Anecdotes of Reflection Volume 3

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Anecdotes of Reflection Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
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Anecdotes of Reflection

Anecdotes of Reflection Volume 3

Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

46. Showing Off

Allah, the Wise, has said:

وَ لاَ تَکُونُوا کَالَّذِينَ خَرَجُوا مِنْ دِياَرِکُم بَطَراً وَ رِئاَءَ النَّاسِ

“And be not like those who came forth from their homes in great exultation and to be sin of men.”1

The Noble Prophet (s.a.w) said:

لاَ يَقْبَلُ اللهُ تَعاَلىَ عَمَلاً فِيهِ مِثقاَلُ ذَرَّةٍ مِنْ رِياَءٍ

“Allah shall not accept a deed, which has an atom's weight of showing off in it.”2

Short Explanation

Showing off is a tree that comes into existence as a result of hypocrisy and whose fruit is nothing but concealed polytheism. It is exhibited before entities that neither have the ability to grant life and death, nor the authority to fulfil the needs of any person.

On the Day of Judgment, at the time of reckoning, it will be said to a person who showed off: “Collect the rewards of your deeds from those, whom you had made partners toMe and for whom you had performed your deeds!!”

Showing off usually occurs in gatherings and with respect to clothes and acts of worship. Thus, it is essential to remain attentive towards and heedful of Allah in order to purge our interiors of this satanic vice.3

1) The Proud Monk

Ibrahim Adham narrated: “I acquired wisdom and enlightenment from a monk by the name of Samaan. One day I entered his monastery and asked him: “O' Samaan! How long have you been in this monastery?” He replied: “Seventy years.” I inquired: “What has been your food during this period?” He asked: “Why do you ask such a question?” I said: “I am curious to know.” He said: “Every night I eat just one hazel-nut!” I inquired: “What is it that keeps your mind so engrossed so as to make one hazel-nut sufficient for you?”

He replied: “Every year on an appointed day, a group of my followers come here, revere me, decorate the monastery, circumembulate it and then depart. Whenever I get exhausted of worship and experience hunger and loneliness, I overcome it by bringing to mind that day, and the honour and esteem that I come to acquire in it. Thus, my entire year's exertion and efforts are motivated by the grandeur of that one day!'4

2) The Congregational Prayers

One of the distinguished scholars, who had journeyed the path of spiritual cleansing and possessed sublime ethics, was Mulla Abdullah Shushtari. He was the tutor of Muhammad Taqi Majlisi and has numerous books to his name, one of them being Majame' al-Fawaid, which runs into seven volumes.5

He was a contemporary of Sheikh Baha`i and one day, proceeded to pay him a visit. They sat in conversation until the sound of adhan was heard whereupon Sheikh Baha`i said to him: “Offer your prayers here so that we can follow you and acquire the rewards of the congregational prayers.”

Mulla reflected for a few moments after which, excusing himself, he got up and left for his house. He was (later) asked: “Why did you turn down the Sheikh's offer when you yourself attach great importance to offering the prayers as soon as its time sets in?”

He replied: “I reflected within myself and perceived that I was not of the kind that if a person like Sheikh were to pray behind me, I would not experience a change of state. I realized that some form of showing off might creep into me and so turned down his request.”6

3) The Two Apparels

Sufiyan Thauri happened to pass by Masjid al-Haram and there he witnessed Imam Sadiq (a.s) wearing costly and expensive clothes. He said to himself: “By Allah! I shall go to him and reprimand him.”

Approaching the Imam (a.s), he said: “O' Son of the Prophet of Allah! By Allah! You have attired yourself ina clothing , the like of which had neither been worn by the Noble Prophet (s.a.w) nor by ‘Ali (a.s) or any of your fore-fathers!”

Hearing this, the Imam (a.s) said: “During the era of the Noble Prophet (s.a.w), the people were troubled with poverty and paucity, but later the circumstances improved and things changed for the better. (Do know!) Of the inhabitants of the world those, who most deserve to taste the benefits of Abundance, ease and comfort, are the righteous ones.”

Having said this he (a.s) recited the following verse, “Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions?”7

And then said: “Thus, we are the ones, who most deserve to utilize that which Allah has provided. O' Sufiyan! The apparel that you presently observe me wearing is for the people and for preserving my reputation and esteem.”

Then, taking hold of Sufiyan's hand, the Imam drew back his dress, revealing his inner clothing which was coarse and rough. He then said: 'This, I have worn for myself while the other I have worn for the people.'

Then, taking hold of Sufiyan's clothing, he (a.s) pulled it up to reveala soft inner clothing and said: 'You have worn this (simple) exterior clothing for the people and the concealed soft inner clothing for your ease and comfort!'8

4) The Dissembled Worship

There once lived a worshipper who could never get himself to perform any of his deeds sincerely, and free from showing off.

Once, attempting to redress his problem, he said to himself: 'In the corner of the city there lies an abandoned mosque which is never frequented by anyone. It would be better if I go there in the night so that there is none to see me, and engage myself in worshipping Allah, in total sincerity.'

At midnight, in the darkness of the night, he stealthily set out for the mosque. The night was a rainy one with severe lightening and thunder.

