The greatest capital that we Muslims have, is the GLORIOUS QURA"N. Our gnosis and knowledge, the commandments, living programmes, Islamic politices, and the way of approach to God, and all and all; we find them in this Great Divine Book. Therefore it is incumbent upon all the Muslims, to get better acquainted with this great religious book they have.
On the other hand; the fame of Islam has widely spread all over the GLOBE, partly due to the Muslims late vigilance and wakefulness, and partly due to the Islamic Revolution of Iran. This widely echoed name, has aroused the sense of investigation and research, in the non - Muslims who now like to know more and more about Islam. Therefore, at present, there is a great demand for the translations and the commentaries of the Holy QURA"N, throughout the world. Unfortunately such a wide demand has not been satisfied yet.
Fortunately the presence of the HOLY QURA"N, all over in the Muslim societies, throughout the world and especially in our own country (Iran), daily increases. Expert reciters of the Book; those who keep it in their memory, and the well versed commentators are not few or rare. The commentary of QURA"N is now turned to an important classic field of learning in the THEOLOGICAL SCHOOLS OF QOM, and for this purpose the EXAMPLE COMMENTARY was prepared, which is expressive, simple to understand, deep in meanings and meanwhile it is a work, up to date. This was aimed to answer the problems of the day and to satisfy the necessities of our time. Perhaps this is why the book has been received by the people of various kinds, with ardent interest and hot enthusiasm.
A big group of scholars, and learned commentators, well versed in QURA"N, who are mostly Theological School Teachers of Qom; such as the masters and professors:
MOHAMMAD REZA SHTIANIA" - MOHAMMAD JAAFAR EMA"MI - DAWOOD ELHA"MI - ASADULLAH IMANI - ABD. ALRASUL HASANI - SAID HASAN SHOJAEE - SAID NUROLLAH TABA" TABA"EE - MAHMUD ABDULLAHI - MOHSEN GHERA"ATI and MOHAMMAD MOHAMMADI (ESHTEHARDI),worked hard for a periode of fifteen years full time, to create this important and voluminous work.
[ 14 ]
Of course their weariness was entirely removed by the interest and warm attention that people paid to their work. And now this hope is induced in them that if God Speeds, it might be a work accepted in the presence of Allah.
The FARSI VERSION of the BOOK has repeatedly gone under print. (more than ten times so far) The ORDU TRANSLATION too, in twenty seven volumes, has had several prints.
The Arabic Version also, which is named ALAMSAL, has recently been published in BEIRUT, and else where is the Islamic countries. Translation of the Book to English language is presently at hand, and we hope that it shall very soon appear among the press.
When the complete work was published in 27 volumes, a group of people demanded to have a concise of it, in order to get access to the meanings; quicker, and by a less price, and else, in some teaching classes to have a brief of the whole lot, for teaching and discussion. It made us to consider the request, and intend to summarise the 27 volumes, reducing them to only five - a work that was not so easy to do.
Then it happened that professor AHMAD ALI BA"BA"EE accepted the responsibility of this hard and laborious job.
His ability and skill had already been proved to me for arranging the Example Commentary in sequence of different subjects in a couple of years.
I too, very often looked the work over and controlled it and gave advices as far as I could, and many thanks to our Merciful Lord for the fruitful results that has been obtained in the form of an expressive translation of the text, and commentary in brief, for those who want to use it as a reference. I have named it:
THE EXAMPLE COMMENTARY IN BRIEF
I thank Mr. BA"BA"EE too, for the excellent and useful work that he has fulfilled, and hope it to be accepted by the learned and those who have great interest in the HOLY QURA"N; and may it be a reservation for all of us in the Dooms Day.
THEOLOGICAL SCHOOL OF QOM NA"SER MAKA"REM SHIRAZI
21 - 3 - 1999 = 1 - 1- 1373
[ 15 ]
THE TRANSLATOR'S PREFACE
AS FOR THE TEXT
The Glorious Qura"n is the Word of God. I am of opinion that no mortal translator like me, can convey the whole and exact meaning of the verses with so many dimensions that they have, into another language, The best solution to this problem is to read and comprehend the Book in its Arabic version. This is why I have inscribed the Arabic text as the topic of my work.
RUMI says:-
If we cannot draw the whole lot of the sea water, We may drive enough to satisfy our thirst. In translating the Arabic Text, for every verse and even for every Phrase, I have referred to all the existing important English Translations Such as that of Sale'sِArthur J.ArberyِN.J. DawoodِAbdullah Yusef Ali and Dr M.H. Shakir. I have collated and made a careful comparison of their translation and the original Arabic text to the meaning of which I am not much unaware. In this comparison my scale and criterion has been the Farsi translation of His Holiness Ayatollah AL-OZMA MAKAREM SHIRAZI. Besides; I have added the especial views of his Holiness in between parenthesis as he himself has done in his Persian version.
In this respect I have done my best, and only for the sake of God, and nothing else; so as to produce a clean, correct, and expressive translation of the Holy Book that has been my favourite throughout my life.
I have avoided entirely the customary Archaic language, and have made my translation in the simplest form, and the most correct meaning as I could, so that the common people speaking English and even the laymen might read and understand the intention of their Lord God. But how far have I succeeded to approach my goal? This is a matter to be judged by the dear and learned reader.
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AS FOR THE COMMENTARY
The Example Commentary of His holiness is a great voluminous collective work done by 15 scholars and learned commentators, all well versed in Qura"n Who worked hard for some 10 years under the direct control and direction of Ayatollah Al-Ozma-Makarem.
Therefore the life of an individual like me will not suffice to perform even half of the translation. On the other hand his holiness has written this great book for the Persians who are almost all Shiites, and also they believe in the matter. But I am translating it for the English speaking world who are almost all Christians, and among them we may find many people who hate Islam, and don't believe most of the matters.
To this effect my translation is focused on a certain Quotations from the whole work, that may illustrate what is the truth about Islam; who is the God that We Moslems worship, and what about Resurrection Day. And matters that are common to all in Islam. And these quotations I have translated and written in my own special literature and simple language for common people. As a matter of fact the Soul and spirit of the translation belongs to his Holiness Ayatollah Makarem Shirazi; and its body has been shaped and formed by me.
Therefore, when comparing the translation with the original work, in the first glance both may look different; while a deeper look will prove, that I have taken the meanings from his holiness and illustrated it with my pen and handi work in order to show in brief; what Islam and Qura"n is. However I hope this abridgment may show the grandeur of the whole work of 27 volumes.
Mansoor Aminy-Baghbadorani
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FA"TIHA = THE OPENING
بِسْمِ اللّهِ الرَّحْمـنِ الرَّحِيمِ IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE
الْحَمْدُ ِللهِ رَبِّ الْعَـلَمِينَ(( 1 )) 1- PRAISE BELONGS TO ALLAH, LORD OF ALL THE WORLDS
الرَّحْمـنِ الرَّحِيمِ(( 2 )) 2- THE MERCIFUL, THE COMPASSIONATE
مَـالِكِ يَوْمِ الدِّينِ (( 3 )) 3- THE OWNER OF THE DAY OF DOOM
إِيّـاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ(( 4 )) 4- YOU ALONE WE WORSHIP, AND YOU ALONE WE PRAY FOR HELP
اهْدِنَا الصِّرَ طَ الْمُستَقِيمَ(( 5 )) 5- GUIDE US IN THE STRAIGHT PATH
صِرَ طَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَالضَّآلِّينَ(( 6 )) 6- THE PATH OF THOSE WHOM YOU HAVE FAVOURED.
NOT OF THOSE WHO HAVE INCURRED YOUR WRATH.
NOR OF THOSE WHO ARE ASTRAY.
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THE COMMENTARY
SPECIALTIES OF THE OPENING CHAPTER
1- It consists of seven verses, and it was revealed in Mecca. This chapter differs with the other chapters, in melody, tone, and harmonics, and through it, God has taught His servants the method of supplication and prayer. It begins with the praise of Allah, continues with the belief in the resurrection, and ends with the demands and requests of the servant.
2- The opening chapter is said to be the basis of the Holy Qura"n. The prophet called it: - "MOTHER OF THE BOOK" and his Holiness said to JABIR- IBN- ABDULLAH ANSARI: ``Do you want me to teach you the best of the SURAS, (CHAPTERS) that God has revealed in His Book?''
"Yes" ``he said, May me and my parents be thy ransom.'' The prophet then taught him the OPENING CHAPTER OF QURA"N; and added that, the chapter may cure every disease other than death. Perhaps this is why, IBN-ABBAS, the famous commentator has said: ``everything has a foundation, and the OPENING CHAPTER, is the foundation of the HOLY QURA"N.''
3- The OPENING CHAPTER has been bestowed upon the prophet as a great gift, and it is compared with the whole BOOK, where Allah says: - ``We have bestowed upon you the seven often repeated verses, as well as the Great QURA"N.'' QURA"N - S 15:87
THE CONTENTS
The contents of the OPENING CHAPTER may be divided in two parts: - A part consisting of the praise of God, and the other states the necessities and needs of His servants. It is narrated from the prophet that God says: - ``I have divided the opening chapter between Me and My servant, who has the right of asking me for his wishes.''
VIRTUES
It is also narrated that the prophet said: ``Rehearsing of the OPENING CHAPTER, equals the rehearsal of two third of the whole Book.'' In this relation Imam Sadiq (AS) too, has said: ``SATAN moaned painfully in four occasions: [ 19 ]
A) When he was banished from the presence of God.
B) When he was driven out of the GARDEN OF BLISS. (PARADISE)
C) When Mohammad was assigned for his prophetic mission.
D) And when the OPENING CHAPTER OF QURA"N revealed.''
WHY SO NAMED?
`FATIHA' means beginning, starting, or opening. any thing, and here it refers to the Book - the Holy QURA"N'S opening chapter. We have enough evidences that the chapter was so called by the prophet himself; and opens a window towards an important Islamic problem - that which some people may think that QURA"N has been compiled and collected after the prophet, and in the life time of either ABUBKR, OMAR, or OTHMA"N. But the name FATIHA that has been the same in prophet's lifetime and even since then, is a proof of the prophet's care and watchful attention on the Holy Book. We have clear cut documents, and proofs that the collected work which we have it now in our hands, was compiled as it is, and arranged in this sequence by the order of the prophet himself.
ALI- IBN- IBRAHIM the great commentator of QURA"N who lived in the third century A.H. has narrated from Imam Sa"diq (AS) that the prophet ordered his cousin, son-in-low, and vicegerent, HAZRAT ALI (AS) to collect and compile the different parts of QURA"N, which were then written upon pieces of silk, paper, skins of animals, and etc.
The narrator adds that ``HAZRAT ALI (AS) fulfilled the commandment, sincerely collecting the scattered pieces and parts. He then wrapped all the parts in a yellow cloth and took them for compilation.''
Besides that; the famous tradition of the prophet, which is related by many, and through successive witnesses; saying: ``I shall go and leave among you two heavy things: the BOOK OF ALLAH, and my kins.'' Is an enough proof that QURA"N had already been compiled in prophet's time.
As for the view that some say: ``HAZRAT ALI (AS) compiled the Book, after the prophet'' It Should be known that, what was collected by HAZRAT ALI (AS), after the prophet, was not merely the text of QURA"N: It rather was a collection consisting of the text with various comments of the prophet about different verses, and the historical evidences, and some details and reasons for the revelations, and etc.
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THE COMMENTARY
IN THE NAME OF ALLAH, THE MERCIFUL THE COMPASSIONATE
It is customary and established by common usage, to start any important and valuable work in the name of some man of dignity in order to connect the work to him, and commend it to his care and support.
If so, is it not much better to start everything in the name of HIM who dies not, and is everlasting in life, power, and might - an everlasting substance and unchanging essence, whom mortality can never touch!?
Such an eternal being is none, other than ALLAH, the Only one God. Therefore everything and every work should begin in HIS sacred name, and His help be prayed for. This is why the HOLY QURA"N too, commences with the verse:
IN THE NAME OF ALLAH, THE MERCIFUL THE COMPASSIONATE.
The prophet has said: ``Any important work that begins not with the name of God, may not have a good end.'' Imam Ba"gher (AS) too, said: It is becoming to start every work - big or small - in the name of Allah, so as to be blessed. To make it short; continuation of a deed depends upon its relation and connection to God. To this effect, Allah orders His apostle to start his teachings and preachings in the name of Allah through the following revelations:
``Proclaim! (READ) in the name of your Lord and Cherisher, Who created - created man out of a clot of congealed blood.'' QURA"N - S 96:1-2
And according to the following verse; NOAH said to his followers:
``Embark you on the ARK, in the name of Allah, be it sailing or at rest, for my Lord is Oft: Forgiving, Merciful.'' QURA"N - S 11:41 And SOLOMON too, began his letter written to the QUEEN- OF- SHEBA in the name of Allah:
``SHE (The QUEEN OF SHEBA) said: ``You chiefs! Here is delivered to me a
[ 21 ]
letter worthy of respect. It is from SOLOMON, and is in the name of Allah, the Merciful, the Compassionate.'' QURA"N - S 97:30 On such a basis all chapters of the HOLY QURA"N begin with the said verse: (IN THE NAME OF ALLAH, THE MERCIFUL THE COMPASSIONATE) There is no doubt that the verse is one of those of the OPENING CHAPTER, and all the other chapters, (EXCEPT THE ONE NAMED REPENTANCE - SURA - 9). This has been so arranged by the prophet, and has always been such, and a habitual usage of Muslims when reciting QURA"N, to commence with the verse which they call it BESMELEH = IN THE NAME OF ALLAH. This matter is so clear that once MOA"VIYEH did not recite it in his prayer! Then some of the Helpers and Emigrants, who were present there, objected and ironically said to the Khalif: You stole it or forget it!?
ALLAH
Allah is the most comprehensive and collective among the names of God, pointing at substance rather than the attributes. The different names of God that are mentioned in the HOLY QURA"N, each of them denotes a part of the attributes of God. The only name that refers to His Essence as well as His attributes, is Allah. Other names of God are often used as adjectives to qualify Allah; such as the Merciful Allah, the Forgiving Allah, the Almighty Allah, and etc.
Through the following verse of QURA"N, many such qualifications are attributed to Allah: ``He, is Allah besides whom there is no God. The Sovereign, the Holy, the Peaceable, the Secure, the Mighty, the Compeller, the Supreme. Glory be to Allah, above the partners that they attribute to HIM.'' QURA"N - S 59:23
A reason for comprehensiveness of Allah is that only through the phrase (LA" ELAH ELL ALLAH = NO ALLAH BUT ALLAH) one can convert and become a Muslim.
GOD'S MERCY - COMMON AND SPECIAL
A group of commentators understand RAHMA"N, (TRANSLATED MERCIFUL) to mean and denote Allah's common Mercy, that covers all
[ 22 ]
His creatures, whether a friend or enemy; a faithful, or a heathen - all and all. As for the other derivative name RAHIM, (TRANSLATED COMPASSIONATE) reveals Allah's SPECIAL MERCY and favour, which is dedicated to His obedient and faithful servants.
Here, a point worthy of note is that: Throughout the HOLY QURA"N, the word RAHMA"N is used in ABSOLUTE MODE to mean unlimited and unrestricted, thus showing the commonness of the word; but RAHIM is used especifically which denotes being bound to its peculiarity.
WHY HIS MERCY, AND NOT OTHER ATTRIBUTES?
True that God has infinite attributes that most of them could be used at the beginnings, for a blessing, but MERCIFUL is used and emphasized here for its universal effect and light, that covers all creatures and creations, which may save those entangled in difficulties. Let us hear this from God Himself in HIS HOLY BOOK: ``He (i.e. GOD) said: ``I will afflict with my punishment whom I will. But My MERCY extends to everything. Soon I will ordain that MERCY for those who avoid evil deeds, and pay their due alms-tax, and those who believe in our signs.''
QURA"N - S 7:156
We even see the prophets, such as HUD, grasping to the Mercy of God, when they are in trouble and hardship, in order to be rescued: ``We saved HIM, (HUD) and those who adhered to him by OUR MERCY, and we cut off the roots of those who rejected our signs, and were not believers.'' QURA"N - S 7:72
1- PRAISE BELONGS TO ALLAH, LORD OF ALL THE WORLDS After the commencement in the name of Allah the Merciful, one has to remind of the great ORIGINATOR of the universe and His infinite and immeasurable bounties and favours, through which he may know HIM better, and worship HIM more sincerely, under the stimulus of praise and gratitude. When I say the STIMULUS, its because when man gets a gift or a favour, soon he wants to know WHO the giver is?! and by instinct, he feels a natural tendency to be grateful and to give his thanks to the giver. This is why ideologists say that thanks giving to the donor is
[ 23 ] incumbent by the acceptor through the natural command of instinct.
That we say: Our guide in the theistical knowledge is HIS BOUNTIES, is because the best way to know the origin and originator, is to study and ponder upon the rules and the secrets of the creation, specially upon those things connected with man's life. Such are the reasons that the OPENING CHAPTER is then commenced with the PRAISE that belongs only to God.
A- Every man who is a source of goodness and blessings or any prophet and Divine Leader who lightens and brightens the hearts with religious guidance - Any Gracious who grants and bestows graces - Any physician who dresses a wound, or cures a painful disease - all of them have their power and ability from the All-Mighty, and therefore, when they are praised for what they do, they owe their praises to their Lord and Cherisher. So is the sun, if it shines, and is praised for radiating light - or the clouds, if they rain down, and are praised - and the earth if it is extolled for giving us so many provisions and products - all such praises and glorifications, belong to Allah the cherisher of them all.
B- A remarkable point is, that the praise is not only at the beginning and commencement of affairs and works, or whatever, but it should also be ended with the praise of God, as we are instructed by the HOLY QURA"N:
``(THERE IN THE PARADISE), Their prayer will be; GLORY TO YOU LORD! And their greetings is, `PEACE!' and they end their prayers in; (PRAISE BELONGS TO ALLAH, LORD OF ALL THE WORLDS).''
QURA"N - S 10:10
C- As for the ARABIC word RAB, (TRANSLATED TO LORD & CHERISHER) Principally it means the owner of something who cherishes and nurtures it, with care and affection. D- As for the ARABIC word LAMINEA", (TRANSLATED TO WORLDS) It is the plural of LAMA", (WORLD) and denotes the whole UNIVERSE.
2- THE MERCIFUL, THE COMPASSIONATE
The meaning of the word was given in a previous paragraph. What is to be added here is that: these two attributes of Allah are
[ 24 ]
repeated at least for 30 times in our daily prayers. This is to say that; we praise Allah for HIS MERCY, at least 60 times a day. and we should therefore take a lesson in order to be kind and merciful in our morals and ethicals, as our Lord behaves so with all His creatures. Another point worthy of note is that: When we say we are the Servants of Allah, we should not bring into mind and connote, the ancient slaves and their cruel masters and merciless slave - holders. It rather denotes that in spite of power and authority we should be kind, merciful, and compassionate to all the creatures, as our Lord is so with us all.
3- THE OWNER OF THE DAY OF DOOM
The second important tenet of Islam is belief in the resurrection day, and that Allah holds for HIMSELF the ownership of that DAY exclusively. Here by GOD'S OWNERSHIP is meant, His influence, predominance, and ascendancy over everything in that Day of judgement and justice - the day in which man stands in the presence of his real OWNER, and real Lord, Who can see and feel all that he has done, or said, even his thoughts! Man shall come to know that nothing is lost or forgotten, though it be as small as the head point of needle! Then it is he who has to answer for his responsibilities and deeds.
Without doubt, the ownership of God in all the existing worlds, is a real and absolute ownership, and not something relative or for the time being.
One may ask: ``Why should we call HIM the owner of the DAY OF DOOM, while He is the absolute, owner of all things?'' The answer is: Though Allah is the owner of both this world, and Hereafter, but in the hereafter, His ownership is more open and obvious to the sense and sight. There; all the material relations and connections are cut out, and the temporary and relative ownerships are abolished, and everything is openly in the hands of God. No one is seen to have anything of his own. (except his good or bad deeds)
HIS BELIEF IN RESURRECTION, prevents man from going astray, and doing evil, and so is the effect of the daily PRAYERS. It is narrated that Imam Sajjad (AS) was repeating the verse (OWNER OF THE DAY OF DOOM)
[ 25 ]
so much; and so that it seemed his soul would fain have gone out of his body! As for the compound word YOMODDIN (DAY OF DOOM), it has always the meaning of RESURRECTION DAY, throughout the HOLY QURA"N. In the other phases the ARABIC word `DIN' may mean `RELIGION' OR `REWARD', and this is why sometimes the DAY OF DOOM is interpreted as the `DAY OF REWARD'.
4- YOU ALONE WE WORSHIP, AND YOU ALONE WE PRAY FOR HELP MAN IN THE PRESENCE OF GOD
Through the fifth verse of the OPENING CHAPTER, it seems as if man addresses his Merciful and Compassionate Lord, confessing his submission, and his being a mere and sincere servant, and meanwhile he prays for God's help by saying:
``YOU ALONE WE WORSHIP, AND YOU ALONE WE PRAY FOR HELP'' The preceding verses aimed at the monotheism and oneness of God's substance and attributes, and this one drives at the oneness of His worship and acts. By oneness of worship, we mean, no one ever deserves to be worshipped except God, and our real submission and obedience should be His. BY ONENESS OF ACTS, we understand that our Lord, Allah, is the only real effective and effectual BEING. Of course it is not so that we should ignore the natural causes and means - we ought to know that any effective cause or means has its effectiveness by the WILL, and by the DECREE of God.
5- GUIDE US IN THE STRAIGHT PATH
After submission to the will and wish of God; the servant's first request is to be guided to the straight path, which is the road to piety, purity, good deeds and justice. A question arises here, that, ``Why should we always ask our Lord, in our daily prayers to, GUIDE US IN THE STRAIGHT PATH? Does it not mean that we are always astray and misled?''
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Our answer to the question is:
Man, even in the straight path of guidance, is always exposed to erring and slip - every now and then, he may be seduced by devils, and lose his balance and fall down! He therefore has to commend himself to the care of God, and pray for truth and evolution. As a matter of fact, guidance means to lead the man in the path of EVOLUTION, and gradual perfection, leaving in behind of him, all deficiencies and weak points. Absolute and ideal perfection, only belongs to God, and it seems not so strange even when we see the prophets and the saints too, pray for GOD'S GUIDANCE! Imam Sadiq (AS) has understood the above VERSE to mean: ``Guide us to a path that leads us to Your LOVE and PARADISE, and protect us from our caprices and freaks.''
WHAT IS THE STRAIGHT PATH?
The straight path is the true religion of God, and obeying God's commandments, as it is found in the HOLY QURA"N through the following verse: ``Say my Lord has guided me to the STRAIGHT PATH which is a right religion - the path trod by ABRAHAM, a man of pure faith, who was not of the polytheists.'' QURA"N - S 6:161
6- THE PATH OF THOSE WHOM YOU HAVE FAVOURED. NOT OF THOSE WHO HAVE INCURRED YOUR WRATH. NOR OF THOSE WHO ARE ASTRAY.
THE TWO DEVIATED LINES:
Guide us in the path of those whom you have favoured. (BY THY GUIDANCE - THY GRACE - THY APOSTLES - BY KNOWLEDGE AND ACTS - BY STRIVE AND MARTYRDOM and etc.) Not the path of those who have incurred your wrath. Nor of those who left the path of truth and went astray.
In fact, God commands us by that verse to seek, and pray for the path trodden by the apostles and men of piety and good deeds, and, HE
[ 27 ]
strictly warns us that there are always two divided lines at the sides of the STRAIGHT PATH - the line of those who have incurred God's wrath; and the line of those who have gone astray.
WHO ARE THE FAVOURED ONES?
The favoured servants of God are introduced through the following verses of QURA"N: ``And whoever obeys Allah and the Apostle, they are with those whom God HAS favoured, such as the PROPHETS, THE TRUTHFULS, THE ,MARTYRS, THE RIGHTEOUS, and what a good friends are they.'' QURA"N - S 4:69
1
Who are Those Who Have Incurred God's Wrath. and Those Who are Astray? Who are Those Who Have Incurred God's Wrath. and Those Who are Astray?
From the nature of the HOLY QURA"N, we understand those gone astray, are those who are misled and out of the way, of truth. As for those who have incurred God's wrath - they are the obstinate and stubborn wrong doers, who have pertinaciously adhered to their wrong opinions, and are not willing to hear any advice or admonition. They never yield to any reason, and in many cases have incurred the curse of God on themselves. The following verse of QURA"N defines and describes them:
``And that HE may punish the hypocrites, men as well as women; and the polytheists, men as well as women, and the cherishers of evil thoughts about Allah. On them is the evil turn, and the wrath of Allah is on them, and HE HAS cursed them, and prepared the Hell for them - an evil destination.''
QURA"N - S 48:6
Anyhow, those who have incurred the wrath of Allah are those who, besides their blasphemy are obstinate and stubborn, and do not even stop injuring and harming the apostles and the Divine Leaders!
THE END OF THE OPENING CHAPTER
[ 28 ]
S 2
THE COW (BAQARA)
بِسْمِ اللّهِ الرَّحْمـنِ الرَّحِيمِ IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE
2- THIS IS THE BOOK, NO DOUBT IN IT, A GUIDANCE TO THOSE WHO AVOID EVIL. الَّذِينَ يُؤْمِنُونَ بالْغَيْبِ وَيُقِيمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنـَهُمْ يُنفِقُونَ(( 3 ))
3- (THER ARE) THOSE WHO BELIEVE IN THE UNSEEN, AND PERFORM THE PRAYERS, AND BESTOW IN CHARITY A PART OF WHAT WE HAVE GIVEN THEM وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنْزِلَ مِن قَبْلِكَ وَبِالاَْخِرَةِ هُمْ يُوقِنُونَ(( 4 ))
4- AND THOSE WHO BELIEVE IN WHAT HAS BEEN SENT DOWN TO YOU, AND WHAT HAS BEEN SENT (TO THE APOSTLES) BEFORE YOU, AND WHO ARE SURE OF THE LIFE TO COME أُوْلَـئِكَ عَلَى هُدىً مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ(( 5 ))
5- THOSE ARE ON GUIDANCE FROM THEIR LORD, AND THOSE ARE THE ONES WHO PROSPER.
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THE COMMENTARY
THE CONTENTS AND VIRTUOUS
This chapter revealed in Medina and consists of 286 verses.
The comprehensiveness of this chapter from the stand point of Islamic tenets and principles; and practicals, such as economical, political and social affairs, can't be denied, Other important contents of the chapter are as follows:
1- Discussions about THEISM & MONTHEISM, especially through pondering over the secrets and laws of creation.
2- Discussions about resurrection and the life to come. giving some physical examples, such as the story of raise and revival of the slaughtered birds by ABRAHAM, as well as the story of EZRA the prophet, who died and then got up a hundred years later!
3- There are in the chapter, also matters about the miracles of the Holy BOOK QURA"N, and the importances there in.
4- The JEWS & HYPOCRITES, and their opposition, and intrigues, against Islam and QURA"N is discussed here in a wider measure.
5- Some interesting historical event of the great prophets especially ABRAHAM & MOSES are narrated here.
6- Several of the Islamic commandments such as: the prayer - the fast - strive and the SACRED WARS - the pilgrimage to Mecca - the change of qibla (from Jerusalem to Mecca) - marriage and Divorce - Trades regulations and laws - usury - Retaliation and Retribution - unlawful meals (SWINE FLESH) - Intoxicating or Alcoholic drinks, and some laws and rules of inheritance and wills are clearly explained in the chapter of the COW.
1- A.L.M.
THE ABBREVIATED LETTERS (AL - MUQATTA-TA")
Certain chapter (SURAS) of QURA"N have certain initials prefixed to them which are called the ABBREVIATED LETTERS.
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These letters have always been looked over as secrets and mysteries. We have not heard of the PAGAN ARABS, or even the hypocrites, to have objected or ridiculed these letters, though the form of their conducts was so, and this means that they have not been much stranger to using such abbreviations.
Recently a number of conjectures have been made as their meaning. Opinions are divided as to the exact meaning of each particular letter or combination of letters, but the most agreed idea about them is that, these abbreviated letters point that; the GREAT, IMPORTANT DIVINE BOOK, that has astonished all the well versed scholars and learned of ARABS and NON-ARABS, who all failed to bring even a chapter the like of it; merely consists of the simple and ordinary letters, that every one has access to them and can use them in writing. On the other hand the words and verses of QURA"N, which are composed of these letters are so elegant, and deep in meaning that they easily pierce in the souls, and penetrate in the depths of the hearts of men! They easily attract the attention and reverence of a Layman, as well as that of a man of wisdom and thought. QURA"N is just like the book of nature which is composed of very simple elements, in which God has brought forth so many wonderful and incredible creatures, such as the beautiful birds, various colours and divers smell and scent. God brings out all these varieties from the same soil of which we can make pots and jars!
THE GOLDEN AGE OF ARABIC LITERATURE
The PAGAN ERA OF ARABS, was the golden age of their literature! Those BARE-FOOTED people, were deprived of all the social and economical advantages, but their hearts were filled with the love of literature, eloquency and oratory. They had a large periodic market, named AKAZ which besides its usual affairs, had turned to a literature center. It served also as an economical and judicial annual CONGRESS.
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In that high council the best and the newest, verses and proses, were rehearsed, for consideration and judgement; and the best ones were chosen to be proclaimed as the poem or prose of the year. In such that golden age of literature, the whole world is challenged to produce a book like QURA"N, but it has not been produced - even by a chapter like unto it, although many have tried hard and have done their best to do so, and have failed!
Say: ``If man and JINNS were to gather together in order to bring the like of this QURA"N; they will not bring the like of it, even if they back up each other with their help and support.''
QURA"N - S 17:88
2- THIS IS THE BOOK, NO DOUBT IN IT, A GUIDANCE TO THOSE WHO AVOID EVIL.
The phrase: `No DOUBT IN IT' is not merely a claim, but rather a real truth. We may consider some of the qualifications of the Book in a quick scan; such as; its truthfulness - Grandeur - Firmness - Eloquency - Deep meanings - sweet and simple explanations, which is seen throughout the BOOK which repels and rejects all doubts; so that, nothing can excel it.
It is worthy of note that, age, and elapse of centuries has not been able to reduce or decrease such qualities and qualifications, and even the progress of science and knowledge has enhanced the BRIGHTNESS and LIGHT of the BOOK!
Such BOOK, NO DOUBT, IS A GUIDANCE OF THE VIRTUOUS PEOPLE.
WHAT IS MEANT BY GUIDANCE?
In QURA"N'S literature, GUIDANCE, appear in two phases of meaning: 1) The guidance through creation, by which anything that comes into being is guided by the creator through the path of evolution and development, in order to reach a final destination and goal.
2) The religious guidance which is fulfilled by the apostles and
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scriptures, and man by such guidance may tread and walk on the path of progress and development.
WHY IS THE QURA"NIC GUIDANCE FOR THE VIRTUOUS EXCLUSIVELY?
True that QURA"N has come down as a guidance for all the mankind, but if to some extent they be void of piety and are not willing to listen and take lesson, how can the scripture, what so ever, profit them? Flowers never grow in a salty soil though it be rained over abundantly. The same is man's farm land of breast. If not clear of obstinacy against efforts to remedy and relieve, nothing can profit him the least! This is why our Lord says: ``THIS BOOK IS A GUIDANCE TO THOSE WHO ARE VIRTUOUS''
3- (THE VIRTUOUS ARE) THOSE WHO BELIEVE IN THE UNSEEN, AND PERFORM THE PRAYERS, AND BESTOW IN CHARITY A PART OF WHAT WE HAVE GIVEN THEM.
THE EFFECT OF PIETY IN BODY & SOUL
At the beginning of the chapter (THE COW), QURA"N divides the people, in relation to Islam, into three groups:
1) The VIRTUOUS who have accepted Islam completely and in all its aspects and respects.
2) The UNBELIEVERS who are opposite to the first group.
3) The HYPOCRITES with two faces, claiming to be a Muslim, when they encounter with Muslims and saying that they believe not when they meet the unbelievers!
Their real attitude is BLASPHEMY and rejection of FAITH, and they are more dangerous to Islam than the unbelievers.
In this verse (NO. 3) the first group are discussed and five qualifications are attributed to them:
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A- THE UNSEEN AND THE SENSUAL WORLD
They believe in the UNSEEN. (world) - Seen and Unseen worlds are the two material and spiritual worlds that are VIS-A-VIS and opposite to each other. To believe in the - UNSEEN which is concealed of our senses, is the first step of separating the believers from the unbelievers; and it holds the followers of the Divine Religions, against those who reject faith in God, and in the INSPIRATION, and RESURRECTION. Therefore the first qualification mentioned here for the VIRTUOUS, is that they believe in the UNSEEN. (WORLD) Those who believe in the UNSEEN, do believe that the creator of this UNIVERSE has an infinite knowledge and power over all things. He is Eternal and Everlasting and controls all through His power and understanding.
They believe the Death doesn't mean non-existence and annihilation. It rather is a window that opens to a more extensive world. though a materialist may believe that the life and the world is limited to what we can see and touch and feel, and the natural Laws and Rules are effective without any plan, aim, or programme. They believe that Death gives an end to everything, and reduces us to nothing!
Are these two groups of man comparable to each other? Of course not. Because the first party can not avoid his good wishes, and doing good to other people, but the second group sees no reason for doing that. Therefore in the world of the BELIEVER, there is brotherhood and piety, there is help and mutual understandings, while in its opposite world there is colonization and exploitation, blood-shed and plunder and robbery. They have named their RETROGRESSIONS and moving backward as CIVILIZATION, and social development!
The Arabic word GHAIB (translated to UNSEEN) is a very comprehensive word and in some traditions it has also been interpreted to mean the ABSENT EMAM AL-MAHDI (AS).
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B- COMMUNICATION WITH GOD
Another distinguishing mark of the VIRTUOUS PERSON is that he performs the PRAYER which is an effective means of communication with God. The believers who have found and paved their way towards the METAPHISICAL WORLD are permanently kept in contact with the ORIGINATOR through their daily prayers. They only bow down to Allah and no one else. Such a man feels that he has moved up to an upper stage of life, and that he has obtained the rank and value to speak directly to his creator, and this motive serves to develop him the more and the better.
C- CONNECTION WITH OTHER PEOPLE
Another speciality of the VIRTUOUS PERSON is his relation and connection with other people, through bestowing in charity a part of that which God has given him.
Here God does not say that: ``THEY BESTOW IN CHARITY A PART OF WHAT THEY OWN.'' He rather says: ``THEY BESTOW A PART OF WHATEVER ALLAH HAS GIVEN THEM;'' and that consists of MORALS KNOWLEDGE, WISDOM, SOCIAL POSITION and other physical and spiritual power and abilities too.
4- AND THOSE WHO BELIEVE IN WHAT HAS BEEN SENT DOWN TO YOU, AND WHAT HAS BEEN SENT (TO THE APOSTLES) BEFORE YOU, AND WHO ARE SURE OF THE LIFE TO COME.
D- BELIEF IN ALL THE APOSTLES
The fourth distiction of the VIRTUOUS PERSON is his belief in all the apostles of God, and their mission and commandments.
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E- THEY ARE SURE OF THE LIFE TO COME
The fifth qualification of the VIRTUOUS MAN is believing in the RESURRECTION, and what is called the Day of Doom. They are sure of the life to come. They know that they are not created for nothing and without any AIM, or purpose. They know that they are walking over a long path of evolution and development, and that, Death is not the end of that road, but rather a beginning. They believe that God's ABSOLUTE JUSTICE awaits them all, and none of their deeds, bad or good, will be ignored or left unrewarded.
This sort of belief brings mental and spiritual comfort and prevents the stresses of work and responsibility to bother him much, because he is sure that he shall be rewarded for the least of his works in a wider and more extensive life, which is to come from the gateway of Death. The belief in the life to come makes believer brave and even willing and proud to be martyred! It also controls man against SIN and doing wrong - The firmer in such a belief the farther from SIN.
5- THOSE ARE UPON GUIDANCE FROM THEIR LORD, AND THOSE ARE THE ONES WHO PROSPER.
The above verse (NO. 5) points at the results obtained by the VIRTUOUS PERSON who owns the above mentioned five qualifications and specialities - They are upon guidance from their Lord, and they are the prosperous ones. Here the parable of Allah's guidance is like that of an easy paced mount, that takes his rider without much trouble and difficulty into salvation and prosperity.
WHAT IS THE MEANING OF PIETY?
The ARABIC word TAGHWA" (translated to piety) means self control - In other word, it is an internal power that helps man against excess and transgress and passion. In man, piety is, as a BRAKE in a vehicle - a device for applying resistance to the motion of a body. Piety is so important in Islamic culture that the following verse
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of QURA"N, relating it, has turned to a common and everlasting slogan:
``... The most honoured of you in the sight of Allah is the most VIRTUOUS of you.'' QURA"N - S 49: 13
إِنَّ الَّذِينَ كَفَرُواْ سَوآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ(( 6 )) 6- AS FOR THE UNBELIEVERS, ALIKE IS TO THEM WHETHER YOU WARN THEM (GOD'S PUNISHMENT) OR DO NOT WARN THEM, THEY WILL NOT BELIEVE.
خَتَمَ اللهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ(( 7 )) 7- ALLAH HAS SET A SEAL UPON THEIR HEARTS AND UPON THEIR EARS, AND THERE IS A COVERING UPON THEIR EYES, AND THERE IS A GREAT PUNISHMENT FOR THEM.
THE SECOND GROUP
These are the obstinate and stubborn unbelievers who stand exactly in opposite to the above mentioned VIRTUOUS PERSONS. Their qualifications in brief is said in the above verses. (NO. 6 & 7) The verse says: ``THEY BELIEVE NOT'' and it is alike to them whether you warn them of the chastisement of God, or do not warn them - they are so stubborn that they do not accept a truth even if they see it clearly! This is because, mentally, they are not ready for such acceptances.'' The next verse, (NO. 7) indicates the reasons for such an obstinacy and rejection of truth by saying:
``Allah Has set a seal upon their hearts, and upon their ears, and there is a covering upon their eyes, and there is a great chastisement for them.'' A man who has not reached to such a condition, may still be liable to guidance; but when he lost his power of comprehension and distinction, there remains no way for his salvation. Such a man, for
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losing all the means and instruments of understandings and grasping the fact; will meet a natural torment, or heavenly chastisment.
NOTES
1- IS NEGATING THE POWER OF DISTINCTION, SOME SORT OF COERCION, TO NULLIFY MAN'S FREE WILL?
If according to the above verse, Allah HAS set a seal upon the hearts and upon the ears, and has covered the eyes, preventing them to see, such men are forced to remain faithless! Does this not mean that God HAS deprived them of their free will, and that they are held under compulsion?
This question has already been answered by QURA"N, through many verses; that losing their power of distinction is a reaction proportional to their actings. Their continuous obstinacy and rejection - Their pride and vanity - Their frequent transgresses and excesses - Following their lusts and caprices, and their causeless and sudden changes of mind - And to make it short their DOING WRONG, has led them to such a misfortune and disaster.
WHAT IS MEANT BY SEALING THE HEARTS?
In the said VERSE (NO.7) and several other verses, losing the power of distinction and comprehension is notified by setting a seal upon the hearts.
When usually people put something in a pocket or sack, they plumb it and seal it, for wanting not to be opened or touched. In Arabic language, such a plumb or seal is called `KHATM'. This is a simile of the obstinate rejectors of faith, that due to continuous sinning, their minds are closed to advices and sealed and their hearts are plumbed so that no truthful words can penetrate in them. Man should therefore be careful about himself, when even he does something wrong. He should wash out the wrong or the fault, what ever it is; with the clean water of repentance, and doing good deeds for amendment.
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THE MEANING OF THE HEART
BY HEART, in QURA"NIC LANGUAGE, sometimes UNDERSTANDING is meant, (S 50: 37), some times the SOUL is intended - (S 33: 10) and elsewhere the MIND is wanted. (S 8: 12).
EXPLANATORY NOTE
It seems that there are two powerful important centers in the human body:
1) The BRAIN, whose duty is sensual perceptions through the nerve system, and also controlling the movements of the limbs through the muscles.
2) The HEART, is a hollow organ with muscular walls, settled in the chest. Heart is the functional center of senses and emotions, and it physically reacts on strong feelings. When we encounter a tragical event, we feel its PRESSURE upon our hearts, and also when we meet something that pleases and makes us happy, we feel its PRESSURE through the nerves of our heart.
يُخَـدِعُونَ اللهَ وَالَّذِينَ ءَامَنُواْ وَمَا يَخْدَعُونَ إِلاّ أَنْفُسَهُمْ وَمَا يَشْعُرُونَ(( 9 )) 9- FAIN WOULD THEY DECEIVE ALLAH AND THOSE WHO BELIEVE, AND ONLY THEMSELVES THEY DECEIVE, AND THEY ARE NOT AWARE.
فِى قُلُوبِهِمْ مَّرَضٌ فَزَادَهُمُ اللهُ مَرَضاً وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْذِبُونَ(( 10 )) 10- IN THEIR HEARTS IS A DISEASE, THEN ALLAH HAS INCREASED THEIR DISEASE, AND THERE AWAITS THEM A
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PAINFUL CHASTISMENT FOR THAT THEY HAVE CRIED LIES.
وَإِذَا قِيلَ لَهُمْ لا تُفْسِدُواْ فِى الاَْرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ(( 11 )) 11- WHEN IT IS SAID TO THEM: DO NOT MAKE MISCHIEF IN THE LAND, THEY SAY: WE ARE BUT PEACE-MAKERS
أَلاَ إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ(( 12 )) 12- KNOW THAT THEY THEMSELVES ARE THE MISCHIEF MAKERS, BUT THEY ARE NOT AWARE.
وَإِذَا قِيلَ لَهُمْ ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَآ ءَامَنَ السُّفَهَآءُ أَلاَ إِنَّهُمْ هُمُ السُّفَهآءُ وَلَـكِن لاَّ يَعْلَمُونَ(( 13 )) 13- WHEN IT IS SAID TO THEM: BELIEVE AS THE PEOPLE HAVE BELIEVED, THEY SAY: SHALL WE BELIEVE AS THE FOOLS HAVE BELIEVED? KNOW THAT THEY THEMSELVES ARE THE FOOLS IF THEY BUT KNEW IT.
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُواْ ءَامَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَـطِينِهِمْ قَالُواْ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ(( 14 )) 14- AND WHEN THEY MEET THOSE, WHO BELIEVE, THEY SAY: `WE ARE BELIEVERS', BUT WHEN THEY ARE ALONE WITH THEIR DEVILS, THEY SAY: `WE ARE WITH YOU, WE WERE ONLY MOCKING'.
اللهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيـنِهِمْ يَعْمَهُونَ(( 15 )) 15- ALLAH WILL MOCK AT THEM, AND LEAVES THEM IN THEIR TRESPASSES BLINDLY WANDERING ON.
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أُوْلَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلَـلَةَ بِالْهُدَى فَمَا رَبِحَتْ تِّجـرَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ(( 16 )) 16- THOSE ARE THEY THAT HAVE BOUGHT ERROR AT THE PRICE OF GUIDANCE, AND THEIR COMMERCE HAS NOT PROFITED THEM, AND NOR ARE THEY ON THE RIGHT PATH.
THE COMMENTARY
THE HYPOCRITES
We now come to a third class of people, the HYPOCRITES, who are untrue to themselves as well as to the others! In a certain part of HISTORY, Islam encountered with a group of people who were insincere. They had not enough insight and discernment to recognize a fact and believe it, nor the intrepid courage and necessary braveness to oppose openly! The HOLY QURA"N has called them THE HYPOCRITES, for having two different and opposite faces. They misrepresent their opinions and characters, and pretend to be what they are really not. Such people could not easily be recognized for pretending to be a Muslim, but the HOLY QURA"N, has given their signs and marks by which the Muslims could know them well.
One phase of the hypocrites which is underlined by QURA"N, is their DUPLICITY, and double - dealing - i.e. their deception by pretending to entertain one set of feeling, and acting under the influence of another:
And there are some people who say: ``We believe in Allah and the LAST DAY, and yet they are not believers''. They know this sort of tricks and tactics an advantage of their wit and quickness of mind. By that stratagem, they think that they deceive Allah and the believers, but they only deceive themselves, and are not aware of that. (VERSE - 9)
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QURA"N, says that there is a special disease in their hearts, and Allah increases their disease as a result of their pretence and hypocrisy. (VERSE NO. 10)
The insincere man who thinks he can get best of both worlds, by compromising with good and evil, only serves to increase the disease of his heart, because he is even untrue to himself. They are LIARS; and telling lies, is their basic capital, and their best profit and the results of commerce is a dreadful chastisement that awaits them.
Another phase of the hypocrites indicated in the HOLY BOOK, is that they are MISCHIEF - MAKERS but they call themselves PEACE - MAKERS. ``When it is said to them: `Do not make mischief in the land'. they say: `We are only peace makers.'' (VERSE NO. 11) Much mischief is sometimes caused by people who may think to have a mission of peace, while they have not even a true perception of right and wrong! So by their ignorance and arrogance, they blindly depress the good and encorage the bad.
Another weak point, and mark, of the hypocrite is that: he thinks too much of himself, and too less of the others, being an egotist he knows himself very wise and says that: faith is good enough to fools: ``When it is said to them: `Believe as the people have believed' they say: - Shall we believe as the fools have believed?! Know that they themselves are fools if they but knew.''
Their third symptom is change of colour every now and then, and pretending conformity with this and that, or any class of man whom they meet, They are the jack of all fields and the master of nothing. Wavering all the time - not to these, not to those, they are distracted in mind. When they meet those who believe they say we are believers (VERSE NO. 14) but when they are alone with their devils, they say we are with you, we were only mocking.
Their dreadful fate and distressing destiny shall be such that QURA"N says: ``Those are they that have bought error at the price of guidance, and their commerce has not profited them, nor are they on the right path.'' To make it short, their duplicity and double - dealing, and the contrast of their inside and outside, which affects their word and work, is an
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obvious indication of their hypocrisy: but such a bad disease may have a wider range, and covers a more extensive field of one's character and acts. Through a tradition we read: `There are three marked qualifications of hypocrisy. Even if these be found in a Muslim who prays and fasts; he is a hypocrite. These are:
1) Betrayal in deposits, or anything entrusted to the care of one.
2) Telling lies and being a liar.
3) The break of promise.'
Imam Sadiq (AS) has said: `Pretence and hypocrisy is nothing but polytheism.' Hypocrites deceive their conscience, and ignore BLAME WORTHINESS of their conducts by their internal feelings. They have the false consolation of thinking that they are peace-makers in order to keep quiet the reproachful voice they sometimes hear from their conscience or inner side.
17- THEIR PARABLE IS LIKE THE PARABLE OF ONE WHO KINDLED A FIRE, (TO FIND WAY IN A DARK DESERT) AND WHEN IT LIT ALL ROUND HIM, ALLAH (RAISED A STORM) AND TOOK AWAY THEIR LIGHT, AND LEFT THEM IN DARKNESS UNSEEING. صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَرْجِعُونَ(( 18 )) 18- DEAF, DUMB, AND BLIND, SO THAT THEY WILL NOT TURN BACK.
DARKNESS, AND THUNDER, AND LIGHTNING. THEY PUT THEIR FINGER IN THEIR EARS AGAINST THE THUNDER CLAPS, FEARFUL OF DEATH, AND ALLAH ENCOMPASSES THE UNBELIEVERS. (THEY ARE ALL UNDER HIS CONTROL) يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَـرَهُمْ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَآءَ اللهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـرِهِمْ إِنَّ اللهَ عَلَى كُلِّ شَىء قَدِيرٌ(( 20 ))
20- THE LIGHTNING ALMOST TAKES AWAY THEIR SIGHT. WHENEVER IT FLASHES UPON THEM THEY WALK ON, BUT AS SOON AS IT DARKENS THEY HALT. HAD ALLAH WILLED HE WOULD HAVE TAKEN AWAY THEIR HEARING AND THEIR SIGHT; FOR ALLAH HAS POWER OVER ALL THINGS.
THE COMMENTARY
TWO REMARKABLE SIMILITUDES APPLYING TO THE HYPOCRITES
A- The first similitude is that of a man, who in a very dark night has kindled a fire for want of light. The fire produced a blaze, and lighted all around him, (VERSE NO. 17) but it did not last long. Allah took away their light and left them in utter darkness, so that they could see nothing! they thought that they could do with that weak and dying light, but when a storm raised and the flame extinguished, as it was inevitable, the darkness covered them more intensely.
The light was that of faith and MONOTHEISM, that by instinct exists in them internally, but they soon put it out when it appears; by their hypocrisy, deception and arrogant compromise with evil. They who have ended like the blasphemers, finally grope their way along their dark road, dumb, deaf, and blind. (VERSE NO. 18)
These verses show that hypocrisy, deception or duplicity may win
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temporary applause and approbation, but it will sooner or later show its real face which is merely falsehood. B- In the second parable, another phase of hypocrisy is shown. There is a dark and dangerous night. It rains cats and dogs. Flashes of lightning is followed by crashes of thunder. Fain would the thunder - crash, tear the membrane of their ears. They are perplexed and wandering their animal course. They put their fingers in their ears against the thunder-claps fearful of death. (VERSE NO. 19) Wherever they move or go, they are encompassed by Allah, and move under His control. In the intervals between deafening crashes, and blinding flashes, there are moments of steady light through which they take a few steps, but again they are plunged into darkness and are forced to halt. (VERSE NO. 20)
Every now and then, they might be target of thunder-flashes and be burnt to ashes! Had Allah willed, he would have taken away their sights, for Allah has power over all things. Alas! That they have not sought a safe and secure asylum to spare themselves the fearful chastisement of Allah.
يَـأَيُّهَا النّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ(( 21 )) 21- O, YOU PEOPLE! SERVE YOUR LORD WHO CREATED YOU, AND THOSE THAT WERE BEFORE YOU, PERHAPS YOU MIGHT AVOID EVIL.
22- (THE LORD) WHO MADE THE EARTH A RESTING PLACE, AND THE SKY A CANOPY, AND HE SENT DOWN WATER FROM THE SKY, WHEREWITH HE BROUGHT FORTH FRUITS FOR YOUR SUSTENANCE, THEN DO NOT SET UP COMPEERS TO ALLAH KNOWINGLY.
(SUCH CO-SHARERS AND IDOLS, HAVE NEITHER CREATED YOU, NOR DO THEY GIVE YOU SUSTENANCE)
THE COMMENTARY SERVE YOU SUCH A GOD:
After explaining the situation of the three classes of people, namely the VIRTUOUS, the HEATHEN, and the HYPOCRITE, the BOOK, refers to the line of the first group which ends to SALVATION; saying: ``O, People! Serve your Lord who created you, and those that were before you, perhaps you might avoid evil.''
The addressing phrase: `O, PEOPLE! has been repeated throughout the HOLY BOOK for about 20 times. This is a comprehensive addressing, to indicate that QURA"N, has not been revealed for only a certain class, group, race, or tribe of people. Its invitation and call, is almost to all mankind, calling them generally to the Service and Worship of the only one God, Who has created them all. (VERSE NO. 21) It also challenges to fight with all sorts of POLYTHEISM and deviation from the path of truth.
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2
The Bounty Of The Earth and The Sky The Bounty Of The Earth and The Sky
The VERSE NO.22 reminds some GIFTS and GRACE of God that worth many thanks and gratitudes: First, it points out at the creation of the Earth which is made as resting place for us. Such a wonderful fast and easy moving mount that carries man upon its back, and travels with a delirious and dazzling speed, through the infinite space, without the least vibration and throbbing or thrilling! Such a mount is of surety one of the great gifts of Allah to man. Its GRAVITY gives you a chance and opportunity to move wherever you want, or to have rest whenever you like. It gives you chances to work, to build, to farm and many other functions. Have you ever thought that without the attraction of gravity you had to wander in the air up and down and out of control?
The VERSE, then refers to the SKY, as another gift and grace of God saying: ``And He made the sky a canopy for you.'' Here by SKY, the ATMOSPHERE, or the air envelope around our planet is wanted, which is held to it by gravitational attraction and it is extended to several hundred miles. Though it seems to be insubstantial, but in realty it has enormous mass with a total weight estimated to be 5000 million, million tons, exerting a pressure upon the earth's surface avaraging about 15 Lb. per square inch.
Had this huge SPHERE OF AIR not surrounded the earth, meteoric showers would have made IT inhabitable, and it could not be a resting place for the creatures, as it is said in the VERSE NO. 22.
Then it refers to the GIFT OF RAIN; saying: `And He sent down water from the sky wherewith He brought forth fruits for your sustenance.' Indeed is water a great, if not the greatest, Gift and bounty of our Merciful Lord. It is the source of life, the foundation of all the flourishing and cultivations and material bounties. It is a sign and indication of GOD'S extensive MERCY, that covers and encompasses all things, and also of HIS infinite POWER and KNOWLEDGE. HE easily brings
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out from the pure, colourless water hundreds of thousands of fruits, foods, flowers of various colour, smell, and taste; for man and animal. This is one of the most lively and vivid reasons and proofs of HIS existence. `Then do not set up compeers to Allah knowingly.'
IDOLATRY IN ITS VARIOUS FORMS
Generally, to compare or liken any entity, in power, effects or characters to God, is a form of POLYTHEISM, which sometimes creeps in the hearts of man, as an ant may creep upon a black stone in a dark night! The COMPEERS, or the false gods might be; idols, superstitions, and natural phenomena. They may also be the pride of race and birth, the pride of rank, power, and wealth, when are set as rivals to God or compared with His attributes.
23- AND IF YOU ARE IN DOUBT CONCERNING THAT WHICH WE HAVE SENT DOWN TO OUR SERVANT, (THE PROPHET) THEN PRODUCE A CHAPTER LIKE IT, AND CALL YOUR WITNESSES APART FROM ALLAH IF YOU ARE TRUTHFUL.
فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَـفِرينَ(( 24 )) 24- BUT IF YOU DO IT NOT, AND NEVER SHALL YOU DO IT, THEN GUARD YOURSELVES AGAINST THE FIRE WHOSE FUEL IS MEN AND STONES PREPARED FOR UNBELIEVERS.
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THE COMMENTARY THE HOLY QURA"N, AN ETERNAL MIRACLE
Blasphemy may sometimes be rooted in misunderstanding the nature of prophethood and miracles. Here an eternal miracle is pointed to, namely the Glorious Qura"n, saying: ``And if you are in doubt concerning that which We have sent down to our servant, then produce a chapter like it.''
Here is a particular test. God has put many chapters before you. Can you produce at least one single chapter like it? By that, Qura"n calls to challenge all those who reject the idea that there is REVELATION, and that, it is from God. This is to make a reason against them out of their inability and failure. Not themselves alone, but if there be any one apart of Allah, who may inspire spiritual truth in such a noble language, let them bring their works forth or help you in doing that - ``Then call your witnesses apart from Allah if you are truthful.''
In the following verse, (NO. 24) the book denies their ability of doing that EVER! ``But if you do it not, and NEVER shall you do it, then guard yourself against the fire the fuel of which is MEN & STONES, prepared for the unbelievers.''
STONES AS FUELS!?
How can a piece of stone be the fuel for a fire? It may mean that the fire of Hell is kindled in the self and soul of the guilty people - a fire that consumes both the WORSHIPPERS of the false god, as well as their idols that were made and carved out of stones. Perhaps the fire of punishment mounts right up to the hearts and minds of the sinners - On their very seat of affection, pity, and understanding! This is also mentioned more clearly in another chapter of the Holy Book, namely HUMAZA (THE SCANDAL MONGER) as follows:
``The fire of Allah, that is kindled and mounted on the hearts.'' QURA"N - S 104: 4-5 Contrary to the fires that are kindled down here, the fires kindled in the life to come, start up in the hearts and minds and come out from in!
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WHY DO THE PROPHETS NEED TO BRING MIRACLES?
The prophets should be able to do something extraordinary by bringing miracles that no one else can; to use it as a sign and proof of their truthfulness. In our case the HOLY QURA"N, is the everlasting and eternal miracle of our prophet; apart of his numerous other miracles. This miracle of his is, an everlasting, rational, speaking, international and spiritual one.
Those prophets who were before Mohammad (AS) had to be with their miracles, in order to establish them and to gain full recognition and acceptance for them. But the Holy Qura"n is a permanent and self- explanatory miracle, that needs not to be introduced or established by the prophet. Many hundreds of years after our prophet, the BOOK is remained lively and up to date; as a source of a religion, as a valid law, as a document and reference for commandments, and full of astonishing miracles. The Holy Book has broken the borders and the walls of time and space, manifested in that very form which the scripture had more than one thousand and four hundreds years ago, shedding the light of truth and knowledge upon our age, as it shed upon the ARABIC PAGAN ERA! Evidently an international and everlasting religion should have a permanent and original document relied upon as a basis, proof, and support, (which is the role that QURA"N has played throughout the history of Islam.
QURA"N'S SPIRITUALITY
The miracles of the prophets before Mohammad (AS) were in a material state or manner, such as raising a dead body, or making a baby to speak in the cradle, or curing a deaf or blind. All such miracles had a material source and bed that could be felt or sensed. But as for the HOLY QURA"N, and its noble and amazing language, which is composed of the ordinary alphabetical letters, and goes so deep into the hearts and minds, making thought and wisdom to bow themselves in this respect, is something that should be considered a little deeper, and with more care.
25- AND GIVE GLAD TIDINGS TO THOSE WHO BELIEVE AND DO GOOD DEEDS, THAT FOR THEM AWAITS GARDENS UNDERNEATH WHICH BROOKS FLOW. WHENEVER THEY ARE GIVEN SOME FRUITS THEREFROM, THEY SAY: ``THIS IS WHAT WAS GIVEN TO US BEFORE. (BUT THESE ARE SO MUCH BETTER) FOR THEY SHALL BE GIVEN THE LIKE; AND THEY HAVE THEREIN SPOUSES FURIFIED, AND THEY ABIDE THEREIN FOR EVER.''
THE COMMENTARY QUALIFICATIONS OF THE HEAVENLY BOUNTIES
This one is an antithesis to the last verse, in which fire was the symbol of punishment, and in this, garden is the symbol of felicity. It promises that: `For those who believe and do good deeds, there awaits gardens of bliss underneath which streams of crystal water flows. We know that GARDENS that lack permanent water, will have not fruitful trees, vivid vegetations and lively plants. Therefore the gardens of bliss in PARADISE, have their own source of water and rivers flow underneath the trees therein.
Pointing to various fruits of the gardens, the verse adds that whenever they are given some fruits therefrom, they say: ``This is similar to what was given to us before.'' The fruit of goodness is goodness. They are similar in shape, but much better in degree of taste, colour, scent and fragrance.
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Another gift of the GARDENS OF BLISS that is promised here is clean spouses. Spouses who are clean spiritually as well as bodily. They live in that abundance and affluence for ever and beyond the realm of time.
CLEAN SPOUSES
The only qualification that is mentioned here, for the spouses that are in paradise, is their cleanliness. They are said to be free from whatever sullies or defilements, or dirt, and were purified from moral defilements too. From this, we may conclude that the first and most important condition for choosing spouses is their cleanliness, as it is narrated that the apostle said: ``Aviod any beautiful green grass that grows in a dunghill?''
When he was asked what do you mean by that sort of grass? he answered: ``It is the simile of a beautiful woman who grows in a contaminated and corrupt family!''
THE MATERIAL AND SPIRITUAL BOUNTIES IN PARADISE.
Though in so many verses, the material bounties of PARADISE is pointed off; many times, spiritual gifts, too, are mentioned besides. As an instance, we read the following verse: ``Allah Has promised the believing men, and the believing women, Gardens underneath which rivers flow. They abide there for ever. He has promised them goodly mansions in the GARDENS OF ETERNITY, and yet the greatest of all that, is; GOD'S GOOD PLEASURE - that is the supreme felicity.'' QURA"N - S 9: 72
26- ALLAH IS NOT ASHAMED TO STRIKE A SIMILITUDE ABOUT A GNAT (WHICH IS APPARENTLY A SMALL CREATURE) OR ABOVE IT.
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AS FOR THE BELIEVERS, THEY KNOW THAT IT IS THE TRUTH FROM THEIR LORD, BUT THE UNBELIEVERS SAY: `WHAT COULD ALLAH MEAN BY THIS PARABLE BY WHICH HE MISLEADS MANY AND LEADS MANY? BUT NONE IS MISLED BY IT SAVE THE EVILِDOERS.
THE COMMENTARY
OCCASION OF REVELATION
When in the S 29: 41 the similitude of the SPIDER was used, and similarly in the S 22: 73 the similitude of the FLY was struck, a group of PAGANS criticized and mocked and said: `What sort of Divine inspiration is this, by which similitudes of gnat, spider, and fly are struck and used! So was the above verse (NO. 26) revealed to answer their childish question in an exalted language.'
DOES GOD EVER STRIKE SIMILITUDES?
The verse admits that HE DOES, saying: ``Allah is not ashamed to strike a similitude about a gnat or some creatures above it.'' Similitude is a means of manifesting some facts by comparison, and in order to despise and disclose the weakness and inability of the claimants, it is closer to eloquency to use irony, and to choose for the parable something of the weakest and of the lowest of the creatures as an instance of this we read in the HOLY QURA"N:
``O, People! A similitude is struck. Then listen to it. Those on whom you call apart from Allah, can never create a FLY, though they should all gather for it. And if the fly should snatch away anything from them, they are not able to take it back from it, weak are the SEEKER AND THE SOUGHT.'' QURA"N - S 22:73
As for the meaning of the phrase: `OR ABOVE IT' in the verse NO. 26 the commentators have two ideas: One group understand it to mean: ``ABOVE THE GNAT IN WEAKNESS OR SMALLNESS.''
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Some others believe it to mean: ``LARGER AND MORE POWERFUL THAN THE GNAT.'' We think the first idea to be the correct one. The verse is then continued defending its simile by saying: ``As for the believers, they know that it is the truth from their Lord.''But the unbelievers have thought it to be a cause of schism and separation by saying: ``What could Allah mean by this parable, by which He misleads many, and leads many?!''
It is then immediately added as an answer to the unbelievers that stumbling and offence only occurs as the result of sinner's own choice of the wrong, and therefore, `none is misled by it save the evil-doers.'
27- THOSE WHO BREAK ALLAH'S COVENANT AFTER IT IS RATIFIED, AND MAKE CUT WHAT ALLAH HAS COMMANDED TO BE JOINED, AND DO MISCHIEF ON EARTH, THEY SHALL BE THE LOSERS.
THE COMMENTARY THE REAL LOSERS
Here in this verse, three significances of the unbelievers are added to their misguidance which was mentioned in the last verse. 1) They are those who break Allah's covenant after it has been ratified. Men have entered into different covenants with Allah: The covenant of knowing Him, and worshipping none besides HIM. The covenant of not following SATAN; and also their own caprices and carnal desires. But they have broken such covenants and promises, and have obeyed their wishes and passions.
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WHERE WAS THE COVENANTS FIXED?
