The Glorious Qur’an, Translated with Commentary of Divine Lights Volume 1

The Glorious Qur’an, Translated with Commentary of Divine Lights60%

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Category: Quran Interpretation

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The Glorious Qur’an, Translated with Commentary of Divine Lights

The Glorious Qur’an, Translated with Commentary of Divine Lights Volume 1

Author:
Publisher: www.al-islam.org
English

Surah al-Nisa’, Chapter 4

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of God the Compassionate, the Merciful

Verses 1 – 10

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءًۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا {1}

1. Oh you people, fear your God who created you from one person and from his remnant earth his comrade and from both of them infinite men and women, and fear God by swearing by whose name you request help from one another (for effecting a transaction) similarly should you on your acts entertain Divine commands and avoid disaffection.1 Verily, God guards your actions.

وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْۖ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا {2}

2. And give orphans their rights and do not interchange them, causing deficiency to their interest and do not swallow their property by mixing it with yours, verily this is a major sin.

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا {3}

3. And if you are afraid you will not deal justly with orphan girls, you can marry others from two to three to four and then again, if you are afraid you will not maintain justice among them, you can rest content with one to take to female slaves as your companions which is nearer to justice.

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةًۚ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا {4}

4. And give your wives their share of the dowry and then if they willingly participate in it with you, it is not objectionable and is legal for you.

وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا {5}

5. And do not hand over the property of idiots to them who are entrusted to your care. You can spend out of it towards their provision and clothing, talking all the while politely with them.

وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُواۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا {6}

6. And in employing orphans watch and wait if they are capable of marriage at maturity, and then if you find them capable of looking after their own property, hand it over to them and do not swallow it or waste it, fearing they will demand accounting of it at maturity, and He who is rich should avoid taxing them for its supervision and in case of poverty you can charge them for superintendence and when you hand over the property to them get it attested by two witnesses, although God is enough to take account.

لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَۚ نَصِيبًا مَفْرُوضًا {7}

7. For men there is a share in legacy of their parents and relations and for women is also a share in legacy of their parents and relations, be it little or more and this is an obligation.

وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا {8}

8. And when deciding a legacy, are present relations, orphans and the poor, pay them something out of it, talking leniently to them.

وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا {9}

9. And if they should be afraid of leaving weak children behind them, lest they may be ruined, they should fear God and talk righteously with others.

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًاۖ وَسَيَصْلَوْنَ سَعِيرًا {10}

10. Verily, those who swallow unjustly property of orphans, they do nothing but fill in their stomach with fire. Shortly they will be hurled into it.

Moral

Self sufficient within the body to show providential fear is the moth of safety, it is implanted in us as a preventative measure of Evil.

Verses 11 – 14

يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِۚ فَإِنْ كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِنْ كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُۚ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌۚ فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُۚ فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُۚ مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍۗ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًاۚ فَرِيضَةً مِنَ اللَّهِۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {11}

11. God commands you regarding your children: a male gets double the female’s share; then, if there are two daughters only or more, they get two-thirds of it, whereas, if there is only one daughter, she gets half and the parents of the deceased, each gets one-sixth. Then, if there is no issue, the property will be divided between parents, father getting twice the mother, whereas, if the deceased leaves a brother,2 the mother will get one-sixth. All this to be distributed after discharging the will and the debts. Parents and children, you are not aware who amongst them are more entitled with regard to benefitting you. This obligation is from God and verily God is knowing and wise.

وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌۚ فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَۚ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُنْ لَكُمْ وَلَدٌۚ فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْۚ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍۗ وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُۚ فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِۚ مِنْ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّۚ وَصِيَّةً مِنَ اللَّهِۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ {12}

12. For the husband is one-half the legacy if your wife dies without issue, whereas if she has an issue, the husband’s share will fall to a quarter after fulfilling the will and debt. For the wife, she will have one-fourth3 of the legacy, if the has husband has no issue, and in case of issue her share will fall to one-eighth, after fulfilling the will and debt, and if the deceased has brothers and sisters (as inheritors) each of them will get one-sixth and in case of many they must be satisfied with one-third of the legacy after fulfilling the will and debt. There should be no intention to mar the interest of inheritors. This is God’s will and God is knowing and forbearing.

تِلْكَ حُدُودُ اللَّهِۚ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَاۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ{13}

13. These are God’s limits and he, who shall obey God and His Prophet shall be admitted to Paradise below which flow streams wherein shall they remain and this is a mighty achievement.

وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ {14}

14. Those who disobeys god and His Prophet is transgressing the limits shall be thrown into hell wherein shall they ever remain to have a disgraceful punishment.

Moral

Shias trace through their Immaculate Imams (Divine Lights) elucidation of all legal and doctrinal principles from Fundamentals traced to the Glorious Qur’an and by following them, in close obedience to the Prophet are safe against apocryphal traditions fabricated by their adversary Sunnis. According to the Shias, two causes give rise to right of inheritance: (1) Nasab (tie of blood) and (2) Sabab (special cause). In the first are three classes, viz. (a) parents, (b) husband and wife, and (3) children as lineal descendants. In the second class of (a) ascendants: grandfathers, brothers, and sisters. In the third class are: parental uncles and aunts and maternal uncles and aunts. Under Sabab (special causes) are (1) matrimony and wala, the latter of which is further sub-divided in (1) emancipation, (2) clientele, (3) spiritual leadership shares of inheritance are:

1. Affiliation by husband (1) when wife has no issue, (2) the full sister, in default other heirs, and (3) the daughter when only one.

2. The fourth is taken by (1) the husband with children, (2) the widow with no issue, one or more.

3. The eighth is taken by the widow one or more with children and downwards.

4. The third is taken by (1) the above brothers and sisters, when two or more, (2) the mother, when deceased has no children or with two or more brothers or a brother and two sisters, mother’s share is reduced to one-sixth, though brothers and sisters get nothing.

5. Two-thirds is taken by (2) two or more daughters when no son or sons, (2) two or more full sisters, when no brother or half brothers on father’s side.

6. One-sixth is taken by (1) the father and mother with lineal descendants, (2) the mother with two or more brothers of full blood, or one brother and several sisters, (3) the single child by the same mother only, male or female viz. uterine sister or brother.

Verses 15 – 22

وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْۖ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا {15}

15. And if any (wife) of you is charged with fornication, call for four witnesses, against her and on securing them, imprison her until death settles her fate or God decides otherwise.

وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَاۖ فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَاۗ إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا {16}

16. And if any two (bachelor or spinster) of you act viciously (i.e. fornicates) torment him or her until he or she takes to penance and rectification and then you turn your face away from and do not be after tormenting them; verily, God accepts penance and He is Merciful.

نَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {17}

17. Verily, God accepts penance of those who, through ignorance, commits sin and do penance immediately thereafter. Those are the4 people deserving of acceptance of penance and God is knowing and wise.

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا {18}

18. And penance is not accepted in favour of5 those who continue sins until death approaches them (when it is too late for them to do penance, nor is it6 feasible for them who die as infidels. For them is intense punishment kept by us ready.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًاۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍۚ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِۚ فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا {19}

19. Oh you faithful, it is not fair on your part to deprive your wives of her dowry, not is it fair to imprison them with a view to taking back what you have given them except when they are charged with fornication. Live with them peacefully, and then if you are disgusted with them on account of some evil habit in them, verily has God endowed on them many other7 inviting virtues.

وَإِنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًاۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُبِينًا {20}

20. And if you intend to replace her with other and if you have given her considerable property, do not deprive her of it. What! Are you libelling her or openly disobeying with a view to seizing property from her.

وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنْكُمْ مِيثَاقًا غَلِيظًا {21}

21. And how can you deprive her of it when actually have had an intercourse with her and you have given a solid covenant8 beforehand.

وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا {22}

22. Do not marry widows of your father except what you have done in the past through ignorance. Verily, this is a great shamelessness on your part and it is an evil custom.

Notes are enough.

Verse 23

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {23}

23. Unlawful for you to marry your mothers, daughters, sisters, aunts, paternal and maternal, nieces, brothers, sisters, and mothers who have beet wet nurses and wet sisters and mothers-in-laws and daughters of those with whom you are married and had intercourse, whereas otherwise they are lawful and daughters-in-law and to have two sisters as jointly at the same time, except what you have done before receiving these commands for, verily, God is forgiving and merciful.

Verses 24- 25: Temporary Marriage

وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْۖ كِتَابَ اللَّهِ عَلَيْكُمْۚ وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَٰلِكُمْ أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ مُحْصِنِينَ غَيْرَ مُسَافِحِينَۚ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةًۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {24}

24. And married women, except when they come under your control as slaves, have been illegalized by God, barring them, rest are lawful to you. If you seek them by payment of dowry and not under prostitution, and then if you hold temporary marriages with stipulation of time and dowry which should be paid to them before hand as an obligation and if you are altering under mutual consent, there is no harm verily, God is knowing and wise.9

وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِۚ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْۚ بَعْضُكُمْ مِنْ بَعْضٍۚ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِۚ ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْۚ وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {25}

25. And those who cannot afford to marry free faithful women (on payment of dowry) they can marry faithful slaves under your control and God is well acquainted with your faith, being of mutual species. You can marry the faithful slaves with permission of their masters and payment of the dowry from available source, provided they are virtuous and not profligate and not adulterating secretly, and after marrying, if they are accused of fornication, their punishment is half of free women. This arrangement is for him who is afraid of severe punishment and if you are patient it is much better for you and God is forgiving and merciful.

Moral

How Islam has been gradually mutilated by the very imposters who seized the power immediately on passing away of the Prophet, can be studied by their autocratic decisions, without having any “Divine Awe” on which all revealed religions are based, having no intention of Divine knowledge and under passion, involved their followers with eternal loss.

Verses 26 – 33

يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِنْ قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {26}

26. God desires to expose preceding laws and accept your penance and God is knowing and wise.

وَاللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَنْ تَمِيلُوا مَيْلًا عَظِيمًا {27}

27. God is desirous of accepting your penance and those who are slave to10 passion desire you to involve in disgraceful sins.

يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْۚ وَخُلِقَ الْإِنْسَانُ ضَعِيفًا {28}

28. God intends to reduce your punishment as humans are created weak.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْۚ وَلَا تَقْتُلُوا أَنْفُسَكُمْۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا {29}

29. Oh you faithful, do not swallow illegally anyone’s property except under mutual consent of partnership and do not risk yourself to danger; verily, God is merciful to you.

وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًاۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {30}

30. And those who transgress out of disobedience We shall throw into hell and this is easy for God.

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا {31}

31. If you avoid major sins which you are forbidden to commit We shall resolve your petty failings and admit you in paradise.11

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍۚ لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُواۖ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَۚ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا {32}

32. And do not12 envy the grade God has given one over another. For men is the share of their doings, god or bad, and for women, theirs. So pray to God to shower His mercy on you as He is Omniscient.

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَۚ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا {33}

33. And We have left inheritors for everyone, be the deceased parents, or relations, and pay him the contracted share, verily, God is witness to all.

Moral

All envy is proportionate to desires we are uneasy at the attainments of another, according as we think our own happiness would be advanced by the addition of this, which he holds from us and therefore whatever depresses immoderate wishes, will at the same time set the heart free from corrosion of envy and exempt us from vice.

Verses 34 – 42

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًاۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا {34}

34. Men have been given precedence over women by virtue of excess bounty and for their sacrifice of property on their behalf. The virtuous contented wives will guard their rights in their absence. Those who are afraid of disobedience, should advise them first, then leave them aside on their beds, and finally punish them. When they obey, do not over-awe them and God is Mighty and Over-awing you.

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَاۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا {35}

35. And if you are afraid of a mutual split, raise a judge from either party, to effect a reconciliation when God shall help as verily He is knowing what is happening between you two.

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًاۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْۗ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا{36}

36. Pray unto God: (1) do not associate anybody with Him, (2) oblige you parents, (3) relations, (4) orphans, (5) the poor, neighbours, (6) wayfarers, (7) comrades on tour, (8) those proceeding on pilgrimage, and (9) your slaves, for verily God does not like a haughty miser

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِۗ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا {37}

37. who is greedy and orders greed, hiding what God has given him out of grace, for such infidels God has prepared a disgraceful punishment.

وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِۗ وَمَنْ يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا {38}

38. And those who spend their property for public admiration, without believing in God and eternity (waste their reward) and he who will be friends with devils shall get into evil company.

وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنْفَقُوا مِمَّا رَزَقَهُمُ اللَّهُۚ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا {39}

39. What harm was to them if they believed in God and the Day of Judgment, and spent in the name of God when He would have appreciated their acts.

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا {40}

40. Verily, God does not, in the slightest, do injustice, whereas, If any does a slight virtue He enhances it giving extra reward from Himself with a might reward.

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا {41}

41. What shall happen when We shall raise from amongst every group their Imam, Divine Light, as a witness to their acts and raise you oh Prophet a witness to the Imams Divine Lights on this day.

يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا {42}

42. Infidels will wish, who had disobeyed the Prophet on the Earth had been levelled up (with them) then they will hide nothing from God.

Moral

God defines duties of the rich to prevent them from falling prey to the wicked miser condemned to hell. Only the wealth we have so bestowed do we keep (for Eternity), the other is lost to us; rather, we shall have to render account if misused. The Prophet said, “Every good act is charity, your smiling in your brother’s face is charity, an exhortation of your fellowman to virtuous deeds is equal to alms giving, your putting a wanderer in the right path is charity, your assisting the blind is charity, your removing stones and thorns and other obstacles from the road is charity, your giving water to the thirsty is charity.”

A person’s true wealth hereafter, i.e. is the good which is left behind in this world to their fellow humans. When they die, people will say, “What property have they left behind?” But the angels will ask, “What good deeds have they sent before them?” God warns against ostentation, which seldom goes with learning, like the rising and declining sun makes long shadows. It is the signal flag of hypocrisy. Pride is the master sin of the devil.

Verses 43 – 50

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُواۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا {43}

43. Oh you faithful do not approach prayers intoxicated (in swoon sleep) until you know what you say. Do not pass the Holy mosque while in an untouchable condition, until you bathe13 and if you are ill or travelling and when you cannot find water14 or from intercourse15 (with your wife) and you cannot get water, strike your hands on pure earth, passing them over your face16 and17 hands verily God forbearing and forgiving.

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ {44}

44. Have you not seen those who have been acting on part of text18 and sell the rest for misguidance and intend to mislead others.

وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْۚ وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا {45}

45. And God is acquainted with His enemies and suffices to be your sympathizer and to be your assistant.

مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَٰكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا {46}

46. Of those Jews who transmute their text (wherever Prophets attributes are given) and say (in presence of the Prophet) we heard and defy it (when returning home), giving misinterpretation by their tongue; otherwise in order to taunt (Islam) religion they say “hear” what is unworthy of hearing, and have regard for us had they said “We heard and obeyed,” you please listen to us and have consideration for us. It would have been better on their part, but God has cursed them for their perverted mind and unbelief on account of which, except a few, most would not embrace faith.

يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا {47}

47. Oh you men of revealed religion believe in what you have revealed confirming what is with you, before we turn your face backwards and curse you as we cursed preceding those of yours who disobeyed as regards their transgression of Saturday and this shall be done as promised.

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا {48}

48. Verily, God does not forgive him who associates with Him and forgives him whom He chooses otherwise. Verily, those who associate with Him have libelled and committed a mighty sin.

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْۚ بَلِ اللَّهُ يُزَكِّي مَنْ يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا {49}

49. Have you not seen those who claim to purify themselves19 , whereas God purifies whom He likes, and He does not in the least do injustice to any.

انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَۖ وَكَفَىٰ بِهِ إِثْمًا مُبِينًا {50}

50. Just see how they libel God and this is enough an open sin for condemnation.

Moral

Masking Divine Commands intentionally and misrepresenting otherwise renders one condemnable to Hel (vide 78 – 79 of Surah “The Cow”).

Association does not merely consist of associating any creation with God but it also consists in associating any other command controverting Divine command and thus rendering object of God ineffective and is unforgivable and at the same time when intentionally done without penance is awful.

Libel is a major sin when applied to humans and Libelling God means falsifying God, daring to face Him – by Jove – it is a sin unimaginable in its degree.

Verses 51 – 59

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا {51}

51. Have you not seen those who have been granted20 a part of text, follow passion (misguided leaders) and tell them about those who disbelieve these ringleaders, whether they are more guided than themselves.

أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُۖ وَمَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا {52}

52. These are the people who are cursed (for having followed slaves of passion) by God and those who are cursed by God shall never be assisted.

أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا {53}

53. Have they got any share21 of religious leadership? If they had, they would not have parted with a particle of it, being passionate.

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا{54}

54. Do they22 envy the Prophet and immaculate family who are Divine Lights for the share which God has endowed on them of His bounty? Verily, God has endowed on Abraham’s family the Book, the Divine Philosophy, and great vice-royalty of His.

فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا {55}

55. Some of them believe in them and the others turn away, for whom punishment of hell is enough.

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا {56}

56. Verily, those who deny Our couplets shortly shall We hurl them in hell23 which shall burnt heir skin, We shall exchange it so they may taste its punishment (forever); verily, God is Mighty and Wise.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًاۖ لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا {57}

57. Those who embraced faith and acted virtuously shall We shortly admit them into paradise below which flow streams wherein they shall ever abide and wherein they shall have pure nymphs and reside under extensive shades.

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا {58}

58. And verily God commands to hand over the trust of24 leadership to those entitle by virtue of their being immaculate (and Divinely inspired as Divine Lights) and when you judge amongst people, dispense your judgment with25 justice; verily God advises you to your benefit, verily He is Hearing and seeing.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {59}

59. Oh you faithful, obey God and obey the Prophet and religious leaders (Divine Lights) and if there is a difference amongst you (this excludes God – Prophet and Imams)26 you appeal to God, the Prophet and Imams, if you have faith in God and eternity, this shall be the best solution.

Moral

Bodily and foot remarks, if honestly studied should suffice.

Verses 60 – 70

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا {60}

60. Have you not seen those who deem themselves they have believed in what is revealed unto you and unto what preceded you, they desire to approach the27 passionate, which it has been ordained to forsake. The devil desires to misguide them entirely. (Compare couplets 59 and 60 of Surah Yasin.)

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا {61}

61. When they are asked to come to what is revealed by God (text) and to the Prophet, the hypocrites will be observed to stop them from coming to you.

فَكَيْفَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا {62}

62. What will happen when calamity shall befall them due to their deeds? Then will they come to you swearing by God; they did not mean anything but obligation (by not worrying for trifles and reconciliation).

أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا {63}

63. They are the people whose hearts God is acquainted; you turn your face away from them and advise them and speak with a warning tone as per necessity.28

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا {64}

64. We did not send any prophet but to be obeyed under Divine sanction and if they disobeyed and came to you, prayed for forgiveness from God if the prophet recommended for their forgiveness,29 certainly they will find God to accept penance and merciful.

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا {65}

65. No, by your God, they would not have embraced faith until they made you the judge for a dispute amidst them, then not reject your decision for a dispute amidst them, then not reject your decision and resign unto your decision.

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا {66}

66. And had We ordained them to kill one another or get out of home, none but a few of them would have done and had they done, what they were advised (regarding Ali’s succession) by you, it would have been good in their favour and the best cause for steadfastness of faith.

وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا {67}

67. And when We would have given them a mighty reward.

وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا {68}

68. And guided them on the “right path.”

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا {69}

69. Those who supplicates God and the Prophet, shall We raise with those whom God has endowed bounties, from among saints, the true martyrs and virtuous and they are the best companions (of paradise) and this is Divine grace for which God is enough to testify (the deserving).

ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِۚ وَكَفَىٰ بِاللَّهِ عَلِيمًا {70}

70. This is Divine grace for which God is enough to testify (the deserving).

Moral

Bodily remarks, if studied faithfully will suffice.

Verses 71 – 76

يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُبَاتٍ أَوِ انْفِرُوا جَمِيعًا {71}

71. Oh you faithful, beware of enemies whether you go in gangs or alone.

وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا {72}

72. And there are some amongst you who will lag and if any calamity beset you they shall say, “God saved them for not having accompanied them.”

وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا {73}

73. And if bounties attend you from God, in this case, they would assume, as if they had no acquaintance with you and say, “I wish I had been with you to participate in the bounties.”

فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِۚ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا {74}

74. Those who are prepared to sacrifice worldly pleasures for eternal gains should participate in crusade and those who shall do so whether they lose their life or vanquishes their enemy shall be entitled to great rewards from Us.