Once inside, he engaged himself in worship. A short while later he suddenly happened to hear a sound and ecstatically said to himself: 'Surely, a person has entered the mosque.' With this in mind he increased the quality and quantity of his prayers and continued his acts of worship till daybreak. In the morning, as he was about to go out of the mosque, he looked behind with the corner of his eyes only to realize that there was no one there save a black dog that had sought shelter in the mosque from the rains, lightning and thunder.

This distressed him immensely, and repentant and shameful for having worshipped for hours for a dog, he rebuked himself: 'Woe unto me! I fled and came to this abandoned mosque so that I could worship Allah with sincerity, but I have ended up performing my acts of worship for a black dog, instead.'9

5) Informing People of Worship

In the tribe of Bani Isra`il , there lived a worshipper who after years of worship, requested Allah to manifest to him his rank and status, and prayed: 'O' Lord! If my deeds are to Your liking, I would strive further in performing good deeds, but if not, then I would want to make amends for it before death overtakes me, and engage myself (more) in acts of worship.'

In his dreams he was informed: 'In the eyes of Allah, you do not possess any good deed.' Perturbed, he exclaimed: 'O' Allah! Where then have my deeds gone?' It was said to him: 'You do not possess any deed, for whenever you performed a good did, you informed the people of it. Therefore, the pleasure that you derived out of informing them of your acts is your reward for those acts.' This disturbed him immensely and lefthim greatly saddened.

For the second time, he was informed in his dreams: 'Now purchase your life fromUs . Give charity equivalent to the number of veins in your body, every day!'

He pleaded: 'O' Lord! How can I give such a large amount in charity when I do not possess anything?'

He heard: 'We do not impose any duty on a soul except in the measure of its ability. Recite the following three hundred and sixty times daily; every word of it is charity for a vein of your body:

سُبْحَانَ اللٌّهِ وَ الْحَمْدُ لِلٌّهِ وَ لاٌ إِلٌهَ إِلاَّ اللٌّهُ وَ اللٌّهُ أَكْبَرُ وَ لاٌ حَوْلَ وَ لاٌ قُوَّةَ إِلاَّ بِاللٌّهِ

Subhan Allahi, Wal Hamdu Lillahi, Wa La Ilaha Illallahu, Wallahu Akbar, Wa La Haul Wa La Quwwata Illa Billah.'

The worshipper, who was overjoyed to hear these words, said: 'Grant me more than this', whereupon it was said to him: 'The more you recite the more reward you shall earn.'10 )

Notes

1. Suratul Anfal (8), vol. 47

2. Jami’ al-Sa’adat, vol. 2, pg. 376

3. Tadhkeratul Haqa`iq , pg. 48

4. Shanidaniha-e-Tarikh, pg. 362, Mahajjatul Baidha, vol. 6, pg. 207

5. Qasas al-’Ulama, pg. 336

6. Sima-e-Farzanegan, pg. 147; Bidadgaran-e-Aqalim-e-Qiblah, pg. 14

7. Suratul A’raf (7), Verse 32

8. Ba Mardum In Guneh Barkhord Konim , pg. 169; Bihar al-Anwar, vol. 47, pg. 360

9. Dastan-ha Wa Pand-ha, vol. 9, pg. 173; Muntakhab Qawamis al-Durar, pg. 144

10. Pand-e-Tarikh, vol. 1, pg. 35; Bihar al-Anwar, vol. 18, pg. 523 (Old Publication)

47. Fornication

Allah, the Wise, has said:

اَلزَّانِيَّةُ وَ الزَّانِـي فَاجْلِدُوا کُلُّ واَحِدٍ مِنْهُماَ مِائَةَ جَلدَةٍ

”The woman and the man guilty of adultery or fornication - flog each of them with a hundred stripes.”1

The Noble Prophet (s.a.w) has said:

إِذاَ ظَهَرَ الزِّناَ مِنْ بَعْدِي کَثُرَ مَوْتُ الْفُجْأَةِ

“After my death, when fornication increases, sudden deaths shall (also) increase.”2

Short Explanation

Fornication is considered to be one of the Great Sins. A person, as a result of being overcome by lust and due to lack of faith, audaciously transgresses the womenfolk of other people.

In this world, fornication reduces sustenance and shortens the life-span, while on the Day ofJudgment, a fornicator shall suffer the wrath of Allah and an evil reckoning.

The murderers of prophets, such as Prophet Yahya (a.s), and the auliya of Allah, such as Imam Husain (a.s), were mostly illegitimate children - a consequence of the Satan's invitation to a male and female to commit this sin.

Prophet Isa (a.s) said to his disciples: “Prophet Musa (a.s) had advised his people: “Do not commit fornication”, (but) I advise you: “Do not even think of committing fornication””3

1) Five Fornicators and Five Rulings

Five persons, who had committed fornication, were brought before Umar, who ordered them to be subjected to the legal punishment for the crime. At that moment the Commander of the Faithfuls (a.s) arrived and said: “O' Umar! Allah's ruling in their case is not as you have ruled!” Umar requested: “You issue the ruling for them and implement the legal punishment.”

The Imam (a.s) beheaded the first person, stoned the second, subjected the third to the full punishment of eighty lashes, the fourth to half the punishment and ordered the discretionary punishment for the fifth!

Umar was amazed and the people astounded over the Imam's (a.s) ruling. Umar asked him: “O' Abul Hasan! Five persons were involved in one crime and you have issued different rulings for all of them?”

the Commander of the Faithfuls(a.s) explained: “The first person was a dhimmi,4 ) who had transgressed (the honour of) a Muslim woman and so had fallen out of the dhimmah5 ) - as such, his punishment could only be death.