Besides any gift and grace of God, there lays a natural covenant that can be recognized by conscience and instinct. For God's loving care we at least owe HIM gratitude and obedience which is a sort of natural covenant, the words of which is uttered in the language and laws of creation. But the sinner who knows this before he darkens his own conscience, forsakes the path of truth, and even resists the grace of God that comes to save him! He breaks the covenant of Allah by using his power and abilities in the way of mischief and falsehood, and this is why his case becomes hopeless, and the loss of felicity and bliss will be his.
2) The verse also signifies that: ``They cut out what Allah has commanded them to have it joined!'' These are the joints of families and friends. The connections with society and some social affairs; And having communications with the Divine Leaders. 3) Their third sign, which is signified by the verse is doing mischief on the earth.
THE IMPORTANCE OF OBSERVING THE BONDS OF RELATIONSHIP
Though the above verse commends to observe and pay regards to all the COVENANTS WITH ALLAH, but the observance of the bonds of relationship has got a clear cut importance in Islam. It means to join, to help, and to be good to kindreds and relatives, and cutting such relationship is a SIN MOST HEINOUS, so much so that, Imam SAJJAD (AS) says to his son: ``Do not befriend one who breaks the bonds of relationship because QURA"N has announced him a CURSED and far from GOD'S MERCY!''
كَيْفَ تَكْفُرُونَ بِاللهِ وَ كُنْتُمْ أَمْوَاتاً فَأَحْيَـكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ(( 28 )) 28- HOW DO YOU DISBELIEVE IN ALLAH, SEEING YOU WERE
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DEAD, AND HE GAVE YOU LIFE. AGAIN HE WILL CAUSE YOU TO DIE, AND HE SHALL GIVE YOU LIFE AGAIN, AND TO HIM YOU WILL RETURN. (THEREFORE, NEITHER YOUR LIFE IS YOURS, NOR YOUR DEATH; ALL IS GOD'S) هُوَ الَّذِى خَلَقَ لَكُم مَّا فِى الاَْرْضِ جَمِيعاً ثُمَّ اسْتَوَى إِلَى السَّمَآءِ فَسَوَّيـهُنَّ سَبْعَ سَمَـو ت وَهُوَ بِكُلِّ شَىء عَلِيمٌ(( 29 ))
29- IT IS HE WHO CREATED FOR YOU ALL THAT IS IN THE EARTH, THEN HE PROCEEDED TO THE SKY, AND FASHIONED IT INTO SEVEN FIRMAMENTS, AND HE HAS KNOWLEDGE OF ALL THINGS.
THE COMMENTARY THE MYSTERIOUS GIFT OF LIFE
To complete the reasons for theism, and knowing the existence of God, which came in the past verses, (NO. 21 & 22) a proof is brought here, that no just and fair heart can deny it. The proof is our mysterious life! The verse says: ``How do you disbelieve in Allah, seeing you were dead, and HE gave you life?!''
God has brought you into being. The mysteries of life and death are in HIS hands. Before this mortal life of yours, you were an inanimate being; just like the stones, the soil, the wood, and etc. You were entirely bereft of life, spirit, and consciousness. You were not endowed with understanding and knowledge. But now you are! you live! you know! you feel! Such affairs of life are so mysterious and amazing that millions of learned, and man of knowledge and wisdom, have tried to disclose the secrets and reveal the mysteries of life, and have failed, even to discover a millionth of the secrets and hidden matters! Can
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anyone, with the least common sense, ascribe such a wonderful and mysterious phenomenon to be the work of the inanimate nature, which is void of knowledge, wisdom, sight and sense? This is where and why we assert and insist on our assertion of theism, and our belief in God's is existence, and manifestation as the CREATOR and RULER of the universe, who has given us life and will cause us to die.
The verse then brings forth another evidence: ``THAT OF DEATH And again He will cause you to die.'' Therefore you should come to know that your life and death, is in the hands of Allah. The verse then puts on the carpet, the idea of RESURRECTION and the raise of the dead bodies: ``And He shall (ONCE AGAIN) give you life, and to HIM you will return.''
That is to say: When you die on this earth, that is not the end. You were of HIM, and you must return to HIM. Return to HIS MERCY. Return to HIS infinite bounties, and immeasureably extensive space and worlds that are above you and around you! And this is the main secret of life: Coming from HIM and Going to HIM.
Resurrection and raise of the dead, is not something impossible or even difficult in the nature. If we ponder over the life which is bestowed on us - before it, we were not anything worthy of mention. Though the words, DIFFICULT & EASY are meaning-less in the realm of power of God, we can still deduce and conclude that; giving life to something that already exists, though dead, is much easier than giving life to a non-existence, as it is our case at first.
The verse then ends with the phrase: ``TO HIM YOU WILL RETURN'' which TO HIM may mean to HIS BOUNTIES, GIFT and generally to HIS MERCY.''
VERSE NO. 29
After reminding the gifts of life and pointing at resurrection and Dooms Day, other extensive and various bounties of HIS, is brought into minds saying:
``It is He who created for you all that is in the earth.'' This verse explains the wonderful destiny of MAN, who is created to be Allah's VICEGERENT on earth - a position that is higher than that of the angels,
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because all that is created on the earth and also in the skies are said in the BOOK, to have been created for the MAN! The incredibly extensive depths of space above and around man which is only a small part of God's plan: ``HE proceeded then to the sky, and fashioned them into seven firmaments''
The Arabic word ESTVA" (TRANSLATED: HE PROCEEDED) means to have dominance and sovereignty over something.
THE SEVEN SKIES
As for the question that what is meant here by the NUMBER(7)? We think that the exact SEVEN in number is intended, and it can be proved from other verses. The undermentioned verse clearly indicates that all the planets, stars, asteroids, or whatever might be, are all stationed within the realm and bonds of the first sky; as follows: ``HE then formed the sky into seven firmaments (SKIES) in two days (PERIODS), and to each sky He assigned its duty, AND WE ADORNED THE LOWER SKY WITH BRILLIANT STARS AND SECURITY, that is the ordering of the All-mighty, the All-knowing.'' QURA"N - S 41: 12
Therefore the lowest of the seven skies is that which we can see overhead, which contains all the stars planets, suns, moons, and all the heavenly bodies that one can see with his eyes or can't see.
The upper six skies are now unknown to us, and we know not much about them. Perhaps in future, science and knowledge, may come to discover what do they have, and on what a nature they stand, revealing some of their secrets.
30- AND WHEN YOUR LORD SAID TO THE ANGELS: `I WILL CREATE A VICEROY ON THE EARTH'. THEY SAID: `WILL YOU PUT THERE ONE WHO WILL DO EVIL, AND SHED BLOOD?' (THE
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CREATURES THAT LIVED ON THE EARTH BEFORE MAN; MISUSED THEIR EMOTIONAL NATURE, WHICH RESULTED IN DOING EVIL, MISCHIEF AND SHEDDING BLOOD! IF THE AIM IS TO WORSHIP OUR LORD THEN) WE CELEBRATE YOUR PRAISE AND SANCTIFY YOU. HE SAID: `I KNOW WHAT YOU DO NOT KNOW.' وَعَلَّمَ ءَادَمَ الاَْسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَـئِكَةِ فَقَالَ أَنبِئُونِى بِأَسْمَآءِ هَـؤُلاَ ءِ إِن كُنْتُمْ صَـدِقِينَ(( 31 ))
31- AND HE TAUGHT ADAM THE NAMES, ALL OF THEM; (THE NAMES AND INNER NATURE AND QUALITIES OF ALL THINGS) THEN HE PRESENTED THEM UNTO THE ANGELES, AND SAID: `TELL ME THE NAMES OF THESE IF YOU ARE RIGHT.'
قَالُواْ سُبْحَـنَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ(( 32 )) 32- THEY SAID:= `GLORY TO YOU! WE HAVE NO KNOWLEDGE, SAVE WHAT YOU HAVE TAUGHT US. SURELY YOU ARE THE ALL-KNOWING THE ALL-WISE.'
33- HE SAID: `O, ADAM! INFORM THEM OF THEIR NAME'S, AND WHEN HE INFORMED THEM OF THEIR NAMES; HE SAID: `DID I NOT TELL YOU THAT I KNOW THE UNSEEN THINGS OF THE SKIES AND EARTH? AND I KNOW ALL THAT YOU HIDE AND ALL THAT YOU REVEAL?'
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THE COMMENTARY GOD'S VICEROY (CALIPH) ON THE EARTH
We have read in the preceding verses that God HAS created for MAN all that is on the earth. Verses from NO. 30 to NO. 39 give some details of three main important matters:
1) Informing the angels that HE is going to appoint a VICEGERENT (CALIPH) in the earth. 2) Commanding the angels to bow down and prostrate themselves before ADAM. 3) Describing the condition of ADAM in PARADISE, his fall from the GARDEN OF BLISS, then his repentance and turn-back, and finally his living with his children on the earth.
VERSE NO. 30
The verse NO. 30, indicates how GOD'S WILL was to create a VICEROY on the earth, so that his attributes and qualifications might be a ray, or a reflection of GOD'S ATTRIBUTES! ``And when your Lord said to the angels: I will create a VICEROY on the earth.'' The ARABIC word KHALIF translated, TO VICEROY, means agent, deputy, vicegerent, indicating an agent having or exercising delegated power. This could be a reason as to why the angels put forth question that:
``Will you put there one who will do evil and shed blood, while we celebrate thy praise and extol thy Holiness!?'' The angels might have had some knowledge of the nature and emotions of man that could result in mischief and bloodshed, but their information was not deep enough. They thought that such deeds and characters were not becoming to a creature who is GOD'S VICEGERENT (CALIPH). When the angels said so, God answered them in brief, and let the details to be explained later on.
The angels had no independent WILL of their own, (FREE WILL) and were not endued with power of passions and other emotions, and their perfection could in some way and some how, reflect the perfection of
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God; but it could not raise them to the dignity and rank of vicegerency (CALIPHATE). A perfect caliph should have the power of initiation himself, but whose independent actions always reflect the will of his PRINCIPAL; which in this case is God. In their judgement they only saw the mischief and bloodshed consequences of the misuse of the emotional nature by man. They could not guess that, out of the progeny of ADAM, might appear Men such as Mohammad, Noah, Abraham, Moses and Jesus, and Saints and godly persons, martyrs, and many extraordinary charitable patients, and self-denying men who have none and nothing but Allah.
THE ANGELS ON TRIAL (VERSE NO. 31)
By the favour of God, ADAM, had the aptness and natural suitability for the extraordinary purpose of being GOD'S VICEROY (CALIPH) on earth; because God had taught him the names and inner nature and qualities of all things. What a great honour was it to MAN!? Emam Sadiq (AS) was asked about the names that were taught to ADAM, and he said: ``That means the, lands, the mountains, the valleys, the beds of rivers, and everything, even the carpet which is laid here beneath us.''
ADAM, had also the ability of naming things giving each of them their due, and suitable names.
VERSE NO. 32
After that; God presented them unto the angels and said: ``Tell me the names of these things if you are right!'' The angels failed to answer the question and said: ``Glory to you! we haven't such that knowledge, we only know that which you have taught us.''
VERSE NO. 33
Now there came the turn of ADAM to explain the names and the nature of things to the angels; for, God ordered him saying: ``O, ADAM! Inform them of their names; and when he did that well and efficiently, God said to the angels: ``Did I not tell you that I know the unseen things of the skies and earth? And that I know all that you hide, and all that you divulge?'' So they made sure
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that MAN is the worthiest for being the caliph, and they bowed down their heads to admit that.
وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاَِدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَـفِرين(( 34 )) 34- AND WHEN WE SAID TO THE ANGELS: ``PROSTRATE YOURSELVES BEFORE ADAM.'' THEY ALL PROSTRATED THEMSELVES, EXCEPT SATAN, WHO REFUSED AND BECAME PROUD AND BECAME OF THE UNBELIEVER.
35- AND WE SAID: ``O, ADAM! DWELL YOU AND YOUR WIFE IN THE GARDEN, AND EAT OF THE BOUNTIFUL THINGS THEREIN WHEREVER YOU WISH BUT APPROACH NOT THIS TREE, LEST YOU BE OF THE TRANSGRESSORS.''
36- THEN SATAN CAUSED THEM TO SLIP THEREFROM, AND BROUGHT THEM OUT OF THAT THEY WERE IN, (OUT OF THE GARDEN OF BLISS) AND WE SAID: ``GET YOU ALL DOWN, SOME OF YOU ENEMIES TO SOME OTHER. AND ON EARTH WILL BE YOUR DWELLING-PLACE, AND YOUR MEANS OF LIVELIHOOD FOR A TIME BEING.
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THE COMMENTARY
ADAM IN THE GARDEN OF BLISS (VERSE NO. 34)
To continue with explaining the dignity and high position of man, QURA"N, says: ``We said to the angels prostrate yourselves before ADAM. They all prostrated themselves except IBLIS, who refused and was haughty and became unbeliever.''
Yes! He was puffed up with pride, and because of his pride and disobedience he became unbeliever. In fact, anyone who is worthy for the office and position of vicegerency is to be esteemed in all respects. We usually respect the scholars and scientists who have learned some formulas and laws of science, why not him who has been taught so much about the names and nature of all being things?
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Why Did Iblis (Satan) Oppose? Why Did Iblis (Satan) Oppose?
Satan is a common NOUN, that denotes the first devil, as well as all of them or the devilish power; but IBLIS is a PROPER NOUN, including that very devil who tempted and seduced ADAM and EVE. He was not one of the angels but was a JINN in their line as QURA"N testifies. (According to a definition by OXFORD, JINN is supposed to be s suppernatural being that is able to appear in human and animal form). The following verse shows that IBLIS was a JINN, and not an angel:
``And when WE said to the angels prostrate yourselves for ADAM. They prostrated except IBLIS, who was one of the JINNS, who disobeyed his Lord.'' QURA"N - S 18: 50
His denial and rejection was due to false pride and arrogance, thinking that he was higher than ADAM, in creation and position, and due to such a haughtiness he rejected and disobeyed the commandments of his Lord, and as a result of that; he lost faith and burnt out a life- time of service and worship that he had piled up!!
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WAS THE PROSTRATION FOR ADAM OR FOR GOD?
Prostration which is the act of laying face downwards in submission and worship, belongs only to God, as ``praise belongs only to Allah, the Lord of all the worlds.'' Here in this case Adam must have been some sort of a QIBLEH, towards which the angels have prostrated themselves to God, and this is what is meant by the MONOTHEISM OF WORSHIP. Therefore there is no doubt that the angels did not prostrate themselves to worship ADAM, but rather to praise and glorify God, for having created such a wonderful creature and learned teacher, as ADAM was.
Even if we want to admit that they prostrated themselves before ADAM, in the classical form of prostration, that was of surety, merely a sign of their humility and respect, an exclusive of worship. Imam Reza (AS) has said:
``The angels by their prostration worshipped God and esteemed ADAM, appreciating his worth and merits.'' VERSE NO. 35
After the mentioned events and affairs. ADAM and his wife were ordered to dwell in the GARDEN OF BLISS: ``And we said: O, ADAM! Dwell you and your wife, in the Garden, and eat of the bountiful things therein, wherever you wish, but approach not this tree, lest you be of the transgressors.'' (ZA"L¤MIN ROOTED IN ZOLM)
(The Arabic word ZOLM, (TRANSLATED TRANSGRESSION)implies harm, wrong, injustice, or transgression, a symbol of which might be darkness. When wrong is due to others, it implies tyranny and oppression)
We understand from the verses in QURA"N, that ADAM was created with the purpose of living on earth, but at first, God settled him in a green, fruitful garden, for the Time being. That garden was one, on, this, our earth. ADAM was not acquainted with the KNOW-HOW of the life on the globe, and he had to ADAPT himself some how to meet the new condition of living on earth. He was therefore told to dwell in that said garden on probation for sometimes, to get himself and his wife ready for their new life and residence. Earth would actually be their home.
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VERSE NO. 36
Adam submitted to divine commandments, but SATAN who was the power of evil with the root of perversity and enmity, tempted them (HE & HIS WIFE) and caused them to slip down from a higher to a lower state, bringing them out of the GARDEN! ``And We said to them: Get you all down, some of you enemies to some other, and on earth will be your dwelling-place, and your means of livelihood for a life time.''
God's decree was the result of ADAM'S deeds and actions. He soon noticed that he had done wrong to his ownself. Although, as an apostle, entitled to Divine Inspiration he was innocent, and free from major sin or guilt; he still had to pay that high price as a penalty for his failure to obey the approved rules and regulations of the GARDEN, and the direct commandments given him.
WHICH GARDEN WAS IT?
Was the garden in which ADAM and EVE dwelt, the promised paradise that is rewarded to the believers? Obviously not; because the promised GARDEN OF PARADISE is an eternal ABODE, and one who enters it, is once and for ever, and he will not be given the sack. The garden in which ADAM and EVE dwelt, must have been a beautiful GARDEN of Abundance and affluence, somewhere on the earth. Emam Sadiq (AS) was asked about that Garden and he said: ``It was a garden of those that were on the earth whereupon the sun and the moon shone. Had it been the promised paradise, ADAM would not be discharged of it.''
WHY DID GOD CREATE SATAN?
Some people ask: ``Why did God create Satan to seduce and tempt, and persuade man in doing evil?'' To answer that, we say: Satan was not created a Satan as he is now with the devilish power. For many years he was a companion and associate of the the angels. He misused his position and power, and began to rebel against goodness and truth, and started doing wrong and evil and finally turned to what it is now. On the other hand; SATAN can systematically not harm or seduce a
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believer unless he is obeyed. As for those who wish to tread the path of truth SATAN is a means of manifesting, and bringing to action the possibilities and hidden power of man; for evolution always establishes through contraction and conflicts!
فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَـت فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ(( 37 )) 37- THEN ADAM RECEIVED SOME WORDS OF HIS LORD (BY WHICH HE REPENTED) AND HE TURNED TOWARDS HIM BECAUSE HE IS OFT. RETURNING MOST MERCIFUL.
قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعاً فَإِمَّا يَأتِيَنَّكُم مِّنِّى هُدىً فَمَن تَبِعَ هُدَاىَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ(( 38 )) 38- WE SAID: ``GET DOWN OUT OF IT, ALTOGETHER. THERE COMES TO YOU GUIDANCE FROM ME, THEN WHOEVER FOLLOWS MY GUIDANCE, NO FEAR SHALL BE ON THEM, NOR SHALL THEY GRIEVE,
وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدوُنَ(( 39 )) 39- AS FOR THE UNBELIEVERS WHO BELIE OUR SIGNS, THEY SHALL BE COMPANIONS OF THE FIRE, AND THERE THEY SHALL ABIDE FOR EVER.
THE COMMENTARY ADAM'S RETURN TO GOD. (VERSE NO. 37)
After SATAN'S temptation, and ADAM'S being enticed to evil, he observed that he had done wrong and oppressed his very self and soul. He seriously began to think of compensation and correcting his wrong, and therefore, whole hearted and with utmost sincerity he turned to
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God, and asked HIS help through a deep repentance. God's Mercy and Favour came to his help, and as it is said in QURA"N, he received some words of his Lord, and the Oft-Forgiving Lord turned to him in Mercy and pardoned him.
REPENTANCE
The Arabic word TAUBA (TRANSLATED TO REPENTANCE) means TURNING, and in QURA"NIC language, it is turning back to God from sinning. The intensive word TAWWAB for God's forgiveness is from the same root, that we have translated; Oft-Returning, (to His servants in mercy and forgiveness.) VERSE NO. 38
Although ADAM'S repentance and return to God from sinning was accepted and God forgave him, the effect and consequences of his wrong deeds stood firm and did not change, and he fell from the GARDEN upon the earth and he fell from a higher state of life to a lower state. God said to them both - ADAM & EVE: ``Get down all of you from the Garden! There shall come to you guidance from ME. Whoever follows my guidance, he will be free of fear and shall not grieve - fear of the present and future, and grief and sorrow of the past.''
VERSE NO. 39
But as for those who disbelieve and belie our signs, they shall be companions of the fire, abiding therein for ever. If a soul in spite of the Mercy of the Oft-Returning God goes on sinning against the Divine Light, the inevitable consequence of such a sin and rebellion and open resistance, shall be the blazing fire of Hell. Because his rejection is deliberate, its consequences too, must be of an abiding nature.
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يَـبَنِى إِسْر ءِيلَ اذْكُرُواْ نِعْمَتِىَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُواْ بِعَهْدِى أُوفِ بِعَهْدِكُمْ وَإِيَّـىَ فَارْهَبُونِ(( 40 )) 40- O, CHILDREN OF ISRAEL! CALL TO MIND THE FAVOUR I HAVE BESTOWED UPON YOU, AND BE FAITHFUL TO YOUR COVENANT WITH ME; I WILL BE TRUE TO MINE, AND HAVE AWE OF ME. (BY PERFORMING YOUR DUTIES, AND OBSERVING THE COVENANT)
THE COMMENTARY
CALLING TO MIND GOD'S FAVOURS (VERSE NO. 40)
The course of events of the children of Israel, then their PASS OVER, and bringing them out of hand of bondage and their settlement in peace and order in the promised land (CANAAN), is in many aspects and respects, similar to that of ADAM and EVE, and therefore God addresses them here saying: ``O, Children of Israel! call to mind the favours that I have bestowed upon you, and be faithful to your covenant with Me, I will fulfill my promise to you.''
*****
WHY ARE THE JEWS CALLED `THE CHILDREN OF ISRAEL?'
Israel is an alternate name of JACOB. Non-Muslims have given some false and superstitious description about it: ``Then a man came and wrestled with JACOB until before daybreak. When the man saw that he was not winning the struggle, he struck JACOB on the hip, and it was thrown out of joint. The man said: ``Let me go; daylight is coming.''
``I won't unless you bless me! answered JACOB. What is your name?'' The man asked. ``JACOB'' he answered. The man said: ``Your name will no longer be JACOB! you have struggled with God, and with man, and you have won! So your name will be ISRAEL''. (GENESISِ32:26ِ28) TRANSLATOR'S NOTE
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Obviously the above mentioned struggle of Israel with God which is quoted from the BIBLE, is a childish false story which is fabricated, and a Divine Scripture cannot contain and carry such false tales. Our famous commentator - TABARSI - has said: ``ESRA'' means servant, and IL is from the root Allah, and therefore it means the Servant of Allah.
41- AND HAVE FAITH IN WHAT I HAVE SENT DOWN (THE QURA"N) CONFIRMING THAT WHICH IS WITH YOU, AND BE NOT THE FIRST TO DENY IT, AND SELL NOT MY SIGNS FOR A LITTLE PRICE, (CONCEALING THE SIGNS AND SYMPTOMS OF QURA"N AND MOHAMMAD WHICH IS FOUND IN YOUR SCRIPTURES, FOR A LITTLE INCOME!) AND FEAR YOU ME.
وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَـطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنْتُم تَعْلَمُونَ(( 42 )) 42- AND COVER NOT TRUTH WITH FALSEHOOD, NOR CONCEAL THE TRUTH WHILE YOU KNOW IT.
وَأَقِيمُواْ الصَّلَو ةَ وَءَاتُواْ الزَّكَو ةَ وَارْكَعُواْ مَعَ الرَّ كِعِينَ(( 43 )) 43- AND PERFORM THE PRAYER, AND PAY THE ALMS-TAX, (THE TITHE) AND BOW DOWN WITH THOSE WHO BOW DOWN. (CONGREGATIONAL PRAYER)
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THE COMMENTARY
OCCASION OF REVELATION
It is narrated from Imam Baghir (AS) that: ``HAY - IBN - AKHTAB, KAAB - IBN ASHRAF, and a small group of what they called themselves RABBINS, and teachers of the LAW; were respected by the JEWISH LAYMEN, and were entertained in an annual religious festival and banquets. They did not want to lose even that trifling and unimportant advantage by confirming the prophet's mission. On such a basis, they tampered with the verses in their scriptures, misinterpreting the words and the names, in order to deny and negate the signs and symptoms of our prophet that was, and is, in the BIBLE! this was what they have sold for a little price.
THE JEWISH PROFITEERING (VERSE NO. 41)
The revelation says: ``And have faith in what I have sent down confirming that which is with you.'' That is to say that, you have received REVELATION before; and now has come a new revelation cofirming the previous one which is with you. Are you then, going to be the first one to reject it? If the pagan Arabs, reject my revelations, it is not so strange as your rejection by the people of the Book, as I have informed them in my scripture that, I will send a prophet of such that qualifications.
If the Jews were not so much stubbron and obstinate, they should have been among the first people to convert and to cofirm the Divine Mission of Mohammad.
Then the revelation continues saying: ``Sell not my signs for a little price.'' In His fourth commandment, Allah calls them to fear HIM alone; i.e. don't be afraid of your sustenance being barred, or some of the hard liners of the jews to raise their hands against you; only fear Me and obey ME. VERSE NO. 42
In a fifth commandment through verse NO. 42, Allah says: ``Cover not truth with falsehood.'' in order to cause people to err and mistake; nor conceal the truth while you know it.
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VERSE NO. 43
And finally God's seventh, eighth, and ninth commandments are the perfomance of the prayers, paying the alms-tax (TITHE), and bowing down with those who bow down. (IT IS WORTHY OF NOTE THAT THE CHIEF FEATURE OF JEWISH WORSHIP WAS AND IS, THE BOWING OF THE HEAD-TRANSLATOR'S NOTE) It is remarkble in this verse that it does not say: ``Recite you or rehearse the prayer and by using the imperative verb PERFORM, calls to give the prayers a general applicability in your society by performing it congregationally.''
The latter three instructions consist of having relation and spiritual connection with God through the Daily Prayers - having communication with other people through alms and charity, and finally connection of the individual to every body else through congregational prayers, and bowing down with those who bow down.
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَـبَ أَفَلاَ تَعْقِلُونَ(( 44 )) 44- WOULD YOU ENJOIN RIGHTEOUSNESS ON OTHERS, AND FORGET YOURSELVES, WHILE YOU READ THE SCRIPTURE. DO YOU NOT UNDERSTAND?
وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلَو ةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَـشِعِينَ(( 45 )) AND SEEK YOU HELP THROUGH PATIENCE AND PRAYER. (BY PERSEVERANCE AND CONTROLING INTERNAL CAPRICES AND PASSIONS, AND RESORTING TO GOD. YOU WILL OBTAIN THE NECESSARY POWER)
IT MAY BE HARD THING EXCEPT FOR THE HUMBLES.
الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُّلَـقُواْ رَبِّهِمْ وَأَنَّهُـمْ إِلَـيْـهِ رَ جِعُونَ(( 46 )) 46- THOSE WHO KNOW THAT THEY WILL MEET THEIR LORD, AND THAT TO HIM THEY WILL RETURN.
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THE COMMENTARY
YOU ENJOIN ON OTHERS, AND FORGET YOURSELVES!
The Rabbis and Jewish teachers of the LAW, used to make the Jews to wait for Mohammad to appear as their expected king and saviour before Mohammad was born. So, in the beginning of the prophet's mission, they advised their converted families to have patience, and be steadfast in their belief in Islam, but they refrained themselves from testifying Mohammad's (AS) prophethood! For such twofold acts and roles, God has admonished them in the Holy QURA"N saying: ``Would you enjoin righteousness (Islam) on others, and forget yourselves, while you read the scriptures. Do you not understand?''
These rabbis and preachers and teachers, were afraid of losing their rank and position through their open conversion, and therefore began to misinterpret the marks and signs of the promised prophet in their scripture! As a matter of fact, the best way for priest or rabbi or any preacher is to show what he says practically and through his good deeds. Emam Sadiq (AS) said: ``Call people to us by your deeds and conduct, and not by your tongues!''
VERSE NO. 45
To enable man to overcome and control his internal caprices and harmful passions, particularly his blinding wishes for rank, power, and wealth; QURA"N, advises him to seek help through patience and prayer, though it might be difficult a thing, except for the humbles. (The Arabic word, SABR, translated patience, is a very comprehensive word that implies many shades of meaning, such as patience, constancy, resistance, firmness in purpose and aim, steadfastness. Even the FASTING OF RAMAZAN, is some how called SABR in the BOOk, for needs of suffering and patience.
VERSE NO. 46 In this, verse it is pointed out as who the HUMBLE ONES (mentioned in the last verse) are. They are described as those who know that they will meet their Lord, and that to HIM they return!
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HOW CAN ONE MEET GOD?
The phrase MEETING ALLAH, has frequently been revealed in QURA"N, to mean being present in the scenery of Doom's Day which is the day of final judgement. Evidently, and necessarily, meeting Allah is not seeing Him by the sense of sight, as we do in case of seeing one another. God is not a material body, so as to be felt or seen by the senses. He can never be seen by human eyes, though He can see the eyes and whatever else. In the field of resurrection day all may evidently see and come to know HIS power, mercy, and judgement. We may clearly see His rewards and punishments, but not his very essence and substance.
Meeting HIM might also mean some sort of visit through internal and spiritual power of vision, because many a time happens that MAN comes to know the existence of God with utmost surety and certitude, as a fact unquestionably established.
HOW TO OVERCOME DIFFICULTIES?
To overcome most of our difficulties, two strong elements or foundations are recommended by Holy QURA"N - an internal and one external - these two are PATIENCE AND PRAYER. PATIENCE is constancy, perseverence, and being steadfast in pursuit of an under-taking or an aim. PRAYER is a stronghold, or an asylum - a state of retreat and security which establishes our connection and communication with our Merciful Creator.
Imam Sadiq (AS) has said: ``When you have a deep sorrow or grief, perform the ablution and go to the mosque and rehearse the prayer, and through supplication, entreat your Merciful Lord to remove your anguish, because He, Himself has said: And seek help through patience and prayer.''
يَـبَنِى إِسْرَ ءِيلَ اذْكُرُواْ نِعْمَتِىَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى الْعَـلَمِينَ(( 47 )) 47- O, CHILDREN OF ISRAEL! CALL TO MIND THE FAVOUR WHICH I BESTOWED UPON YOU, AND I EXALTED YOU ABOVE THE NATIONS.
48 - AND GUARD YOURSELVES AGAINST A DAY WHEN ONE SOUL SHALL NOT AVAIL ANOTHER, AND NO INTERCESSION SHALL BE ACCEPTED FROM IT, NOR ANY COUNTERPOISE BE TAKEN, NEITHER SHALL THEY BE HELPED.
THE COMMENTARY THE JEWISH FUTILE CONJECTURES (VERSE NO. 47)
A general account of God's favours to the children of Israel is given here, through a series of successive verses starting thus: ``O, Children of Israel! call to mind the favour I bestowed upon you, and I exalted you above the nations.'' Such favours were very extensive, consisting of God's Guidance, relieving them from the bondage of Egypt, which was indeed a tremendous trial - and the PASS OVER - and being exalted among and above the nations!
VERSE NO. 48
Hereby, God nullifies the Jewish false and futile conjectures by saying: ``Be on your guard, or guard yourselves against the Day of Doom, and the Day of Final Judgement!''
This is to say: ``Don't think that My Especial Favours will exempt you from your personal responsibilities, or you can escape my punishment if you mischief or do wrong. The Jews were, and are, of opinion that they would be saved of God's chastisement through the intercession of their ancestors who were prophets or apostles, such as ABRAHAM, ISRAEL or ISAAQ.''
They may also think that they can offer counterpoises or some sort of redeeming, in order to be delivered from sins and its due punishments, just as they could do so in this life with the aid of
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BRIBERY! Qura"n, plainly admonishes them not to rely on false and superstitous conjectures, and to fear the day of judgment in which no intercession shall be accepted, and no redeeming or counterpoise will be taken, and no one save God can help.
To make it short; the judge in the Dooms Day is One who will accept nothing but pure faith and good deed. In this world, the sinners may resort to different means for rescue, such as paying ransom, or seeking help through intercessions, or giving bribes, or finally they may seek to indemnify or compensate losses. But QURA"N proclaims that the rules and regulations of judgment is of a different nature in the Resurrection Day, and means of salvation is pure belief, and the measure of judgment is our good or bad deeds, and resorting to God.
In order to clear and clean themselves from their sins, the Jews used to resort to superstitious acts, or sacrificing some sheep, goat, or a couple of pigeons!
QURA"N, AND THE PROBLEM OF INTERCESSION
Obviously God punishes not for vengeance, nor mere shortcoming. There are degrees in good and evil deeds. God's punishment is also a shade of His infinite Mercy, and some sort of a guarantee to stop miscarriage or non-fulfilment of the LAW and commandments' which may result in evolution and developement of MAN. So also the doors of return of the SINNER should not be entirely and sternly closed. They should have access to some chances, and means to amend and correct themselves and return to salvation.
The intercession, in its most correct form is to look after such a balance, and be a means for urging the sinner to repent and return to God and piety; though some think that it may embolden the guilty to increase his making mischief. Some people take intercession as a sort of partnership to intercede for a wrong doer with a king or a tyrant ruler!
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INTERCESSION HAS ITS OWN CONDITIONS
The intercession made known by the HOLY QURA"N is not without formal conditions. There are degrees in good and bad deeds; the interceders or intercessors, are in different rank and classes. For example the sin, such as oppressions are out of the order and realm of intercession, and Qura"n says that: ``Oppressors have no intercessors.'' The following verse which is revealed to this effect may put light upon some dark shades of intercession:
``They (intercessors) speak not before HE speaks, and they act by God's command - and they offer no intercession except for those who are acceptable, and they stand in awe and reverence of HIS GLORY!'' QURA"N - S 21: 28
That is to say: The apostles, saints, or truthful servants, of God who are in a position to intercede for some one; will never say anything before they receive God's order to say it. Those servants who intercede have conformed themselves to the will of God, and for intercession they first win the approval of their Lord. Therefore, the interceded for; should have some spiritual connection with their intercessor, and this might be a factor of construction and development for the sinner.
49- (AND REMEMBER) WHEN WE DELIVERED YOU FROM THE FOLK OF PHARAOH, WHO SUBJECTED YOU TO SEVER TORMENT, SLAUGHTERING YOUR SONS AND SPARING YOUR WOMEN, AND IN THIS THERE WAS A GREAT TRIAL FROM YOUR LORD.
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THE COMMENTARY FREEDOM; THE GIFT OF GOD
In this verse, (NO. 49) God points at another valuable GIFT, and important FAVOUR of HIS, bestowed on the Israelites, and that was their freedom: ``When we saved you from the folk of PHARAOH, who subjected you to severe torment killing your males and sparing your females, to be used in their services.''
The bondage of the folk of Pharaoh was indeed a tremendous trial and torment for them.
THE SLAVERY OF GIRLS IN THE PAST AND PRESENT
Qura"n has named the Egyptain's wish to spare the lives of Israel's females, when their males were on the altar, a severe torment. It was through Allah's favour that they were freed from that tremendous trial, and bitter agony. Freedom is a bounty and a gift from God. It is as if Allah wants here to advise man to obtain his freedom in any possible price. To this effect HAZART Imam Ali (AS) has said: ``For you, living and being subjected, is in fact being dead, and your death in the way of obtaining freedom, is life and living.''
The difference of present and past in this relation is that: ``Pharaoh; through his particular despotism and tyranny, would take the males, and leave free the females of his opposition group. In our time, the spirit of manliness is slaughtered in the male bodies, and females are maintained to serve in satisfying the passion of dirty men of rank, power, and wealth!'' (About slaughtering the males and sparing the females we read in the Holy Bible: ``Finally the king issued a command to all his people: Take every new born HEBREW boy and throw him into the Nile but let all the girls live.
TRANSLATOR'S NOTE - EXODUS - 1 :22
وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَـكُمْ وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ(( 50 )) 50- (AND REMEMBER) WHEN WE PARTED THE SEA FOR YOU, AND SAVED YOU, AND DROWNED PHARAOH'S FOLK, WHILE YOU WERE WATCHING.
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THE COMMENTARY THE PASS-OVER AND RESCUE
In the last verse, there was only a hint of the rescue, and now more detail is given of that incident saying: ``Remember you, when We divided the sea for you, and saved you, and drowned Pharaoh's people within your sight.The event of PASS-OVER and RESCUE has been mentioned through many verses in different chapters of QURA"N, such as: S 7: 136 - S 8:103 - S 63,66 - s 42:55 and s 44: 17''
In these chapters, the event that; the Israelites escaped from Egypt, and were pursued by Pharoah and his host, and then by a miracle, the sea parted, and Israelties crossed it, but Pharaoh and his host were drowned; is mentioned with different aspects and specifications. But in this verse here (NO. 50) it is merely refered to as a favour of Allah to the Israelties, in order to encourage them to believe in the new revelations. It also may teach a lesson to MAN, that if he relies upon God and has confidence in HIM; He will help man in his most dangerous and critical conditions and affairs.
وَإِذْ وَ عَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَـلِمُونَ(( 51 )) 51- (AND REMEMBER) WHEN WE APPOINTED WITH MOSES FORTY NIGHTS, (TO GET THE COMMANDMENTS) THEN YOU TOOK THE CALF (FOR A GOD) AFTER HIM, AND YOU WERE OPPRESSORS (TO YOURSELVES)
ثُمَّ عَفَوْنَا عَنكُم مِّنْ بَعْدِ ذَ لِكَ لَعَلَّكُمْ تَشْكُرُونَ(( 52 )) 52- THEN WE PARDONED YOU AFTER THAT PERHAPS YOU MIGHT GIVE THANKS,
وَإِذْ ءَاتَيْنَا مُوسَى الْكِتَـبَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ(( 53 )) 53- (AND ALSO REMEMBER) WHEN WE GAVE MOSES THE BOOK, AND DISTINCTION (BETWEEN TRUTH AND FALSEHOOD) PERHAPS YOU MIGHT BE GUIDED ARIGHT.
THE COMMENTARY ISRAELITE'S GREATEST DEVIATION. (VERSE NO. 51)
Through this verse (NO. 51) QURA"N mentiones of the greatest swerve of the Israelites in the FAITH, saying: ``When we appointed with Moses forty nights, and in his absence you took the calf for worship!'' This was when Moses was asked up into the Mount Sinai, and he was there for forty days and forty nights, but the HEBREWS got impatient of his delay, and one of them named SAMARITAN made a calf of melted gold, and they offered worship and sacrifice to it.
VERSE NO. 52
God pardoned them their major and heinous sin, to render them thankful, but the forgiveness was not given that easy! VERSE NO. 53
Here in this verse God reminds them of another important gift of HIS, saying: ``And call to mind when We gave Moses the scripture and criterion, perhaps you may be guided aright. (FORGHAN - translated to, distinction or criterion, is some signs. and
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standards for distinguishing between truth and falsehood - TRANSLATOR'S NOTE) VERSE NO. 54
In this connection, and to prepare the background for a truthful repentance for the Hebrews, God says: ``Moses said to them: O, My People! you have indeed wronged yourselves by worship of the calf. So turn in repentance to your creator, and slay one another! that will be better for you in the sight of your creator. And after that incident Allah turned towards you in forgiveness, for HE is Oft,returning, Most Merciful.''
4
A Great Sin, and an Unusual Repetance A Great Sin, and an Unusual Repetance
No doubt, the worship of the calf was not a small sin! A nation who had seen so many signs and miracles through their great prophet, forgot them all; and got impatient for a short delay in the absence of their prophet, putting aside the greatest principle of their religion (THE MONOTHEISM) and worshiped the statue of a calf of melted gold!
If such a prospect of idolatry, and worship of images vanished not from their minds, it could be repeated every now and then, and here and there, particularly after the death of Moses. Therefore the culprits were sentenced to an unusual death: taking swords and killing one another! It is narrated that Moses ordered those who worshipped the calf, to perform ablution, and in a dark night, kill each other by swords!
One may ask: ``Was not such a decree to death, too heavy a punishment for the culprits? to answer this we say: In fact, the first tenet, and the most important principle of all the Divine Religions is MONOTHEISM. To tamper with such important basis, and swerve to idolatry is nothing but atheism or godlessness, and the most heinous sin in the sight of God and HIS apostle. How could such a sin be easily ignored? HAD it been taken easy, it would be repeated down through the history, in future, and thus the decree, though very harsh and rigorous, did guarantee the safe moving on, of MONOTHEISM.''
*****
(The event of slaying each other is also mentioned in THE OLD TESTAMENT through the following verses: [ 80 ]
``And Moses stood at the gate of the camp and shouted: Every one who is on the LORDS' side come over here! So all the LEVITES gathered round him and he said to them: The LORD OF ISRAEL commands everyone of you to put on his sword and go through the camp from this gate to the other, and kill his brother, his friends, and his neighbour. The LEVITES obeyed and killed about three thousand men that day. TRANSLATOR'S NOTE - EXODUS 32: 27-28
وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤمِنَ لَكَ حَتَّى نَرَى اللهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّـعِقَةُ وَأَنْتُمْ تَنظُرُونَ(( 55 )) 55- AND WHEN YOU SAID: ``O, MOSES! WE SHALL NEVER BELIEVE IN YOU, UNTIL WE SEE ALLAH OPENLY. (WITH OUR EYES) THEN A THUNDERBOLT CAUGHT YOU, WHILE YOU WERE WATCHING
ثُمَّ بَعَثْنَـكُم مِّنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ(( 56 )) 56- THEN WE RAISED YOU UP, AFTER YOUR DEATH SO THAT YOU MIGHT GIVE THANKS.
THE COMMENTARY A STRANGE REQUEST! (VERSE NO. 55)
This verse shows how obstinate and excuse makers the Israelites were, and how God's chastisement caught them down! ``When you said: O, Moses! we shall never believe in you, until we see Allah openly with our eyes.'' This strange request must have been due to their deep ignorance, as the understandings of the fools exceeds not beyond the realm of their five senses. It might also have been due to their obstinacy or their firm adherence to an unreasonable opinion. Any how; it was an inevitable fate and decree for them in that state of mind peculiar to them; to see instead of God; one of God's
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signs, which they were not able to withstand its force and sight, in order to teach them a lesson that no one can see the face of God and live! and that God is not an entity to be ever seen physically by human's eyes; or to be felt by other senses. Therefore, a dreadful event, a monstrous thunder-bolt struck the Mount Sinai - so hard and with such a huge and blinding brightness, and accompained by a violent earthquake that all of them fell down to death!
QURA"N, narrates the event thus: ``(WHEN YOU SAID SO) a thunder-bolt caught you, while you were watching.'' VERSE NO. 56
Moses was annoyed, and felt a bitter discomfort in his heart, because he had brought seventy elect men of the chiefs and leaders, and influentials of the HEBREWS, who were now dead - all of them! What could he say about that to the critics given to harsh and captious judgements?! And how could he handle such a tremendous event? Resorting to God; Moses prayed for his riddle to be solved. God answered his prayer and raised again the seventy elects to life! ``Then we raised you up after your death, so that you might give thanks.''
57- AND WE OUTSPREAD THE CLOUD TO OVERSHADOW YOU, AND SENT DOWN TO YOU MANNA AND QUAILS; (SAYING) EAT OF THE GOOD THINGS WE HAVE PROVIDED FOR YOU. (BUT THEY REBELLED) AND TO US THEY DID NOT HARM, THEY RATHER HARMED THEIR OWN SOULS.
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THE COMMENATRY VARIOUS BOUNTIES (VERSE NO. 57)
By the verses: S 5: 23-25, we understand that after the PASS OVER, God commanded the Israelties to set out for PALESTINE, and enter the Holy Land which Allah had assigned unto them. They disobeyed the commandment saying: ``O Moses! In this land are a people tyrant, and of exceeding strength. We shall not enter the land until they leave it. They even did not stop by saying so; and gave a reply to Moses which was full of irony, insolence and blasphemy! They added: You think too much of your God! If HE is so, then go with your Lord and fight them. We shall sit here on watch! What else should Moses do, but to pray to his Lord God asking HIS help? He said: O, My Lord! I have power only over myself, and my brother. So separate us from these rebellious people.''
The punishment for the rebellion of these obstinate, stiff-necked people was that they were left to wander distractedly hither and thither through the wilderness for forty years! Some of them repented and returned back to obedience and faith, and God the Oft-Forgiving and Merciful pardoned them again, and bestowed on them of HIS bounties:
``And We outspread the cloud to overshadow you, and sent down to you Manna and Quails. Eat of the good things, that WE have provided for you.
WHAT IS MANNA & QUAIL?
Some commentators understand MANNA to be some sort of a natural honey that the Israelites could find in bulk in that extensive desert. This idea is in agreement with what some of the expounders of the Scripture have written that: ``The Holy Land is surrounded with various kinds of blossoms, flowers and vegetations; so much so that the honey bees always make their hives in the clefts of the stones and on the branches of the trees, here and there, and in the house, so that the poorest of the people too, can have access to honey and hive!''
As to QUAILS, the commentators know it to be a kind of small BIRD (like pigeon) that were found in abundance there about in that desert. Some expounders of the BIBLE, say that: ``A large flight of them are driven by
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winds from Africa towards the NORTH, and in the island of CAPRI, and in one of these flights, more than sixteen thousands of the birds were captured. This sort of a bird which has travelled a very long distance upon the sea, towards the Back Gulf, up to SUEZ CANAL and then to the desert of Sinai must have been very tired and weary so as to be captured easily by hands.''
(In the OLD - TESTAMENT, about MANNA & QUAILS we read: ``The LORD said to Moses: I have heard the complaints of the Israelties. Tell them that at twilight they will have meat to eat, and in the morning they will have all the bread they want - Then they will know that, I, the lord, am their God. In the evening a large flock of QUAILS flew in, enough to cover the camp, and in the morning there was dew all round the camp. When the dew evaporated, there was something thin and flaky on the surface of the desert. It was as delicate as frost. (TRANSLATOR'S NOTE)
EXODUS - 16: 12-15
وَ إِذْ قُلْنَا ادْخُلُواْ هَـذِهِ الْقَرْيَةَ فَكُلُواْ مِنْهَا حَيْثُ شِئْتُمْ رَغَداً وَادْخُلُوا الْبَابَ سُجَّداً وَقُولُواْ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَـيَـكُمْ وَسَنَزِيدُ الُْمحْسِنِينَ(( 58 )) 58- AND WHEN WE SAID: ``ENTER THIS TOWN, AND EAT OF THE PLENTY THEREIN AS YOU WISH, AND ENTER THE GATE PROSTRATING, AND SAY HETAT, (WE REPENT) WE WILL FORGIVE YOU YOUR FAULTS, AND GIVE MORE TO THOSE WHO DO GOOD.''
فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَآءِ بِمَا كَانُواْ يَفْسُقُونَ(( 59 )) 59- THEN THE TRANSGRESSORS SUBSTITUTED A WORD OTHER THAN THAT WHICH HAD BEEN SAID TO THEM. SO WE SENT DOWN UPON THE TRANSGRESSORS A TORMENT OUT OF HEAVEN FOR THEIR MISDEEDS.
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THE COMMENTARY
THE SEVERE PERTINACITY OF THE ISRAELITES (VERSE. 58)
Here we encounter with another incident of the Israelite's life which is connected with their arrival in the Holy Land. The verse brings to our mind: ``When it was said to them, enter this town (THIS PROBABLY REFERS TO SHITTIM) and eat of the plenty therein as you wish, and enter the gate of the town with humility and say; Lord! Forgive us our sins, and We shall forgive you, and even increase the portion of those who do good.'' VERSE NO. 59
But as we know it, due to their obstinacy and pertinacity, a group of them even refused to utter that phrase of EXCUSE ME, and they ridiculed it, and changed it for another impolite pass-word! So a terrible punishment ensued, and a torment was sent down from heaven upon the transgressors that smashed and destroyed them utterly.
60- AND WHEN MOSES DEMANDED WATER FOR HIS PEOPLE, THEN WE SAID: STRIKE THE ROCK WITH YOUR STAFF; AND THERE GUSHED FORTH FROM IT TWELVE SPRINGS, AND ALL THE PEOPLE KNEW THEIR DRINKING PLACES. EAT AND DRINK OF GOD'S PROVIDING, AND DO NOT CORRUPT THE LAND WITH EVIL.
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THE COMMENTARY SPRINGS GUSHING OUT OF THE ROCK (VERSE NO..60)
Again God reminds the Israeltites of another important favour of HIS; saying: ``And when Moses demanded water for his people, and we said strike the rock with your staff, and there gushed out twelve springs, (equal to the number of the Israelite tribes) so that all of them knew their drinking places.'' Commentators say that the stone from which water gushed out, was a big rock. (of red granite near HOREB close to Mount Sinai) God sent down to these ungrateful people, the MANNA & QUAILS from one side, and delicious refined mineral water from other side, haply they become thank-full and take the straight path towards HIM, and then said to them: ``Eat and Drink of God's sustenance, and do not corrupt the land with evil.''
*****
(The narration about the said springs of water, in the BIBLE is as follows: ``The Israelites moved on at the command of the Lord, and made their camp at REPHIDIM, but there was no water there to drink. Moses prayed earnestly to the LORD saying: `What can I do with these people, they are almost ready to stone me!' The LORD said to Moses: `Take your stick and strike that rock. Water will gush out of it for them to drink.'
Moses and AARON, assembled the whole community in front of the rock. Then Moses raised his stick and struck the rock twice with it, and great stream of water gushed out and all the people and animals drank therefrom. TRANSLATOR'S NOTE ِ0 EXODUSِ17: 10 ِ NUMBERSِ20: 10
61- AND WHEN YOU SAID: ``O, MOSES! WE CAN NOT ENDURE ONE KIND OF FOOD. THEREFORE ASK YOUR LORD TO BRING FORTH FOR US, OF WHAT THE EARTH GROWS, OF ITS GREEN HERBS, CUCUMBERS, CORN, LENTILES, AND ONIONS. HE SAID: ``WOULD YOU EXCHANGE THAT WHICH IS GOOD FOR WHAT IS MEANER? GET YOU DOWN TO EGYPT. THERE YOU SHALL FIND ALL THAT YOU HAVE ASKED FOR. AND ABASEMENT AND POVERTY STROKE THEM, AND THEY INCURRED THE WRATH OF ALLAH, BECAUSE THEY WENT ON REJECTING THE SIGNS OF ALLAH, AND SLEW THE PROPHETS WITHOUT ANY RIGHT, AND THAT WAS JUST BECAUSE THEY DISOBEYED AND EXCEEDED THE LIMITS.
THE COMMENTARY DEMAND FOR VARIOUS FOODS (VERSE NO. 61)
Through this verse; (NO. 61) God revealed their ingratitude and ungratefulness to the numerous and extensive bounties, and especial favours, bestowed on them.
The rebellious children of Israel grumbled and complained against the sameness of their food saying: ``O, Moses! We can not endure with one kind of food; therefore ask your Lord to bring forth for us of what the earth grows of its green herb, cucumber, corn, lentiles and onions!'' Through a recalling of the past experiences, and a severe reproach, Moses tells them: ``Would you exchange that which is good for what is meaner? Go back to Egypt and or get you down to any land like Egypt, and you may have such variety of foods, but would you sell your freedom which is higher, for some cucumber and onions!?''
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Then the HOLY QURA"N adds: ``Abasement and poverty stroke them, and they incurred the wrath of Allah for going on rejecting HIS signs, and slaying the prophets without any right; and that was due to their disobedience and exceeding the limits.''
IS THE DEMAND FOR VARIETY NOT NATURAL?
No doubt, that variety is a means of life; and one of the natural demands of mankind. A man is naturally fatigued for serving the same food for long period. If so, then one may ask: ``Why were then the Israelites reproached for that?'' To answer this we say: ``In fact the reproach was not for their demand for variety. It rather was for preferring a worse, over the best! In our life there are some facts and figures, which are the foundations and basis of it, and one should not, and can not, sacrifice them for food and sleep and enjoyments without falling down! This natural demand of variety has been used sa an effective snare by the colonizers in order to hunt a noble minded freeman, enslaving him by demands for variety in food, clothes, vehicles, houses and etc.''
Here, the reproach of Moses, to the HEBREWS, who were hankering after the delicacies of the Egypt which they had left behind, was a two fold reproach: 1) That, such variety of food, which you are driving at, can be obtained in any land other than Egypt, would you then sell your present freedom for some cucumber and lentiles?
2) And besides: Is not freedom from the bondages of Egypt, far better than delicate food? If not; get you down to Egypt.
إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَـرَى وَالصَّـبِئِينَ مَنْ ءَامَنَ بِاللهِ وَالْيَوْمِ الاَْخِرِ وَعَمِلَ صَـلِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ(( 62 ))
62- VERILY THOSE WHO BELIEVED, (MUSLIM BELIEVERS) AND THOSE WHO ARE JEW, AND THE CHRISTIANS, AND THE SABAEANS- WHOEVER BELIEVES IN ALLAH AND THE LAST DAY, AND DOES GOOD DEEDS, SHALL HAVE THEIR REWARDS FROM THEIR LORD. THEY WILL HAVE NOTHING TO FEAR, OR TO BE GRIEVED FOR.
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THE COMMENTARY THE GENERAL LAW FOR SALVATION (VERSE NO. 62)
Here a general law or principle for salvation is put forth by QURA"N, that what is valued in the justice and judgement of God, is the fact and realty, and not mere pretence and ostentation. Before the Throne of God, pure faith and good deed is of the greatest advantage and therefore the verse: ``Muslim believers, Jews, Christians and the Sabaeans whoever of them believes in Allah and the Last Day, and does good deeds, shall have their rewards from their Lord.
AN IMPORTANT QUESTION
Some of the excuse-makers use the above verse as a means and reason for their opinions in general peace among different religions and sects; saying that the followers of all the religions will have final salvation if they obey their own commandments. By that they conclude that, it is not necessary for either a jew or Christian or even a SABAEAN to convert and be Muslim in order to enter the PARADISE. Enough for them is to believe in God and do good.
THE ANSWER
We know well that some verses of the Holy QURA"N interpret and explain other verses. In this relation we read elsewhere in the Holy BOOK: ``And whoever chooses for himself a religion other than Islam, then it will never be accepted from him, and in the Hereafter he shall be among the losers.'' QURA"N - S 3: 85
Besides that, QURA"N is saturated with so many verses, calling the followers of other religions, such as the Jews, and Christians, and else to convert, and to join Islam and the Muslims. Therefore, we, here come to two conclusions:
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1) If the followers of the religions, do sincerely obey their scriptures and commandments, they shall be leaded to Islam, which is a religion of perfect submission to the will of Allah.
2) Or the verse might be an answer to the question that was frequently on the carpet during the life time of the prophet - The new converts, whether a Jew or a Christian, asked; if Islam is the only way to salvation, what about our fathers and forefathers who died a Jew or Christian? Here the revelation says any one who did follow his religion in time, has nothing to fear, nor anything to grieve for. Therefore, the Jews who died a good Jew before the coming of Jesus are saved; and so were the Christian believers who lived before the prophet Mohammad (AS).
63- AND WHEN WE TOOK A COVENANT FROM YOU AND RAISED ABOVE YOU THE MOUNT SINAI, (SAYING): TAKE WHAT WE HAVE GIVEN YOU FIRMLY, AND REMIND WHAT IS IN IT, PERHAPS YOU MIGHT AVOID EVIL.
ثُمَّ تَوَلَّيْتُمْ مِّنْ بَعْدِ ذَ لِكَ فَلَوْلاَ فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُمْ مِّنَ الْخَـسِرِينَ(( 64 )) 64- THEN AFTER THAT YOU TURNED AWAY. HAD IT NOT BEEN FOR THE GRACE AND MERCY OF ALLAH, YOU WOULD CERTAINLY HAVE BEEN AMONG THE LOSERS. [ 90 ]
THE COMMENTARY
HOLD ALLAH'S SIGNS FIRMLY (VERSE NO. 63)
The covenant was taken from the Israelites under many forewarnings and portends, telling them to act according to the Scripture's contents which is the LAW and the commandments - ``We took a covenant with you''! and you said: ``All that the LORD hath spoken we will do!''
*****
(MOUNT SINAI, is a sacred mountain in BIBLICAL HISTORY. As early as the 4th century A.D. when Christian pilgrimages to HOLY SITES became common, the location of this mountain was believed to be within the mountains at the apex of the Sinai Peninsula. Among rival claims; JEBAL-MUSA, with its North western peak; RAS - AL - SAFSAFEH, apears the most likely. Some modern scholars seeing allusions to volcanoes in the narrative of EXODUS 19, have sought SINAI in the volcanic area of Midian in ARABIA. Others have argued for a position nearer KADESH in Southern Palestine. Neither of these areas, however can be as easily fitted to the HEBREW TRADITIONS of the wilderness wandering, as the traditional site with its ancient associations. (TRANSLATOR'S NOTE)
ENCYCLOPEDIA INTERNATIONAL HOW WAS THE MOUNT SINAI RAISED ABOVE THE ISRAELITES?
The great muslim commentator of QURA"N; TABARSI has narrated from IBNZAID that:
``When Moses returned from the mount with TOWRAT, (THE PENTATEUCH) he announced that he had brought the scriptures that consist of the law and Allah's commandments, and that they must act and obey accordingly.''
The Israelites began to make excuses, and create objections that the law and the commandments are hard to fulfil and difficult to perform, and they would not undergo it! To that effect Allah ordered HIS angels to raise up a big part of the Mountain over their heads, threatening them to do what had been incumbent upon them, or else the mountain would fall down killing them all!
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They submitted and fell upon the earth prostrating, and this repentance of them saved them from the wrath of Allah. IS THERE ANY USE IN A COVENANT TAKEN BY FORCE - MAJEURE?
In answer to the above question we may say: ``There is no objection in putting aright, a rebellious obstinate man by force. Such a temporary force majeure may break through their vanity and pride, rendering them humble and obedient, observing the valid rules and regulations, and then get accustomed in doing their duties. In fact such a force majeure is a correction power applied, to put aright those who are astray.'' The said covenant, even if it was taken by force, it was mostly for its practical aspects, or else, a BELIEF or an idea can not easily be changed by compulsion and force!
وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْاْ مِنْكُم فِى السَّبْتِ فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَـسِئِينَ(( 65 )) 65- AND CERTAINLY YOU KNOW THOSE AMONG YOU WHO TRANSGRESSED THE SABBATH, SO WE SAID TO THEM: ``BE YOU APES, DESPISED AND REJECTED.''
فَجَعَلْنَـهَا نَكَـلاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ(( 66 )) 66- THEN WE MADE THEIR FATE (BEING APES) AN EXAMPLE TO THEIR OWN GENERATION, AND TO THOSE WHO FOLLOWED THEM, AND A PREACHING TO THOSE WHO AVOID EVIL.
THE COMMENTARY THE BREACH OF THE SABBATH (VERSE NO. 65)
This verse alludes to the rebellious spirit and disobedience of the Jews, and also their fervent love for this material world. Firstly it mentions that: ``Certainly you know those among you who transgressed in the
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matter of the Sobbath.'' And for their contumacious defiance of the LAW; God said to them: ``BE YOU APES.'' VERSE NO. 66
``Then We made their fate (OF BEING APES) an example for their own generation and their posterity. This event is commentated in detail in S 7: 163-166. Here we give a brief account of it that: ``The punishment for breach of the SABBATH under the MOSAIC LAW was death.
exodus 31: 14 There was a fishing community in a seaside town. It happened so that in the very SABBATH DAY, more and more fishes appeared on the top of the sea water! This allured the fishermen, so that by a mischievous trick, they made fish pounders for entrapping in SABBATH, and catching them in the other days- A mere pretence to deceive the LAW.
For such a breaking of the Sabbath they were turned to apes by Allah's Command! because they played fast and loose with their rites and LAW.
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللهَ يَأْمُرُكُمْ أَن تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُواً قال أَعُوذُ بِاللهِ أَنْ أَكُونَ مِنَ الْجَـهِلِينَ(( 67 )) 67- AND WHEN MOSES SAID TO HIS PEOPLE: ``ALLAH COMMANDS YOU TO SLAUGHTER A COW.'' THEY SAID: ``DO YOU TAKE US IN MOCKERY?'' HE SAID: ``I SEEK REFUGE IN ALLAH, LEST I SHOULD BE ONE OF THE IGNORANTS.''
68- THEY SAID: ``CALL ON YOUR LORD, TO MAKE IT KNOWN TO US WHAT KIND OF A COW SHE SHOULD BE?'' HE SAID: HE
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SAYS: ``SHE IS A COW NEITHER OLD, NOR VIRGIN, MIDDLING BETWEEN THE TWO. DO THEREFORE AS YOU ARE BIDDEN.'' قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّـظِرِينَ(( 69 ))
69- THEY SAID: ``CALL YOUR LORD TO MAKE IT PLAIN TO US, WHAT HER COLOUR SHALL BE?'' HE SAID: HE SAYS: ``IT IS A COW RICH YELLOW PLEASING (TO THE EYES OF) THE BEHOLDERS.''
قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ الْبَقَرَ تَشَـبَهَ عَلَيْنَا وَإِنَّـآ إِنْ شَآءَ اللهُ لَمُهْتَدُونَ(( 70 )) 70- THEY SAID: ``CALL ON YOUR LORD TO MAKE KNOWN TO US WHAT SHE MAY BE, FOR TO US COWS LOOK ALIKE, AND IF ALLAH WILLS WE SHALL BE GUIDED ARIGHT.''
قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الاَْرْضَ وَلاَ تَسْقِى الْحَرثَ مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا قَالُواْ الْــنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ(( 71 )) 71- HE SAID: HE SAYS: ``IT IS A COW NOT TAMED TO PLOUGH THE LAND, OR WATER THE FIELD, SOUND AND FREE FROM ANY BLEMISH.''
THEY SAID: ``NOW YOU HAVE BROUGHT THE TRUTH.'' AND THEY SLAUGHTERED HER, THOUGH THEY HAD NOT THE MIND OF DOING IT. وَإِذْ قَتَلْتُمْ نَفْساً فَادّ رَءتُمْ فِيهَا وَاللهُ مُخْرِجٌ مَّا كُنْتُمْ تَكْتُمُونَ(( 72 ))
72- AND WHEN YOU MURDERED A MAN, AND FELL TO A DISPUTE AMONG YOURSELVES AS TO THE CRIME; AND ALLAH
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WAS TO DISCLOSE WHAT YOU WERE HIDING. فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَ لِكَ يُحْىِ اللهُ الْمَوْتَى وَيُرِيكُمْ ءَايَـتِهِ لَعَلَّكُمْ تَعْقِلُونَ(( 73 ))
73- SO WE SAID: STRIKE HIM (THE DEAD BODY) WITH A PIECE OF IT, (A PIECE OF THE SLAUGHTERED COW) AND THUS ALLAH BRINGS TO LIFE THE DEAD AND HE SHOWS YOU HIS SIGNS, PERHAPS YOU MIGHT USE YOUR WISDOM.
74- THEN YOUR HEARTS HARDENED AFTER THAT, AND ARE LIKE STONES, OR EVEN HARDER! FOR, THERE ARE STONES FROM WHICH STREAMS GUSH OUT, AND OTHERS WHEN SPLIT, WATER ISSUES OUT OF IT, AND OTHERS FALL DOWN FOR FEAR OF ALLAH; AND ALLAH IS NOT HEEDLESS OF WHAT YOU DO.