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا {75}

75. What is up with you? You are not participating in crusade, although weak men and women and children who have been detained in enemy country (Mecca) from flying have been held up; pray to God to make an outlet for them from the enemies of this land (Mecca) and nominate anyone from Thee, our leader and who shall be our assistant from You.

الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا {76}

76. Those who are faithful fight in the Name of God and those who are faithless fight for the devil. You better fight against the devil’s followers for his designs (Devil) are unsound.

Moral

The Devil can cite scriptures for his purpose and evil soul producing holy witness is like a villain with a smiling cheek a goodly apple rotten at the heart. If a devil ever laughs, it must be at hypocrites, for they are the greatest dupes as he has; they serve him better than any others but receive no wages, nay, what is still more extraordinary, they submit to greater mortification to go to the lowest hell than sincerest faithful to go to Heaven of highest grade.

An atheist is but a mad ridiculous derider of piety but a hypocrite makes a sober jest of God and religion, they find it easier to be upon his knees than to rise to a good action, like an impudent debtor who goes every day to talk familiarly to their creditors without ever paying what they owe to Divine Lights, viz. submission. They are saints abroad and devils at home. It is the only evil which walks in visible, except to God alone. One may smile and smile and be a villain still.

There are only two religions, Islam and Passion (devil), “The moral virtues, without religion are but cold, lifeless, and insipid. It is only religion which opens the mind to great conception. Fills it with most sublime ideas and warms the soul with more than sense at pleasures which are more worldly and frail, while eternal pleasures are pure and permanent, these cannot be attained without payment of price for them and the maximum price will get maximum pleasures which is “martyrdom” and hence participation in crusade with sole intention of Divine will having nothing of securing worldly gains, is entering paradise of the highest grade.

Those who wish to secure the good of others have already secured their own. Every duty brings its peculiar delight, every denial its appropriate compensation, every thought its recompense, every cross its crown, pay goes with performance, as effect with cause, vice vitiates whoever indulges in it, the wicked wrong their souls, generosity greatens, virtue exalts charity transfigures, and holiness is the essence of angelhood. God does not require us to live on credit. He pays us what we earn, good or evil, heaven or hell, according to our choice.

Did you notice those who were advised on their demand for crusade, after flight to hold up (as did Divine Light No. 2) their hands and until commands on crusade are issued? Say prayers and pay tithe and when crusade was made obligatory (as in Divine light No. 3) a group of them got frightened with the people as they fear God, rather more than that, and began to say (those who used to fly away from crusade).

Verses 77 –87

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةًۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا {77}

77. “Oh our Providence, why didst You make it bonding on us? Why not hold it over a little while?” Say in reply to them, “Worldly pleasures are transient and eternal bounties are for the pious and you will not be (on your rewards for participating in crusade) ill-treated in the least.”

يْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍۗ وَإِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِ اللَّهِۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِكَۚ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِۖ فَمَالِ هَٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا {78}

78. Wherever you be, death shall seize you although you be locked in a strong fortress and when fortune attends them say, “It is from God and when misfortune attends them they impute it to you.” Say everything is from God, what is up with the sect? They do not understand so much.

مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِۖ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًاۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا{79}

79. What of bounty comes to you is from God and what of adversity befalls you, is an issue to your deeds as a punishment from God. We have sent you a messenger to humans to testify which God is enough.

مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَۖ وَمَنْ تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا {80}

80. Verily those who obeyed God, who obeyed the Prophet and those who turn away from, verily you are not responsible for their deeds (not being a guard).

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {81}

81. They say, “We obeyed” and when they get out from you, a group amongst them meet in the night, talking otherwise, and God records what they cabal, you turn your face away from them; depend upon God Who shall suffice as a guardian.

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا {82}

82. Do they not think over the Qur’an; if it was from elsewhere, they would have found many a discrepancy in it.

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا {83}

83. And when any important affair regarding safety of life or danger therein arises they divulge it, whereas, had they referred to the Prophet or those initiated in it, they would have come to know through those knowing them, and had it not been for the30 mercy and grace of God, barring few, you would have followed the devil (the passionate people).

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَۚ وَحَرِّضِ الْمُؤْمِنِينَۖ عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا {84}

84. So you (Prophet) fight in the Name of God and We have not given this trouble to any but you, and invite the faithful towards it; very shortly God will save you from the infidels, verily God is mighty at punishment and revenge.

مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَاۖ وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَاۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقِيتًا {85}

85. Those who wish will of you gets a share of it, and those who wish otherwise, likewise gets a share therein, and God is Omnipotent.

وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَاۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا {86}

86. If anybody wishes you peace, you return him, with a greater peace, and god shall account from everybody (for their deeds).

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا {87}

87. There is none but God (your Lord). He shall assemble all a reckoning day, there is no doubt about it, and who can be truer than God.

Moral

All bounties are from God and you are grateful to Him, if you use them as per direction and are responsible if you misplace them or misuse them.

What is up with you, you have formed into two parties amongst you, regarding those who left Mecca to join you at Medina31

Verses 88 – 91

فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُواۚ أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُۖ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا {88}

88. Do you intend to guide them whom God has deprived them of it? And those whom God forsakes, you will not find any way for.

وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءًۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِۚ فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا {89}

89. They desire you to be infidel like themselves, so all may be on the same level. So do not take them to be your friends until they fly for the sake of God, and if they turn their face, seize them where you can get them and slay them and do not take them as friends or assistants.

إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا {90}

90. Except those who to a nation32 with wom hyou have a pact or they come to you unwilling to fight against you or join their own community who is not fighting against you, and if God wishes, He would have made them overpower you when they would have suddenly fought aginst you so if they remain aloof and not fight against you and sue peace, and God has not given you power to ill-treat them.

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَاۚ فَإِنْ لَمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْۚ وَأُولَٰئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا{91}

91. Shortly, you will find a nation who desires to be safe from you and from their own community and when they all get entrapped in a calamity, they case in their lot with them, if they do not keep away from you and not sue peace anddesist from fighting, you arrest them and kill them where you find, for We have given you free power over them.

Verses 92 – 96

وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأًۚ وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَىٰ أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُواۚ فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍۖ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَىٰ أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا{92}

92. It is not fair for a faithful to kill a faithful except through mistake and even if he does so he has to set free a faithful slave towards penance and pay blood price to the inheritor, unless the latter forgives and if theslain is from an inimical sect and infidel, the slayer faithful, he has only to set free a faithful slave towards the penance, and if belongs to a sect where between them is mutual pact,he has to pay the bloodmoney to the inheritors and set free a faithful slave, failing this he has to observe two months successive fasting and God is knowing wise.

وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا {93}

93. For those who kill a faithful intentionally, their punishment is hell wherein they shall ever abide and Divine wrath to boot and his curse andintense punishment is for them.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌۚ كَذَٰلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُواۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا{94}

94. Oh you faithful,33 when you get out on in crusade God’s name, ascertain when anybody wishes you, before calling him, he is not34 faithful, to gain your worldly motive; for before God you have a great reward andthus were you infidels before God obliged you and explicitly informed you, He knows what you do.

لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةًۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا {95}

95. Of the faithful who sit down at home on false plea, barring – disabled due to illness and to the latter over those who sit down on unpermitted although all faithful have been promised reward but from the point of view of grades in paradise those participating have higher grades over those sitting down.

دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةًۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {96}

96. These grades are from God with forgiveness andmercy and God is forgiving and merciful.

Moral

(a) If a faithful intentinally kills a faithful, but not knowing it is unlawful, will not be permanently hell.

(b) If they think it lawful and kills will be a permanent resident of Hell.

(c) Of if they kill on a question regarding faith, they will be a permanent member of Hell.

(d) If they repent they would not be in Hell permanently, since on referring to Imam al-Sadiq, a faithful killing a faithful, have they penance? He said, “If they have killed on faither, there is o penace for them. If they have done in anger, or to seek worldly benefit – their punishment is they shall be killed, else be taken to the inheritorsy of the slain if they pardon they should pay blood money, and redeem a faithful slave and observe two monts of fasting and feed 60 paupers, but it is a major sin.” The Prophet said it is a greater sin than destruction of the whold world before God and if humanity of Heavens and Earth are involved in killing him – God shall hurl all in hell.

Verses 97 – 100

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَاۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُۖ وَسَاءَتْ مَصِيرًا {97}

97. Verily those whom angels of death will put to death for their having tyrannized in this world while addressing them to what they had been doing in this world will say in their defence, “We had been rendered helpless in our native place,” then they will be told by angels, “Was not God’s land wide enough for you to fly to.” Those are the people whose destination is hell and awful is that abode.

إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا {98}

98. Execpt the aged amongst them and the women, and children who had no means to get out of it to safe land.

فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا {99}

99. For those shall God forbear and verily is God forbearing and forgiving.

وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةًۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {100}

100. And thos who fight for the sake of God (under instruction of the Immaculate, i.e. Divine Lights not for world) shall find the land welcomed and wide and those who go out of their house as a refugee to God and His Prophet (as a pilgrim) and death overtakes them onthe way, their reward is with God, and verily is God forgiving and merciful.

Verses 101 – 104

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُواۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا {101}

101. When you go out on tour there is no harm if you reduce your prayer, and if you are afraid of attack of enemies who are infidels, for verily they are your open enemies.

وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةًۚ وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَىٰ أَنْ تَضَعُوا أَسْلِحَتَكُمْۖ وَخُذُوا حِذْرَكُمْۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا {102}

102. And your in midst of them (as was Hussain in Karbala) while you are ready for prayers, a party should join you in prayers with arms (with a rear guard) and when they have finished prostrations in first rakat they should get behind, sending the rear guard ahead for the prayers and hwo have not yet said the prayers in company of Imam to say prayers, with you keeping the arms with the, for the infidels are awaiting the opportunity of your negligence from arms and property to attack you all of a sudden, and there is no harm, if amidst heavy rains or in illness, you let down your arms on ground, keeping a guard for you, verily, bod has kept disgraceful punishment for infidels.

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا {103}

103. And when you finish prayers, remember God (in every condition) while you are standing, sitting, or turning your sides andwhen you in a safe place, say your prayers without guard, for verily prayers35 are bounden as obligatory in the record on the faithful.

وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِۖ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {104}

104. And do not let slip persecution of enemies, for if you heop they (your enemies) do not hope (your hope on loss of llife is paradise and in victory is booty) and God is knowing and wise.

Moral

Bodily explanation is enough.

Verses 105 – 112

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا {105}

105. Verily, have We revealed unto you the text with truth, so when you decide disputes between parties, “Do so on lines indicated to you by God without siding with the dishonest.”

وَاسْتَغْفِرِ اللَّهَۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {106}

106. “By God none but the Prophet and his Immaculate family are authorized by God to decide the disputes amongst His creation. He reprimanded Abu hanifa for his authority for this: for propagating his views against Divine Lights. Ali in rejuecting them says, “If difference of indecision was permissible, he would have ordained but it is not so; if difference is justifiable, Islam is defective, but the latter is not so. If difference was agreeable, God would approve of association, but is hightest offence...Pray forgivenance from God, verily God is forgiving and merciful.”

وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْۚ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا {107}

107. And do not litigate on behalf of the dishonest; verily God does not like the dishonest.

يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا {108}

108. They hide frommen and do not so from God because God is with them unseen (participating in their discourse). They enter into cabal, they (frist three Khalifahs and Parties, with a view to tampering with the text) discussing what is displeasing to God and has God got round themwith their deeds.

هَا أَنْتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا {109}

109. These are the people, on whose behalf, you are disputing in this worldly life, who will do so (fight or pelad their case) on Reckoning Day or who will be theri back?

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا {110}

110. Those who do evil or harm themselves and then if they pray forgiveness on penance from God, shall find God forgiving and merciful.

وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {111}

111. And those who commit sin, consequence thereof, is on their own shoulders and God is knowing and wise.

وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا {112}

112. Those who commit a fault or a sin andthen allege (libelling others carries a great responsibility and might sin towards self.

Moral

Imam Ja‘far al-Sadiq said, “God has not permitted any but Immaculates (Divine Lights) to decie on disputes between humans (Vide Moral on 105 Supra).

Verses 113 – 115

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْۖ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍۚ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا {113}

113. Had it not been for Divine grace and mercy, a group of them had decided to misguide you although they would have misguided themselves without affecting you especially when He has enowed on you the text and Divine Philosophy and taught you what you did not know, and high is the grace of God on you.

لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا {114}

114. There is no good in their cabal, unless it contributes to charity or welfare or effecting reconciliation between people, those who seek Divine will therby, shortly shall God reward them highly.

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَۖ وَسَاءَتْ مَصِيرًا {115}

115. And those who adopts facing the Prophet’s commands after it has been clearly indicated to htem, and adopts a way apart from the faithful, We shall let them trace the path leading to hell which is an awful abode.

This explains policy followed by Divine Lights, allowing their enemies to pursue course of their choice, for they willed what God Wills.

Moral

This is exactly done by his foremost companions – who started disobeying him openly towards his death bed and revolted against him and God by usurping the Prophet’s succession of Ali and calling Divine Representation under pblic election which was neither a Divine election nor a universal election as per their claim under an apocryphal tradition.

Verses 116 – 126

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا {116}

116. Verily God shall not forgive those who36 associates with Him and may forgive anyone else if He choses and those who associate with God is in extreme misguidance.

إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا {117}

117. They do not worship leaving God anyone but female demons and they do not pray but to the head-strong devil.

لَعَنَهُ اللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا {118}

118. They will be cursed, by God, for the devil had said, “I will take a major proportion of Your Creatures to obey me.”

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا {119}

119. And I shall certainly misguide them and hold out false37 hopes to them and Ishall certainly lead them to believe upon which they will tear the ears of quadrupeds and will transform natural human features under my orders, and those who shall, leaving God, take a devil as their friend shall certainly undergo a heavy loss.

يَعِدُهُمْ وَيُمَنِّيهِمْۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا {120}

120. He promises them andholds oug hope and he does not do so but simply dupes38 them.

أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا {121}

121. Those are the people whose destination is hell whence there is no escape.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًاۖ وَعْدَ اللَّهِ حَقًّاۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا {122}

122. Those who have embraced faith and acted righteously shall We admit into paradise below which flow canals. This is a true promis of God and who can be truer in making a statement than God.

لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {123}

123. Your wishes and those of revealed texts have no connection of any sort with God, those who shall act shall be rewarded accordingly and shall not find any to sympathize with self and assist them.

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا {124}

124. Those who act righteously, be they male or femal, shall be admitted into paradise and will not be the least ill-treated.

وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًاۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا {125}

125. Those who subjected themselves to Divine discipline provided those who are obliging (as though seeing God in action and a benefactor in claim) and admitting of faith of Abraham, whose faith can be richer than this? For God has taken Abraham as His Friend.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا {126}

126. And is for God what is in the heavens and Earth and God has circumspected everything with His knowledge.

Moral

Note

1. Association with God in Nature-Prophecy or Imamate is unforgivable, unless penance is they forgiven before death.

2. Wishful claims are untenable, be of any creed. Every actin has its reaction, nothing but true faith and righteous act can redeem people for which enforcement of strict Divine Discipline sincerity in action and claim made up by penance for failure andobligation to boot as part of righteousness are essential.

Verses 127 – 134

وَيَسْتَفْتُونَكَ فِي النِّسَاءِۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا {127}

127. And oh you Prphet, they ask your decision regarding women, (i.e. with regard to their right of inheritance, etc.), say God commands regardingthem and what is being read out to you from the text, regarding these (widowed) women whom although you have no intention to marry and similarly regarding orphaned children which you should treat them fairly and whatever virtue you shall do unto them, God is fully acquainted therewith.

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًاۚ وَالصُّلْحُ خَيْرٌۗ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّۚ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا {128}

128. If any woman is afraid of tyranny or disinclination on part of her husband,there is no objection for her to have a recourse to reconciliation being effected between the two (through suitable mediums) and “reconciliation is best” of all, and every soul is tempted to be avaricious, but if you act virtuously and fear God, verily God is acquainted with your deeds.

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {129}

129. If you will try to do justice among your wives, even if you desire, you shall never be able to do it among your wives, then do not be unfair to them by leaving them to their fate, and if you have a recourse to reconciliation and fear God, God is forgiving and merciful.

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا {130}

130. And if they both separate by divorce God shall make each of them independent out of His provision and God is bountiful and wise.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا {131}

131. Everything in the Heavens and Earth belongs to God and verily We have commanded humanity of previous text and We command you similarly to fear God and if you refuse, know it for certain, everything in the Heavens and Earth is for God, and God is independent of you and praiseworthy.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {132}

132. And for God is everything in the Heavens and Earth and He is self-sufficient,as to be God of you all.

إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا {133}

133. If He wills, He will replace you by others by destroying you over which He has full control.

مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا {134}

134. Those who want worldly pleasures, before God, has reward accordingly in this world, and in eternity, too, to be given as per individual selection, and is God Hearing and Seeing.

Moral

Know worldly reward is transitory and subject to accounting and eternal reward is permanent. Fear guides mot to duty than gratitude.

Verses 135 – 141

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَۚ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَنْ تَعْدِلُواۚ وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا {135}

135. Oh you faithful stand for justice and be a witness for the sake of God (if called upon) even if it be against you, your parents, and relations. If any is rich or poor, He is Lord of either, and “do not follow passion while doing justice,” and in testifying, ifyou shall hide facts, God is acquainted with your actions.

يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُۚ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا {136}

136. Oh you faithful, believe in God, His Prophet and the Text revealed before him; those who shall disbelieve in God, angels, Texts, His Prophets and Reckoning Day, is highly misguided.

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا {137}

137. Verily, those who embrace faith in God, Prophet, and Reckoning day, etc, Ithen refuse to admit His successor, as publicly declared in the Valley of Khum), then became infidels after the Prophet’s death (by depriving the rightful successor), and then intensified in infidelity (by perpetrating tyranny on his family – immaculate) it is not for God to forgive them ever andguide them on the right path.

بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا {138}

138. Give tidings of intense punishments to the hypocrites

الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا {139}

139. whoe seized leadership leaving the faithful (Ali). Do they seek respect from worldly people due to their power and position? For verily, honour is with God, for everything. And verily he has issued commands

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِۚ إِنَّكُمْ إِذًا مِثْلُهُمْۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا {140}

140. (in his Text) when you hear His (nominees) are not being acknowledgted as their leaders and ridiculed, do not sit down withthem until they change the topic, lest you shall be like them, for verily God is goint to assemble infidels and hypocrites in hell together.

الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِۗ وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا {141}

141. Who are awaiting the opportunity, if success attends from God they are with you and if it attends the infidels, they say, “Did we not overpower you and prevent you fromthe faithful.” God is going to decide on Reckoning Day and He has not given the infidels an upper hand (spiritually) over the faithful.39

Moral

Action of a genuine Leader is under the Divine will, who declares issues of conflicts beforehand. In the case of Imam Hussain, he had distinctly said he was going to lay down his head for the sake of Islam and Divine Will as commanded to him through the Prophet, who in his life time has presaged saying, “Hussain is of me and I am of Hussain.”

His father, Ali, fought to establish Islam advanced by the Prophet and who completed the entire code fixing liits of various functions and punishments for various crimes as per Divine decree.

Verses 142 – 152

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا {142}

142. Verily, the hypocrites dupe God and God shall punish them for it, and when they stand up for prayers they stand like idlers to show people and do not rmember God except a little,

مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا {143}

143. they are between infidelity and faith, neither this side nor this and none shall guide them, whom God deprives of guidance.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَۚ أَتُرِيدُونَ أَنْ تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُبِينًا {144}

144. Oh you faithful, leaving faithful do not adopt infidels as your support. Do you wish to estabilish against you an argument from God?

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا {145}

145. Verily, the infidels shall be in the lowest stage of hell and you will not find any sympathizers with them,

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا {146}

146. except under penance, righteousness,sticking entirely to God forever, purifying their faith, for Divine will and not for self. When they shall be with the faithful and shortly shall God reward the faithful highly.

مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا {147}

147. If you are grateful and faithful when God is appreciative and knowing, why will He punish you?

لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا {148}

148. God does not like openly libelling unless under tyranny and God is forbearing and knowing.

إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا {149}

149. If you expose virtue or hide it or overlook evil, God is forgiving and Omnipotent.

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا {150}

150. Verily those who disbelieve God and His Prophet and are desirous of producing discord between God and His Prophet and saying they believe in some (which are to their interest) and disbelieve in others (Imams) prejudicial to their interests, adopting a mean course between fiath and infidelity.

أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّاۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا {151}

151. And are really infidels for whom We have prepared disgraceful punishment.

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا{152}

152. And those who believe in God and His Prophet and do not make a split between, shall God reward and God is forgiving and merciful.

Verses 153 – 162

يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِنْ ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَٰلِكَۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُبِينًا {153}

153. People of revealed religions pray and you get revelation for them from Heaven; verily, did they pray Moses a mightier one, which he should show them God physically, for this is impossible demand,40 lightening fell on them as punishment. Later, after having received open miracles, they had started cow-worshipping, whereupon We overlooked it by forgiveness (on penance) and endowed on Moses an open victory (which led to their killing one another in due performance of penance).

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا {154}

154. And to make steadfast Our covenant, We raised over them Mount Sinai, and We commanded them to enter the gates, prostrating and commanded not to transgress rulings of Holy Sabbath and We had exacted a firm promise from them.

فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا {155}

155. We dealt with them in what was befitting for their breach of promise, and disbelieving Our Commands, and illegally slaying Prophets, and saying their hearts were covered; rather God had sealed their hearts owing to their infidelity (as a punishment) so, but few others would not embrace faith.

وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا {156}

156. We sealed their hears for infidelity, for libelling Mary (a grave and false charge) (by calling Jesus prodigal son – God forbid) and for their statement they killed Messiah, son of Marry, Prophet of God, We

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُۚ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّۚ وَمَا قَتَلُوهُ يَقِينًا {157}

158. (therefore), sealed their hearts, although neither did they kill him nor did they crucify him; rather (to render their intrigue fruitless) one was transformed into likeness of Jesus, and amongst them when there was a division, which to date is prevailing among them as a doubt. Tthey have nocertain knowledge except they are guessing and certainly they did not kill him.

بَلْ رَفَعَهُ اللَّهُ إِلَيْهِۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا {158}

158. Rather God raised Jesus alive unto Him and verily God is Mighty and Wise.

وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا {159}

159. And among humanity of revealed religion, not one will remain, but he will have to believe in Jesus who will testify against them.

فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَنْ سَبِيلِ اللَّهِ كَثِيرًا {160}

160. So, due to their transgressions (Jews) many pure things which were legalized for them We forbade and for preventing many rom the right path.

وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا {161}

161. And for their taking interest from which they were forbidden, and for swallowing illegally properlty of others, We illegalized many pure things, and for the infidels We have prepared intense punishment.

لَٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَۚ وَالْمُقِيمِينَ الصَّلَاةَۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا {162}

162. But those who are well-versed in theology among them and are believers in what is revealed unto you and what is revealed in previous to you and are steady at prayers and payment of tithe and believe in god and eternity, shortly shall We reward them highly.

Moral

Jesus had predicted his presecution and asked his companions who were read to play his part (1) and accept crucification for which paradise of his was vouche-saved. On enterance of the enemy to seize Jesus, they could not detect who was Jesus, as all were simultaneously transformed into his likness. But the companion who promised acknowledged he was Jesus and was cruicified.

(2) When Jesus will come down from Heaven and Kill Dajjal, all Jews and Cristians will believe in him and differences in religion will vanish and nothing but Islam will prevail and Jesus will follow Mehdi (12th Divine Light) and will live for 40 years and will then die. During this period there will be complete safety, so much so, goats and wild animals will live together without encroaching on the rights of one another.

Verses 163 – 171

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَۚ وَآتَيْنَا دَاوُودَ زَبُورًا {163}

163. Verily did We reveal unto you as We did Noah and to the prophets thereafter and We revealed unto Abraham, Ismail, Issac, Jacab, and Asbath (Bani Israel) and Jesus and Job and Jonah and Aaron and Soloman and We en endowed Psalms to David.

وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا {164}

164. And We have sent prophets beforewhom We have mentioned to you and God talked to Moses as it was due.

رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا {165}

165. Such prophets as Evangelists and Warners, so no argument may lie with humanity against God and His Propghet and God isMighty and Wise.

لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَۖ أَنْزَلَهُ بِعِلْمِهِۖ وَالْمَلَائِكَةُ يَشْهَدُونَۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا {166}

166. But God is a witness in what He has revealed unto you regarding Ali in which He has done so knowingly, and Angels too testify accordingly, although God is enough to testify.

إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا {167}

167. Those who became infidels and prevented humanity from Divine Path41 became misled greatly.

إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا {168}

168. Those who became infidels and tyrannical on the Prophet’s family (by depriving them of their succession to Mohammad), it is not for God to forgive them ever or guide them to any other path

إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًاۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {169}

169. except the path leading to Hell, wherein shall they ever reside and this is easy for God.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ فَآمِنُوا خَيْرًا لَكُمْۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {170}

170. Oh you people, verily did come to you a prophet with truth (Islam as true religion of God) (wherein is laid down succession of Ali) from his Providence; if you believe in him it is good for you and if you refuse, verily God is knowing and wise.

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِۖ وَلَا تَقُولُوا ثَلَاثَةٌۚ انْتَهُوا خَيْرًا لَكُمْۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌۖ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌۘ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا {171}

171. Oh you humans of revealed religion, do not exceed in matter of your belief and state in relation to God what is true, verily, Messiah Jesus son of Mary is a Divine Prophet and His Word which He sent to Marry (durly trained and guided) and His Light; you believe in God and His Prophet and to not say Trinity. If you desist, it is better; verily your god is God alone. Pure is He to have a son, for Him is what is in the Heavens and the Earth and God is self-suffiecient to safeguard.

Moral

God has warned Christians not to believe in Christ as son of God, forHe is self existent and nothing has He given birth to, neither has He a partner. He is Self-sufficient and Indispensable to Creation. At the same timeHis Prophets are Immaculates, trained on the Right Path and they are Divine Lights, although they are like men, but they are from Heaven above, whereas humans in general are fromt he earth who had to study and get guidance under them. Except Shias all others look upon Prophts as ordinary humans. This is one of themain cuases of the split. Jesus himelf affirst (St. John 1:18, “No man hath seen God at any time.” (How can He be then Father of anybody leaving Jesus aside?)

Verses 172 – 176

لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَۚ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا {172}

172. It will displease jesus anyway to be God’s creature, neither will near Angels take offence thereat. Those who refuse worshipping Him and pride self, shall He assemble together (punish as per their crime).

فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِۖ وَأَمَّا الَّذِينَ اسْتَنْكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {173}

173. And those who embraced faith and acted righteously shll be fully rewarded and he shall increase the reward out of grace, andHe shall punish them intensely who prided self without rhyme and reason, and who elevated self from bowing down to Him. And they will not find any except God their sympathizer and assistant.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا {174}

174. Oh you people, verily has come to evidence in (Prophet) from your Providence and We sent you Open Light, i.e. Leadership (of Ali) over you.

فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا {175}

175. And so if those who embraces faith in God and remains adhered to His light (for guidance) shall He admit within his mercy and grace and shall God guide them to the right path.

يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَۚ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌۚ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَۚ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِۗ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّواۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {176}

176. They ask you decision, say “God commands on person dying childless and parentless: if a man dies so, but has a sister (full or step) she shall inherit half the legacy (balance half will go to her being nearest relation), and similarly this man whose sister so died. If he has no issues and has two sisters, both of them shall inherit two-third of legacy, and if he has a brother and a sister the male shall inherit double the female. God distinctly describes lest you mbe misguided and God alone is Omniscient.

Moral

Note all things can be expressed in four ways: 1) orally, 2) in writing, 3) mentally, and 4) physically. Divine Commands are orally expressed by reading the Text, secondly by writing as youmay find in the Text, thirdly mentally as they can be pictured correctly with purity of heart and lastly can be viewed in person of Divine Lights. Hence, wherever couplets or words of God are referred to Divine Light, i.e. Prophet and Imam are physical expressions thereof.

Notes

1. Disaffection is a Major Sin – Reconcile where there is disaffection.

2. Full brother or sister – one or more.

3. One-fourth or one-half for a widow or widows.

4. These are faithful followers of Islam approved by God.

5. No penance is to be accepted for imposters (hypocrites).

6. No penance to be accepted for infidels too.

7. Counterpoise these virtues with their failings and you will then have no cause of discontent.

8. This was a practice with pagan Arabs.

9. According to the generally received views, an adult and discreet female may contract herself in muta’, temporary marriage and her wale (guardian) would have no right to object, whether she be virgin or not.

According to the generally received opinion, a woman so married cannot be divorced, but the parties became absolutely separated when expiration of the period. A temporary contract of marriage creates no right of inheritance on either party in permanent marriage husband cannot refuse pro-creation. It is not so in muta’.

10. See moral notes on preceding paragraph.

11. By making you penitent due to your Divine awe instilled in you by avoiding major sins.

12. Nothing has been so destructive in Islam as envy of Prophets’ companions to his immaculate family (Divine Lights) whom they judge as simple men like themselves, without giving a careful thought to their super-natural Powers, as Divine Gift Who is Omniscient and Omnipotent reflecting His attributes in them. Just as Jewish scribes treated Jesus, so did the Prophet’s companions do with Divine Lights of the Prophet’s descent (see couplets 54 and 55).

13. Requiring ceremonial bath.

14. When water is not available.

15. This requires ablution.

16. Until water is not available, when bathing is essential.

17. When it suits their passion, denying a single Divine commandment is as though setting the text at naught.

18. Where it suits their passion, denying a single Divine commandment is as though setting the text is naught.

19. These are Jews and Christians calling themselves sons of God.

20. Because they do not act on whole of it; had they, it would not have resulted in a split, as at present.

21. But they have not been given any share.

22. They do envy.

23. Which will be their permanent abode, unlike sinful Shias, who on intercession shall be removed from hell and admitted to paradise.

24. Of religious leadership (which includes for worldly and eternal affairs of Islam).

25. What is your judgment worth, given by these self-made successors to vice-royalty being not Divinely inspired.

26. Otherwise how can God once order the obedience and then immediately cancel it?

27. Law givers must be those who follow Divine Legislation and not non-authorized viz. Divine Lights are the only ones to deliver the goods and deliver humans from hell.

28. That was the Prophet’s duty, hence, he did not drive them out of his society and enter into Crusade against them.

29. This explains object of visiting the Holy Shrines, after which people should pledge to give up sinning against God and Divine Lights.

30. Prophet

31. And instead coming to Medina, left for Yamama and changed their faith about which some faithful said, “They were Muslims and others differed.” God declared them hypocrites.

32. Who, owing to fright in their heart, did not want to fight against the Prophet and had entered Banikhaza and gani Aslam, who had a pact withthe Prophet.

33. Person referred to is Assama who did not bear weal to Ali.

34. In pursuance of yourmisgivings of mind

35. First question will be regarding prayers – if these are conceded, other sacrifices shall be admitted, else rejected. Intentional discarder is an Associator is irredeemable.

36. Arrogating religious leadership against Divine nomination is association and is unforgivable.

37. In Your forgiveness by remindingmy favourite motto, “Reign is worth ambition, though in Hell.”

38. For true Islam exempts none for a sin except on praying forgiveness on due penance.

39. Note: As in the case of Yazid overpowering with tremendous odds Hussain and his meagre army.

40. this again reiterates on “Invisibility of God”.

41. Path of Ali.

Surah al-Insan Chapter 76

(Human)

Number of Verses: 31

(The Arabic meaning of 'Insan' is 'Human'. In the English language the words 'mankind' and 'man' are also used for 'Human’ and we have used 'man' in the text.)

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

In spite of its brevity, this Surah presents a deep, varied and comprehensive theme which can be divided into five sections:

1. Man's creation from a drop of mingled sperm; his guidance and his free-will.

2. The reward offered to the Righteous /abrar/. (This part has a special occasion for its revelation in relation to the household of the Prophet (S), ie. Ahlul Bayt; which will be discussed at a later point.)

3. The merits which cause one to deserve the rewards.

4. The importance of The Qur'an, the manner of conducting its principles and the demanding road of self-perfection.

5. The dominance of Allah’s Will (even though man has limited free-will).

There are different titles for this Surah; the most famous are “MAN” (Insan),”TIME” (Dahr) and

“HAS THERE COME” (Hal-ata)

each of which is taken from one of the words at the beginning of the Surah; however, in the traditions we will discuss, here, about the virtue of the Surah, only Hal-ata is mentioned.

Was the Surah Revealed In Medina?

The consensus of scholars and commentators is that all or at least part of the beginning verses, which explain the position or dignity of the Righteous and their good deeds, were revealed in Medina The occasion of revelation about them, that is, the story of Ali, Fatima, Hassan, Hosain (as) and Fezza (their house-helper); and their vows, will be explained in detail at the appropriate time.

From among the famous scholars, we can mention Qartabi the well-known commentator who points out:

“The consensus of scholars believe that the Surah has been revealed in Medina.”1

In addition to this, we can also mention the following:

1. Hakim Ab-al-Qasim Haskani has, in detail, quoted from Ibn-Abbas the number of verses, which were separately revealed in Mecca and Medina. He has considered it as a Medinan Surah which has been revealed after Surah Al-Rahman and before Surah Al-Talaq.2 Prof. Ahmad Zahid, the writer of 'Idah', has also quoted the same from Ibn-Abbas.3

2. Abu 'Abdullah Zanjani, in his book Tarikh-i-Qur'an4 that a group of scholars have considered this Surah among the Medinan ones.5

3. From the same source6 , is quoted from Ibn-Abbas that this Surah is considered the eleventh Medinan Surah.7

4. Suyuti, in his book 'Itqan' has quoted from Dalayl-al-Nabowwa by Beyhaqi, who has in turn quoted from 'Akrama that:

“Surah al-Insan was revealed in Medina”.8

5. In Durr al-manthur, the same comment from Ibn-Abbas is quoted in different forms.9

6. Tafsir-i Kashshaf, a commentary, is where Zamakhshari has pointed out that the occasion of revelation, in the beginning verses, was about the vows taken by Ali, Fatima, Hassan and Hosain (as).10

7. There are still many other scholars, besides the aforementioned ones, who say that the beginning verses are about Ali, Fatima, Hassan and Hosain (as).11

This verifies that the Surah has been revealed in Medina (since we know that Hassan and Hosain (as) were born in Medina). Among these scholars' books we can mention the master Vahidi's 'Asbab al-Noz-ul', Baqavi's 'Ma'alim-at-Tanzil', Sebt Ibn-Jouzi's “Tathkirah”, Ganji Shafi'i's 'Kifayat-at-Talib' and so on. This verification is so reputable and well known that Muhammad Ibn-Idris Shafii has referred to it in his poem:

“How long, how long. up until when,

Will you reproach me my love

For this. gentle man?

Was not Fatima married but only to him?

And was not Hal-ata revealed

About only but him?”

There are many other evidences supporting these views some of which, will be pointed out later, when the occasion of revelation of the verses is discussed.

In spite of these facts, some enthusiasts still insist on counting the Surah among Meccan ones and reject all the narration’s about the revelation of the Surah being revealed in Medina as well as the revelation of this Surah being about Ali, Fatima, Hassan and Hosain (as).

The Virtue in Studying Surah al-Insan (man)

There is a tradition from the Prophet (S) that says:

“One who studies Surah Hal-ata will be rewarded Heaven and clothes of silk (in Heaven) by Allah.”12

There is also a narration from Imam Baqir (as) which says:

“One of the rewards for a person who studies Surah Hal-ata every Thursday morning is that he will be with the Prophet (S) on the Day of Judgement.”13

Surah al-Insan, Verses 1-4

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا

إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

1. Has there not been over man a long period of Time when he was a thing not worth mentioning?

2. Surely We created man from a drop of mingled semen, in order to try him: so We gave him hearing and sight.

3. Surely We showed him the Way: whether he be grateful or ungrateful (is up to him).

4. We have prepared Chains, Yokes and a Blazing Fire for the Rejectors.

We transformed the lowly mixture of sperm (and egg) into man, then We made all the faculties of guidance available to him.

Though most of the details in this Surah are about Resurrection and the Blessings of Heaven, there is, at the beginning of the Surah, some discussion on the creation of man. It becomes understood that if one takes note of the creation then one may be able to act cautiously in anticipation of the Resurrection.

The question is asked,

“Has there not been over man a long period of Time when he was a thing not worth mentioning?”

The answer, undoubtedly, is in the affirmative.

For a long time the tiny essential particles of his being were scattered in different places. They could have been in the soil, among the tiny droplets of water in the seas, or in the atmosphere. In fact, each of these three environments was so vast that the particles were lost within them and were so small as not to be worthy of mention.

Does the term

'man',

in the first verse, refer to all the members of mankind or does it only refer to Adam?

The next verse continues:

“Surely we created man from a drop of mingled semen...”

so, we can say this is a clear indication that it is referring to all of mankind; (since it is a known fact that this is definitely how man reproduces, and not by any other means. It is not a condition of coming into existence only for Adam).

However, some commentators believe that the term

'man',

in the first verse, refers to 'Adam' and that 'man', in the second verse, indicates 'mankind' as a whole. However, this seems to be a contradiction in thought and does not appear to be probable.

In the following sentence,

“...he was considered a thing not worth mentioning?”,

there are various ideas put forth on this issue and one of them is that when man was but mingled sperm (and egg), he was not worthy of mention, however, later when the entity possessed the higher stage of development it became a worthy being.

[It has been narrated from Imam Baqir (as), the fifth Imam, that man's existence was known to Allah even though he was not mentioned as being a worthy entity until Allah created him in the physical form.]14

Other interpretations indicate that the term 'man', in this verse, means learned people who were not recognized at first, but subsequently became so, after having obtained their knowledge. They were, then, mentioned everywhere, among all people, while they were alive and even after their death.

Now, we come to the process of the second stage which is the creation of man and his becoming worthy of mention.

The verse says,

“Surely' We created man from a drop of mingled semen, in order to try him: so We gave him hearing and sight.”

The term /amshaj/ is the plural form of /mashaj/ or /mashij/ which means 'mingled' or 'mixed'. The creating of man from 'mingled semen' probably refers to the mixture of sperm and egg and their unification, or

It could refer to the various talents possessed by man through heritage; which exists in the genes, DNA, and Chromosomes that are in every sperm and egg. Or, perhaps it refers to a combination of all of the aforementioned cases. If so, the last idea is the most complete and suitable.

It may be possible that the term

'mingled'

refers to the process of development, upon unification of sperm and egg; which leads the mixture to develop into a fetus and then into man.

With the term

/nabtalih/, “We try him...”

we can understand that man deserves the honor of duty, undertaking, responsibility, examination and trial, which is one of the greatest divine blessings Allah has gifted to man.

Since duty and examination are not possible unless there is awareness; hence, hearing and sight are given to man. This fact is mentioned at the end of the verse; making it clear for us that the former cannot exist without the latter.

Some commentators have also suggested that the intention for the examination is the process of developing the sperm to fetus and, then, to a complete man.

However, upon careful examination of the phrase

“We try him...”

and

“man”,

the first interpretation seems more suitable.

By accepting this definition, we can understand that the origin in all of the conception of 'man' is in his sensational understanding. In other words, sensational understanding is the basis of all rationality’s. Most Islamic philosophers support this idea and Aristotle, the famous Greek philosopher, approved of the idea, as well.

Since, in the duty and examination of man, two more factors are required, that is, 'guidance' and ‘free-will' are added to understanding; the next verse insists, then, that

“Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him).”

Guidance, it can be said, has a broad meaning containing the following three branches: divine guidance, natural guidance and religious guidance. This verse, of course, mostly intends to convey the third branch, i.e. 'religious guidance'.

Explanation

Since Allah has created man with a special goal in mind: 'examination and development', He has prepared the necessary faculties for these fulfillment’s in his being. This can be considered 'divine guidance'.

Thereupon, He has made man naturally eager to follow the Way and with the help of his natural inclinations, has shown him its direction. This can be considered 'natural guidance'.

Further, He has given a mission to some heavenly leaders and great prophets in order for them to train man, show him the right direction and teach him the clear religious laws; so that he may perform his duty correctly. This can be considered 'religious guidance'. These three kinds of guidance, of course, are for all members of mankind; without any exception.

On the whole, this verse indicates three points which are important for the destiny in the life of man: 'duty', 'guidance' and ‘free-will’ all of which are both interdependent and complementary to each other.

By the way, there will be no room for the case of fatalism to exist when it says:

“Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him)”.

The terms

/shakiran/ 'grateful'

and

/kafuran/ 'ungrateful'

are the most fitting, here, because those who obey Allah and assume to follow His guidance are thankful, but those who disobey and do not follow the direction are sinners gone astray.