The second person who had committed fornication possessed a spouse and so I had him stoned. The third one to have been involved in the crime did not have a wife and so I punished him with eighty lashes.

The fourth was a slave and therefore I subjected him to half the legal punishment (of eighty lashes), while the fifth one was poor of intellect due to which I subjected him to the discretionary punishment (some lashes).”

Hearing the explanation Umar exclaimed: “O' Abul Hasan! May it never happen that I have to live with the people when you are not around (to help me)!6

2) Interpretation of the Dream

Ibn Sirin was an extremely good-looking and elegant youth, and a cloth-merchant by profession. Once it so happened that a woman became enchanted with his looks; she expressed her desire to purchase cloth from him upon the condition that he should deliver it to her house, whereupon she would hand him the money.

As he reached her house and entered it, she immediately bolted the door and invited him to commit fornication. Aghast, the youth said: “I seek refuge in Allah”, and then proceeded to lecture her about the reproach associated with the obscene act.

However when he observed that his words failed to have any effect upon the woman, he decided to resort to deception in order to extricate himself from his quandary.

He sought her permission to use the lavatory. Procuring her permission he entered the lavatory, dirtied himself with excrement and then approached her.

The woman, seeing him in that odious state, felt revolted and promptly turned him out of her house.

Due to this abstinence on his part with respect to fornication, Allah graced him with the science of interpretation of dreams.7

3) Prophet Yahya’s Murderer was an Illegitimate Child

During the time of Prophet Yahya (a.s), there lived a king by the name of Hirodis, who was fond of him (a.s) and considered the Prophet to be a just and righteous person.

There was an adulteress with whom this king had been having an illicit relationship; as she became old, she began to ornament her daughter and present her before the king, who eventually fell in love with her and desired to marry her.

He questioned Prophet Yahya (a.s) about the issue who, on the basis of the religion of Prophet Isa (a.s), declared it to be unlawful. Consequently the adulteress harboured resentment and malice towards Prophet Yahya (a.s). One day, observing the king to be in a state of intoxication, she adorned her daughter and sent her before him. Seeing her, the king sought to gratifyhimself but the daughter said: “I shall submit myself to you only upon the condition that you sever Yahya's head from his body.” The king, in his state of inebriation, agreed and upon his instance, Prophet Yahya (a.s) was beheaded.

According to another tradition, the king desired to enter into marriage with his niece, by the name of Hirodiya, but Prophet Yahya (a.s) prohibited such a marriage as a result of which the lady coveted the Prophet's death.

Imam Baqir (a.s) said: “Yahya's (a.s) killer was an illegitimate child, as were the killers of ‘Ali and Husain Ibn ‘Ali (a.s)).”

When Prophet Yahya (a.s) was murdered Allah made Nebuchadnezzar (or Kardus), one of the Babylonian kings, dominant over Bait al-Maqdas, who initiated a massacre in the city. It was only when he had killed seventy thousand of the inhabitants of the city that Prophet Yahya's blood stopped bubbling and calmed down.8

4) The Bath of Minjab

Once, a wealthy person, who was unmindful of Allah and always engaged in pleasure and enjoyment, happened to be sitting near the door of his house. A woman wanting to go to a bath, popularly known by the name of Minjab, had lost her way to it. Exhausted, she looked around if she could find someone who could guide her to the place when her eyes fell upon that man. Approaching him, she inquired: “Where is the Minjab bath?” Pointing to his house, he said: “This is the Minjab bath.” Taking it to be the bath, she entered the house and the man quickly entered into it behind her. Once inside, he bolted the door and approaching the lady, sought to commit adultery.

The woman, perceiving that she had walked into the clutches ofa immoral person and realizing that deception was the only means of escape, said to him: “I am ardently desirous too; however I am hungry and covered with dirt. Bring some perfume and some food; we can have food together after which I shall place myself at your disposal.”

The man agreed and went out of the house. Having procured some food and perfume he returned home only to find the lady missing. Her escape upset him immensely and the craving for committing adultery with the lady remained so deeply embedded in his heart that he would always recite the following verses:

ياَ رُبَّ قاَئِلَةٍ يَوماً وَ قَد تعبتْ أَينَ الطَّرِيقُ إِلـى حَمَّامِ مَنْجَابِ

“What happened to the lady, who had become exhausted? And had asked: Where is the way to the Minjab bath?”

The time passed until it so happened that one day he lay on his death-bed. His acquaintances approached him and asked him to recite La Ilaha Illallah, Muhammadun Rasulullah, but instead, he would only recite the above verses - and eventually passed away in that very state.9

5) The Noble Prophet and the Youth

One day a youth approached the Noble Prophet (s.a.w) and with utmost disrespect and discourtesy, said: “O' Prophet of Allah! Do you permit me to commit fornication?”

These words created a great uproar amongst the people and objections could be heard from every nook and corner. The Noble Prophet (s.a.w), exhibiting sublime ethics and speaking with absolute gentleness, said: “Come near.” The youth stepped forward and sat down beside him (s.a.w), whereupon the Prophet asked: “Would you like someone to commit the act with your mother?” The youth replied: “May Ibe made your ransom!Never.” The Noble Prophet (s.a.w) said: “Similarly the (other) people too do not approve of this with respect to their daughters.”

