, U.S.A, 1953.

Phraseological and Philological Sources

1. A Glossary of Islamic Technical Terms Persian-English, by M. T. Akbari and others, Edited by B. Khorramshahi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1991.

2. Al-Mawrid, a Modern Arabic-English Dictionary, Third Edition,by Dr. Rohi Baalbaki, Dar el-Ilm Lilmulmalayin, Beirut, Lebanon, 1991.

3. Elias' Modern Dictionary, Arabic-English, by Elias A. Elias & Ed. E. Elias, Beirut, Lebanon, 1980.

4. An Introduction to Arabic Phonetics and the Orthoepy of the Qur'an, by Bahman Zandi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1992.

5. A Concise Dictionary of Religious Terms & Expressions (English-Persian & Persian-English), by Hussein Vahid Dastjerdi, Vahid Publications, Tehran, Iran, 1988.

6. Arabic-English Lexicon, by Edward William Lane, Librarie Du Liban, Beirut, Lebanon, 1980.

7. A Dictionary and Glossary, by Penrice B.A. Curzon Press Ltd., London, Dublin, Reprinted, 1979.

8. Webster's New World Dictionary, Third College Edition, by David B. Guralnik, Simon & Schuster, New York, U.S.A, 1984.

9. The New Unabridged English-Persian Dictionary, by Abbas Aryanpur (Kashani), Amir Kabir Publication Organization, 1963.

10. The Larger Persian English Dictionary, by S. Haim, published in Farhang Moaser, Tehran, Iran, 1985.

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

"O ye who believed! Obey Allah, and obey the Apostle, and those charged with authority among you”. 1

('Those charged with authority' are only the twelve sinless Imams (as) and; at the time of occultation, Sources of Imitation, who are learned, pious, and just, should be referred to.)

في إكمال الدين في حديث عن جابر الجعفي عن جابر بن عبد الله الانصاري قال: قلت: يا رسول الله عرفنا الله ورسوله، فمن اولي الامر الذين قرن الله طاعتهم بطاعتك؟ فقال (ص) هم خلفائي يا جابر، وأئمة المسلمين بعدي أولهم علي بن أبي طالب، ثم الحسن والحسين، ثم علي بن الحسين، ثم محمد بن علي المعروف في التوراة بالباقر وستدركه يا جابر فإذا لقيته فاقرأه مني السلام. ثم الصادق جعفر بن محمد، ثم موسى بن جعفر، ثم علي بن موسى، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم سميي وكنيي حجة الله في أرضه، وبقيته في عباده ابن الحسن بن علي، ذاك الذي يفتح الله على يديه مشارق الارض ومغاربها

In 'Ikmal-ud-Din' a tradition, through 'Jabir-il-Ju'fi', is narrated from Jabir-ibn- Abdillah thus:

I said:

"O Messenger of Allah, we have known Allah and His Apostle; then who is 'Ulil-Amr', those that Allah has made their obedience the same as your obedience?'

Then, the Prophet (S) said:

'O Jabir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abi Talib; then (Imam) Hassan, and (Imam) Husain; then Ali-ibn-il-Husain; then Muhammad-ibn-Ali, known in the Torah as Baqir, whom you will see.

O Jabir! When you visit him, give my regards to him. After him, there is Sadiq, -Ja'far-ibn-Muhammad; and after him Musa-ibn-Ja'far; then Ali-ibn-Musa; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Gha'im whose name and sir-name is the same as mine. He is Allah's Authority on the Earth and His Remainder amongst His servants.

He is the son of (Imam) Hassan-ibn-Ali (a.-Askari). This is the very personality by whose hands Allah will open the Easts and Wests of the world.’2

قال الله تعالى: "وما ينطق عن الهوى إن هو إلا وحي يوحى"

"Nor does the Apostle speak out of desire. It is naught but revelation that is revealed".3

قال النبي (ص): "إني تارك فيكم التقلين، كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي، وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض فانظروا بماذا تخلفوني" وفي حديث آخر: "لن تضلوا ما إن تمسكتم بهما"

The Prophet (S) said:

"I leave behind me two weighty (very worthy and important) things:

The book of Allah (i.e. the Quran), which is a stretched string from the heaven to the earth, and my progeny, my Ahlul Bayt; for verily Allah, The Merciful, The Aware, informed me that never, never, will these Two get separated from each other until they meet me at the Houd of Kauthar (the Pond of Abundance).

Therefore, be careful and contemplate on how you will treat them (after me)”

...and in another tradition it is added:

"Never, never, shall you get astray if you attach yourself to these two”.4

Abul-Hassan-ir-Rida (as) said:

"May the Mercy of Allah be upon the servant who Keeps alive our commandment".

I asked him (as) how the one could keep your commandment alive.

He (as) said:

"He (can) learn our sciences and teach them to people. In fact if people knew (the merits) and goodnesses of our speech, surely they would follow us.”5

Notes

1. 4:59

2. Ikmal-ud-Din, Vol. 1, p. 253; with nearly similar meaning, in Yanabi-ul-Mawaddah, p. 117

3. 53:3,4

4. Ma'uni-ul-Akhbur, p. 90, tradition 2, & Musnad Ahmad-ibn-Hanbal, Vol. 3, p.17, and other books from the Sunnite School and Shi 'ah School mentioned in Ihqaq-ul-Haqq, Vol 9, p. 309 to 375

5. Ma' ani-ul-Akhbar, p. 180 & 'Uyun-i-Akbar-ur-Rida, Vol. 1, p. 207

Surah Yunus, Chapter 10

Surah Yunus (Jonah)

No. 10 (Revealed in Mecca)

109 verses in 11 sections

The Contents of Surah Yunus

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In The Name of Allah, the Beneficent, the Merciful

Surah Yunus is the tenth Surah of the Holy Qur’an which was revealed during the early days of the Prophet’s appointment in Mecca.

This Surah contains 109 verses, and its main topics are about monotheism, the authenticity of the Qur’an, answers to those who deny revelation, inspiring fear in the unbelievers, exposing the glory and magnitude of the act of creation and of the Creator, the lack of permanence of the world as well as calling the attentions of all peoples to the world after death.

The former Surah, that is “Repentance”, dealt with the acts of the hypocrites as well as their punishment, while this Surah refers to the acts of polytheists.

As to the rewards accounted for reciting and reading this Surah, there have been cited some traditions among which is the tradition narrated by Imam Sadiq (as) who said: He who recites Surah Yunus every two or three months may not be of the ignorant and will be of the near-stationed on the Day of Resurrection.1

Note

1. Tafsir-us-Safi, and Tafsi-i-Burhan


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