No one can be completely thankful for Allah’s blessings, but those who repay this favor with ingratitude are the worst. They have neither appreciation for Allah’s guidance nor the many ways that He has provided this guidance; which are always available.

(In Arabic, there is only one term used for those who are 'ungrateful' and for the 'unbelievers': /kafur/. The same is noted in Mufradat by Raqib).

In the next verse, there is a short, but meaningful point that relates to the fate of those who are ungrateful; it says:

“We have prepared Chains, Yokes and a Blazing Fire for the Rejecters”.

The sense derived from the term

/a'tadna/,”We have prepared...”

is, an emphasis on the existence of punishment; which is unavoidable for the rejecters. We know that preparation is for common people who are limited in their abilities and must make prior arrangements for their supplies, so that when they are in need they are sure that they will have everything ready.

This is not true when speaking of Allah because whenever He Wills something to

“Be”,

it will be done at once and preparation is meaningless. However, to show the certainty of the existence of punishment for the rejecters, He insists that there is a means for the punishment; it is ready-made and there is no doubt about it.

Further along in the sentence, we see that /salasil/ 'chains' is the plural form of /silsilah/ which, here, means:

1) A flexible series of jointed links or rings usually of some kind of metal.

2) That which binds, as a prisoner held in chains.

The term

/aqlal/ ‘yokes’

is the plural form of /qul/ ‘yoke' which means: a wooden frame or bar with loops or bows at either end, used for harnessing together a pair of oxen, etc. Here, ‘yoke', is a heavy iron ring held on the neck or hands and is fastened with a chain.

On the whole, chains, yokes and blazing fire, which are mentioned in this verse, indicate a great harmful punishment for the rejecters. This sense is also pointed out in several other verses of the Qur'an. They denote both captivity and torture as punishment.

man's using his free-will for following after his lusts during his lifetime, in this world, will be the reason for that pain in the next life. In fact, that ‘blazing fire' that man will encounter later, is the incarnation of the fire he, himself, has made by his evil deeds in this world.

Explanation: The Fetus and its Development

We know that the human zygote is an entity formed by the unification of the male sperm and the female egg.

The sperm, itself, its combination with the egg and the different steps of fetal development into man is a great marvel in human existence. Some of the mysteries have been uncovered in the study of embryology, but there are some further areas yet to be discovered. A few of the above mentioned wonders are as follows:

1. Sperm: Floating in the semen of men is a very microscopic creature that has a head, neck and moving tail. (And what a miracle it is!: The tail propels it through the inhospitable environment, inside the vagina, on its journey to fertilize the egg.

The environment of the vagina is very acidic and there are only a certain number of days in a month in which the platens are vertical, in the female secretions, so that the spermatozoa can travel the distance without hindrance. At other times the platens are in a hodgepodge array and this makes it virtually impossible for the sperm to move in a straight line. Also, some of the spermatozoa may be deformed and unable, themselves, to make the journey.)

Every time a man has an ejaculation, he discharges, in the seminal fluid, an average of 70 million sperm per milliliter or 100 million spermatozoa or more-this is equal to the population of several countries, but only one of them, most usually, succeeds in entering the ovum so that fertilization can take place.15 This number is very large because, as mentioned above, many of the spermatozoa will be destroyed on their long and arduous journey.

2. Egg: The wonderful characteristic of the egg is that it allows one sperm to enter it. (However, on rare occasions more than one sperm enters resulting in 'identical' twins or more than one egg is released from the ovum sac resulting in 'fraternal' twins). Also, within the egg the miraculous cell division process takes place.

3. Uterus: The uterus is a muscular organ and serves as a place for reception, retention, and nutrition of the concepts, which it expels during labor. It resembles a flattened pear in shape and the size varies depending on the age of the female. The remarkable ability of the cervix to dilate results from dissociation of collagen. The blood supply of the uterus is derived principally from the uterine and ovarian arteries.

4. Amnionic Fluid: The fetus is in a thick, essentially colorless, fluid in a sac called the 'placenta'. This fluid protects the fetus against the mother's various quick, sharp movements or any other violent disturbances. Moreover, it regulates the fetal temperature, so that the changes in the outside temperature cannot easily effect it. The most interesting point is that, most generally, the fluid keeps the fetus in a weightless state, which is very efficient and prevents limb stress.

5. Placenta and Cord: The fetus receives nourishment through the placenta and umbilical cord. The mother’s blood is accompanied by food materials and oxygen that arrives at the placenta and after a refining process goes to the fetus heart through the umbilical cord and then moves through its body.

6. Conception: After fertilization, the mature ovum becomes a zygote, which then undergoes segmentation. Some biological scientists believe that the ovum carries positive electric charges and the sperm has negative electric charges, then they attract each other. However, when the sperms enter the ovum, the charge is changed to a negative charge.

In so doing, the other sperms in the surrounding area will be repelled. Other scientists maintain that when the sperm enters the egg, some chemicals will be released causing the remaining spermatozoa to move away. Whichever the case may be, in a couple of days the zygote attaches itself to the wall of the uterine cavity. From there, if there are no complications in the growth and development process, a new being will enter this world.

From the beginning of the fourth month, the fetus is capable of respiratory movement sufficiently intense to move amniotic fluid in and out of the respiratory tract.16 Air-breathing is initiated by the rapid replacement of bronchial and alveolar fluid by air.17

Surah al-Insan, Verses 5 - 11

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا

إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

5. “Verily, the Righteous drink of a cup; the mixture of which is (like) camphor.”

6. “A fountain, where the servants of Allah drink, flows in abundance (wherever they wish).”

7. “They fu(fill (their) vows and fear a Day, the chastisement of which is widespread.”

8. “And they feed, for the love of Allah, the indigent, the orphan, and the captive

9. (Saying): “We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.”

10. “We only fear from our Lord a Day, frowningly severe.”

11. Therefore, Allah will guard them against the evil of that Day, and will grant over them a Light of Realty and a (blissful) joy.

The Occasion of Revelation

A great evidence for the superiority and excellence of Ahlul Bayt; the household of the Prophet (S).

Ibn-Abbas says that Hassan and Hosain (as) were sick. The Prophet (S) and a group of followers came to visit them. They suggested to Hazrat Ali to take a vow for their recovery. So, Ali, Fatima and Fezza (their house-helper) took a vow that if Hassan and Hosain recovered, they would fast for three days. (According to the same narration, Hassan and Hosain (as) made the same vow.)

After a short while both of them recovered. Therefore, the family fasted for the first day, but, as they were in dire need for food stuffs, Hazrat Ali borrowed some barley and Hazrat Fatima ground one-third of it into flour and baked some bread.

With the onset of evening, when they were preparing to break their fasts, an indigent person came to their door and said,

“Peace be upon you, the Household of Muhammad. I am a needy Muslim, so please give me some food. May Allah bestow upon you, in kind, from divine sustenance.”

All of them gave priority to him and gave him their shares. That night, they broke their fast with only water.

The following day they fasted again, but, like the previous day, an orphan came to the door. Once more, they forfeited their bread and ate nothing but water.

The next day, they fasted for the third time. This day a captive came to their house and they repeated their charity.

On the fourth day, Ali took Hassan and Hosain with himself to see the Prophet.

When the Prophet observed their condition; they were trembling with hunger, he said,

“It grieves me to see you in this condition”.

Then, he stood up and walked with them. When he arrived at their home, he found Fatima praying. Her stomach was sunk in to her backbone and her eyes had become sunken, too.

The Prophet was greatly affected.

At this moment Gabriel descended and said,

“O, Muhammad receive this Surah. Allah congratulates you for having such a family...”

And then Gabriel recited, to him, Surah Hal-ata.18

The Great Reward for the Righteous

In the aforementioned verses (1-4) human beings were divided into two groups; the grateful and the ungrateful and reference was made to the 'punishment and penalty' for the ungrateful. But, in these verses there is a recount of the 'Rewards' offered to the Righteous.

First, it says,

“Verily, the Righteous drink of a cup; the mixture of which is (like) camphor.”

The term /abrar/ is the plural form of /barr/, which originally means 'broadness and expansiveness'. For this reason, dry land and vast deserts, as opposed to large bodies of water, are called /barr/. Thus, this term is applied to the Righteous (people who do good), because their good deeds have extensive effects on the society.

The word /birr/ means 'to be pious', 'Just', or 'to act justly'. it is said that making the distinction between /khayr/ and /birr/ is for the reason that the former has a general meaning of goodness while the latter has the specific meaning of 'goodness accompanied by intention'.

The term /kafur/ has various meanings; one of which is 'good smelling'. Another meaning is ‘fragrant plant' or a plant which has a sweet fragrance. Also, it has the common meaning of 'a sharp odor' that has medical applications, e.g. for sterilizing or disinfecting. The Other meaning has its importance as an extraordinarily white and cool substance, and it is famous, because of its coolness and whiteness.

Furthermore, this verse indicates that this purifying drink is so fragrant that it is enjoyed both through the senses of taste and smell. On the whole, /kafur/ has been considered as having the same value as musk and ambergris the famous sweet fragrances.

Then, it refers to the fountainhead from which this cup of divine drink is tilled; and says,

“A fountain, where from the servants of Allah drink, flows in abundance (wherever they wish)”.

This purified fountain is under their control in such a way that it flows wherever they wish.

It is worthy of mention that in a tradition from Imam Baqir (as) it is quoted that in a description of the fountain he said that this fountain is placed in the house of the Prophet and from there it flows to the houses of the previous prophets (as) and believers.

It is true that, as in this world, the fountains of knowledge and mercy flow from the Prophet's house toward the servants of Allah and the righteous, and in the next world (which is a great illustration of this condition) the fountain of the divine pure drink will originate from his house and therefore, to the houses of other believers.

The term /yufajjirun/ is based on the word /tafjir/ which, itself, is derived from the root /fajara/ which means 'to cause water to flow' or 'to break' on a large scale, whether breaking the earth or anything else. When, as it seems, the light of the morning breaks the dark curtain of the night; this light is called /fajr/. Also, they call an evildoer /fajir/ (wicked), because he breaks open the curtain of modesty and piety. However, in this verse it means 'the opening of the ground'.

It is remarkable that among the many blessings of Heaven, referred to in this Surah, the first to be mentioned is this 'special pure fragrant drink'. Perhaps, because after passing their account on the Day of Judgment and on their arrival into Heaven, by drinking this drink, they clear their hearts from any grief, discomfort and impurity. Then, they can benefit from the other divine blessings, while they are basking in the love of Allah.

In the following verses, the deeds and qualifications of the 'Righteous' and 'servants of Allah' are described. Their eligibility for such unparalleled blessings is reasoned through having five characteristics.

It says:

“They fulfill (their) vows and fear a Day; the chastisement of which is wide spread”.

The terms

'they fulfill (their) vows'

and

'fear Allah'

(including some later sentences, which are all said in the present tense) indicate that this is their ever-existing, routine practice.

As was explained, earlier, regarding the occasion of revelation, the true essence of these verses is targeted at Ali, Fatima, Hassan and Hosain (as), for they fulfilled their vows of fasting for three consecutive days, and did not break their fast, at the end of each day, but by only drinking water and their hearts were filled with the fear of Allah and the Day of Judgment.

The term /mustatir/ means 'vast', or 'scattered', which refers to the great and various punishments on that Great Day.

When they fulfilled their own vow, they definitely respected and fulfilled what Allah has made obligatory. Their fear of the chastisement of the Great Day was due to their deep belief in the Resurrection, and to their intensive responsibility in regard to Allah’s command.

They truly believed in the Resurrection and the penalties which are waiting for the wrong-doers. This belief is made manifest by their own sincere actions.

Then, referring to the third worthy deed of the Righteous, it says:

“And they feed, for the love of Allah, the indigent, the orphan, and the captive.”

Donating food at the time of severe self-need requires great generosity. It was not simply feeding someone, since their action demanded sacrifices at a time when they, themselves, were in the greatest need.

On the other hand, this has a broad implication which includes: the indigent, orphans and captives; and hence, their generosity covers a large variety of ‘needy’. The embedded meaning in the Arabic text /`ala hubbihi/ refers to 'the food' and denotes the fact that they donated the food which they craved for.

This conforms with the sense of Surah Al-i-Imran, No. 3, verse 92 which says:

“By no means shall you attain righteousness unless you give freely (benevolently) of that which you love...”

The meaning of

/miskin/ 'indigent',

/yatim /'orphan'

and

/asir /'captive'

are clear, but, among the commentators, there is no agreement as to the exact meaning and the kind of

/asir /'captive',

which is mentioned in the verse; but on the whole, the word

'captive'

refers to one who was taken captive in the wars with atheists or polytheists.

According to the occasion of revelation, a captive had come to the door of Ali's house, when usually a captive would have been put in prison.

As we understand from history, the explanation is that at the time of Muhammad (S), there were no prisons at all.

The Prophet (S) distributed the captives among the Muslims to guard, however, he told them to be kind to the captives and to take good care of them. At times when those Muslims had problems in providing for their captives, they asked for help from other fellow Muslims. The 'guards' went with the captive or they sent him alone to seek their help.

It is known that at that period in history, Muslims had very difficult times. Later, as the Muslims' territory and rule spread and when the number of criminal captives increased, with the spread of government, jails were built and the expenses were paid from the Muslims' treasury.

In any event, we understand from the above verse that one of the best acts is feeding the poor and the needy; not only those of Muslims, but also the poor and the needy from other territories and even pagans are included as a matter of Islamic routine. It is so important that feeding them is considered one of the prominent good deeds of 'the righteous'.

It has been narrated that the Prophet (S) told the believers that they should treat the captives well and fair. When the Muslims heard this; giving priority to captives, they even, at times, donated their own food to them.19

The fourth prominent characteristic of the Righteous is considered to be 'pureness and sincerity'; it says:

“(Saying): 'We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.'“

They behave, thus, not only in the case of feeding the needy, but what they do is also sincere and for the sake of Allah. They desire no reward nor thanks from anyone.

Basically, in Islam, the value of an action is in its sincerity and pure immaculate intention, and hence, activities which have worldly motivations, whether they be hypocritical or for people's approval and appreciation or for lusts or for venal rewards, have no Islamic or moral value.

A famous tradition from the Prophet (S), which attests to this fact, says:

“No deed is accepted unless (it is done) with the pure intention for Allah.”

The term /wajh/ means literally 'face, countenance' then, the meaning of /wajh-i-llah/ is 'The face of Allah', but we know that Allah does not have a bodily face.

'Face’ is the symbol of personality or self, then the meaning is 'the essence of Allah' as we read in Surah Baqarah, No. 2, verse 272:

“...when you spend not except in search of Allah’s countenance...”.

And also from Surah Kahf, No. 18, verse 28, it says:

“And restrain yourself along with those who call on their Lord morning and evening desiring His countenance...”

On the last characteristic of 'The Righteous' it says:

“We only fear from our Lord a day, frowningly severe”.

This statement can be made by their own tongue or by their mute mannerisms.

The term

‘frowning'

is usually used to describe the persons who are distraught, hence it is used for the Day of Judgment, since the Day and its events are so stern and distressful that not only people are frowning, but the Day, itself, is also frowning. The term /qamtarir/ has often been used in the sense of 'being stern and calamitous'.

Here, a question arises: The Righteous act only for the sake of Allah then why are they afraid of His punishment? Does their divine motive match with the motive of fear of the punishments on the Day of Judgment? Paying attention to one point makes the answer to the question clear.

The Righteous do everything, in any case, for the sake of Allah. If they are afraid of the punishments on the Day of Judgment, it is because they are His punishments and if they love for the Blessings of Heaven, it is because they are His blessings.

This is the same fact that is discussed in Islamic jurisprudence about the intention of a devotional act which says: devotional acts, for gaining Allah’s affinity, do not contradict the desire of reward and the fear of punishment or even asking Allah for worldly gifts, such as the prayer of asking for rain, because all of them relate to Allah; though the high stage of a devotional act is that it is done totally only for the love of Allah, not for the desire of the Blessings in Heaven or for the fear of punishment in Hell.

The verse:

“We only fear from our Lord a Day, frowningly severe”

attests to the fact that this fear is also like having the fear of Allah.

It is noteworthy that the second and the fifth characteristics are both on the subject of fear, but with a difference, in that, the former only mentions the fear of the Day of Judgment, while in the latter it refers to the fear of Allah on that Day.

At one point,

'Day'

is described by 'the chastisement of which is widespread' and another time it is characterized as ‘frowning and calamitous'. In fact, one shows its vastness and the other refers to its spiritual quality.

Verse No. 11 points to a part of the result of the good deeds and pure intentions of the Righteous.

It says:

“Therefore, Allah will guard them against the evil of that Day and will grant over them a Light of Beauty and a (blissful) joy.”

The term /nadrah/ means 'a special refreshment and happiness resulting from the abundance of blessing and comfort'. Truly, their appearance shows their inner calmness and happiness on that Day. Therefore, if they feared the Day, because of their responsibility in this world, on that Day Allah would make them happy in return.

The term /laqahum/ 'they meet', used in this verse, is very interesting and meaningful. It shows that Allah receives them with His Grace, and places them in the Light of His Mercy and because of this, they are full of joy and happiness.

Feeding the Starved is of the Greatest Good Deeds

Feeding the needy is one of the prominent good deeds of 'the Righteous' and 'the servants of Allah'. This is mentioned not only in the above verses, but it is also emphasized in many other verses of the Qur'an. Hence, it is understood that this good deed is particularly appreciated by Allah.

Nowadays, according to the news broadcasts, every year millions of people die from starvation in some parts of the world, while in some other parts, so much extra food is discarded as garbage. If we pay attention to this, two points will become very clear. First, the absence of morals in today's world, and second, the need for Islamic instruction.

There are many Islamic narration’s that seriously refer to this subject, some of which are as follows:

1. A tradition from the Prophet (S) says:

“One who feeds three Muslims, will be fed, by Allah, from three lush gardens in the dominion of the heavens.”20

2. A narration from Imam Sadiq (as) says:

“One who feeds a Muslim believer to his fill, will be rewarded on the Day of Judgment so much so that neither a man nor an angel nor a Prophet knows the amount except Allah, who is Lord for all.”21

Another narration from the same Imam says:

“I prefer to feed a needy believer than only to visit him and I prefer to visit him than to free ten slaves.”22

Notice that the narrations do not emphasize on feeding only the needy and the starved, but some of them denote that feeding the believers is as important as freeing a slave even though the believer is not in need of the food. This shows that the main goal, besides feeding someone, is gaining the hearts and strengthening friendly relations. However, the opposite case is seen among many people today.

Sometimes two close friends or two relatives go to a hotel and each of them pays his own share, as if paying the expenses of the other is something unheard of, especially if the number of the guests is large.

Some narration’s stipulate that feeding the starved, in general, (irrespective of believers or unbelievers) is of the best deeds.

For example, a tradition from the Prophet (S) says:

“One of the greatest deeds, in the sight of Allah, is to soothe the heartache and to feed the starved. By Him in Whose hand is Muhammad's soul; the Muslim who, being satisfied with food, sleeps at night while his Muslim brother or neighbor is hungry, has not really believed in me (my prophecy)!”23

Although the last part of the aforementioned tradition is about feeding the Muslims, the first part covers all the starved and the vastness of the meaning may cover even the animals.

Surah al-Insan, Verses 12 - 22

وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا

12. “And Allah will reward them for their patience, with a garden and clothes of silk (in Heaven).”

13. “Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the bitter cold (of the moon).”

14. “And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick).”

15. “And amongst them will be passed vessels of silver and goblets of crystal.”

16. “(Bright as) crystal, made of silver; they will determine the appropriate measure.”

17. “And they will be given to drink, there, a cup (of pure drink) mixed with Zanjabeel (ginger).”

18. “(From) a spring, there, named Salsabeel.”

19. “And round them will (serve) youths of perpetual (freshness): if you saw them, you would think them scattered pearls.”

20. “And when you look, you will see a Bliss and a Realm Magnificient.”

21. “Upon them will be Green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver and their Lord will give to them to drink of a Drink Pure and Holy.”

22. “Verily this is a reward for you, and your endeavour is accepted and appreciated.”

Great Rewards in Heaven

The aforementioned verses have a slight hint of the good and the Righteous and show that they are delivered from the evils and painful chastisements on Doomsday and are covered by Allah’s light of beauty and blissful joy. Now, the following verses refer to at least fifteen blessings in Heaven.

First, some Heavenly clothes and the settlement of the blessed ones, in Heaven, are spoken about.

It says:

“And Allah will reward them, for their patience, with a garden and clothes of silk (in Heaven).”

Yes, Allah sets them in special gardens of Heaven and dresses them in the best clothes due to their constancy and their altruism, such as their loyalty to their vow, fasting and donating their food to the indigent, the orphan and the captive, at the time when they were in need of it and were preparing to break their fast.