The Noble Prophet (s.a.w) continued: “Tell me: Would you approve of this act for your sister?” Once again the youth denied (and repented having asked the question).

The Noble Prophet (s.a.w) placed his hands upon the youth's chest and prayed for him, saying: “O' Lord! Purify his heart, forgive his sins and protect him from the pollution of depravity.” From then onwards fornication became the worst of the deeds in the eyes of the youth.10

Notes

1. Suratul Nur (24), Verse 2

2. Tafsir Mu’in, pg. 366

3. Shaytan, vol. 1, pg. 560

4. A free non-Muslim subject living in a Muslim country.(Tr.)

5. Covenant of protection.(Tr.)

6. Qadhawat-ha-e-Muhayyir al-’Uqul, pg. 45; Dastan-ha-e-Zindagi-e-’Ali , pg. 145

7. Shaytan, vol. 1, pg. 678

8. Tarikh-e-Anbiya, vol. 2, pg. 284

9. ‘Alam-e-Barzakh, pg. 41; Kashkul (of Sheikh Bahai), vol. 1, pg. 232

10. Dastan-ha Wa Pand-ha, vol. 3, pg. 138; Tafsir al-Manar, under the discussion related to verse 104 of Surat Ale ‘Imran.

48. Generosity

Allah, the Wise, has said:

فَأَمَّا مَنْ أَعْطى‏ وَ اتَّقى وَ صَدَّقَ بِالْحُسْنى‏ فَسَنُيَسِّرُهُ لِلْيُسْرى ‏

“Then as for him who gives away and guards (against evil), and accepts the best,We will facilitate for him the easy end.”1

The Noble Prophet (s.a.w) said:

لاَ يَصلُحُ دِينَکُم إِلاَّ السَّخاَءُ وَ حُسنُ الْخَلقِ‏

“Nothing shall ensure the welfare (and interests) of your religion except generosity and good disposition.”2

Short Explanation

Generosity is one of the ethics of the Prophets, a pillar of faith and a ray of the light of firm faith. The Noble Prophet (s.a.w) has said: “The 'auliya' of Allah are, essentially and inherently, generous.” Hence, in order to acquire this attribute, a Mu'min should endeavour hard to be munificent and generous towards relatives, deserving ones and the like, for the pleasure of Allah.

It is better that a person's generosity is associated with a thing that is dear to him - eatables, clothes, money etc. - and that no obligation is placed upon the person towards whom generosity has been exhibited; man should only view himself as a trustworthy person, whose responsibility is to pass on Allah's things to deserving and needy individuals. As such, he should stay away from frugality and refrain from withholding the Divine trusts; this is because it is not known whether or not they would yield any benefit, if given after his death, and whether or not his inheritors would expend them in a correct and appropriate manner?

1) What Shall I Answer Imam al-Zaman?

Sheikh ZainulAbidin Mazandarani, a student of the author of (the book) Jawahir and (also of) Sheikh Ansari, lived in the city of Kerbala. In connection with his generosity and alms-giving, it has been recorded that he would borrow as much money as he could and then distribute it amongst the needy, and his debts would then be repaid by those coming to Kerbala from India.

One day a destitute arrived at his door and asked for alms. Not having any money with him, the Sheikh picked up his copper jar, handed it to him and said: “Take this and sell it.”

A couple of days later when his family members realized that the jar was missing, they created an uproar, shouting: “A thief has taken away our jar.” When the Sheikh, who was in his library, heard the outcry, he said to them: “Do not accuse the thieves for I am the one who has taken the jar.”

Once, on one of his trips to Samarrah, he fell seriously ill. Mirza Shirazi paid him a visit and began comforting him, whereupon the Sheikh said to him: “I am not at all fearful of death; my uneasiness is due to the fact that according to our beliefs, when we die, our souls are taken in the presence of the Imam-e-Asr (peacebe upon him). If, at that time, the Imam were to question me: “O' Zainul 'abidin! With the credibility and esteem that we had bestowed upon you, you could have borrowed a greater amount of money for helping the needy than what you used to; why then did you not do so? … What shall I answer him (a.s)?'”

It is reported that Mirza Shirazi was greatly affected by these words; returning home, he brought out all the religious taxes that lay in his house and distributed them amongst the needy.3

2) More Generous than Hatim

Hatim Tai was questioned: “Have you come across any one more generous than yourself?” He replied: “Yes, I have.” He was asked: “Where?” He said: “I had been travelling in the desert when I came across a tent. Inside it there was an old lady while behind the tent a goat lay tied. When the old lady saw me she approached me and held the reins of my horse so that I could dismount. A little later, her son arrived and was immensely pleased to have me as their guest. The old lady said to him: “Commence the preparations to entertain our guest. Go and slaughter the goat and prepare some food.”'

The son said: “First I shall go and collect some firewood,” but the old lady said: “Going to the desert and bringing the firewood shall consume a lot of time due to which our guest would have to remain hungry for long, and this would be contrary to social etiquette.”

So the son, breaking the only two lances that he possessed, slaughtered the goat, prepared the food and presented it before me.

When I investigated about their condition, I realized that the goat had been their only possession and despite this, they had slaughtered it for me.

I said to the old lady: “Do you recognize me?” When she replied in the negative, I said: “I am Hatim Tai. You must come with me to my tribe so that I can entertain you and shower you with gifts and presents!”