THE COMMENTARY THE INCIDENT OF THE ISRAELITE'S COW
Contrary to what we have read so far in brief, now a detail is given here about an israelite event of a murder and a cow. The expounders of the scripture say that a man from among the israelites was mysteriously murdered, so that no one did know who the murderer was. This incident raised a hot dispute among the HEBREW tribes, and they took the case to Moses for judgement. Moses did solve the
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complicated problem, but by a miracle with the permission of God. This event is detailed through the following verses: At first Moses said to his people: ``Allah wants you to slaughter a cow.'' the Jews were surprised to hear that and treated it as a jest, and said to Moses:
``Do you take us in mockery and want to make a fool of us?1'' Moses said to them that mockery and pulling one's leg is the work of the ignorants and fools, and I seek refuge in Allah, lest I should be one of them.'' VERSE NO. 68
Moses answered: ``My Lord says that she is a cow neither old, nor virgin, middling between the too. Do not delay it and do as you are bidden.'' VERSE NO. 69
Putting Moses in one pretext and another the talkative HEBREW asked another question that; what colour the cow should have? Moses with his particular patience said: ``My Lord says that: It is a cow rich yellow, so much so that pleases the eyes of the beholders.'' VERSE NO. 70
Strange enough they did not stop to that much information, and asked again: ``Will you call your Lord to make known to us what she may be?! For to us, all the cows are alike! By this question they made the cirlce of existence of the cow smaller and smaller.''
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VERSE NO. 71 In answer to the above question Moses said: ``Allah says that the cow is not tamed to plough the land or to water the farm - she is sound and without any blemish.''
Finding no more question and pretext they said: ``Now you have brought the truth.'' They then found the cow in any price, and slaughtered her, but the will, was wanting, and they had not the mind of doing it!
VERSE NO. 72 After giving an elaboration of the event QURA"N gives another brief account of it through this verse, (NO. 72) and the next one, saying: ``When you murdered a man and fell to a dispute among yourselves as to the crime, and Allah was to disclose what you were hiding.'' Men may try to hide their crimes individually or collectively, but God will bring them to light in unexpected ways.
VERSE NO. 73 One of the unexpected ways of revealing the hidden crimes, was so that God said: ``Strike the dead body with a piece of the slaughtered cow, and by that Allah brought to life the dead!
VERSE NO. 74 This verse alludes to the sinner's heart that might become as hard as a stone or even harder than that! Through this verse, QURA"N places a poetical allegory before us, that there are stones from which streams gush out, but the hardened heart of sinner, like that of the rebellious and obstinate Jews, will not melt to tears, and open to repentance. There are also some other stones which when split; water may issue out, and yet the hard hearted sinner is worse than all these, because nothing can soften them or change the state of their hardness, to shed some tears of repentance! (Wise men often change their
[ 97 ] mindes, but unwise never do that!. T. N.
LESSONS OF THIS PARABLE
This strange parable besides showing the INFINITE POWER OF THE ALL-MIGHTY LORD, it also alludes to the RESURRECTION-DAY and the raise of the dead, through the power of God. It also may teach us the lesson that: ``We should take it easy, so that God, too may take it easy for us.'' And finally, the selection of a cow for slaughter, may mean that it is intended to clear away the remnants, and traces of the worship of the calf which was mentioned before.
75- DO YOU THEN HOPE THAT THEY WILL BELIEVE IN YOU SEEING THAT A PARTY OF THEM HEAR THE WORD OF ALLAH AND THEN PERVERT IT KNOWINGLY, AFTER THEY HAVE IT UNDERSTOOD.
76- AND WHEN THEY MEET THOSE WHO BELIEVE THEY SAY: ``WE TOO, ARE BELIEVERS, BUT WHEN THEY MEET EACH OTHER IN PRIVATE, THEY SAY: DO YOU SPEAK TO THEM OF WHAT GOD HAS REVEALED TO YOU THAT THEY MAY USE IT AGAINST YOU IN ARGUMENT BEFORE YOUR LORD. DO YOU THEN NOT USE YOUR WISDOM.
77- KNOW THEY NOT THAT ALLAH KNOWS WHAT THEY CONCEAL, AND WHAT THEY REVEAL?
THE COMMENTARY A USELESS HOPE (VERSE NO. 75)
The Israelites are abandoned temporarily and Muslims are addressed through this verse (NO. 75) that if you believers ever expect that the Jews in your town, as a body may welcome Mohammad as the prophet prophesied in their own scriptures, you are mistaken. This is because a group of them have heard the word of Allah and then pervert it knowingly after they have it understood.
*****
(THE PROMISE TO SEND A PROPHET LIKE MOSES.- In the old as well as the NEW TESTAMENTS, there are many verses for telling that Mohammad the chosen prophet of God would come. The people of the BOOK have read and understood that glad tidings, but had it perverted or misinterpreted - An instance of this follows: Then Moses said: ``In the land you are about to occupy, people follow the advice of those who practice divination and look for omens, but the LORD your God does not allow you to do this. Instead HE WILL SEND YOU A PROPHET LIKE ME FROM AMONG YOUR PEOPLE, AND YOU ARE TO OBEY HIM.'' TRANSLATOR'S NOTE ِ DEUTERONOMY - 18: 14
OCCASION OF REVELATION (VERSE NO. 76)
As to the cause of the revelation HAZRAT IMAM BAGHER (AS) said: ``A group of the Jews who were not enemies to truth, when meeting Muslims, they mentioned the prophecies and predictions that was in their scriptures about a prophet like Moses, who was promised to come. The elders of the Jews, and the rabbins, knew that and prohibited them from passing the informations, or what they called the secret knowledge of their book; to Muslims. They said: Do not speak to Muslims of what our Lord God has revealed to you so that they may not use it against you in argument before your Lord''
THE COMMENTS
The verse (NO. 76) uncovers another fact that the clean-hearted
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Jews in meeting with Muslims disclosed the prophecies of the BIBLE about Mohammad, but when they met each others in private, those hypocrite Jews who played a double role tried to keep back any knowledge of their own scriptures, lest they should be trapped by their arguments before God in the Dooms Day! This, evidently shows how weak these Jews were in their faith, for taking God a man as ordinary as themselves, thinking that if they did conceal something from the Muslims, It would also be hidden from God! This is why in the following verse (NO. 77) God says:
``Know they not that Allah knows what they conceal and what they reveal.''
وَمِنْهُمْ أُمِّـيُّونَ لاَ يَعْلَمُونَ الْكِتَـبَ إِلاَّ أَمَانِىَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ(( 78 )) 78- AND SOME OF THEM ARE ILLITERATE MEN WHO KNOW NOT THE BOOK, SAVE DESIRES, AND THEY ARE NONE BUT THOSE WHO MERELY CONJECTURE.
فَوَيْلٌ لِّـلَّذِينَ يَكْتُـبُونَ الْكِتَـبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُمْ مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِّمَّا يَكْسِبُونَ(( 79 )) 79- SO WOE TO THOSE WHO WRITE A BOOK WITH THEIR HANDS, THEN THEY SAY: `THIS IS FROM ALLAH, THAT THEY MAY SELL IT FOR A LITTLE PRICE. SO WOE TO THEM FOR WHAT THEIR HANDS HAVE WRITTEN, AND WOE TO THEM FOR WHAT THEY EARN.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 78 & 79)
Some of the learned Jews of Madina, who called themselves rabbies and doctors of the LAW, wanted to keep back the knowledge of
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the scripture about the promised prophet Mohammad. They thought, confirming the prophet by his signs and symptoms that are prophesied in the BIBLE might endanger their power and advantages in that Jewish circle, So they palmed out their own writing for the Message of God, Which could bring them a miserable profit for the time being, and at the high price of losing their own souls!
Many of the Jews, even if they could read or write, were no better than illiterates; and having heard the symptoms of the prophet from their fathers or grandfathers, they asked their rabbies about it, and they slyly rehearsed to them what they had written with their own hands as the writings of the scriptures and the Message of God.
5
The Jew's Plan For The Explotation Of The Common People The Jew's Plan For The Explotation Of The Common People
The two above translated verse divide the Jews into two main groups or classes of people: 1) The common and illiterate Jews; 2) and the sly, deceitful learned ones. The group of the unlettered and ignorant laymen who knew not their own scriptures, and their knowledge was confined to their inner desires and conjectures. These are introduced by Holy QURA"N thus: ``And some of them are illiterate men who know not the BOOK, save desires, and they are none but those who merely conjecture. VERSE NO. 79
The second group consisted of those who were learned and had some knowledge of the BOOK, but cunningly perverted the verses to their own benefit and advantage. This group of the Jews are addressed by the verse NO 79: ``Woe to them who write the book with their own hands, and then say: This is from allah,.'' They do so with the aim of selling it for a little price - a trifle! The verse also imply that they used unholy means, and reached to a dishonest result!
80 - AND THEY SAID: FIRE SHALL NEVER TOUCH US, BUT FOR A FEW DAYS.
SAY: HAVE YOU TAKEN WITH ALLAH A COVENANT? IF SO, ALLAH WILL NEVER FAIL IN HIS COVENANT. OR IS IT THAT YOU SAY OF ALLAH WHAT YOU DO NOT KNOW? بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَـطَتْ بِهِ خَطِيئَتُهُ فأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ(( 81 ))
81- YEA! WHOEVER EARNS EVIL, AND IS ENCOMPASSED BY HIS FAULTS, THEY ARE COMPANIONS OF THE FIRE; THERIN, THEY SHALL ABIDE FOR EVER.
وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ أُوْلَـئِكَ أَصْحَـبُ الجَنَّةِ هُمْ فِيهَا خَـلِدون(( 82 ))
82- AND THOSE WHO BELIEVE AND DO GOOD DEEDS, THEY ARE THE COMPANIONS OF THE GARDEN (PARADISE) THEREIN THEY SHALL ABIDE FOR EVER.
THE COMMENTARY EXTRAVAGANT AMBITIONS AND HOLLOW CLAIMS
(VERSE NO. 80) The verse NO. 80 applies to one of the vain and futile claims of the Jews, that arises from their dark, deep arrogance, and which is an effective cause of their deviation from the path of truth. They said: ``Whatever the terror and dreadfulness of the blazing fire of Hell may be for other people, it has nothing to do with us, because our sin will be forgiven and we are exempted from that terror, because we are the children of ABRAHAM.'' Their bubble is pricked here, by God that says to them:
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``Have you taken with Allah a covenant? If so; of course, Allah will never fail in HIS promise; Or is that you say of Allah what you do not know? VERSE NO. 81
Here in this verse (NO. 81) a reasonable law with general application is decreed that if unbeliever claims for some special prerogative such as racial discrimination, historical record, or else, these will avail nothing in the sight of God, and the evil doers will be punished accordingly: ``Those who seek gain in evil, and are encompassed by their sins, are the companions of the FIRE, therein they shall abide for ever.
VERSE NO. 82
As to the virtuous believer who do good deeds, there is also a common law with general application that God's promise is sure for those who seek God in faith, and by their good conduct they prove that they are indeed faithful. - ``All those who believe and do good deeds, they are companions of the GARDEN (IN PARADISE) abiding there for ever.
THE JEWISH RACIALISM
The said verses show that the spirit of Racialism which is deeply penetrated in the jews of our time, causing so much troubles and misfortune for MAN, has also been the same in the lifetime of Mohammad (AS). They too, claimed for some imaginary prerogative and false and void privileges for themselves - we are the elect people of God - We are the beloved children of ABRAHAM - our sins are forgiven - Fire of Hell will not harm us more than a few numbered days, and such and such! Unfortunately the elapse of 14 centuries has not removed such false conjectures from their minds, so that such conjectures has been the cause of development of the usurped country - Israel.
83- AND WHEN WE MADE A COVENANT WITH THE CHILDREN OF ISRAEL, (TO THIS EFFECT:) WORSHIP NONE BUT ALLAH, AND DO GOOD TO YOUR PARENTS, AND KINDRED, AND ORPHANS, AND TO THE NEEDY, AND SPEAK FAIRLY TO PEOPLE, AND PERFORM THE PRAYER, AND PAY THE ALMS-TAX. THEN YOU ALL TURNED BACK EXCEPT A FEW OF YOU AND YOU BACKSLIDE. (EVEN NOW)
84- AND WHEN WE MADE A COVENANT WITH YOU: (TO THIS EFFECT) DO NOT SHED YOUR BLOOD, NEITHER EXPEL YOURSELVES FROM YOUR HABITATIONS YOU CONFIRMED IT, AND YOU BEAR WITNESS. (TO THIS COVENANT)
85- THEN THERE YOU ARE KILLING ONE ANOTHER, AND BANISH A PARTY OF YOU FROM THEIR HOME, BACKING EACH OTHER UP AGAINST THEM IN SIN AND ENMITY, AND IF THEY COME TO YOU AS CAPTIVES, YOU RANSOM THEM, WHILE
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THEIR EXPULSION WAS UNLAWFUL FOR YOU.
DO YOU THEN BELIEVE IN PART OF THE BOOK AND DISBELIEVE IN PART? WHAT THEN IS THE REWARD OF THOSE OF YOU WHO DO THAT, EXCEPT DISGRACE IN THIS LIFE, AND ON THE DAY OF JUDGEMENT THEY SHALL BE CONSIGNED TO THE MOST GRIEVOUS PENALTY, AND ALLAH IS NOT NEGLIGENT OF WHAT YOU DO.
أُوْلـئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيَوةَ الدُّنْيَا بِالاَْخِرَةِ فَلاً يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ(( 86 )) 86- THOSE ARE THEY WHO HAVE PURCHASED THE PRESENT LIFE AT THE PRICE OF THE LIFE TO COME. THEIR PENALTY SHALL NOT BE LIGHTENED, NOR SHALL THEY BE HELPED.
THE COMMENTARY
BREACH OF PROMISE (VERSE NO. 83)
The previous verse referred to a covenant that was made with the Israelites. Here they are severely reproached for their breach of promise, which consisted of the following terms:
1) Worship no one but Allah.
2) Do good to your parent.
3) Do good to your kindred; to the orphans, and to the needy.
4) Speak fairly to people.
5) Perform the prayer.
6) Pay the TITHES (The alms-tax which is the right of needy and poor)
7) Do not shed your blood.
8) Do not expel yourselves from your habitation.
[ 105 ] VERSE NO. 84
And we made a covenant with you not to shed your blood and not expel yourselves from your homes. 9) If any of you was taken a captive in a battle, All of you should help him to obtain his freedom, and pay for his ransom. VERSE NO. 85
You all violated the covenant with God, except a few! Killing one another, banishing a party of you from their homes, backing and supporting each other up against them through your heinous sin and enmity. And if some of them returned to you as captives, you ransom them, while their expulsion was unlawful for you. Strange enough, you rely on the BOOK for that ransom which you are getting for them! Do you believe in part of the book and disbelieve in part? What then can be the reward of those who do so, but disgrace in this mortal life, and being consigned to the most grievous chastisement in the life to come?!
VERSE NO. 86
And through this verse the main cause of their mental conflict is defined and explained saying: ``Those are they who have purchased the present life at the price of the life to come. Their penalty shall not be lightened, nor shall they be helped.''
*****
THE TEN COMMANDMENTS
The terms of the COVENANT entered into with the HEBREWS by ALLAH, was a universal moral law, known as the TEN COMMANDMENTS. The Jews of MEDINA, also made a special covenant with Mohammand (AS) which is given in the SIRAT-AL-RASUL written by IBN-HISHA"M. The ten commandment which are written in the existing scriptures are as follows:
1) I am the Lord your God: Worship no God but ME.
2) Do not make for yourselves images out of any thing in heaven or earth or in the water under the earth. Do not bow down to any IDOL.
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3) Do not use God's name for any evil purpose.
4) Observe the SABBATH and keep it holy.
5) Respect your father and mother.
6) Do not commit murder.
7) Do not commit adultery.
8) Do not steal.
9) Do not accuse anyone falsely.
10) Do not desire another man's wife or whatever he owns.
87- AND WE GAVE MOSES THE BOOK AND FOLLOWED HIM UP WITH A SUCCESSION OF MESSENGERS. AND WE GAVE JESUS SON OF MARY CLEAR EVIDENCES, AND STRENGTHENED HIM WITH THE HOLY SPIRIT. AND WHENSOEVER THERE CAME TO YOU A MESSENGER WITH WHAT, NOT AGREEABLE WITH YOUR DESIRES, YOU PUFFED UP WITH PRIDE - THEN SOME OF THEM YOU BELIED, AND SOME OTHERS YOU SLAYED!
وَقَالُواْ قُلُوبُنَا غُلْفٌ بَلْ لَّعَنَهُمُ الله بِكُفْرِهِمْ فَقَلِيلا مَّا يُؤْمِنُونَ(( 88 )) 88- AND THEY SAID: ``OUR HEARTS ARE COVERED.'' RATHER ALLAH HAS CURSED THEM FOR THEIR BLASPHEMY. LITTLE IS WHAT THEY BELIEVE.
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THE COMMENTARY THE HEARTS THAT ARE COVERED (VERSE NO. 87)
In this verse, and the verses to come the Jews are still addressed to especially, but as usual the verses have a wider meanings which might be common to all. That is because some people of all ages and all nations may close the doors of their hearts to any extension of knowledge or any new idea, because they may think the fragment of knowledge that they might have is the whole of God's truth, and of course such a thought arises from arrogance and ignorance. The verse says: ``We gave MOses the BOOK and sent after him a succession of Messengers such as: David, Solomon, Joshua, Zachariah, and John. We then gave Jesus son of Mary, clear signs and evidences, and strengthened him with the Holy Spirit. But, because the Messenger's teachings were not agreeable with your false desires and caprices, you puffed up with pride and vanity, and belied some of My apostles and some others you slayed.''
WHAT IS THE HOLY SPIRIT?
Different comments are given about the HOLY SPIRIT by commentators:
1) Some take it to be the Arch Angel GABRIEL, and the verse may mean that; Allah strengthened Jesus through Gabriel. 2) Some commentators understand it to be the MYSTERIOUS UNSEEN POWER of Allah by which Jesus Christ (AS) healed the sick and raised the dead.
VERSE NO. 88
The Jews in their arrogance, claimed to have the whole wisdom and divine knowledge; but their claim was void of any truth and was rooted in their arrogance and blasphemy. QURA"N reveals their state of mind saying: ``They say our hearts is covered in the sheath and we don't follow what you mean.'' And indeed it was so, for God had cursed them for their arrogance and blasphemy, turning them away from HIS MERCY.
THE IGNORANT AND COVERED HEARTS
The Jews of Medina stood firmly against the propagations and
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preachings of the prophet, rejecting his call and message severely. They; every now and then brought another excuse for their denial; such as our hearts are covered, and we don't understand what you mean, and such and such! Of course they said that their heart was covered as an ironical utterance and in mockery; but Allah confirmed their assertion that their hearts was really covered and sealed, because Allah had cursed them for their blasphemy.
وَلَمَّا جَآءَهُمْ كِتَبٌ مِّنْ عِندِ اللهِ مُصَدِّقٌ لِمَّا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللهِ عَلَى الْكَفِرِينَ(( 89 )) 89- WHEN THERE CAME TO THEM A BOOK FROM ALLAH, CONFIRMING WHAT WAS WITH THEM, AND AFORETIMES THEY PRAYED FOR VICTORY OVER THE UNBELIEVERS, AND WHEN THERE CAME TO THEM THAT WHICH THEY RECOGNIZED (QURA"N AND THE PROPHET) THEY DISBELIEVED IT. THEN THE CURSE OF ALLAH IS UPON THE UNBELIEVERS.
90- EVIL IS THAT FOR WHICH THEY HAVE SOLD THEIR SOULS - THAT THEY SHOULD DENY WHAT ALLAH HAS REVEALED, OBJECTING THAT ALLAH SHOULD SEND DOWN OF HIS GRACE TO ANY OF HIS SERVANTS THAT HE WILLS. THUS THEY HAVE DRAWN ON THEMSELVES THE WRATH OF ALLAH ONE AFTER THE OTHER, (WRATH UPON WRATH) AND FOR THE UNBELIEVERS AWAIT HUMILIATING CHASTISEMENT.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 89-90)
It is narrated from HAZRAT IMAM SADIQ (AS) that: ``The Jews knew from their scriptures that the promised prophet would emigrate to somewhere in between two mountains, namely OHUD & EER. so they set out wandering to find that very place they sought. They then reached at the foot of a mountain which was called HADDAD, and they mistook it for OHUD. They therefore dismounted there; and scattered round about. Some of them chose the land of TEAMA, for living, some of them dwelt in KHAIBAR, and some other chose FADAK for residence.'' Those who stayed in TEAMA, took an Arab for their guide, who said he could settle them between the two mountains that they were looking for; i.e. OHUD AND EER. (Here was called YASRIB, and later in the life time of the prophet the town was given the nickname: MEDINAT-AL-NABI which means the city of the prophet.)
The Jews lived in Medina until a king named TABAA, surrounded Medina, and when the Jews surrendered, the king gave them respite and amnesty, and said that he would like to stay there and develope that town, making it a capital.
They said to the king: ``Your plan will ultimately fail, because sooner or later, a prophet will emigrate here that no, human being can overcome him. The king said: If so, I shall then settle there a group of my family and men, in order to help the promised prophet when he comes.'' Thereafter three groups or three main tribes dwelt there: 1) the tribe of AWS. 2) the tribe of KHAZRAJ 3) and the Jewish tribe. When the prophet emigrated from Mecca to Median, AWS and KHAZRAJ joined him, and were called the HELPERS, but the Jews who pretended to be superior to the people without faith- the Gentiles - and who should have been the first to recognize the truth which was Mohammad's mission to bring, they became the first to reject and belie it, and did their best to extinguish the light!
THE PREACHER DISBELIEVED!
The Jews eagerly dwelt in Medina, in order to help their promised prophet, and to welcome Mohammad's teachings; but when he came to them, they took up an attitude of arrogant rejection; and to
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this effect the verse revealed that: ``When there came to them a BOOK from Allah, confirming what was with them, (being similar in form and language to what they had already received) they refused to believe in it, and so the curse of Allah fell upon them.''
VERSE NO. 90
Their racial arrogance rendered them averse to the revelation of truth, when it came to a servant of God, who was not from their race! They were jealous too, objecting that Allah should send down his grace to one of His servants other than a Jew; thus wanting to set bounds to God's choice and grace! By such vanity and arrogance, they incurred the wrath of God upon themselves - wrath upon wrath.
91- AND WHEN IT IS SAID TO THEM BELIEVE IN WHAT ALLAH HAS SENT DOWN; THEY SAY WE BELIEVE ONLY IN THAT WHICH WAS SENT TO US; AND THEY REJECT WHAT IS BESIDES THAT, WHILE IT IS THE TRUTH; AND CORROBORATING THAT WHICH IS WITH THEM.
SAY: ``WHY DID YOU THEN SLAY THE PROPHETS OF ALLAH, IN TIMES GONE BY IF YOU WERE BELIEVERS?''
93- AND WHEN WE MADE A COVENANT WITH YOU, AND WE RAISED ABOVE YOU THE MOUNT SINAI, SAYING: ``HOLD FIRMLY WHAT WE HAVE GIVEN YOU AND HEAR. (OUR COMMANDMENTS) THEY SAID: WE HEARD AND WE DISOBEYED, FOR THEIR BLASPHEMY THEY DRANK THE CALF INTO THEIR VERY HEARTS! (i.e. THEY LOVED THE CALF WITH ALL THEIR HEART)
SAY: ``BAD IS THAT TO WHICH YOUR FAITH ORDERS YOU, IF YOU ARE INDEED BELIEVERS.''
THE COMMENTARY RACIAL ARROGANCE OF THE JEWS (VERSE NO, 91)
In the previous verse we read that the Jews rejected the prophet, for not being one of them racially, and also for endangering their personal advantages, that was as flimsy and hollow as their faith was! There is the question that; did they not reject the apostles of their own race such as Jesus?
QURA"N says: ``When it is said to them believe in what Allah has sent down; they say we believe only in that which was sent to us!'' They say so but their assertion is merely a hollow pretext that they believe neither in their own scriptures nor in QURA"N. Though they can easily know that Qura"n is mere truth, corroborating that which is with them. If their excuse for rejecting Mohammad was because he was not of their race, QURA"N says: `` Why did you then slay the prophets of Allah in times gone by if you were believers.''
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The real trouble with them was their selfishness, that made them to resist against anything which could run against their personal profit and advantages.
VERSE NO. 92
Had they been faithful to the BIBLE, which strictly forbids them to commit murder; they should have never tried to kill the prophet of God, and in particlular to slay Jesus who was of the same race with them.
There came to them Moses with so many clear signs, and bright evidences, but at last they took the calf for their god, and worshipped it, and loved it whole hearted. If they really did believe in their own prophet - Moses - in spite of so much emphasis and stress upon the tenet; Monotheism, why did they renew the idolatry and calf worshipping during their prophet's short absence?!
VERSE NO. 93
Once again the verse reminds them of the solemn covenant under the towering height of Mount Sinai, saying: ``And when we made a covenat with you, and We raised above you the Mount Sinai (TOOR); This covenant they broke, because from the beginning they did not mean to observe it. Yea! their hearts were watered with their love for the calf, and other sort of idols! What sort of a belief or faith was that which they claimed to have!? A belief that conforms to slaying the prophet of God!? A faith that admits them to worship the calf!? A religion that allows them to neglect their covenant made with their creator!? This is why QURA"N says here in the verse NO. 93:
``Bad is that to which your faith orders you, if you, are indeed believers.''
94- SAY: IF THE LAST ABODE WITH ALLAH (AS YOU CLAIM) IS YOURS ALONE, AND NOT FOR OTHER PEOPLE, THEN WISH FOR DEATH IF YOU ARE TRUTHFUL. وَلَن يَتَمَنَّوْهُ أَبَدَا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللهُ عَلِيمٌ بِالظَّلِمِينَ(( 95 )) 95- BUT THEY WILL NEVER DESIRE IT, BECAUSE OF WHAT THEIR HANDS HAVE FORWARDED; AND ALLAH KNOWS WELL THE OPPRESSORS.
96- AND YOU WILL INDEED FIND THEM THE GREEDIEST PEOPLE FOR LIFE. (FOR THIS MORTAL LIFE AND ITS WEALTH) EVEN MORE THAN THE POLYTHEISTS. EACH OF THEM LOVES TO LIVE A THOUSAND YEARS, AND THAT (LONG LIFE) WILL NOT SAVE THEM FROM THE CHASTISEMENT, AND ALLAH SEES WELL ALL THAT THEY DO.
THE COMMENTARY THE SELF SATISFIED GROUP (VERSE NO. 94)
[ 114 ] ``If what you claim is true, and the last home with Allah is made especially for you, and not for any body else, then wish you for death if you are sincere.''
Evidently, their claim that paradise was exclusively made for them was a mere flimsy and hollow assertion by which they meant to discourage Muslims and render them indifferernt to their religion; but Qura"n took the curtain aside and showed that they never wish to leave this mortal life and die for the paradise that they claim to own it, even after a thousand year of living down here.
VERSE NO. 95
It adds here that they shall never desire death because of what their hands have sent on before them, of sin and evil deeds. They knew well, what had they sent forth for the next life, of nasty and evil deeds, and God, too, knows all that, and therefore their last abode could be nowhere but a place of chastisement, torture and infamy.
VERSE NO. 96
This verse implies how greedy are they; and how avaricious and grasping they are to this mortal life, and in particular to rank and wealth. ``You will indeed find them the greediest people for life, even more than the pagans and idolaters; so much so that, each one of them wished that he could be given a life of a thousand years, but even the grant of such life will not save them, and Allah sees whatever they do.
97- SAY WHOEVER IS AN ENEMY TO GABRIEL, THEN IT IS HIM WHO BROUGHT IT DOWN UPON YOUR HEART BY ALLAH'S PERMISSION; CORROBORATING WHAT WAS BEFORE IT, AND GUIDANCE, AND GLAD TIDINGS FOR THE BELIEVERS.
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مَن كَانَ عَدُوّاً لِّلَّهِ وَمَلَـئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَئلَ فَإِنَّ اللهَ عَدُوٌّ لِّلْكَفِرِينَ(( 98 )) 98- WHOEVER IS AN ENEMY TO ALLAH AND HIS ANGELS, AND APOSTLES, AND GABRIEL, AND MICHAEL, THEN OF SURETY, ALLAH IS THE ENEMY TO THE UNBELIEVERS.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 97)
When the prophet emigrated to Medina; one of the Jewish Rabbis, namd IBN-SURIA, accompanied by a group of his followers, paid a visit to the prophet Mohammad Mustafa and raised many questions such as: ``How did the prophet sleep?'' to which the prophet answered: ``My eyes sleep, while my heart is awake!'' They finally asked another question; adding that if they got the right answer for it, they would be Muslims. What is your question? asked them the prophet. We want to know who brings the revelations down to your heart? said IBN_SURIA. ``It is the Arch angel GABRIEL who does that.'' the prophet answered.
A long pause! Some pretence to pondering, and then the RABBI said: ``GABRIEL is our enemy and his vision inspires fear and terror of war! But Michael is a friend of us! If he was the medium of your inspirations, we could easily submit, and adhere to your revelations and religion''
*****
(This excuse may refer to what DANIEL has narrated of his vision saying: ``GABRIEL came and stood besides me, and I was so terrified that I fell to the ground! DAN - 8: 17'' ``And at that time the great angel, MICHAEL, who guards your people, will appear. DAN - 12: 1'' (TRANSLATOR'S NOTE) DANIEL - 8: 17 & 12: 1
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COMMENTS
Referring to the above mentioned cause of the revelation, we may come to know, how excuse seekers, and men of futile pretext the Jews were! Here, their only excuse for their disbelief and faith rejection was: ``Why instead of Michael who is our friend, should GABRIEL, who is an enemy to us; bring down the revelations to your heart?! In answer to their childish objection God says through the Holy QURA"N: ``Whoever is an enemy to GABRIEL, (let him know that) it is him who brings down this revelation to your heart by Allah's permission; confirming what is before it, and also as a guidance and glad tidings for the believers.''
VERSE NO. 98
Then the subject is once again referred to, with more stress and emphesis and with a speech filled with menace that: ``Whoever is an enemy to Allah and HIS angels, and apostles, and to GABRIEL and MICHAEL; (they should understand that) Allah is an enemy to those who disbelieve and reject faith.''
وَلَقَدْ أَنْزَلْنَآ إِلَيْكَ ءَايَت بَيِّنَـت وَمَا يَكْفُرُبِهَآ إِلاَّ الْفَـسِقُونَ(( 99 )) 99- AND WE HAVE SENT DOWN TO YOU CLEAR SIGNS, NONE WILL DENY THEM EXCEPT EVIL DOERS.
أَوَكُلَّمَا عَـهَدُوا عَهْداً نَّبَذَهُ فَرِيقٌ مِّنْهُم بَلْ أَكْثَرُهُمْ لاَيَؤْمِنُونَ(( 100 )) 100- (IS IT NOT SO THAT) WHENEVER THEY MADE A COVENANT; SOME OF THEM MUST CAST IT ASIDE? RATHER MOST OF THEM DO NOT BELIEVE
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ اللهِ مُصَدِّقٌ لِّـمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَـبَ كِتَـبَ اللهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لاَ يَعْلَمُونَ(( 101 )) 101- AND WHEN THERE CAME TO THEM A MESSENGER FROM ALLAH CONFIRMING WHAT WAS WITH THEM, A PARTY OF THE PEOPLE OF THE BOOK, THREW THE BOOK OF ALLAH BEHIND THEIR BACKS AS IF THEY KNEW NOTHING OF IT.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 99)
IBN-ABBASS, the famous commentator of Qura"n, has narrated that: ``IBN-SURIA the Jewish Rabbi, through his arrogance and pertinacity, said to the prophet: you have brought nothing comprehensible to us, and God HAS not sent down any clear sign or manifest evidence to you, so that we may catch it and follow you! In answer to SURIA's statement, it was revealed that: ``We have indeed sent down to you clear signs which none may deny them except the evil doers.''
COMMENTS
The verse implies that sufficient proof and clear signs have been sent down to the prophet, and those who deny it have either not understood it or their rejection and denial has a personal or especial reason. VERSE NO. 100
Then one of the bad qualifications of the Jews is mentioned that: ``Whenever they made a covenant, some of them broke their promise, and cast the covenant aside, and that was because most of them were unbelievers.''
God made a covenant with them at the foot of Mount Sinai, in order to observe the law and fulfill the commandments, but they violated the law and disobeyed the commandments. Again a covenant was made with them through their scripture to follow and support the promised prophet, whose marks and symptoms they had in their BOOKS, but in its appropriate time, that promise too, was not carried out, and worse; they did their best to quench the flame of the new message!
VERSE NO. 101
This is the continuation of the same argument, with more emphasis and very explicit, that if the Israelites had looked into their own BOOKS honestly and sincerely, they would have found enough proofs in them to show that the new Message was true and from God. But they even ignored their own BOOK, or if they referred to it, they
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deliberately perverted the words of God, according to their own fancies: ``And when there came to them an apostle from Allah, corroborating the Scriptures that was with them, a party of them threw the book of Allah, which is the HOLY QURA"N behind their backs; as if it had been something that they did not know.''
102- AND THEY (THE JEWS) FOLLOWED WHAT THE SATANS RECITED (TO PEOPLE) OVER SOLOMONS' KINGDOM, SOLOMON DISBELIEVED NOT, (NEVER PRACTISED SORCERY) BUT SATANS DISBELIEVED; TEACHING PEOPLE SORCERY, AND THAT WHICH WAS REVEALED TO THE TWO ANGELS HARUT AND MARUT, IN ABYLON, (THE TWO ANGELS TAUGHT SORCERY, IN ORDER TO TEACH THE WAYS OF NEUTRALIZING IT) THEY TAUGHT NO ONE WITHOUT SAYING: ``WE ARE HERE FOR TRIAL ONLY; SO DO NOT BLASPHEME.'' (MISUSE NOT OUR TEACHINGS) BUT THEY (THE JEWS) LEARNED FROM THE TWO, THE MEANS TO SOW DISCORD BETWEEN MAN AND HIS WIFE; YET THEY COULD NOT HURT ANY ONE THEREBY, EXCEPT BY ALLAH'S PERMISSION. THEY
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LEARNED WHAT HURT THEM, AND NOT WHAT PROFITTED THEM! AND THEY KNEW THAT THE BUYERS (OF SUCH THINGS AS MAGIC) WOULD HAVE NO SHARE IN THE LIFE TO COME. EVIL WAS THAT FOR WHICH THEY SOLD THEMSELVES IF THEY HAD BUT KNOWN.
وَلَوْ أَنَّهُمْ ءَامَنُواْ وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللهِ خَيْرٌ لَّو كَانُوا يَعْلَمُونَ(( 103 )) 103- HAD THEY BELIEVED IN ALLAH, AND AVOIDED EVIL, FAR BETTER HAD BEEN THE REWARD FROM THEIR LORD IF THEY BUT KNEW.
THE COMMENTARY SOLOMON AND THE BABYLONIAN SORCERERS (VERSE NO. 102)
It is narrated that, in the reign of SOLOMON, a group of people practised sorcery and magic. Solomon worked against that, and ordered the sorcerer's notes and scripts be collected and stored in a safe. When SOLOMON died some people got access to the notes and documents, and started with teaching and publishing the occult knowledge. Some of the unbelievers availed themselves of the opportunity, and propagated that;- ``king SOLOMON was not an Apostle of God, and he rather was a magician!'' They composed and published many tales of occult powers, by which they attributed the power that SOLOMON had, to magic! while SOLOMON dealt in no arts of sorcery, which to him such arts, seemed evil and blasphemy.
Some of the Israelites too, instead of sticking to the plain BOOK OF REVELATION, and seeking to do the will of God, ran after all sorts of sorcery and occult knowledges which were mostly false and evil.
When our prophet Mohammand (AS), declared through the verses of QURA"N that; SOLOMON too, was an apostle of God; the Jews were
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amazed, and asked each other: ``Is that not strange that Mohammad introduces SOLOMON as a prophet of God, and not a king and magician?!'' In fact this assertion of the Jews, was a grave scandal on SOLOMON the apostle of God, as well as excommunicating the apostle, and accusing him of heresy.
Any how! This was another phase of mischiefs and evil deeds of the Jews who accused the apostle of Allah of being a magician. The HOLY QURA"N, reveals through the verse NO. 102:
``The Jews followed what SATANS recited to people in the reign of SOLOMON, who never disbelieved, and never practised sorcery and magic to reach a goal; but SATANS disbelieved and taught people sorcery and magic. The Jews also followed that which was revealed to the two angels Harut and Marut, while the two only meant to teach people how could they averse and neutralize magic power, and the effect of sorcery. Therefore they taught no one without saying: `We are here for trial! So do not blaspheme, and misuse not our teachings.''
To make it short, the two angels came down in such a time that the oven of sorcery and magic was very hot, and the power of evil pretended to force the laws of nature and the will of God - a pretence that was mere heresy and bare blasphemy, and the two angels tried to save the plain hearted people of falling into the snare of the magicians, and sorcerers.
But the Jews who were among the evil doers learned from the two angels, that which they thought they could use it in mischievous ways, for causing injury and sowing discord between sexes. On the other hand, God's power was over all the powers, and they could not hurt anyone thereby, except by Allah's permission. Therefore their magical power was limited to the extent to which God permitted the evil to work. Then God's Grace protected all who sought HIS Guidance and who repented and returned to HIM.
As a matter of fact, the Jews learned what hurt them and not what profitted them! They knew this fact that those who practised magic had no share in the life to come; and that was the evil to which they sold their souls!
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VERSE NO. 103 And so the Jews deliberately turned away from salvation and prosperity. If they had kept their faith and guarded themselves from evil, far better had been the rewards that they would get from their Lord, if they but knew!
6
No One Can Do Anything Without The Permision Of God No One Can Do Anything Without The Permision Of God
In the above verses, we read that the sorcerers could not hurt any one except by the permission of God! such a denotation connotes that no one can do anything without the permission and the will of God! This idea is of course not a COMPULSION in contrast to the FREE WILL OF MAN. It rather means that every individual power of the creatures, is rooted in the power of the Omnipotent creator Lord, and it is one of the most important principles of MONOTHEISM. From this motive we may even say that: a fire burns and a sword cuts, only if Allah wills; and if HE wills not, they don't cut and burn. Therefore, it is not so that a magician may do whatever he wants, or can do something against the will of God, and can set bounds for God's Grace or HIS realm of power. Burnings and cutting and etc., are functions granted to things by their Creator Lord, and the limited FREE WILL that He has given MAN is a means of trial and developement.
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُواْ وَلِلْكَـفِرِينَ عَذَابٌ أَلِيمٌ(( 104 )) 104- O, BELIEVERS! SAY NOT (TO THE PROPHET) RA"INA" (A WORD WITH TWOFOLD MEANING: ARABIC= ATTEND US AND IN HEBREW IT MEANS: ``OUR EVIL ONE'') BUT SAY ONZURNA (WHICH IS AN UNAMBIGUOUS WORD OF THE SAME MEANING=ATTEND US) AND PAY ATTENTION, AND FOR UNBELIEVERS AWAIT A PAINFUL CHASTISEMENT.
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مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَـبِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُمْ مِّنْ خَيْر مِّن رَّبِّكُمْ وَاللهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ(( 105 )) 105- THE UNBELIEVERS OF THE PEOPLE OF THE BOOK, AND THE POLYTHEISTS (PAGAN ARABS) DO NOT LIKE THAT ANYTHING GOOD SHOULD COME DOWN TO YOU FROM YOUR LORD; BUT ALLAH ALLOCATES FOR HIS MERCY WHOM HE WILL; AND ALLAH IS OF GREAT GRACE.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 104)
IBN-ABBASS, has narrated that: ``when the prophet rehearsed the Qura"nic verses to his companions and disciples, some of the audience would ask for a pause or delay, so that they could follow up or take a note. For this purpose they made use of the word RA"INA" which means: please attend us and give us time. But this Arabic word could have a two fold meaning, and in HEBREW language could mean: `you are our evil one'. So the word was ridiculed by the Jews and by a little twist it could give out that insulting meaning of its HEBREW version. Therefore, an unambiguous word UNZORNA with the same meaning was suggested to replace the disapproved word RA"INA"''
COMMENTS
The general lesson that we may take out of this incident is that: We should not give pretexts or false reasons to those who may use it as weapon against us. Even we should beware of issuing a phrase or short sentence, that can be misused by our enemies; and we have to guard ourselves against the cynical tricks of using such words, that sound complementary to the ear, but may have a hidden barb in them. Here is where our duty is manifested more clearly: We sometimes do something or say something, deliberately or unkowingly, by which we give a rope
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to our internal or external enemies to hang us! By misusing that, they get into a fuss, and high annoying ado about trifles.
VERSE NO. 105 This uncovers the rancour and hatred of the PAGANS, as well as the faithless, and heretic PEOPLE OF THE BOOK, against we Muslims, saying: ``It is never the wish of those without faith among the people of the BOOK: nor of the pagans, that anything good should come down to you from your Lord, but Allah will choose for HIS special grace whom HE will - For Allah is of Great Grace.''
Yea! The enemies were not willing to see Muslims with the honour of following a great Messenger of God and a Glorious Divine Book, such as the HOLY QURA"N; merely for being jealous of us, and bearing our grudge! But no one can stop the Grace of God from reaching HIS servants, whenever and wherever HE WILLS.
مَا نَنسَخْ مِنْ ءَايَة أَوْنُنسِهَا نَأْتِ بِخَيْر مِّنْهَآ أَومِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللهَ عَلَى كُلِّ شَىْء قَدِيرٌ(( 106 )) 106- WHATEVER OF VERSES WE ABROGATE OR CAUSE TO BE FORGOTTEN, WE BRING A BETTER THAN THAT, OR SIMILAR. DON'T YOU KNOW THAT ALLAH HAS POWER OVER ALL THINGS.
أَلَمْ تَعْلَمْ أَنَّ اللهَ لَهُ مُلْكُ السَّمَـوَتِ وَالاَْرْضِ وَمَا لَكُمْ مِّن دُونِ اللهِ مِن وَلِىٍّ وَلاَ نَصِير(( 107 )) 107- DON'T YOU KNOW THAT TO ALLAH BELONGS THE KINGDOM OF HEAVENS AND THE EARTH (AND HAS EVERY RIGHT TO CHANGE HIS COMMANDMENTS ON PURPOSES) AND BESIDES HIM YOU HAVE NEITHER PATRON NOR HELPER.
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THE COMMENTARY THE PURPOSE OF ABROGATION (VERSE NO. 106)
Here again argument is about the JEWISH propagandas against Islam. They were saying to Muslims: ``The true religion is that which the Jews hold, and the right QIBLA, is only that direction to which your prophet used to stand in prayer (i.e. JERUSALEM.)'' When according to the verse: 2:144, Muslims changed their QIBLA from JERUSALEM to KAABA in MECCA, the Jews got a new pretext for objection and criticism. They reasoned: ``If the first QIBLA was right, then the second one which is KAABA must be wrong, and if the second QIBLA is right, then all your prayers done towards JERUSALEM, must have been nullified and rendered of no value!''
Here through this verse the flimsy reasons and hollow pretexts are answered saying: ``Whatever of verses we abrogate or cause to be forgotten, We bring a better than that or similar. Don't you know that Allah HAS power over all things?''
God's message from age to age is always the same, but its form may differ according to the needs and exigencies of the times. Therefore it is absurd to treat such verses as 2:115 as if it was abrogated by the verse 2:144, about QIBLA. One has to know that QURA"NIC revelations have been sent down in progrssive mode. We do turn in our prayers from Jerusalem towards, KAABA, but we never believe that God is only in one place. To any direction we turn we confront with the face of God, which of course cannot be seen with physical eyes. He is everywhere and nowhere! VERSE NO. 107
This verse is a complementary to the previous verse, and implies that God is the Creator and the owner of everything. It is a sign of HIS infinite power that his creation should take so many forms and shapes not only in the material world, but in the world of man's thought and expression: ``Don't you know that to Allah belongs the dominion of the heavens and the earth? and besides HIM you have neither patron, nor helper.''
108- DO YOU WANT TO ASK YOUR PROPHET AS (THE IRRATIONAL QUESTIONS THAT) MOSES WAS ASKED OF OLD? AND WHOEVER CHANGES FAITH TO FAITHLESSNESS, HAS SURELY STRAYED FROM THE RIGHT PATH. (THE EVEN WAY OF NATURE)
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 108)
IBN-ABBASS has narrated that: ``VAHAB-IBN-ZAID and RA"FER-IBN-HARMALIH came to the prophet and said: If you get a letter from our Lord being addressed to us, so that we may read it, or if you make us streams of water to flow, we shall believe that you are a true prophet! To answer them it revealed: ``Do you want to ask your prophet as Moses was questioned before? But whoever changes from faith to unbelief, has of surety strayed from the even way. (OF NATURE AND CREATION)
BASELESS EXCUSES
It might have been the change of QIBLA that some of the Muslims as well as the pagans, who were enticed by the Jews, to ask the prophet irrational questions, as Moses was constantly harassed with foolish, offensive, and disingenuous questions by his own people. Hereby QURA"N gives a notice to Muslims not to follow the attitude taken by the Jews, and not to ask that sort of impertinent question, that they too, may come to a fate similar to that of the Israelites. Of course, we should not mistake rational or scientific questions which are asked for real
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instruction, with the questions for creating excuses and objections - Questions for real instruction and increasing knowledge is not prohibited, but rather encouraged and recommended. Even it is not forbidden in Islam to ask a prophet for miracle, in order to improve one's faith or to make someone a convert, because such are the ways of understanding and comprehensions.
109- MANY OF THE PEOPLE OF THE BOOK WHISH THEY COULD TURN YOU BACK TO INFIDELITY, AFTER YOU HAVE BELIEVED; OUT OF SELFISH ENVY, AFTER THE TRUTH HAS BECOME CLEAR TO THEM. BUT YOU FORGIVE AND OVERLOOK, TILL ALLAH BRINGS FORTH HIS COMMAND.
110- AND PERFORM THE PRAYER, AND PAY THE ALMS- TAX, (THE TITHE) AND WHATEVER GOOD YOU SEND FORWARD FOR YOUR SOULS, YOU SHALL FIND IT WITH ALLAH, (IN THE LIFE TO COME) FOR ALLAH SEES WHATEVER YOU DO.
THE COMMENTARY THE OBSTINATE JEALOUSES (VERSE NO. 109)
Most of the people of the book, and in particular the JEWS, were not only content with rejecting the new truth. They also insisted to
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make Muslims to recant their belief and renounce their religion. This verse was revealed to this effect that: ``Many of the people of the BOOK wish they could turn you back to infidelity after you have believed, from selfish envy; after the truth has become clear to them.'' In this relation the Holy Qura"n advises Muslims to be patient and forgiving against jealousy andd injustice, and it might be that by such overlook and forgiveness God's purpose would be fulfilled but we don't know the whole of God's plan.
VERSE NO. 110
Through this verse two very important instructions are given to Muslims: The first one is keeping spiritual connection with God by performing the daily prayers, and the second instruction is to have physical and social contacts with people by paying the alms-tax. The verse ends with the promise that nothing of our good deeds such as charity and prayer; and of course our bad deeds too, will be abolished or done away with, as the verse alludes to: ``And whatever good you send forward for your souls you shall find it with Allah, (IN THE LIFE TO COME) for God sees all that you do.
111- AND THEY SAID: ``NONE SHALL ENTER PARADISE, UNLESS HE BE A JEW, OR A CHRISTIAN.'' SUCH ARE THEIR DESIRES. SAY BRING UP YOUR PROOF IF YOU ARE TRUTHFUL.
بَلَى مَنْ أَسْلَمَ وَجْهَهُ للهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَهُمْ يَحْزَنُونَ(( 112 )) 112- YES! WHOEVER SUBMITTED HIMSELF TO ALLAH, AND IS A GOOD-DOER, HIS WAGE IS WITH HIS LORD; ON THEM SHALL BE NO FEAR, NOR SHALL THEY GRIEVE.
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THE COMMENTARY THE MONOPOLISTS OF PARADISE (VERSE NO. 111)
This verse allude to another vain desire and flimsy claim of a group of the Jews as well as Christians, and gives them a knocking-down answer: ``They said none enters the Paradise, unless he be a Jew, or a Christian.'' It firstly mentions that this is their wish and vain desire to which they will not reach. Then the prophet is addressed here: ``Say to the people of the BOOK, if you are truthful in that claim, then bring your proof. VERSE NO. 112
After proving that their claim is not supported by any reason, and they can never monopole the Grace of God and HIS Garden of Bliss, the verse presents a general law for salvation and entering the paradise, to wit: ``Whoever submits his whole self to Allah and is a doer of good acts, he will have his reward with his Lord in the life to come, which results to salvation and entering paradise.''
113- THE JEWS SAID: THE CHRISTIANS STAND NOT ON ANYTHING (IN THE MATTER OF GOD)
AND THE CHRISTIANS SAID: THE JEWS STAND NOT ON ANYTHING; YET THEY RECITE THE (SAME) BOOK. SO SAID THE IGNORANTS LIKE WHAT THEY SAID. THEN ALLAH WILL JUDGE BETWEEN THEM ON THE DAY OF RESURRECTION IN WHAT THEY DIFFER.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 113)
Some commentators have narrated from IBN-ABBAS that: ``When a Christian mission from NAJRAN, visited the prophet; some of the Jewish rabbis were also present there, and both party were engaged in a hot dispute with each other, in the presence of Holy Apostle!'' One of the Jews whose name was RAFEA-IBN-HARMALEH, said to the Christians: ``Your religion stands on no foundation, and in the matter of God stands on nothing. He denied and rejected the revelation of the New Tastament, and also the prophethood of Jesus Christ.'' A man also from among the Christian group, got up and said the same things to the Jews; and to this effect the verse NO. 113 revealed.
THE CONFLICT DUE TO MONOPOLISM
In the preceding verse, we read some of the vain, and hollow claims of the Jews, which were not supported by any proof or reason. In fact when unreasonable claims put a leg forward, monopolism appears, and the final consequence of that, shall be conflict and clashes of divergence of opinions.
``The Jews said that the Christians stand on nothing; and the Christians passed the same word to the Jews that they stand not on anything. Yet both parties recite the Scripture. So said the pagan Arabs, and the ignorants like their saying.'' This was indeed a proof of their ignorance that both of the parties studied the same scripture or at least a similar book, but all of them refused to tolerate each other's divergence of ideas and opinions: Therefore God will judge between them on the Day of Resurrection in what they differ.
114- AND WHO IS MORE UNJUST THAN HE WHO FORBIDS THE MOSQUES OF ALLAH FROM HIS NAME BEING MENTIONED IN
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THEM, AND TRY TO RUIN THEM. SUCH MEN SHOULD NOT ENTER THEM EXCEPT IN FEAR. FOR THEM IS DISGRACE IN THIS WORLD, AND IN THE LIFE TO COME A GREAT TORMENT.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 114)
It is narrated from HAZRAT IMAM SADIQ (AS): ``That the pagans in Mecca tried to shut out the Muslim Arabs from the scared shrine of KABBA, which was the house of God, as they used to call it, and a universal place for worship of Allah.
COMMENTS
The verse taken in a general sense, may address the Pagan Arabs, the Jews, the Christians, and all those who tread on the same path of invading the freedom of worship, by preventing others from entering a public mosque; so long as a person enters reverently, and does nothing outwardly to cause offence to the other worshippers.
``And who is more unjust than he who forbids the mosques of Allah from HIS name being mentioned in them, and try to ruin them?'' The verse is continued saying: ``Such men should themselves not enter the mosques except in fear.'' That is to say: All the MONOTHEISTS OF THE WORLD, should unite and stay firmly in order to cut out the hands of such unjust men from the Sancturies and universal centers of worship; or else the sanctity and the very existence of such centers will be destroyed; and God's wrath will fall upon the destroyers in the form of disgrace in this life and great torment in the life to come!
وَللهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمـَا تُوَلُّوا فَثَمَّ وَجْهُ اللهِ إِنَّ اللهَ وَسِعٌ عَلِيمٌ(( 115 )) 115- TO ALLAH BELONGS THE EAST AND THE WEST; THEREFORE, WHEREVER YOU TURN, THERE IS THE PRESENCE OF ALLAH. HE IS OMNIPRESENT AND ALL-KNOWING
THE COMMENTARY OCCASION OF REVELATION. (VERSE NO. 115)
IBN-ABBASS said: This verse revealed about the change of QIBLA; when Muslims were commanded to turn their face in their prayer towards KABBA instead of the Temple in Jerusalem. When it happened so, the Jews objected saying; it is not possible to change QIBLA! Then the verse was sent down saying, wherever you turn your face there is the presence of Allah to whom belongs the East and the West The ARABIC ``WAJH'', literally means FACE, but as a physical face cannot be proved for Him, it was taken to mean His PRESENCE.
COMMENTS
The preceding verse, mentioned of ruining the house of God, and the center of worship; by invading the freedom of worship in them; and now the same argument is continued saying: East and West belongs to God, and wherever you turn your face you will be face to face with Allah, because He is OMNIPRESENT and ALL-KNOWING. That is to say: God is not chained or bound in a private place, such as mosque or church in order to be worshipped therein only. No where is empty of the presence of the OMNIPRESENT; and wherever you look to, you will find HIM present there.
وَقَالُوا اتَّخَذَ اللهُ وَلَداً سُبْحَـنَهُ بَل لَّهُ مَا فِى السَّمَـوَتِ وَالاَْرْضِ كُلٌّ لَّهُ قَـنِتُونَ(( 116 )) 116- AND THEY (THE JEWS AND CHRISTIANS) SAY: ALLAH HAS TAKEN FOR HIMSELF A SON! GLORY BE TO HIM! RATHER TO HIM BELONGS WHATEVER IS IN THE HEAVENS AND EARTH. ALL ARE OBEDIENT TO HIM.
بَدِيعُ السَّمَـوَتِ وَالاَْرْضِ وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ(( 117 )) 117- ORIGINATOR OF THE HEAVENS AND THE EARTH, AND WHEN HE DECREES AN ORDER, HE SAYS TO IT, ``BE'' AND IT ``WILL BE''.
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THE COMMENTARY SUPERSTITION OF THE CHRISTIANS, JEWS, AND PAGANS
(VERSE NO. 116) The superstitious belief, that God may beget a son, is accepted by some Christians, as well as some of the Jews; but it is emphatically repudiated by Islam: ``They say: Allah has taken for HIMSELF a son! Glory be to HIM!''
Such an idea derogates the glory of God, and is indeed blasphemy, to say that God may beget a son in material sense. If words have meaning, this idea means attribution of material nature of the lower animal function of sex. Why should God, the All-Power and All-Knowing, need to take a son for HIMSELF? The All-Mighty WHO, when decrees a matter will say: ``BE'' and it ``WILL BE'', and He, who all the creation is obedient to Him; will be derogated in glory to ascribe a son or a daughter to Him.
VERSE NO. 117 God is not only the owner of all existence, and all the creatures but also the creator and the Originator of all of them, such as the heavens and the earth; and whatever is in them. everything owes it's origin to Allah who is the basis of existence and the cause of all causes.
7
Persons For Negation Of Children Persons For Negation Of Children
The idea that God may beget a child, comes from the ignorance and the weak minds of the men that measure everything with their weak and small scale! If a man needs to have a child it is because of his limited life on this earth, and also his natural instinct for procreation, to keep his race on and continuing. On the other hand man's power is limited, and gradually decreases, so that in his declining ages he needs his children to give him a hand. He also is spiritually in need of some intimate friends and associates, and for this purpose his children will do.
But none of such needs and necessities can be proved for God.
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After all having a child requires having a material body, which God is far from it. If we want to put it other way and take the idea in a spiritual sense, every body may call himself the son or the daughter of God, because the Compassionate and Merciful Lord loves his servants and creatures more than a father or a mother may love their children. This is why the Christian doctrine here is emphatically repudiated.
118- AND THOSE VOID OF KNOWLEDGE SAID: ``WHY DOES NOT ALLAH SPEAK TO US? OR A SIGN (FROM HIM) COMES NOT TO US? SO SAID THOSE WHO LIVED BEFORE THEM, THE LIKE OF WHAT THEY SAY, THEIR HEARTS ARE MUCH ALIKE. BUT WE HAVE MADE CLEAR THE SIGNS TO THOSE WHO MAKE SURE.
إنَّآ أَرْسَلْنَـكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَلاَ تُسْئَلُ عَنْ أَصْحَـبِ الْجَحِيمِ(( 119 )) 119- WE HAVE SENT YOU WITH TRUTH. A BEARER OF GLAD TIDINGS AND A WARNER (TO ALL THE PEOPLE OF THE WORLD) AND YOU SHALL NOT BE QUESTIONED ABOUT THE COMPANIONS OF THE BLAZING FIRE (AFTER CONVEYING GOD'S MESSAGE)
THE COMMENTARY WHY DOES NOT GOD SPEAK TO US?! (VERSE NO. 118)
In parallel to the childish excuses and flimsy pretexts of the Jews, the PAGAN ARABS too, who were unlettered and indeed void of
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knowledge; questioned the prophet: If so; why then, God does not speak to us? Qur?n answers them thus: ``So said those who lived before them - their hearts are much alike;'' that is to say, if they really want to know and understand the new truth, we have made our signs and our message clear enough.
VERSE NO. 119
The prophet is addressed in this verse, that he is not responsible for what other people do, as far as he has done his duties as a Perspicuous Warner, and BEARER OF GLAD-TIDINGS: ``We have sent you in truth as a bearer of glad-tidings, and a warner. Your duty is only to convey our Message to all, and to show them our signs and miracles. If after you carried our Message and signs to them, they closed their eyes and ears and did not believe, then you are not responsible for their deeds, and no one will question you about the companions of Hell, who have ruined their souls.
120- NEVER WILL THE JEWS BE SATISFIED WITH YOU NEITHER THE CHRISTIANS; UNTIL YOU FOLLOW (THEIR PERVERTED) RELIGION. SAY: THE GUIDANCE OF ALLAH IS THE ONLY GUIDANCE; AND IF YOU FOLLOW THEIR CAPRICES, AFTER THE KNOWLEDGE THAT HAS COME TO YOU, THERE SHALL BE NONE TO HELP OR PROTECT YOU FROM (THE WARTH OF) ALLAH.
121- THOSE TO WHOM WE HAVE GIVEN THE BOOK, (THE JEWS AND CHRISTIANS) READ IT AS IT SHOULD BE READ. THEY ARE THE ONES THAT BELIEVE THEREIN. AND THOSE WHO DISBELIEVE IN IT, THEY ARE THE LOSERS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 120)
IBN-ABBASS has narrated that: ``The Jews of Medina, and the Christians of NAJRAN; were expecting the prophet to continue with the old QIBLA, towards JERUSALEM. But as per order of God, the prophet made a new QIBLA, of the cubic house of God constructed by ABRAHAM in Mecca. The change of QIBLA increased the rage and dislike of the people of the BOOK. Perhaps there were also some conservative Muslims who believed that they should not displease the people of the BOOK, through such matters as the change of QIBLA.''
IT IS IMPOSSIBLE TO SATISFY SUCH GROUPS!
In the previous verses the prophet was divested of responsibility in relation to the obstinate disbelievers, and here the argument is continued saying: ``Don't insist so much on satisfying the people of the BOOK, because they will never be satisfied with you, unless you follow them, and submit thoroughly to their caprices. Just tell them: the true guidance is the guidance of Allah. Not a sort of guidance which is mingled with superstitions, and deviated and astray thoughts, and caprices.'' Then God threatens HIS APOSTLE (AS) in this verse by saying: ``And if you follow their desires after the knowledge which has reached you from us; then you will have neither a protector, nor a helper against Allah. VERSE NO. 121
Some of the Commentators believe that this verse was revealed about those who came from ABYSSINIA (ETHIOPIA) in accompany to JAAFAR, [ 136 ]
the prophet's cousin. They were forty men among whom 32 were ABYSSINIANS, and the other eight were Christians monks and priests of SYRIA. One of the monks, it is said, was BOHAIRA, the famous monk, who had visited the prophet in his childhood. Some other commentators say that the verse was revealed about some famous Jewish Rabbis, like ABDULLAH-IBN-SALAM, TAMAM-IBN-YAHUDA and SAEED-IBN-OMAR who recognized the prophet and accepted Islam and became truthful Muslims.
COMMENTS
As for the Jews who converted and became true Muslims, hereby Qur?n proceeds to exclude them from the other Jews, who were previously blamed for their rejection and opposition: ``Those to whom we have given the scripture read it as it should be read - the ones who believe therein.''
TO PLEASE THE ENEMY, HAS A LIMIT
It is true that man should call the enemies and the oppositions to accept the truth by kind attractive morals; but this method of invitation may be useful and effective in the case of flexible people. As for those stubborn and obstinate men who never submit to reason and truth, one should not think of pleasing them. If they don't believe, don't worry - Let them go to Hell and join the fire. Don't waste your time on them.
WHAT IS THE RIGHT READING OF THE BOOK?
It is narrated that in a commentary about this verse; HAZRAT IMAM SADIQ (AS) said: ``Read the verses carefully. Seek to know and understand the meaning. Fulfill the commandments and carry them into effect. Have hope in the promises. Beware of the warnings. Take lessons of the stories. Follow the instruction. Upon my Lord God! a good reading is not only a correct rehearsal, or committing the pharases and sentences to memory.''
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يَـبَنِى إِسْرَ ءِيلَ اذْكُرُوا نِعْمَتِىَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى الْعَـلَمِينَ(( 122 )) 122- O, CHILDREN OF ISRAEL! CALL TO MIND MY FAVOUR WHICH I BESTOWED UPON YOU AND EXALTED YOU ABOVE THE NATIONS (FOR CARRYING MY MESSAGE)
وَاتَّقُوا يَوْماً لاَّتَجْزِى نَفْسٌ عَن نَّفْس شَيْئاً وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَـعَة وَلاَهُمْ يُنصَرُونَ(( 123 )) 123- AND BEWARE OF THE DAY IN WHICH, NO SOUL SHALL AVAIL ANOTHER SOUL; AND NO COUNTER BALANCE SHALL BE ACCEPTED FROM HIM, NOR ANY INTERCESSION WILL PROFIT IT, NEITHER SHALL THEY BE HELPED. (BY ANY ONE)
THE COMMENTARY VERSE NO. 122
Once again the Israelites are addressed and called to remember the favours that allah had bestowed upon them, preferring them to all others for carrying through them his message. VERSE NO. 123
But any bounty and favour would involve some sort of responsibility. In this verse Allah advises the Jews, to guard themselves against a day when their souls cannot avail each other, and it is of no use to resort to any one for help or intercession.
124- AND WHEN HIS LORD TESTED ABRAHAM WITH CERTAIN
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WORDS, (A SERIES OF VARIOUS HARD DUTIES) AND HE FULFILLED THEM. HE SAID (TO ABRAHAM): I AM GOING TO MAKE YOU AN IM?M (LEADER) FOR THE PEOPLE. HE SAID: ``AND WHAT ABOUT MY OFFSPRING? ALLAH SAID: `MY PROMISE SHALL NOT REACH THE OPPRESSORS.''