Not only in this verse, but also in many other verses throughout the Holy Qur'an, this fact is stipulated: all rewards, in the Hereafter, are (paid) in full for man's patience and constancy, i.e. patience for obedience, patience for avoiding sins, and patience for standing firm against difficulties and hardships.

Surah Rad, No. 13, verse 24 denotes that angels will receive the blessed ones, in Heaven, in the following manner:

“Peace unto you for that you persevered in patience...”

And in Surah Mo’minun, No. 23, verse 111, it says:

“I have rewarded them, this day, for their patience and constancy. They are indeed the ones that have achieved bliss.”

It goes on to say:

“Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the bitter cold (of the moon).”

Usually when people want to have a test they sit somewhere and recline and that is why the verse says:

“Reclining therein upon raised thrones...”

Then, to portray the complete comfort in the moderate weather, of Heaven, the end of the verse says: there is

“...neither the severe (heat of) the sun nor the bitter cold (of the moon)”.

It does not definitely denote that the 'sun and moon' will not exist there, but, regarding the shade of the trees in the gardens of Heaven, the excessive heat of the sun will not exist.

The term /zamharir/ is based on /zamhar/ which has the following meanings:

1. 'excessive cold'

2. 'excessive anger'

3. 'redness of eyes due to anger'; the first meaning, however, is understood here and there is a narration that says there is a place in Hell where the limbs shatter due to the excessive cold.24

The term /ara'ik/ 'thrones is the plural form of /arikah/ 'throne' and originally means: 'a couch for the bride in the bride-chamber', but, here it means 'a seat covered with a canopy and highly decorated'.

Enumerating the blessings of Heaven, the next verse says:

“And the shade of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick)”.

In the Garden, there will be no hindrance, not a thorn to pierce the fingers, nor a need to lift a finger to pick the fruit.

It is necessary to note, again, that the life in that world is very different from the life in this world. The blessings mentioned in these verses, as well as other verses in the Holy Qur'an, are only some slight, albeit meaningful, hints to the great benefits in Heaven; and according to some narration’s, there are blessings there that no eyes have ever seen, no ears have ever heard, and no minds have ever considered.

Ibn-Abbas says that

“The blessings the Lord has mentioned, in the Holy Qur'an, are those which their names we are only acquainted with”.

For instance, He mentions a

'pure drink mixed with Zanjabil (ginger)'

and 'ginger’ is an aromatic root which Arabs like for its smell.25

The next verse refers to the feast in Heaven, the Furnishings and those who will entertain in those surroundings.

It says:

“And amongst them will be passed vessels of silver and goblets of crystal.”

The vessels are

“(Bright as) crystal, made of silver; they will determine the appropriate measure”.

The mentioned vessels will be full of various Heavenly foods and the crystal goblets will be full of pleasant aromatic drinks. The quantity will be as much as they wish and according to their taste and desires and will be served by Heavenly youths.

The term /aniyah/ is the plural form of /ana/, which means 'dishes of any kind', and the term /akwab/ is the plural form of /kub/ which means 'a water container without a handle’, which is sometimes called 'goblet'. The term /qawarir/ is the plural form of /qarurah/ which means 'containers made of crystal or glass'.

It seems strange that the vessels should be (bright as) Crystal, but they are made of silver. In this world no one can find such a thing. Here, in this world, the crystal vessels are made of quartz. The stone is melted and then made into a crystal-type container. The Creator, Who makes it possible for us to change hard, dark stone into a clear, transparent glass, is capable of achieving the same results, for the next world, with a metal such as silver.

So, from this description we understand that the vessels, and the containers in Heaven, are both as bright as crystal and as beautiful and splendid as silver, so much so that the liquids contained therein can be clearly seen.

There is a tradition from Imam Sadiq (as) which says:

“Man, in Heaven, can see through silver just as he can see through glass and crystal in this world.''26

We also know that, today, scientists have found special rays (such as X-ray) which pass through solid matter and show the inner properties, similar to the way we can see through glass or crystal.

Continuing, it says:

“And they will be given to drink there, a cup (of pure drink) mixed with Zanjabeel ginger)”.

many commentators have said that Arabs were pleased with drinking wine mixed with ginger, because it made the wine tastier.

Now, the Holy Qur'an speaks about 'a cup (of pure drink)' which is mixed with Zanjabeel (ginger), but it is obvious that this mixed drink is completely different from that of wine. In other words, the difference between these two kinds of drink is as far as the distance between this world and the next world.

It seems that Arabs, of the past, used to drink two kinds of wine in two forms: One of them was warm and stimulating, which was mixed with ginger; and the other one was cool and narcotic, which was mixed with camphor.

Since the other world's facts cannot be stated in worldly language, we are compelled to use our limited human vocabulary for explaining and trying to understand the sublime meanings to the wonderful facts found in the Holy Qur'an.

Commentators have given many different definitions for 'Zanjabeel' (ginger), but most of them have said that it means: a tropical plant grown for its aromatic root used for flavoring food and drink.

These Heavenly cups of drink are filled

“(From) a spring, there, named Salsabeel”

and according to Arabic terminology, Salsabeel is a very enjoyable drink which flows easily into the mouth and down the throat; being quite refreshing.

To describe the happy feast, held in Heaven, the next verse speaks about those who entertain, there, and it says:

“And round about them will (serve) youths of perpetual (freshness); if you saw them you would think them scattered pearls”.

The youths, themselves, their youthfulness, freshness, vigor, mirth and beauty are immortal, and, therefore, their entertainment would be eternal as well.

This idea is understood from the terms

/muxalladun/ 'of perpetual'

and

/yatuf-u-'alayhim/ 'round about them will serve'.

The term

'scattered pearls'

shows both the attractive beauty and brightness of the youths, as well as their presence, everywhere, at the Divine feast. It, also, implies that the blessings in the New World cannot be explained exactly.

Then, the next verse is expressed very meaningfully:

“And when you look you will see a Bliss and a Realm Magnificent”.

There are many commentaries on the word

/na'im/ 'Bliss'

and the terms

/mul-kan kabira/ 'Realm Magnificent'.

Among them are the following:

1. A narration from Imam Sadiq (as) cites:

“The verse means that it is an Estate (or Realm) that neither fades nor vanishes.”27

2. The blessings in Heaven are so plentiful and various that no one can explain them.

3. A

'Realm Magnificent'

is a place in Heaven where the angels enter by the permission of the Blessed, and greet them upon their arrival.

4. Whatever the Blessed wish for, there, they obtain.

5. The lowest Blessed (from the point of rank), in Heaven, has so large a domain that when he (she) looks he (she) can see a thousand years' distance.

6. A permanent immortal

'Realm'

where the wishes are completely fulfilled.

The word

/na'im/ 'Bliss'

and the terms

/mul-kan kabi-ra/ 'Realm Magnificent',

referring to the vast gardens in Heaven, have such vast meanings that they can cover all the above commentaries.

To this end, some Heavenly blessings were pointed out such as: provinces, thrones, shades, fruits, drinks, vessels and those who entertain the Blessed, in Heaven.

Then, attention is paid to some Heavenly ornaments of those who had just passed the great Event of Judgment and says:

“Upon them will be Green Garments of fine silk and heavy brocade...”

The term

/sundus/ 'garment'

means 'a thin silk cloth' while

/istabraq/ 'brocade'

means 'a thick silk cloth'. Some commentators say the latter is derived from the Persian term /setabr/ 'thick', but some others believe it is derived from the Arabic term /barq/ 'shining'.

The verse continues:

“...and they will be adorned with bracelets of silver...”

The silver, there, is so bright that it glitters like crystal and it is more beautiful than rubies and pearls.

The term /asawir/ is the plural form of /aswarah/ 'bracelet' and is originally derived from /dastvar/ 'a bracelet', a Persian word, with some phonetical changes in Arabic of course.

'Green' is the color of the Garments mentioned in the verse, because this color is the most refreshing to the eye; like the leaves on the trees, and fits in well with the 'Garden'. There are several kinds of green color, of course, each of which has its own elegance.

In some other verses of the Holy Qur'an, we see that the Blessed are decorated with golden bracelets, as for instance; in Surah Kahf, No. 18, verse 31, it says:

“...they will be adorned therein with bracelets of gold...”

This does not contrast with the current verse in this Surah, because people may decorate themselves with a variety of ornaments.

The question may arise, “Aren't silver and gold bracelets used by women as ornaments, then, why are they both mentioned for all the Blessed, i.e. men and women?”.

The answer is that among many groups of people, it is common for both men and women to use gold and silver for ornamentation, but the kind of bracelet is different (though in Islam using gold as an ornament, by men, is forbidden in this world).

In Surah Zukhruf, No. 43, verse 53 it says:

“Then why are not gold bracelets bestowed on him?...”

and it is understood that golden bracelets, used by men, had been a sign of dignity among ancient Egyptian people.

Moreover, as we have frequently said, the facts of the other world cannot be described, exactly, with our very insufficient, limited human vocabulary.

And, finally, at the end of the verse, as to the best and greatest Heavenly Blessing of these kinds, it remarks:

“...and their lord will give to them to drink of a Drink Pure and Holy”.28

In the preceding verses, among the blessings mentioned were Drinks and Cups; which were filled from the fountain of 'Salsabeel' and quenched the thirst of the Blessed. But, there is a considerable difference between those drinks and what is expressed in this verse.

On the one hand, the

'ones who serve'

are

“youths of perpetual (freshness)”;

while, here, the

'one who serves'

is Allah, Himself (and what a wonderful expression!)

The word

'Lord'

is especially stressed. The Lord Who has constantly cherished man and Who is his owner and trainer; Who has helped him to advance in the course of development until he has reached the last stage. And now, it is time to show the culmination of His Lordship and make the Righteous quenched and cheerful with the cup of Pure Drink, by His own mighty hand.

On the other hand, the word /tahur/ means something which is both pure and purifying. Thus, the Drink purifies both man's body and soul from any taint and impurity.

It gives him such spirituality, brightness, and merriment that it is indescribable with our limited human vocabulary.

It is quoted from Imam Sadiq (as) that,

“(This drink) purifies man's heart and soul from everything except Allah.”

It removes any ignorance, unveils any curtain over the truth and makes man worthy of an eternal presence in close proximity to Allah. The pleasure of this pure Drink exceeds any other blessing and is superior to any other gift.

While the filthy wine of this world obliterates man's reason and takes him far away from Allah the pure Drink, which is given by the hand of

'the ones who serve',

alienates him from everything, but Allah and makes him immersed in His Beauty and Glory.

In short, the favor which is included in this verse and in this blessing, is above anything else.

It is concluded from one of the traditions quoted from the Prophet (S) that the fountain of Pure Drink is at the threshold of Paradise; then, with a sip of this Pure Drink, Allah purifies their hearts from envy (and any other vices).

Thus, the verse states:

“...and their Lord will give to them to drink of a Drink Pure and Holy.”

It is worth considering that the word

/tahur/ 'pure'

has been mentioned for only two items in the Holy Qur'an.

The first is about the

'rain'29

which purifies and revives everything. And, the second is in the current verse about the special Divine Drink, which is also purifying and reviving.

In the last verse, of this part, the last point on this subject is presented. It states that these great blessings and unique gifts are a recompense for your deeds; and your efforts, struggles and diligence are accepted and thanked.

(“Verily this is a reward for you, and your endeavor is accepted and appreciated.”)

Never should one think that these gifts and great rewards are unduly given. Indeed, all these are a recompense for man's endeavors and deeds; and they are a reward for man's diligence, self-perfection and abandonment of pleasure in sin.

Thus point also mentions a particular pleasure that Allah, Himself, or His angels address to man and tell him:

“Verily this is a reward for you, and your endeavor is accepted and appreciated.”

And perhaps according to some commentators, this blessing, where Allah thanks man, is superior to all other blessings.

The verb

/kana/ 'was'

which is in the past tense, perhaps refers to this point: that these blessings have been prepared for you (the Righteous) in advance. As when one pays careful attention to detail and prepares everything, in advance, for his guest.

Surah al-Insan, Verses 23 - 26

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

23. “Surely We, Ourselves, have revealed the Holy Qur’an to you, revealing (it) in stages.”

24. “Therefore be patient and constant to the command of your Lord, and obey not from among them a guilty or an ungrateful one.”

25. “And remember the name of your Lord morning and evening,”

26. “And during the night prostrate thyself to Him; and glorify Him (a) long (part of the) night.”

Five Great Instructions for the Fulfillment of Allah’s Command

The aforementioned verses of the Surah are about the creation of man and then about his rebirth at the time of Resurrection. Now, the verses are referring to the Prophet (S), directly, with some emphatical instructions about the guidance of man and his patience and constancy.

In fact, these verses show the way of how to approach the incomparable immense blessings. This task is not possible except through taking hold of the Qur'an, following the Prophet's leadership and being inspired by his instructions.

At first it says:

“Surely We, Ourselves, have revealed the Qur'an to you, revealing (it) in stages.”

Some commentators have said that the term

/tanzila/ 'revealing in stages',

which has appeared as a direct object in this verse, denotes the gradual descent of the Holy Qur'an, whose effect on man's training is clear.

Some others believe that it refers to the high position of this Heavenly book and emphasizes the fact that this book was sent down by Allah, in spite of those who accused the Prophet (S) of being a necromancer, sorcerer, magician and calumniator of Allah.

Then, there are five important instructions given to the Prophet (S).

The first is for patience and constancy, and says:

“Therefore be patient and constant to the command of your Lord...”

Don't be afraid of the difficulties and the problems that occur in your way, the great number of your enemies or their obstinacy. Continue on your way and go forward.

It is noteworthy that, with regard to /f/ in the Arabic term /fasbir/ 'therefore be patient and constant', the instruction for patience is secondary to the revelation of the Qur'an by Allah.

That is: since Allah is your supporter then do stay firmly on the way. The term /rabb/ 'Lord, Cherisher' points to the same idea.

And in the second instruction the Prophet (S) is warned not to listen to or obey the unjust. It says:

“...and obey not from among them a guilty or an ungrateful one.”

In fact, the second instruction is an emphasis on the first instruction, because numerous enemies tried, in different ways, to make the Prophet (S) adapt to their way of thinking.

It is said that 'Atabat-ibn-i-Rabi'ah' and 'Walid-ibn-i-Muqayyarah' told the Prophet (S) to leave his prophecy and they would give him as much wealth and the most beautiful ladies to marry as would satisfy him and other suggestions like this, but the Prophet (S) as a true, great leader, was instructed to be patient and constant against the evil temptations or the threats, which were made against him. He should not yield to either the allurements or the threats.

It is true that the Prophet (S) never yielded, and this is a sign for the greatness of his faith; an eternal model for other leaders of the Way.

Although some commentators have said that the term

'sinner'

refers to 'Atabat-ibn-i-Rabiah', and the term

'ungrateful'

refers to 'Walid-ibn-i-Muqayyarah' or 'Abu Jahl'; each of whom were among the pagan Arabs, it is clear that the terms have a vast meaning, which encompasses any sinner and unbeliever; but these three were the most vivid evidences of the words.

It is also noteworthy that 'sinner' has a general meaning which includes the ungrateful, too, then 'ungrateful' is a subdivision of 'sinner'.

However, since being patient and constant with many great difficulties is not easy to do and going on such a road needs two certain provisions, so, it says in the next verse:

“And remember the name of your Lord morning and evening.”

“And during the night prostrate thyself to Him and glorify Him (a) long (part of the) night”.

Under the light of

'remembering the Name of your Lord',

and with

'prostration and glorification’

you can build the necessary spiritual strength and sufficient support for overcoming the difficulties along the way.

The term

/bukrah/ 'beginning of the day'

is opposite to the term /asil/ 'evening, sunset', which is followed by praying at night and are mentioned in these two verses to show the necessity of continuous remembrance of Allah both day and night.

Some commentators have applied them to the five daily prayers; morning (Fajr), noon (Zohr), afternoon ('Asr), sunset (Maqrib) and evening ('Isha) prayers, or in addition to the optional prayers after midnight. At any rate, it seems that these prayers are examples for this continuous remembrance of the Lord and glorification and prostration to Him.

The last two terms in the verse, /laylan tawila/, refer to the glorification of Allah for a long part of the night.

It has been narrated that Imam Ali ibn-Musa-ar-Reza (as) was asked what

'glorify'

meant and he answered that it meant 'optional night prayer'.30

It is probable that the above commentary is one of the clear evidences of 'glorifiication' because the optional night prayer is very effective in strengthening ones faith and self-will for obeying Allah, and refining spirits.

It is worthy to note, here, that though the five instructions are addressed to the Prophet (S), they are, in fact, models for all those who have a role in spiritual and humane guidance of societies.

They should know that, after being sure of their strong belief in their goal and prophetic mission, it is necessary for them to be patient and constant and not to be afraid of mass difficulties in their way; since, guiding populations has always been with great difficulties especially when faced with some unyielding ignorant enemies. And no prophetic mission of theirs will survive unless the leaders are patient.

In the next stage, they must strongly stand against evil temptations of the sinners and the ungrateful; those who try to lead astray leaders with all kinds of deceit and hypocrisy in order to make their prophetic mission fruitless. They should neither be deceived by allurements nor be afraid of threats.

In any case, every morning and evening, they should prostrate themselves before Him to obtain spiritual power, strong will and firm decision, especially when they get help in their supplications and night prayers; victory will surely be their own.

And, if it happens that they have a failure or misfortune at some point, along the way, it is possible to compensate for this under the light of these principles. The Prophet's life and his prophetic mission, throughout his career of inviting people to Islam, are good examples for those who wish to follow the straight path.

Surah al-Insan, Verses 27 - 31

إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا

نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا

إِنَّ هَٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

27. “They love the fleeting life and put away behind them a Day (that will be) hard and grievous.”

28.”It is We Who created them and strengthened their joints and when We will We can substitute the like of them (in their place) by a complete change.”

29. “Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord.”

30. “Yet you will not, unless Allah Wills; surely Allah is All-knowing, All-wise.”

31. “He will admit to His Mercy whom He will, but (as for the) evildoers, He has prepared a painful penalty.”

This Is An Admonition; But It Is You Who Choose the Way

In the aforementioned verses, the Prophet was admonished and told that he should never be affected by offenders and pagans.

Historical evidences exist which confirm that there were some people who wanted to have an effect on the Prophet's thoughts by alluring him to change his decision. They made offers of wealth, high social rank and beautiful women.

The following verse indicates the above and says:

“They love the fleeting life and put away behind them a Day (that will be) hard and grievous”.

The scope of their thought is open only to eating, sleeping and sensuality. These bodily enjoyments are their ideal. They weigh the Prophet's great soul with the same criterion. They are some blind-hearted people who are not aware of their future hard day.

And what a hard day it will be! Hard from the point of punishment; hard from the point of reckoning, and hard from the point of the length of time of being dishonored and bearing the responsibility of spreading scandals for their vices.

In fact, they will have the day in front of them but, here, using the term

/wara'ahum/ 'behind them'

instead of in ‘front of them' is to denote carelessness, as if they put away the day behind them. But, some interpreters have said that the Arabic word /wara'/ has the meaning of 'behind' in some texts and of ‘forward' in some others.31

In the next verse they are warned not to be proud of their strength, because it is Allah who gave it, and other faculties, to them so whenever He Wills He can take these back at once.

Look again at the sentiments of the verse:

“It is We Who created them and strengthened their joints and when We Will, We can substitute the like of them (in their place) by a complete change”.

The term /asr/, in Arabic etymology, means: ‘to fasten with a chain' and that is why 'captives' are called 'asir' in Arabic. In the old days, captives were fastened with chains. But, here in this verse, 'asr' means 'to firm the joints' of man which strengthens him to move about and enables him to carry out his activities, efficiently.

Certainly, the Qur'an has touched on a most fascinating point: 'firming the different joints of man', which consists of small and large nerves; connecting tissues that bind muscles to each other; rope-like ligaments and the various muscles themselves.

Small and large pieces of bone, clothed in flesh, comprise the body and are so uniquely tied together that it totally forms a complete unit (man), which is able to do almost anything. On the whole, the statement is about man's strength.

This verse also makes it clear that Allah is self-sufficient (free from want) and is not in need of their faith and their obedience but, it is only to make them understand. If the verse insists on their faith, it is a grace from Allah’s favor to them.

There is a similar sense in Surah An'am No. 6, verse 133, which says:

“And thy Lord is self-sufficient, full of Mercy. If it were His will He could destroy you and in your place appoint whom He will as your successors...”

The next verse covers the general idea which the Surah conveys and, on the whole, it is a complete program for the happiness of man:

“Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord”.

It is for Us to show you the Way. There is no compulsion on you to choose it. It is you, using your wisdom, that must distinguish between right and wrong and of your own free-will decide which way to follow.

In fact, this is an emphasis on what was stated at the beginning of the Surah:

“Surely We guided...”

ie.