The old lady said:

اِنَّا لاَ نَطلُبُ عَلىَ الضَّيفِ جَزاَءً

“Neither do we seek any reward from our guests nor do we sell bread for money, and she refused to accept anything from me.”

Witnessing this generosity, I realized that they were far more generous and munificent than me.4

3) Allah Loves Generosity

Once, a group of people from Yemen arrived in the presence of the Noble Prophet (s.a.w). Amongst them was a person who, despite being eloquent in speech, spoke with the Noble Prophet (s.a.w) more harshly and discourteously than the rest, such that eventually the Prophet became enraged - the vein of his forehead swelling up and the colour of his face transforming.

(At that moment) Jibra`il descended and said: “Your Lord sends His greetings and Says:

هَذَا رَجُلٌ سَخِيٌّ يُطْعِمُ الطَّعَامَ‏

'This man is generous by nature and feeds the people.'”

As soon as he heard this, his (s.a.w) anger subsided and he said: “Had it not been for the fact that Jibra`il had informed me on behalf of Allah - the Mighty, the Glorious - that you are a person, who is generous and feeds the people, I would have expelled you from my presence such that your instance would have served as an example for the others!”

The man from Yemen said: “Does your Allah love generosity?” When the Noble Prophet (s.a.w) replied in the affirmative, the Yemeni declared:

أَشْهَدُ أَنْ لاٌ إِلٌهَ إِلاَّ اللٌّهُ وَ أَنَّكَ رُسُولُ اللٌّهِ

“I bear witness that there is no creature or entity worthy of worship except for Allah and that you are His Messenger.”

Then continuing, he said: “By the Allah, Who has sent you in Truth, I have never turned away anyone from my wealth.”

4) Three Hundred Gold Coins

Ibn Abbas narrates: “Once, three hundred gold coins were gifted to the Noble Prophet (s.a.w) which he in turn gifted to the Commander of theFaithfuls( a.s). As the Imam (a.s) took them, he declared: “By Allah! I shall surely give this amount in charity in a manner such that it shall be accepted by Allah.”

Later, Imam ‘Ali (a.s) narrates: “That night, after having offered the 'Isha prayer, I picked up one hundred gold coins and came out of the mosque. As I did so, I happened to encounter a woman and so handed over the money to her. In the morning the people were found to be talking amongst themselves, saying: “Last night ‘Ali (a.s) gave a hundred gold coins in charity to an adulteress.” I was greatly distressed to hear this.

The following night, after the 'Isha prayer, I picked up another hundred gold coins and came out of the mosque saying to myself: “By Allah! Tonight I shall give this in charity such that Allah shall accept this act from me.

As I emerged from the mosque, I found myself face to face with a man and handed over the money to him.”

At daybreak the talk amongst the inhabitants of Madinah was: “‘Ali (a.s) has given a hundred gold coins to a thief, and I became immensely despondent.”

The third night I picked up another hundred gold coins and said to myself: “By Allah! I shall surely give these hundred gold coins in charity to such a person, that Allah shall accept my charity.

After the 'Isha prayer, coming out of the mosque, I ran into a man and handed him the money. In the morning, the people of Madinah were found saying: “Last night ‘Ali (a.s) gave a hundred gold coins to a rich and wealthy person.”

I was extremely pained to hear this and so, approaching the Noble Prophet (s.a.w), I informed him of the incidents that had taken place.

Having heard me, he (s.a.w) said: “O' ‘Ali! Jibrail says: “Allah, the Exalted, has accepted your charities and considers them to be pure. (As for) the hundred gold coins that you had given to the immoral lady on the first night - returning home she turned to Allah in repentance over her past misdeeds and mended her ways. She has set aside the gold coins as her capital and is on the lookout for a husband.

The hundred gold coins of the second night had reached a thief who, upon reaching home, repented over his wrong-doings and utilized the amount for engaging in trade.

The hundred gold coins of the third night had reached the hands of a wealthy person, who had not been paying his zakat for years. Reaching home he began to censure himself saying: “How lowly and base can you be? While you have been violating Allah's ruling and not been paying the obligatory zakat for several years, ‘Ali Ibn Abi Talib, despite not possessing anything, has given you a hundred gold coins.” Having rebuked himself, he then calculated his unpaid zakat of several years and disbursed it.”

It was due to this act on the part of Imam ‘Ali (a.s) that Allah revealed the following verse in his (a.s) excellence:

رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ يَخافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصارُ

Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about.”5

5) The Extremely Generous Companion

Qais was the son of Sad Ibn Ubadah, the chief of the tribe of Khazraj and one of the companions of the Noble Prophet (s.a.w). He never reneged his pledge of allegiance to the Commander of theFaithfuls( a.s) and supported him through thick and thin - transferring his loyalties to Imam Hasan (a.s) after the martyrdom of the Commander of the Faithfuls(a.s).

Qais, his father Sad and his grandfather Ubadah had possessed a public rest-house. In one of the battles during the time of the Noble Prophet (s.a.w), he was part of the army in which Abu Bakr and Umar were also present. Sad would borrow money from his friends and spend it over his fellow-companions. Abu Bakr and Umar discussed amongst themselves: “If we allow him act in this fashion he shall soon squander away his father's property”, and so they announced in public: “No one should lend money to Qais.”