THE COMMENTARY
IMAMAT (LEADERSHIP) THE SUMMIT OF ABRAHAM'S HONOURABLE PROGRESS
The argument now proceeds on the line of ABRAHAM the champion of MONOTHEISM, and the constructor of the Cubic House of God, KAABA. It is also about the importance of this focus of point of Monotheism, which is now a days, a universal center of worship for all Islamic the world. Such matters have been discussed through eighteen verses which follows from hereafter. The said verses serve a three fold purposes. 1) An introductory and plot laying for the change of QIBLA.
2) The people of the book claim to rely and depend thoroughly upon ABRAHAM, while they feel full of rancour against Islam, which is complete submission to the Will of God, this was the most loved and adhered to by ABRAHAM, who laid the foundation of Monotheism. These verses show how far they are from what they claim to be near it!
3) The pagan Arabs too who had turned to idolatry and polytheism, claimed the same thing - that HAZRAT ABRAHAM was their progenitor through Ishmael, and of course both of the parties are right in their claims, for, indeed HAZRAT ABRAHAM and his son ISHMAEL THE SACRIFICE, together built the House of God in Mecca, long before the temple of JERUSALEM was built. (The Israelites too, are indeed the offspring of HAZRAT ABRAHAM through his son ISAAQ.) In the following verses, the greatest phases and aspects of
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ABRAHAM'S life and its most important events are discussed in some details; beginning thus: ``And call to mind when the Lord tried and tested ABRAHAM with certain words, (COMMANDS) which he fulfilled all in the best of ways. And after his success in the examination Allah said to him: ``I am going to make you an IMAM for the people. ABRAHAM pleaded; and what about making Imams from my offspring? God answered him: ``I don't promise that for the oppressors and wrong doers of them.'' The above verses denotes that Imamat, (LEADERSHIP) is a higher rank and position than prophethood.
When HAZRAT ABRAHAM got the glad-tidings of being an Imam, and was promised the leadership of the world, he was so excited with happiness, that he pleaded the high position of Imamat for his progeny; and his prayer was granted with the limitation that those among his offspring who were Godless and oppressors; would not have it.
NOTES
1- WHAT IS MEANT BY `KALAM?T'?
The ARABIC KALAMAT which HAZRAT ABRAHAM was tested by them; literally means `WORDS' but here it is used in the mystical sense of God's Will or Decree, or Purpose; and that was a series of hard and very difficult duties assigned to him, and in everything HAZRAT ABRAHAM did his best to fulfil God's wish, and he succeeded in all.
WHAT WERE THE KALAM?T (WORDS)?
These can be understood from the various verses, throughout the Holy Qur?n, that mainly consisted of: * ِ Taking his lonely wife (H?JAR) and child (ISHMAEL) and settle them in that wilderness round KAABA, which was a region uncultivated and uninhabited by human beings.
* ِ Making himself ready to sacrifice his beloved son (ISHMAEL) for the sake of his only one Lord God.
* ِ Standing so firm against the idolaters, destroying their idols, the punishment for which was to enter that huge blazing fire which every body has heard of.
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* ِ Leaving his house and home town and family and emigrating to elsewhere, leaving the land of idolaters behind.
* ِ Building the sacred refuge of KAABA and purifying GOD'S HOUSE, for worship of Monotheists.
2- WHAT IS THE DIFFERENCE BETWEEN PROPHETHOOD AND IM?MAT (LEADERSHIP)?
ARABIC "IMAMAT" has the primary sense of being foremost, and hence it may mean religious leader - the leader of the congregational prayers - model - pattern - and example. But as for the especial meaning that here may be intended; by studying different verses in QUR?N we may conclude that: Those who carry God's Meseages may have various levels and positions; such as the position of prophethood, the duty of which is to convey and communicate God's Message to HIS servants. To teach and train and purify people. A prophet in his realm of assignment tries for a revolutionary change of minds, thoughts, cultures, and in particular the morals and ethics for living. The prophet communicates and convey the message, LAW and the commandments; but an IMAM'S duty is to put them into force and practice, and encourage and urge people to perform and to fulfil, while Imam himself is a pattern and an example for that performance and fulfilment.
3- ABRAHAM'S HIGHEST EVOLUTIONARY STAGE
From the preceeding argument we may conclude that an Imam is higher in rank and position than an Apostle. To reach that high spiritual rank, needs having special merits and qualifications - those that HAZRAT ABRAHAM attained through hard and difficult trials.
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْناً وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلَّى وَعَهِدْنَآ إِلَى إِبْرَاهِيمَ وَإِسْمَـعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَالْعَـكِفِينَ وَالرُّكَّعِ السُّجُودِ(( 125 )) 125- AND (CALL TO MIND) WHEN WE MADE THE HOUSE (KAABA)
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A PLACE OF REFERENCE FOR PEOPLE, AND SAFE. (AND FOR MEMORANDUM) MAKE THE POINT WHERE ABRAHAM STOOD, A PLACE OF WORSHIP. AND WE MADE COVENANT WITH ABRAHAM AND ISHMAEL, TO PURIFY MY HOUSE FOR THOSE WHO ENCOMPASS IT ROUND; THOSE WHO RETREAT IN IT FOR DEVOTION, AND FOR THOSE WHO BOW AND PROSTRATE THEMSELVES.
THE COMMENTARY THE IMPORTANCE OF THE HOUSE OF GOD
(VERSE NO. 125) The argument now proceeds from ABRAHAM (AS) to KAABA the house of God; the foundation of which goes back to HAZRAT ABRAHAM (AS) by Arab tradition.
``And when We made the house (KAABA) a place of reference for people and safe.'' It was then a center to which all the Arab tribes resorted for trade, for poetic contest, and for worship of Allah. It is also announced by Allah to be held a safe and secure place. And so was it taken as a sacred territory, and was respected by friends and foes alike. In a certain season fighting was and is forbidden within its limits, and no game is allowed to be hunted or killed. The verse continues saying:
``(AND FOR MEMORANDUM) Make the point where ABRAHAM stood, a place of worship.'' There was a point in front of KABBA, and within the enclosure, wherein HAZRAT ABRAHAM stood in his prayers, and even now that every place is held as a station of prayer for memorizing this great prophet of Allah. Then the verse points at the covenant made with ABRAHAM and ISHMAEL to keep the House of God pure and clean:
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``And we made a covenant with ABRAHAM & ISHMAEL, to purify My HOUSE for those who encompass it round, those who retreat in it for devotion, and for those who bow and prostrate themselves.'' Here the purpose of purifying ``My HOUSE'' is to keep it clean physically as well as spiritually; like repudiating the polytheism which defiled it, before it was purified by HAZRAT MOHAMMAD (AS)
WHY THE HOUSE OF GOD?
Here in this verse the house is called ``MY HOUSE'' while we know that God has not a physical body, and is not a material entity to need a room or to contain in space or time. This possessive pronoun, is used here only for emphasizing the importance of the House, and the personal relation of the only one true God, to it. Things are thus related to God in order to show their importance, such as the HOUSE OF GOD, or, RAMAZAN, which is the MONTH OF GOD, or else all the house and the months belong to God unexclusively.
126- AND WHEN ABRAHAM SAID: ``MY LORD! MAKE THIS A LAND SECURE, AND PROVIDE IT'S PEOPLE WITH PRODUCTS - THOSE OF THEM WHO BELIEVE IN ALLAH AND THE LAST DAY.'' HE SAID: (YOUR PRAYER IS GRANTED AND BELIEVERS SHALL HAVE MY GRACE AND BOUNTY) BUT AS FOR THOSE WHO REJECT FAITH, I WILL GRANT THEM THE PLEASURE FOR A LITTLE WHILE; AND THEN DRAG THEM TO SCOURGE OF HELL AND BAD DESTINATION.
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THE COMMENTARY
ABRAHAM'S REQUESTS OF HIS LORD (VERSE NO. 126) Through the verse ABRAHAM prays for two important requests to be granted. the first request was also hinted to, in the preceeding verse: ``And when ABRAHAM said: My Lord! Make this land safe'' Here worthy of note is that the first thing which is probably the most important to him, that HAZRAT ABRAHAM (AS) pleaded with God, and asked it earnestly, was safety - security - peace. Secondly he requested: ``And provide its people with products.''
This was because the territory of Mecca is barren and rocky, so a prayer for prosperity of Mecca includes a prayer for products - fruits - and good things of material life.
وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ(( 127 )) 127- AND WHEN ABRAHAM AND ISHMAEL RAISED THE FOUNDATIONS OF THE HOUSE: OUR LORD! ACCEPT (THIS SERVICE) FROM US, FOR YOU ARE THE ALL-HEARING, THE ALL-KNOWING.
128- OUR LORD! AND MAKE US SUBMISSIVE TO YOU, AND OF OUR PROGENY A NATION SUBMISSIVE TO YOU AND SHOW US OUR HOLY RITES AND TURN TO US (IN MERCY), FOR YOU ARE OFT-FORGIVING, MERCIFUL. رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولا مِّنْهُمْ يَتْلُوا عَلَيْهِمْ ءَايَـتِكَ وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ(( 129 ))
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129- OUR LORD! AND RAISE UP IN THEM AN APOSTLE OF THEIR OWN, WHO SHALL REHEARSE TO THEM YOUR SIGNS, (VERSES OF SCRIPTURE) AND TEACH THEM THE BOOK, AND WISDOM, AND TO SANCTIFY THEM, FOR YOU ARE ALL-MIGHTY, THE ALL-WISE.
THE COMMENTARY
ABRAHAM BUILDS KAABA (VERSE NO. 127)
We may understand from various verses and traditions that: KABBA was built before HAZRAT ABRAHAM, and its foundation goes back to Adam and Eve. In the flood of NOAH, it was ruined, and then God showed to HAZRAT ABRAHAM the foundations of the temple, and he rebuilt it with the help of his son. By chance the verse which is the subject of our discussion, alludes to this incident; and gives a hint that the foundations of KAABA already existed when ABRAHAM decided to raise it up and rebuild it: ``And when ABRAHAM and ISHMAEL, raised the foundation of the house, (THAT ALREADY EXISTED) and then prayed saying: Our Lord! accept this (CONSTRUCTION) from us, for You are the All-Hearing, the All-Knowing.''
ABRAHAM and his son Ishmael, built the KAABA again, and established the rites and usage of the sacred town.
VERSE NO. 128
In their prayer, they asked their wishes in successive stages that:
``1) Our Lord! Make us submissive to you.'' 2) ``And make our progeny a nation submissive to Yourself.'' 3) ``And show us our HOLY RITES.'' They ended their prayer in pleading with God for repentance and HIS Forgiveness.
VERSE NO. 129
Their fifth request in that fervent and beautiful prayer was: ``Our [ 145 ]
Lord! Raise up in them an apostle ``OF THEIR OWN'' who shall rehearse to them your signs and teach them the book and wisdom and to sanctify them.''
A PROPHET OF THEIR OWN
Here HAZRAT ABRAHAM (AS), foresees a prophet for teaching the people of Mecca, that were to increase gradually, and were of surety, his own offspring. He asks his Lord to raise up in them a prophet ``of their own'' and their own Arabic language. (In fact he asked for Mohammad's ministry, appealing to the power and wisdom of God). Here the phrase: ``OF THEIR OWN'' points out that the apostles, and the spiritual leaders of MAN. Should be of his Kind, (NOT ANGELS OR SPIRITS) having all the instincts, passions, and nature of Man, in order to be able to teach their ideas and doctrines practically. Being of other KINDS, such as angels or else, neither the teacher can apprehend the problem of his disciple, nor the disciple can follow the teacher and make an example of him.
130- AND WHO TURNS AWAY FROM THE RELIGION OF ABRAHAM, EXCEPT HE BE A FOOLISH-MINDED? AND WE HAVE CHOSEN HIM IN THIS WORLD, AND IN THE WORLD TO COME HE IS AMONG THE RIGHTEOUS.
132- AND ABRAHAM ENJOINED THIS (SUBMISSION TO ALLAH) TO HIS SONS, AND SO DID JACOB SAYING: MY SONS! ALLAH HAS CHOSEN FOR YOU THIS RELIGION. THEN YOU DIE NOT UNLESS YOU ARE MUSLIMS. (SUBMITTING THOROUGHLY TO THE WILL OF ALLAH.)
THE COMMENTARY ABRAHAM AN INSTANCE OF HUMANITY (VERSE NO. 130)
In the previous verses some of ABRAHAM'S services, prayers, and requests, which are spiritual as well as physical, were mentioned. All these may prove that the school of this great prophet, can be used as a school for making developed human beings. On this basis the verse here implies that: ``And who turns away from the religion of ABRAHAM, except a foolish-minded who has debased his soul with folly?'' Is this not mere folly; to leave aside a religion that may bring forth all the goods of this life, and Here after, and grasp doubtful manners and methods, which are against human nature, enemy to wisdom, and destructive to morality? ``And We have chosen ABRAHAM in this life, and in the life to come, in dignity and rank, among the RIGHTEOUS.''
VERSE NO. 131
This verse puts the emphasis on another qualification of him, which in fact, it is the root of the others: ``When his LORD said to him: "SUBMIT" he said: I have submitted to the LORD of the UNIVERSE.'' VERSE NO. 132
His final advice, and legacy to his children, in his death-bed (i.e. HIS LAST WORD) was also an example, and an instance to be followed: ``And when ABRAHAM enjoined this, (FULL SUBMISSION TO ALLAH) to his sons, and so did Jacob in his death-bed, saying: ``My sons! Allah HAS chosen for you a religion. Then you die not unlss you are Muslims. (SUBMITTED THOROUGHLY TO THE WILL OF GOD)''
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أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُوا نَعْبُدُ إلَـهَكَ وَإِلَهَ ءَابَآئِكَ إِبْرَاهِيمَ وَإِسْمـعِيلَ وَإِسْحَـقَ إِلَـهاً وَحِداً وَنَحْنُ لَهُ مُسْلِمُونَ(( 133 )) 133- WERE YOU WITNESSES WHEN DEATH CAME TO JACOB? WHEN HE SAID TO HIS SONS: WHAT WILL YOU WORSHIP AFTER ME? THEY SAID: WE SHALL WORSHIP YOUR GOD, (ALLAH) AND THE GOD OF YOUR FATHERS - ABRAHAM - ISHMAEL - AND ISAAC: ALLAH THE ONLY ONE AND THE TRUE GOD; AND TO HIM WE SUBMIT.
A group of the Jews were of opinion that Jacob, in his death-bed enjoined on his son the necessity of following the present Jewish religion which has been tampered with, and is a deviation of the origin, and only the ruins of the palace which was constructed by Moses.
*****
(The death-bed scene is described in Jewish tradition so that one may think it is far from what it is expected to be! Let us read a quotation of the last words of Jacob from the GENESIS IN THE BIBLE, and then continue with our commentary: ``JACOB called for his sons and said: Gather round me and I will tell you what will happen to you in future....
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JUDA is like a lion who kills his victim and returns to his den!
ISSACHAR is no better than a donkey....
DAN will be a poisonous snake at the side of the road....
NAPHTALI is a deer that runs free.
JOSEPH is like a wild donkey by a spring....
BENJAMIN is like a vicious wolf, morning and evening he kills and devours.... 28- These are the twelve tribes of Israel as introduced by their father. What the Holy QURA"N narrates of the death-bed scene is far different. We read: ``Were you witnesses when death came to Jacob? When he said to his sons: What will you worship after me? They said: We shall worship your God, (ALLAH) and the God of your fathers; ABRAHAM - ISHMAEL and ISAAC the only one and true God.'' TRANSLATOR'S NOTE - JACOBِGENESIS 49 .
VERSE NO. 134 This verse seems to seek to correct one of the many mistakes of the Israelites who rely so much upon their ancestors, and depend on their forefather's honour and sanctity! It says: ``That was a people that had passed away. They shall reap the fruit of what they did, and you of what you do! Of their merits there is no question in your case.''
Therefore, instead of boasting that you are the offsprings of such and such, try to purify your faith and heart, and correct your morals and deeds, because on the Day of Doom, no one will ask about what your progenitors did, rather each soul has to answer for its own deeds.
وَقَالُوا كُونُوا هُوداً أَوْ نَصَـرَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفاً وَمَا كَانَ مِنَ الْمُشْرِكِينَ(( 135 )) 135- AND (THE PEOPLE OF THE BOOK) SAID: ``BE JEW OR CHRISTIAN TO BE GUIDED. SAY: RATHER THE CREED OF ABRAHAM, (AND NOT ANY OF THESE PERVERTED AND MISINTERPRETED RELIGIONS) WHO WAS A MAN OF PURE FAITH (HANIF), AND WAS NOT OF THE POLYTHEISTS.
136- SAY YOU: ``WE BELIEVE IN ALLAH, AND THAT WHICH IS SENT DOWN ON US, AND SENT DOWN ON ABRAHAM, ISHMAEL, ISAAC, JACOB, AND ON THE TRIBES, AND TO THAT WHICH WAS GIVEN TO MOSES AND JESUS, AND TO THAT WHICH WAS GIVEN TO THE APOSTLES FROM THEIR LORD. WE MAKE NO DISTINCTION BETWEEN ANY OF THEM, AND TO HIM WE SUBMIT. (PERSONAL MOTIVES, PRIVATE INTERESTS, AND RACIALISM, DO NOT PERSUADE US TO MAKE DISTINCTION BETWEEN ANY OF THEM)
137- THEN IF THEY BELIEVE AS YOU BELIEVE IN, THEY ARE RIGHTLY GUIDED. BUT IF THEY TURN AWAY, THEY ARE CLEARLY IN SCHISM, AND VERY SOON ALLAH WILL SUFFICE YOU OF THEM; AND HE IS ALL-HEARING THE ALL-KNOWING.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 135)
It is narrated from IBN-ABBASS that some of the learned Jews, and some of the NAJRAN'S CHRISTIANS, in a hot dispute with Muslims, claimed
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to be nearer to God, and one denied another. The Jews said: Our prophet Moses, is the greatest of all. Christians said, Jesus Christ is the greatest and the best of all. Then both parties preached Muslims to recant, and be a Jew or a Christian to be guided to the path of truth and salvation. To this effect the following three verses revealed.
8
The Truth is Only With us! The Truth is Only With us!
Egocentric attitude, selfishness, and head strongness of self-governing may easily make one to think his ideas whatever may be, is the best of all, and the only right one and that of others is wrong, and false, Such a man may do his best and insist upon painting the others with his own colour! Our HOLY BOOK discloses the vain desires of such, through the following verse that: ``And the people of the BOOK say: Become Jews or Christians if you want to be guided to salvation. Tell them nay! We would rather have the religion of ABRAHAM who was a man of pure faith and truthful creed. We won't follow such religions that are perverted and misinterpreted for mortal purposes. VERSE NO. 136
The argument is proceeded to a clear-cut answer that Muslims may give to the people of the BOOK saying: ``We believe in Allah and the revelation given to us, and we believe in that which was sent down to us, and we believe in that which was sent down to ABRAHAM, ISHMAEL, ISSAC, and JACOB, and on the tribes, and that given to Moses and to Jesus, and other Apostles from their Lord. We make no difference between one and another of them, and we submit to Allah. VERSE NO. 137
Through the third verse it is concluded that: ``If they believe as you believe in, they are, in the right path and guided well. But if they turn back, it is they who are in schism, and pretty soon will Allah suffice you against them.'' This is because Muslims are in the true line of those who follow the one, and indivisible Message of the one God, wherever delivered.
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صِبْغَةَ اللهِ وَمَنْ أَحْسَنُ مِنَ اللهِ صِبْغَةً وَنَحْنُ لَهُ عَـبِدُونَ(( 138 )) 138- (TAKE ON) ALLAH'S DYE, (BAPTISM WITH THE PAINT OF FAITH, MONOTHEISM AND ISLAM) AND WHO HAS A BETTER DYE THAN ALLAH? AND HIM DO WE WORSHIP.
قُلْ أَتُحَآجُّونَنَا فِى اللهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ(( 139 )) 139- SAY: -DO YOU DISPUTE WITH US ABOUT ALLAH, WHO IS OUR LORD AND YOUR LORD? OUR DEEDS BELONG TO US, AND YOUR DEEDS BELONG TO YOU; AND WE ARE SINCERE TO HIM
140- OR DO YOU SAY THAT; ABRAHAM, ISHMAEL, ISAAC, AND JACOB, AND THE TRIBES WERE JEWS, OR CHRISTIANS? SAY: DO YOU KNOW BETTER THAN ALLAH? (THOUGH YOU KNOW WELL THAT THEY WERE NEITHER JEWS NOR CHRISTIANS, WHY DO YOU THEN CONCEAL THE TRUTH?) AND WHO IS MORE UNJUST THAN HE WHO HIDES A TESTIMONY WHICH HE HAS RECEIVED FROM ALLAH; AND ALLAH IS NOT HEEDLESS OF WHAT YOU DO.
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تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَاكَسَبَتْ وَلَكُمْ مَّا كَسَبْتُمْ وَلاَ تُسْئَلُونَ عَمَّا كَانُوا يَعْمَلُونَ(( 141 )) 141- THAT IS A NATION THAT HAVE PASSED AWAY. THEIRS IS WHAT THEY HAVE EARNED, AND YOURS SHALL BE WHAT YOU HAVE EARNED; AND YOU WILL NOT BE QUESTIONED ABOUT THE THINGS THEY DID.
THE COMMENTARY VERSE NO. 139
People of the BOOK engaged themselves with hot dispute and prolonged controverses, against Muslims; relying on this basis that all the improtant prophets who are so much respected by Muslims, were either Jews or Christians. God has answered them saying: ``Will you dispute with us about Allah, (AND HIS APOSTLES) seeing that he is our Lord and your Lord? And that we are responsible for our deeds, and you are responsible for your doings - We are sincere in our faith with Allah.'' VERSE NO. 140
``Or do they say that: ABRAHAM, ISHMAEL, ISAAC, JACOB, and the TRIBES were Jews or Christains? Ask them if they know better than Allah? Ah? Who is more unjust than those who hide the testimony they have from Allah - But Allah is not unmindful of what you do.'' VERSE NO. 141
Here, the verse signifies: Supposing that your claims be true, (WHICH ARE NOT) what then? Is it right to claim a monopoly for God's message. which must be the same for all people and all ages? On the other hand, Whether you admit or not, the renewal of the Message and the birth of a new nation and new LAW and ordinance, now shines brigthly in the life sky of mankind and no rejector is able to put the light off.
THE END OF PARTِ1
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سَيَقُولُ السَّفَهَآءُ مِنَ النَّاسِ مَاوَلَّـهُمْ عَن قِبْلَتِهِمُ الَّتِى كَانُوا عَلَيْهَا قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَط مُسْتَقِيم(( 142 )) 142- VERY SOON THE FOOLS OF THE PEOPLE WILL SAY: WHAT HAS TURNED THEM FROM THE QIBLA (QIBLA= THE POINT AND DIRECTION TO WHICH MUSLIMS STAY IN THEIR PRAYER) TO WHICH THEY WERE USED. (THE TEMPLE OF JERUSALEM) SAY TO ALLAH BELONGS THE EAST AND THE WEST, HE GUIDES WHOM HE WILL TO A STRAIGHT PATH.
THE COMMENTARY THE CHANGE OF QIBLA (VERSE NO. 142)
This verse and few others, that follow, are about the change of QIBLA, an important event that occurred in the history of Islam. The prophet Mohammad (AS) and his followers, in their early days of Islam, before they could be organized as a people, they took as a symbol for their QIBLA the sacred temple of Jerusalem. For some thirteen years and few months, they faced towards the said temple in their prayers. After that period, when under divine direction, Mohammad (AS) began to organize his people as an UMMAT; an independent people with LAW and rituals of their own; then KABBA was established as a QIBLA.
This incident raised a hot dispute, and once again the Jews found a pretext to make much ado about nothing! They objected: If the QIBLA towards Jerusalem was right, why should you change it? And if it was wrong, what happens to so much prayers that have been performed in a wrong direction and QIBLA, during the long peroid of thirteen years time? To give that objection, a knocking down answer, QURA"N says: ``The fools among the people will soon say; what has turned them away from their first QIBLA to which they were used. Say: to Allah belongs the East and the West. HE guides whom HE will to a way that is straight.
143- AND THUS WE HAVE MADE YOU A MIDMOST NATION, THAT YOU MIGHT BE WITNESSES TO THE PEOPLE, AND THAT THE MESSENGER MIGHT BE A WITNESS TO YOU. AND WE APPOINTED NOT THE QIBLA TO WHICH YOU WERE USED, EXCEPT, THAT WE MIGHT KNOW WHO WOULD FOLLOW THE MESSENGER FROM HIM WHO TURN ON HIS HEELS. IT WAS INDEED A HARD TEST, SAVE FOR THOSE WHOM ALLAH HAS GUIDED. AND ALLAH WAS NOT GOING TO RENDER YOUR FAITH (WHICH WAS MANIFESTED THROUGH YOUR PRAYERS TOWARD JERUSALEM) FRUITLESS, BECAUSE ALLAH IS COMPASSIONATE AND MERCIFUL TO ALL PEOPLE.
THE COMMENTARY
THE MIDMOST NATION (VERSE NO. 143) The essence of Islam is to avoid all extravagances on either side, such as the extreme worldliness of the Jews; or the monastic life of a group of Christians who retire from the material world and devote themselves to asceticism to this effect Qura"n notifies: ``The new QIBLA, was also a midmost point of reference like the ummat. This is because when the Christians faced towards the birth place of their prophet Jesus (AS), they had to direct themselves towards the East. On the other hand the Jews
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who mostly lived in Syria, and Babylon, when faced towards Jerusalem, they would have to direct themselves towards the west. But Muslims who were almost all in Medina, directed themselves towards Mecca in a point and direction that was a midmost between the East and the West.'' Worthy of note: later when Muslims grew in number, and scattered round the world; due to their endeavours for finding the right direction towards KABBA (i.e. FINDING THE QIBLA) they discoverd many scientific laws in Geography and astronomy, and uses of compass, so much so that most of the pioneer scholars and experts in these fields of knowledges, were all Muslims.
Then Qura"n adds in this verse that: ``To make you witness over the nations, and the apostle a WITNESS over yourselves.''
COMMENTS ON: ``SO THAT WE MIGHT KNOW WHO...''
As for the clause: ``So that we might know who...'' and phrases: ``in order to know! that are found in QURA"N; do not mean that God knew not something and later came to know it. God rather has the knowledge of all things before they come to existence, and when it exitsts, adds nothing to the knowledge of God. This may be taken as an architect who has in his drawing all the details of a building, and he constructs a part of the whole building in order to show what he knows.''
As for the question that what becomes of those prayers that they performed towards Jerusalem: to answer it the QURA"N says: ``Your prayers were equally efficacious before the new QIBLA was ordered, and God regards every good act''.
``And never would Allah make Your faith of no effect, for Allah is full of kindness and the Most Merciful to all people.'' God's commandments can be taken in similarity some how to the prescriptions of a physician. One day this order is useful to the patient, and next day another prescription. The change of QIBLA should create no anxiety in some other direction. The east and the west belongs to God, and HE regards all the good acts of HIS servants.
144- WE DO SEE YOU TURNING YOUR FACE IN THE SKY. (EXPECTING OUR FINAL COMMANDMENT OF QIBLA) THEN WE TURN YOU TO A QIBLA THAT SHALL PLEASE YOU: TURN YOUR FACE TOWARDS THE HOLY MOSQUE. AND WHEREVER YOU ARE, TURN YOUR FACES TOWARDS IT. THOSE WHO HAVE BEEN GIVEN THE BOOK KNOW THAT IT IS THE TRUTH FROM THEIR LORD. (AND THE PROMISED PROPHET WILL PRAY TOWARDS TWO QIBLA) AND ALLAH IS NOT HEEDLESS OF WHAT YOU DO.
THE COMMENTARY WHEREVER YOU BE, TURN YOUR FACES IN THE DIRECTION OF KAABA. (VERSE NO. 144)
The verse begins with showing the sincere desire of the prophet to seek light from God in the matter of QIBLA: ``And We see you turning your face (FOR GUIDANCE) to the sky. Now We shall turn you to a QIBLA, that shall please you. Turn then your face in the direction of the sacred mosque (KAABA)''
The prophet was really pleased with the new QIBLA; because its connection with HAZRAT ABRAHAM gave it great antiquity, and for that it is also named BAITULATIGH which means the ANTIQUE HOUSE. Being an Arab center, made it an exclusive place, because the new Message too, was in Arabic language. And it could be; as it later became, the center
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of gathering of all Muslims in their universal pilgrimages, and so the prophet seemed to expect. The verse ends in some sort of threat that: ``God is not heedless of what you do.'' Here the jews are threatened; because they already knew from their scriptures, that the promised prophet would pray in two QIBLA, and yet they concealed that, and kicked up a great fuss over it!
145- AND EVEN IF YOU BRING TO THE PEOPLE OF THE BOOK ALL THE SIGNS, THEY WOULD NOT FOLLOW YOUR QIBLA, NOR ARE YOU GOING TO FOLLOW THEIR QIBLA, NEITHER WOULD ANY OF THEIR SECTS ACCEPT THE QIBLA OF THE OTHER. AND IF YOU FOLLOW THEIR CAPRICES, AFTER THE KNOWLEDGE THAT HAS COME TO YOU, THEN YOU SHALL MOST SURELY BE OF THE OPPRESSORS
THE COMMENTARY THEY DON'T CONSENT IN ANY PRICE! (VERSE NO. 145)
The preceding verse signified that, the Jews knew from their scripture that the QIBLA would have to be changed; and this was taken a TOKEN of the truthfulness of HAZRAT MOHAMMAD (AS), but childish Zeal, and foolish fanaticism prevented them to admit that, and to this effect the Holy QURA"N sternly says: ``Even if you bring to the people of the BOOK all the (POSSIBLE) signs; they will not follow your QIBLA, and you too, will not follow theirs.''
This implies that; if the people of the book think that by making
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ados and kicking up fuss, and raising disputes, Mohammad would change his mind and once again refers back to the abrogated QIBLA, they go wrong, and once and for all, KAABA is chosen as a permanent and everlasting QIBLA for the worshippers. The verse also adds that: Neither would any of their sects accept the QIBLA of the other.
*****
(True that, both the Jews and Christians looked upon JERUSALEM as a sacred city; but there was not a universal QIBLA among them. Some Jews turned towards Jerusalem, specially during the captivity. At the time of our prophet Jerusalem was at the hands of Byzantine Empire, which was Christians; But the Christians oriented their churches to the East, (HENCE THE WORD ORIENTATION) which is a point of the compass, and not the direction of any sacred place. The fact of Altar being in the East does not mean that every worshipper has his face to the East, for, according at least to modern practice, the seats in a church are so placed, that different worshippers may face in different directions. on this account the above verse also implies that: ``Neither would any of their sects accept the QIBLA of the other sect.''
146- THOSE TO WHOM WE HAVE GIVEN THE BOOK, KNOW HIM (OUR APOSTLE) AS THEY KNOW THEIR SONS; BUT SOME OF THEM DELIBERATELY CONCEAL THE TRUTH, WHILE THEY KNOW.
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ(( 147 )) 147- (THIS COMMANDMENT ON THE QIBLA) THE TRUTH IS FROM YOUR LORD, THEN BE NOT AMONG THE DOUBTERS.
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THE COMMENTARY THEY KNOW HIM WELL (VERSE NO. 146)
The people of the BOOK knew Mohammad as they knew their sons. They knew him to be upright and truthful a man, they knew him to be in lineage of ABRAHAM and MOSES. And they also knew him to correspond to the description of the prophet foretold in their Scriptures. (FOR SUCH DESCRIPTIONS PLEASE REFER TO: MATTHEWS 3: 11 JOHN 14: 26 - 15: 26 - 19: 7 - 16: 12-14 TRANSLATOR'S NOTE) But selfishness made them to conceal the truth and their knowledge.
VERSE NO. 147
Then, once more to put an stress upon the previous arguments about QIBLA, and generally about. Islamic Commandments, the verse No. 147 implies: Truth only comes and is from Allah, so do not doubt about that.
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيها فَاسْتَبِقُوا الْخَيْرَتِ أَيْنَ مَاتَكُونُوا يَأْتِ بِكُمُ اللهُ جَمِيعاً إِنَّ اللهَ عَلَى كُلِّ شَىْء قَدِيرٌ(( 148 )) 148- EVERY ONE HAS A QIBLA (THEN DON'T DISPUTE MUCH ABOUT QIBLA, AND) EMULATE ONE ANOTHER IN GOOD WORKS, WHEREVER YOU MAY BE, ALLAH WILL BRING YOU ALL, (FOR THE REWARD OF YOUR DEEDS IN DOOMS DAY)FOR HE HAS POWER TO DO ANYTHING.
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THE COMMENTARY EVERY NATION HAS A CERTAIN QIBLA (VERSE NO. 148)
Throughout the history of the prophets, there have been different QIBLAS. Of course, this is not something unchangeable such as a tenet or a religious principle. Therefore the Holy Book commands the parties not to dispute so much about QIBLA. Leave that subject and emulate and strive to excel one another in good deeds. The verse then gives a notice to the critics, and encouragement to the good doers saying: ``Wherever you may be; Allah will bring you all, in Resurrection Day, to reward you for your bad, or good deeds.'' In order to convince those who may think, how can God bring back to life, a body that has been decayed and dispersed here and there as dusts? the verse ends in saying: ``Allah HAS power to do anything.''
149- AND FROM WHENCESOEVER YOU DEPART, TURN YOUR FACE TOWARDS THE SACRED MOSQUE (KAABA) AND THIS (COMMAND) IS SURELY THE VERY TRUTH FROM YOUR LORD; AND ALLAH IS NOT HEEDLESS OF WHAT YOU DO.
150- AND FROM WHENCESOEVER YOU DEPART, TURN YOUR FACE TOWARDS THE SACRED MOSQUE (KAABA), AND WHEREVER YOU MAY BE TURN YOUR FACES TOWARDS IT, SO THAT THE PEOPLE MAY NOT HAVE ANY REASON AGAINST YOU,
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EXCEPTING THE OPPRESSORS OF THEM. THEN HAVE NO FEAR OF THEM, RATHER FEAR ME. AND THAT, I MAY COMPLETE MY FAVOURS ON YOU, AND PERHAPS YOU MAY BE GUIDED.
THE COMMENTARY ONLY FEAR ALLAH (VERSE NO. 149)
This verse and the next one continues the argument about the change of QIBLA, and its consequences saying: ``Whencesoever you be and wherever from, you depart, when performing the prayer, turn your face towards the sacred mosque (KAABA)'' VERSE NO. 150
The verse firstly aims at the individual; by directly addressing the prophet, on the ground of uniformity and the removal of all occasions of disputes and arguments; and secondly for the Muslims people on the same ground, as a matter of discipline, and also to put an emphasis on the new commandment. It says: ``And wherever you (Muslims) be turn your faces towards the sacred mosque.''
HOLDING THE OPPOSITION'S TONGUE
In order to hold the tongues of the critics and oppositions, the verse proceeds on saying: ``The change of QIBLA, was ordered so that the people may not have any reason against you; excepting the oppressors of them'' Had the QIBLA not been changed, the Jews could have reasoned against the Muslims, that they had read in their scriptures, that prayers in two directions would be a sign of the foretold prophet.
On the other hand, the pagans too, could object saying: ``Mohammad who claims to revive ABRAHAM'S religion, has firmly adhered to Jerusalem, a Jewish center for QIBLA, leaving the ancient house of God, built by ABRAHAM.''
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Of course the oppressors and objectors are found every time, and everywhere, who seek excuses and stick to flimsy pretexts. Such are indeed the oppressors, who oppress themselves, as well as the others! Allah's last favour mentioned in the verse, is to develope the believers and to establish their rituals, and direction of prayer, and also to free them from the confinement of fanaticism and unreasoning zeal about trifles; thus completing HIS favours to the believers who were obedient and feared none but Allah:
``And that I may complete my favours on you, and perhaps you may be guided.''
151- AS ALSO, WE HAVE SENT AMONG YOU OF YOURSELVES, A MESSENGER, REHEARSING TO YOU OUR SIGNS, (VERSES OF QURA"N) AND SANCTIFYING YOU, AND TO INSTRUCT YOU THE BOOK, AND WISDOM, AND TEACHES YOU WHAT YOU WERE NOT TO KNOW.
152- THEN DO REMEMBER ME, I WILL REMEMBER YOU, AND BE THANKFUL TO ME AND DENY ME NOT.
THE COMMENTARY THE PROPHET'S PROGRAMMES (VERSE NO. 151)
The preceding verse is completed here, which implies that; the grant of KAABA for Muslim's QIBLA, was a great favour of Allah, and
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that the favour is now perfected by sending a messenger of Allah, who is one of them, and a mankind who knows well the weak points and the abilities of man. He is chosen from among them to fulfil four instructive and vital programmes as follows:
1) Rehearse to the believers the signs and verses of God.
2) Cherish and sanctify the believers.
3) Instruct them the BOOK and WISDOM.
4) Teaching them what they know not.
VERSE NO. 152
This is to notify that it is the RIGHT, and deserving, that man be thankful for receiving favours. They also should remember God, if they expect God to remember them.
WHAT IS GOD'S REMEMBRANCE (ZIKR)?
The Arabic ``ZIKR'' in its verbal significance, implies: `to remember' or to praise by frequent mentioning. But merely rehearsing the name of God by the tip of the tongue is not enough. Real ZIKR may represent both a solemn ritual, and a spiritual state of mind or heart, in which the devotee seeks to realize the Presence of God. Thus there is ZIKR of the tongue and there is ZIKR of the heart.
We have traditions that the prophet said to HAZRAT ALI (AS):
``O, ALI! There are three obligations that this Muslim People (UMMAT) is not able to fulfill it well, and as it should be done:
1) Equity with the religious brothers in wealth.
2) Giving them the people's right, by true and fair judgment.
3) And the remembrance of God in any condition.''
ZIKR is not merely the rehearsal of Glory to God. Prais be to God. God is only one, and Greater than all. ZIKR, is to avoid evil when you confront with UNLAWFULS.
153- O, YOU WHO BELIEVE! SEEK YOU HELP IN PATIENCE AND PRAYER; FOR, SURELY ALLAH IS WITH THE PATIENTS.
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وَلاَ تَقُولُوا لِمَن يُقْتَلُ فِى سَبِيلِ اللهِ أَمْوَتٌ بَلْ أَحْيَآءٌ وَلَـكِن لاَّ تَشْعُرُونَ(( 154 )) 154- AND SAY NOT OF THOSE SLAIN IN ALLAH'S WAY, THEY ARE DEAD; RATHER THEY ARE ALIVE, ALTHOUGH YOU ARE NOT AWARE (OF THEM)
THE COMMENTARY PERSEVERANCE AND ATTENTION TO GOD
(VERSE NO. 153)
In the previous verse, the argument led to teachings of BOOK, and WISDOM, and sanctifying the souls; now it proceeds to perseverance and constancy, without which the said meanings and purposes cannot be manifested and reached: ``O, you who believe! Seek you help in patience and prayer. Surely Allah is with the patient.''
TRANSLATOR'S NOTE
With the help of these two powerful means, i.e. the PATIENCE and PRAYER, one may go bravely to challenge with difficulties and hardships of life, having the consolation of thinking that God is with the patient, and that God loves the patient, in other word, this means that, though patience is bitter it bears sweet fruit.
Contrary to what some may take it to mean; patience is not undergoing the oppressions, or accepting the reign of misfortune over
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our fate, or yielding to adversity, contempts and humility - No - never so! It rather is steadfastness in resistance, when bad happens. Another shade of the argument which is signified by the verse, is another important support besides perseverance and patience; and that is relying on God through the PRAYER. So is that, we read in a tradition: ``When HAZRAT ALI (AS), encountered a difficulty; he first attended to prayer, and then bravely chased the difficulty, meanwhile rehearsing the verse: ``Seek you help through patience and prayer.''
Therefore the above verse enjoins two factors, which are: relying on God through prayer, and relying on yourself through constancy and perseverance.
OCCASION OF REVELATION (VERSE NO. 154)
IBN ABBAS has said that; this verse was revealed about the martyrs of the BATTLE OF BADR, who were fourteen men, six of them were of the Emigrants, and eight from among the Helpers. When the war was over, Muslims used to say: such and such died in the battle.
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Martyrs are Alive Martyrs are Alive
The argument from perseverance and prayer proceeds now to the eternal life of the martyrs, that begins with their death in the way of Allah, saying: ``And don't say of those who are slain for the cause of God `THEY ARE DEA'D (NO! IT IS NOT SO AS YOU THINK) They are indeed alive, though you perceive them not.'' Basically in every movement, there are some timids and cowards, who pull themselves back of the scene, and discourage others too, through their own lack of courage.
In the life time of the prophet, some of the swerving timids, by showing hypocritical pity for the slain in the battle, they disheartened the brave Muslims and weakened their intentions saying: ``Alas! This and that died in the battle and they exist no more.'' To these frauds and deceptive suggestions, God answered: ``You should not call those who have been slain for the cause of Allah as 'Dead' Nay! They are indeed alive - eternally alive. They are having sustenance and all necessities for living, in the presence of
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Their Lord; in contrary to you mortals, who are confined beyond the high walls of space and time.'' A detail of this matter which is about the life to come, will be given in S 3: 169.
وَلَنَبْلُوَنَّكُم بِشَيء مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْص مِّنَ الاَْمْوَلِ وَالاَْنفُسِ وَالَّثمَرَتِ وَبَشِّرِ الصَّـبِرِينَ(( 155 )) 155- AND WE SHALL TEST YOU WITH SOMETHING OF FEAR AND HUNGER AND LOSS IN PROPERTY AND LIVES AND FRUITS; AND GIVE GOOD NEWS TO THE PATIENTS.
الَّذِينَ إِذَآ أَصَـبَتْهُم مُّصِيبَةٌ قَالُوا إِنَّاللهِ وَإِنَّآ إِلَيْهِ رَجِعُونَ(( 156 )) 156- THOSE WHO, WHEN AFFLICTED WITH MISFORTUNE SAY: ``WE BELONG TO ALLAH, AND TO HIM WE SHALL RETURN.
أُولئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُوْلَـئِكَ هُمُ الْمُهْتَدُونَ(( 157 )) 157- THOSE ARE THEY ON WHOM ARE BLESSINGS AND MERCY FROM THEIR LORD, AND THOSE ARE THE RIGHTLY GUIDED ONES.
THE COMMENTARY THE WORLD IS A FIELD FOR DIVINE TRIALS (VERSE NO. 155)
Now we come to tests and trials, and their various aspects and different shades, that are discussed in these verses. The Holy Book says: ``We will test you with something of fear and hunger, loss in goods or lives, or your products and fruits, and give glad tidings to those who patiently persevere.'' Success in the examinations, may be won through hard works and perseverance. Therefore the verse ends in the good news: ``And give glad tidings to the patients.''
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VERSE NO. 156 Here in this verse the patients are introduced as: ``Those who, when afflicted with a misfortune will say: to Allah we belong, and to Him is our return.''
VERSE NO. 157 Here is mentioned the Grace of God and HIS Mercy by which the patients and the steadfasts are rewarded saying: ``Those are they on whom descends blessings from Allah, and Mercy, and they are the ones who are truly guided.''
NOTES:
1- WHY SHOULD GOD EXAMINE HIS SERVANTS?
The first question that puts its foot forth in this regard, is that an examiner wants to know something which he knows it not of the examined. He puts someone under the test, because of his lack of information. However this comes not true in the case of the All-Knowing and Omnipotent Creator of the Universe. Why should such an All-Knowing God put HIS servants under test or exams? In answer to this question we may say:
TRUE! Man's examination arises from his want of knowledge and lack of information, but God's trial is not on that account. He tests His servants in order to nurture and nourish them. To train them and bring them up. The purpose of God's examination is to increase the skill and experience, and to disclose and put to work the hidden abilities of Man. Man goes under the tests of God as a piece of steel goes to the furnace, for more and further treatments, or it could be taken as similar to maneuver practiced by the soldiers. They perform a series of various movements in their maneuver, as training and for the purpose of developing the skill and abilities of the army, and bringing them up in art and technical proficiency.
GOD'S EXAMINATION IS GENERAL
The system of life in Universe, is the system of evolution and development. All the moving creatures are traversing the road of
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evolution and development. Therefore, all the people even the apostles and prophets have to be tested in order to reach their higher destiny and position, and to exhibit their natural talents and put to function their hidden abilities. Allah's tests are of various natures and qualities, sometimes HE tests His servant through fear, hunger, loss of property and even loss of life; and sometimes HE may put HIS servants on trials on account of rank and wealth, strength and health; whatsoever it be, God's test is common and for all, and it is in fact a means for development and evolution.
THE SIGNS OF SUCCESS
The code and mark of success in the said examinations, according to the HOLY BOOK is patient perseverance, and being firm and steadfast in difficulties and misfortunes, meanwhile having reliance on God through the prayer. Another good means of help in adversity and afflictions is to know the transitory condition of this mortal life here, which passes over so quickly, and that this world is merely a passage through which we have to pass without any delay!
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْراً فَإِنَّ اللهَ شَاكِرٌ عَلِيمٌ(( 158 )) 158- SAFA AND MARWA ARE AMONG THE SIGNS APPOINTED BY ALLAH. THEREFORE WHOSOEVER MAKES THE PILGRIMAGE TO THE HOUSE, OR MAKES THE LESSER PILGRIMAGE, THERE IS NO BLAME OF SIN IF THEY COMPASS THEM ROUND. HE THAT DOES GOOD OF HIS OWN ACCORD. SHALL BE REWARDED BY ALLAH. BE SURE THAT ALLAH IS GRATEFUL, ALL-KNOWING.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 158)
According to the traditions narrated by sonnies as well as Shiites; ABRAHAM'S wife HAJAR - mother of the infant ISHMAEL, prayed for water in that hot and dry desert, and in her eager quest round the hills she found her prayer answered and saw the Zamzam spring. (A DETAIL OF HAJAR IN SEARCH OF WATER WILL FOLLOW) Later the pagan Arabs had placed a male and female idol, named, ASAAF and N?ELEH upon the two little mountions SAFA & MARWA, now absorbed in the city of Mecca.
Then the idolater's superstitious rites around the two idols caused some offence to the early Muslims, so that they felt some hesitation in going round these hills and to compass them in their pilgrimage. The verse came down to say that: ``The two mentioned hills are also two of the sacred monuments, and signs appointed by Allah for the pilgrims to compass and circumambulate them, and if the ignorant pagans have defiled them with idols, it won't be a reason for the Muslims to stop performing their rites.''
IGNORANT DEEDS SHOULD NOT PREVENT OTHER'S POSITIVE ACTIONS.
Due to the especial mental state which we hinted to, in the cause of the revelation above; the verse firstly confirms that; SAFAA and MARWA are also two of the signs appointed by Allah, and are among the sacred monuments for the rituals of pilgrimage. So there is no blame on the pilgrims to encompass these monuments and signs, and the superstitious rites of the polytheists should never stop Muslims to halt their religious rites. The two idols on top of the two symbols will not derogate the least from its virtue and importance.
* * *
1- As we have already mentioned above; SAFAA and MARWA are two small mountains that are nowadays absorbed in the city of Mecca. Verbally SAFFA, means a smooth and hard piece of stone, and MARWA means a rough and hard peice of stone. By SIGNS OF ALLAH, it is meant such monuments as a permanent object or a mountain that might make people to remember Allah. [ 170 ]
2- HISTORICAL RECORD OF SAFAA AND MARWA.
According to our traditions; ABRAHAM (AS) had reached his old age without having a son or a daughter. So he prayed for that, and his lord answered his prayer, and in that old age of him, his maid servant, HAJAR begot a son for him who was named ISHMAEL. His first wife SARAA did not endure seeing her husband having a son from some other woman. Allah commanded ABRAHAM (AS) to take the baby with his mother, and settle them in Mecca, which was then a barren and parched desert. ABRAHAM (AS) obeyed the commandment of his Lord, and took to Mecca and placed them there. When he proceeded to depart, his wife HAJAR, began to cry saying: ``What can a poor lonely woman, and her innocent infant, in this hot, dry and barren land do?'' ABRHAM'S heart burnt with sorrow when he heard the plea of his wife, and in a fervent prayer to God he said: ``O, My Lord! I have made some of my offspring to dwell in a valley without any cultivation by your sacred house; in order, our Lord, that they may establish regular prayer. So fill the hearts of some among men with love towards them and feed them with products so that they may give thanks.''
HAZRAT ABRAHAM (AS) said so to his Lord, and choked with tears, committed his wife and child to the care of Allah and went away.... Soon after; their supply of food and water was finished, and her breast stopped milking. Then the restlessness of the babe increased her anxiety. Forgetting her own thirst and hunger, she started the search for water. She at first searched among the little mountain SAFAA, but found no water. She looked towards the other opposite mountain MARWA, and was deceived by the watery appearance of a mirage there. She traversed to and for, the distance between the two hills, but no result. Abandoned to despair, she returned to pick up her poor starving baby, when Lo! At the foot of the child water had gushed out! Hence the famous fluent spring of ZAMZAM that has satisfied millions of men and animals so far! Seeing that, she prostrated herself on the ground to give her thanks to her Merciful Lord.
The lesson here is that all of us, even our children, have to commit ourselves to the care of Allah, put our trust on HIM, and then strive hard in the path of truth that God HAS revealed to us through HIS
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BOOK and prophet. And that we should know the value and importance of Monotheism for the cause of which so many Muslims have gone as far as the last beat of their hearts, in order to hand the loaded trust over to us.
159- THOSE WHO CONCEAL WHAT WE HAVE SENT DOWN OF CLEAR SIGNS AND GUIDANCE, AFTER WE HAVE MADE IT CLEAR FOR THE PEOPLE IN THE BOOK, ON THEM SHALL BE ALLAH'S CURSE, AND THE CURSERS SHALL CURSE THEM TOO.
إِلاَّ الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ(( 160 )) 160- EXCEPT THOSE WHO REPENTED AND AMENDED (THEIR DEEDS WITH GOOD ONES) AND MADE CLEAR. (WHATEVER THEY CONCEALED OF TRUTH) THEY ARE THOSE TOWARDS WHOM I RELENT, FOR I AM OFT-RETURNING, MERCIFUL.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 159)
It is narrated from IBN ABBASS that some of the leading Muslims like; SAAD-IBN-MOAZ - KHARIJ - IBN - ZAID and MOAZ IBN-JABAL, asked questions of the Rabbis and learned Jews about the signs and symptoms of our prophet that were revealed to them through TOWR?T (PENTATEUCH). They concealed their knowledge and refused to display it and explain to others who had no access to the book, and hence the verse:
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CONCEALMENT OF TRUTH IS FORBIDDEN
The learned jews and their rabbis are addressed here who withheld their knowledge from the others; but the verse in a general sense of meaning, directs the effort and attention of all men of knowledge, and seriously admonishes those who know something improtant and useful, and withhold it from others, through their greed, jealousy or other selfish and devilish intentions:
``Those who conceal what we have sent down of clear signs and guidance, after we have made it clear for the people in our Book, on them shall be Allah's curse, and those entitled to curse, like the angels and mankind. As a matter of fact concealing the truth, enrages all the adherents and partisans of RIGHT. On the other hand the truth is not merely confined to the signs of God or to the symptoms of HIS prophets. To conceal anything reasonable that can help people to realize prosperity and salvation, lays in the shade of this subject. Even being silent, and making no utterance when one has to talk and to display a fact or a figure is a heinous sin that deserves the curse mentioned in this verse. We also ought to know that a curse is not a matter of words. It is a terrible spiritual state with deprivation of God's grace and Mercy.'' VERSE NO. 160
As for the HOLY QUR?N, which is a book of guidance and mercy, it will never bar the gates of hope, amendment, and progress, in the people's way. Whatsoever they be, defiled by sin, and contaminated by guilt and mistakes, the book never lets them to lose hope, and abandon to despair of their Merciful Lord. Thus the verse here urges to repentance and amendment saying:
``Except those who repent and amend their evil deeds with. good ones, and those who disclosed and made clear whatever they concealed of truth; those are they to whom Allah may trun in Mercy; because Allah is Oft-Returning, Merciful.''
CONCEALING TRUTH IN ISLAMIC TRADITIONS. According to Islamic traditions, the learned men who deliberately withhold their useful knowledge from those who deserve to know and use it, are sternly condemned. The prophet has said: ``If a
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scholar is asked a question, and he denies to answer, in the Resurrection Day a bridle of fire will be attached to his mouth.'' HAZRAT ALI (AS) was also asked that: ``Among the creatures of Allah; who is worse than SATAN and PHARAOH?'' He answered: ``Corrupt and vicious scholars who display false, and conceal the facts are worse. They are the ones that on them is the curse of Allah, and that of the cursers.''
إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُوْلَـئِكَ عَلَيْهِمْ لَعْنَةُ اللهِ وَالْمَلَـئِكَةِ وَالنَّاسِ أَجْمَعِينَ(( 161 )) 161- SURELY THE INFIDELS WHO DIE DISBELIEVERS; UPON THEM SHALL BE CURSE OF ALLAH, AND THE ANGELS, AND PEOPLE, ALTOGETHER.
خَـلِدِينَ فِيهَا لاَيُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَهُمْ يُنظَرُونَ(( 162 )) 162- THEY WILL ABIDE THEREIN (IN THAT CURSE AND REMOTENESS OF MERCY) FOR EVER, AND NO RESPITE SHALL BE GIVEN THEM.
وَإِلَـهُكُمْ إِلَهٌ وَاحِدٌ لاَّ إِلَـهَ إِلاَّ هُوَ الرَّحْمَـنُ الرَّحِيمُ(( 163 )) 163- YOUR GOD IS THE ONLY ONE GOD. THERE IS NO GOD BUT HIM. HE IS THE MERCIFUL, THE COMPASSIONATE.
THE COMMENTARY THOSE WHO DIE INFIDEL
In the preceding verses we saw the results of concealing the truth. Now the argument comes to those infidels who do not get a chance to repent or amend their deeds. They continue with their evil deeds until they meet their end, and die disbelievers.This group of
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people too, like those who conceal the truth, deserve the curse of Allah and are subject to it: ``- Turely those who reject faith and die rejecting and disbelievers,on them shall be the curse of Allah, and the angels, and people altogether.'' VERSE NO. 162
Then it is added that they will abide therein: that is to say, they abide in the Allah's curse and that of the angels, and people forever; and no respite or freedom shall be given them. ABIDING IN THE CURSE OF ALLAH signifies that the curse is not a matter of words; it rather must be a dreadful spiritual and physical state of torture and torment which has no end and no respite!
VERSE NO. 163
And owing to the fact that only MONOTHEISM and God's Grace and MERCY can give an end to all these misfortunes and torments, the verse implies: ``Your God is the only one God; There is no God but Him. HE is the Merciful the compassionate.'' In order to overcome the terrible consequences of evil, in this verse stress is laid on God's ONENESS, and also on HIS grace and Mercy; so that one may seek refuge in them, and through repentance and amendment of his bad works, obtain the missed comfort and salvation.
164-IN THE CREATION OF THE HEAVENS AND THE EARTH, AND THE ALTERNATION OF NIGHT AND DAY, AND THE SHIP THAT SAILS IN THE SEA FOR WHAT PROFITS PEOPLE, AND THE
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WATER THAT ALLAH SENT DOWN FROM THE SKY THEREWITH REVIVING THE EARTH AFTER ITS DEATH, AND SCATTERED IN IT FROM ALL KINDS OF MOVING CREATURES, AND THE TURNING ABOUT OF THE WINDS, AND THE CLOUDS THAT ARE MADE SUBSERVIENT BETWEEN THE SKY AND THE EARTH - SURELY IN THESE ARE SIGNS FOR THE PEOPLE WHO USE THEIR WISDOM.
THE COMMENTARY THE MANIFESTATION OF GOD'S SACRED ESSENCE THROUGHOUT THE EXISTENCE. (VERSE NO. 164)
In the previous verse, the word ended in the oneness and unity of God. Here it begins a reasoning and mention of the unity of purpose and design throughout the nature which may lead to the knowledge of HIS existence and manifestation of HIS attributes, through their effects. Let us notify first that, always and everywhere, an arrangement, and a good order, is the evidence of knowledge and wisdom, and everywhere and all the time co-operation, and collective action, is a proof of unity of purpose and oneness of design and designer. Through the verse under discussion, in the following six parts, effects of the good order and unity of purpose and design that dominates over the universe, are put to light:
1- It begins with the glory of the heavens and earth and the wonderful extensive space around us saying :``In the creation of the heavens and the earth there are signs for people who use their wisdom.''
scientists have revealed that millions of galaxies like this milky way of ours, are seen overhead in the spacious space with aided or unaided eyes, so much so that our own solar system among them seems to be like a droplet in an ocean! Only in our milky way there moves on their own orbit hundreds of millions of suns and bright stars!
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According to recent theories and views of scientific researchers many thousands of these planets, like our own globe are inhabited and occupied by living creatures in the widest diversity of nature! Lo! What a grandeur and greatness, and what a power and ability of creator and creation! 2- The verse then points at the most striking everyday phenomenon, that results from interrelations of heaven and the earth; such as the alternation of day and night, changing regularly in duration and bringing forth various seasons and the warm and cold latitudes of our globe - the night for rest and the day for work. In this relation the verse implies: ``And in the alternation of night and day, there are signs for those people who use their wisdom.''
3- And the stately and huge ships that sail across the oceans for merchandise and other benefits of man. Thus the sea serves us no less than the land, hence the verse: ``And the ship that sails across the sea for what profits people.''
4- God's Grace and Favour to man and all the living creatures on the earth are further exempilfied by the rain which leads to the fertility of land, and by the verse, Allah calls to our mind the winter's death of nature, as well as the revivification of the spring, which is a sample and sign of nature's resurrection and raise of the dead bodies. In this case the HOLY BOOK says: ``And (THINK OF)the water that Allah sent down from the sky therewith reviving the earth after its death.''
5- The verse also makes a mention of the wonderful winds; driving the clouds in the skies. It also drives the ships across the seas. The wind also impregnates and fertilizes the trees, to make them fruitful by scattering the seeds here and there and this way and that. The wind also serves to move the polluted air which is rendered unclean, replacing it with pure air for breathing, which is vital for the life.
6- Once again the clouds are called to mind, that are made as subservient as slaves, between the sky amd the earth. At mid-day they temper the glare of the sun, and all the time they affect and control the
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dangerous radiations, such as that of the ultraviolate an infrared rays. Surely in all these signs that were mentioned here, the greatness and infinite knowledge and extensive mercy of God can be seen.
165- AND THERE ARE SOME AMONG MEN WHO TAKE TO THEMSELVES COMPEERS APART FROM GOD, THEY LOVE THEM AS ALLAH IS LOVED. BUT THOSE WHO BELIEVE, LOVE ALLAH MORE ARDENTLY. O, IF THE OPPRESSORS MIGHT SEE, WHEN THEY SEE THE CHASTISEMENT, AND THAT THE POWER ALTOGETHER BELONGS TO ALLAH, AND THAT ALLAH IS STERN IN PUNISHMENT.
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاَْسْبَابُ(( 166 )) 166- WHEN THOSE WHO WERE FOLLOWED (THE ASTRAYING LEADERS) SHALL DISOWN THEIR FOLLOWERS, AND THEY SEE THE CHASTISEMENT AND THEIR TIES ARE CUT ASUNDER.
وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوَا مِنَّا كَذَلِكَ يُرِيهِمُ اللهُ أَعْمَـلَهُمْ حَسَرَت عَلَيْهِمْ وَمَا هُم بِخَرجِينَ مِنَ النَّارِ(( 167 )) 167- AND THOSE WHO FOLLOWED SHALL SAY: IF ONLY WE HAD ONE MORE CHANCE, WE WOULD DISOWN THEM AS THEY HAVE NOW DISOWNED US. THUS ALLAH SHOWS THEM (THE FRUITS OF) THEIR DEEDS AS (NOTHING BUT) REGRETS; AND THEY SHALL NOT COME OUT OF THE FIRE.
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THE COMMENTARY
ESTRANGEMENT OF THE LEADERS OF BLASPHEMY FROM THEIR FOLLOWERS. (VERSE NO. 165)
The verse addresses those foolish persons who overlook and ignore everything around us that points to God, and they think that something else may be equal to HIM! They tread the way of their fancies and fetishes, and their heart and love is given to their false gods; while unlike them the heart of the righteous are wholly devoted, and absorbed in the love of God. the verse begins with: ``And there are some among men who take to themselves compeers apart from Allah, and love them as Allah is loved! But those who believe, love Allah more ardently.'' The love of the righteous is rooted by the spring of knowledge wisdom, and gnostics; while that of the unrighteous, springs out of the, ignorances, superstitions, and fancies, and this is why the love of the unbeliever is not durable. So says the verse: ``O, if the oppressors could see the consequences of their deeds, they would see the terrible penalty that awaits them, and that all power is in Allah's hands, and not in that of any one else.
VERSE NO. 166
Then the cover of ignorance and of negligence will be removed from their eyes, and they come to know how far, they are gone astray! In their terrible misfortune and adversity, they entreat their fetishes and leaders to give them a hand in salvation, but the leaders deny their followers and disown them! hence the verse: ``When those who were followed clear themselves from those who followed them, and disowned their adherents, and they see the penalty, and all relations between them would be cut off.''
VERSE NO. 167
But to give a useless comfort to their burning heart, and to console themselves for that dreadful loss to which they are encountered; they say:
``O! If only we could have one more chance, we would diswon them, as they have now cleared themselves of us.''
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They say so but no use! everything is now out of their control. Now the inevitable consequences of blasphemy and rejection of God has appeared to them, in its real form, their eyes has been cleared of cover, and their false and artificial relations with their fetishes have dissolved. What they see as a result of what they have done is nothing but sorrow and regret. They have to live in a fire kindled by their own deeds from which they can never come out.
يَـأَيُّهَا النَّاسُ كُلُوا مِمَّا فِى الاَْرْضِ حَلَـلا طَيِّباً وَلاَتَتَّبِعُوا خُطُوَتِ الشَّيْطَـنِ إنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ(( 168 )) 168- O, YOU PEOPLE! EAT OF WHAT IS IN THE EARTH LAWFUL AND GOOD, AND DO NOT FOLLOW THE FOOTSTEPS OF SATAN, FOR, TO YOU HE IS MANIFEST ENEMY.
إِنَّمَا يَأمُرُكُم بِالسُّوء وَالْفَحْشَآءِ وَأَن تَقُولُوا عَلَى اللّهِ مَا لاَ تَعْلَمُونَ(( 169 )) 169- HE COMMANDS YOU TO EVIL AND INDECENCY, AND TO SAY ABOUT ALLAH WHAT YOU DO NOT KNOW.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 168) IBN-ABBASS has said: ``Some of the tribes among the Arabs; such as the tribe of SAGHIF and KHAZAEH, had declared some kinds of farming and animals unlawful without a reason. They even foisted the prohibition on, by false ascription to divine injunctions. (An example of this was taking congealed blood and eating it fried- (TR. NOTE)
So the verse was sent down to stop them from legislating through self-interests and fancies.