'We showed him the Way; whether he be grateful (and assumes it) or ungrateful'.

Since some feeble-minded persons may think of the verse as meaning absolute free-will for the servants, the next verse negates their claim by adding:

“Yet you will not unless Allah Wills; surely Allah is All-knowing, All-wise”.

This is the confirmation of the principle of the medium status between, fatalism and the idea of chaotic free-will.

On the one hand, it remarks that

'Allah shows the way, and choosing it is up to you’.

On the other hand, there is another fact added to it that

“Yet you will not unless Allah Wills”;

that is, you are not completely independent, but your power and your free-will depends on Allah’s Will. It is He who has given them to you and whenever He Wills, He can take them back.

Thus, there is neither an absolute free-will nor an absolute compulsion, but it is a fine, subtle line between them. In other words there is a kind of freedom which depends on Allah’s Will; that at any moment He can take it back, if He Wills. In such a way, the servants are able to fulfill their responsibility, which is the secret of their improvement, while at the same time, they do not feel any independence or self-sufficiency.

In brief, the reason for this idea is so that the servants will not feel independent divine providence, but are in need of His guidance and support. When they-are making a decision to do something, they call on his support.

Some of the commentators who believe in fatalism have taken this verse as an evidence of their doctrine.

Among them is Fakhr-i-Razi; who said:

“Take note that this verse is one of the versa in which the waves of fatalism surge”.32

Yes, if we separate this verse from the former ones, this statement can be right, but paying attention to the fact that in one verse the possibility of the influence of man's 'free-will' is pointed out, and in another one the recognition of Allah’s Will is mentioned, the same 'variety of conditions clearly approves these conditions, (a place between them; a place between two extreme ends).

It is ironic that those who believe in ‘free-will' have seriously taken to heart this verse, to denote absolute free-will, and those who believe in fatalism have taken stock in the next verse, which addresses only fatalism.

Each of these two groups tries to explain away its own idea with that single verse that it has chosen, but, when a correct understanding of a statement in Qur'an (as in any other text) is read, it is meant to be read in relationship to the other statements around it, without any prejudice.

The sentence:

“Surely Allah is All-knowing, All-wise”

at the end of the verse, may be a point with the same understanding.

Allah’s knowledge and wisdom is necessary for the servants' freedom on their way to success, otherwise there must be a compulsory success which cannot be a lasting one. Furthermore, His knowledge and wisdom does not compel some individuals to do only good deeds and some others to do evil, so that He would reward the former group and punish the latter one.

Finally, in the last verse, of this Surah, a short and meaningful statement refers to the happy end of the righteous and dreadful destiny of the evildoers.

It says:

“He will admit to His Mercy whom He will, but as for the evildoers He has prepared, for them, a painful Penalty”.

It is worth noting that at the beginning of the verse it is said:

“He will admit to His Mercy whom He will”,

but at the end of the verse it concentrates on the painful penalty for the evildoers. This shows that His Will for distributing pain, follows the individual's Will for seeking to commit sin and also the contrary is true: His Will for bestowing blessings, follows the individual's Will for perfecting their faith in Allah and in doing good deeds. This is the very thing that is expected from Allah.

Though these clear evidences are available, there are some persons, such as Fakhr-i-Razi, who have taken the first part of the verse as an evidence for fatalism, and in so doing they have neglected the last part of the verse, which addresses free-will and the deeds of the evildoers.

Supplication

O Lord! Admit as to your mercy, and keep us away from the painful penalty prepared for the evildoers.

O Lord! You showed us the way and we will follow Please help us to stay firm and constant along Your way.

O Lord! We may not be of the righteous, but we love them. Please count us among them.

Notes

1. Tafsir-i-Qartabi vol. 10, p. 6909

2. Majma’al’Bayan vol. 10, p. 405.

3. Ibid.

4. The history of the Quran has quoted from 'Nazm’ad’Dorar wa Tanasiq’al’Ayat’l wa'l’Sowar

5. Tarikh’i’Quran p. 55.

6. Tarikh’i’Qur'an, quoting from Fihrist’i’ Ibn Nadim

7. Ibid

8. Al’Mizan vol. 20, p. 221.

9. Ibid.

10. Kashshaf, vol. 4, p 670.

11. Ihqaq’al’Haqq, vol. 3, p. 157’170.

12. Majma’-al-Bayan, vol. 10, p. 402.

13. Ibid.

14. Majma al’Bayan, vol. 10, p. 406

15. Williams Obstetrics, 15th Edition, p. 87.

16. Williams Obstetrics, 15th Edition, p. 158.

17. Williams Obstetrics' 15th Edition, p. 385

18. Al’Qadir vol. 3, p. 107’111, Ihqaq’al’Haqq vol. 3, p. 157’171.

19. Kamil-i-Ibn-i-Athir, vol. 2, p 131

20. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6

21. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6.

22. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Tradition 18.

23. Bihar-al-Anwar, vol. 74, p. 369.

24. Durr-al-manthur, vol. 6, p. 300.

25. Majma'‘al’Bayan, vol. 10, p. 411

26. Majma'‘aI’Bayan, vol. 10. p. 410.

27. Majma’al’Bayan vol. 10, p. 411

28. Nur’uth Thaqalayn, vol. 5, p. 485 tradition 6.

29. Surah Furqan, No. 48 verse 25

30. Majma'‘al’Bayan, vol. 10, p. 413.

31. If the term /wara'/ is added to the subject it means 'behind', and if it is added to the object it means if forward, front': Ruh’al’Bayan vol 8, p 439.

32. Tafsir’Fakhr’i’Razi, vol. 30. p. 262.

Surah al-Insan Chapter 76

(Human)

Number of Verses: 31

(The Arabic meaning of 'Insan' is 'Human'. In the English language the words 'mankind' and 'man' are also used for 'Human’ and we have used 'man' in the text.)

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

In spite of its brevity, this Surah presents a deep, varied and comprehensive theme which can be divided into five sections:

1. Man's creation from a drop of mingled sperm; his guidance and his free-will.

2. The reward offered to the Righteous /abrar/. (This part has a special occasion for its revelation in relation to the household of the Prophet (S), ie. Ahlul Bayt; which will be discussed at a later point.)

3. The merits which cause one to deserve the rewards.

4. The importance of The Qur'an, the manner of conducting its principles and the demanding road of self-perfection.

5. The dominance of Allah’s Will (even though man has limited free-will).

There are different titles for this Surah; the most famous are “MAN” (Insan),”TIME” (Dahr) and

“HAS THERE COME” (Hal-ata)

each of which is taken from one of the words at the beginning of the Surah; however, in the traditions we will discuss, here, about the virtue of the Surah, only Hal-ata is mentioned.

Was the Surah Revealed In Medina?

The consensus of scholars and commentators is that all or at least part of the beginning verses, which explain the position or dignity of the Righteous and their good deeds, were revealed in Medina The occasion of revelation about them, that is, the story of Ali, Fatima, Hassan, Hosain (as) and Fezza (their house-helper); and their vows, will be explained in detail at the appropriate time.

From among the famous scholars, we can mention Qartabi the well-known commentator who points out:

“The consensus of scholars believe that the Surah has been revealed in Medina.”1

In addition to this, we can also mention the following:

1. Hakim Ab-al-Qasim Haskani has, in detail, quoted from Ibn-Abbas the number of verses, which were separately revealed in Mecca and Medina. He has considered it as a Medinan Surah which has been revealed after Surah Al-Rahman and before Surah Al-Talaq.2 Prof. Ahmad Zahid, the writer of 'Idah', has also quoted the same from Ibn-Abbas.3

2. Abu 'Abdullah Zanjani, in his book Tarikh-i-Qur'an4 that a group of scholars have considered this Surah among the Medinan ones.5

3. From the same source6 , is quoted from Ibn-Abbas that this Surah is considered the eleventh Medinan Surah.7

4. Suyuti, in his book 'Itqan' has quoted from Dalayl-al-Nabowwa by Beyhaqi, who has in turn quoted from 'Akrama that:

“Surah al-Insan was revealed in Medina”.8

5. In Durr al-manthur, the same comment from Ibn-Abbas is quoted in different forms.9

6. Tafsir-i Kashshaf, a commentary, is where Zamakhshari has pointed out that the occasion of revelation, in the beginning verses, was about the vows taken by Ali, Fatima, Hassan and Hosain (as).10

7. There are still many other scholars, besides the aforementioned ones, who say that the beginning verses are about Ali, Fatima, Hassan and Hosain (as).11

This verifies that the Surah has been revealed in Medina (since we know that Hassan and Hosain (as) were born in Medina). Among these scholars' books we can mention the master Vahidi's 'Asbab al-Noz-ul', Baqavi's 'Ma'alim-at-Tanzil', Sebt Ibn-Jouzi's “Tathkirah”, Ganji Shafi'i's 'Kifayat-at-Talib' and so on. This verification is so reputable and well known that Muhammad Ibn-Idris Shafii has referred to it in his poem:

“How long, how long. up until when,

Will you reproach me my love

For this. gentle man?

Was not Fatima married but only to him?

And was not Hal-ata revealed

About only but him?”

There are many other evidences supporting these views some of which, will be pointed out later, when the occasion of revelation of the verses is discussed.

In spite of these facts, some enthusiasts still insist on counting the Surah among Meccan ones and reject all the narration’s about the revelation of the Surah being revealed in Medina as well as the revelation of this Surah being about Ali, Fatima, Hassan and Hosain (as).

The Virtue in Studying Surah al-Insan (man)

There is a tradition from the Prophet (S) that says:

“One who studies Surah Hal-ata will be rewarded Heaven and clothes of silk (in Heaven) by Allah.”12

There is also a narration from Imam Baqir (as) which says:

“One of the rewards for a person who studies Surah Hal-ata every Thursday morning is that he will be with the Prophet (S) on the Day of Judgement.”13

Surah al-Insan, Verses 1-4

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا

إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

1. Has there not been over man a long period of Time when he was a thing not worth mentioning?

2. Surely We created man from a drop of mingled semen, in order to try him: so We gave him hearing and sight.

3. Surely We showed him the Way: whether he be grateful or ungrateful (is up to him).

4. We have prepared Chains, Yokes and a Blazing Fire for the Rejectors.

We transformed the lowly mixture of sperm (and egg) into man, then We made all the faculties of guidance available to him.

Though most of the details in this Surah are about Resurrection and the Blessings of Heaven, there is, at the beginning of the Surah, some discussion on the creation of man. It becomes understood that if one takes note of the creation then one may be able to act cautiously in anticipation of the Resurrection.

The question is asked,

“Has there not been over man a long period of Time when he was a thing not worth mentioning?”

The answer, undoubtedly, is in the affirmative.

For a long time the tiny essential particles of his being were scattered in different places. They could have been in the soil, among the tiny droplets of water in the seas, or in the atmosphere. In fact, each of these three environments was so vast that the particles were lost within them and were so small as not to be worthy of mention.

Does the term

'man',

in the first verse, refer to all the members of mankind or does it only refer to Adam?

The next verse continues:

“Surely we created man from a drop of mingled semen...”

so, we can say this is a clear indication that it is referring to all of mankind; (since it is a known fact that this is definitely how man reproduces, and not by any other means. It is not a condition of coming into existence only for Adam).

However, some commentators believe that the term

'man',

in the first verse, refers to 'Adam' and that 'man', in the second verse, indicates 'mankind' as a whole. However, this seems to be a contradiction in thought and does not appear to be probable.

In the following sentence,

“...he was considered a thing not worth mentioning?”,

there are various ideas put forth on this issue and one of them is that when man was but mingled sperm (and egg), he was not worthy of mention, however, later when the entity possessed the higher stage of development it became a worthy being.

[It has been narrated from Imam Baqir (as), the fifth Imam, that man's existence was known to Allah even though he was not mentioned as being a worthy entity until Allah created him in the physical form.]14

Other interpretations indicate that the term 'man', in this verse, means learned people who were not recognized at first, but subsequently became so, after having obtained their knowledge. They were, then, mentioned everywhere, among all people, while they were alive and even after their death.

Now, we come to the process of the second stage which is the creation of man and his becoming worthy of mention.

The verse says,

“Surely' We created man from a drop of mingled semen, in order to try him: so We gave him hearing and sight.”

The term /amshaj/ is the plural form of /mashaj/ or /mashij/ which means 'mingled' or 'mixed'. The creating of man from 'mingled semen' probably refers to the mixture of sperm and egg and their unification, or

It could refer to the various talents possessed by man through heritage; which exists in the genes, DNA, and Chromosomes that are in every sperm and egg. Or, perhaps it refers to a combination of all of the aforementioned cases. If so, the last idea is the most complete and suitable.

It may be possible that the term

'mingled'

refers to the process of development, upon unification of sperm and egg; which leads the mixture to develop into a fetus and then into man.

With the term

/nabtalih/, “We try him...”

we can understand that man deserves the honor of duty, undertaking, responsibility, examination and trial, which is one of the greatest divine blessings Allah has gifted to man.

Since duty and examination are not possible unless there is awareness; hence, hearing and sight are given to man. This fact is mentioned at the end of the verse; making it clear for us that the former cannot exist without the latter.

Some commentators have also suggested that the intention for the examination is the process of developing the sperm to fetus and, then, to a complete man.

However, upon careful examination of the phrase

“We try him...”

and

“man”,

the first interpretation seems more suitable.

By accepting this definition, we can understand that the origin in all of the conception of 'man' is in his sensational understanding. In other words, sensational understanding is the basis of all rationality’s. Most Islamic philosophers support this idea and Aristotle, the famous Greek philosopher, approved of the idea, as well.

Since, in the duty and examination of man, two more factors are required, that is, 'guidance' and ‘free-will' are added to understanding; the next verse insists, then, that

“Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him).”

Guidance, it can be said, has a broad meaning containing the following three branches: divine guidance, natural guidance and religious guidance. This verse, of course, mostly intends to convey the third branch, i.e. 'religious guidance'.

Explanation

Since Allah has created man with a special goal in mind: 'examination and development', He has prepared the necessary faculties for these fulfillment’s in his being. This can be considered 'divine guidance'.

Thereupon, He has made man naturally eager to follow the Way and with the help of his natural inclinations, has shown him its direction. This can be considered 'natural guidance'.

Further, He has given a mission to some heavenly leaders and great prophets in order for them to train man, show him the right direction and teach him the clear religious laws; so that he may perform his duty correctly. This can be considered 'religious guidance'. These three kinds of guidance, of course, are for all members of mankind; without any exception.

On the whole, this verse indicates three points which are important for the destiny in the life of man: 'duty', 'guidance' and ‘free-will’ all of which are both interdependent and complementary to each other.

By the way, there will be no room for the case of fatalism to exist when it says:

“Surely We guided him to the Way: whether he be grateful or ungrateful (is up to him)”.

The terms

/shakiran/ 'grateful'

and

/kafuran/ 'ungrateful'

are the most fitting, here, because those who obey Allah and assume to follow His guidance are thankful, but those who disobey and do not follow the direction are sinners gone astray.

No one can be completely thankful for Allah’s blessings, but those who repay this favor with ingratitude are the worst. They have neither appreciation for Allah’s guidance nor the many ways that He has provided this guidance; which are always available.

(In Arabic, there is only one term used for those who are 'ungrateful' and for the 'unbelievers': /kafur/. The same is noted in Mufradat by Raqib).

In the next verse, there is a short, but meaningful point that relates to the fate of those who are ungrateful; it says:

“We have prepared Chains, Yokes and a Blazing Fire for the Rejecters”.

The sense derived from the term

/a'tadna/,”We have prepared...”

is, an emphasis on the existence of punishment; which is unavoidable for the rejecters. We know that preparation is for common people who are limited in their abilities and must make prior arrangements for their supplies, so that when they are in need they are sure that they will have everything ready.

This is not true when speaking of Allah because whenever He Wills something to

“Be”,

it will be done at once and preparation is meaningless. However, to show the certainty of the existence of punishment for the rejecters, He insists that there is a means for the punishment; it is ready-made and there is no doubt about it.

Further along in the sentence, we see that /salasil/ 'chains' is the plural form of /silsilah/ which, here, means:

1) A flexible series of jointed links or rings usually of some kind of metal.

2) That which binds, as a prisoner held in chains.

The term

/aqlal/ ‘yokes’

is the plural form of /qul/ ‘yoke' which means: a wooden frame or bar with loops or bows at either end, used for harnessing together a pair of oxen, etc. Here, ‘yoke', is a heavy iron ring held on the neck or hands and is fastened with a chain.

On the whole, chains, yokes and blazing fire, which are mentioned in this verse, indicate a great harmful punishment for the rejecters. This sense is also pointed out in several other verses of the Qur'an. They denote both captivity and torture as punishment.

man's using his free-will for following after his lusts during his lifetime, in this world, will be the reason for that pain in the next life. In fact, that ‘blazing fire' that man will encounter later, is the incarnation of the fire he, himself, has made by his evil deeds in this world.

Explanation: The Fetus and its Development

We know that the human zygote is an entity formed by the unification of the male sperm and the female egg.

The sperm, itself, its combination with the egg and the different steps of fetal development into man is a great marvel in human existence. Some of the mysteries have been uncovered in the study of embryology, but there are some further areas yet to be discovered. A few of the above mentioned wonders are as follows:

1. Sperm: Floating in the semen of men is a very microscopic creature that has a head, neck and moving tail. (And what a miracle it is!: The tail propels it through the inhospitable environment, inside the vagina, on its journey to fertilize the egg.

The environment of the vagina is very acidic and there are only a certain number of days in a month in which the platens are vertical, in the female secretions, so that the spermatozoa can travel the distance without hindrance. At other times the platens are in a hodgepodge array and this makes it virtually impossible for the sperm to move in a straight line. Also, some of the spermatozoa may be deformed and unable, themselves, to make the journey.)

Every time a man has an ejaculation, he discharges, in the seminal fluid, an average of 70 million sperm per milliliter or 100 million spermatozoa or more-this is equal to the population of several countries, but only one of them, most usually, succeeds in entering the ovum so that fertilization can take place.15 This number is very large because, as mentioned above, many of the spermatozoa will be destroyed on their long and arduous journey.

2. Egg: The wonderful characteristic of the egg is that it allows one sperm to enter it. (However, on rare occasions more than one sperm enters resulting in 'identical' twins or more than one egg is released from the ovum sac resulting in 'fraternal' twins). Also, within the egg the miraculous cell division process takes place.

3. Uterus: The uterus is a muscular organ and serves as a place for reception, retention, and nutrition of the concepts, which it expels during labor. It resembles a flattened pear in shape and the size varies depending on the age of the female. The remarkable ability of the cervix to dilate results from dissociation of collagen. The blood supply of the uterus is derived principally from the uterine and ovarian arteries.

4. Amnionic Fluid: The fetus is in a thick, essentially colorless, fluid in a sac called the 'placenta'. This fluid protects the fetus against the mother's various quick, sharp movements or any other violent disturbances. Moreover, it regulates the fetal temperature, so that the changes in the outside temperature cannot easily effect it. The most interesting point is that, most generally, the fluid keeps the fetus in a weightless state, which is very efficient and prevents limb stress.

5. Placenta and Cord: The fetus receives nourishment through the placenta and umbilical cord. The mother’s blood is accompanied by food materials and oxygen that arrives at the placenta and after a refining process goes to the fetus heart through the umbilical cord and then moves through its body.

6. Conception: After fertilization, the mature ovum becomes a zygote, which then undergoes segmentation. Some biological scientists believe that the ovum carries positive electric charges and the sperm has negative electric charges, then they attract each other. However, when the sperms enter the ovum, the charge is changed to a negative charge.

In so doing, the other sperms in the surrounding area will be repelled. Other scientists maintain that when the sperm enters the egg, some chemicals will be released causing the remaining spermatozoa to move away. Whichever the case may be, in a couple of days the zygote attaches itself to the wall of the uterine cavity. From there, if there are no complications in the growth and development process, a new being will enter this world.

From the beginning of the fourth month, the fetus is capable of respiratory movement sufficiently intense to move amniotic fluid in and out of the respiratory tract.16 Air-breathing is initiated by the rapid replacement of bronchial and alveolar fluid by air.17

Surah al-Insan, Verses 5 - 11

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا

إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

5. “Verily, the Righteous drink of a cup; the mixture of which is (like) camphor.”

6. “A fountain, where the servants of Allah drink, flows in abundance (wherever they wish).”

7. “They fu(fill (their) vows and fear a Day, the chastisement of which is widespread.”

8. “And they feed, for the love of Allah, the indigent, the orphan, and the captive

9. (Saying): “We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.”

10. “We only fear from our Lord a Day, frowningly severe.”

11. Therefore, Allah will guard them against the evil of that Day, and will grant over them a Light of Realty and a (blissful) joy.