When his father came to know of this he, after having recited the congregational prayers behind the Noble Prophet (s.a.w), stood up and said: “I complain before the Noble Prophet (s.a.w) and the people that Abu Bakr and Umar shall turn my son into a miser!”

In one of the battles he was appointed commander of the army. In that expedition which lasted for a few days he sacrificed nine camels for his fellow-companions, who were very few in number. When the Noble Prophet (s.a.w) was informed of this, he said: “Generosity is the conduct of this family!”

When he fell ill very few people came to visit him. This surprised him and he sought to know the reason for this, whereupon he was informed: “The reason for this is that a lot of your wealth lies with the people. Being indebted to you, they are ashamed to present themselves before you!”

Hearing this Qais said: “May destruction strike the wealth that brings about separation amongst the brethren-in-faith!” Then, upon his instructions, it was announced in Madinah: “Whoever possesses any money belonging to Qais is henceforth the owner of that money for Qais has gifted the money to him.”

After this announcement the crowd that had flocked to his house was so great that the stairs leading up to Qais” room broke down and collapsed.6

Notes

1. Suratul Lail (92), Verse 5-7

2. Jami’ al-Sa’adat, vol. 1, pg. 308

3. Sima-e-Farzanegan, pg. 357

4. Jawame’ al-Hikayat, pg. 214

5. Islam Wa Mustamandan , pg. 90; Dastan-ha-e-Zindagi-e-’Ali, pg. 165

6. Paighambar Wa Yaran , vol. 5, pg. 165; Qamus al-Rijal, vol. 7, pg. 399

49. Polytheism

Allah, the Wise, has said:

لاَ تُشْرِکْ بِاللٌّهِ إِِنَّ الشِّرْکَ لَظُلمٌ عَظِيمٌ

”Do not associate aught with Allah; most surely polytheism is a grievous iniquity.”1

Imam Baqir (a.s) said:

أََلْمَعاَصِيَ الَّتِــي يَرتَکِبُونَ فَهِيَ شِرْکُ طاَعَةٍ أََطاَعُوا فِيهاَ الشَّيطاَنَ

“The commitment of sins on the part of people is (in reality) polytheism with respect to obedience (of Allah) - in which they obey the Satan.”2

Short Explanation

One of the vices of the soul is polytheism in which a person, as a result of ignorance, poverty, scepticism and the like, attributes “Allah-ship” to certain things that do not possess the merit and the ability to be Allah; or regards someone, other than Allah, to be inherently and independently efficacious (in affairs); invokes someone, other than Allah, during worship; or intermingles some other (non-divine) intention and objective with his acts of worship.

A polytheist's act of resorting to someone other than Allah is a sin; increase in polytheistic beliefs is brought about by the deceptions of the Satan and persistence of such views lead to hypocrisy and the nullification of deeds, which in turn bring about damnation in this world and the hereafter.3

1) The Extremist Who Considered Himself a Shia

Sahl Ibn ZiyadAdmi relates: “Some of our friends wrote a letter to Imam Askari (a.s) saying: “‘Ali Ibn Hasakah claims to be one of your friends and followers, but is of the belief that you are Allah and he is the 'door' that leads to you and the Noble Prophet (s.a.w). He is of the opinion that prayers, fasts, zakat and Hajj are nothing but your marifat and according to him, whoever holds this belief is a true and perfect Mu'min and is then relieved of the responsibility of performing the other acts like prayers and fasts.”

In reply, the Imam (a.s) wrote: “‘Ali Ibn Hasakah lies. May the curse of Allah be upon him! I do not consider him to be of my friends. By Allah! Muhammad (s.a.w) and the prophets before him had been sent to preach monotheism and invite the people towards prayers, fasts, zakat, Hajj and wilayah. Never did Muhammad (s.a.w) ever invite anyone towards polytheism, and all of us are the successors of the Noble Prophet (s.a.w) and the servants of Allah, and never do we ascribe partners to Him. If you happen to see one of them, smash his head by means of a stone (due to his polytheistic views).””

‘Ali Ibn Hasakah was of the Ghulat (The Extreme Shiites), who possessed deviated beliefs and had nurtured students such as Qasim Sharani, Yaqtini, Ibn Baba and Muhammad Ibn Musa Sharifi. The Imam (a.s) his rejection of their polytheistic beliefs when he announced: “I absolve myself from them; May Allahcurse them!”4

2) A Polytheist Turns Into a Believer

Shabih Ibn Uthman was a polytheist whose father and brother had been killed by the Muslims in the battle of Uhud. He awaited an opportunity to kill the Noble Prophet (s.a.w) and thus avenge the death of his father and brother.

Years passed and in the year 8 ah the battle of Hunain loomed. During that crisis, Shabih said to himself: “This is an excellent opportunity,” and readied himself for battle. In the battle he advanced forward and positioned himself behind the Noble Prophet (s.a.w) in order to execute his sinister intention.

Allah informed the Noble Prophet (s.a.w) of his evil designs whereupon the Noble Prophet (s.a.w) immediately turned around and striking Shabih's chest with his fist, said: “O' Shabih! I seek shelter in Allah from your evils.”

Shabih relates: “A shiver ran through my body. I looked at the face of the Noble Prophet (s.a.w) and at that very moment I felt as if he was the most beloved of all persons to me, to the extent that I even perceived him to be dearer to me than my very own eyes and ears. At that very moment I bore witness to the Unity of Allah and the Prophethood of the Noble Prophet (s.a.w) and became a Muslim, after which, I said to him (s.a.w): “I bear witness that Allah informed you of my concealed intentions.”'5

The Noble Prophet (s.a.w), placing his hand upon my chest, prayed: “O' Lord! Ward the Satan away from him.”