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FOOTSTEPS OF SATAN
In the preceding verse, polytheism was sternly attacked and admonished. One of the various kinds of polytheism is the acceptance of legislation of anyone other than God; hence the verse: ``O, People! Eat of what is in the earth and wholesome, and do not follow the foodsteps of Satan.
VERSE NO. 169 This verse certifies that Satan is a manifest and sworn enemy of man, who always commands us to do evil and indecency. The Arabic FAHSHAA translated to INDECENCY, implies evil deeds and deviation from the straight path of Monotheism. Its shades of meanings are anything excessive, immoderate, inordinate or extravagant. Anything that goes beyond limits, is said to be FAHISH. Therefore it means all sorts of evil deeds and indecency, covered and uncovered.
GRADUAL DEVIATION
The word `FOOTSTEP OF SATAN' implies that the evil deeds and deviations from the straight path is not a sudden happening. It rather, occurs gradually and step by step, until its results penetrate deeply in the hearts and minds of people. In other word Satanic Temptations by and by inspire evil suggestions in man, and attract his attention step by step, and therefore the HOLY QUR?N, calls man to be careful and from the first step follow him not.
170- AND WHEN IT IS SAID TO THEM: FOLLOW WHAT ALLAH HAS SENT DOWN, THEY SAY: NOT THAT! BUT WE WILL FOLLOW WHAT WE FOUND OUR FATHERS UPON. WHAT? EVEN THOUGH THEIR FATHERS WERE VOID OF WISDOM AND GUIDANCE?
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مَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَعْقِلُونَ(( 171 )) 171- THE LIKENESS OF THOSE WHO DISBELIEVE IS AS THE LIKENESS OF ONE (i.e. the prophet's likness in calling disbelievers, is like the one who calls the sheep, goats and animals in order to rescue them from danger) WHO CALLS; BUT THEY HEAR NOTHING SAVE A CALL, AND A CRY! (IN FACT THESE INFIDELS ARE) DEAF, DUMB, BLIND, AND THEY UNDERSTAND NOT BLINDLY.
THE COMMENTARY BLINDLY IMITATING THE FOREFATHERS (VERSE NO. 170)
The verse implies the irrational logic of the pagans in prohibiting the lawful foods, or keeping on with idolatery and fetishes, saying: ``When it is said to them follow the truth that Allah has sent down, they say: we will follow the ways of our fathers, and what we found them upon!''
The Holy BOOK, at once condemns such irrational logic and says: ``What? Even though your fathers were void of wisdom and guidance, you will insist to follow and imitate them?! Had their forefathers been man of knowledge and understandings they could be used as example for imitation, but as far as evidences show, they were void of the least stage of knowledge and wisdom, and even of a common sense. So how should they want to be as imitative as a monkey from another monkey and not even a man! This is therefore that sort of cursed imitation that has always ruined the people, giving them to the wind of destruction.
[ 182 ] VERSE NO. 171
``The parable of those who reject faith is as if one goatherd or shepherd who calls the sheep and goats, in order to rescue them from a serious danger. But they hear nothing save a call or a cry. In fact the infidels and rejector of faith are deaf, dumb, blind, and understand nothing, and they will not return to the path of truth and salvation.
يَـأَيُّهَا الَّذِينَ ءَامَنُوا كُلُوا مِن طَيِّبَـتِ مَارَزَقْنَـكُمْ وَاشْكُرُوا للهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ(( 172 )) 172- O, BELIEVERS! EAT OF THE GOOD THINGS THAT WE HAVE PROVIDED FOR YOU! (AS SUSTENANCE) AND GIVE THANKS TO ALLAH, IF IT IS HE WHOM YOU WORSHIP.
173- HE HAS FORBIDDEN YOU CARRION, BLOOD, THE FLESH OF SWINE; AND ANY FLESH THAT IS SLAUGHTERED IN THE NAME OF ANY OTHER THAN ALLAH. BUT WHOEVER IS CONSTRAINED (TO EAT ANY OF THESE) WITHOUT WILLFUL DISOBEDIENCE, NOT TRANSGRESSING DUE LIMITS; NO SIN SHALL BE ON HIM; FOR ALLAH IS OFT-FORGIVING MOST MERCIFUL.
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THE COMMENTARY CLEAN AND UNCLEAN (VERSE NO. 172)
In this verse and the next one, once again we turn to the proclaiming of some lawful and wholesome foods as unlawful by the pagan Arabs; but this time and in this case the believers are addressed: ``O, you who believe! Eat of the good clean foods that Allah has provided for you as sustenance, and give thanks to Allah, if you indeed worship HIM alone.''
VERSE NO. 173
Through this verse the foods that are unlawful are mentioned, in order to close the door of excuses: ``He has forbidden you carrion, blood, the flesh of swine, and any flesh that is slaughtered in the name of any other than Allah.'' By carrion or dead meat, is meant the animal that dies of itself and is not expressly slaughtered for food - Then comes the BLOOD that the Pagan Arabs used to take it congealed and eat it fried. - The third prohibited is the swine flesh. Naturally the pig is a filthy animal, and filthy animals taken as food effects the eater. On the other had swine flesh has more fat than muscle-building materials and it also is more liable to diseases like TRICHINOSIS than other kinds of meat. Pig meat is the first food of the Christians while it is as prohibited to them as it is to Muslims, if they only could believe in their scriptures. They read in LEVITICUS 11: 7-8 :
*****
``Do not eat pigs, they are unclean. They do not chew the cud, but they have divided hoofs. So do not eat these animals and even do not touch their dead bodies. The pigs are unclean animals.''
TRANSLATOR'S NOTE
The fourth prohibited food is any flesh that is slaughtered in the name of any other than Allah, like the idols and fetishes.
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إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنْزَلَ اللهُ مِنَ الْكِتَـبِ وَيَشْتَرُونَ بِهِ ثَمَناً قَلِيلا أُوْلَـئِكَ مَايَأكُلُونَ فِى بُطُونِهِمْ إِلاَّ النَّارَ وَلاَ يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَـمَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ(( 174 )) 174- THOSE WHO CONCEAL ANY PART OF THE BOOK THAT ALLAH HAS SENT DOWN, AND SELL IT FOR A LITTLE PRICE, THEY EAT NOTHING BUT FIRE IN THEIR BELLIES.
ALLAH WILL NOT SPEAK TO THEM ON THE DAY OF RESURRECTION, NOR WILL HE PURIFY THEM, AND THEIRS SHALL BE A GRIEVOUS PENALTY أُوْلَـئِكَ الَّذِينَ اشْتَرَوُا الضَّلَـلَةَ بِالْهُدَى وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ(( 175 )) 175- THEY ARE THOSE WHO BOUGHT ERROR AT THE PRICE OF GUIDANCE, AND TORMENT IN PLACE OF PARDON. WHAT HAS MADE THEM SO PATIENT TO ENDURE THE FIRE?
ذَلِكَ بِأَنَّ اللهَ نَزَّلَ الْكِتَـبَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِى الْكِتَـبِ لَفِى شِقَاق بَعِيد(( 176 )) 176- THAT IS BECAUSE ALLAH HAS SENT DOWN THE BOOK WITH TRUTH, AND THOSE WHO ARE IN VARIANCE REGARDING THE BOOK ARE IN WIDE SCHISM.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 176)
All the commentators believe that in the above three verses the people of the Book, and in particular the learned Jews are addressed. Before the advent of our prophet, they used to inform the people, of the signs and symptoms of the prophet who was foretold and predicted in their scriptures; but when he appeared and preached his doctrine, they
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denied him, and concealed their knowledge of him! They did so, because they were afraid of losing their social religious influences and advantages through which they piled wealth and were on the carpet for consultation and judgements, being invited in parties, or leading social and religious ceremonies.
10
Again Reproach For Concealment Again Reproach For Concealment
This is an emphasis laid on the verse NO 159 of the same chapter saying: ``Those who conceal Allah's revelation of the BOOK, and purchase for them a miserable profit; they eat in their stomach naught but FIRE!'' That is to say; the presents, and the wealth which they obtain as a reward for concealing the truth are none but burning fire which is kindled in their very self, burning them in the stomach and bellies.
Then our HOLY BOOK points at another spiritual chastisement which is more painful than the said burning fire; and that is God's being cross with them in the Dooms Day! They shall be deprived even of the words which the just and Merciful judge speaks to a reasonable culprit, who shall certainly not win HIS Grace and Mercy; hence the verse: ``Allah will not speak to them on the day of Resurrection, nor will HE purify them; and their shall be a grievous penalty.''
One of the excellent favour of our Merciful God in the Hereafter is that God on the basis of HIS INFINITE MERCY may address the faithful and speak to the believers so that he can apprehend, or grasp it with understanding. Whether the dialogue and communication is through inspiration or creation of words; it depends on that existing physical and spiritual condition, about which we know not too much.
VERSE NO. 175
This verse makes the situation of this group of people more clear, and shows the consequence of their losing bargain, thus: ``They are the ones who buy error at the price of guidance, and torment in place of forgiveness. O, What a boldness they show for the FIRE!?''
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VERSE NO. 176 This verse implies that their dreadful doom is because Allah has sent down His Message to HIS servant truthfully in the BOOK; but those who are at variance, and seek causes of dispute in the BOOK, are far from the purpose, and are in a wide schism.
177- RIGHTEOUSNESS IS NOT ONLY TO TURN YOUR FACES TOWARDS THE EAST AND THE WEST. (TRUE) RIGHTEOUSNESS IS RATHER: TO BELIEVE IN ALLAH - AND THE LAST DAY - AND THE ANGELS - AND THE BOOK - AND THE PROPHETS - AND WHO GIVES HIS WEALTH FOR THE LOVE OF ALLAH, TO: HIS KINSFOLK - AND ORPHAN - AND TO THE NEEDIES - AND TO THE WAYFARER - AND TO THOSE WHO ASK - AND TO RANSOM THE SLAVE - AND TO PERFORM THE PRAYER - AND PAYING THE ALMS-TAX - AND THOSE WHO FULFIL THEIR COVENANT WHICH THEY HAVE MADE - AND THE PATIENT IN DISTRESS AND ADVERSARY, AND IN TIME OF WAR - SUCH ARE THE TRUTHFUL, AND SUCH ARE THOSE WHO AVOID EVIL.
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THE COMMENTARY OCCASION OF REVEALTION
The change of QIBLA caused a lot of fuss, and much dispute among the parties, particularly among the Jews and Christians. Some who thought to have lost respects in that sudden change of QIBLA, began to object and criticise which was described in S 2: 172. So this verse came down to show that QIBLA is not that sort of a matter to worth so much ado and controversies, comparing to so many matters of more importance, which are signified by the verse.
THE ROOT AND FOUNDATION OF GOODNESSES
Here we are given a beautiful description of the righteous and God-fearing man who first has to fix his gaze on the love of God, and not to the deadening formalism; like directing the face towards the East and the West, or with closed eyes pretending to recite some incantations to God! The verse then implies most important principles and the virtues that a righteous God-fearing man should have. These are mentioned in six groups of deeds and actions as follows:
1- Righteousness is not only to direct your faces towards the East and West. It is right to have faith in Allah - the Last Day - the Angels - the BOOK - and the prophets. This indicates that faith is not merely a matter of words. We must do our best to realize the presence and goodness of God, and to see the Last Day in the First Day of our faith and work. We should also see God's hand of power working in ourself and in all, and also God's Message and Messenger should come within our experience.
2- After the FAITH, comes charity and helping the poor and supportless people; but such a charity will be of value only, if it proceeds from the love of God. This is to grant for the sake and love of God a portion of our income to our kith and kin, to the orphans, to the people who are in real needs, but who never ask. It is our duty to find them out. And also to those who ask for help; and to ransom a slave. Slavery has many forms, and all forms are included in this charity.
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3- The third characteristic of the righteous man is that he performs the prayers - all sorts of prayers incumbent upon him.
4- The fourth virtue of the God-fearing man is that he pays the due alms-tax which is declared incumbent upon him. There are many a one, who eagerly pay in charity, but they are indifferent and careless in paying the alms, tax that is incumbent upon them. On the contrary, there are some who pay their due religious taxes, but give no alms or charity to the needy and poor who are without support or help. Both of these two groups of people have their own weak points.
5- The fifth specification of the righteous man is that as the verse says: ``They fulfil their covenants which they have made.'', and observe faithfully their promises.
A capital of the social life is what we may call it the Mutual Confidence and trusting one another. In a tradition, we read that a Muslim will have to observe three conditions whether his opposite party be a believer or an infidel, and these are:
1) Being faithful to covenants and contracts.
2) Passing over any deposite or trust to its owner, and the third is respecting father and mother.
6- The sixth important virtue of the righteous and God-fearing man, is being patient and standing firm in pains and panics and all kinds of adversities, as the verse wants them to; saying: ``And the patient in distress, and adversity, and in time of war. Such are the truthful, and such are those who avoid evil deeds.''
178- O, YOU WHO BELIEVE! RETALIATION IS PRESCRIBED FOR YOU IN CASES OF MURDER, FREE MAN FOR FREEMAN, SLAVE FOR SLAVE, FEMALE FOR FEMALE, BUT IF ANY REMISSION IS
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MADE TO ANY ONE BY HIS (AGGREIVED) BROTHER (THE RETALIATION BEING REDUCED TO BLOOD MONEY) LET THE PURSUING BE HONOURABLE, AND LET THE PAYMENT BE IN KINDLINESS. THIS IS AN ALLEVIATION FROM YOUR LORD AND A MERCY. THEN WHOEVER EXCEEDS THE LIMITS AFTER THAT, FOR HIM IS A PAINFUL CHASTISEMENT.
وَلَكُمْ فِى الْقِصَاصِ حَيَوةٌ يَـأُوْلِى الاَْلْبَـبِ لَعَلَّكُمْ تَتَّقُونَ(( 179 )) 179- AND IN RETALIATION THERE IS LIFE FOR YOU, O, YOU MEN OF UNDERSTANDING, THAT YOU MIGHT AVOID EVIL
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 178)
In pre-Islamic era, the Pagan Arabs, for the blood-feud of one individual, who was killed from their tribes, would kill as many men and women as they could! They were even willing to massacre a whole tribe to retaliate a single murder of their own clan. This verse and the next make it clear that Islam has mollified the horrors of the pre-Islamic custom of retaliation. Here in the verse, equality and justice, is prescribed with a strong recommendation for mercy and forgiveness; saying if you must take a life for life at least there should be some measure of equality in it.
IN RETALIATION THERE IS LIFE FOR YOU!
From this verse on, a series of Islamic commandments are discussed, the first of which is the guard and respect for blood of people. With a red line it crosses off and cancels all the customs of the blood feuds of the Days of Ignorance, saying: ``Retaliation is prescribed for you in cases of murder, free man for free man and slave for slave, and female for female.''
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The word `RETALIATION here signifies that the guardians of the murdered and the aggrieved party have a right to do the same with the murderers. It also lays the stress upon the justice and equality, saying that if you must take a life, take a free man for a free man, and a slave for a slave, and a woman for a woman. i.e. killing of the slave of a tribe should not involve a blood-feud where many free men would be killed. the doors of Mercy should always be kept open, because brotherly love and forgiveness is far better than taking vengeance. The Holy Book in this relation has:
``If any remission is made to anyone by his aggrieved brother; (GENERALLY ALL MEN ARE BROTHERS IN ISLAM) then grant any reasonable demand, and compensate him in kindliness and gratitude.'' Finally the verse threatens those who try to misuse the concession, and alleviation of the Merciful Lord, by exceeding the limits, thus: ``Then whoever exceeds the limits after that, for him is a painful penalty.'' VERSE NO. 179
This short but meaningful verse is the answer to several questions that might be raised; saying: ``And in retaliation there is life for you! O, you men of understanding, so that you might avoid evil.'' This verse has now turned to an Islamic slogan commonly issued; signifying that Islamic retaliation has no ground for vengeance, Had the law of retaliation not been recommended, the cruel merciless, inhuman, would feel being safe and secure, and through their evil deeds would make a Hell of the social life; so much so that some countries wherein retaliation is abolished, the number of murders and crimes has abruptly increased.
IS MAN'S BLOOD MORE COLORFUL THAN THAT OF WOMAN?
Some may criticise Islamic law of retaliation and say: ``According to the above, man should not be retaliated for killing a woman and vice versa. Of course not so! The meaning of the verse is not that a man shouldn't be retaliated for murdering a woman; or that a man's blood is more colourful than that of a woman. The law involves that the guardians of the murdered woman have to pay
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half of the blood money, and then they can have the killer killed. The philosophy of this payment for retaliation lays in that men are very effective and influential in economics of their family. For example, when a woman loses her husband, she and her children may lose their livelihood and have their economics entirely ruined. In order to observe the rights of all; Islam has made it lawful for the heir or the heiress to demand half the bloodmoney before killing the man who has killed a woman.''
180- IT IS PRESCRIBED FOR YOU, WHEN DEATH APPROACHES ONE OF YOU, IF HE LEAVES BEHIND SOME GOOD, (WEALTH) THAT HE MAKES A BEQUEST, IN FAVOUR OF HIS PARENTS AND KINSFOLK, (PERSONS CLOSELY RELATED) HONOURABLY. THIS IS A DUTY INCUMBENT ON THE RIGHTEOUS
فَمَن بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَآ إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللهَ سَمِيعٌ عَلِيمٌ(( 181 )) 181- WHOEVER CHANGES IT AFTER HEARING IT, THE SIN SHALL REST UPON THOSE WHO CHANGE. SURELY ALLAH IS ALL-FORGIVING, ALL-KNOWING
فَمَنْ خَافَ مِن مُّوص جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللهَ غَفُورٌ رَّحِيمٌ(( 182 )) 182- HE THAT FEARS AN ERROR OR AN INJUSTICE ON THE PART OF A TESTATOR, AND BRINGS ABOUT A SETTELMENT AMONG THE PARTIES, INCURS NO GUILT. ALLAH IS FORGIVING AND COMPASSIONATE.
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THE COMMENTARY APPROPRIATE BEQUEST (VERSE NO. 180)
In the preceding verse the argument was on the matter of life and retaliation, and now this verse proceeds to the financials, that implies the relation of money matters, and in a general sense of meaning to wealth and goods: ``It is prescribed for you, when death approaches one of you, if he leaves behind some good (WEALTH); that he makes a bequest in favour of his parents and kinsfolk, in a spirit of love and reverence. This is a duty incumbent on the righteous.''
It is worthy of note that instead of `WEALTH' or `PROPERTY' the verse has used the word `GOOD' which implies that Islam looks in the matter of wealth and capital assets with a good and favourable eye supposing it is obtained through a proper way and by rightful means that are lawful. This is contrary to the idea of some sects who think of wealth as means of corruption of morals and spiritualites. The word `good' for wealth also implies the lawfulness of it. Had it not been lawful to be wealthy, our Lord would not call it good. VERSE NO. 181
When a WILL or bequest has observed all the rules and rights, it is held honourable and valid, and it is unlawful for a Muslim to make any change in it: ``Whoever changes the bequest after hearing it, the guilt shall be on those who make the change.'' Here it signifies that if the executor of the will does something wrong or changes any part of the bequest, it has nothing to do with the testator, as far as his will be just to his heirs, and has not departed from what is considered equitable; and the sin rests upon those who have changed it.
VERSE NO. 182
Up to here the Islamic decree is clear enough that any change in the bequest is a guilt, and it is unlawful. But there are also exceptions in any LAW or RULES. Let us refer to the verse: ``If the executor of the will fears an error, or an injustice on the part of the testator, he can make amendments, and bring about a settlement among the parties,
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and by doing that, he incurs no sin upon himself. He may either persuade the testator to change his bequest before he dies, or after the testator's death, he may get the interested parties together, and ask them to agree to a more equitable arrangement.
1- THE PHILOSOPHY OF BEQUEST
By the LAW OF INHERITANCE only a few of the kinsfolk may profit on a certain account and amount. It may be so that, some of the close friends and relatives of the testator are in strong need. Therefore the LAW OF INHERITANCE is accompanied with the LAW OF BEQUEST, in order to fill the shortcomings and to cover the weak points. Jurists have held that the testator has power of disposition up to one-third of his property. Yet he must not be partial to one heir at the expense of another, or attempt to defeat lawful creditors. In islam stress is laid on making a bequest, and our Holy Prophet (AS) said: ``He who does not make a bequest, dies the death of ignorance.''
2- JUSTICE AND EQUITY IN BEQUEST
In the Islamic traditions, much stress is laid on justice and equity to be observed on account of the bequests. In fact making a will is a very critical matter, and it is as good a work, as it might be bad! HAZRAT IMAM BAGHIR (AS) has said: ``He who observes equity and justice in his bequest is like unto him who spends his wealth in the way of God, in his life time; and he who departs from what is considered equitable; in the Resurrection Day will be deprived of God's Mercy.''
يَـأَيُّهَا الَّذِينَ ءَامَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ(( 183 )) 183- O, BELIEVERS! PRESCRIBED TO YOU IS THE FAST, AS IT WAS PRESCRIBED TO THOSE BEFORE YOU, THAT YOU MAY GUARD AGAINST EVIL.
184- FOR A CERTAIN NUMBER OF DAYS (YOU HAVE TO FAST) BUT IF ANY ONE OF YOU BE SICK, OR ON A JOURNEY, THEN (HE SHALL FAST A LIKE) NUMBER OF OTHER DAYS, AND THOSE WHO ARE NOT ABLE TO DO IT, (FOR BEING TOO OLD, OR PERMANENTLY SICK) CAN BE REDEEMED BY FEEDING A POOR. HE THAT DOES GOOD OF HIS OWN ACCORD, IT IS BETTER FOR HIM. AND IT IS BETTER FOR YOU TO FAST, IF YOU COULD KNEW IT.
185- (FASTING PERIOD IS) THE MONTH OF RAMAZAN, IN WHICH QUR?N WAS SENT DOWN, AS A GUIDANCE TO PEOPLE, AND EVIDENCES OF GUIDANCE AND DISTINCTION. (BETWEEN TRUTH AND FALSEHOOD) THEREFORE WHOEVER OF YOU IS PRESENT IN THAT MONTH LET HIM FAST; BUT IF ANY ONE IS ILL OR ON A JOURNEY, SHALL FAST A SIMILAR NUMBER OF DAYS LATER ON. ALLAH WANTS EASE FOR YOU AND DOES NOT WANT HARDSHIP FOR YOU, AND (HE WANTS YOU) TO COMPLETE THE PERIOD, AND TO GLORIFY ALLAH FOR HIS GUIDING YOU, AND THAT YOU MAY GIVE THANKS.
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THE COMMENTARY
FAST, A SOURCE OF PIETY (VERSE NO. 183)
Fast, is another Islamic commandment which is among the most important religious services and worships. Qur?n with stress and emphasis says: ``O, YOU WHO BELIEVE! Fasting is prescribed to you as it was prescribed to those who were before you.'' And immediately it adds the aim and purpose of fasting: ``Fasting is prescribed that you may become God-fearing, and learn self-restraint.
VERSE NO. 184 In order that the incident of the physical fast may be fully understood, more details are given here: ``You have to fast for a certain number of days, but if any one of you is sick or on a journey, has to fast a like number of days in other time.''
As for those who can do the fasting but have to do it with difficulty and hardship, such as the aged or permanently ill people; should know that Allah wants ease for them, and does not want hardship for HIS servants. So they can be redeemed by feeding a poor. OR if he wants to do more of his own accord, instead of feeding a poor much the better. But to take it in a general sense, it is far better for us to do the fasting.
THE HYGIENIC, SOCIAL, AND EDUCATIONAL EFFECTS OF FAST
By fasting, a Muslim may learn self-restraint and cherish his power of decision and determination, and he may also moderate his passions and caprices.
The instinct for food, drink, and sex, are strong in the animal nature, and temporary restraints from all these enables him who fasts to direct his attention to higher things and spiritual affairs. As a matter of fact, the greatest advantage of fasting lays in its spiritual and moral effects. It serves to promote man from the level of humanity up to the rank of angels. As our prophet (AS) has said: ``Fasting is a shield against the blazing fire of Hell.'' The prophet has also said that there is a
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certain gate in the Paradise, named the door of RAYAN, and it will only opened to those who perform the fast commandment.
ITS SOCIAL EFFECT
It is evident that FAST can teach the lesson of equity in our social affairs. According to a tradition; HESHAM-IBN-HAKAM asked HAZRAT IMAM SADIQ (AS): ``Why was the FAST prescribed to us?'' and Imam answered: ``It was commanded in order to settle equity and fairness in dealing between the poor and the wealthy; so that the rich may also taste the bitterness of poverty, and pass over the rights of the poor and have mercy on them.''
ITS EFFECT ON THE HEALTH
In the old and new medicine, the temporary abstention from food, drink, and sex, is proved to be salutary, and useful in health of almost all. Most of the diseases are due to habitual eating and drinking to excess. All the foods eaten, are not attracted to the body. They may leave some extra fat and glucosides, and other unnecessary compounds in different organism of the body, particularly in the blood; making suitable marshy points for cultivation and development of microbes and other germs of illnesses. The FAST burns out all the rubbish, and unessential extrinsics of the body. According to a tradition; the prophet has said: ``Fast and live healthy.'' He also has said: ``The stomach is the house of all kinds of disease, and the FAST is the head of all the medicines.''
THE FAST AMONG THE PREVIOUS NATION
From the present scriptures, we can understand that the Jews as well as the Christians were also commanded to fast. Of course this does not mean that Muslim FAST is exactly like the other fasts previously observed, in the number of days, time or manner of fasting. But the scriptures signify that the previous nations when encountered with a sorrow and or a misfortune, they vowed a fasting. It is written in the scriptures that Moses and Jesus (AS), both of them fasted for a periods of forty days.
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FAST IN TESTAMENTS
``There by the AHAVA CANAL, I gave orders for us all to FAST, and humble ourselves before our Lord, and to ask HIM to lead us on our journey. So we fasted and prayed for God to protect us and God answered our prayer.'' On the twenty-fourth day of the same month the Israelites assembled to FAST to show sorrow for their sins. NEHEMIAH 9: 1-2 `` But even now'', says the Lord, ``Repent sincerely and return to ME with FASTING and weeping and mournings.'' JOEL 2: 12 The people ask: ``Why should we FAST, if the Lord does not take notice? Why should we go without food if God pays no attention to it?'' In answer to this God says: ``As a matter of fact, when you are FASTING, you pursue your own interest, and you still oppress your workers. The kind of FASTING I want is to remove the chain of oppression, and yoke of injustice, and let the oppressed go free. Share your food with the hungry, and open your house to the homeless poor.''
ISAIH 58: 3-10
And when you fast do not put on a sad face that everyone may know you are FASTING. When you FAST wash your faces and comb your hairs so that others cannot know your FASTING.'' MATTHEW 6: 16
``Barnabas and Sual preached the GOSPEL and in each church they appointed elders and with prayer and FASITING they commanded them to the Lord in whom they had put their trusts. ACTS 14: 23
TRANSLATOR'S NOTE)
ADVANTAGES OF RAM?ZAN
The month RAMAZAN is chosen for the FAST, in which the Holy QUR?N was sent down as a guidance to the people. According to Islamic tradition, all the scriptures have been sent down in the month of RAMAZAN: HAZRAT IMAM SADIQ (AS), has said: ``TOWRAT (PENTATEUCH) was revealed to Moses in the 6th of RAMAZAN, ENGILE (THE GOSPEL) sent to Jesus in the twelfth, and QUR?N revealed in the eighteenth of the same month.'' Thus RAMAZAN has always been the month of great revelations
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and in this month through practicing FAST, we may purify our souls, and have our connections with the HOLY BOOKS fixed.
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ أُجِيبُ دَعْوَةَ الْدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِى وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ(( 186 )) 186- AND WHEN MY SERVANTS ASK YOU OF ME. I AM NEAR, I ANSWER THE PRAYER OF THE SUPPLIANT WHEN HE CALLS ME. SO LET THEM (TOO) ANSWER MY CALL, AND BELIEVE IN ME; PERHAPS THEY FIND THE WAY (OF REACHING THE DESTINATION).
THE COMMENTARY OCCASION OF REVELATION
A man asked the prophet; whether God is near enough to us so that we may not call HIM loudly? This verse was revealed to the prophet in answer to this question.
A WEAPON NAMED SUPPLICATION AND PRAYER
One of the means of connection to God is the prayer and supplication, and therefore the prophet has been addressed here that: ``When My servants ask you concerning Me, tell them that I am indeed close to them. I answer the prayer of every suppliant when he calls on Me. So let them too, answer my call, and believe in ME, in order to find the way to their destination which should be the paradise as well as my consent and pleasure. To us; God is closer than whatever we may think of. HE is even closer to us than our JUGULAR-VEIN, as it is mentioned in S 50:16
manifests HIS ardent love for HIS servants.
Asking God, through prayer and supplication, is a sort of self awareness, and close communication to God who is the source of all goodnesses. It is also a kind of effective worship and humbling of one's self and soul to the Almighty God. Some say that it is meddling to God's affairs, to ask him to do something for us, because he knows better, what is to be done, and what is not to be done. Such critics do not know that God's bounties and favour are divided in accordance to the abilites, and he who is abler, his share is greater. we therefore hear that HAZRAT IMAM SADIQ (AS), has said: ``there are many ranks in the hands of God, that one cannot attain except through praying for it.''
187- IT IS MADE LAWFUL TO YOU, ON THE NIGHT OF THE FAST, SEXUAL INTERCOURSE WITH YOUR WIVES. THEY ARE A VESTMENT FOR YOU, AND YOU ARE A VESTMENT FOR THEM. (GUARDING EACH OTHER) ALLAH KNEW THAT YOU WERE BETRAYING YOURSELVES, (IN DOING THAT WHICH WAS UNLAWFUL) SO HE TURNED TO YOU AND PARDONED YOU. SO NOW, YOU MAY ASSOCIATE WITH THEM, AND SEEK WHAT ALLAH HAS ORDAINED FOR YOU; AND EAT AND DRINK UNTIL THE WHITE THREAD OF DAWN APPEARS TO YOU DISTINCT FROM ITS
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BLACK THREAD. THEN COMPLETE THE FAST TILL NIGHT. AND DO NOT APPROACH THEM WHILE YOU ARE IN RETREAT IN THE MOSQUES. THESE ARE THE BOUNDS (LIMITS) OF ALLAH; DO NOT COME NEAR THEM. THUS ALLAH MAKES CLEAR HIS SIGNS FOR PEOPLE THAT THEY MAY GUARD AGAINST EVIL.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 187)
According to Islamic traditions, the first Muslims, at the commencement of the FASTING, were permitted to eat and drink only a little while before going to their night sleep. If someone who had fasted the whole day slept during the sunset and then woke up, he was not permitted to eat and drink any thing, and had to continue his fast. Also, sexual intercourse was declared unlawful during the whole month. (RAMAZAN) Such rules and regulations were hard to endure with, and some failed to observe them, and in particular the young Muslims were not able of self-control in sexual relations. Allah pardoned them and alleviated their boredom by revealing the verse No. 187.
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A Detail Of The Fasting Commandment A Detail Of The Fasting Commandment
It is narrated that; one of the prophet's companions who was weak in body, named MOTAM-IBN-JOBAIR, used to fast all the days in Ramazan. Once, very tired of his daily work he went home and lay on a resting position, waiting for his wife to prepare some food for breaking their fasts. He fell asleep for a while and when his wife woke him up to break his fast, he refused to do so, for knowing it unlawful. So he continued with the fast. Next day, for the battle of Moat, he joined Muslims in digging the trench. He worked hard in the moat, and at once he fainted and fell down. The prophet saw his fainting, he grieved
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and felt sorrow in his heart. On the other hand, as we mentioned above, some of the young Muslims could not control themselves to avoid sexual affairs during the whole month of Ramazan. Owing to these facts, the above verse came down and made things much easier, saying: ``It is made lawful to you, on the night of the fast to approach your wives and have sexual intercourse with them. They are your garments and you are their garments.''
Men and women are each other's garment for mutual support and comfort. A garment is to protect them from cold and warm, and prevent accidents with other things. The garment is also used for concealment, because the question of sex is always delicate to handle. The garment is also an ornament which adds to beauty.
Then the cause of the revelation is pointed at, in the verse saying: ``Allah knew that you were betraying yourselves by doing secretly that which was unlawful.'' So in order to prevent you from being more defiled with sin, Allah turned to you in mercy, and forgave you. In this verse, the sex instinct is classified with eating and drinking, which are prohibited during the fast day; but permitted after the fast is broken at night, till the next fast begins. The verse continues: ``So, now you associate with your wives, and seek what Allah has ordained for you - Eat and drink until the white thread of down appears to you distinct from its black thread. Then complete the fast till the night - i.e. till the sunset.''
The fourth, and the last commandment in this verse is: ``And do not approach your wives, while you are in `RETREAT' in the mosques.'' This is an exception to the general commandment and the whole of the regulations about fasts. Retreat to the mosques is recommended in which all the carnal temptations have to be avoided. As the least length of time marked off for the RETREAT is three days, the above commandment for approaching women in the nights does not read and is naturally violated.
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وَلاَ تَأْكُلُواْ أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُواْ بِهَآ إِلَى الْحُكَّامِ لِتَأكُلُواْ فَرِيقاً أَمْوَالِ النَّاسِ بِالاْثْمِ وَأَنتُمْ تَعْلَمُونَ (( 188 )) 188- AND DO NOT EAT UP YOUR PROPERTIES AMONG YOURSELVES IN VANITY, GIVING SOME OF IT TO JUDGES (AS BRIBE) IN ORDER TO EAT SOME OF PEOPLE'S PROPERTY SINFULLY, WHILE YOU KNOW. (THAT THIS IS A SIN)
THE COMMENTARY
VERSE NO. 188
This verse implies a general, and very important Islamic principle which may govern all the economical affairs, and covers most of the other religious jurisprudence problems. It says: ``Do not eat out your properties among yourselves for vain and frivolous uses.'' In a general sense of meaning, the verse implies a divine prohibition, in order to prevent getting possession of other's properties in a wrong and unrightful manner. This involves all transactions and bargains that are not based on wisdom and justice. This verse is connected with that of the fast, because the greed of wealth and property in man, is classified among the other three primal needs of him that are to be restrained during the fasting day. These were mentioned as eating, drinking, and sexual intercourse. In the preceding verse it was prohibited to eat other people's property, and not only when you fast, but so far as you live; and both of these prohibitions are branches of piety.
Through this verse, man is strictly forbidden to use his property for corrupting others - the judge or those in authority, so as to obtain some material gain, even under the cover and protection of the law: - ``Giving some of your property to judges in order to eat some of people's wealth sinfully, while you know.''
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BRIBERY; THE SOCIAL CALAMITY
One of the great calamities that has always afflicted Man, is BRIBERY, which is a great obstacle to social justice in the world. It is obvious that, where the doors of bribery are kept open rules and laws will give negative results, and will be a play-toy in the hands of the wealthy and men of power. This is why in Islam, it has been declared as a heinous sin; and strictly unlawful. Being so ugly in fame and form, the bribery manifests itself, under some good looking masks and titles such as offer, gift, remuneration and etc. and all of these phases and shades of bribery are unlawful for a Muslim.
It is written in NAHJULBAL?GHE, that ASHAS-IBN-GHIAS, in order to win a judgement in the court, resorted to bribery, and in the night time went to HAZRAT ALI, with a pot of sweet, or what he called it a present. Seeing that; HAZRAT ALI (As) became furious, and said: ``MOURNERS mourn on your death! (DOWN WITH YOU) Have you come thus to deceive me!? Upon my God, if the seven continent plus all that exists under the skies be given to me, for taking out a grain out of the mouth of an ant by oppression and unjustice, I won't do that. To me your world seems less than a chewed leaf of grass which is in the mouth of a grasshopper! What has Ali to do with the mortal bounties, and the fast moving pleasures of the world.''
Islam has condemned bribery in all its forms and phases.
(In prophet's history we read that, he appointed one of the Muslims to collect the TITHE, (alms-tax) from the tribe of Azod. When the THITHE COLLECTOR returned he kept some of the alms that were collected for himself, and gave the rest to the PUBLIC PURSE. When the prophet questioned him that why did he keep those things for himself, he answered: ``Those were gifts presented to myself by people, and they had nothing to do with alms and tithes!'' The prophet then told him: ``If you are truthful in what you say, why didn't you then sit in your house, or in your father's or mother's house, and wait for people to bring to you their gifts?'' the prophet then continued saying: ``The judges and governors, or rulers who are kings' officials and authorities, should consider themselves at home and void of rank and position: Then whatever people may bring them in such a state, as gifts and presents it is theirs. But they
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have to reject that which is not sent to them in their mother's house when they are out of position.'' MEAR?J-AL-SAADAT, PAGE 165 BY: MOLLA AHMAD NAR?GHI
(TRANSLATOR'S NOTE)
يَسْـَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ والْحَجِ وَلَيْسَ الْبِرُّ بِأَن تَأْتُواْ الْبُيُوتَ مِن ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللهَ لَعَلَّكُمْ تُفْلِحُونَ(( 189 )) 189- THEY ASK YOU ABOUT THE PHASES OF THE MOON? (THE CRESCENT) SAY: IT IS A TIMER (A NATURAL CALANDER) FOR PEOPLE, AND PILGRIMAGE. AND IT IS NO GOOD TO ENTER THE HOUSES FROM THEIR BACKS, GOOD IS RATHER TO AVOID EVIL, AND TO COME TO THE HOUSES BY THEIR DOORS, AND BEWARE OF ALLAH, PERHAPS YOU PROSPER.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 189)
A group of the Jews asked the prophet about the crescent, and phases of the new moon, and the verse was sent down to answer them, notifying it to be a timer, and measures of time for people and pilgrimage. Then new moon in the lunar calander, is an important sign which Muslims eagerly watch for it; because the festivals, the pilgrimage, and in particular, the beginning and the ending of RAMAZAN, which is the important month of FAST and REVELATION, are all fixed by the appearance of the new moon. The pilgrimage also, which lasts for ten days, will commence by the appearance of the crescent.
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People, whether educated or uneducated, in any point on the globe, use the new moon as a natural calander. This is an advantage of the Islamic commandments over all; that they are based upon the natural measures that everyone has access to. The verse then points to superstitions that are connected with the new moon, or with the pilgrimage; bidding us to disregard them all. The Pagan Arabs among their superstitions, had one which made them to enter their houses by the backdoors during, or at the end of the pilgrimage! This is strictly forbidden by the verse; for there can be no use in such artificial restrictions: ``And it is no good to enter the houses from their backs. Good is rather to avoid evil, and to come to the houses by their doors.''
This phrase of the verse; `ENTER THE HOUSES BY THEIR DOORS' has turned to a proverb among Muslims with many shades of meaning, such as: ``Whatever you want to do whether a religious duty, or a non-religious one, you must do it in its proper way and with proper means and all the necessary instruments for it.'' Also the phrase `IT IS NO GOOD' implies that, your question of the crescent, instead of asking important religious or scientific questions, is just like your entering the houses from their backdoors.
THE PROPHET AND VARIOUS QUESTIONS
In fifteen points and cases, in the holy QUR?N, the phrase: `THEY ASK YOU' is repeated, which indicates that the people were asking the prophet various questions, every now and then. Worthy of note that, the prophet has been reported never to have been annoyed by questions. On the contrary he used to answer all the questions with pleasure and an open face. Some of these questions are answered through the QUR?NIC verses that we take as example.
It is among the human rights for a person to question his leader. Question is a key for opening and solving the problems - It is a means for transfer of knowledge from one to another, and in every society and among all the nations it is a sign of movement of thoughts and wakefulness of minds. So many questions that were asked in the life time of the prophet, are the evidence of people's revolutionary movement of thought, and progress of minds.
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وَقَاتِلُواْ فِي سَبِيلِ اللهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلاَ تَعْتَدُواْ إنَّ اللهَ لاَ يُحِبُّ الْمُعْتَدِينَ (( 190 )) 190- AND FIGHT IN THE WAY OF ALLAH WITH THOSE WHO FIGHT WITH YOU, AND DO NOT EXCEED THE LIMITS, BECAUSE ALLAH DOES NOT LOVE THOSE WHO EXCEED THE LIMITS. وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ وَلاَ تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَآءُ الْكَافِرِينَ (( 191 ))
191- KILL THEM (THE IDOLATERS WHO AVOID NOT ANY CRIME) WHEREVER YOU FIND THEM; AND EXPEL THEM FROM WHERE THEY EXPELLED YOU. (FROM MECCA) TUMULT IS WORSE THAN SLAYING. AND DO NOT FIGHT WITH THEM AT THE SACRED MOSQUE, UNTIL THEY FIGHT WITH YOU IN IT. IF THEY FIGHT YOU (WITHIN THE PRECINCTS OF THE SACRED MOSQUE) THEN KILL THEM. SUCH IS THE RECOMPENSE OF THE UNBELIEVERS.
فَإنِ انتَهُوْاْ فَإنَّ اللهَ غَفُورٌ رَّحِيمٌ (( 192 )) 192- BUT IF THEY CEASED, ALLAH IS ALL-FORGIVING, THE COMPASSIONATE
وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكوُنَّ الدِّينُ للهِ فَإنِ انتَهَوْاْ فَلاَ عُدْوَانَ إلاَّ عَلَى الظَّالِمِينَ(( 193 )) 193- AND FIGHT THEM ON, UNTIL THERE BE NO MORE TUMULT, (IDOLATERY AND INVASION TO PEOPLE'S FREEDOM) AND THAT ALLAH'S RELIGION REIGNS SUPREME. THEN IF THEY CEASE (FIRE), FIGHT NONE BUT THE EVIL-DOERS.
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THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 190)
This was the first verse, through which war was permitted by a muslim for the cause of Allah, and in self-defence, but with well defined limits. It was after this revelation that the prophet proceeded to provide military equipments and prepared to fight; but only with those who fought with him. he then continued with this policy and strategy until another verse revealed to fight against all the idolaters and polytheists. The clause: ``FIGHT IN THE WAY OF ALLAH'' implies that when war is undertaken it must be pushed on to restore peace and freedom for the worship of God. It is not a fight for conquering lands and countries, or taking vengeance, or through ambitiousness. In any case and condition of war, strictly limits and bounds should not be exceeded in quantity and quality- The rights of the captives should be observed and regarded. Women, children, old, and weak persons should not be molested. Trees and corps are not to be cut down and spoiled, and when the enemy comes to term; peace should not be withheld. Drinking water of the enemy should never be poisoned. This is why the verse ends in: ``Allah does not love those who exceed the limits.''
VERSE NO. 191
This is a complementary to the previous verse, giving more detail of the commandment, and a clear view of it; saying: ``Kill the idolators who avoid not any crime, wherever you find them and expel them from Mecca, where from they expelled you.'' The Arabic word `FETNEH' translated here `TUMULT', means putting a piece of gold in the fire, to find its measure of goodness and purity. Idolatry and its corruptions and immoralities had defiled the Sacred Mosque. The consequences of its corruption was worse than that of war and murder, for the society. Therefore the verse here implies that: for fear of slaying and bloodshed you should not stop fighting against idolatry which in its very self, is worse and more dangerous than killing and blood-shed.
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Then another important matter is brought to light by the verse; and that is to regard the sanctity of the sacred territory of the house of Allah, saying: ``And do not fight with them at the sacred mosque, until they fight with you in it. And if they fight you within the precincts of the sacred mosque, then kill them - and such is the recompense of the unbelievers.''
VERSE NO. 192
As in the Qur?n, warning and glad tiding, are accompanied and used to amend and purify the sinners; through this verse the doors of return and repentance is kept open for all - Even if the idolaters who fight with you are willing to leave polytheism, and have come to term, giving an end to their hostility, then cease fire, for Allah will forgive them, because He is All-forgiving, the Compassionate. VERSE NO. 193
This one implies the purpose and goals of the sacred wars (JAHAD) which are waged against the idolaters. The highest and the last goal of such sacred wars, is to restore peace, security, and freedom for the worship of the true and only one God, namely Allah, who is the Creator of the UNIVERSE - ``And fight them on, until there be no more tumult, or agitation of a multitude, and that Allah's religion reigns supreme. Then if they cease fire, and come to term with you, your hostility with them too, ends collectively. But this does not mean that you will be friends to oppression and infidelity. Your fight against evil and your challenge against wrong, which is not rancor against men, has to continue for ever.''
Apparently three targets are set for JAHAD, or the sacred wars:
1) Giving an end to tumults and agitations. 2) Effacement, and complete elimination of idolatries. 3) Preventing oppressions.
ISLAMIC JAH?D (ENDEAVOUR THROUGH SACRED WARS)
As the selfish men of rank and power, such as PHARAOH - NIMROD - KORAH and else, have always taken the prophet's instruction against
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their intersets, and obstrusive to their profits and advantages, they have always resisted strongly against them, in order to prevent the Message of God reaching HIS servants. Such a resistance makes it incumbent upon a believer who relies on wisdom, logic, and morals, to challenge against these powerful obstacles in the way of social and moral development and progress. In fact, JAH?D is a universal and natural law of life, because, every living creature has to fight for his life and existence, against the causes of his annihilation. However we Muslims have the honour that, our religion consists of spiritual as well as ruling and governing instructions, which may explain well our endeavour through the sacred wars. According to the verse of Qur?n and our traditions Islamic JAH?D has several purposes and targets that follows:
1- FIGHT FOR EXTINGUISHING THE FIRE OF TUMULT AND DISORDER
In other word we may call Jihad the primal fight and endeavour for freedom and security. Allah has ordained programmes, and given instructions for our prosperity and salvation. These are found in HIS Message which is sent down and revealed to HIS Messengers and apostles. Then if an individual or a party of people try to create obstacles in the way of Man to prosperity and salvation, and block up the way through which the Message of God is conveyed to mankind, the believer has every right to push these obstacles aside from the road - at first peacefully, and if not; at last fightfully in order to make the path of truth safe and secure for those who intend to tread on.
2- DEFENSIVE JAHAD
All the rules and laws that are set and approved either in the heaven or on the earth, give the right to an individual or a group, who has been attacked or invaded to defend himself against the intrusion and invasion. Most of the Islamic battles, such as that of the Moat - Muteh - Honine and else, were all defensive wars, which were imposed
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upon the prophet and his companions.
3- JAH?D FOR EFFACEMENT OF IDOLATRY
Islam has a respect for the freedom of idea and thought, and does not compel any one to accept the religion. (QUR?N - S 2: 256) This is why for those people like the Jews, Christians, and Zoroastrians, who hold a Divine Book or scriptures, enough time and opportunity is given so as to think it over and decide. If they rejected the faith, they are not compelled to accept it. They will be dealt with as a minor group in Islamic nation with certain terms and conditions, and all Islamic human rights, which are not complex or difficult for them to accept. Thus they may join Muslims in a peaceful symbiosis, living together in a friendly manner and intimate association.
On the other hand, Islam stands firm against idolatries, and alleviates nothing in this field, and endures not to live beside an idolater. This is because idolatry is neither a religion nor a creed. It is only a foolishness, superstition and to some extent a mental disease, which should be eliminated from the society in any price.
Therefore, the Islamic JAH?D is based on wisdom, logic, and correct principles. But we do see the enemies of Islam, and in particular the highups of the church, spitefully, and through self-interest deviate and disguise the truth; and unjustly attack and reject this Divine Commandment in an unmanly manner, merely for the fear of Islam's progress, which is of course inevitable, whether they want it or not.
4- JAH?D TO SUPPORT THE OPPRESSED
Supporting the oppressed against the oppressors, is a principle in Islam, that must be observed and regarded, even if it leads to a bloody JAH?D.
Islam never admits a Muslim to sit quiet and watch indifferently an oppressed to be scratched with the paws of an oppressor. This instruction is one of the most valuable instructions among the others, and is an evidence of Islam's truthfulness. [ 211 ]
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُواْ اللهَ وَاعْلَمُواْ أَنَّ اللهَ مَعَ الْمُتَّقِينَ (( 194 )) 194- THE PROHIBITED MONTH FOR THE PROHIBITED MONTH. (IF YOUR ENEMIES VIOLATED THE SANCTITY OF THE SACRED MONTH AND PROCEEDED TO FIGHT WITH YOU; YOU MAY ALSO FIGHT WITH THEM) AND ALL THE SACRED THINGS ARE (UNDER THE LAW OF) RETALIATION. WHOEVER COMMITS AGGRESSION AGAINST YOU; YOU TOO COMMIT AGGRESSION AGAINST HIM LIKEWISE. AND BEWARE OF ALLAH, AND KNOW THAT ALLAH IS WITH THE GOD FEARING
THE COMMENTARY VERSE NO. 194
The pagan Arabs knew that in the prohibited months (i. e. ZELGHAADEH - ZELHAJJEH - MOHARRAM and RAJAB) warfare was prohibited by Islam; so they decided to lie in ambush in one of those months, to make a surprise attack on Muslims. They also might have thought; if they violated the sanctity of the sacred months, Muslims won't do that, and they could win a battle with them.
In fact any convention is useless if one party does not respect it, and therefore there must be a law of reciprocity with mutual understanding and acceptance. So if the Pagan enemies of Islam broke the custom and law, and violated the sanctity of the sacred things, then Muslims were compelled to do so to that extent, and hence the verse: ``The prohibited months for the prohibited months, and so it is for all sacred things for which there must be a law of equality and retaliation.'' Then the verse signifies a general instruction that: ``Whoever transgresses against you; you
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also may transgress likewise against him.'' Islam's teaching about revenge is different to that of Christianity, which says: ``You have heard that it was said: An eye for an eye, and a tooth for a tooth, but now I tell you, if anyone slaps you on the right cheek, let him slap your left cheek too!'' MATTHEW - 5: 38 Islam has not given such that instruction about revenge, for being evident, that it may serve to increase the boldness and obstinacy of the wrong doer and the transgressor. Even the Christians of to-day's world, do not follow the instruction, and respond harshly to the least transgresses and aggressions.
Islam's logical doctrine declares: ``Yielding to aggressors is yielding to death, and that resisting them equals to life.'' As for the clause: ``Allah is with the God-fearing.'' It may mean that, Allah will not leave the pious alone and unhelped, in difficulties and troubles.
وَأَنفِقُواْ فِي سَبِيلِ اللهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إلَى التَّهْلُكَةِ وَأَحْسِنُواْ إنَّ اللهَ يُحِبُّ الُْمحْسِنِينَ(( 195 )) 195- AND SPEND IN THE WAY OF ALLAH, AND CAST NOT YOURSELVES BY YOUR OWN HANDS INTO DESTRUCTION; AND BE CHARITABLE FOR ALLAH LOVES THOSE WHO DO GOOD.
THE COMMENTARY VERSE NO. 195
This verse is a complementary to the verse of JAH?D, and this is because every fight requires as much veterans and expert and brave warriors, as it needs equipments and weapon, which is provided by wealth and money. What can a veteran and a brave soldier do in the field without having adequate weapon and arms? So, if the war is based on justice, and is for the cause of God, all the wealthies have to
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spend for it, in addition to their personal effects and endeavours, and so says the verse: ``Spend in the way of Allah, and cast not yourselves, by your own hands into perdition and destruction.''
CHARITY MAY SAVE THE COMMUNITY FROM DESTRUCTION
Though this verse is revealed among those of JAH?D, yet it implies a common and social fact which is the CHARITY, and that it may save the community from being destructed and ruined. When charity and alms giving is forgotten in a nation; and wealth is collected by the few who hug it, and on the other hand, a majority of people - poor and needy stands in front of them, sooner or later a great explosion may happen in such a community, the flames of which will burn out the rich and their riches too! Therefore charity and alms-tax is for the own-good of the wealthy, before it might be useful to the poor and needy, and of surety adjustment and conformity in riches is guardian of wealth. A quotation of HAZRAT IMAM ALI (AS) is: ``Protect your wealth by alms-tax. (ZAK?T)''
196- AND COMPLETE THE PILGRIMAGE AND THE LESSER PILGRIMAGE, ONLY FOR THE SAKE OF GOD. BUT IF YOU WERE BARRED FROM IT, (FOR BEING SICK, OR PREVENTED BY ENEMIES, OR DANGER) THEN SUCH OFFERINGS AS YOU CAN
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AFFORD, ( i.e. GIVE TO SACRIFICE AND TAKE OUT YOUR GARB) AND DO NOT SHAVE YOUR HEAD, UNTIL THE OFFERING REACHES ITS DESTINATION. (THE PLACE OF SACRIFICE) BUT IF ANY OF YOU IS ILL, OR SUFFERS FROM AN AILMENT OF THE HEAD, THEN REDEMPTION BY FAST, OR BY ALMS, OR OFFERING A SACRIFICE. WHEN YOU ARE SECURE, IF ANYONE WISHES TO JOIN HIS LESSER PILGRIMAGE, TO THE INTERRUPTED PILGRIMAGE; HE MUST MAKE AN OFFERING SUCH AS HE CAN AFFORD. BUT AS FOR HIM WHO CANNOT FIND. (ANIMAL FOR SACRIFICE) LET HIM FAST FOR THREE DAYS DURING THE DAYS OF PILGIRIMAGE, AND (ANOTHER) SEVEN DAYS ON HIS RETURN, MAKING TEN DAYS IN ALL. THAT IS FOR HIM WHOSE FAMILY ARE NOT PRESENT AT THE HOLY MOSQUE. AND BEWARE OF ALLAH, AND KNOW THAT ALLAH IS STERN IN RETRIBUTION.
THE COMMENTARY SOME IMPORTANT COMMANDMENTS OF PILGRIMAGE
Through this verse several instructions are given as to the rites of pilgrimage (HAJJ). We are told:
1- Having once undertaken the pilgrimage, we must complete it, and we have to do it only for the sake of God, and as a symbol of our worship; and not for wordly purposes.
2- Then it refers to those who for any reason, after wearing the Pilgrimage Garb cannot, or are prevented to perform the rites of the
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Lesser Pilgrimage (UMREH). They are told here to give their offering to sacrifice, and then take out their Garb. (IHR?M)
3- The Sacrifice would have been offered if we had been present personally. Here we may send the sacrifice by a deputy, and leave shaving our heads, (WHICH IS ONE OF THE CHIEF RITES) until we are sure enough that our sacrifice has reached its destination. When so, we could then shave our heads and resume our ordinary dress and avocations.
4- Then an exception is made in the commandment; that, if anyone becomes ill after putting the GARB on, or if he has some trouble such as skin disease, or he suffers from an ailment on the head, or for any rational reason he has to shave his head before the completion of HAJJ, he may redeem that by a fast, or by feeding a poor, or by offering a sacrifice; he has three options.
5- Though the revelation provides for the particular occasion in which Mecca was in hands of the enemies of Islam; the verse also serves for normal conditions too; saying:
``When you are safe and secure, having performed the Lesser Pilgrimage (UMREH), and you want to join it to the Interrupted Pilgrimage, which is the formal Hajj; you have to make an offering to sacrifice, such as you can afford it.''
6- In cases where the pilgrim cannot afford to pay for, or provide the sacrifice; then he has to fast for three days, during the days of pilgrimage, and another seven days on his return making ten days all together.
7- For the residents of Mecca the problem of UMREH does not arise, and it is for him whose family are not present at the Holy Mosque. This implies that giving a sacrifice, whether a sheep, a cow or a camel is incumbent upon the pilgrims, and without making the sacrifice, he is not to remove out his grab (IHRAM). This verse ends in a warning to those who pay not enough heed to the rites of HAJJ and to the importance of the Pilgrimage in Islam, saying: ``Beware of Allah, and know that Allah is stern in punishment.''
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THE IMPORTANCE OF HAJJ IN ISLAM
HAJJ, is one of the most important services and worships. Ordainded by Islam. It has countless blessings and shakes the back of the enemies! In every year HAJJ, infuses new blood in the veins of Muslims.
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Different Kinds Of Pilgrimage Different Kinds Of Pilgrimage
Our great JURISPRUDENTS, have classified the pilgrimage in three kinds or classes:
A- INTERRUPTED PILGRIMAGE, which is called HAJJ-Al-TAMATOA. It is the formal pilgrimage of which the chief rites are during the first ten days of the month of ZUL-HAJJ. It is for those who live at a distance no less than 48 miles from Mecca.
B- The COMBINED PILGRIMAGE, known as HAJJ-AL-GHERAN in Arabic.
C- And the SINGLE PILGRIMAGE called, HAJJ-ALAFRAD.
The latter two are for those who live within a distance less than 48 miles from Mecca.
There is also the Lesser Pilgrimage (UMREH), which is a less formal pilgrimage that can be performed at any time of the year; and of course it is performed by those who are far from Mecca. As for the residents of Mecca the question of UMREH does not arise, for they are there in the sacred town all the time.
In the Interrupted Pilgrimage, first the rites of UMREH are performed, then the pilgrims come out of their Garbs. After that they perform the chief rites of HAJJ, in the appointed days. But in the Combined and Single pilgrimage, first the rites of HAJJ are performed, and then the rites of UMREH. In the Combined Pilgrimage an animal has to be sacrified but for the Single Pilgrimage the sacrifice is not necessary.
197- THE Pilgrimage IS (PERFORMED IN) THE WELL-KNOWN MONTHS. SO WHOEVER DETERMINES TO PERFORM IT, (BY PUTTING ON THE PILGRIM'S GARB) THERE SHALL BE NO SEXUAL INTERCOURSE NEITHER OBSCENITY, NOR WRANGLING IN THE PILGRIMAGE, AND WHATEVER OF GOOD YOU DO, ALLAH KNOWS IT.
PROVIDE YOURSELF WELL, AND KNOW THAT THE BEST PROVISION IS PIETY. AND BE CAREFUL OF ME, O, YOU MEN OF UNDERSTANDING.
198- THERE IS NO BLAME ON YOU TO SEEK THE BOUNTY OF YOUR LORD. (BY TRADING DURING HAJJ) WHEN YOU DECAMPED FROM ARAFAT, (A DESERT NEAR THE SACRED MOSQUE) THEN REMEMBER ALLAH NEAR THE SACRED MONUMENT, OF MASHAR (IN THE MASHAR - AL - HARAM, ABOUT MIDWAY BETWEEN ARAF?T AND MIN?) AND REMEMBER HIM AS HE HAS GUIDED YOU, AND FORMERLY YOU WERE OF THOSE WHO ARE ASTRAY.
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ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُواْ اللهَ إِنَّ اللهَ غَفُورٌ رَّحِيمٌ(( 199 )) 199- THEN DECAMP FROM WHERE THE PEOPLE DECAMP, AND PRAY FOR GOD'S FORGIVENESS, FOR ALLAH IS ALL-FORGIVING THE COMPASSIONATE.
THE COMMENTARY VERSE NO. 197
1- Here again the rules and rites of HAJJ are followed up and new instructions and commandments are given us. It begins with: ``The Pilgrimage is performed in the well known months.''
These known months are three; namely: SHAWWAL - ZULQAAD - ZULHAJJ.
2- Then new instructions are added to the previous ones. For those who have proceeded to perform the rites of HAJJ by wearing the GRAB=IHR?M; in the state of IHRAM, there should be no sexual intercourse; and so is touching the opposite sex with lust. During the state of the GARB (IHR?M), whatever Allah has prohibited as obscenity and commiting sin, such as wrong doing, quarreling, and wrangling, must strictly be avoided.
The pilgrim should guard himself against injuring Muslims by deeds or by words.
3- Then some spiritual aspects of the pilgrimage are mentioned that; all that Allah has made obligatory; such as the daily prayers, and other services must be done without any worldy purposes and ends, and merely for the pleasure of Allah; knowing that whatever of good we do Allah will know it.
Then it is recommended that the pilgrim should come with provisions to satisfy his needs during the pilgrimage. Then at once the attention is directed to fine spiritual instruction that, the pilgrim should provide for his final journey to hereafter; and the best provision for that purpose is PIETY.
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As a matter of fact, there are so many signs, symbols, and symptoms, left in Mecca and Medina, which are related to ABRAHAM and our prophet and his near companions, and the history of Islam, that the pilgrim may study and take lessons and prepare himself for a pious return. VERSE NO. 198
Through this verse some mistakes have been corrected, and rules amended. The verse commences with: ``There is no blame on the pilgrims, if they seek the bounty of their Lord by trading or a business deal, during pilgrimage, but the profit must be sought legitimately, and from the bounty of God. There should be no profiteering through trade tricks.'' In the Pagan Era, every sort of trade and bargain, and carriage or transport of goods, was declared unlawful and counted as a sin during pilgrimage. The verse nullified that custom null, because good and honest trade is a form of service to the community and therefore to God. Then once again the verse directs our attention to the chief rites of HAJJ; saying: ``When you decamp from ARAFAT, then remember Allah in MASHAR-AL-HAR?M.''
About midway between the plain of ARAF?T and Mina is a place called MUZDALIFE, which has become a sacred monument, and famed as MASHAR-AL-HAR?M.
MASHAR is from the root word, `SHOW-UP' which means intelligence and common sense - or wit and understanding. In the tenth day of the month ZELHAJJEH, the pilgrims of the house of God, who have performed all the rites of HAJJ so far, encamp on that plain which is covered with fine sands, and they stay there for the night, in praying and celebrating the praise of God. That field and scenery there, is an example of the Dooms Day! On that extensive bed of fine sands and soft gravels, under the bright flickering stars of Arabian nights, several of millions of pilgrims, all in their white Garbs, stay awake in prayer or in meditation with deep reflection on some religious theme.
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This opens many secret and mysterious windows in the hearts and souls, from which springs out intelligence and understanding in the minds of the devotee. And here is called MASHAAR to mean wit, intelligence or common sense. VERSE NO. 199
The rites of pilgrimage are mentioned one after another, till the verse No. 199 tells us: ``Then decamp from where the people decamp'' (i.e. from MASHAAR to MINA) According to Islamic traditions, certain arrogant tribes who lived in Mecca, claimed some special advantage for themselves - they did not go to ARAFAT with the crowd of pilgrims, and only stayed in MOZDALIFA for a short interval. The verse here rebukes them with such fineness saying: ``Then decamp (GO COLLECTIVELY) from where (OTHER) people decamp, and pray for God's forgiveness...'' It implies that there is equal and equality in Islam, and all of you must perform all the rites simultaneously and in crowd; like the rest of the pilgrims.
200- AND WHEN YOU HAVE PERFORMED YOUR HOLY RITES, THEN LAUD ALLAH, AS YOU LAUD YOUR FATHERS OR A GREATER LAUDING. THERE ARE SOME PEOPLE WHO SAY: LORD! GIVE US (OF YOUR BOUNTIES) IN THIS WORLD'' THEY WILL HAVE NO SHARE IN THE WORLD TO COME.
وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا في الدُّنْيَا حَسَنةً وَفي الاَْخِرَةِ حَسَنةً وَقِنا عَذَابَ النَّارِ (( 201 )) 201- AND SOME OF THEM SAY: ``OUR LORD! GIVE US GOOD IN THIS WORLD, AND GOOD IN THE LAST (THE LIFE TO COME) AND GUARD US AGAINST THE CHASTISEMENT OF THE FIRE
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أُوْلَـئِكَ لَهُمْ نَصِيبٌ مِمّا كَسَبُواْ وَاللهُ سَرِيعُ الْحِسَابِ (( 202 )) 202- THEY ARE THOSE FOR WHOM IS A PORTION OF WHAT THEY HAVE EARNED, AND ALLAH IS SWIFT RECKONING.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 200)
According to a tradition from HAZRAT IMAM BAGHER (AS), in the Pagan Era, after the completion of HAJJ, the pilgrims used to gather in assemblies in which the praises of the ancestors were rehearsed. In order to spiritualise the whole of the pilgrimage rites, it was recommended for the pilgrims to stay on a two or three days after pilgrimage to celebrate the praise of God, and laud Allah as they used to laud their fathers or even a greater lauding.
COMMENTS:
The argument on pilgrimage is continued saying: ``When you have accomplished your rites of pilgrimage, celebrate the praises of Allah, as you used to celebrate the praises of your fathers with a rather more or greater lauding. Of course this does not imply that a pilgrim should celebrate the praises of God, as well as that of his fathers and ancestors. It rather signifies that: if your fathers for a little talent or aptitude, are worthy of praises, and deserve lauding, what about the Lord God who has created you and your fathers and who owns the whole universe?''
VERSE NO. 201
Then people are divided in two groups: one group adhere to the mortal life and their prayer and demand is: ``Our Lord! Give us your bounties in this world.'' But the second group ask for God's favour and bounties in this mortal life, as well as the life to come which is everlasting. This refers to the aims and goals of people, some of whom know nothing but the goods of this life in the sensual world, and some other
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want to use this world and its goods as a stepping platform, or a ladder for their spiritual evolution and development, to be used in Hereafter. As to the meaning of the word ``GOOD'' which is used in this verse, the prophet has said: ``He who has been given a thankful heart, a tongue busy in the remembrance of God and a faithful spouse to help him in this world and last, the goods of the world have been given to him and he is saved from the torture of the fire.'' As for the phrase `SWIFT RECKONING' at the end of the verse, implies that God will consider the deeds of HIS servant and rewards them very soon - According to a tradition: God will judge all the creatures, and issue HIS decree on their accounts in a twinkle of an eye!
203- AND LAUD ALLAH DURING THE NUMBERED DAYS (WHICH ARE THE 11th, 12th, AND 13th OF ZELHAJJEH) BUT WHOEVER HASTENS ON IN TWO DAYS, INCURS NO SIN, AND IF ANYONE STAYS ON (FOR THREE DAYS), IT IS NOT A SIN IN HIM TOO, IF HE BE GOD FEARING. BEWARE OF ALLAH, AND KNOW THAT UNTO HIM YOU SHALL BE MUSTERED.
THE COMMENTARY VERSE NO. 203
This is the last verse here, in which the rules and rites of HAJJ are discussed. Hereby the customs of the Pagan Era are condemned and driven away; recommending the believers to stay after the feast of sacrifice, in the valley of Mina, for prayer and praise: ``And laud Allah during the numbered days.'' The (NUMBERED DAYS) here, are the three days after the tenth
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which are known as the days of TASHRICH - being optional for the pilgrims to leave on the second or third day of TASHRIGH. As for the Arabic `ZIKR' here that has been translated to `LAUDING' we have traditions; that after performance of fifteen prayers beginning in the noon of the festival day and ending in the 13th of ZELHAJJEH, the following holy sentence should be repeatedly rehearsed: ``Allah is Greater! Allah is Greater! There is no god but Allah. Praise belongs to HIM only. Greater is Allah who protected us. HE who gives us sustenance out of the domestic animals.''
The verse ends in the clause: ``Beware of Allah! and know that unto HIM you shall be mustered.'' This may imply that through the spiritual rites of the pilgrimage your sins might have been forgiven you; and you are now like a newly born and innocent child free of guilt. Then guard yourself against doing evil or commiting new sins, from now on, and after your pilgrimage.
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِى الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ (( 204 )) 204- AND THERE ARE SOME MEN WHOSE SAYING ABOUT THE LIFE IN THIS WORLD AMAZES YOU, AND HE CALLS ALLAH TO WITNESS WHAT IS IN HIS HEART, AND YET HE IS THE MOST STUBBORN IN ALTERCATION.
وَإِذَا تَوَلَّى سَعَى فِي الاَْرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللهُ لاَ يُحِبُّ الْفَسَادَ(( 205 )) 205- AND WHEN HE TURNS HIS BACK, (LEAVES YOU AND RETURNS) HE HASTENS ABOUT THE EARTH, TO DO CORRUPTION THERE DESTROYING CROPS AND CATTLE, AND ALLAH LOVES NOT MISCHIEF.
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وَإِذَا قِيلَ لَهُ اتَّقِ اللهَ أَخَذَتْهُ الْعِزَّةُ بالإْثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ (( 206 )) 206- AND WHEN IT IS SAID TO HIM: `BEWARE OF ALLAH,' VAIN GLORY SEIZES HIM IN SIN. THEN SUFFICES HIM THE HELL, A DISMAL CRADLING.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 204)
This verse and the next two verses are said to have been revealed about a man named: `AKHNAS - IBN - SHRIGH' who was a handsome, and eloquent man, with a smooth tongue by which he indulged in plausible-talk with many oaths, and pretended to be a worldly wise Muslim, but when he went away, and out of the sight of the prophet, he proved to be a real enemy of Islam and Muslims. In fact he was a true hypocrite, and a false pretender to virtue and piety! In an incident he wildly put to fire the crops and farms, and killed many of the Muslim's domestic animals in vain.
COMMENTS
This verse alludes to some of the hypocrites in brief; that there are some people whose eloquent speech and smooth tongue, about this life and this world amazes you, but you must take care of his tricks and try to realize his frauds, because in your back he may cause all sorts of mischief and devilish acts!
VERSE NO. 205
Then the verse directs our attention to signs of the enmity of such a one, which is generally his mischief, annoyance, and corruption. He stirs up quarrels, and destroys the crops and cattle, while he knows that God loves not mischief. [ 225 ]
VERSE NO. 206 And finally when he is advised not to do wrong and corruption, and fear Allah, he pays no heed to the advice, and following his vanity and arrogance, he continues with his mischief and increases his corruption. Therefore he can never win God's salvation and love, and his final abode is no where but the Hell.
وَمِن النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللهِ وَاللهُ رَءُوفُ بِالْعِبَادِ (( 207 )) 207- AND AMONG MEN IS HE WHO (LIKE HAZRAT IMAM ALI (AS) WHO REPLACED THE PROPHET IN HIS BED TO SAVE HIS LIFE) SELLS HIS LIFE TO EARN THE PLEASURE OF ALLAH; AND ALLAH IS COMPASSIONATE TO HIS SERVANTS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 207)
The famous SONNI commentator, SAALABI, has narrated: ``When the prophet was compelled to emigrate from Mecca to Medina, the idolaters gathered round his house, in order to arrest and kill him! HAZRAT ALI (AS), volunteered to lie on the prophet's bed, so as to throw dust on the enemy's eye; and save the prophet's life, even at the price of his own life! He therefore laid down on the bed, and covered himself with the prophet's special green bed sheet, so that he could be seen from behind of the short walls of the house that he was there, but none could recognize whether he was Mohammand or Ali due to the darkness of the night.
Meanwhile, God, through inspiration said to HIS two arch angels, GABRIEL and MICHAEL: that I have already made you brothers, and I am going to give one of you a longer life than the others. Now tell me which one of you two is willing to grant gis extra length of life to his brother? None of the two consented to leave it for the other! Then Allah said to the arch angels: `Just now, upon the earth, Ali has volunteered to sacrifice himself to save the life of his brother Mohammad for my pleasure. Now hasten to guard Ali's life against my enemies. Then Gabriel appeared
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to HAZRAT ALI and said to him: How happy to say that the angels are proud of you and your self - sacrifice in the way of God.''
COMMENT
Some men in early Islam, like HAZRAT ALI (AS) were firm, sincere, willing to give his life for the cause of Allah. Persecution, torture, and threat to their lives could not separate them from the prophet, and that was what won the love of God and established God's religion. In this verse, and in this bargain the seller is man (ALI (AS)) the buyer is God: The thing sold is human life; and the price obtained through the bargain is God's pleasure; what a nice deal!
يَأَيُّهَا الَّذِينَ ءامَنُواْ ادْخُلُواْ فِي السّلْمِ كَآفَّةً وَلاَ تَتَّبِعُوا خُطُوَاتِ الشَّيْطَـانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ (( 208 )) 208- O, YOU WHO BELIEVE! ENTER ALL OF YOU IN PEACE, AND DO NOT FOLLOW THE FOOTSTEPS OF SATAN, FOR HE IS A MANIFEST ENEMY TO YOU.
فَإِن زَلَلْتُم مِن بَعْدِ مَاجَآءَتْكُمُ الْبَيِّنَـاتُ فَاعْلَمُواْ أَنَّ اللهَ عَزِيزٌ حَكِيمٌ(( 209 )) 209- THEN IF YOU BACK SLIDE AFTER THE CLEAR SIGNS THAT CAME TO YOU, THEN KNOW THAT ALLAH IS MIGHTY AND WISE. (YOU CANNOT ESCAPE HIS JUST JUDGEMENT)
THE COMMENTARY THE ONLY WAY TO UNIVERSAL PEACE IS THROUGH FAITH
After pointing to two contrasted types of man - one firm, sincere, devoted, and willing to self - sacrifice to the cause, and the other a hypocrite and pretender to false belief and piety, the verse now addresses all the believers generally, and calls them to enter peace and reconciliation. The verse implies that peace and comfort can only be [ 227 ]
obtained through the rays of FAITH. To overcome, the causes of dispersion and division, such as race and language, a strong uniting or binding cord is needed, and no better than a general faith in God can be found on this account. The argument is then continued to devil and doing wrong, and says: ``Do not follow the footsteps of Satan who is an avowed and manifest enemy of yours.''
It is repeatedly mentioned here that, turning back to peace equity, and justice, and also adhering to enmity, warfare, and blood-shed, always commences through simple matters and worthless differences, and gradually develops into dreadful conflicts. VERSE NO. 209
By this verse all the believers are warned that if they back slide after receiving so many convincing evidences and clear signs, and yield to Satan and let their rein in the hand of their arrogance and vanity, resisting peace and justice to prevail and win mastery, then they have to know that they are not able to defeat and frustrate the power and plan of God, and loss will be theirs. Now that the path and plan has been made clear enough, there is no room for devilish temptations, and following caprices, for the Mighty and Wise Lord God will punish them with justice.
هَلْ يَنُظرُونَ إلاّ أَن يَأْتِيَهُمُ اللهُ فِي ظُلَل مِّنَ الْغَمَامِ وَالْمَلاَئَكَةُ وَقُضِيَ الاَْمْرُ وَإلَى اللهِ تُرْجَعُ الأُمُورُ (( 210 ))
210- ARE (THE FOLLOWERS OF SATAN AFTER ALL THE EVIDENCES AND CLEAR SIGNS THAT HAVE BEEN REVEALED TO THEM) WAITING FOR ALLAH TO COME TO THEM IN THE SHADOW OF THE CLOUDS, AND THE ANGELS? (WITH NEW SIGNS AND REASONS? NOT SO) THE MATTER HAS ALREADY BEEN DECREED, AND TO ALLAH RETURN ALL MATTERS.
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THE COMMENTARY VERSE NO. 210
Though the verse seems to be a little complex, but by some ponder over the expressions, we may easily get the meaning. Here the prophet is addressed saying: ``Do they expect God to appear to them with his angels in HIS glory, and under the shadow of the clouds!? While the matter has already been decreed.'' The last clause of the sentence implies that the punishment of God has been decreed for the obstinate rejectors of faith. the verse then ends in that all matters return to Allah. Matters, here, may mean the raise of the prophet, sending of the HOLY BOOKS, and revealing so many facts that man did not know it. This is just like saying: the rewards and the chastisement of the believers or the mischief makers both return to Allah which means He is the One who decides on these matters.
SEEING GOD
Without any doubt, the sense of sight can only see material bodies that have colour and are confined in space and time. As for the substance of God who is not a material entity, and is superior to space and time; eyes can see HIM neither in this world nor in the Last. This matter is so evident that needs not any further discussion. Of course God is not absent for the inner eyes of the hearts and the faith, and in the life to come He will be more obvious than here.
211- ASK THE ISRAELITES HOW MANY A CLEAR SIGN HAVE WE GIVEN THEM, AND WHOEVER CHANGES THE FAVOUR OF ALLAH AFTER IT HAS COME TO HIM, ALLAH IS STERN IN PUNISHMENT.
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THE COMMENTARY VERSE NO. 211
This verse gives an instance of those whose characters were mentioned in the previous verses - the children of Israel - who were shown so many miracles and clear signs, and yet they went after their own ways, and preferred their own fancies over the truth that came to them through the scripture! So they sought excuses and adhered to some childish pretexts - and so do people of all ages, and hence the verse: ``Ask the children of Israel how many a clear sign have We sent to them?''
But they ignored and repudiated the signs, and miracles and paid no heed to such great favours that their Lord bestowed on them. They even used the bounties of Allah in wrong ways to please their caprices in, though they should have known that: ``Whoever changes the favour of Allah after it has come to him, Allah is strict in punishment.'' That is to say God's retribution is stern and His justice is sure, when it comes it will be strict and unmistakable to those who change His Grace, and misuse HIS favour.
By changing the favour and bounties of God, it means to use the physical and spiritual resources and abilities in a wrong way, and for sinful purposes. This was not only done by the Israelites who are exemplified here, and rather so do it people of all ages. Now a days, our industrial world is afflicted by such misfortunes, because the favours and the graces of God, which are bestowed to mankind through science and knowledge, have been badly changed. Science came down to serve man but changed the man to its servant, and now man is the slave of his factory and industry! Now man uses his unique power of science and technique to either enslave other men, or to destroy and annihilate his kind! Man uses his physical and scientific power to extend oppression and injustice, and he should come to know that God's punishment is sure and stern!
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زُيِّنَ لِلَّذِينَ كَفَرُواْ الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ ءَامَنوُاُْ وَالَّذِينَ اتَّقَوْاْ فَوْقَهُمْ يَوْمَ الْقِيَـامَةِ وَاللهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَاب(( 212 )) 212- THE LIFE OF THIS WORLD IS ADORNED TO THE UNBELIEVERS. THEY SCOFF AT THE BELIEVERS, BUT THOSE WHO WERE GOD FEARING SHALL BE ABOVE THEM ON THE RESURRECTION DAY. (BECAUSE THE REAL MEASURES AND VALUES WILL APPEAR THERE) AND ALLAH WILL GIVE SUSTENANCE TO WHOM HE WILL, WITHOUT RECKONING.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 212)
IBN - ABBASS, the famous commentator has narrated that: ``the verse came down to answer a group of aristocrats and chiefs who had formed a minority class in Mecca. They lived in affluent surroundings, and in the luxurious houses. On the contrary, the believers were generally poor and worked hard for their sustenance.'' The aristocrats scoffed at the believers and said to them: ``If Mohammad was a man of eminent personality, and was a distinguished man of God, as he claims, all the lord, and chiefs of the tribes would have been his followers instead of these poor and indigent people who have now adhered to him.'' So the verse came down to this effect to render futile such childish ideas and reasonings.
COMMENTS
The said cause of the revelation prevents us not to draw a general and common rule of the verse, and taking it as a complementary to the preceding verse. It signifies that the mortal life of this world is adorned and made alluring in the sight of the unbelievers, and those men of rank and wealth who reject faith. They
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have been blind drank by vanity and arrogance, and therefore they ridicule the believers who might probably be poor and needy. They know not that God in His wisdom and plan, may give more to those who seem to deserve it the least; and this temporary favour does not mean that the favoured is dearer and nearer to God. The account is not taken down here. It will be taken in the Last Day of Doom. There; in the life to come the spiritual ranks and positions will take shape and form and are personified. The believers will live a high class of life, and will have the most comfortable positions; on contrary to the heathens who may be men of rank and wealth, and social position here, but the losers there who live in the worst of the abodes. Therefore God in HIS wisdom and for His general plan may give of His bounty here, to whomsoever He pleases. These are glad-tidings for the believers, and warnings for the unbelievers.
213- THE PEOPLE (AT THE BEGINNING) WERE A SINGLE NATION (AND THERE WERE NO CONFLICT BETWEEN THEM. THEN GRADUALLY CLASSES AND SOCIETIES DEVELOPED AND RESULTED IN CONFLICTS AND DIFFERENCES) ALLAH RAISED PROPHETES AS BEARERS OF GLAD - TIDINGS AND AS WARNERS, AND HE SENT DOWN WITH THEM THE BOOK IN TRUTH, TO JUDGE BETWEEN PEOPLE IN MATTERS WHEREIN THEY DIFFERED. AND NONE BUT THE VERY PEOPLE WHO WERE GIVEN (THE BOOK) DIFFERED IN IT AFTER
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THE CLEAR SIGNS THAT HAD COME TO THEM, DUE TO ENVY OF ONE ANOTHER. THEN ALLAH GUIDED THOSE WHO BELIEVED, TO THE TRUTH OF WHAT THEY DIFFERED ON, BY HIS LEAVE, FOR ALLAH GUIDES WHOM HE PLEASES TO A STRAIGHT PATH.
THE COMMENTARY VERSE NO. 213
Leaving the arguments about the believers the unbelievers, and the hypocrites, now a general and essential discussion is brought on, about the genesis of religion and sects, and their purposes and goals, and different conditions that has passed over them, saying: ``At the beginning all the people were of one kind, and of a single community or nation.'' They had no differences and conflicts among them. Then they formed into a social life because they were created for progress and development, and evolution could be obtained only through a social life. Then differences, and diversity of opinions appeared when social life was developed, and people differed in words as well as in deeds.
Then mankind felt that he needed a LAW to bring him social and spiritual security and comfort. Such a law had to be a Divine one, that could be sent down through the prophets, in order to give an end to the conflicts and differences; and hence the verse: ``And Allah raised prophets as bearers of glad - tidings, and as warners.''
Through the warnings of the apostles and their good news, attentions were directed to the genesis and destination of man, and people were prepared mentally and physically to ask for, and accept a law; and so points the verse: ``And Allah sent down with the prophet the BOOK in truth, in order to judge between people in the matters wherein they differed.'' Thus through faith in the prophets, and by sticking to their instructions, some water was poured down on the fire of differings and adversaries, quenching it for a while, and this was in a fifth stage of work.
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That quiet condition continued for sometimes, till gradually the Satanic temptation, and the roaring waves of caprices and passions worked hard and effectively, and allured and seduced a certain group of man, and so points to this stage the holy verse: ``And none but the very people who were given the BOOK, differed in it; and that was after the clear signs that had come to them. This was due to their arrogance and envy at each other.'' Here people were divided in two groups: The truthful believers who submitted to the will of Allah and the LAW brought down by the prophets.'' They cleared their differences by the scriptures, and thus the verse continues with: ``Then Allah guided those who believed, to the truth of what they differed on.''
Meanwhile the arrogant and spiteful unbelievers remained astray and stayed by differences and adversities; and the verse ends saying: ``For Allah guides whom HE wills to a straight path.''
214- OR DID YOU SUPPOSE THAT YOU WOULD ENTER THE PARADISE WITHOUT SUCH (TRIALS) AS CAME TO THOSE WHO PASSED AWAY BEFORE YOU? THEY WERE AFFLICTED WITH MISERY AND HARDSHIP AND WERE SO SHAKEN THAT THE MESSENGER AND THOSE WHO BELIEVED WITH HIM SAID: ``WHEN WILL THE HELP OF ALLAH COME? (HERE THEY ASKED FOR GOD'S HELP, AND IT WAS SAID TO THEM) KNOW THAT THE HELP OF ALLAH IS NEAR.''
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 214)
COMMENTS
The verse implies that the believers were of opinion that, through their mere FAITH, they could obtain salvation and enter the Paradise without any good work and action. The verse denied them that, saying: ``Did you think that you would enter the Garden of Bliss without such trials as came to those who passed away before you; while they encountered many hardship and suffering, and were so shaken in spirit that even the prophets and those who believed with them cried: When the help of God may come?''
Of course they did not issue that word through objection, but as a request and their wish. This verse points at one of the everlasting Divine rules and customs; that in all ages the believers have to work hard for salvation, and encounter sufferings and hardship, if they are willing to enter the Paradise. In other word: ``NO PAIN, NO GAIN''
215- THEY ASK YOU WHAT THEY SHOULD EXPEND? SAY WHATEVER GOOD YOU EXPEND, SHOULD BE FOR PARENTS, AND KINS MEN, ORPHANS, THE NEEDY AND THE WAYFARERS, AND WHATEVER GOOD YOU DO, ALLAH KNOWS IT WELL.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 215)
AMR - IBN - JOMUH, an old wealthy Muslim believer asked the prophet: ``What shall we give in charity, and to whom shall we give?'' This verse came down to answer him.
COMMENTS
In the Holy Qur?n, there are so many verses that are revealed about charity and alms; that are to be given in the sight of God, and for the sake of God and it made the believers to ask for a more detail of that: `` They ask you what should they spend? Say: Give any thing that is good - any capital whether material or spiritual; such as property, money, a helping hand, and even a word of kindness - Your charity is for the parent, KINS MEN, orphans, the needy, and the wayfarers.'' The five groups mentioned here are as example, and the charity is not only limited to them and for them. The verse ends in: ``Whatever good you do; Allah knows it well.'' This implies that, you need not to stick to pretence on that, because God knows well whatever of good you do. So give the charity and spend your money in the sight of Allah, and only for the sake and cause of Allah, and shut out all sorts of prentence.
216- FIGHTING IS PRESCRIBED FOR YOU, AND YOU DISLIKE IT, AND IT MAY BE THAT YOU DISLIKE A THING AND IT IS GOOD FOR YOU; AND IT MAY BE THAT YOU LOVE A THING WHICH IS BAD FOR YOU. AND ALLAH KNOWS AND YOU DO NOT KNOW.
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THE COMMENTARY VERSE NO. 216
The precedent verse argued about charity through property, and here again charity is wanted; but through life. This is because fighting for the cause of truth, and for the sake of God, is one of the highest kind of charity, as no one has anything more precious to offer, other than his life. The Arabic `KOTEBA' which means written or prescribed implies that the commandment of sacred war (JAHAD) is strictly definite and final.
It is natural for man to dislike warfare, because it serves to destroy life and property, and brings forth injury and hardship. But for those who love martyrdom for the cause of truth and in the way of God, which occurs usually against selfish and aggressive persons, or a vain glorious bully; it might taste as a sweet and delicious soft drink to a thirsty man. The account of such a loving martyr is of surety different from the account of a stubborn quarrelsome bull-dog, who merely fights to conquer, and to rule the other, to satisfy his self-delusion and selfishness.
The verse then points at a general and natural rule: ``That it is possible that a man may dislike a thing which is good for him, or, on the contrary, one may love a thing which is bad for him. God knows the value of the things better than we do.'' Therfore our Creator definitely wants us not to govern our fate with our fancies and conjectures; because our knowledge is very little and limited. What we know comparing it to what we know not, is only a droplet compared with an ocean. So if God has prescribed to us the pilgrimage, the fasting or the fighting, it is definitely for our own good and benefit, and they serve to increase our insight and to extend the field of our vision.
217- THEY ASK YOU CONCERNING THE HOLY MONTH AND FIGHTING IN IT? SAY: FIGHT IN IT IS A GREAT, (SIN) BUT TO BAR FROM GOD'S WAY, AND DISBELIEF IN HIM, AND (TO PREVENT HAVING ACCESS) TO THE SACRED MOSQUE, AND TO EXPEL ITS PEOPLE FROM IT, IS MORE HEINOUS IN THE SIGHT OF GOD. AND TUMULT IS WORSE THAN SLAUGHTER. AND THEY WILL CONTINUE FIGHTING WITH YOU, UNTIL THEY TURN YOU FROM YOUR RELIGION IF THEY COULD DO IT. AND WHOEVER OF YOU TURN FROM HIS RELIGION AND DIE BEING UNBELIEVER, THEIR WORKS HAVE FAILED IN THIS WORLD AND IN THE HEREAFTER. THOSE ARE THE COMPANIONS OF FIRE, ABIDING THEREIN FOREVER.
إنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجـاهَدُواْ فِي سَبِيلِ اللهِ أُوْلَئكَ يَرْجُونَ رَحْمَةَ اللهِ وَاللهُ غَفُورٌ رَّحِيمٌ(( 218 )) 218- THOSE WHO BELIEVED, AND THOSE WHO EMIGRATED AND STROVE IN THE PATH OF ALLAH, MAY HOPE FOR ALLAH'S MERCY - ALLAH IS OFT-FORGIVING COMPASSIONATE.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 217)
On the 21st. OF THE prohibited month RAJAB-2 A.H. the prophet sent out a group of nine armed men commanded by ABDULLAH - IBN JAHASH, on an expedition to collect some information about the enemy's movements and tactics. The prophet handed to the commander of the group a sealed latter, and told him not to open it until he had travelled for a two days distance in that direction towards NAKHLAH VILLAGE; and there he was allowed to open the letter and fulfil the order that was written in it. When the commander opened and read the letter as per order, the prophet had commanded him: ``Continue your journey and go as far as NAKHLEH, and there stay and look round for informations about the fighting forces of GHOREISH, and their strategies, and convey your collected informations to me as soon as possible.'' In addition to the order was: ``Meanwhile do not compel your men to come with you up to NAKHLEH, and if they are willing to return home, let them do that.''
When all of them knew what was the order in the sealed letter the companions said to their commander: ``Our life is not dearer than yours. We shall not leave you alone in the midway and we shall come with you where you like to go.'' In a place called BEHR?N, two of them namely SAAD and ATBEH went in search of their lost camel, and were taken captives by the enemy. ABDULLAH and his group encountered with a very rich caravan of GHOREISH, who were going on a trade.
The caravan that had only a few guards, could easily be trapped and captured by a little fighting; but they still were in the prohibited month of RAJAB for one or two days to expire. They had also no authority from the prophet to fight an enemey unless they were attacked. After all, their existence there was discovered by the enemy, and were in danger of being captured and killed. They therefore held a military consultation meeting, and all of them agreed to lay an attack of surprise upon the enemy's caravan. They did so; killing one of the guards, and captivated two of them namely HAKAM - IBN - KAYSAN, and OTHM?N, and the others escaped to bring new forces.
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ABDULLAH and his men returned to Medina with so much booties and two captives, but the prophet did not welcome them for violating the sanctity of the prohibited months in which war was declared to be unlawful.
The jews and the hypocrites of Medina, simultaneously with the idolaters of Mecca, gave them an uproarious welcome, and made much fuss that Mohammad through his newly invented religion, violates the sanctity of the prohibited months! The Helpers, as well as the Emigrants, also reproached ABDULLAH and his men for their unlawful attack on the caravan. Fear and anxiety filled the heart of ABDULLAH and his men. They did not know what to say or what to do. He and his colleagues prayed ardently for God's help, and Allah the Merciful answered their prayer, and many questions through this verse. ``They ask you about fighting in the prohibited months?''
COMMENTS
This verse is to answer some questions about JAHAD, and the exceptions therein. Firstly it admits that fighting in the sacred month is prohibited and declared unlawful by Islam too. Fighting in these months is a great and heinous sin.
Then it adds that this law too, like any other law may have its own exceptions - It should not be permitted that some evil doers, and mischief makers, under the name of the law, commit oppressions and corruptions. True that warfare is prohibited in certain months that are held sacred, but to bar people from God's way, and disbelief in HIM, and preventing people of having access to the House of God, and to expel its people from it, is more heinous a sin than fight in a sacred month.
Then the verse in its remarks alludes to tumult, counting it worse than slaughter; and that's true, because tumult is that sort of a crime that affects and injures the soul and the faith of man, where as slaughter impresses and harms the body. Therefore the Islam's instruction is to
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stand firm and steadfast in front of the enemy, in the sight of whom means can justify the end, and whenever, and wherever they raised their hands against you, you have every right to raise your hands to defend.
219- THEY ASK YOU ABOUT INTOXICANTS AND GAMBLING? SAY: IN BOTH OF THEM IS GREAT SIN, AND (THERE ARE ALSO SOME) PROFIT IN THEM FOR PEOPLE; BUT THEIR SIN IS GREATER THAN THEIR PROFIT.
AND THEY ASK YOU WHAT SHOULD THEY EXPEND (FOR CHARITY)? SAY: WHAT IS BEYOND YOUR NEEDS. THUS ALLAH MAKES CLEAR HIS SIGNS TO YOU THAT YOU MAY REFLECT.
220- UPON THIS WORLD AND THE LAST WORLD. AND THEY ASK YOU CONCERNING THE ORPHANS? SAY: TO SET THEIR AFFAIRS ARIGHT IS GOOD. AND IF YOU MIX THEIR AFFAIRS WITH YOURS, THEY ARE YOUR BROTHERS, AND ALLAH KNOWS THE JUST FROM THE UNJUST; AND IF ALLAH WISHED HE WOULD HAVE HARASSED YOU, THAT ALLAH IS MIGHTY WISE.1
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THE COMMENTARY OCCASION OF REVELATION
Some of the prophet's companions asked him what the commandment of Allah is about wine and gambling, and the verse came down to answer that question.
COMMENTS
``They ask you concerning intoxicants and gambling: Say; in them is great sin and some profit for men, but the sin is greater than the profit.''
The Arabic `KHAMR' translated here to intoxicant, literally means fermented juice of the grape; but in the law it is applied to any intoxicant liquor or drug. Whatever makes you drink and sot is KHAMR, and its drink is unlawful for Muslim. The liquors may have various names and marks but they are all of the same nature and intoxicating and declared unlawful.
The Arabic `MAISIR' which is translated `GAMBLING'; literally means easy, or getting something easily, such as obtaining some profit or wealth in an easy way and without doing any work for it. This is the reason for the prohibition of gambling in Islam. In the gambling and drinking there are great sin, and a little profit too, and a man with a common sense will not, and should not, adhere to great physical and spiritual loss, and sin, merely to obtain a little profit out of it.
The second question that is answered here is: ``What are we to spend for charity?'' And the Qur?nic answer is: ``Spend that which is beyond your needs; i.e. `AFV'
The Arabic AFV, literally means; to eliminate - to efface - to obliterate and etc. It also means medium, and the excess and extra amount of something; and this is why it was translated here to mean: ``What is beyond your needs.'' To make it short: ``any superfluities we must spend in good works and in charity.''
VERSE NO. 220
After the revelation of the verses: S4: 10 and S 17:34, through which approaching the properties of the orphans was prohibited, and [ 242 ]
eating their wealth was declared as eating fire! even the guardians of the orphans became anxious, and some resigned and left the sponsorhip of the orphans. Some men who looked after an orphan, discharged him from his house and guardianship, for fear of committing a sin so great, concerning the orphans! This caused a lot of trouble for the guardians, as well as the orphans. So they came to the prophet and asked him what was to be done in this relation?
In this verse (NO. 220) the main point and the object of thought and reflection is declared to be this present world, and the world to come: ``Reflect upon this world and upon the next.'' Although Man has to obey God and His prophets; yet he has to fulfill the commandments thoughtfully and not blindly.
Then the verse answers the third question concerning the orphans and says: ``The best thing to do concerning the orphans, is to set their affairs aright and justly. It is not good to leave them and avoid to give them a hand for fear of committing a sin. The test is what is best in the orphans interest. Allah knows well the just man fron the unjust one.''
221- AND DO NOT MARRY POLYTHEIST WOMEN UNTIL THEY BELIEVE. A BELIEVING SLAVE GIRL IS BETTER THAN A POLYTHEIST WOMAN, EVEN THOUGH SHE ALLURSE YOU. (BY HER BEAUTY OR WEALTH).
AND DO NOT MARRY POLYTHEISTS UNTIL THEY BELIEVE. ABELIEVING SLAVE IS BETTER THAN A POLYTHEIST EVEN THOUGH HE ALLURES YOU.
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THOSE CALL UNTO THE FIRE, AND GOD CALLS UNTO THE PARADISE AND PARDON BY HIS LEAVE, AND MAKES CLEAR HIS SIGNS FOR PEOPLE, THAT THEY MAY BE MINDFUL
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 221)
The prophet sent a man named MARSAD to Mecca on an assignment. There he met with a beautiful woman whom he knew her from the Pagan Era. The woman invited him for love, but he refused to accept. The lady asked him to marry her, but this request of her was also rejected. Marsad told her that for that purpose he has to consult with the prophet. When he asked for the prophet's advice concerning the matter, this verse (221) revealed saying: ``Do not marry polytheist women (and idolateress) until they believe and convert.''
Then in a comparison the verse adds: ``A believing slave girl is better than a polytheist free woman even though she allures you by her beauty, wealth, or some other qualifications.'' Therefore the aim of marriage lays not only in sexual affairs. A wife is supposed to be the partner of her husband for life. She is to be the tutor and guardian of his children and race. She makes half of the man's personality. How can he or she, then take the polytheism and its inauspicious consequences, in exchange for some temporary beauty and sex?
A happy and successful marriage can be obtained when spiritual harmony is combined with the physical link: A difference in idea and religion will affect the lives of both sexes, more profoundly than differences of birth, race, language, and social positions. If two persons love each other their outlook in the highest things of life must be the same. Then the verse applies to the opposite phase of the commandment, saying: ``Believer women too should not marry the polytheist until he converts - a believing slave is better than a free man who is a polytheist and idolater, even though his qualifications allure you.''
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وَيَسْئلُونَكَ عَنِ الَْمحِيضِ قُلْ هُوَ أَذىً فَاعْتَزِلُواْ الِنّسَآءَ فِي الَْمحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْن فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللهُ إِنَّ اللهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهّرِينَ (( 222 ))222- THEY ASK YOU CONCERNING MENSTRUATION. SAY: IT IS A HURT, (AND A POLLUTION) SO KEEP ALOOF FROM WOMEN DURING THEIR MENSTRUAL PERIOD, AND DO NOT APPROACH THEM UNTIL THEY ARE CLEAN AGAIN. WHEN THEY HAVE CLEANSED, THEN COME TO THEM AS ALLAH HAS COMMANDED YOU. ALLAH LOVES THOSE WHO TURN TO HIM, (IN REPENTANCE) AND HE LOVES THOSE WHO KEEP CLEAN.
223- WOMEN ARE YOUR TILTH, SO COME UNTO YOUR TILTH AS YOU WISH, AND SEND FORTH FOR YOUR SOULS, (BY BRINGING UP GOOD AND FAITHFUL CHILDREN AND RACE) AND BEWARE OF ALLAH, AND KNOW THAT YOU SHALL MEET HIM, AND GIVE TIDINGS TO THE BELIEVERS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO.222)
Women have a menstrual flow of minimum of three to a maximum of ten days, and their average menstrual cycle ranger from 26 to 30 days.
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A group of the Jews believe that, association with women during their monthly courses is absolutely unlawful and forbidden, even eating with them on the same table was prohibited by them! On the contrary, a group of Christians believe that it makes not much difference whether a woman be in her period or be not. To them association with such women, and even having sexual intercourse with them is of no harm and objection. Pagan Arabs, more or less were affected by the Jewish ideas, and kept themselves aloof from women in their menstrual periods. To this effect some of the Muslims asked the prophet what was to be done concerning the menstruation and the verse (No. 222) came to answer that question.
COMMENTS
In this verse we come to another question which is about menstruation saying: ``They ask you concerning menstruation? Say: It is a harm. So keep aloof from women during their periods, and do not approach them for sexual intercourse, until they are clean again.'' Sexual intercourse in such a condition is dangerous for both of the sexes. It may create abhorrence in them, and result in barrenness of either of the couple; and also for many medical reasons, sexual affairs in the menstrual period is also forbidden by physicians too.
The verse then adds: ``When they have cleansed come to them as Allah has commanded you.'' This is because physical cleanliness and purity makes for health; bodily as well as spiritual.
VERSE NO. 223
Here a beautiful target is settled for the sexual intercourse saying: ``Your wives are your tilth.'' - It is compared to man's tilth in which - he sows the seed in order to reap the harvest. This comparison may seem too heavy and obscure to some people saying why should one half of the humanity be compared with fertile pieces of land or field! But by that the Glorious Qur?n shows the necessity of a woman, and her state of being exigent in creation of man. It also implies that women are not created for being a means of
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satisfying the lusts of the flesh, not to provide for sexual enjoyments of man, and neither are to be used as a play-toy! Woman is rather an important means of keeping on the race and the kind of human. The verse then ends in enjoining piety and GOD FEARING: ``And beware of Allah, and know that you shall meet HIM, and give good news to the faithfuls.''
وَلاَ تَجْعَلُواْ اللهَ عُرْضَةً لاّيْمَـانِكُمْ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسِ وَاللهُ سَمِيعٌ عَلِيمٌ(( 224 )) 224- AND DO NOT MAKE ALLAH THE SUBJECT OF YOUR OATHS AGAINST DOING GOOD, OR BEING PIOUS, OR MAKING PEACE BETWEEN PEOPLE. (DON'T SWEAR!) ALLAH HEARS AND KNOWS (EVERYTHING)
لاَّ يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِي أَيْمَـانِكُمْ وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللهُ غَفُورٌ حَلِيمٌ (( 225 ))225- ALLAH WILL NOT CALL YOU TO ACCOUNT FOR A SLIP IN YOUR OATHS, BUT WILL CALL YOU TO ACCOUNT FOR WHAT YOUR HEARTS HAVE EARNED, AND ALLAH IS ALL-FORGIVING, FORBEARING.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 224)
There was a scuffle between ABDULLAH - IBN - REVAHEH one of the prophet's companions and his son in law, when he swore not to interfere in their affairs, and take no part in their concerns. This verse came down to prohibit this kind of oaths.
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COMMENTS
This verse and the next one are about misapply of oaths, and it counts an introductory to the argument about ``EELAA'' which is leaving sexual intercourse with wives, merely by an oath. Such was an Arab's custom of the Pagan Era, which many a time resulted in the separation between husband and wife. The verse is: ``Do not make Allah the subject of your oaths, for such and such trifles.'' It implies that swearing is not a good deed, unless it be for something important.
VERSE NO. 225
This is to emphasize that an oath should not stop an important good work, or prevent one from doing a significant duty or job: ``Allah will not call you to account for slip in your oaths.'' This verse alludes to two sorts of oaths:
1) One which is merely an idle talk without worth or basis. God calls this not to account, and it has no expiation, but should be stopped anyhow. When it has been a thoughtless oath with no intention behind it, it may be expiated and cleared by an act of charity.
2) The second kind of oath is that which is taken intentionally and earned by hearts, as Qur?n has pointed in this verse. - Such an oath is a sin, and calls for expiation in order to get rid of its inauspicious consequences.
226- THOSE WHO RENOUNCE THEIR WIVES ON OATH, (i.e. THOSE WHO SWEAR THAT THEY WILL HAVE NOT ANY MORE SEXUAL INTERCOURSE WITH THEIR WIVES) WILL HAVE TO WAIT FOUR MONTHS; IF THEY CHANGED THEIR MINDS ALLAH IS FORGIVING AND MERCIFUL.
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وَإنْ عَزَمُواْ الطَّلاقَ فَإِنَّ اللهَ سَمِيعٌ عَلِيمٌ (( 227 )) 227- BUT IF THEIR INTENTION IS FIRM TO GIVE A DIVORCE, THEN ALLAH HEARS AND KNOWS ALL THINGS.
THE COMMENTARY VERSE NO. 226
In the pagan era, woman was a thing of no value in the sight of Pagan Arabs. They had ugly and unfair ways of harming and suppressing their wives and putting them down. One of such a bad ways and customs was famed as: `ellaa' - Sometimes through anger or his caprice, a husband took an oath by God not to approach his wife in sexual affairs. This deprived her of all her matrimonial rights, and at the same time kept her tied to the husband, as a slave girl was tied to her master! She was, in fact, not like a married woman, neither a widow.
On the other hand the husband was not under any pressure, and had not such shortcomings as the woman, because they usually had several wives in their service! If he was blamed for his act, and was asked to present reasons for his refrain, he would say that his oath of `ELLAA' has bound him! This unfair and unjust custom was suppressed by Islam: ``As for those who take an oath for abstention from their wives, a waiting for four months is ordained - If they changed their minds, Allah is forgiving.''
In such a serious matter if an oath is put forward as an excuse, the man is told that it is no excuse at all, and God is Forgiving. He can easily return back to his wife with an expiation for his oath which may be an act of charity. The parties are allowed a period of four months, in order to make up their minds, and see if they are seriously determined against reconciliation, then divorce is the only fair and equitable way that is left before them.
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VERSE NO. 227
But if the husband insits in keeping from with his wife; after the respite of four months, then the Islamic judge may put him in jail to force him to change his mind and intention. He has either to reconcile or give a divorce, and cannot live his wife unattended. Of course the judge will do his best to reconcile them, and bring the couple back to harmony, because our prophet (AS) has said: ``Of all things declared lawful, divorce is the most hateful one in the sight of Allah.''
عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللهُ عَزِيزٌ حَكِيمٌ (( 228 ))228- DIVORCED WOMEN SHALL WAIT BY THEMSELVES FOR THREE MONTHLY PERIODS. AND IT IS NOT LAWFUL FOR THEM TO HIDE WHAT ALLAH HAS CREATED IN THEIR UTERUS, IF THEY BELIEVE IN ALLAH AND THE LAST DAY. AND THEIR HUSBANDS HAVE A HIGHER RIGHT TO TAKE THEM BACK IN THAT PERIOD, IF THEY INTEND RECONCILIATION. WOMEN HAVE RIGHTS SIMILAR TO THE RIGHTS THAT ARE AGAINST THEM, WITH JUSTICE; BUT MEN HAVE A GRADE ABOVE THEM, AND ALLAH IS EXALTED IN POWER, WISE.
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THE COMMENTARY VERSE NO. 228
This verse alludes to some commandments and rules about divorce. There are four of such commands in this verse:
1) Divorced woman have to wait by themselves for three monthly periods.
Islam wants to maintain the married state as far as possible and this waiting period is settled to prevent any hastly action and leave the door of reconciliation open to the couple. The Arabic `GHOROOA' translated here as monthly period; means cleanliness of the woman of menstruation. Giving a divorce can only be lawful when the woman is clean of menstruation and has had no sexual intercourse with her husband for sometimes. Therefore the woman has to wait for a third period in her menstrual cycle, and finally when she is cleansed, she can decide on remarriage or else. 2) It is not lawful for them to hide what Allah has created in their uterus.
3) The third commandment which can be deduced here, is that the husband, in that waiting period, has a priority to take his divorced wife back: ``And their husband have a right to take their wives back in that period, if they intend reconciliation.'' In such cases and during the waiting period, the husband has a right to return to his wife without any formalities, and begin a new life with her.
4) Then the verse applies to a fourth commandment saying: ``Women have rights similar to the rights that are against them with justice, but men have a grade above them.''
Due to some physical and spiritual differences that exists between man and woman, the management of the house is given to man and the assistance is given to his wife.
Here it is definitely declared that man and woman shall have
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similar rights against each other. But the difference in economic position between the sexes, makes the man's rights and liabilities a grade higher than the woman's. Elsewhere in the HOLY QUR?N (S 4: 34) man is declared responsible to provide for his wife and maintain her. Subject to this both sexes are on terms of equality in law, but in certain matters the weaker sex is entitled to special protection. Then the verse ends in that: ``Allah is mighty and wise.'' That is to say; God's wisdom and plans require that every individual in the community perform a certain task which is in harmony with the laws of nature and instinct.
224- DIVORCE IS TWICE, (WITH RECONCILIATION BETWEEN) THEN HONOURABLE RETENTION OR SEPARATION WITH KINDNESS. AND IT IS UNLAWFUL FOR YOU TO TAKE ANYTHING OF WHAT YOU HAVE GIVEN THEM, UNLESS THE COUPLE FEAR THAT THEY MAY NOT MAINTAIN THE LIMITS OF ALLAH. THEN IF YOU FEAR THAT THEY CANNOT KEEP WITHIN THE LIMITS OF ALLAH, IT IS NO FAULT ON THEM FOR HER TO REDEEM HERSELF. THOSE ARE THE BOUNDS OF ALLAH, SO DO NOT TRANSGRESS THEM, AND WHOEVER TRANSGRESSES THE BOUNDS OF ALLAH, THEN THOSE ARE THE OPPRESSORS.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 229)
A woman complained to the prophet's wife saying: ``My husband frequently gives me a divorce, and again and again returns in reconciliation! In Pagan Era man had the right of divorcing his wife as many times as he wanted to.'' When the complain reached the prophet through his wife, the verse revealed limiting divorce to twice.
COMMENTS
In the prceding verse we came to know that, the rules and laws of the waiting period and reconciliation, were prescribed in the interests of a good and honourable life, for both sides, and to maintain their married state as far as possible. Unfortunately some of the new converts in the life time of the prophet, misapplied the law, and did as they used to do it in their paganism before Islam. By the law they managed to put their wives under a pressure. They frequently divorced her, and before she could obtain a chance to settle a new marriage their husband proceeded again to reconciliation, and took the wife back.
This verse came down to give an end to such tricks and unfair deeds, saying: ``Divorce is only permissible twice. After that the couple should either hold together on equitable terms, or separate from each other with kindness.'' Therefore, there is no return and reconciliation in the case of the third divorce, and after the second divorce the spouses must definitely make up their minds either to dissolve their tie of marriage permanently, or to live an honourable life together in mutual love and forbearance.
The verse (NO. 229) then continues with issuing another command: ``It is not lawful for a man to take back any thing of his gifts or dowers to her.'' This commandment is for the protection of the woman who is economically weaker than the man.
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Then the verse points out at another kind of Divorce which is known as `KHALEE' in the LAW. It is a kind of divorce given at a woman's request against compensation, saying: ``Then if you fear that they cannot keep within the limits of Allah, it is no fault on them, for her to redeem.'' In some exceptional cases wherein the husband treats his wife with cruelty and unjustice, and the very person and freedom of the woman, besides her different rights are in danger; she is permitted to give some material consideration to the husband in order to release her and let her go free.
In this sort of divorce, woman is the source and the cause of separation, and therefore she is the one to compensate the losses. Then the verse stresses that all the prohibitions and limits that are prescribed here, are justly ordained by Allah, so do not approach and transgress the limits, and whoever goes out of the bounds of Allah are counted as oppressors and have to answer for that.
230- THEN IF HE DIVORCES HER (FOR THE THIRD TIME) SHE SHALL NOT BE LAWFUL TO HIM AFTERWARDS, UNLESS SHE MARRIES ANOTHER HUSBAND. THEN IF HE DIVORCED HER' THEN THERE IS NO FAULT IN THEM, TO RETURN TO EACH OTHER (IN MARRIAGE) IF THEY THINK THAT THEY WOULD KEEP WITHIN THE BOUNDS OF ALLAH. AND SUCH ARE ALLAH'S BOUNDS, WHICH MAKES THEM CLEAR FOR A PEOPLE WHO UNDERSTAND.
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THE COMMENTARY CAUSE OF REVELATION (VERSE NO. 230)
A woman said to the prophet: ``I was my cousin's wife. He divorced me for three times. I then married another man. He, too divorced me. Can I marry my cousin again?'' The prophet said to her: ``Yes you can; on condition that your second husband had made love to you.'' (i. e. sexual intercourse)
COMMENTS
This verse (NO. 230) is a continuation, and a note of first sentence of the preceding verse (NO. 229), that two divorces followed by a reunion are allowed. In the third time the divorce becomes irrevocable, until the woman marries some other man, and the man makes love to her, and then divorces her. In such conditions their reunion and marriage is permissible, if they think this time they can keep within the bounds of Allah, which are made clear for a people who understand.
231- WHEN YOU DIVORCED WOMEN, AND THEY REACHED THE END OF THEIR WAITING PERIOD, EITHER RETAIN THEM IN HONOUR OR LET THEM GO WITH KINDNESS. DO NOT RETAIN THEM BY FORCE TO TRANSGRESS. AND WHOEVER DOES THAT, HE HAS IN FACT OPPRESSED HIS OWN SELF. AND DO NOT TAKE THE SIGNS OF ALLAH IN MOCKERY. AND REMEMBER THE FAVOURS OF ALLAH BESTOWED UPON YOU,
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AND FOR WHAT HE SENT DOWN TO YOU OF THE BOOK AND WISDOM, TO ADVISE YOU THEREBY. AND BEWARE OF ALLAH, AND KNOW THAT ALLAH HAS THE KNOWLEDGE OF ALL THINGS.
THE COMMENTARY MORE LIMITS IN DIVORCE (VERSE NO. 231)
This verse continues with establishing more limits in giving a divorce, in order to look after the rights of the weaker sex: ``When you divorce woman, and they have reached the end of their waiting period; either take them back in equitable terms, or set them free with kindness and honour.'' And then the stress is put on the other side of the matter, saying:
``And do not retain them by force to injure them or to take undue advantages.'' The latter sentence is an explanation for the phrase: ``SET THEM FREE WITH KINDNESS''. In other word; If some one uses the law to injure the weaker party, his own morals and personality will have to suffer from that. Therefore one should not through negligence, or taking the appearances for judgement; treat the signs and commandments of Allah, as a joke or in mockery; because, such a sin is very heinous, and its punishment by God will be stern and serious. The verse ends in a warning, that no one should think that the power and authority that is given to him, should be used for his own selfish and satanic purposes. Then: ``Beware of Allah and know that Allah has the knowledge of all things.
232- WHEN YOU DIVORCED WOMEN, AND THEY REACHED THE
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END OF THEIR WAITING PERIODS, DO NOT PREVENT THEM FROM MARRYING THEIR (FORMER) HUSBANDS, IF THEY HAVE COME TO AN HONOURABLE AGREEMENT. THAT IS AN ADMONITION FOR THOSE OF YOU WHO BELIEVE IN ALLAH AND THE LAST DAY. THAT IS CLEANER AND PURER FOR YOU AND ALLAH KNOWS, AND YOU KNOW NOT.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 232)
One of the prophet's companions named MAAGHAL - IBN - YAS?R, had a sister that was divorced. At the end of her waiting period, she came to a fair mutual agreement with her former husband, and decided to return and join him, but her brother prevented her from doing so. The case was referred to the prophet and the verse NO. 232 revealed.
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Breaking Another Chain Of Capativity Breaking Another Chain Of Capativity
In the Pagan Era, women were in the chain of man's captivity, and were treated according to man's caprice and selfishness. In choosing a husband, she had no right to decide! She could be married with the permission of her guardian, and if she was divorced, and then decided to join her husband in reconciliation, she could only do so, with the help and permission of her father, brother, or other guardians. Many a time it happened that the couple separated through a divorce and yet they loved each other, and when they repented and wantd to reconcile and save their tie of wedlock, a man from the family - either a brother or a father prevented her to rejoin her husband. Therefore this verse came down to obliterate such unfair customs saying: ``Do not prevent them from marrying their former husband if they come to a fair and mutual agreement.''
The verse then gives a warning that this is: ``An admonition for those
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of you who believe in Allah and the Last Day.'' And in order to put an emphasis on the matter it ends in saying: ``It is cleaner and purer for you. Allah knows and you know not.'' In other word: ``These commandments are for your own good, but only those from among you will fulfil, that believe in God, and in the Last Day.''
233- MOTHERS SHALL SUCKLE THEIR CHILDREN FOR TWO WHOLE YEARS. THIS IS FOR THOSE WHO INTEND TO COMPLETE THE SUCKLING TERM. AND IT IS FOR THE FATHER TO PROVIDE FOR THE CHILDREN AND TO CLOTHE THEM HONOURABLY. NO ONE IS CHARGED WITH MORE DUTY THAN HE CAN BEAR. NOR A MOTHER SHOULD BE PRESSED FOR HER CHILD, NEITHER THE FATHER. AND THE SAME DUTIES DEVOLVE UPON THE (FATHER'S) HEIR. AND IF AFTER CONSULTATION, THEY DECIDED BY MUTUAL CONSENT TO WEAN THE CHILD, THEY SHALL INCUR NO GUILT. AND IF YOU HAVE DECIDED TO ENGAGE A FOSTER MOTHER, IT IS NO GUILT ON YOU, SO LONG AS YOU PAY THE MOTHER WHAT YOU PROMISED, ACCORDING TO USAGE. AND BEWARE OF ALLAH, AND KNOW THAT ALLAH SEES WHATEVER YOU DO.
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THE COMMENTARY SEVEN INSTRUCTIONS ABOUT SUCKLING (VERSE NO. 233)
This verse which is the continuation of the terms and rules of marriage and divorce; puts further on the table, an important problem which is the suckling and the safeguard of the baby, whose father and mother are separated through a divorce.
1) The verse begins with this order that: mothers should suckle their children for two whole years.'' Although the father is the guardian of the baby and responsible for his or her safeguard, yet suckling is devolved upon the mother, who may milk her baby for a period that completes in two years. By this the interests of the children whose parents have separated, might be safeguarded.
2) This two years of suckling is for those parents who intend to complete the milking term. That is to say: It may not always the suckling period end in two whole years, and the mother or even the father may reduce the term to some acceptable length of time according to necessites and abilities.
3) The father is responsible to bear the cost of food and clothing, on some equitable terms for the mother and her child. Worthy of note here that, in this verse, instead of `FATHER' the phrase, `HIM FOR WHOM THE CHILD IS BORN' is used! As if the verse wants to raise the sentiment and the kind feelings of the father, and bring to his mind that the child for whom he has to provide food and clothing is the fruit of his life and heart, and not a stranger!
4) Then another important instruction is issued through the verse saying: ``Neither the mother should treat the child unfairly nor the father; due to being cross with one another.''
5) Then another order is given them in case the father passes away: ``The heir of the father will have to fulfil all the tasks and duties on account of the child and the mother.''
6) The verse continues with another instruction about weaning
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of the child, saying: ``If the parent, both decide to wean the child, by a mutual consent, and after due consultation, there is no blame on them.'' 7) It may happen that the mother refuses to suckle the baby, or actually she is not able to do that. In such a case they may engage a foster-mother, to suckle their baby, but still the mother is to be paid for her legal and religious rights simply because by mutual consent she does not suckle the baby.
At the end of the verse there is a warning that the parties should appeal to Godliness and piety: ``And beware of Allah and know that Allah sees whatever you do.''
234- AND AS FOR THOSE OF YOU WHO DIE AND LEAVE WIVES BEHIND - THEY SHALL WAIT BY THEMSELVES FOR FOUR MONTHS AND TEN DAYS. WHEN THEY HAVE REACHED THE END OF THEIR WAITING PERIODS, THERE IS NO FAULT IN YOU, IN WHAT THEY DO WITH THEMSELVES, IN A LAWFUL MANNER. AND ALLAH IS AWARE OF WHATEVER YOU DO.
235- THERE IS NO GUILT ON YOU, IF YOU (INDIRECTLY) PROPOSE MARRIAGE TO SUCH WOMEN (WHOSE HUSBAND ARE
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DEAD) OR CHERISH THEM IN YOUR HEARTS. ALLAH KNOWS THAT YOU WILL SOON BE MINDFUL OF THEM. BUT DO NOT MAKE A SECRET CONTRACT (OF MARRIAGE) WITH THEM, EXCEPT IN HONOURABLE TERMS. AND DO NOT RESOLVE ON THE KNOT OF MARRIAGE, UNTIL THE BOOK HAS REACHED ITS TERM. (i.e. THEY HAVE REACHED THE END OF THE WAITING PERIODS) AND KNOW THAT ALLAH KNOWS WHAT IS IN YOUR HEARTS. THEN BEWARE OF HIM, AND KNOW THAT ALLAH IS FORGIVING, FORBEARING.
THE COMMENTARY THE SUPERSTITIONS THAT RENDERED WOMEN HELPLESS (VERSE NO. 234)
A great difficutly of women is their marriage with another man, when their husbands are dead. To observe the sanctity and respects of marriage is a matther of importance, even after the death of man, and therefore different clans, and tribes have their own rules and customs for that. Some of them have gone to such extremes, that practically keep their women in a heinous deadlock. Sometimes, these extravagances have led to the most annoying crimes in treating the women! Some clans had the custom of burning the widow alive when her husband died! Some other clan burried the poor widow alive in the same grave with her husband! Some tribes who were more temperate and gentle, deprived the widow of her rights of marriage after she was widowed. The custom of some tribes was to errect a tent upon the grave of the man, and his wife had to live in that tent lonely and in dirt, wearing shabby and worn-out clothes, without the least of adornment. She had to live in that tent for a long time mourning, in order to be counted a faithful wife!
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The said verse (No. 234) came down to draw a red line of obliteration upon all these superstitions, and permitted the widow, at the end of a widowhood term, to marry again with another man. The waiting period of widowhood is four months and ten days: ``And as for those of you who die and live a widow behind, they shall wait by themselves, four months and ten days, and when they fulfilled this term of their widowhood, there is no guilt in what they do with themselves, in a lawful and reasonable manner.'' In order to prevent her kinsfolk and family from improper interferences, Allah has given a warning here that: - ``Allah is aware of whatever you do.'' VERSE NO. 235
Through this verse another important order for the widows in their waiting terms has been notified, saying: ``There is no guilt on you, if you indirectly propose marriage to such widows, or to cherish them in your hearts. Allah knows that you would soon be mindful of them.'' It is natural for a widow who has given up her husband and guardian, to think over her fate and destiny, and to see what is the best for her to be done; but some considerations are also to be observed, as to ascertain if there is any unborn issue of the dissolved marriage, and also for the mourning and respect of the deceased husband. That is to say, the contract of a new marriage should not be made so soon, until the book, as the verse has mentioned, has reached its terms.
If any one ties the knot of marriage in the waiting period of widowhood, their marriage is void of value and unlawful; and if they deliberately and knowingly do that, they become unlawful to each other. The verse then encourage people to observe the above laws strictly by some sort of threatening as: ``And know that Allah knows what is in your hearts! Then beware of Him! and know that Allah is Forgiving, Forbearing.''
236- THERE IS NO GUILT IN YOU IF YOU DIVORCE WOMEN WHILE YOU HAVE NOT TOUCHED THEM YET. (YOU HAVE NOT MADE LOVE WITH THEM) OR HAVE NOT THE DOWRY SETTLED; BUT BESTOW ON THEM A SUITABLE GIFT; THE WEALTHY ACCORDING TO HIS MEANS, AND THE POOR ACCORDING TO HIS MEANS. THIS IS AN OBLIGATION UPON THE GOOD-DOERS.
237- AND IF YOU DIVORCED THEM BEFORE YOU HAVE TOUCHED THEM, AND YOU HAVE ALREADY SETTLED FOR THEM. A DOWER, THEN HALF OF THE DOWER, (IS DUE TO THEM) UNLESS THEY REMIT IT, OR HE IN WHOSE HAND IS THE KNOT OF THE MARRIAGE (HER GUARDIAN OR SPONSOR OR FATHER) MAKES THE REMISSION. AND IF YOU (i.e. THE HUSBAND) REMIT, IT IS NEARER TO PIETY. AND DO NOT FORGET BEING MUNIFICENT (GENEROUS) TO EACH OTHER, THAT ALLAH OBSERVES WHATEVER YOU DO.
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THE COMMENTARY VERSE NO. 236
In the two following verses some other commandments about marriage and divorce has been issued: ``There is no blame on you if you divorce women before having them touched for sexual intercourses, or the fixation of a dower for them.'' This is when the couple, before their consummation come to a conclusion that they cannot live together, and their future would be worse than their present, and that they find separation the best for them. Here the man has to bestow on her a suitable gift, and this offer should be compatible to the man's wealth and position: ``the wealthy according to his wealth, and the poor according to his ability and means.'' The verse then adds that: ``Giving such a gift of a reasonable amount to the divorced, is an obligation upon the good-doers.
VERSE NO. 237
Here the case of those women is brought forth, that a dower has already been fixed for them, but they have got a divorce before they are touched and made love with. The verse declares that in such a case half of settled dower is to be paid by the man to the woman: ``And if you divorced them before you have touched them (for sexual intercourse) and you have already fixed a dower for them, then half of the dower is due to them.'' Here an exception is also mentioned: ``Unless she remits it, and dispenses with her dower, or if she has a guardian to whose hand is the knot of the marriage, he too can remit the dower.''
But it behoves the husband to be more liberal and gracious to the woman and pay her the dower in full measure, even if the marriage is not consummated.
238- BE WATCHFUL OVER THE PRAYERS, AND (IN PARTICULAR OBSERVE) THE MIDDLE PRAYER. (NOON PRAYER) AND STAND UP FOR ALLAH OBEDIENTLY.
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فإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَاناً فَإِذَآ أَمِنتُمْ فَاذْكُرُوا اللهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ(( 239 )) 239- AND IF YOU (DUE TO WAR OR FEAR OF OTHER DANGERS) ARE IN FEAR (THEN PERFORM YOUR PRAYERS) ON FOOT, OR RIDING AND WHEN YOU ARE SECURE, THEN REMEMBER ALLAH AS HE HAS TAUGHT YOU THE THINGS (OF RITES AND LAW) THAT YOU KNEW NOT.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 238)
Some of the hypocrites made excuses of the warmth of the weather, and with the aim of scattering Muslims, did not attend the noon congregational prayer, which was always performed by the prophet collectively. Some of the new converts too, followed the hypocrites and absented themselves from the prayer! The prophet was worried about that, and in order to overcome and obliterate the tricks of the hypocrites, he insisted in performing the noon prayer, even so; congregationally. This, of course, was difficult for the followers to follow it, in that hot weather of Arabian summer. The verse then appeared and put an stress and emphasis upon the matter.
THE IMPORTANCE OF PRAYERS; AND IN PARTICULAR THE PRAYER IN NOON.
Prayer, being the most effective means, of communication and connection between man and God; has been emphasized here in this verse: ``Guard strictly your prayers, and especially observe the middle prayer.'' Stand up before God with obedience and humility, and let not hot and cold weather, or troubles of the world, or else, attendance to wealth and wife and children, prevent you from doing your important duties. By middle prayer, we understand the NOON PRAYER, when the weather might be very hot and man is tired and hungry.
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VERSE NO. 239 This verse lays a stress upon the prayer which is incumbent upon a Muslim to perform. It is so important a duty, that should never be ignored or forgotten, even in exceptional cases like the battle-fields or in states of danger and fear. In such conditions, still the prayer is to be performed, except that some of its forms and conditions lose importance, such as being directional to QIBLA, and bowing down, and prostration on the ground: ``And if you fear an enemy, perform your prayer on foot, or on horse back (RIDING); but when you are safe and secure once again you must do the prayer as God has ordained and taught.