The Occasion of Revelation

A great evidence for the superiority and excellence of Ahlul Bayt; the household of the Prophet (S).

Ibn-Abbas says that Hassan and Hosain (as) were sick. The Prophet (S) and a group of followers came to visit them. They suggested to Hazrat Ali to take a vow for their recovery. So, Ali, Fatima and Fezza (their house-helper) took a vow that if Hassan and Hosain recovered, they would fast for three days. (According to the same narration, Hassan and Hosain (as) made the same vow.)

After a short while both of them recovered. Therefore, the family fasted for the first day, but, as they were in dire need for food stuffs, Hazrat Ali borrowed some barley and Hazrat Fatima ground one-third of it into flour and baked some bread.

With the onset of evening, when they were preparing to break their fasts, an indigent person came to their door and said,

“Peace be upon you, the Household of Muhammad. I am a needy Muslim, so please give me some food. May Allah bestow upon you, in kind, from divine sustenance.”

All of them gave priority to him and gave him their shares. That night, they broke their fast with only water.

The following day they fasted again, but, like the previous day, an orphan came to the door. Once more, they forfeited their bread and ate nothing but water.

The next day, they fasted for the third time. This day a captive came to their house and they repeated their charity.

On the fourth day, Ali took Hassan and Hosain with himself to see the Prophet.

When the Prophet observed their condition; they were trembling with hunger, he said,

“It grieves me to see you in this condition”.

Then, he stood up and walked with them. When he arrived at their home, he found Fatima praying. Her stomach was sunk in to her backbone and her eyes had become sunken, too.

The Prophet was greatly affected.

At this moment Gabriel descended and said,

“O, Muhammad receive this Surah. Allah congratulates you for having such a family...”

And then Gabriel recited, to him, Surah Hal-ata.18

The Great Reward for the Righteous

In the aforementioned verses (1-4) human beings were divided into two groups; the grateful and the ungrateful and reference was made to the 'punishment and penalty' for the ungrateful. But, in these verses there is a recount of the 'Rewards' offered to the Righteous.

First, it says,

“Verily, the Righteous drink of a cup; the mixture of which is (like) camphor.”

The term /abrar/ is the plural form of /barr/, which originally means 'broadness and expansiveness'. For this reason, dry land and vast deserts, as opposed to large bodies of water, are called /barr/. Thus, this term is applied to the Righteous (people who do good), because their good deeds have extensive effects on the society.

The word /birr/ means 'to be pious', 'Just', or 'to act justly'. it is said that making the distinction between /khayr/ and /birr/ is for the reason that the former has a general meaning of goodness while the latter has the specific meaning of 'goodness accompanied by intention'.

The term /kafur/ has various meanings; one of which is 'good smelling'. Another meaning is ‘fragrant plant' or a plant which has a sweet fragrance. Also, it has the common meaning of 'a sharp odor' that has medical applications, e.g. for sterilizing or disinfecting. The Other meaning has its importance as an extraordinarily white and cool substance, and it is famous, because of its coolness and whiteness.

Furthermore, this verse indicates that this purifying drink is so fragrant that it is enjoyed both through the senses of taste and smell. On the whole, /kafur/ has been considered as having the same value as musk and ambergris the famous sweet fragrances.

Then, it refers to the fountainhead from which this cup of divine drink is tilled; and says,

“A fountain, where from the servants of Allah drink, flows in abundance (wherever they wish)”.

This purified fountain is under their control in such a way that it flows wherever they wish.

It is worthy of mention that in a tradition from Imam Baqir (as) it is quoted that in a description of the fountain he said that this fountain is placed in the house of the Prophet and from there it flows to the houses of the previous prophets (as) and believers.

It is true that, as in this world, the fountains of knowledge and mercy flow from the Prophet's house toward the servants of Allah and the righteous, and in the next world (which is a great illustration of this condition) the fountain of the divine pure drink will originate from his house and therefore, to the houses of other believers.

The term /yufajjirun/ is based on the word /tafjir/ which, itself, is derived from the root /fajara/ which means 'to cause water to flow' or 'to break' on a large scale, whether breaking the earth or anything else. When, as it seems, the light of the morning breaks the dark curtain of the night; this light is called /fajr/. Also, they call an evildoer /fajir/ (wicked), because he breaks open the curtain of modesty and piety. However, in this verse it means 'the opening of the ground'.

It is remarkable that among the many blessings of Heaven, referred to in this Surah, the first to be mentioned is this 'special pure fragrant drink'. Perhaps, because after passing their account on the Day of Judgment and on their arrival into Heaven, by drinking this drink, they clear their hearts from any grief, discomfort and impurity. Then, they can benefit from the other divine blessings, while they are basking in the love of Allah.

In the following verses, the deeds and qualifications of the 'Righteous' and 'servants of Allah' are described. Their eligibility for such unparalleled blessings is reasoned through having five characteristics.

It says:

“They fulfill (their) vows and fear a Day; the chastisement of which is wide spread”.

The terms

'they fulfill (their) vows'

and

'fear Allah'

(including some later sentences, which are all said in the present tense) indicate that this is their ever-existing, routine practice.

As was explained, earlier, regarding the occasion of revelation, the true essence of these verses is targeted at Ali, Fatima, Hassan and Hosain (as), for they fulfilled their vows of fasting for three consecutive days, and did not break their fast, at the end of each day, but by only drinking water and their hearts were filled with the fear of Allah and the Day of Judgment.

The term /mustatir/ means 'vast', or 'scattered', which refers to the great and various punishments on that Great Day.

When they fulfilled their own vow, they definitely respected and fulfilled what Allah has made obligatory. Their fear of the chastisement of the Great Day was due to their deep belief in the Resurrection, and to their intensive responsibility in regard to Allah’s command.

They truly believed in the Resurrection and the penalties which are waiting for the wrong-doers. This belief is made manifest by their own sincere actions.

Then, referring to the third worthy deed of the Righteous, it says:

“And they feed, for the love of Allah, the indigent, the orphan, and the captive.”

Donating food at the time of severe self-need requires great generosity. It was not simply feeding someone, since their action demanded sacrifices at a time when they, themselves, were in the greatest need.

On the other hand, this has a broad implication which includes: the indigent, orphans and captives; and hence, their generosity covers a large variety of ‘needy’. The embedded meaning in the Arabic text /`ala hubbihi/ refers to 'the food' and denotes the fact that they donated the food which they craved for.

This conforms with the sense of Surah Al-i-Imran, No. 3, verse 92 which says:

“By no means shall you attain righteousness unless you give freely (benevolently) of that which you love...”

The meaning of

/miskin/ 'indigent',

/yatim /'orphan'

and

/asir /'captive'

are clear, but, among the commentators, there is no agreement as to the exact meaning and the kind of

/asir /'captive',

which is mentioned in the verse; but on the whole, the word

'captive'

refers to one who was taken captive in the wars with atheists or polytheists.

According to the occasion of revelation, a captive had come to the door of Ali's house, when usually a captive would have been put in prison.

As we understand from history, the explanation is that at the time of Muhammad (S), there were no prisons at all.

The Prophet (S) distributed the captives among the Muslims to guard, however, he told them to be kind to the captives and to take good care of them. At times when those Muslims had problems in providing for their captives, they asked for help from other fellow Muslims. The 'guards' went with the captive or they sent him alone to seek their help.

It is known that at that period in history, Muslims had very difficult times. Later, as the Muslims' territory and rule spread and when the number of criminal captives increased, with the spread of government, jails were built and the expenses were paid from the Muslims' treasury.

In any event, we understand from the above verse that one of the best acts is feeding the poor and the needy; not only those of Muslims, but also the poor and the needy from other territories and even pagans are included as a matter of Islamic routine. It is so important that feeding them is considered one of the prominent good deeds of 'the righteous'.

It has been narrated that the Prophet (S) told the believers that they should treat the captives well and fair. When the Muslims heard this; giving priority to captives, they even, at times, donated their own food to them.19

The fourth prominent characteristic of the Righteous is considered to be 'pureness and sincerity'; it says:

“(Saying): 'We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.'“

They behave, thus, not only in the case of feeding the needy, but what they do is also sincere and for the sake of Allah. They desire no reward nor thanks from anyone.

Basically, in Islam, the value of an action is in its sincerity and pure immaculate intention, and hence, activities which have worldly motivations, whether they be hypocritical or for people's approval and appreciation or for lusts or for venal rewards, have no Islamic or moral value.

A famous tradition from the Prophet (S), which attests to this fact, says:

“No deed is accepted unless (it is done) with the pure intention for Allah.”

The term /wajh/ means literally 'face, countenance' then, the meaning of /wajh-i-llah/ is 'The face of Allah', but we know that Allah does not have a bodily face.

'Face’ is the symbol of personality or self, then the meaning is 'the essence of Allah' as we read in Surah Baqarah, No. 2, verse 272:

“...when you spend not except in search of Allah’s countenance...”.

And also from Surah Kahf, No. 18, verse 28, it says:

“And restrain yourself along with those who call on their Lord morning and evening desiring His countenance...”

On the last characteristic of 'The Righteous' it says:

“We only fear from our Lord a day, frowningly severe”.

This statement can be made by their own tongue or by their mute mannerisms.

The term

‘frowning'

is usually used to describe the persons who are distraught, hence it is used for the Day of Judgment, since the Day and its events are so stern and distressful that not only people are frowning, but the Day, itself, is also frowning. The term /qamtarir/ has often been used in the sense of 'being stern and calamitous'.

Here, a question arises: The Righteous act only for the sake of Allah then why are they afraid of His punishment? Does their divine motive match with the motive of fear of the punishments on the Day of Judgment? Paying attention to one point makes the answer to the question clear.

The Righteous do everything, in any case, for the sake of Allah. If they are afraid of the punishments on the Day of Judgment, it is because they are His punishments and if they love for the Blessings of Heaven, it is because they are His blessings.

This is the same fact that is discussed in Islamic jurisprudence about the intention of a devotional act which says: devotional acts, for gaining Allah’s affinity, do not contradict the desire of reward and the fear of punishment or even asking Allah for worldly gifts, such as the prayer of asking for rain, because all of them relate to Allah; though the high stage of a devotional act is that it is done totally only for the love of Allah, not for the desire of the Blessings in Heaven or for the fear of punishment in Hell.

The verse:

“We only fear from our Lord a Day, frowningly severe”

attests to the fact that this fear is also like having the fear of Allah.

It is noteworthy that the second and the fifth characteristics are both on the subject of fear, but with a difference, in that, the former only mentions the fear of the Day of Judgment, while in the latter it refers to the fear of Allah on that Day.

At one point,

'Day'

is described by 'the chastisement of which is widespread' and another time it is characterized as ‘frowning and calamitous'. In fact, one shows its vastness and the other refers to its spiritual quality.

Verse No. 11 points to a part of the result of the good deeds and pure intentions of the Righteous.

It says:

“Therefore, Allah will guard them against the evil of that Day and will grant over them a Light of Beauty and a (blissful) joy.”

The term /nadrah/ means 'a special refreshment and happiness resulting from the abundance of blessing and comfort'. Truly, their appearance shows their inner calmness and happiness on that Day. Therefore, if they feared the Day, because of their responsibility in this world, on that Day Allah would make them happy in return.

The term /laqahum/ 'they meet', used in this verse, is very interesting and meaningful. It shows that Allah receives them with His Grace, and places them in the Light of His Mercy and because of this, they are full of joy and happiness.

Feeding the Starved is of the Greatest Good Deeds

Feeding the needy is one of the prominent good deeds of 'the Righteous' and 'the servants of Allah'. This is mentioned not only in the above verses, but it is also emphasized in many other verses of the Qur'an. Hence, it is understood that this good deed is particularly appreciated by Allah.

Nowadays, according to the news broadcasts, every year millions of people die from starvation in some parts of the world, while in some other parts, so much extra food is discarded as garbage. If we pay attention to this, two points will become very clear. First, the absence of morals in today's world, and second, the need for Islamic instruction.

There are many Islamic narration’s that seriously refer to this subject, some of which are as follows:

1. A tradition from the Prophet (S) says:

“One who feeds three Muslims, will be fed, by Allah, from three lush gardens in the dominion of the heavens.”20

2. A narration from Imam Sadiq (as) says:

“One who feeds a Muslim believer to his fill, will be rewarded on the Day of Judgment so much so that neither a man nor an angel nor a Prophet knows the amount except Allah, who is Lord for all.”21

Another narration from the same Imam says:

“I prefer to feed a needy believer than only to visit him and I prefer to visit him than to free ten slaves.”22

Notice that the narrations do not emphasize on feeding only the needy and the starved, but some of them denote that feeding the believers is as important as freeing a slave even though the believer is not in need of the food. This shows that the main goal, besides feeding someone, is gaining the hearts and strengthening friendly relations. However, the opposite case is seen among many people today.

Sometimes two close friends or two relatives go to a hotel and each of them pays his own share, as if paying the expenses of the other is something unheard of, especially if the number of the guests is large.

Some narration’s stipulate that feeding the starved, in general, (irrespective of believers or unbelievers) is of the best deeds.

For example, a tradition from the Prophet (S) says:

“One of the greatest deeds, in the sight of Allah, is to soothe the heartache and to feed the starved. By Him in Whose hand is Muhammad's soul; the Muslim who, being satisfied with food, sleeps at night while his Muslim brother or neighbor is hungry, has not really believed in me (my prophecy)!”23

Although the last part of the aforementioned tradition is about feeding the Muslims, the first part covers all the starved and the vastness of the meaning may cover even the animals.

Surah al-Insan, Verses 12 - 22

وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا

12. “And Allah will reward them for their patience, with a garden and clothes of silk (in Heaven).”

13. “Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the bitter cold (of the moon).”

14. “And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick).”

15. “And amongst them will be passed vessels of silver and goblets of crystal.”

16. “(Bright as) crystal, made of silver; they will determine the appropriate measure.”

17. “And they will be given to drink, there, a cup (of pure drink) mixed with Zanjabeel (ginger).”

18. “(From) a spring, there, named Salsabeel.”

19. “And round them will (serve) youths of perpetual (freshness): if you saw them, you would think them scattered pearls.”

20. “And when you look, you will see a Bliss and a Realm Magnificient.”

21. “Upon them will be Green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver and their Lord will give to them to drink of a Drink Pure and Holy.”

22. “Verily this is a reward for you, and your endeavour is accepted and appreciated.”

Great Rewards in Heaven

The aforementioned verses have a slight hint of the good and the Righteous and show that they are delivered from the evils and painful chastisements on Doomsday and are covered by Allah’s light of beauty and blissful joy. Now, the following verses refer to at least fifteen blessings in Heaven.

First, some Heavenly clothes and the settlement of the blessed ones, in Heaven, are spoken about.

It says:

“And Allah will reward them, for their patience, with a garden and clothes of silk (in Heaven).”

Yes, Allah sets them in special gardens of Heaven and dresses them in the best clothes due to their constancy and their altruism, such as their loyalty to their vow, fasting and donating their food to the indigent, the orphan and the captive, at the time when they were in need of it and were preparing to break their fast.

Not only in this verse, but also in many other verses throughout the Holy Qur'an, this fact is stipulated: all rewards, in the Hereafter, are (paid) in full for man's patience and constancy, i.e. patience for obedience, patience for avoiding sins, and patience for standing firm against difficulties and hardships.

Surah Rad, No. 13, verse 24 denotes that angels will receive the blessed ones, in Heaven, in the following manner:

“Peace unto you for that you persevered in patience...”

And in Surah Mo’minun, No. 23, verse 111, it says:

“I have rewarded them, this day, for their patience and constancy. They are indeed the ones that have achieved bliss.”

It goes on to say:

“Reclining therein upon raised thrones, they will see (find) there neither the severe (heat of) the sun nor the bitter cold (of the moon).”

Usually when people want to have a test they sit somewhere and recline and that is why the verse says:

“Reclining therein upon raised thrones...”

Then, to portray the complete comfort in the moderate weather, of Heaven, the end of the verse says: there is

“...neither the severe (heat of) the sun nor the bitter cold (of the moon)”.

It does not definitely denote that the 'sun and moon' will not exist there, but, regarding the shade of the trees in the gardens of Heaven, the excessive heat of the sun will not exist.

The term /zamharir/ is based on /zamhar/ which has the following meanings:

1. 'excessive cold'

2. 'excessive anger'

3. 'redness of eyes due to anger'; the first meaning, however, is understood here and there is a narration that says there is a place in Hell where the limbs shatter due to the excessive cold.24

The term /ara'ik/ 'thrones is the plural form of /arikah/ 'throne' and originally means: 'a couch for the bride in the bride-chamber', but, here it means 'a seat covered with a canopy and highly decorated'.

Enumerating the blessings of Heaven, the next verse says:

“And the shade of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility (being easy to pick)”.

In the Garden, there will be no hindrance, not a thorn to pierce the fingers, nor a need to lift a finger to pick the fruit.

It is necessary to note, again, that the life in that world is very different from the life in this world. The blessings mentioned in these verses, as well as other verses in the Holy Qur'an, are only some slight, albeit meaningful, hints to the great benefits in Heaven; and according to some narration’s, there are blessings there that no eyes have ever seen, no ears have ever heard, and no minds have ever considered.

Ibn-Abbas says that

“The blessings the Lord has mentioned, in the Holy Qur'an, are those which their names we are only acquainted with”.

For instance, He mentions a

'pure drink mixed with Zanjabil (ginger)'

and 'ginger’ is an aromatic root which Arabs like for its smell.25

The next verse refers to the feast in Heaven, the Furnishings and those who will entertain in those surroundings.

It says:

“And amongst them will be passed vessels of silver and goblets of crystal.”

The vessels are

“(Bright as) crystal, made of silver; they will determine the appropriate measure”.

The mentioned vessels will be full of various Heavenly foods and the crystal goblets will be full of pleasant aromatic drinks. The quantity will be as much as they wish and according to their taste and desires and will be served by Heavenly youths.

The term /aniyah/ is the plural form of /ana/, which means 'dishes of any kind', and the term /akwab/ is the plural form of /kub/ which means 'a water container without a handle’, which is sometimes called 'goblet'. The term /qawarir/ is the plural form of /qarurah/ which means 'containers made of crystal or glass'.

It seems strange that the vessels should be (bright as) Crystal, but they are made of silver. In this world no one can find such a thing. Here, in this world, the crystal vessels are made of quartz. The stone is melted and then made into a crystal-type container. The Creator, Who makes it possible for us to change hard, dark stone into a clear, transparent glass, is capable of achieving the same results, for the next world, with a metal such as silver.

So, from this description we understand that the vessels, and the containers in Heaven, are both as bright as crystal and as beautiful and splendid as silver, so much so that the liquids contained therein can be clearly seen.

There is a tradition from Imam Sadiq (as) which says:

“Man, in Heaven, can see through silver just as he can see through glass and crystal in this world.''26

We also know that, today, scientists have found special rays (such as X-ray) which pass through solid matter and show the inner properties, similar to the way we can see through glass or crystal.

Continuing, it says:

“And they will be given to drink there, a cup (of pure drink) mixed with Zanjabeel ginger)”.

many commentators have said that Arabs were pleased with drinking wine mixed with ginger, because it made the wine tastier.

Now, the Holy Qur'an speaks about 'a cup (of pure drink)' which is mixed with Zanjabeel (ginger), but it is obvious that this mixed drink is completely different from that of wine. In other words, the difference between these two kinds of drink is as far as the distance between this world and the next world.

It seems that Arabs, of the past, used to drink two kinds of wine in two forms: One of them was warm and stimulating, which was mixed with ginger; and the other one was cool and narcotic, which was mixed with camphor.

Since the other world's facts cannot be stated in worldly language, we are compelled to use our limited human vocabulary for explaining and trying to understand the sublime meanings to the wonderful facts found in the Holy Qur'an.

Commentators have given many different definitions for 'Zanjabeel' (ginger), but most of them have said that it means: a tropical plant grown for its aromatic root used for flavoring food and drink.

These Heavenly cups of drink are filled

“(From) a spring, there, named Salsabeel”

and according to Arabic terminology, Salsabeel is a very enjoyable drink which flows easily into the mouth and down the throat; being quite refreshing.

To describe the happy feast, held in Heaven, the next verse speaks about those who entertain, there, and it says:

“And round about them will (serve) youths of perpetual (freshness); if you saw them you would think them scattered pearls”.

The youths, themselves, their youthfulness, freshness, vigor, mirth and beauty are immortal, and, therefore, their entertainment would be eternal as well.

This idea is understood from the terms

/muxalladun/ 'of perpetual'

and

/yatuf-u-'alayhim/ 'round about them will serve'.

The term

'scattered pearls'

shows both the attractive beauty and brightness of the youths, as well as their presence, everywhere, at the Divine feast. It, also, implies that the blessings in the New World cannot be explained exactly.