After the battle had concluded, he (s.a.w) said to me: “What Allah had desired for you is better than what you had desired for yourself.””6

3) Concealed Polytheism

Abu Said al-Khudri narrates: “We were a few individuals, who, in a difficult and dangerous period, had shouldered the responsibility of guarding the Noble Prophet (s.a.w) in turn and according to a pre-determined schedule. After a period, some of us had become accustomed to speaking to each other softly and in whispers, including myself.

One night the Noble Prophet (s.a.w) approached us and, noticing some of us talking secretly and in whispers, said to us: “What is this secret conversation? Have you not been prohibited from this act? (when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger).””7

We pleaded: “We seek the forgiveness of Allah and His Prophet, (however), we were discussing about Dajjal.”

The Noble Prophet (s.a.w) said: “Should I inform you of one, whom I regard to be more dangerous than Dajjal?” He then said: “Concealed polytheism - that is, a person becomes a cause for the sins and evils of others. Danger from such a person is greater than that from Dajjal.”8

4) Disbelief and Polytheism

After the death of Hisham Ibn Abdul Malik - the Umayyad Caliph, Walid Ibn Yazid took over the reins of the Caliphate in the year 125 ah. He was of those, about whom the Noble Prophet (s.a.w) had prophesized:

هُوَ اَشَدُّ هَذِهِ الاُمَّةِ مِن فِرعَون لِقَومِه

“From this Ummah there shall ascend to the caliphate a person, who shall be worse than what Firawn had been with respect to his people.”

Walid, who was perpetually in a state of intoxication, used to say: “Who has ever said that Prophethood has been for the Hashemites? Essentially, there has neither been any Revelation nor any Book from Allah.”

Once, the muezzin's recitation of the Adhan for the morning prayers aroused the inebriated Walid, who had been sleeping with his slave-girl, who too was in a state of intoxication. Waking up, he had sexual intercourse with her and then swore that he would make her lead the congregational prayers that morning. Attiring her in his clothes he sent her to the mosque in that state of ceremonial uncleanness where she led the congregation and the people offered their prayers behind her!

One day, seeking an augury (Istikhara) from the Noble Qur`an, the following verse came up before Walid: “But they sought victory and decision (there and then), and frustration was the lot of every powerful obstinate transgressor.”9

Closing the Qur`an he suspended it as a target and then began shooting arrows at it - striking it with so many arrows that it eventually tore down into pieces. Having done this he shouted: “O' Qur`an! Do you threaten me and refer to me as an “obstinate transgressor”? When the Day of Judgment comes to pass, tell Allah that Walid tore me into pieces.”

The consequence of his disbelief and rebelliousness was that he could only rule for one year - killed in an extremely horrendous fashion, his head was suspended from atop the palace and his impure body buried outside the city.10

5) Debate with the Polytheists

Prophet Ibrahim (a.s), in explaining and propagating the concept of monotheism, found himself in persistent conflict with the idolaters - who possessed idols and statues, and the star-worshippers - who claimed Allah-ship for the sun, moon and the stars, and ascribed them as partners to Allah. In Babylon and Carrhae, Ibrahim's second place of migration, they had even constructed temples and figures in the names of stars, and used to worship them!

In connection with his debate with the star-worshippers it has been narrated that once, when the darkness of the night had spread itself over the horizon and Venus had manifested itself, he (a.s) said: “This is my Lord!” When it had sethe (a.s) started out in search of it but when he failed to find it, he said to the star-worshippers: “I do not love the Allahs that set.”

Then he saw the moon rise whereupon he (a.s) said to the people: “This is my Lord,” but when it disappeared from sight, he (a.s) said: “If my Lord does not guide me I shall surely be of the deviated ones.”

When the sunrose he (a.s) said: “This is my Lord,” but when it set (too) he distanced himself from the beliefs of the disbelievers and polytheists and declared: “I turn my heart and direct my worship towards He, Who has created the heavens and the earth, and I am not of the polytheists. Do you dispute me with respect to the One Allah, who has guided me aright? I fear not those, whom you regard as partners to Him.”11

Notes

1. Surat Luqman (31), Verse 13

2. Shaytan, vol. 1, pg. 697

3. Ihya al-Quloob Dar Darman-e-Sifat-e-Radhilah (a work of this author), pg. 22

4. Shagirdan-e-Maktab-e-Aimmah, pg. 13; Rijal Kashi, pg. 435

5. Hikayat-ha-e-Shanidani

6. Bihar al-Anwar, vol. 21, pg. 156

7. Suratul Mujadilah (58), Verse 9

8. Dastan-ha Wa Pand-ha, vol. 10, pg. 65, Tafsir Qur§ubi, vol. 9

9. Surat Ibrahim (14), Verse 15

10. Tatimmah al-Muntaha, pg. 90

11. Tarikh-e-Anbiya, vol. 1, pg. 134

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Not All English Versions of Quran Are Acceptable

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

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

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

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

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

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

And it should be noted that,

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

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

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

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

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

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

What is a 'Commentary'?