240- AND THOSE OF YOU WHO DIE, LEAVING WIVES BEHIND (THEY SHOULD MAKE A) BEQUEST IN FAVOUR OF THEIR WIVES, ONE YEAR OF MAINTENANCE WITHOUT CAUSING THEM TO LEAVE THEIR HOMES. THEN IF THEY LEAVE (THE RESIDENCE) OF THEIR OWN ACCORD, THERE IS NO GUILT ON YOU OF WHAT THEY MAY DO WITH THEMSELVES OF LAWFUL DEEDS, AND ALLAH IS MIGHTY, WISE.
242- SO MAKES ALLAH CLEAR HIS SIGNS FOR YOU THAT YOU MAY UNDERSTAND.
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THE COMMENTARY VERSE NO. 240
The HOLY QUR?N, once again, returns to the subject of marriage and divorce, saying: ``Those of you who die and leave wives behind, should bequeath for their wives a year of maintenance and residence without causing them to leave their homes.'' Of course this is when they prefer to live in their husband's house. If they leave the residence of their own accord, there is no blame, as far as they do with themselves whatever is lawful, such as wedlock with another man by the end of their waiting period.
The verse ends in some condolences for the widow, that she should not worry, or abandon to despair if a misfortune befalls such as losing the husband; because God is Mighty and Wise, and if he closes a door due to some of His plans and according to His Wisdom, He will soon open another door through His Mercy and Grace; and that He is able to do whatever He wants.
VERSE NO. 241
In this verse, Allah mentions an obligation which is on the pious and God fearings; and that is a year of maintenance provided for the widow on a reasonable scale of measure. VERSE NO. 242 In this verse which is the last one about divorce; Allah makes clear His signs to the believers, so that they may use their mind and wisdom to understand.
Using wisdom and intellect should result in movement and action, fulfilling the commandments and observing the law; or else pondering alone over a matter, bears no fruit.
243- DID YOU NOT SEE THOSE WHO WENT OUT OF THEIR HOMES, AND THEY WERE THOUSANDS, FEARFUL OF DEATH. THEN ALLAH SAID TO THEM: ``DIE YOU ALL, THEN HE RESTORED THEM TO LIFE, FOR ALLAH IS BOUNTIFUL TO PEOPLE, BUT MOST OF PEOPLE ARE UNGRATEFUL.
THE COMMENTARY
OCCASION OF REVEALTION (VERSE NO. 243)
One of the cities of Syria was infected with pestilence, and the plague killed the citizens one after another. Meanwhile, a large group of people escaped the cities in thousands leaving their homes. with the hope of being saved from that dreadful disaster. They reached a green valley with a nice climate, and were saved; but as the verse alludes: ``Allah said to them: `Die you all!' And all of them passed away at once!'' This was because, instead of being thankful to God for saving their life and leading them to a bountiful and safe place, they were puffed up with pride and vanity, and thought that it was their prudence and plan that saved them so! They had to be grateful, but gave no thanks and therefore by God's order they died with the same plague that they escaped it for fear of death.
COMMENTS
The verse refers to an episode of a group of ancient people, who wanted to escape their fate and death either by JAH?D in the battle-field, or by pestilence, but they were caught by the same plague by God's will when they made sure that they were safe and secure: ``Did you not see those who left their homes, in thousands for fear of death, [ 268 ]
and Allah said to them `Die you All.' Then Allah restored them to life once again?'' To teach a lesson to those who may take lesson of such incidents. The phrase: ``ALLAH RESTORED THEM TO LIFE'' denotes their resurrection which occured by the prayer of a prophet named EZEKIEL or HAZGHIY?L. The verse ends in a mention of God's Grace and bounties to mankind saying: (HE RESTORED THEM TO LIFE BECAUSE) Allah is bountiful to mankind, but most of them are not thankful.'' SHAIKH SADUQ the famous SHIITE scholar has taken this verse to reason for believing that; before the Day of Doom, there is also resurrection for groups of mankind.
* * * *
(The incident of the valley of dry bones and the prayer OF EZEKIEL in the old tastements is as follows: ``I felt the powerful presense of the Lord, when His spirit took me down in a valley where it was covered with very many bones of men! I asked myself can ever these bones come back to life? God answered me: `O, Mortal Man! Tell the bones to listen to the word of God; That I am going to put breath into you and bring you back into life! I will give you sinews and muscles, and cover you again with skins, then you will know that I am the Lord your Creator God.'
While I was telling the bones what the Lord said to them, I heard a rattling noise, and the bones began to join together! While I watched; the bones covered with sinews and muscles, and then with skin, but there was no breath in the bodies! Then the Lord said to me: ``Mortal Man!'' Tell the wind that the SOVEREIGN LORD. Commands you to come from every direction, to breath in these dead bodies, and bring them back to life. I prophesied as I had been told and bodies came to life and stood up. There were enough of them to form an army. Then God said to me: ``Tell the people of Israel that they are like these bones. I the Sovereign Lord am going to open their graves and take them out so that they will know that I am their Lord God. From: O.T. EZEKIEL - 37:1-14 TRANSLATOR'S NOTE)
244- AND FIGHT IN THE WAY OF ALLAH AND KNOW THAT ALLAH IS ALL-HEARING, ALL-KNOWING.
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مَنَّ ذَا الَّذِي يُقْرِضُ اللهَ قَرْضاً حَسَناً فَيُضَـاعِفَهُ أَضْعافاً كَثِيرَةً وَاللهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ(( 245 )) 245- WHO IS HE THAT MAY LEND ALLAH A GOOD LOAN, THEN HE WILL REPAY HIM MANY TIMES OVER, AND ALLAH DECREASES AND INCREASES, (THE SUSTENANCE OF HIS SERVANTS; AND CHARITY AND ALMS NEVER DECREASES IT) AND TO HIM YOU RETURN.
THE COMMENTARY VERSE NO. 244
From here on the verses about JAH?D, are revealed, which is the sacred fight in defence of truth and right, and that it should not be evaded as a duty incumbent upon us: ``Fight in the way of Allah and know that Allah knows and hears everything.''
OCCASION OF REVELATION (VERSE NO. 245)
Once the prophet said to his companions: ``Whoever gives an alm for charity will have twice that much in PARADISE.'' One of the companions named ABULDAHDAH -ANSARI told the prophet that he had two gardens. He asked the Messenger of God: ``If I give one of my gardens in charity, will I have two gardens of bliss instead of that?'' The prophet answered: ``Yes! of course!'' The helper man gave one of his two gardens which was better and more valuable for charity. The phrase: `AZ-FAN? KASEERA' in the verse implies, many time, or manifold multiplied.
COMMENTS
Through this verse it is asked: ``Who will lend Allah a beautiful loan, then He will repay him many times over?''
[ 270 ] ``BEAUTIFUL LOAN'' metaphorically may mean spending in JAHAD for the pleasure of Allah, or in support of the poor and needy for His sake. The ending phrase of the verse implies that: ``One should not think that spending for the cause of God to Whose hands are the keys of want and plenty, or decrease and increase, will lessen the wealth or power that is used in charity.
WHY IS IT CALLED A LOAN?
In several verses, charity and spending for the cause of Allah have been declared as lending and giving loans! This manner of embracement will show Allah's great favour to mankind and also implies the importance of charity and expenditures in the way of Allah. HAZRAT ALI (AS), has said in the NAHJOLBALAGHEH: ``God has asked you to lend Him a loan, while to Him belongs the treasures of heavens and the earth, and He is free of want, and all praises belong to Him.
246- DID YOU NOT SEE A GROUP OF THE ISRAELITE'S GRANDEES, AFTER MOSES, WHEN THEY SAID TO A PROPHET OF THEIRS: `RAISE UP FOR US A KING, THAT WE MAY FIGHT IN THE WAY OF ALLAH.' HE SAID: `MIGHT IT BE THAT, IF FIGHTING IS PRESCRIBED FOR YOU, YOU WILL NOT FIGHT?' THEY SAID: `WHY SHOULD WE NOT FIGHT IN THE WAY OF ALLAH, AND WE HAVE BEEN EXPELLED FROM OUR HABITATIONS, AND OUR CHILDREN? (OUR HOMES ARE OCCUPIED
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BY THE ENEMY AND OUR CHILDREN ARE TAKEN CAPTIVES AND HOSTAGES) BUT WHEN FIGHTING WAS PRESCRIBED FOR THEM THEY ALL TURNED THEIR BACKS EXCEPT A FEW OF THEM, AND ALLAH KNOWS ALL ABOUT THE OPPRESSORS.
247- AND THEIR PROPHET SAID TO THEM: `ALLAH HAS RAISED UP SAUL AS A KING FOR YOU.' THEY SAID: `HOW CAN HE HAVE SOVEREIGNTY OVER US, WHILE WE HAVE MORE RIGHT THAN HE TO KINGSHIP, AND HE IS NOT EVEN GIFTED WITH AN EXTENSIVE WEALTH.' HE SAID: `ALLAH HAS CHOSEN HIM OVER YOU, AND HAS INCREASED HIM BROADLY IN KNOWLEDGE AND BODILY POWER.' AND ALLAH GIVES HIS KINGDOM TO WHOM HE WILLS. AND ALLAH IS EXTENDER, ALL-KNOWING.
248- AND THEIR PROPHET SAID TO THEM, THE SIGN OF HIS KINGDOM IS THAT THE ARK OF COVENANT WILL COME TO YOU, THEREIN SHALL BE A TRANQUILITY (FOR YOU) FROM
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YOUR LORD, AND RELICS WHICH THE HOUSE OF MOSES AND THE HOUSE OF AARON LEFT BEHIND, (AND THE ARK IS) CARRIED BY ANGELS. IN THAT THERE IS A SIGN FOR YOU IF YOU ARE BELIEVERS.
249- AND WHEN SAUL MARCHED FORTH WITH THE ARMIES, HE SAID: `ALLAH WILL TRY YOU WITH A STREAM; THEN WHOEVER DRINKS FROM IT, HE IS NOT MINE, AND WHO DRINKS IT NOT, HE IS MINEِA MERE SIP OUT OF THE HAND IS EXCUSED.' BUT THEY DRANK OF IT, EXCEPT A FEW OF THEM. WHEN SAUL AND THOSE WHO BELIEVED WITH HIM CROSSED THE STREAM, THEY SAID: TO-DAY WE CANNOT COPE WITH GOLIATH AND HIS FORCES.' BUT THOSE WHO THOUGHT THAT THEY WOULD MEET ALLAH SAID: `HOW OFTEN BY ALLAH'S PERMISSION, A SMALL FORCE VANQUISHED A LARGE ONE. AND ALLAH IS WITH THE PATIENTS.
250- AND WHEN THEY WENT FORTH AGAINST GOLIATH AND HIS HOSTS, THEY SAID: `OUR LORD! POUR OUT UPON US PATIENCE, AND MAKE OUR STEPS FIRM AND HELP US AGAINST THE UNBELIEVERS.!
251- THEY ROUTED THEM BY ALLAH'S PERMISSION, AND DAVID (A YOUNG BRAVE MAN IN THE HOST OF SAUL)SLEW GOLIATH, AND ALLAH GAVE HIM KINGDOM AND WISDOM, AND TAUGHT HIM WHATEVER (ELSE)HE NEEDED. AND HAD ALLAH NOT DRIVEN BACK THE PEOPLE, SOME BY THE MEANS OF OTHERS; THE EARTH WOULD HAVE BEEN UTTERLY CORRUPTED, BUT ALLAH IS BOUNTEOUS TO ALL BEINGS.
تِلْكَ ءَايَـاتُ اللهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ (( 252 ))
252- THESE ARE THE SIGNS OF ALLAH. WE RECITE TO YOU IN TRUTH, AND THAT YOU ARE ONE OF OUR MESSENGERS.
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An Incident For Lesson (VERSE NO. 246) An Incident For Lesson (VERSE NO. 246)
The Israelites who were enslaved and tortured by Pharaoh and his hosts, were saved by the wise leadership of Moses. After him, they were ruled by JOSHUA, who managed to cross the JORDAN, and settle the tribes in Palestine. They lived there for a short period in good faith,
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abundance and welfare. Then, they were puffed up with pride and vanity, and deviated from the straight path of Allah and as a result of that, their union changed to variance, and their thankfulness to ingratitude. So they suffered many reverses at the hands of the various tribes of Palestines. They often fell into idolatry and left the worship of their true One God! then it happend that from time to time they were ruled by dictator rulers, which are called judges in the old testament. They lived so for many years, until God raised another prophet from among them whose name was SAMUEL. The Israelites gathered round him, asking to appoint them a king. Samuel prayed to God for that, and his prayer was answered and a young tall man of strength and wisdom from the little tribe of BENJAMINE was appointed as their king. The faithless and unstable Israelites began to raise all sorts of petty objection about his kingship! Each of them wanted to be the king himself. Now through this verse our prophet has been addressed that:
``Did you not see a group of the Israelite's Grandees, after Moses, who said to a prophet of theirs: `Appoint for us a king that we may fight in the way of Allah.''
Worthy of note here, that they said: `We want to fight in the way of Allah, or for the cause of God.'' And this sentence implies that; whatever of warfare, or other kinds of endeavors, which may result in freedom, and prosperity of MAN, is done; it is counted as for the cause of Allah. In other word: Doing for HIS creatures is, doing for the Creator.'' Anyhow, their prophet who doubted their truthfulness and perseverance, said to them: ``Might it be that, if you were commanded to fight; you would do it not.'' But the Israelites assured Samuel by saying"-
``Why should we not fight in the way of Allah, while we have been turned away from our homes and our families?'' According to the continuance of the verse, none of their promises they fulfilled: ``When fighting was prescribed for them all turned back except a small band of them.'' VERSE NO. 247
However, Samuel the prophet appointed a king or what the Holy Qur?n has called ``MALIK'' for the Israelites as a ruler and commander of the forces:
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``And their prophet said to them: `Allah has appointed TALUT=SAUL as king over you.'' The Grandees and influentials raised all sorts of petty objection that how can he have sovereignty over us while we are more liable and deserving to that position!?
In fact, they objected against the elect of God, when they said: ``Saul is a simple and poor peasant who is not even gifted with an extensive wealth! The knocking down answers that QUR?N has given to such a people is: `Allah has chosen him over you, and Has increased him extensively in knowledge and bodily power and prowess; and Allah gives of His kingdom to whom He wills.'' VERSE NO. 248
Even though their prophet, at their own request, and with the permission of God appointed Saul as a king for them, and he also mentioned some reasons for his choice besides that of God's will, such as the king's strength and knowledge; the Israelites were still in doubt about that elect and therefore, Samuel said to them as Qur?n relates: ``The sign of his kingship and kingdom is that the ARK OF COVENANT will come to you, wherein shall be tranquility for you from your Lord, and some relics of the house of Moses and the house of ARON, and the ARK is carried by the angels.''
The ARK OF COVENANT, basically was a chest in which Moses as a baby was given to the Nile by his mother as per odrer of God. The box and baby were taken up by Pharaoh's guards, and the chest remained safe, and kept after the PASS OVER as a precious antique. It was made to contain the; `TESTIMONY OF GOD' or the Ten Commandments engraved on stone, with some relics of Moses and ARRON.
VERSE NO. 249
At last they agreed with the appointment and yielded to Saul's commandership and set out a large force in order to fight their enemies. Saul wanted to make sure if the Israelites whole-heartedly believe in their commander. He therefore took an examination of his troops, so that he could get rid of all the doubtful ones. The wise commander put to test the resistance and the endurance of his soldiers against thirst, and said to them:
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``Allah will try you with a stream of water: Whoever drinks from it, is not mine; and who drinks it not is mine.'' Unfortunately most of the Israelites failed in the exam, and drank of it; but a few. A small band consisting of 313 men (as some commentators say) crossed the stream without drinking the water, and confronted with the enemy, even among this small group of warriors, who had remained faithful, there were some who appalled and discouraged with fear, by the number of enemy when they met. They said: ``To-day we cannot cope with Goliath and his forces.'' But the faithful band among them, were determined to face any odd and danger, for having perfect confidence in God, and the cause for which they were fighting. They made a firm stand and said: ``How often by Allah's permission a small force vanquished a large one, and Allah is with the patient.''
Among these faithful ones was David a shepherd boy in the spring of his youth, who slayed the enemy's commander!
VERSE NO. 250
Saul and his troops advanced to meet Goliath the Giant and his hosts, and when the two parties were face to face the believers prayed to God saying:
``Our Lord! Pour out upon us patience, and make our steps firm and help us against the unbelievers.'' They pleaded with God and asked earnestly for patience, firm steps and perseverance and God's help to overcome their enemy.
VERSE NO. 251
Of a surety God will never leave such faithful servants of His alone and unaided: ``So they routed them by Allah's permission and David Slew Goliath.'' David was a youth with no arms and armour. He had a pure deep faith in Allah. He was not known even in the Israelite camp. In outward appearance he was a poor shepherd. His shepherd sling was his well tried weapon. He picked up a couple of pebbles from the ground and used his sling to such an effect that the piece of stone pierced Goliath's forehead and knocked him down! He then rushed
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towards the fallen Goliath, and killed him with his own sword. Thus did Allah manifest His Power in slaying such that giant by the hands of a shepherd Lad! The Glorious Qur?n says that after doing so with Goliath: ``Allah gave David kingdom and wisdom, and taught him whatever he asked or needed.'' Here in these verse, it is not made clear enough, that this David mentioned here is the one who became the king and the prophet of the Israelites, and who was the father of SOLOMON; but the verse does imply that the slayer of Goliath reached the rank and position of an apostle.
Then the verse points at a general law and universal plan of God, who loves all His creatures, and protects them. In protecting one, He may use another, or He may attract one by repelling the other: ``And had Allah not driven back the people, some by the means of others, the earth would have been utterly corrupted; but Allah is bounteous to all beings.'' God's love is for all and for ever.
VERSE NO. 252
This verse implies the various incidents that so far has been mentioned of the Israelite long history, each of which being a clear sign of the power and universal plans of God, and all being free of falsehood and superstitions.
253- AND THOSE MESSENGERS, WE HAVE EXALTED SOME ABOVE THE OTHERS. AMONG THEM ARE SOME TO WHOM ALLAH SPOKE. OTHERS HE RAISED IN GRADES AND WE GAVE JESUS THE SON OF MARY EVIDENCES, AND STRENGTHENED
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HIM WITH THE HOLY SPIRIT. (BUT THE RANKS AND GRADES OF THE APOSTLES DID NOT CLEAR THE DIFFERENCES OF PEOPLE) AND HAD ALLAH SO WILLED, THOSE WHO SUCCEEDED THEM WOULD NOT HAVE FOUGHT AGAINST EACH OTHER AFTER THE CLEAR SIGNS THAT HAD COME TO THEM, BUT THEY DIFFERED. SOME OF THEM BELIEVED AND SOME DISBELIEVED. IF ALLAH HAD SO WILLED THEY WOULD NOT HAVE FOUGHT AGAINST ONE ANOTHER. BUT ALLAH WILL DO WHATEVER HE INTENDS. THE END OF PART 2
THE COMMENTARY THE VITAL ROLE OF THE PROPHETS IN HUMAN LIFE (VERSE NO. 253)
The verse alludes to the degrees of the prophets, their missions, and different gifts that God has bestowed upon each of them: ``And those apostles we have exalted some above the other.'' This implies that though the prophet's missions and messages were the same, yet some of them are above the others in rank and position: ``Among them are some to whom Allah spoke.''
This may refer to Moses to whom God spoke through a tree of glory, and for that he is nicknamed as; `MOSES THE INTERLOCUTOR'. Then the verse adds: Others we raised in grades or degrees.'' This may refer to our prophet Mohammad in whose person and mission, all the gifts and characters are combined, and his creed and religion is the most perfect one among all.
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Then the verse refers to Jesus Chirst saying: ``And we gave Jesus the son of Mary evidences, and strengthened him with the Holy Spirit.'' By evidences or clear signs, his different miracles are meant, such as raising the dead; healing the born blind, or curing the lepers with the permission of Allah. (QUR?N - S 3:45-51) Also his excellent religious and divine knowledge may be counted among the clear signs. As for the holy spirit: It may either mean Gabriel the Arch Angel of God who brings down the revelations, or some sort of mysterious power which is found more or less in Godly men, in various measures.
The verse continues with the mention of the differences of the people after their prophets, in spite of all that evidences and clear signs: ``And had Allah so willed those after them would not have fought against each other, after so many clear signs that had come to them - but they differed. ``That is to say: God could easily compel them to agree, but His way and will is to encourage His servants to do things in freedom and by free will.''
Although such freedom and free will might be misused by some selfish profiteers; but still freedom is an important factor of MAN'S development and evaluation.
254- O, BELIEVERS! BESTOW IN ALMS A PART OF WHAT WE HAVE GIVEN YOU, BEFORE THERE COMES A DAY IN WHICH THERE SHALL BE NO TRADING, NEITHER FRIENDSHIP, NOR INTERCESSION, AND THE UNBELIEVERS ARE THE OPPRESSORS
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THE COMMENTARY ALMS, AN IMPORTANT MEANS OF SALVATION IN DOOMS' DAY (VERSE NO. 245)
Muslims are addressed here to perform one of their most important duties which may serve to unify their society, strengthen their government and defensive forces, and besides all, is an effective means of salvation in Dooms Day: ``O, Believers! Bestow in alms a part of what we have given you.'' The verse ends in a warning which may indicate that by alms; `ZAKAT' is meant here which is a duty incumbent upon Muslims. It also puts some stress upon the people to do it before they lose the chance of doing it: ``A day in which there is no trading, neither friendship and nor intercessor.''
255- ALLAH, THERE IS NO GOD BUT HE, THE EVER LIVING THE SELF-SUBSISTING (BY WHOM ALL SUBSIST) SLUMBER SEIZES HIM NOT, NEITHER SLEEP, HIS ARE ALL THAT IS IN HEAVENS AND THE EARTH. WHO IS HE THAT CAN INTERCEDE WITH HIM SAVE BY HIS PERMISSION. HE KNOWS WHAT IS BEFORE THEM, AND WHAT IS BEHIND THEM. THEY CAN GRASP ONLY THAT PART OF HIS KNOWLEDGE THAT HE WILLS. HIS THRONE COMPRISING THE HEAVENS AND THE EARTH HAS EXTENDED, AND PRESERVING THEM DOES NOT WEARY HIM. HE IS THE HIGH THE GREAT.
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THE COMMENTARY ONE OF THE MOST IMPORTANT VERSES OF QUR?N (VERSE OF THE THRONE) VERSE NO. 255
Enough to show the importance of VERSE OF THE THRONE, is the narration that: `Once the prophet asked one of his companions named, ABI-IBN-KAAB; which one is the highest of verses in the BOOK OF ALLAH? and he answered - Verse of the Throne. The prophet happily touched ABI'S chest and said: ``Drink - hail the knowledge'' i.e. congratulation.
COMMENTS
The verse begins with Allah's most sacred Essence, and greatest of Attributes, that cannot contain in our understandings, and no words can express Him! Perhaps the only FIT-WORD by which we may name the Essence or Attributes of God is the pronoun ``HE'' Allah is a comprehensive name of HIS Substance - all in all. A name that repudiates any idea or suggestion that there can be any compeers of Allah, who is the true living One God. `HE is the ever living, Self - subsisting.'
He lives, but His life is Self - subsisting and Eternal, because His absolute life is His very Essence, knowledge and power. His life does not depend on anything other than His very Self, and is not similar to any other life that are contingent and evanescent. He never dies. `Slumber seizes Him not, neither sleep.'
His life is perfect; so much so that HE is never subject to death nor He needs to have some rest. Therefore His activities never slow down by slumber or sleep. He will never be negligent, heedless, or unaware of His creatures even for the least fraction of time, any where! `His are all that is in heavens and the earth.'
The fifth attribute mentioned here is His absolute OWNERSHIP of whatever exists in space and time like the heavens and the earth. Considering that everything belongs to God, and what we have is given to us by Him temporarily, may teach us good lessons of
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development and evolution, and prevent us from transgressing upon other people. `Who is he that can intercede with Him, save by HIS permission.' ``No, creature can stand before Him as of right to intercede for another creature, because both of them are dependent upon God's will, unless HE, Himself permits that.'' About INTERCESSION we have given enought detail in Q- S 2:42. `He knows what is before them and what is behind them. They can grasp only the part of His knowledge that He wills' God's knowledge is absolute and is not conditioned by time and space. Whatever may contain in time and space are clearly open before Him, and He sees instantly whatever may be before or after; here or there.
Our knowledge which is limited and confined in space and time, gets some reflection of reality when it accords with HIS knowledge, and is a ray of that infinite, Eternal spectrum of Radiation. `His THRONE comprising the heavens and the earth has extended; And preserving them does not weary Him. He is the Most High the Great. His kingdom and Power covers and maintains all the heavens and earth and everything in them. By `EVERYTHING' we understand all that exists, whether spiritual or material. Therefore, in everything is the working of God's Power and knowledge, and throughout space and time His Will is done, and His authority accepted.
Imam Sadiq (AS) said: ``The heavens and earth in comparison to the THRONE (ARSH), is like a finger ring fallen in the middle of a very extensive desert!''
256- THERE IS NO COMPULSION IN RELIGION. RECTITUDE HAS NOW BEEN DISTINCT FROM ERROR. SO WHOEVER REJECTS EVIL (SUCH AS SATAN, IDOLS, OR ANY REBEL) AND
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BELIEVES IN ALLAH, HAS REALLY GRASPED AT THE MOST TRUSTWORTHY HAND-HOLD, THAT NEVER BREAKS. AND ALLAH IS ALL- HEARING ALL-KNOWING.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 256)
One of the prophet's companions whose name was ABUHASIN, had two sons who were attracted to Christianity, by the preachings of some priests. The father asked the prophet to encourage his sons to recant and return back to Islam. The said verse revealed to disclose that compulsion is not compatible with religion.
THE COMMENTS
The preceding VERSE OF THRONE which implied the most important tenets of Islam, that can easily be proved by reasoning and common sense, concludes that truth and error are so clear from each other that any person of good will and common sense should have no doubt in his heart as to the fundamentals of religion, and therefore: ``There is no compulsion in religion.'' as the verse begins with. The verse then ends in that: ``He who rejects evil and avoids Satan, idolatries, and disobedience to God; has grasped a firm hand-hold that never breaks, and our safety and security, so long as we hold firmly to God and have our trust on HIM, is assured.'' The ending of the verse implies that religion depends on the will and faith, and not on the pretence, because Allah hears well and knows well.
257- ALLAH IS THE GUARDIAN OF THOSE WHO BELIEVE HE TAKES THEM OUT OF DARKNESS (AND LEADS THEM) TO LIGHT. AND THOSE WHO DISBELIEVE, THEIR GUARDIANS ARE THE EVIL ONES, WHO TAKE THEM OUT OF THE LIGHT AND LEAD THEM INTO THE DARKNESS THEY ARE THE COMPANIONS OF THE FIRE, AND SHALL ABIDE IN IT FOR EVER.
THE COMMENTARY VERSE NO. 257
The verse continues with the arrangment of the preceding verse about belief and disbelief, and makes clear the condition of the two parties from the stand point of leading and leadership, saying: ``Allah is the protector of the faithful. He will lead them from the depths of darkness into light.'' And as for those who reject faith, the evil ones, such as Satan, Rebels, Deviated, and etc. is their leader, who take them out of the light, and lead them into darkness. For this reason such faithless people are the companions of the Fire, and they shall abide in Hell for ever.
258- HAVE YOU NOT SEEN HIM TO WHOM ALLAH HAD GIVEN KINGDOM, (NIMROD, WHO WAS PUFFED WITH PRIDE AND VANITY FOR HAVING POWER AND SOVEREIGNTY) HOW HE DISPUTED WITH ABRAHAM CONCERNING HIS LORD? WHEN ABRAHAM SAID:
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`MY LORD IS HE WHO GIVES LIFE AND CAUSES TO DIE.' HE SAID: `I (TOO) CAN GIVE LIFE AND MAKE TO DIE!' (TO PROVE THAT, HE SLEW A PRISONER AND PARDONED ANOTHER) ABRAHAM SAID: `ALLAH BRINGS THE SUN FROM THE EAST, SO BRING YOU IT FROM THE WEST.' THEN THE UNBELIEVER WAS CONFOUNDED AND ALLAH GUIDES NOT THE PEOPLE WHO OPPRESS.
THE COMMENTARY ABRAHAM IN FRONT OF NIMROD, THE T?GHUT OF HIS TIME
TAGHUT= REBELLIOUS, is an intensive word from the root: TOGHY?N= REBELLION, which implies to any sort of uprising, revolt open resistance, or defiance of any authority; and hence the Devil and Satan manifest the meaning and symbolize it. In Pagan Era too, the Arabs had an ancient idol which was named TAGHUT, and was worshipped by almost all the tribes, and therefore TAGHUT CAN also imply idol. Here in this verse NIMROD the tyrant oppressor king of Babylonia is the person alluded to.
VERSE NO. 258
Here an example is given of faithful and faithless, and God's grace and guidance, which was mentioned and discusses in the preceding verses. It alludes to ABRAHAM the Breaker of Idols; and the tyrant and dictator of his age, known as NIMROD who ruled over BABYLONIA, the original home of ABRAHAM. (UR OF THE CHALDEES) Our prophet (AS) is addressed here in this verse, saying: ``Did you not see him to whom Allah had given kingdom, how he disputed with ABRAHAM concerning his Lord?''
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The dispute was due to the power and kingdom that God had given him, and it was also due to his lack of capacity. There are many a one who has faith, and is good in deeds, and fair and gentle in behaviour; as long as he has not come to rank and power. But as soon as he reaches to a position and becomes rich, he forgets all, and deviates from his straight path. The pride of power leads him to the darknesses of vanity and selfishness, and he may easily profane the name of God and all the important sanctities.
When Nimrod asked Abraham who had already broken their idols, and was in their court procedure: ``Who is your Lord?'' ABRAHAM answered: ``My Lord is He who gives life and causes to die.'' Here ABRAHAM reasons through the greatest masterpiece of the creation which is life and death, where as his opponent adheres to fallacious resoning and says that: ``I can also give life and make to die!'' And in order to prove his false claim, he ordered a prisoner to be executed, and another one released! Then ABRAHAM astonished the claimer by going back to fundamentals. He said to Nimrod: ``If you think that you have the ultimate power, then make the sun rise from the west! And of course Allah will not guide the oppressors.''
259- OR SUCH AS HIM WHO, WHEN PASSING BY A RUINED AND DESOLATE TOWN, SAID: `HOW AND WHEN WILL ALLAH GIVE IT LIFE AFTER ITS DEATH? THEN ALLAH CAUSED HIM TO DIE A HUNDRED YEARS, THEN RAISED HIM UP AGAIN! HE
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SAID HOW LONG YOU TARRIED? HE SAID: I HAVE TARRIED A DAY OR PART OF A DAY. HE SAID: `NOT SO! YOU HAVE STAYED HERE A HUNDRED YEARS. THEN LOOK AT YOUR FOOD AND DRINK; AGE HAS NOT ROTTED THEM! AND LOOK AT (THE BONES) OF YOUR ASS AND WE SHALL MAKE YOU A SIGN TO MANKIND. AND LOOK FURTHER AT THE BONES HOW DO WE BRING THEM TOGETHER, AND THEN CLOTH THEM WITH FLESH. SO WHEN IT WAS MADE CLEAR TO HIM, HE SAID: I KNOW (NOW) THAT ALLAH HAS POWER OVER ALL THINGS.
THE COMMENTARY VERSE NO. 259
This incident is referred to a man (EZRA), who in his journey rides an ass, and carries with him some food and drink and, Lo! He sees the ruins of a desolate town, and the dreadful view of the scattered and rotten bones of its inhabitants! The fearful scenery puts him in doubt and despair, and asks himself: ``How and when will Allah give life to them after such a death?!'' But as the verse implies God can cause resurrection as He has done many time in history. The verse says: ``Then Allah caused him to die a hundred years. Then He raised him up again.''
Then in order to assure HIS apostle; God tells him to look over his food and drink which was still as fresh as he had left it besides! On the other hand he looked at his donkey and saw that only some of its bones were remained; dry and all rotten. The verse continues: ``Then look at your food and drink! Ages has not rotten them, but observe the rotten bones of your ass and see how we gather them together and reunite them, and see how do We cover them with flesh and skin, and blow life in him, just to make a sign of you
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and a teaching lesson for mankind.'' When all these happened and the dead man and animal got a new life, Ezra said: ``Now I know well that Allah has power to do whatever He intends.''
260- AND WHEN ABRAHAM SAID: ``MY LORD! SHOW ME HOW YOU GIVE LIFE TO THE DEAD? HE SAID: HAVE YOU NOT FAITH? HE SAID: YES, BUT TO REASSURE MY HEART. HE SAID: THEN TAKE FOUR BIRDS, AND AFTER SLAUGHTERING THEM CUT THEIR BODIES TO PIECES. THEN PLACE ON EVERY MOUNTAIN A PART OF THEM. THEN CALL THEM. THEY WILL COME TO YOU FLYING. AND KNOW THAT ALLAH IS MIGHTY WISE.
THE COMMENTARY ANOTHER SCENE OF RESURRECTION IN THIS WORLD (VERSE NO. 260)
Following the story of Ezra about resurrection, another incident of that kind is mentioned in this verse that: ``One day HAZRAT ABRAHAM (AS), walking at a sea-shore saw the carcass of a man, half in the sea and half on the shore, where the birds were eating his flesh out, and the sea animal from the in!''
Seeing that; Abraham thought of a problem that every one wants to know it clearly, and that is the resurrection after death. Here Qur?n
[ 289 ] HAZRAT ABRAHAM (AS) did all that, as per order of God, and when he called them, each part of a bird joined his counter part, and they became the same four birds that they were before their slaughter, all alive and all sound and safe! This incident showed ABRAHAM that the same sort of resurrection, but in a much larger scale will happen in Dooms Day, and that Allah is Mighty and Wise.
261- THE PARABLE OF THOSE WHO EXPEND THEIR WEALTH IN THE WAY OF ALLAH, IS THE LIKENESS OF A GRAIN OF CORN THAT SPROUTS SEVEN EARS, EACH BEARING A HUNDRED GRAINS, AND ALLAH MAKES THAT TWOFOLD (OR MAINIFOLD) FOR WHOM HE WILLS. AND ALLAH IS EXTENDER, ALL-KNOWING
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Beginning Of The Verses Of Alma Giving (VERSE NO. 261) Beginning Of The Verses Of Alma Giving (VERSE NO. 261)
290
THE COMMENTARY
Alms giving is an important matter on which Islam has laid a heavy stress. This is why perhaps these verses follow those about Resurrection Day.
There is no doubt that alms-giving is an effective means of salvation, and the parable of those who spend their wealth for the sake of God is illustrated by QUR?N as follows: ``the parable of those who spend their substance for the cause of Allah is the likeness of a grain of corn that sprouts seven ears, and each bears a hundred grain.'' The reward of the alms giver is not limited to that amount and according to the verse: ``Allah makes that two fold, or manifold for whom He wills.'' Such a high reward might be due to the giver's merits, sincerity, or purity of faith.
ALMS-GIVING IS AN IMPORTANT MEANS IN SOLVING THE PROBLEMS OF CLASS DISTINCTION.
By pondering over the verses of QUR?N we come to know that one of the Islamic goals is to nullify and frustrate the unjust class distinction of poor and rich. It helps to bring up the life level of those who cannot do it without the help of others. To reach such a sacred goal, Islam has devised a vast plan and programme, such as absolute prohibition of usury, paying religious taxes like the tithe and the one fifth, alms and charity, dedication and lending for goodness, and other helps and supports incumbent upon the believers, all of which may serve to strengthen the spirit of brotherhood among Muslims.
الَّذِينَ يُنفِقُونَ فِي سَبِيلِ اللهِ ثُمَّ لاَ يُتْبِعُونَ مَآ أَنفَقُواْ مَنّاً وَلاَ أَذَىً لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (( 262 )) 262- THOSE WHO EXPEND THEIR WEALTH IN THE WAY OF ALLAH, AND DO NOT FOLLOW THEIR ALMS-GIVING WITH REMINDERS OF THEIR GENEROSITY, OR WITH INJURY; THEIR
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REWARD IS WITH THEIR LORD, AND THEY SHALL HAVE NO FEAR, NOR THEY GRIEVE.
THE COMMENTARY WHAT KIND OF ALMS-GIVING IS VALUED? (VERSE NO. 262)
In the preceding verses importance of alms-giving was mentioned in general, and here some terms and conditions are brought to light: ``Those who spend their wealth in the cause of Allah, and do not follow their gift with reminding and boasting of their generosity, or with annoyance of the recipient.'' Here a high standard is set for alms-giving, and any other charity that: ``It should not be mentioned through boasting or followed by any sort of injury and annoyance to the recipient. And while no reward is to be expected for the gift, it has manifold rewards and benefits with the Lord; material, moral, or spiritual; and in fact no one loses anything by giving alms in the way of God.''
263- HONOURABLE WORD WITH FORGIVENESS IS BETTER THAN CHARITY FOLLOWED BY INJURY. AND ALLAH IS FREE OF WANT, ALL-CLEMENT.
THE COMMENTARY VERSE NO. 263
This verse is a complementary to the preceding one, alluding to kind behaviour to the recipient, and sincerity in the essence of charity, without spoiling it by tricks that harms: ``Honourable and kind words, and forgiveness is far better than a charity which is followed by injury.'' We ought to know that if we spend something for the sake of God, Allah is not in need of our gift and charity. He is absolutely free of any sort of wants. On the contrary we are in need of God to show
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forbearance to our great shortcomings and to accept our charity in order to cover our faults and sins through it. Our prophet through a tradition, has shone light on some angles of charity saying: ``When a poor is asking your help, do not interrupt him, till he says all that he wants to say. Then answer him politely and with mildness; and do whatever you can for him, or reject honourably and with kindness, because he might be an angel disguised, who is asking you for a trial, to know how do you deal with God's Grace and bounties!
264- O, YOU WHO BELIEVE! DO NOT MAR YOUR ALMS-GIVING WITH REMINDER OF YOUR GENEROSITY, AND WITH INJURY - LIKE HIM WHO SPENDS HIS WEALTH FOR SHOWING TO PEOPLE (IN PRETENCE) AND DOES NOT BELIEVE IN ALLAH AND THE LAST DAY. SO HIS PARABLE IS THE PARABLE OF A PIECE OF STONE ON WHICH IS A (THIN LAYER OF) SOIL. (IN WHICH SOME SEEDS ARE SOWED) THEN A HEAVY RAIN FALLS UPON IT, LEAVING IT BARE. (WASHING IT OUT) THEY SHALL GAIN NOTHING FROM THEIR WORKS. AND ALLAH DOES NOT GUIDE THE UNBELIEVING PEOPLE.
265- AND THE LIKENESS OF THOSE WHO EXPEND THEIR WEALTH, SEEKING TO PLEASE ALLAH AND TO CONFIRM
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THEMSELVES; IS AS THE LIKENESS OF A GARDEN ON AN ELEVATED GROUND (THAT SUNLIGHT, FRESH AIR, AND RAINFALLS, REACH IT EASILY) UPON WHICH HEAVY RAIN FALLS, AND IT BRINGS FORTH ITS PRODUCE TWOFOLD. EVEN IF NO RAIN FALL ON IT, IS WATERED BY LIGHT MOISTURE, AND ALLAH SEES WHATEVER YOU DO.
THE COMMENTARY TWO REMARKABLE PARABLES TO ILLUSTRATE THE STIMULI OF ALMS-GIVING (VERSE NO. 264)
In this verse and the next one, it is mentioned that believers should not mar and spoil their charity by boasting of their generosity and making a show of their gifts and alms, nor should they follow it by injury of any kind to the recipient. Two parables have been struk to make clear that false charity which is given for show and pretence is of no value in the sight of God, It is compared to a hard and smooth piece of stone, on which has fallen a little soil. Rain, that naturally renders fertile soil fruitful, in this case washes out the soil on the stone, leaving it bare - That is to say the hypocrite and insincere alms giver can drive nothing from it, and also from the whole lot of wealth that he has amassed. This is because Allah knows well whatever we do, and He guides not the unbelieving people.
VERSE NO. 265
In this one, another remarkable example is brought to minds. for those believers who stand opposite to the first pretender and hypocrite class of people. These are the faithful ones who spend their wealth sincerely for the cause of God, seeking His pleasure and wanting to strengthen their own soul and inner side: Their likeness is the likeness of a garden, on an elevated level or a hill - top. Their charity is likened
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to a field with good soil on a high situation. It catches the shower, the moisture and dew, the sun beam, and the fresh air easily and bears its fruits and produces twofold Even if the rain is not enough for it the garden may catch dew and air's moisture, making the most of the little it gets, bearing still enough fruit. The charitable man in this class looks to God's pleasure and prays to strengthen his soul and self.
266- WOULD ANY OF YOU WISH TO HAVE A GARDEN OF PALMS AND VINES, WITH STREAMS FLOWING IN IT. HE HAS IN IT ALL KINDS OF FRUITS, AND OLD AGE HAS STRUCK HIM, AND HE HAS WEAKLING OFFSPRING, (TO SUPPORT) THEN A WHIRLWIND WITH FIRE IN IT, SMITES THE GARDEN AND IT IS BURNT OUT. SO MAKES ALLAH CLEAR THE SIGNS FOR YOU THAT YOU MAY GIVE THOUGHT.
THE COMMENTARY ANOTHER INTERESTING SIMILE (VERSE NO. 266)
In this verse a fourth parable is added about the charity mingled with insincerity and hypocrisy, and followed by injury and annoyance of the recipient. The verse also explains its bearing on the whole of our life saying: ``Does any one of you like to have a beautiful garden of palms and vines, and all kinds of fruits, watered with streams that flow beneath its trees? Meanwhile
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the owner has reached the old age, and his children are not strong enough to be of any use; and Lo! At once, a sudden whirlwind comes, accompanied by lightening or fire, and burns the garden into ashes; blasting all the hopes for the present and future, and destroying the results of all the past labours! the whirlwinds of insincerity, pretence, and hypocrisy, and the wrath of God, has blasted all the wealth amassed as well as all the hopes.''
And so strikes Allah such parables, making clear the signs, for people that they may give thought and use their brain. this is because the source of all the misfortunes, and the foolish deeds that we do, is our thoughtlessness, and God invites all of us to think and to use our brain. (The Messenger of God has said: ``An hour of thinking worths a life time of prayer and worships.'')
267- O, YOU WHO BELIEVE! GIVE ALMS OF THE GOOD THINGS YOU HAVE EARNED, AND OF THAT WE HAVE PRODUCED FOR YOU FROM THE EARTH. (OF RESOURCES - MINES, MINERAL, TREES, PLANTS AND etc.) AND INTEND NOT THE BAD ONES OF IT FOR YOUR CHARITY, WHEN YOU YOURSELVES WOULD ACCEPT IT WITH EYES CLOSED! (WITH RELUCTANCEY) AND KNOW THAT ALLAH IS FREE OF ALL WANTS, THE PRAISE WORTHY.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 267)
Imam Sadiq (AS), has said: ``In Pagan Era, some people amassed a lot of wealth by usury, and paid some of it as alms.'' This verse came down to
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prohibit that sort of charity, and to emphasize that something good and valuable should be given which is earned honourably.
WHAT IS TO BE GIVEN IN CHARITY?
In this verse which is the sixth about charity, it is made clear as what is to be given as alms - and that is something good and valuable which has honourably been earned: ``O, Believers! Give alms of the good things that you have earned, and of that we have produced for you from the earth.'' That which is produced in nature and can be referred to, as God's bounty. In fact this is what Allah has granted to you, and you should give the choice part, and the best of it for the cause of God.
The verse then puts stress on the matter that you should intend not to give the bad ones of it for your charity. Some people are used to give in charity, what seems to them out of use and worthless! Such a gift is no better than nothing, and is strictly prohibitd in Islam. There is a fine hint in this verse, because in one side of the charity stands God who is free of all wants, and on the other side the needy believer and faithful to God whose personality and spiritual dignity is high. Therefore giving worthless or low value things in charity is to despise the believers and to disregard Allah.
الشَّيْطَـانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ وَاللهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَ فَضْلاً وَ اللهُ وَاسِعٌ عَلِيمٌ(( 268 ))
268- (WHEN YOU ARE GIVING ALMS) SATAN PROMISES YOU POVERTY AND BIDS YOU UNTO INDECENCY, AND ALLAH PROMISES YOU HIS FORGIVENESS AND HIS GRACE. AND ALLAH IS THE EXTENDER THE KNOWER.
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THE COMMENTARY
CHALLENGE AGAINST THE OBSTACLES OF CHARITY
(VERSE NO. 268)
We now come to one of the important obstacles in the way of charity, and that is the Satan's temptation. When we intend to do something good for the cause of Allah, we find ourself assailed with doubts and fear of poverty and failure! On the other hand, these evil temptations will support our greed, or extravagant expenditure for show and pretence. ``Satan promises you poverty, and bids you unto indecency.'' Satan seduces by inciting: ``Beware and don't forget providing for the future of your children and your own old age. Know that charity begins at home, and priority is for your own children and family.'' Evil does that but: ``Allah promises you His Forgiveness and Grace;'' and draws you on to that which is good and right, wherein His Forgiveness and Mercy lies.
Alms-giving may reduce a little, but will increase a lot to the giver's material, moral, and spiritual capital. No generositiy in the way of God had ever ruined any person, for being accompanied by God's pleasure and support.
It is narrated that through alms giving two things will come from God: ``Forgiveness of sins, and increase of wealth.'' and also two things come from Satan; namely, promise of poverty and falling in needs, and enjoining to indecency and evil deeds. The verse ends in two great attributes of God - that Allah is the Extender, and can extend and increase whatever He wants; and He is also the Knower, and knows whatever of good or evil we do. We therefore have to put our trust in God and not in evil temptations of Satan.
269- HE GIVES WISDOM TO WHOM HE WILL, AND WHOEVER IS
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GIVEN THE WISDOM, HAS BEEN GIVEN MUCH GOODNESS, YET NONE TAKES TO MIND (UNDERSTANDS THESE FACTS) EXCEPT MEN OF UNDERSTANDING.
THE COMMENTARY THE GREATEST BOUNTY OF GOD (VERSE NO. 269)
With reference to the preceding verse that alluded to Satanic temptations, and the wavering man between good and evil, who is drawn this way and that; here comes a mention of wisdom and knowledge, which is the greatest bounty and means that can draw us to the path of truth, particularly when we are wavering between Satanic temptations, and the attractive guidance of Allah.
WISDOM
The Arabic ``HEKMAT'' translated here to WISDOM is a comprehensive word with many shades of meaning, consisting of knowing the secrets of existence - the meaning and secrets of Qur?n, and even it may mean the prophethood. It also means the ability to judge soundly, and deal sagaciously with facts, especially as they relate to life and conduct. The Arabic `OLOLALB?B' translated here to `MEN OF UNDERSTANDINGS alludes to those people who use their wisdom and brain and in the light of this shining lamp, they find their way towards prosperity and final salvation.
270- AND WHATEVER ALMS YOU GIVE, AND WHATEVER VOW YOU VOW, SURELY ALLAH KNOWS IT, AND OPPRESSORS HAVE NO HELPERS.
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إِن تُبْدُواْ الصَّدَقَـاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَكُمْ وَيُكَفَّرُ عَنكُم مِّن سَيّئاتِكُمْ وَاللهُ بِمَا تَعْمَلُونَ خَبِيرٌ(( 271 )) 271- IF YOU DISCLOSE (ACTS OF) CHARITY, EVEN SO IT IS WELL. BUT IF YOU CONCEAL IT AND GIVE IT TO THE POOR, IT IS BETTER FOR YOU, AND WILL ATONE FOR SOME OF YOUR SINS, AND GOD IS AWARE OF WHATEVER YOU DO.
THE COMMENTARY HOW TO GIVE ALMS (VERSE NO. 270)
In this verse and the next one the word is about the manner of alms-giving, and that Allah is aware of our charities: ``And whatever you spend in charity, and whatever vow you vow, Allah knows it.'' That is to say; be it lawful or unlawful, little or much, with injury or without, God knows all, and the oppressors will have no helper. The Arabic `Z?LIMIN - OPPRESSORS', alludes to those stingy persons who have through their niggardliness amassed a lot of wealth, and spend it not in the way of Allah except for show and pretence. These will have no helper, and even their charity is of no help to them - neither in this life nor in the life to come.
This verse also implies that VOW is a lawful act from the Islamic point of view. VERSE NO. 271
This verse makes clear, whether the alms are to be given openly or concealed. According to the verse it is better to seek no publicity in charity, but even if it is disclosed and given openly, it is still valid and good. In some tradition s it is made clear that those alms that are incumbent, and imposed as a religious duty, should be given openly, but those gifts and charities that are recommended of certain religious precepts are better to be done concealed, for this is nearer to purity and sincerity of motive.
272- IT IS NOT UP TO YOU TO GUIDE THEM, BUT ALLAH GUIDES WHOM HE WILLS, (THEREFORE DO NOT STOP CHARITY TO THE NON-MUSLIMS IN ORDER TO COMPEL THEM TO CONVERT) AND WHATEVER ALMS YOU GIVE, IT SHALL REDOUND TO YOUR OWN GOOD PROVIDED THAT YOU GIVE THEM FOR THE LOVE OF ALLAH, AND WHATEVER OF ALMS YOU GIVE SHALL BE PAID BACK TO YOU IN FULL, AND YOU WILL NOT BE WRONGED.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 272)
It is narrated by IBN-ABBASS that Muslims were not willing to give alms to non-muslims. This verse came down to permit it.
CHARITY TO NON-MUSLIMS
In the first instance the prophet is addressed here, with the meaning being of general application, saying: ``It is not up to you to guide them, but Allah guides whom He wills.'' This implies that there should be no compulsion in religion either by force majeure or keeping one in the economic necessity and blockade. Therefore charity must relieve those who are really in need, whether they be a Muslim or a non-Muslim, a good person or a bad one. It is not for us to judge in such matter, because Allah will guide whom He wills according to His wisdom. The argument then continues with: ``And whatever of alms you give, it shall redound to your own good provided you give it for the `LOVE' of Allah.'' The Arabic `WAJH' which is translated here to `LOVE', literally
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means `FACE' but may imply other shades of meaning such as countenance, honour, glory, presence, sake, self and else. One should not think through charity he gets a benefit that will amount to a fraction of what he gives, or he shall obtain the gain, if there be any, in the life to come. According to God's promise, charity will redound to the alms giver in full measure and sometimes manifold in value in this life as well as the life to come.
273- (YOUR ALMS SHOULD BE) FOR THE POOR, WHO CANNOT TRAVEL IN THE LAND FOR BEING CONFINED IN THE WAY OF ALLAH. (FOR BEING WHOLLY PRE OCCUPIED WITH FIGHTING FOR THE CAUSE OF ALLAH, THEY COULD DO NOTHING TO SATISFY THEIR NEEDS) THE IGNORANT SUPPOSES THEM TO BE RICH BECAUSE OF THEIR MODEST BEHAVIOUR. YOU CAN RECOGNIZE THEM BY THEIR COUNTENANCE. THEY BEG NOT IMPORTUNATELY. AND WHATEVER OF GOOD THING YOU GIVE ALLAH KNOWS IT.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 273)
Hazrat Imam Baghir (AS) has said: `This verse was sent down on account of the Companions of Verandah.'' (SOFFEH) They were some four hundred men emigrated to Medina, and having no residence, they dwelled in the prophets's Mosque. Later on, a big and shaded platform
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was constructed for them outside the mosque. This verse came down to bid Muslims to provide for those brave and Godly warriors who were always engaged in warfare and assignments.
THE BEST CASE OF CHARITY
The verse may show us the best of cases for which alms can be given, and that is to those who have the three qualifications that follows:
1) They are confined in the way of Allah for being wholly engaged in warfare for the cause of Allah, so much so that they find no time to travel for bussiness, or do a work for satisfying their needs.
2) The ignorant supposes them to be rich because of their modest behaviour. They can only be recognized by their countenance.
3) They do not beg from door to door importunately. It is the duty of their religious brothers and the Public Purse to find them and to satisfy them their necessities.
BEGGING WITHOUT REAL NEED IS UNLAWFUL
Asking people for something which you are not in ardent need of it is a heinous sin. We have many traditions that begging and living by asking alms is blamed. Our prophet has said: ``Receiving alms is unlawful for he who is free of want.''
274- THOSE WHO SPEND THEIR WEALTH IN NIGHT AND DAY, SECRETLY AND OPENLY, HAVE THEIR REWARD WITH THEIR LORD, AND THEY SHALL HAVE NO FEAR, NOR SHALL THEY GRIEVE.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 274)
Several traditions denote that this verse revealed on account of HAZRAT IMAM ALI (AS). Once he had only four Dirhams. He gave all four in charity - one Dirham he gave to a needy at night, one at day time. The third one he gave secretly, and the fourth one openly.
CHARITY IN ANY FORM OR WAY
Here again the argument is about charity, and the form and the way that it is given to the recipient: ``Those who spend their wealth in night and day, secretly and openly will have their reward with their Lord.'' They will have more happiness and less fear for giving alms. By chosing different time and manner of giving alms, harmony with social and moral state of the recipient is wanted.
That, night is prior to day in the verse; may imply that giving alms secretly is better than giving it openly, and of surety nothing is hidden from the sight and knowledge of Allah.
275- THOSE WHO DEVOUR USURY, SHALL NOT GET UP EXCEPT AS ONE WHOM SATAN BY HIS TOUCH HAS DRIVEN TO MADNESS. (HE IS NOT ABLE TO CONTROL HIS STABILITY, AND EVERY NOW AND THEN FALLS AND RISES) THAT IS BECAUSE THEY SAID: `TRADE IS LIKE USURY', AND ALLAH HAS MADE TRADE LAWFUL AND HAS MADE USURY UNLAWFUL. THEN HE WHO
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RECEIVES AN ADMONITION FROM HIS LORD AND DESISTS, (AND AMENDS HIS WAY) HE SHALL HAVE HIS PAST GAINS, AND HIS AFFAIR IS COMMITTED TO ALLAH. AND WHOEVER REVERTS, (CONTINUES WITH DEVOURING USURY) THEN THEY ARE THE COMPANIONS OF THE FIRE, AND SHALL REMAIN IN IT FOR EVER.
276- ALLAH WILL DEPRIVE USURY OF ALL BLESSINGS, AND WILL BLESS ALMS GIVING WITH INCREASE. AND ALLAH DOES NOT LOVE ANY UNGRATEFUL SINNER.
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـالِحَـاتِ وَأَقَامُواْ الصَّلَوةَ وَءَاتَوُاْ الزَّكَوةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُون(( 27 )) 27- THOSE WHO BELIEVED AND DID DEEDS OF RIGHTEOUSNESS, AND PERFORMED THE PRAYER AND PAID THE ALMS-TAX, THEIR REWARD AWAITS THEM WITH THEIR LORD, AND THEY SHALL HAVE NO FEAR, NOR SHALL THEY GRIEVE.
THE COMMENTARY THE CALAMITY OF USURY (VERSE NO. 275)
Contrary to the two preceding verses on the subject of charity and alms giving, the two following verses are about usury which is opposite to charity. USURY, which is the most important factor of class distinction and the rebellious aristocratic life, is strictly condemned and prohibited:
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``Those who devour usury shall not get up except as one whom Satan by his touch has driven to madness.'' The usurer whose raise in this life is unwisely and mingled with love for wealth, in the life to come also he will raise like a one whom Satan by his touch has maddened. He lives mad, dies mad and raises mad!
The thesis of those who devour usury is saying: ``Trade is like usury.'' They take no notice that our Lord God has made trade lawful and declared usury unlawful and forbidden. Great and reasonable aims and purposes are layed in any commandment that is issued by God. The verse then opens the door to return and repentance to the usurer saying: ``He who receives an admonition to desist usury from his Lord, and follows the commandment, giving an end to such heinous sins, will find his reward with his Lord besides having his past gains, and his affair is committed to Allah.'' On the other hand if they continue devouring usury, they will join the blazing fire of Hell, and God loves them not.
VERSE NO. 276
This verse compares usury with alms in some measures, and says that Allah will deprive usury of all blessings and reduces it to nothing; but He will bless alms- giving with increase, because God loves not the ungrateful sinner who grasps to unlawful wealth through usury. In other word the usurers who have abandoned charity and alms, and have adhered to unlawful incomes, are ungrateful to the bounties and the wealth that God has given them. Instead of beeing thankful, they use their wealth in the wrong way of Satan and Sins, such as corruption and oppression or else. Naturally the good God will never love such a bad servant.
VERSE NO. 277
This verse speaks of a group of believers who stand exactly opposite to the said usurers. These are they who believe in God and His apostle and do good deeds, and perform the prayers, and give the
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alms-tax, so their reward awaits them with their Lord. These people have revived their true human conscience and instinct, by the light of faith and the spirit of religion. Besides having connection and communication with their Lord through their prayers, they rush to help the needy and to support the poor by giving alms, and thus they are obstacles in the way of developing class distinction of poor and rich, which consequently serves to reduce criminal activities in society and any aggravated offense against morality. They live prosperous in this life and the one to come, and they will have neither fear nor grievance.
يَأَيُّهَا الَّذِينَ ءَامَنُوا اتَّقُواْ اللهَ وَذَرُواْ مَا بَقِىَ مِنَ الرِّبَواْ إِن كُنتُم مُّؤْمِنِينَ (( 278 )) 278- O, YOU WHO BELIEVE! BEWARE OF ALLAH AND GIVE UP WHAT REMAINS OF YOUR DEMAND FOR USURY, IF YOU ARE INDEED BELIEVERS.
فَإِن لَّم تَفْعَلُواْ فَأْذَنُواْ بِحَرْب مِنَ اللهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ(( 279 )) 279- THEN IF YOU DO IT NOT, TAKE NOTICE OF WAR FROM ALLAH AND HIS MESSENGER. AND IF YOU REPENT, YOURS SHALL BE YOUR CAPITAL SUM, SUFFERING NO LOSS AND CAUSING LOSS TO NONE.
وَإِن كَانَ ذُو عُسْرَة فَنَظِرةٌ إِلَى مَيْسَرَة وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُون(( 280 )) 280- IF THE DEBTOR IS IN DIFFICULTY, LET HIM HAVE RESPITE TILL THINGS ARE EASIER. (AND IF HE REALLY CANNOT REPAY HIS DEBT) AND IF YOU REMIT IT AS ALMS IS BETTER FOR YOU - DID YOU BUT KNOW.
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وَاتَّقُواْ يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللهِ ثُمَّ تُوَفَّى كُلُّ نَفْس مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُون (( 281 )) 281- AND BEWARE OF THE DAY WHEN YOU SHALL RETURN TO ALLAH. THEN SHALL EVERY SOUL BE PAID IN FULL, WHAT IT HAS EARNED, AND THEY SHALL NOT BE WRONGED.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 278)
When the verse of USURY was sent down, KHALID-IBN-VALID said to the prophet: ``My father had some transactions of usury with the tribe of SAGHIF, and has bequeathed me his interests. What am I to do now? Is that lawful for me to collect them?'' To this effect the above verse came down through which usury is condemned and prohibited in the strongest possible terms, so that there can be no question about the prohibition.
USURY A UNIQUE SIN
In this verse (NO. 278) God has addressed the believers to say that usury is strictly forbidden and is a heinous sin in the sight of Him: ``O, you who believe! Beware of Allah and give up whatever remains of your demands for usury.'' This is also a good and clear answer to the said KHALID-IBN-VALID in the (OCCASION OF REVELATION). It is worthy of note that the verse begins and ends with the words of FAITH, (MANU?-MOAMENIN) which implies that usury is not compatible and in accord with the spirit of faith and godliness. VERSE NO. 279
In this verse the tone of the speech is changed and in pursuit of the preceding advices a strict warning is given to the usurer that if he does not cease devouring usury, he has to take notice and await a war from Allah and His Messenger. (MOHAMMAD (AS)) This is an ultimatum of war for the freedom of debtors who are oppressed by the usurers, and its lawfulness refers to another verse in QUR?N=S 49:9 that says: ``...
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fight that which acts wrongly until he returns to Allah's command....'' The commandment also implies that the Islamic governor is allowed to stop the transaction of usury even by force majeure. Then the verse ends in calling the usurer to return and repent; saying: ``If you repent; yours shall be your capital sum, suffering no loss, and causing loss to none.'' That is to say; if you return and repent, giving an end to usury; you may collect and have your principle sum which is lent to people without getting any interest. This is a just judgement because both parties will suffer no loss.
VERSE NO. 280
This verse bids us to give him respite if our debtor is in difficulty and he cannot afford to pay his debt. Even if they cannot afford to pay back the principle without interest; it is better for us, and is a further step to charity, to grant them what they owe, and to remit it as alms. Of course this commandment is beyond the matter of legislation and is rather an ethical one. VERSE NO. 281
This verse ends the argument of usury by a serious warning: ``And beware of the Day when you shall return to your Lord, and give an account of your deeds. A Day in which every soul will be paid in full measure, for what he has earned, and they shall not be wronged.'' It is remarkable that the commentators understand this verse (NO. 281) to be the last one revealed to the prophet, and owing to its meaning it is not far from that.
Imam Sadiq (AS) has said: ``USURY was prohibited by Allah in order to prevent people leaving good deeds (i.e. charity and alms giving)''
282- O, YOU WHO BELIEVE! WHEN YOU DEAL WITH EACH OTHER IN CONTRACTING A DEBT FOR A STATED TERM; WRITE IT DOWN, AND LET A WRITER WRITE IT DOWN BETWEEN YOU JUSTLY, AND THE WRITER SHOULD NOT REFUSE TO WRITE IT DOWN, AS ALLAH HAS TAUGHT HIM. SO LET HIM WRITE, AND LET DEBTOR DICTATE, AND HE SHOULD BEWARE OF ALLAH HIS LORD, AND DIMINISH NOT ANYTHING OF WHAT HE OWES. IF THE DEBTORE IS MENTALLY DEFICIENT, OR WEAK, OR UNABLE TO DICTATE, THEN LET HIS GUARDIAN DICTATE JUSTLY, AND CALL INTO WITNESS TWO WITNESSES OUT OF YOUR OWN MEN, AND IF THERE ARE NOT TWO MEN; THEN A MAN AND TWO WOMEN, SUCH WITNESSES AS YOU APPROVE OF: THAT IF ONE OF THE TWO WOMEN ERRS, THE OTHER MAY REMIND HER. THE WITNESSES SHOULD NOT REFUSE WHEN
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THEY ARE CALLED ON, (FOR EVIDENCE) AND DISDAIN NOT TO WRITE IT DOWN WHETHER IT BE SMALL OR GREAT; WITH ITS TERM. THAT IS MORE EQUITABLE IN THE SIGHT OF ALLAH, AND MORE UPRIGHT FOR TESTIMONY, AND LIKELIER THAT YOU WILL NOT BE IN DOUBT. BUT IF IT BE A TRANSACTION WHICH YOU CARRY OUT ON THE SPOT, AMONG YOURSELVES, THERE IS NO BLAME ON YOU IF YOU DO NOT WRITE IT DOWN. BUT TAKE WITNESSES WHENEVER YOU MAKE A COMMERCIAL CONTRACT, AND LET NOT EITHER THE WRITER OR THE WITNESS SUFFER HARM; IF YOU DO SO IT WOULD BE A WICKEDNESS IN YOU. AND BEWARE OF ALLAH. ALLAH TEACHES YOU, AND ALLAH HAS KNOWLEDGE OF ALL THINGS.