Then, the next verse is expressed very meaningfully:

“And when you look you will see a Bliss and a Realm Magnificent”.

There are many commentaries on the word

/na'im/ 'Bliss'

and the terms

/mul-kan kabira/ 'Realm Magnificent'.

Among them are the following:

1. A narration from Imam Sadiq (as) cites:

“The verse means that it is an Estate (or Realm) that neither fades nor vanishes.”27

2. The blessings in Heaven are so plentiful and various that no one can explain them.

3. A

'Realm Magnificent'

is a place in Heaven where the angels enter by the permission of the Blessed, and greet them upon their arrival.

4. Whatever the Blessed wish for, there, they obtain.

5. The lowest Blessed (from the point of rank), in Heaven, has so large a domain that when he (she) looks he (she) can see a thousand years' distance.

6. A permanent immortal

'Realm'

where the wishes are completely fulfilled.

The word

/na'im/ 'Bliss'

and the terms

/mul-kan kabi-ra/ 'Realm Magnificent',

referring to the vast gardens in Heaven, have such vast meanings that they can cover all the above commentaries.

To this end, some Heavenly blessings were pointed out such as: provinces, thrones, shades, fruits, drinks, vessels and those who entertain the Blessed, in Heaven.

Then, attention is paid to some Heavenly ornaments of those who had just passed the great Event of Judgment and says:

“Upon them will be Green Garments of fine silk and heavy brocade...”

The term

/sundus/ 'garment'

means 'a thin silk cloth' while

/istabraq/ 'brocade'

means 'a thick silk cloth'. Some commentators say the latter is derived from the Persian term /setabr/ 'thick', but some others believe it is derived from the Arabic term /barq/ 'shining'.

The verse continues:

“...and they will be adorned with bracelets of silver...”

The silver, there, is so bright that it glitters like crystal and it is more beautiful than rubies and pearls.

The term /asawir/ is the plural form of /aswarah/ 'bracelet' and is originally derived from /dastvar/ 'a bracelet', a Persian word, with some phonetical changes in Arabic of course.

'Green' is the color of the Garments mentioned in the verse, because this color is the most refreshing to the eye; like the leaves on the trees, and fits in well with the 'Garden'. There are several kinds of green color, of course, each of which has its own elegance.

In some other verses of the Holy Qur'an, we see that the Blessed are decorated with golden bracelets, as for instance; in Surah Kahf, No. 18, verse 31, it says:

“...they will be adorned therein with bracelets of gold...”

This does not contrast with the current verse in this Surah, because people may decorate themselves with a variety of ornaments.

The question may arise, “Aren't silver and gold bracelets used by women as ornaments, then, why are they both mentioned for all the Blessed, i.e. men and women?”.

The answer is that among many groups of people, it is common for both men and women to use gold and silver for ornamentation, but the kind of bracelet is different (though in Islam using gold as an ornament, by men, is forbidden in this world).

In Surah Zukhruf, No. 43, verse 53 it says:

“Then why are not gold bracelets bestowed on him?...”

and it is understood that golden bracelets, used by men, had been a sign of dignity among ancient Egyptian people.

Moreover, as we have frequently said, the facts of the other world cannot be described, exactly, with our very insufficient, limited human vocabulary.

And, finally, at the end of the verse, as to the best and greatest Heavenly Blessing of these kinds, it remarks:

“...and their lord will give to them to drink of a Drink Pure and Holy”.28

In the preceding verses, among the blessings mentioned were Drinks and Cups; which were filled from the fountain of 'Salsabeel' and quenched the thirst of the Blessed. But, there is a considerable difference between those drinks and what is expressed in this verse.

On the one hand, the

'ones who serve'

are

“youths of perpetual (freshness)”;

while, here, the

'one who serves'

is Allah, Himself (and what a wonderful expression!)

The word

'Lord'

is especially stressed. The Lord Who has constantly cherished man and Who is his owner and trainer; Who has helped him to advance in the course of development until he has reached the last stage. And now, it is time to show the culmination of His Lordship and make the Righteous quenched and cheerful with the cup of Pure Drink, by His own mighty hand.

On the other hand, the word /tahur/ means something which is both pure and purifying. Thus, the Drink purifies both man's body and soul from any taint and impurity.

It gives him such spirituality, brightness, and merriment that it is indescribable with our limited human vocabulary.

It is quoted from Imam Sadiq (as) that,

“(This drink) purifies man's heart and soul from everything except Allah.”

It removes any ignorance, unveils any curtain over the truth and makes man worthy of an eternal presence in close proximity to Allah. The pleasure of this pure Drink exceeds any other blessing and is superior to any other gift.

While the filthy wine of this world obliterates man's reason and takes him far away from Allah the pure Drink, which is given by the hand of

'the ones who serve',

alienates him from everything, but Allah and makes him immersed in His Beauty and Glory.

In short, the favor which is included in this verse and in this blessing, is above anything else.

It is concluded from one of the traditions quoted from the Prophet (S) that the fountain of Pure Drink is at the threshold of Paradise; then, with a sip of this Pure Drink, Allah purifies their hearts from envy (and any other vices).

Thus, the verse states:

“...and their Lord will give to them to drink of a Drink Pure and Holy.”

It is worth considering that the word

/tahur/ 'pure'

has been mentioned for only two items in the Holy Qur'an.

The first is about the

'rain'29

which purifies and revives everything. And, the second is in the current verse about the special Divine Drink, which is also purifying and reviving.

In the last verse, of this part, the last point on this subject is presented. It states that these great blessings and unique gifts are a recompense for your deeds; and your efforts, struggles and diligence are accepted and thanked.

(“Verily this is a reward for you, and your endeavor is accepted and appreciated.”)

Never should one think that these gifts and great rewards are unduly given. Indeed, all these are a recompense for man's endeavors and deeds; and they are a reward for man's diligence, self-perfection and abandonment of pleasure in sin.

Thus point also mentions a particular pleasure that Allah, Himself, or His angels address to man and tell him:

“Verily this is a reward for you, and your endeavor is accepted and appreciated.”

And perhaps according to some commentators, this blessing, where Allah thanks man, is superior to all other blessings.

The verb

/kana/ 'was'

which is in the past tense, perhaps refers to this point: that these blessings have been prepared for you (the Righteous) in advance. As when one pays careful attention to detail and prepares everything, in advance, for his guest.

Surah al-Insan, Verses 23 - 26

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

23. “Surely We, Ourselves, have revealed the Holy Qur’an to you, revealing (it) in stages.”

24. “Therefore be patient and constant to the command of your Lord, and obey not from among them a guilty or an ungrateful one.”

25. “And remember the name of your Lord morning and evening,”

26. “And during the night prostrate thyself to Him; and glorify Him (a) long (part of the) night.”

Five Great Instructions for the Fulfillment of Allah’s Command

The aforementioned verses of the Surah are about the creation of man and then about his rebirth at the time of Resurrection. Now, the verses are referring to the Prophet (S), directly, with some emphatical instructions about the guidance of man and his patience and constancy.

In fact, these verses show the way of how to approach the incomparable immense blessings. This task is not possible except through taking hold of the Qur'an, following the Prophet's leadership and being inspired by his instructions.

At first it says:

“Surely We, Ourselves, have revealed the Qur'an to you, revealing (it) in stages.”

Some commentators have said that the term

/tanzila/ 'revealing in stages',

which has appeared as a direct object in this verse, denotes the gradual descent of the Holy Qur'an, whose effect on man's training is clear.

Some others believe that it refers to the high position of this Heavenly book and emphasizes the fact that this book was sent down by Allah, in spite of those who accused the Prophet (S) of being a necromancer, sorcerer, magician and calumniator of Allah.

Then, there are five important instructions given to the Prophet (S).

The first is for patience and constancy, and says:

“Therefore be patient and constant to the command of your Lord...”

Don't be afraid of the difficulties and the problems that occur in your way, the great number of your enemies or their obstinacy. Continue on your way and go forward.

It is noteworthy that, with regard to /f/ in the Arabic term /fasbir/ 'therefore be patient and constant', the instruction for patience is secondary to the revelation of the Qur'an by Allah.

That is: since Allah is your supporter then do stay firmly on the way. The term /rabb/ 'Lord, Cherisher' points to the same idea.

And in the second instruction the Prophet (S) is warned not to listen to or obey the unjust. It says:

“...and obey not from among them a guilty or an ungrateful one.”

In fact, the second instruction is an emphasis on the first instruction, because numerous enemies tried, in different ways, to make the Prophet (S) adapt to their way of thinking.

It is said that 'Atabat-ibn-i-Rabi'ah' and 'Walid-ibn-i-Muqayyarah' told the Prophet (S) to leave his prophecy and they would give him as much wealth and the most beautiful ladies to marry as would satisfy him and other suggestions like this, but the Prophet (S) as a true, great leader, was instructed to be patient and constant against the evil temptations or the threats, which were made against him. He should not yield to either the allurements or the threats.

It is true that the Prophet (S) never yielded, and this is a sign for the greatness of his faith; an eternal model for other leaders of the Way.

Although some commentators have said that the term

'sinner'

refers to 'Atabat-ibn-i-Rabiah', and the term

'ungrateful'

refers to 'Walid-ibn-i-Muqayyarah' or 'Abu Jahl'; each of whom were among the pagan Arabs, it is clear that the terms have a vast meaning, which encompasses any sinner and unbeliever; but these three were the most vivid evidences of the words.

It is also noteworthy that 'sinner' has a general meaning which includes the ungrateful, too, then 'ungrateful' is a subdivision of 'sinner'.

However, since being patient and constant with many great difficulties is not easy to do and going on such a road needs two certain provisions, so, it says in the next verse:

“And remember the name of your Lord morning and evening.”

“And during the night prostrate thyself to Him and glorify Him (a) long (part of the) night”.

Under the light of

'remembering the Name of your Lord',

and with

'prostration and glorification’

you can build the necessary spiritual strength and sufficient support for overcoming the difficulties along the way.

The term

/bukrah/ 'beginning of the day'

is opposite to the term /asil/ 'evening, sunset', which is followed by praying at night and are mentioned in these two verses to show the necessity of continuous remembrance of Allah both day and night.

Some commentators have applied them to the five daily prayers; morning (Fajr), noon (Zohr), afternoon ('Asr), sunset (Maqrib) and evening ('Isha) prayers, or in addition to the optional prayers after midnight. At any rate, it seems that these prayers are examples for this continuous remembrance of the Lord and glorification and prostration to Him.

The last two terms in the verse, /laylan tawila/, refer to the glorification of Allah for a long part of the night.

It has been narrated that Imam Ali ibn-Musa-ar-Reza (as) was asked what

'glorify'

meant and he answered that it meant 'optional night prayer'.30

It is probable that the above commentary is one of the clear evidences of 'glorifiication' because the optional night prayer is very effective in strengthening ones faith and self-will for obeying Allah, and refining spirits.

It is worthy to note, here, that though the five instructions are addressed to the Prophet (S), they are, in fact, models for all those who have a role in spiritual and humane guidance of societies.

They should know that, after being sure of their strong belief in their goal and prophetic mission, it is necessary for them to be patient and constant and not to be afraid of mass difficulties in their way; since, guiding populations has always been with great difficulties especially when faced with some unyielding ignorant enemies. And no prophetic mission of theirs will survive unless the leaders are patient.

In the next stage, they must strongly stand against evil temptations of the sinners and the ungrateful; those who try to lead astray leaders with all kinds of deceit and hypocrisy in order to make their prophetic mission fruitless. They should neither be deceived by allurements nor be afraid of threats.

In any case, every morning and evening, they should prostrate themselves before Him to obtain spiritual power, strong will and firm decision, especially when they get help in their supplications and night prayers; victory will surely be their own.

And, if it happens that they have a failure or misfortune at some point, along the way, it is possible to compensate for this under the light of these principles. The Prophet's life and his prophetic mission, throughout his career of inviting people to Islam, are good examples for those who wish to follow the straight path.

Surah al-Insan, Verses 27 - 31

إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا

نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا

إِنَّ هَٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

27. “They love the fleeting life and put away behind them a Day (that will be) hard and grievous.”

28.”It is We Who created them and strengthened their joints and when We will We can substitute the like of them (in their place) by a complete change.”

29. “Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord.”

30. “Yet you will not, unless Allah Wills; surely Allah is All-knowing, All-wise.”

31. “He will admit to His Mercy whom He will, but (as for the) evildoers, He has prepared a painful penalty.”

This Is An Admonition; But It Is You Who Choose the Way

In the aforementioned verses, the Prophet was admonished and told that he should never be affected by offenders and pagans.

Historical evidences exist which confirm that there were some people who wanted to have an effect on the Prophet's thoughts by alluring him to change his decision. They made offers of wealth, high social rank and beautiful women.

The following verse indicates the above and says:

“They love the fleeting life and put away behind them a Day (that will be) hard and grievous”.

The scope of their thought is open only to eating, sleeping and sensuality. These bodily enjoyments are their ideal. They weigh the Prophet's great soul with the same criterion. They are some blind-hearted people who are not aware of their future hard day.

And what a hard day it will be! Hard from the point of punishment; hard from the point of reckoning, and hard from the point of the length of time of being dishonored and bearing the responsibility of spreading scandals for their vices.

In fact, they will have the day in front of them but, here, using the term

/wara'ahum/ 'behind them'

instead of in ‘front of them' is to denote carelessness, as if they put away the day behind them. But, some interpreters have said that the Arabic word /wara'/ has the meaning of 'behind' in some texts and of ‘forward' in some others.31

In the next verse they are warned not to be proud of their strength, because it is Allah who gave it, and other faculties, to them so whenever He Wills He can take these back at once.

Look again at the sentiments of the verse:

“It is We Who created them and strengthened their joints and when We Will, We can substitute the like of them (in their place) by a complete change”.

The term /asr/, in Arabic etymology, means: ‘to fasten with a chain' and that is why 'captives' are called 'asir' in Arabic. In the old days, captives were fastened with chains. But, here in this verse, 'asr' means 'to firm the joints' of man which strengthens him to move about and enables him to carry out his activities, efficiently.

Certainly, the Qur'an has touched on a most fascinating point: 'firming the different joints of man', which consists of small and large nerves; connecting tissues that bind muscles to each other; rope-like ligaments and the various muscles themselves.

Small and large pieces of bone, clothed in flesh, comprise the body and are so uniquely tied together that it totally forms a complete unit (man), which is able to do almost anything. On the whole, the statement is about man's strength.

This verse also makes it clear that Allah is self-sufficient (free from want) and is not in need of their faith and their obedience but, it is only to make them understand. If the verse insists on their faith, it is a grace from Allah’s favor to them.

There is a similar sense in Surah An'am No. 6, verse 133, which says:

“And thy Lord is self-sufficient, full of Mercy. If it were His will He could destroy you and in your place appoint whom He will as your successors...”

The next verse covers the general idea which the Surah conveys and, on the whole, it is a complete program for the happiness of man:

“Surely this is an admonishment, that whosoever will, (taking this straight way) may take a path unto his Lord”.

It is for Us to show you the Way. There is no compulsion on you to choose it. It is you, using your wisdom, that must distinguish between right and wrong and of your own free-will decide which way to follow.

In fact, this is an emphasis on what was stated at the beginning of the Surah:

“Surely We guided...”

ie.

'We showed him the Way; whether he be grateful (and assumes it) or ungrateful'.

Since some feeble-minded persons may think of the verse as meaning absolute free-will for the servants, the next verse negates their claim by adding:

“Yet you will not unless Allah Wills; surely Allah is All-knowing, All-wise”.

This is the confirmation of the principle of the medium status between, fatalism and the idea of chaotic free-will.

On the one hand, it remarks that

'Allah shows the way, and choosing it is up to you’.

On the other hand, there is another fact added to it that

“Yet you will not unless Allah Wills”;

that is, you are not completely independent, but your power and your free-will depends on Allah’s Will. It is He who has given them to you and whenever He Wills, He can take them back.

Thus, there is neither an absolute free-will nor an absolute compulsion, but it is a fine, subtle line between them. In other words there is a kind of freedom which depends on Allah’s Will; that at any moment He can take it back, if He Wills. In such a way, the servants are able to fulfill their responsibility, which is the secret of their improvement, while at the same time, they do not feel any independence or self-sufficiency.

In brief, the reason for this idea is so that the servants will not feel independent divine providence, but are in need of His guidance and support. When they-are making a decision to do something, they call on his support.

Some of the commentators who believe in fatalism have taken this verse as an evidence of their doctrine.

Among them is Fakhr-i-Razi; who said:

“Take note that this verse is one of the versa in which the waves of fatalism surge”.32

Yes, if we separate this verse from the former ones, this statement can be right, but paying attention to the fact that in one verse the possibility of the influence of man's 'free-will' is pointed out, and in another one the recognition of Allah’s Will is mentioned, the same 'variety of conditions clearly approves these conditions, (a place between them; a place between two extreme ends).

It is ironic that those who believe in ‘free-will' have seriously taken to heart this verse, to denote absolute free-will, and those who believe in fatalism have taken stock in the next verse, which addresses only fatalism.

Each of these two groups tries to explain away its own idea with that single verse that it has chosen, but, when a correct understanding of a statement in Qur'an (as in any other text) is read, it is meant to be read in relationship to the other statements around it, without any prejudice.

The sentence:

“Surely Allah is All-knowing, All-wise”

at the end of the verse, may be a point with the same understanding.

Allah’s knowledge and wisdom is necessary for the servants' freedom on their way to success, otherwise there must be a compulsory success which cannot be a lasting one. Furthermore, His knowledge and wisdom does not compel some individuals to do only good deeds and some others to do evil, so that He would reward the former group and punish the latter one.

Finally, in the last verse, of this Surah, a short and meaningful statement refers to the happy end of the righteous and dreadful destiny of the evildoers.

It says:

“He will admit to His Mercy whom He will, but as for the evildoers He has prepared, for them, a painful Penalty”.

It is worth noting that at the beginning of the verse it is said:

“He will admit to His Mercy whom He will”,

but at the end of the verse it concentrates on the painful penalty for the evildoers. This shows that His Will for distributing pain, follows the individual's Will for seeking to commit sin and also the contrary is true: His Will for bestowing blessings, follows the individual's Will for perfecting their faith in Allah and in doing good deeds. This is the very thing that is expected from Allah.

Though these clear evidences are available, there are some persons, such as Fakhr-i-Razi, who have taken the first part of the verse as an evidence for fatalism, and in so doing they have neglected the last part of the verse, which addresses free-will and the deeds of the evildoers.

Supplication

O Lord! Admit as to your mercy, and keep us away from the painful penalty prepared for the evildoers.

O Lord! You showed us the way and we will follow Please help us to stay firm and constant along Your way.

O Lord! We may not be of the righteous, but we love them. Please count us among them.

Notes

1. Tafsir-i-Qartabi vol. 10, p. 6909

2. Majma’al’Bayan vol. 10, p. 405.

3. Ibid.

4. The history of the Quran has quoted from 'Nazm’ad’Dorar wa Tanasiq’al’Ayat’l wa'l’Sowar

5. Tarikh’i’Quran p. 55.

6. Tarikh’i’Qur'an, quoting from Fihrist’i’ Ibn Nadim

7. Ibid

8. Al’Mizan vol. 20, p. 221.

9. Ibid.

10. Kashshaf, vol. 4, p 670.

11. Ihqaq’al’Haqq, vol. 3, p. 157’170.

12. Majma’-al-Bayan, vol. 10, p. 402.

13. Ibid.

14. Majma al’Bayan, vol. 10, p. 406

15. Williams Obstetrics, 15th Edition, p. 87.

16. Williams Obstetrics, 15th Edition, p. 158.

17. Williams Obstetrics' 15th Edition, p. 385

18. Al’Qadir vol. 3, p. 107’111, Ihqaq’al’Haqq vol. 3, p. 157’171.

19. Kamil-i-Ibn-i-Athir, vol. 2, p 131

20. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6

21. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Traditions 3 and 6.

22. Usul-i-Kafi, vol. 2, Chapter 'Feeding', Tradition 18.

23. Bihar-al-Anwar, vol. 74, p. 369.

24. Durr-al-manthur, vol. 6, p. 300.

25. Majma'‘al’Bayan, vol. 10, p. 411

26. Majma'‘aI’Bayan, vol. 10. p. 410.

27. Majma’al’Bayan vol. 10, p. 411

28. Nur’uth Thaqalayn, vol. 5, p. 485 tradition 6.

29. Surah Furqan, No. 48 verse 25

30. Majma'‘al’Bayan, vol. 10, p. 413.

31. If the term /wara'/ is added to the subject it means 'behind', and if it is added to the object it means if forward, front': Ruh’al’Bayan vol 8, p 439.

32. Tafsir’Fakhr’i’Razi, vol. 30. p. 262.


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