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

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

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

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

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

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

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

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

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

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

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

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

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

The Current Commentary

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

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

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

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

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

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

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

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

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

Attributes Needed for Working on This Kind of Commentary

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

Moreover, Allah, Himself, says:

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

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

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

The Problems in Translating

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

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

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

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

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

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

It Was Only By His Merciful Will!

Translators Note

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

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

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

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

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

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

It is always true what the Qur'an says:

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

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

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

Editor's Note

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

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

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

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

ul-Islam:

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

* * * *

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

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

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

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

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

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

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

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

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

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

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

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

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

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

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

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

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

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

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

English Translations of Qur'an

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

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

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

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

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

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

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

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

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

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

Supporting Technical References

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

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

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

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

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

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

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

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

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

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

Phraseological and Philological Sources

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

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

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

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

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

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

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

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

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

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

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

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

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

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

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

I said:

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

Then, the Prophet (S) said:

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

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

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

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

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

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

The Prophet (S) said:

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

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

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

...and in another tradition it is added:

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

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

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

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

He (as) said:

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

Notes

1. 4:59

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

3. 53:3,4

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

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

Surah An-Naml, Chapter 27

(The Ant)

No. 27 (Revealed at Mecca)

93 Verses in 7 Sections

The Feature of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah contains 93 verses, and due to verse No. 18, which is about ants and Solomon (as), it is called An-Naml (The Ant); but it is also called Sulayman, and Ta, Seen.

The whole verses of this Surah were revealed in connection with different events and occasions, and the holy phrase: /bismillah-ir-rahman-ir-rahim/ is repeated two times in it, one of them is at the beginning of the Surah and the other one is in verse No. 30 at the onset of Solomon’s letter to Sheba, the Queen.

The struggles of four Divine prophets (Moses, Solomon, Salih, Lut) against different tribes of their times have been referred to in this Surah, the most detailed of them is that of Solomon which resulted to Sheba’s faith in Monotheism.

Another portion of the verses of this holy Surah is about Solomon’s speaking with the birds, such as hoopoe and some insects like ants, and the attendance of some jinns in the army and court of Solomon, and, finally, bringing the throne of Sheba from Yemen to Syria in a short moment.

The Virtue of the Surah

A tradition stated by Imam Sadiq (as) announces:

“Whoever recites the triple suras which begin with Ta Seen (Surah Ash-Shu‘ara, An-Naml, and Qasas) in the night before Friday, he will be one of the friends of Allah and he will be nigh to Him and he will be involved in His Grace and support.”

(If he fulfils his religions duties sincerely.)1

Note

1. Nur-uth-Thaqalayn, Vol. 4, P. 74

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Not All English Versions of Quran Are Acceptable

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

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

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

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

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

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

And it should be noted that,

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

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

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

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

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

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

What is a 'Commentary'?

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

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

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

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

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

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

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

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

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

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

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

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

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

The Current Commentary

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

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

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

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

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

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

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

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

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

Attributes Needed for Working on This Kind of Commentary

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

Moreover, Allah, Himself, says:

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

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

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

The Problems in Translating

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

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

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

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

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

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

It Was Only By His Merciful Will!

Translators Note

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

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

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

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

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

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

It is always true what the Qur'an says:

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

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

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

Editor's Note

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

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

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

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

ul-Islam:

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

* * * *

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

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

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

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

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

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

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

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

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

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

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

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

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

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

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

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

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

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

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

English Translations of Qur'an

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

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

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

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

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

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

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

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

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

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

Supporting Technical References

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

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

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

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

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

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

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

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

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

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

Phraseological and Philological Sources

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

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

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

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

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

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

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

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

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

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

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

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

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

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

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

I said:

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

Then, the Prophet (S) said:

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

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

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

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

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

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

The Prophet (S) said:

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

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

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

...and in another tradition it is added:

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

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

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

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

He (as) said:

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

Notes

1. 4:59

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

3. 53:3,4

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

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

Surah An-Naml, Chapter 27

(The Ant)

No. 27 (Revealed at Mecca)

93 Verses in 7 Sections

The Feature of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah contains 93 verses, and due to verse No. 18, which is about ants and Solomon (as), it is called An-Naml (The Ant); but it is also called Sulayman, and Ta, Seen.

The whole verses of this Surah were revealed in connection with different events and occasions, and the holy phrase: /bismillah-ir-rahman-ir-rahim/ is repeated two times in it, one of them is at the beginning of the Surah and the other one is in verse No. 30 at the onset of Solomon’s letter to Sheba, the Queen.

The struggles of four Divine prophets (Moses, Solomon, Salih, Lut) against different tribes of their times have been referred to in this Surah, the most detailed of them is that of Solomon which resulted to Sheba’s faith in Monotheism.

Another portion of the verses of this holy Surah is about Solomon’s speaking with the birds, such as hoopoe and some insects like ants, and the attendance of some jinns in the army and court of Solomon, and, finally, bringing the throne of Sheba from Yemen to Syria in a short moment.

The Virtue of the Surah

A tradition stated by Imam Sadiq (as) announces:

“Whoever recites the triple suras which begin with Ta Seen (Surah Ash-Shu‘ara, An-Naml, and Qasas) in the night before Friday, he will be one of the friends of Allah and he will be nigh to Him and he will be involved in His Grace and support.”

(If he fulfils his religions duties sincerely.)1

Note

1. Nur-uth-Thaqalayn, Vol. 4, P. 74


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