THE COMMENTARY PREPARING COMMERCIAL DOCUMENT BASED ON THE LONGEST VERSE OF QUR?N (VERSE NO. 282)
Following the rules and regulations of charity and usury, now through the longest verse of QUR?N, we come to know how we ought to prepare documents of transaction, involving future payments, or future considerations; whether delievery is made on the spot or paid later on. In this verse there are 19 instructions, or orders, for the transactions in which delivery and payment is made now or then. These 19 rules or commandments are as undermentioned:
1- When you deal with each other in contracting a DEBT for a certain term write it down. This order also implies the permit for lending and borrowing with stated terms. The command includes all sorts of debts that may generally exist in transactions, as well as the loans.
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2-3- To prevent doubts and to be sure of the accounts in future, it puts an stress saying: ``Let a writer write it down between you justly.''
4- The writer should not refuse to write it down as Allah has taught him. This is thanks giving to God for granting him the power of pen, and knowledge of writing.
5- The one upon whom the right lays, that is the DEBTOR has to dictate the detail of what he owes.
6- The debtor should fear God, and diminish not anything of what he owes.
7- If the debtor is mentally deficient and is weak or unable to dictate; his guardian should do it for him with justice and truth. This phrase of the verse implies that fools, and those who are mentally deficient are not allowed to take possession of their wealth and whatever they own, and it is the duty of their guardian to do it for them.
8- The guardian also has to observe justice in dictating or testifying the debts of those who are under their guardianship.
9- Besides that; two witnesses are to be taken in order to witness the deal.
10-11- This two witnesses are to be full-grown, wise and Muslims.
12- If there are not two men; enough for the witness is one man, and two women.
13- These women are to be such that you approve of them and are trustworthy in your sight.
14- If the two witnesses are both men, they can testify independently; but if they are females they have to testify simulataneously and both together, so that if one of them errs or forgets, the other may remind her.
15- The witnesses should not refuse when they are called on for evidence.
16- Be the debt small or great, it has to be written down because this is more equitable in the sight of God, and is more upright for testimony.
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17- These orders, mentioned above have but one exception; and that is when the transaction and dealing is carried out on the spot and in cash.
18- In the cash and pecuniary transactions, writing it down, is not needed; but calling to witness, two witnesses is necessary and recommended by Qur?n. This will prevent future differences and disputes, and is said to be better for us.
19- The writer and the witness should not suffer any harm for doing their duty in writing and testifying.
By the ending, the verse calls man to be pious and God-fearing, and that whatever we may need in our daily life, God teaches that to us. Putting the last two phrases close together, may imply that Piety and God fearing will have a deep affection and connection with our knowledge and clearsightedness.
283- AND IF YOU ARE A JOURNEY, AND YOU DO NOT FIND A WRITER, THEN LET PLEDGE BE TAKEN (BY THE CREDITOR) BUT IF ONE OF YOU TRUSTS THE OTHER, THEN HE WHO IS TRUSTED SHOULD DELIVER HIS TRUST. (IN TIME) AND HE SHOULD BEWARE OF GOD HIS LORD. AND DO NOT CONCEAL THE TESTIMONY, THAT WHOEVER CONCEALS IT, HIS HEART IS SINFUL. AND ALLAH KNOWS ALL THAT YOU DO.
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A Complementary To Preceding Discussing (VERSE NO. 283) A Complementary To Preceding Discussing (VERSE NO. 283)
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THE COMMENTARY
Containing some other commandments, this verse (NO. 283) is a complementary to the previous one. The commandments are as follows:
1- If you are on a journey, and you cannot find a scribe, a pledge is to be taken. (A BAILMENT OF CHATTEL OR OBJECT OF PERSONAL PROPERTY AS SECURITY FOR THE SATISFACTION OF A DEBT - WEBSTERS') At home too, if there is no access to a writer; taking a pledge will have no objection.
2- The pledge should actually be delivered to the creditor.
3- Then there is the exception of one whom you trust. As for the trustee, neither writing, nor pledge is necessary. On the other hand the trustee has to beware of Allah, and deliver the trust in time and term.
4- After all, people are addressed in general and called to avoid concealing testimony and evidences, because whoever hides that, his heart is sinful as Allah says in the verse. Evidently the heart is the seat of our secrets and affections. Therefore the sin of concealing testimony, and hiding evidences will affect the innermost of our soul and self, and will also taint our heart and our affections.
284- TO ALLAH BELONGS ALL THAT IS IN THE HEAVENS AND ON THE EARTH. WHETHER YOU REVEAL WHAT IS IN YOUR SOULS, OR HIDE IT, ALLAH WILL BRING YOU TO ACCOUNT FOR THEM. THEN HE WILL FORGIVE WHOM HE WILL, AND PUNISH WHOM HE PLEASES. AND ALLAH HAS POWER OVER ALL THINGS.
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THE COMMENTARY EVERYTHING BELONGS TO HIM (VERSE NO. 284)
In fact this verse (NO. 284) is the continuation of the last phrase of the preceding verse that: To Allah belongs all that is in the heavens and in the earth. Therefore if you reveal or conceal that which is in your mind, it makes no difference for Him. He knows all, and will call you to account for it. Then He will forgive whoever He will, if He knows him deserving forgiveness, and He will punish whom He pleases for his sins. Then don't you ever think that, deeds such as concealing evidences and hiding testimony will escape His knowledge or sight.
283- THE MESSENGER BELIEVES IN WHAT WAS SENT DOWN TO HIM FROM HIS LORD. (HE BELIEVES IN, AND DOES WHATEVER HE SAYS) AND (SO DO) THE BELIEVERS, THEY ALL BELIEVE IN ALLAH AND HIS ANGELS AND HIS BOOKS AND HIS MESSENGERS. WE MAKE NO DIFFERENCE BETWEEN ANY OF HIS MESSENGERS. AND THEY SAID: `WE HEAR AND OBEY.' OUR LORD YOUR FORGIVENESS. (DO WE CRAVE) OUR LORD! TO YOU IS THE RETURN. (OF ALL OF US)
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THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 285)
When the preceding verse (NO. 284) revealed saying: ``If you reveal or conceal that which is in your mind, God knows it and will call you to account for it.'' Some of the prophets's companions were afraid of that; saying: ``None of us can get rid of Satan's temptations, and if so, no one can escape Allah's wrath and punishment!'' To this effect the verse (NO. 285) revealed to show the way to salvation, and how to pray God, asking him to forgive us our sins. It came to teach us that with realisation in hearts and confession on the lips, we should go to our Merciful Lord and earnestly ask for His help, forgiveness, and guidance.
THE WAY AND METHOD OF FAITH
The chapter of `COW' started with the question of faith, showed its various shades and aspects, discussed faith rejection, and faith rejectors, and now rounds off its argument with faith and its practical manifestation in conduct such that the faithful hears and obeys, and that he prays earnestly for God's help, forgiveness, and guidance. Thus, having faith in the Originator and Resurrector, and His Apostles, is linked with being obedient to Divine Commandments, and holding on with the Law.
286- ALLAH DOES NOT CHARGE A SOUL WITH MORE THAN IT CAN BEAR. FOR IT, IS WHATEVER (OF GOODNESS) IT EARNS, AND AGAINST IT SHALL BE WHATEVER (OF EVIL) IT HAS
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EARNED. OUR LORD! DO NOT QUESTION US IF WE FORGET OR MAKE A MISTAKE. OUR LORD! AND DO NOT LAY ON US A BURDEN AS YOU LAID ON THOSE BEFORE US. OUR LORD! AND DO NOT IMPOSE UPON US THAT WHICH WE HAVE NOT THE STRENGTH TO BEAR, AND PARDON US, AND FORGIVE US, AND HAVE MERCY ON US, YOU ARE OUR PROTECTOR. GIVE US VICTORY OVER THE UNBELIEVERS.
THE COMMENTARY VERSE NO. 286
This verse implies that God will not charge a soul with any duty more than it can bear, and of its capacity of doing it. All the Commandments of the LAW, are defined, and made distinct in outline and character with this verse, in order to be in harmony and agreement with man's capacity and power. The verse then adds: ``Whatever of good deeds a soul may earn will be to his own benefit, and whatever of evil it may do, he shall have its bad consequences against itself. Thus the verse notifies that every person is responsible for his or her deeds.'' After all, on behalf of the believers, seven requests are prayed for, which are taught as spiritual and moral lessons. They say: ``Our Lord! Do not question us if we forget or make a mistake.''
Being forgetful is being careless, which may result in being broad and liberal in standards of belief and conducts. And as the believers know that they are responsible for what they do, they earnestly ask their Lord to cover and clear their mistakes, and forgive their faults; meanwhile they are resolved to avoid great and heinous sins.
In their next request they pray to God saying:
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Our Lord! ``Do not lay on us a burden as you laid on those before us.'' We must not think that we are superior to those who were before us. On the contrary knowing how much they failed, we pray that our burdens should be lightened, and we confess our realisation that we have all, the greater need for God's Mercy and Forgiveness. In their third request they pray: ``Our Lord! Do not impose upon us that which we have not the strength to bear.'' This may imply the unbearable trials, and stern punishments in this world and in the last. Their next three requests are that: ``Our Lord! Pardon us, Forgive us, and have Mercy on us.'' And finally in their seventh request they pray for God's help, not in their own selfish ends, but in their resolve to uphold God's truth against all unbelief: ``Our Lord! You are our Protector, Give us victory over the UNBELIEVERS.''
THE END OF SUREH BAQARA (THE HEIFER=THE COW)
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INTRODUCTION TO THE FAMILY OF IMRAN (L? - IMRAN SURA 3)
Some of the famous commentators have understood this chapter to have been revealed during the years of the battle of BADR and OHUD (2/3 A.H.) This was one of the most disturbed and agitated period of Islamic history. The central theme and main subject of the verses circulate around the following matters.
1- A great deal of arguments are about Monotheism and oneness of God and His Attributes, the Resurrection Day and some Islamic teachings and preachings.
2- An important part of the SURA, is about JAHAD; (THE SACRED FIGHT FOR THE CAUSE OF GOD) and fine notes on the battles of BADR and OHUD shows how Allah will help and uphold the virtuous. There is also the lessons of Badr and Ohud that must be learned, to know that the misfortune of the battle of Ohud was due to indiscipline of some, believers and the cowardice on the part of the hypocrites. There are also notes on the everlasting life of the martyrs.
3- Then a series of Islamic Commandments are issued about the unity and union of Muslims - KAABA the house of Allah and pilgrimage - Enjoining good and forbidding evil - Trusts and being trustworthy - charity and alms - truthfulness and perseverance in front of enemy, and being patient and being steadfast in difficulties.
4- A part of the SURA is allocated to the story and history of some of the prophets and apostle for teaching spiritual and moral lessons. These are mainly, Adam, Noah, Abraham, Moses, Jesus, Mary and others.
The subjects and matters of this long chapters of Qur?n are so linked together that one may think it has been revealed all together and at once.
HAZRAT IMAM SADIQ (AS) has said: ``He who recites the SURA OF HEIFER, (COW) and the FAMILY OF IMRAN; in the Dooms Day, the two chapter, like two clouds will give him some welcome shade. (from the sun)''
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سوره آل عمران THE FAMILY OF IMRAN
بِسْمِ اللّهِ الرَّحْمـنِ الرَّحِيمِ IN THE NAME OF ALLAH THE MERCIFUL THE COMPASSIONATE
2- ALLAH; THERE IS NO GOD BUT HE, THE LIVING THE SELF - SUBSISTING (BY WHOM ALL THINGS SUBSIST) نَزَّلَ عَلَيْكَ الْكِتَـابَ بِالْحَقّ ِ مُصَدِّقاً لِمّاَ بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالاِْنجِيلَ (( 3 ))
3- HE SENT DOWN TO YOU THE BOOK IN TRUTH CONFIRMING THAT WHICH WAS BEFORE IT, AND HE, SENT DOWN TOWR?T, AND THE GOSPEL OF JESUS; مِن قَبْلُ هُدىً لِلّنَّاسِ وَأَنزَلَ الْفُرْقَانَ إِنَّ الَّذِينَ كَفَرُواْ بِآيَـاتِ اللهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللهُ عَزِيزٌ ذُو انتِقَام(( 4 ))
4- AFORE TIME AS GUIDANCE TO THE PEOPLE. AND HE SENT DOWN THE DISCRIMNATOR. (A BOOK OF DISTINCTION BETWEEN TRUTH AND FALSEHOOD) THOSE WHO DENY ALLAH'S REVELATIONS, FOR THEM AWAITS A STERN CHASTISEMENT. AND ALLAH IS THE EXALTED IN MIGHT, THE LORD OF REVENGE.
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THE COMMENTARY ALIFE - LAM MIM (VERSE NO. 1)
As for the abbreviated letters (MOQATTAAT) we gave enough details in the beginning of the COW (QUR?N- S 2:1) and there is no need to repeat it here. VERSE NO.2
``Allah, there is no God but HE.'' He is the only everlasting, ever living and Self-subsisting Essence. Whose attributes are different from anything that we may know; and that, it seems that the only fit word by which we can name Allah is ``HE''. More detail about this matter is given in QUR?N - S 2:255. VERSE NO.3
Here in this verse our prophet is addressed that: ``The ever living and self - subsisting God has sent down to you the BOOK (QUR?N) in truth which confirms the scriptures that were sent before it. VERSE NO. 4
Then it adds that the BOOK which is sent down to you is a `DISCRIMINATOR' or a criterion which is a true standard of right and wrong. The verse then implies that, after sending so many clear signs and miracles; for those who deny and reject, there remains no other resort, but to chastise them severely. And to put an stress on the matter that God can, and will easily fulfill His threats and promises. The verse ends in that: ``Allah is Mighty and the Lord of Revenge.''
إِنَّ اللهَ لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاَْرْضِ وَلاَ فِي السَّمَآءِ(( 5 )) 5- AS FOR ALLAH, NOTHING IS HIDDEN FROM HIM IN THE EARTH, NOR IN THE HEAVEN.
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هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاَْرْحَامِ كَيْفَ يَشَآءُ لاَ إِلَـه إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ(( 6 )) 6- IT IS HE WHO SHAPES YOU IN THE WOMBS AS HE LIKES. THERE IS NO GOD BUT HE. THE EXALTED IN MIGHT, THE WISE.
THE COMMENTARY VERSE NO. 5
This is a complementary to the preceding verses that implies: ``nothing is hidden from God throughout the heavens and earth.'' And how can something be concealed from His sight, while He is Omnipresent and His existence is infinite and without limit of any kind. He is nearer than ourself. though He has no place and is beyond space and time, He encompasses all through - His knowledge and Power. VERSE NO. 6
This verse alludes to a corner of His infinite Power and Knowledge through one of the most significant phenomenons saying: ``It is He who shapes you in the wombs as He likes.'' Development of foetus in the darkness of the womb, from one shape and state to another, until it becomes a baby, is indeed an amazing work of the Creator, especially with all that variations, and differences of form and figure, abilities and qualifications which proves that there is no God but Our Lord, the Creator who is All-mighty and All-wisdom.
7- HE IS WHO SENT DOWN TO YOU THE BOOK; SOME OF ITS VERSES ARE FUNDAMENTALS, (CLEAR AND EVIDENT IN MEANING) THEY ARE THE MOTHER OF THE BOOK (THESE ARE THE FOUNDATION OF THE BOOK, AND COMPLEXITIES OF OTHER VERSES ARE INTERPRETED AND CLEARED WITH REFERENCE TO THESE FUNDAMENTALS) AND SOME OTHER (OF THE VERSES) ARE AMBIGUOUS. BUT THOSE IN WHOSE HEARTS IS PERVERSITY, THEY FOLLOW THE AMIBGUOUS PART SEEKING DISSENSION, AND SEEKING TO PARAPHRASE IT. (WITH ALLIGURACAL EXPLANATIONS) BUT NO ONE KNOWS THE HIDDEN MEANING EXCEPT ALLAH, AND THOSE WHO ARE WELL - GROUNDED IN KNOWLEDGE WHO SAY: ``WE BELIEVE IN IT. ALL ARE FROM OUR LORD.'' AND NONE DO MIND, SAVE MEN OF UNDERSTANDINGS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 7)
HAZRAT IMAM SADIQ (AS) has said: ``Some of the Jews accompanied with HAY-IBN-AKHTAB and his brother went to the prophet and said: `according to the NUMERICAL ALPHABET, (ABJAD ALIF=1, L?M=30, MIM=40) that make up a total of 71; which indicates that your Islam and Muslim people will not last more than 71 years.''
In order to prevent misinterpretation of the words and verses and making a play-toy of phrases; the prophet said to them: ``Why have you counted only A-L-M, while there are many other abbreviated letters in Qur?n such as A-L-M-S and A-L-R, etc.? If you think that these letters count for the
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duration of Muslim community, why don't you then add all of them together? Therefore the purpose of the letters are not so as you think.''
FUNDAMENTAL AND AMBIGUOUS VERSES
This verse discloses one of the important qualifications of QUR?N which may give us an important clue to the interpretation of our Holy Book: ``Allah has sent down to you a Book, the verses of which have either established meaning are allegorical.'' These ambiguous verses which might be figurative, metaphorical or allegorical can be used as a criterion to separate the truthful scholars who are well-grounded in knowledge, from the obstinate seditious persons who pretend to be wise and learned:
``Those in whose hearts is perversity, follow the ambiguous part seeking dissension by paraphrasing the verses.'' But those learned ones with correct understanding and deep knowledge say: ``We believe in the BOOK. All its verses whether fundamental or ambiguous are from our Lord.''
The above verse implies that some of the verses are so clear and established in meaning that leave no room for any sort of doubt or to waver. This verses cannot be misused or misapplied. Literally these verses are named the mother of QUR?N or the foundations. Some other of the verses, due to their high level, and many shades and phases of meaning, seem to be figurative, metaphorical, or equivocals, which are capable of being understood in several possible senses.
Perverted people with mental disease, seek to misinterpret and misapply such verses, in order to seduce and attract people towards themselves. The frontiers of knowledge, such as the prophets may know the whole or a part of the hidden meaning of the verses, and other learned ones know it according to their capacity and level of knowledge and wisdom.
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رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ(( 8 )) 8- (THOSE WHO ARE DEEP-ROOTED IN KNOWLEDGE, SAY:) OUR LORD! LET NOT OUR HEARTS TO SWERVE AFTER YOU HAVE GUIDED US; AND GRANT US OF YOUR MERCY, THAT YOU ARE THE MOST GRACIOUS ONE.
رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْم لاَّ رَيْبَ فِيهِ إِنَّ اللهَ لاَ يُخْلِفُ الْمِيعَادَ (( 9 )) 9- OUR LORD! YOU ARE THE GATHERER OF PEOPLE FOR A DAY IN WHICH THERE IS NO DOUBT, THAT ALLAH WILL NOT FAIL HIS PROMISE.
THE COMMENTARY
FREEDOM OF SWERVES (VERSE NO. 8)
As the ambiguous verses may cause deviations, those who are well-grounded in knowledge, the more they know the less they think of themselves and of what they know, but besides using their knowledge, they seek refuge in God. Therefore this verse is their prayer asking God to protect them from deviation and swerve: ``Our Lord! Let not our hearts swerve after you have guided us.''
VERSE NO. 9 And being sure of their eventual return to God in the Resurrection Day for final judgement, they pray saying: ``Our Lord! You are the One that will gather together all the people for a day in which there is no doubt, because you never fail your promise.'' Thus they avoid any extreme, or caprices and emotions capable of deviating them through faith in Allah and the Dooms Day.
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إنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِىَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلادُهُم مِّنَ اللهِ شَيْئاً وَأُوْلَئكَ هُمْ وَقُودُ النَّارِ(( 10 )) 10- AS FOR THOSE WHO DISBELIEVE, THEIR PROPERTIES WILL NOT AVAIL THEM NEITHER THEIR CHILDREN, AUGHT AGAINST ALLAH. AND THEY ARE THEMSELVES FUELS FOR THE FIRE. (HELL)
كَدَأْبِ ءَالِ فِرْعُوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِآيَـاتِنَا فَأَخَذَهُمُ اللهُ بِذُنُوبِهِمْ وَاللهُ شَدِيدُ الْعِقَابِ(( 11 )) 11- (THEIR CUSTOM OF REJECTING FAITH AND DEVIATING FROM THE TRUTH) IS LIKE THE BEHAVIOUR OF PHARAOH'S FOLK, AND THOSE WHO WERE BEFORE THEM. THEY BELIED OUR SIGNS, THEN ALLAH SEIZED THEM BECAUSE OF THEIR SINS. AND ALLAH IS STERN IN RETRIBUTION.
THE COMMENTARY
VERSE NO. 10
In the previous verses the position of the believers and the unbelievers, in relation to the fundamental and ambiguous verse was enlightened and shown. Now the argument is brought to the painful condition of the heathens in the Dooms Day, in order to show them the bad consequences of their evil deeds, down here. There; in their great misfortune, there is nothing and no one to help them, or avail them aught against Allah, even their own children. They shall be fuels of the fire in Hell.
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VERSE NO. 11 Here a clear example of the tribes with high power and great wealth is given, which their riches and power availed them nothing when God's chastisement seized them: ``They are like Pharaoh's folk, and those who were before them. They belied our signs and then Allah seized them because of their sins.''
قُل لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ(( 12 )) 12- SAY TO THE UNBELIEVERS: (DO NOT BOAST OF YOUR TEMPORARY SUCCESS BECAUSE) SOON WILL YOU BE VANQUISHED AND DRIVEN TOWARDS HELL AND THE EVIL RESTING PLACE.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 12)
When the prophet and his companions won the battle of BADR, and vanquished the Pagans; some of the learned Jews said: ``The promised prophet is marked invincible in our scriptures, and Mohammad, is of surety the one we expect to come,'' Others said: ``We should wait a little longer, until another war breaks in, and then judge from what has happened.'' Then when Muslims had some failure in the battle of Ohud, the Jews said: ``No! Mohammad can't be the promised prophet for whom we are longing, because he proved in the battle of Ohud that he is conquerable.'' The verse was sent down to answer them.
COMMENTS
Here a warning is given to the Pagan Arabs, the Jews and the Christians and generally to all those who reject faith, that their resistance would be in vain and of no use at all: ``Say to the unbelievers;
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soon will you be vanquished and driven towards Hell and the evil abode.'' Qur?nic predictions are too many, and none have proved to be untrue. A few years later the jews of Bani nazir, Banighoraiza, and Khaibar, were all defeated and submitted to Mohammad and his forces, and the next few decades saw the Roman Empire and Persian Kingdom overthrown because of their arrogance, and their resistance to God's Message.
13- THERE HAS ALREADY BEEN A SIGN FOR YOU IN THE TWO ARMIES WHICH MET. (IN THE BADR'S BATTLE FIELD) ONE WAS FIGHTING IN THE WAY OF ALLAH, AND ANOTHER UNBELIEVING, WHO SAW (THE BELIEVERS) TWICE AS THEIR REAL NUMBERS WITH THE SIGHT OF THE EYE, AND ALLAH STRENGTHENS WITH HIS HELP WHOM HE WILL. IN THAT THERE IS A LESSON FOR THOSE WHO HAVE EYES.
THE COMMENTARY OCCASION OF REVELATION (VERSR NO. 13)
This refers to the battle of BADR, which was in the second year of emigration. The little army of Muslims consisted of 313 men, 77 of whom were the Emigrants of Mecca, and the other 236 men were of their friends in Medina who were called the Helpers. The muslim forces were mostly unarmed. They had seventy (70) camels, two(2) horses, six chain - mails, and very few swords.
dangers of being attacked by their enemies in Mecca and the Jews and hypocrites of Medina. The plan of the Meccans was to crush and annihilate Mohammad and his follower and to this end, ABUSOFY?N, the chief of GHOREISH was leading a richly - laden caravan from Syria to Mecca. He called for armed aid from Mecca, with the excuse that the caravan was in danger of being attacked by Mohammad's forces. An army of the polytheists of Mecca was quickly organized and mobilized, and set out for Medina and reached in due time. The army was well armed, well equipped and in number they were more than a thousand. They had among them some of the most experienced warriors and veterans of war. ABUJAHL, the sworn enemy of the prophet and the persecutor of Muslims was the commander of the forces. In a fearful fight, in the plain of BADR, some 50 miles south - west of Median, the prophet's forces defeated the pagans, and won a brilliant victory. Muslims had some 12 martyrs in this battle but they killed more than 70 of the heathens, and the same number of them was taken as captives.
COMMENTS
The verse warns the unbelievers not to rely so much upon the material means, such as wealth, weapon and number of forces and mounts. The battle of Badr was a good lesson to learn, because Muslims in comparison with the infidels were too weak, except that they were fighting for their faith. So it was impossible on the physical basis, and without the miraculous help of God, for such that small and ill - equipped force, to defeat that large, well - equipped, and well experienced, army: ``There has already been a sign for you in the two hosts, which met in the Badr's battle field. One of the hosts was fighting for the cause of Allah, and other party was unbelieving and faithless.''
The polytheists saw the believerse twice as their real number! Later the enemy captives stated that they all had seen Muslim forces, at the first sight less than what they really were; (QUR?N - S 8:44) but when the fight began, God miraculously made them to see Muslims much more than their real number! This was to fill the pagans hearts
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with fear and fright to cause their defeat. On the contrary Muslims saw the enemy less than what they were in number, and this wrong vision caused Muslims to be steadfast and the pagans to waver and fickle: ``And Allah strengthens with His help whom He will.''
14- IT IS ADORNED FOR PEOPLE THE LOVE OF LUSTS OF WOMEN, CHILDREN, HEAPED-UP HEAPS OF GOLD AND SILVER, HORSES WITH MARK, CATTLES AND FARM-LANDS. (AND IF SUCH THINGS BE THE MAIN OBJECTIVE OF MAN, THEY SHOULD KNOW THAT) THESE ARE MERELY THE ENJOYMENTS OF THE PRESENT LIFE IN THE LOWER WORLD, AND WITH ALLAH IS THE FAIREST RESORT.
THE COMMENTARY VERSE NO. 14
This is a complementary to the preceding verse which alludes to those who relied upon their wealth, power, children, and were puffed up with pride and arrogance, and then deviated from the straight path of truth. Here again the pleasures of this lower world are brought to minds: women for love - children for support - hoarded wealth for everything else - cattles - horses - and good farm lands, for which many will show ardent love. All these thing are adorned to allure and attract man, and of course they are adorned and made attractive by God for manifold purposes which are hidden and open in God's general plan
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and wisdom. Using these alluring and attractive pleasures of life as means and equipments of development and evolution is something good and necessary, but being in a blinding love for them, and turning them to the highest goal and objective of life leads to a deadly misfortune and to an Eternal Condemnation.
15- SAY SHALL I INFORM YOU OF THINGS BETTER THAN THAT? FOR THOSE WHO ARE GOD- FEARING, WITH THEIR LORD IS GARDENS WATERED BY RUNNING STREAMS, WHEREIN THEY SHALL LIVE FOR EVER, AND SPOUSES PURIFIED. AND ALLAH'S GOOD PLEASURE. AND ALLAH SEES THE SERVANTS.
الَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ(( 16 )) 16- THOSE WHO SAY: ``OUR LORD! WE BELIEVED. FORGIVE US OUR SINS, AND SAVE US FROM THE TORMENT OF THE FIRE.
الصَّـابرِيِنَ وَالصَّـادِقِينَ وَالْقَـانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرينَ بِالاَْسْحَارِ(( 17 )) 17- THOSE WHO ARE PATIENT, TRUTHFUL, OBEDIENT EXPENDERS IN ALMS, AND THOSE WHO ASK FORGIVENESS IN DAY BREAK.
THE COMMENTARY VERSE NO. 15
The pleasures of this world mentioned in the verse NO. 14 are compared here with those of the next life, saying: ``Do you want me to
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inform you of things that are far better than the pleasures of this mortal life? there awaits for the faithful servants of God, gardens which are watered with running streams, wherein they live with their purified spouses for ever,'' Through this verse (NO. 15) QUR?N announces that if the believers content with a moderate and lawful life in this world, and avoid unlawful pleasures and excess in passions, and control their caprices, and do not oppress others, God will grant them a clean, pure, and higher spiritual and physical life of good pleasure, in the next world.
VERSE NO. 16-17
the virtuous servants of God mentioned in the previous verse are described in these two verses and six certain virtues and special qualification are attributed to them as follows:
1- They have faith in their Lord whole hearted, so much so that they feel a high responsibility for whatever they do, and earnestly pray to God to forgive them their sins and save them from the agony of the Fire of Hell.
2- They are patient - whatever of difficulty and hardship they encounter in their way of worship, they endure it patiently, and continue firm and steadfast. Further, they have a good self-restraint against all sins and wrongs.
3- They are true and sincere in words and deeds, and they bring to action what they have of truth in their mind, and there is no variance in their deeds and words.
4- They are always humble and obedient to their Lord.
5- They spend in charity of whatever physical and spiritual goods they might have.
6- The first thing they do every morning, is to approach their Lord humbly and beg His pardon.
HAZRAT IMAM S?DIQ (AS) has said: ``Those who perform the single prayer, (VETR) which is the last of the nigh prayers; and follow it asking God's forgiveness for seventy time; they are among the seekers of God's forgiveness, and the ending of the above verse (NO. 16) is applicable to them.''
18- ALLAH BEARS WITNESS THAT THERE IS NO GOD BUT HE. AND SO DO THE ANGELS AND THE SAGES, (WHO ARE ENDUED WITH KNOWLEDGE) UPHOLDING JUSTICE. (IN HIS CREATION) THERE IS NO GOD BUT HE, THE MIGHTY THE WISE.
THE COMMENTARY VERSE NO. 18
Following the argument, this refers to the unity of God and His exalted nature and wisdom: ``Allah bears witness (THROUGH HIS AMAZING CREATION) that there is no god but He.'' So do the angels and the sages who are eminents in wisdom. They too bear the same witness with different reasoning and views; and rather all the creation and the whole universe glorifies God and testifies His Oneness, while He upholds justice throughout His creation. With such attributes, it is evident that there is no god but HE, the Mighty One, the wise and all-wisdom. This verse was one of the prophet's favourites, rehearsed by him often, and in particular at the night of ARAFEH. (A RITE IN PILGRIMAG)
19- THE TRUE RELIGION WITH ALLAH IS ISL?M. (WHICH IS SUBMISSION TO GOD'S WILL) AND THOSE TO WHOM THE SCRIPTURES WERE GIVEN WERE NOT AT VARIANCE, EXCEPT AFTER THE KNOWLEDGE CAME TO THEM; (AND THEIR VARIANCE WAS) THROUGH ENVY. AND WHOEVER REJECTS ALLAH'S SIGNS, THEN ALLAH IS SWIFT IN RECKONING.
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Submission To God's Will is The Soul Of Religion (VERSE NO. 19) Submission To God's Will is The Soul Of Religion (VERSE NO. 19)
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THE COMMENTARY
Following the unity of God, it is applied to the ONENESS of God's religion; saying: ``The true religion with Allah is Islam.'' That is to say; the real and true religion in the sight of Allah is submission to His will, and in any age and time, religion has been nothing save submission to Allah and yielding to right and truth. The verse then refers to the variances of ideas and beliefs; saying: ``The people of the BOOK did not dissent except through envy of each other, after knowledge had come to them!''
The variance was after knowledge and due to envy and selfish contumacy. As an instance, we may see that besides all the manifest miracles, such as QUR?N, and clear evidences that are found in the very self of Islam, the prophets's signs and symptoms were given in the scriptures, and the sages and rabbis had foretold the advent of Mohammad. When he came to them in person, they found some of their material profits in danger, and denied the Messenger of Allah through envy and out of rebellion. The final fate of such unbelievers is mentioned by the ending of the verse: ``And whoever rejects the signs of Allah - Allah is swift in calling to account.''
20- SO IF THEY ARGUE WITH YOU SAY: I HAVE SURRENDERED MYSELF TO ALLAH, AND (SO HAVE) THOSE WHO FOLLOW ME. AND SAY TO THOSE WHO HAVE BEEN GIVEN THE BOOK, AND TO THE GENTILES: `HAVE YOU SURRENDERED? THEN IF THEY HAVE BEEN MUSLIMS (SUBMITTED TO THE WILL OF GOD) THEY
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ARE RIGHTLY GUIDED. AND IF THEY TURN AWAY, YOUR DUTY IS TO CONVEY THE MESSAGE, AND ALLAH SEES THE SERVANTS.
THE COMMENTARY
VERSE NO. 20
The argument proceeds on, now referring to the hot dispute and controversies raised by the people of the scriptures. God says to His messenger: ``If they argue with you tell them; I have surrendered myself to Allah and so have those who follow me.'' Accordingly, the prophet had to stop their arguments and give an end to the useless disputes of the people of the BOOK by saying to them; I have submitted my whole self to Allah, and so have done, and so must do, those who follow me. You too, if submit to the will of God, you are rightly guided. But if you turn in rebellion, then, my duty is only to convey God's Message, and your guidance and acceptance is none of my bussiness.
This verse implies that the way and method of the prophet was not to impose his ideas on others by force majeure and compelling. He would do his best to teach them and make a matter known to them, then he would leave them to think it over and take their decision.
21- THOSE WHO DISBELIEVE IN THE SIGNS OF ALLAH AND SLAY THE PROPHETS WITHOUT ANY RIGHT. AND KILL THOSE PEOPLE WHO ENJOIN JUSTICE, GIVE THEM THE TIDINGS OF A PAINFUL TORMENT.
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أُوْلَئكَ الَّذِينَ حَبِطَتْ أَعْمَـالُهُمْ فِي الدُّنْيَا وَالاَْخِرَةِ وَمَا لَهُم مِن نَّـاصِرِينَ(( 22 )) 22- THOSE ARE THEY WHOSE (GOOD) WORKS ARE RENDERED INEFECTUAL (BECAUSE OF SUCH HEINOUS SINS) IN THIS WORLD, AND THE LAST. AND THERE IS NO HELPERS FOR THEM.
THE COMMENTARY VERSE NO. 21
The previous verse implied that the Jew, Christians, and Arab Polytheists, who disputed with the prophet were not yielded to the right and truth, and this verse (NO. 21) alludes to three heinous sins of theirs; namely the rejection of faith - slaying the prophets, and killing those people who enjoined justice.
*****
(Killing the prophets may allude to ZACHARIAS whom they slew between the temple and altar (matt. 23: 35) And also JOHN THE BAPTIST whom they put to jail, then beheaded him and at last his head was presented to a dancing harlot - (MATT 14: 1 -11) They also proceeded to kill Jesus Chirst on the cross, but they failed, and God raised him alive, though some of the Christians still think that Jesus died on the cross to atone for their SINS!) TRANSLATOR'S NOTE VERSE NO. 22
This refers to the punishment decreed for them that, their good works, if they have had any, would fail in this world and in the last, as a result of their heinous sins that they have committed, and they will have no one to help.
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيباً مِـّنَ الْكِتَـابِ يَدْعُوْنَ إِلَى كِتَـابِ اللهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُم مُّعْرِضُونَ (( 23 )) 23- HAVE YOU NOT SEEN THOSE WHO WERE GIVEN A
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SHARE OF THE SCRIPTURE. THEY WERE CALLED TO ACCEPT THE JUDGEMENT OF ALLAH'S BOOK, THEN A GROUP OF THEM TURNED AWAY, SWERVING ASIDE. ذَلِكَ بِأَنَّهُمْ قَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَات وَغَرَّهُمْ فِي دِينِهِم مَّا كَانُواْ يَفْتَرُونَ(( 24 ))
24- THIS IS BECAUSE THEY SAID: `THE FIRE WILL NOT TOUCH US EXCEPT FOR A LIMITED NUMBER OF DAYS, AND THEIR FORGERIES DELUDED THEM IN THEIR RELIGION. فَكَيْفَ إِذَا جَمَعْنَـاهُمْ لِيَوْم لاَّ رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْس مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ(( 25 ))
25- THEN HOW WILL IT BE WHEN WE GATHER THEM FOR A DAY WHEREON IS NO DOUBT (i.e. THE DOOMS DAY) AND EVERY SOUL WILL BE GIVEN WHAT IT HAS EARNED, AND THEY SHALL NOT BE WRONGED.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 23)
IBN-ABBASS has said: ``In the prophet's life time, a Jew and a JEWESS committed adultery. Both of them were eminents and among the grandees, and the chiefs and influential Jews didn't want to penance them, which was stoning according to the Mosaic LAW. A suggestion was to refer that case to our prophet (perhaps the stone could be reduced to lashes) But the prophet appealed to the authority of their own scriptures. They all agreed. Then the prophet ordered that part of the scripture which was about such affairs be opened and rehearsed by a learned Jew whose name was IBN-SURIA.''
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The rabbi who was aware of the whole incident, read the paragraph of the BOOK loudly, and when he reached the phrase of stoning the adulterer, he covered it by his fingers and by-passed the phrase, and jumped the words over! ABDULLAH-IBN-SALAM another learned Jew, who was now a Muslim, was present and noticed how IBN-SURIA prevaricated the verse. He got up and took the scripture and read it correctly and as it was. Then the prophet sentenced the adulterer and the adulteress to death by stoning according to the Mosaic Law (BY WHICH THEY HAD ALSO MARRIED). So to this effect the verse (NO. 23) was revealed.''
As for the phrase: `` (A SHARE OF THE SCRIPTUR), it may imply that during the life time of Mohammad (AS) the scriptures with the Jews and Christians has been only a part or a portion of a whole book, the most of which must have been either lost or tampered with and changed.'' The Jews did not even accept their own Mosaic law and refused to perform the commandment.
VERSE NO. 24
This verse points at the reason of their rejection, which was relying on some vicious ideas and doctrine forged out of their fancies which are not conformed to any reason; such as their false claim that: ``Fire will not touch us except for a number of days!'' It was such forgeries that delluded them in their religion and turned them aside from the straight path of truth. VERSE NO. 25
This verse draws a cancelling red cross over all the forgeries and false ideas that they had fabricated and then ascribed to God and His Revelations; saying: ``But how will they fare when we gather them together for a day about the coming of which there is no doubt?'' The day of Doom in which, each soul will have the consequences of his deeds - good or bad - and its earnings will be given it without being wronged or oppressed.'' In that day, all shall be called to the court of justice and every one is held in pledge of his own deeds. Then they will come to know that they have no advantages over the others.
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قُلِ اللَّهُمَّ مَـالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَآءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَى كُلّ ِ شَىْء قَدِيرٌ (( 26 )) 26- SAY: ``O, ALLAH! OWNER OF THE KINGDOM! YOU GIVE KINGDOM TO WHOM YOU WILL, AND TAKE AWAY THE KINGDOM FROM WHOEVER YOU WILL. YOU EXALT WHOEVER YOU WANT AND ABASE WHOM YOU WILL. IN YOUR HAND LIES THE GOOD, AND YOU HAVE POWER OVER ALL THINGS.
تُولِجُ الَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي الَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَآءُ بِغْيْرِ حِسَاب(( 27 )) 27- YOU CAUSE THE NIGHT TO ENTER INTO DAY, AND THE DAY TO ENTER INTO NIGHT. YOU BRING OUT THE LIVING FROM THE DEAD, AND YOU BRING OUT THE DEAD FROM THE LIVING, AND YOU GIVE SUSTENANACE TO WHOM YOU WANT WITHOUT RECKONING.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 26)
After the conquest of Mecca, the prophet gave the glad tiding to Muslims, for their future conquest of Roman Empire and Persian Kingdom! The hypocrites ridiculed the good news and made a laughing - stock of it. To this effect the verse was revealed.
EVERYTHING LIES IN HIS HAND
The verse denies the consecration of the people of the BOOK especially the Israelites who claim to be the elect of God, with the advantage of being immune from the touch of the Fire; saying: ``O, Lord!
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You are the Owner of the kingdom, and everything that exist, You give kingdom to whom you will, and take it away from whom you want. You exalt and abase whoever you like, and in Your hand lies all good.'' To make it short and one word; the key to all the good is in Your hand, for having power over all things. The meaning of the phrase: ``WHOM YOU WILL'' `or `WHOEVER YOU LIKE'' evidently is not so that God's will and want is without account or reason. His will is rather based on wisdom, measure and right. God's will is the standard and scale of good and goodness. And evil is the negation of God's will. His will is done according to His wisdom and His rightful plan. We may not see or comprehend God's whole plan, but we have faith that his plan - whatever it be - is based on wisdom and goodness.
VERSE NO. 27
Following the above meaning here it adds: ``Allah causes the night to enter the day, and he causes the day to emerge out of the night.'' By entering the night into the day and vice versa, we understand the ordinary difference of day and night, light and dark, as well as the variance of them throughout the solar year, due to some 23 degrees which the globe makes in its orbit with its axis. So in every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice.
As for the meaning of the phrase: ``He BRINGS OUT THE LIVING FROM THE DEAD'' we understand it to mean the ordinary appearance of the animal life from the inanimate and lifeless materials. The organs in our body continuously change the lifeless material that we eat or drink, into living cells and tissues. So also bringing dead out of the living is something that we always have it before our eyes.
28- LET THE BELIEVERS NOT MAKE FRIENDS WITH INFIDELS
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RATHER THAN THE BELIEVERS. HE WHO DOES THAT, HAS NOTHING TO HOPE FOR, FROM ALLAH; UNLESS BY WAY OF PRECAUTION, THAT YOU MAY INTEND TO GUARD YOUR SELVES. (FROM THEM) AND ALLAH WARNS YOU OF HIS SELF, AND TO HIM YOU SHALL RETURN.
THE COMMENTARY NO CONNECTION WITH INFIDELS (VERSE NO. 28)
We have read in the preceding verse that, both, honour and abjection lie in the hand of God. Now this verse warns Muslims not to make friends with the infidels. It also has a social and political lesson that we should not rely upon the unbelievers as our friends and helpers. Faith is a fundamental tenet with our religion Islam. Therefore our friendship and association must be with those who share our faith in our brotherhood. But there is an exception with the commandment that; where there is the matter of self-defence, and self precautions, assistance of those who share not our faith is permissible. The verse ends in a warning of Allah's wrath and that if we disobey his commands we at last have to return to him:
``The believers should not make friends with the infidels instead of the believers. He who does that has nothing to hope from Allah, except by way of precaution and dissimulation. Allah warns you of His self and to Him you will all return.''
29- SAY: `WHETHER YOU HIDE WHAT IS IN YOUR HEARTS OR
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REVEAL IT, ALLAH KNOWS IT. AND HE KNOWS WHATEVER IS IN THE HEAVENS AND WHATEVER IS IN THE EARTH. AND ALLAH HAS POWER OVER ALL THINGS. (HE CAN DO WHATEVER HE WANTS)
THE COMMENTARY VERSE NO. 29
In the preceding verse, an exception of making friends with those who share not our faith, was made; that on the basis of precaution and self - defence, the assistance and friendship of an infidel might be accepted by a Muslim. Here in this verse, (NO. 29) in order to warn people against misusing and misapplying the exception, it is said: ``Whether you hide or reveal the contents of your hearts and minds, it makes no difference for God, Who knows them all - not only all that is hidden in your hearts, but all that is in the heavens and in the earth, God knows them.''
30- THE DAY (WILL SURELY COME) WHEN EACH SOUL WILL FIND PRESENT WHAT IT HAS DONE OF GOOD, AND WHAT IT HAS DONE OF EVIL. IT WILL WISH THAT THERE WAS A FAR DISTANCE BETWEEN IT AND ITS EVIL DEEDS. AND ALLAH WARNS YOU OF HIS SELF. AND ALLAH IS COMPASSIONATE TO THE SERVANTS.
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THE COMMENTARY VERSE NO. 30
This is a complementary to the foregoing verse, that the good and bad deeds are made present in the last judgement, and then the evil doer will wish to have a long distance between himself and his evil deeds. In this verse fears and hopes are mingled. From one side, Allah warns people to beware of Him, and on the other side, He reminds that He is compassionate to the servants
قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللهُ غَفُورٌ رَّحِيمٌ(( 31 )) 31- SAY: IF YOU LOVE ALLAH FOLLOW ME, AND ALLAH WILL LOVE YOU, AND FORGIVE YOU YOUR SINS. AND ALLAH IS FORGIVING COMPASSIONATE.
قُلْ أَطِيعُواْ اللهَ وَالرَّسُولَ فَإِن تَوَلَّوْاْ فَإِنَّ اللهَ لاَ يُحِبُّ الْكَـافِرِينَ(( 32 )) 32- SAY: OBEY ALLAH AND THE MESSENGER. THEN IF THEY TURNED BACK, ALLAH LOVES NOT THE UNBELIEVERS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 31)
In the presence of the prophet, some of the Muslims claimed to be in love with God, while they less seemed to perform God's Commandments. This verse and the next one revealed, considering such futile and flimsy claims.
18
The True Love The True Love
The verse clears what a true love for God may mean: ``If you really do love Allah, follow His Messenger and in return Allah will love you; and forgive
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you your sins.'' This implies that love is not a weak interest in the hearts of man, without any actual effect. Love should be reflected in human's deeds and actions. In a general sense of meaning, this is an answer and a lesson for those who claim to have the love of God, and His apostles and saints. In every time and in everywhere they should have some similarity in acts and deeds, and behaviours with those men of God. VERSE NO. 32
The argument continues here, that if you are truthful in your claim of loving God, then you have to prove it practically, by following the Messenger of God and obeying God's commandments; and if you don't; you don't love, and neither God loves the infidels. إِنَّ اللهَ اصْطَفَى ءَادَمَ وَنُوحاً وَءَالَ إِبْرَاهِيمَ وَءَالَ عِمْرَانَ عَلَى الْعَـالَمِينَ (( 33 )) 33- ALLAH CHOSE ADAM, AND NOAH, AND THE FAMILY OF ABRAHAM, AND THE FAMILY OF IMRAN ABOVE ALL THE WORLDS.
ذُرِّيَّةَ بَعْضُهَا مِن بَعْض وَاللهُ سَمِيعٌ عَلِيمٌ(( 34 )) 34- THEY WERE THE OFFSPRING OF ONE ANOTHER, AND ALLAH IS THE HEARER THE KNOWER.
THE COMMENTARY VERSE NO. 33
This is a prelude to the story of Mary the Virgin, stating the position of some of her ancestors who were good examples of those who really loved God, and obeyed His commandments, and observed His covenants: ``Allah chose Adam, Noah, the family of Abraham and the family of Imran, among whom were Moses, Jesus, and Mohammad.''
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God's choice could have been either genetically or canonically. It could be possible that God excelled them in creation and genesis, or in spite of their Free will, He developed and promoted them by His Grace and Guidance; and that they obtained their work and position by their strive and endeavour in the service of their Lord. VERSE NO. 34
Then it is added here that: ``They were the offspring of one another.'' This may imply that all men of God, spiritually form one family and one household. They all were the elects of God for their love or Godloving, obedience, discipline, faith, and good deeds. Besides ADAM, the verses alludes to the five Arch prophets of God, i.e. Noah - Abraham, Moses, jesus, and Mohammad who are the offsprings of Abraham and Imran.
35- WHEN THE WIFE OF IMR?N SAID: `MY LORD! I HAVE VOWED TO YOU, IN DEDICATION, WHAT IS WITHIN MY WOMB; SO ACCEPT THIS OF ME, THAT YOU ARE THE HEARER THE KNOWER.
36- AND WHEN SHE WAS DELIVERED OF THE CHILD, SHE SAID: `MY LORD!' I AM DELIVERED OF A FEMALE CHILD; (AND ALLAH KNEW WELL WHAT SHE DELIVERED), AND MALE IS NOT LIKE FEMALE. AND I HAVE NAMED HER MARY, AND COMMEND HER TO YOU WITH HER OFFSPRING, TO PROTECT THEM FROM THE ACCURSED SATAN.
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THE COMMENTARY VERSE NO. 35
The word is now about Imran and his daughter Mary - her birth and some other incidents of her life. According to some Islamic traditions' God had inspired Imran that he would have a son who would become a prophet. He gave the good news of that to his wife whose name was HANNA (ANNE in English and ANNA in Latin). When she became pregnant she expected a male child who would eventually become a prophet. She therefore vowed to dedicate him to the service of the temple: ``My Lord! I have vowed to you, in dedication, what is in my womb, So accept this of me.'' VERSE NO. 36
But when she gave birth to the child and found her a female she was sorry and said: ``My Lord! I am delivered of a female child and male is not like female!'' This was because according to Mosaic Law a female child could not be devoted to Temple Services. Besides that; a Lady cannot keep herself clean to be in the service of the Temple, always, because of her menstruation problem. A woman also is not like a man in power and strength of their bodies. After all there is the problem of pregnancy and giving birth with the female sex. So ANNE was content to seek God's protection for her against Satan.
She then said to her Lord: ``I named her Maryam.'' The Arabic `MARYAM' translated MARY, literally means a worshipper woman or a Temple's maid servant; and such a naming proves how eager the mother of Mary was to dedicate her child in the service of God and His sacred Temple.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُول حَسَن وَأَنبَتَهَا نَبَاتاً حَسَناً وَكَفَّلَهَا زَكَرِيّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الِْمحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَـامَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللهِ إِنَّ اللهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَاب(( 37 )) 37- HER LORD ACCEPTED HER WITH A GOOD ACCEPTANCE,
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THE COMMENTARY VERSE NO. 37
The argument is continued here that God answered Anna's prayer, and Mary grew under God's special protection: ``Her Lord accepted her with a good acceptance, and grew her with a goodly growth.'' There is a fine note in this phrase that God's work is growing - As a seed contains some abilites and natural potentials, there is also in man's seed and soul various capacities, that exist in possibility and not in actuality, which the Gardener of the Universe grows them and cherishes them until they develope enough to bear fruit. As Mary was brought up in the Temple, she moved to higher and higher steps of progress and dignity:
``Whenvere Zacharias visited her in the sanctuary, he found her supplied with sustenance!'' According to Islamic tradition the sustenance was out of seasonal fruits; that were brought to her by the angels from the PARADISE!
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبّ ِ هَبْ لِى مِن لَّدُنكَ ذُرّيَّةً طَيّبَةً إِنَّكَ سَمِيعُ الدُّعَآءِ(( 38 )) 38- THERE DID ZACHARIAS PRAY TO HIS LORD, SAYING: ``MY LORD! GRANT ME FROM YOURSELF AN OFFSPRING PURIFIED; THAT YOU HEAR PRAYER.
39- AND THE ANGELS CALLED UNTO HIM WHEN STANDING IN PRAYER IN THE SANCTUARY: ``ALLAH GIVES YOU THE GLAD-TIDING OF JOHN (YAHYA) WHO SHALL CONFIRM A WORD OF GOD. HE SHALL BE PRINCELY AND CHASTE, AND AN APOSTLE OF THE RIGHTEOUS.
قَالَ رَبّ ِ أَنَّى يَكُونُ لِى غُلامٌ وَقَدْ بَلَغَنَىِ الْكِبَرُ وَامْرَأَتِى عَاقِرٌ قَالَ كَذَلِكَ اللهُ يَفْعَلُ مَا يَشَآءُ(( 40 )) 40- HE SAID: MY LORD! HOW SHALL I HAVE A SON, AND OLD AGE HAS ALREADY COME UPON ME, AND MY WIFE IS BARREN. HE SAID: `EVEN SO, ALLAH WILL ACCOMPLISH WHAT HE WILLS.
THE COMMENTARY VERSE NO. 38
Now the discourse is upon Zacharias, and his son John the Baptist. John's mother named Eizabeth was the sister to Mary's mother and both of them were barren. Though old age grasped them, and they had abandoned to despair of having a child; when Zacharias saw the out of season fruits and out of reason sustence with Mary, he was excited and in a very fervent prayer begged God to grant him a son. VERSE NO. 39
When Zacharias was standing in prayer in sanctuary, the angels gave him the good news of having a son who would confirm a word from Allah.
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As to the meaning of: `A WORD FROM ALLAH' that John would confirm, we understand it to be, `Jesus Christ' who was created by a miracle - by God's word. VERSE NO. 40
When Zacharias got the good news of having a son who would be chaste and purified, princely in behaviour and of the righteous folk, he could not contain his skin of happiness, and yet he was amazed that how could this strange phenomenon happen?! It was not an ordinary or natural son; that he and his wife were now very old and past the age of parenthood, His wife was barren, even when a young woman; So like ABRAHAM who asked God to show him how He raise the dead; Zacharias too, said: ``My Lord! How can I have a son, and old age has already come upon me and my wife is barren.''
The answer was no more than: ``Allah can easily accomplish whatever He wants.''
41- HE SAID: `MY LORD! APPOINT ME A SIGN. HE SAID: YOUR SIGN IS THAT YOU SHALL NOT SPEAK TO PEOPLE FOR THREE DAYS EXCEPT BY SIGNALS. AND MENTION YOUR LORD MUCH. AND GLORIFY HIM AT EVENING AND DAWN.
THE COMMENTARY
VERSE NO. 41
ZACHARIAS asked God for a sign of that miracle, as Abraham did for a sign of resurrection to assure his heart and to give confidence to his mind; and God gave him a sign: ``Your sign is that you shall not speak to people for three days except by signal.''
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Allah considered Zacharias request, and for three days without any natural cause or defect, he could not speak to people, while his tongue was busy in mentioning the name of God and celebrating his praise! وَإِذْ قَالَتِ الْمَلائَكَةُ يَـامَرْيَمُ إِنَّ اللهَ اصْطفَاكِ وَطَهَّرَكِ وَاصْطَفاكِ عَلَى نِسَآءِ الْعَـالَمِينَ(( 42 )) 42- AND WHEN THE ANGELS SAID: `O, MARY! ALLAH HAS CHOSEN YOU AND PURIFIED YOU, AND CHOSEN YOU ABOVE THE WOMEN OF THE WORLDS.
يَـامَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّ اكِعِينَ (( 43 )) 43- O, MARY! BE OBEDIENT TO YOUR LORD. PROSTRATE YOURSELF, AND BOW DOWN WITH THOSE WHO BOW.
THE COMMENTARY VERSE NO. 42
Once again the Holy Qur?n returns to the amazing story of Mary and her great honour and high dignity. It begins with the angels who spoke to Mary and said: ``O, Mary! Allah Has chosen you over the women of the worlds.'' She was an elect of God, and unique in giving birth to a wonderful son by a miracle, without intervention of the customary natural means. But this does not mean that she was more than a human being created by God. She had so much need to pray to God as any one else, and it was through such prayers, worship, and piety, that she was purified and then chosen by God for high purposes such as giving birth to a prophet so high as Jesus Christ.
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Then as a sign of her gratitude and thankfulness, the angels advised her to be obedient to her Lord, to prostrate herself, and to bow down in prayer with those who bow.
44- (O, PROPHET) THOSE ARE SOME OF THE NEWS OF THE UNSEEN THAT WE INSPIRE IT TO YOU, AND YOU WERE NOT WITH THEM, WHEN THEY CAST THEIR PENS, AS TO WHICH OF THEM SHOULD HAVE CHARGE OF MARY. AND YOU WERE NOT WITH THEM WHEN THEY WERE DISPUTING. (AND ALL THESE NEWS WERE INSPIRED TO YOU)
THE COMMENTARY VERSE NO. 44
This brings to light another part of Mary's life history, calling them the news of the unseen, or hidden, because such forms of stories that are free from superstitions and full of truth, and which are not found elsewhere in the books and scriptures, have been revealed by inspiration to our prophet; i.e. the Qur?nic verses. Allah says to His Messenger: ``You were not present there to see the contention and dispute between the priests, and finally their casting lot by pen or reeds, and the fall of the lot upon Zacharias in order to have the charge of Mary.''
This verse and others (QUR?N S 37: 140) imply that in certain cases when contention and controversies have led to a deadlock taking decision by casting lot is permissible in Islam.
45- (REMEMBER) WHEN THE ANGELS SAID: ``O, MARY! ALLAH GIVES YOU GLAD TIDINGS OF A WORD FROM HIM WHOSE NAME IS MESSIAH, JESUS, THE SON OF MARY. HE IS OF A HIGH PERSONALITY IN THIS WORLD AND THE LAST, AND OF THOSE WHO ARE NEAR. (TO ALLAH)
46- HE SHALL SPEAK TO PEOPLE IN THE CRADLE, AND ADULTHOOD, AND (HE SHALL BE) OF THE RIGHTEOUS.
THE COMMENTARY VERSE NO. 45
From here on, more parts of the story of Mary is mentioned, such as the strange and unnatural birth of her son Jesus: ``And remember when the angels said: O, Mery! Allah gives you the glad tidings of a word from Him whose name is Messiah, Jesus, the son of Mary, who is of a high personality in this world and the last.'' VERSE NO. 46
In this verse one of the miracles and virtues of Jesus Christ is pointed to, and that was his teaching and preachings when he was a child in the cradle! His words in the cradle was full of wisdom and purpose, as his sermons in adulthood.
47- SHE SAID: ``MY LORD! HOW SHALL I HAVE A SON AND NO MAN TOUCHES ME? HE SAID: `EVEN SO, ALLAH CREATES WHAT HE WILL. WHEN HE DECREES A THING HE ONLY SAYS TO IT ``BE'' AND ``IT IS''.
THE COMMENTARY VERSE NO. 47
When Mary heard the glad tidings of having a son without a husband, she was struck with astonishment, and asked her Lord how could she have a son while no man has ever touched her or touches her?! In answer to that; God assured her that when He is going to do something or create some one, He merely says to it: ``BE'' and it comes to ``BEING''
وَيُعَلِّمُهُ الْكِتَـابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالاِْنجِيلَ(( 48 )) 48- AND HE WILL TEACH HIM THE BOOK AND WISDOM, THE TORAH (PENTATEUCH = BIBLE) AND THE GOSPEL.
وَرَسُولاً إِلَى بَنِى إِسْرَءِيلَ أَنّـِي قَدْ جِئْتُكُم بِآيَة مِن رَّبّكُمْ أَنّـِي أَخْلُقُ لَكُم مِّنَ الطّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْراً بِإِذْنِ اللهِ وَأُبْرِىءُ الاَْكْمَهَ وَالاَْبْرَصَ وَأُحْيِ الْمَوْتَى بِإِذْنِ اللهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لاََيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِين(( 49 )) 49- AND A MESSENGER TO THE CHILDREN OF ISRAEL, (SAYING TO THEM) I HAVE COME TO YOU WITH A SIGN FROM YOUR
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LORD. I WILL MAKE FOR YOU OF CLAY THE LIKENESS OF A BIRD, THEN I WILL BLOW INTO IT, AND IT WILL BE A BIRD BY THE PERMISSION OF ALLAH. I WILL ALSO HEAL THE BLIND AND THE LEPER. AND I RAISE THE DEAD TO LIFE BY THE LEAVE OF ALLAH. AND I WILL INFORM YOU OF WHAT YOU EAT, AND WHAT YOU STORE IN YOUR HOUSES. SURELY IN THAT IS A SIGN FOR YOU IF YOU ARE BELIEVERS.
THE COMMENTARY VERSE NO. 48
Following the four virtues of Jesus that were mentioned above, namely:
1- Being honourable and of high personality in this world and the last. 2- Being near to God. 3- Speaking in the cradle. 4- And being of righteous folk.
Here two more of his particular moral excellences are named: ``That God would teach him, Book, Wisdom, Bible, and Gospel.'' VERSE NO. 49
Here in this verse it is confirmed that Jesus was a true Messenger of God, with several signs and miracles:
* That he could make a bird out of clay and blow life in it, with the permission of God.
* That he could heal and give vision to born blind, and leper by the leave of God; An act, which in the sight of the physicians of his time, was undeniable great miracles.
* That he could report of the secrets of the people as to what had they eaten or hidden in their houses. All these were signs for them if they were believers.
this verse certifies that the prophets are able; of course with the permission of God, and when necessary; to ignore physics, and adhere to metaphysics, performing supernatural things!
50- (AND I HAVE COME TO YOU) TO ATTEST THE LAW WHICH WAS BEFORE ME AND TO MAKE LAWFUL TO YOU CERTAIN THINGS THAT WERE FORBIDDEN UNTO YOU. AND I HAVE COME TO YOU WITH A SIGN FROM YOUR LORD. THEN BEWARE OF ALLAH AND OBEY ME.
إِنَّ اللهَ رَبِّي وَرَبُّكُمْ فاعْبُدُوهُ هَـذَا صِرَطٌ مُّستَقِيمٌ(( 51 )) 51- THAT ALLAH IS MY LORD AND YOUR LORD. THEN WORSHIP HIM, THIS IS THE STRAIGHT PATH.
THE COMMENTARY
VERSE NO. 50
This verse and the next one is the continuation of the sayings of Jesus Christ to the Israelites. He says here: ``I have come to attest the Mosaic Law which was before me, and to make lawful to you certain things that were declared unlawful and forbidden, and I have with me a sign from Lord. Therefore, beware of Allah and obey me.''
VERSE NO. 51
Then in order to prevent deifying him, and making a god of him and a godess of his mother, because of his exceptional nature of birth, and amazing miracles, he declares: ``Allah is my Lord and your Lord, then worship him, and this is the straight path.'' In the Holy Qur?n we frequently read that when mentioning God, Jesus Christ would say my Lord - Your Lord, or our Lord. This is
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contrary to the canonical Gospel, which is of surety tampered with, and is written many centuries after christ, in which the word LORD is replaced or transalted into FATHER! When Jesus Christ was among people, no one dared to call him a god or any sort of Deity. The TRINITY, which is the union of three hypostasis - the FATHER, THE SON and the HOLY SPIRIT, in one Godhead - being one god as to substance, but three gods as to individuality; was a thesis founded in the third century A.D.
*****
Even in this canonical GOSPEL which has been compiled in the 3rd century A.D.; In many chapters, and through many verses; MONOTHEISM, which is the idea that there is only one God, has clearly been proclaimed. An instance of this which is mentioned in the: MATT. 22: 33 - MARK and LUKE 10: 24 is: YAHOVAH OUR GOD IS THE ONLY GOD.
A pharisee who was a teacher of the scripture, asked Jesus: ``Which one of the Commandments in the scriptures is the most important one?'' JESUS CHRIST answered: ``The most important commandment of the LAW is this: `Listen to ME, O, ISRAEL! YAHOVAH your GOD is the ONLY GOD. So love your God with all your heart and mind.'' This is the greatest and the most important commandment.''
52- AND WHEN JESUS FELT THEIR UNBELIEF, HE SAID: ``WHO WILL BE MY HELPERS UNTO ALLAH?'' THE DISCIPLES SAID: ``WE ARE THE HELPERS OF ALLAH. WE BELIEVE IN ALLAH; AND YOU BEAR WITNESS THAT WE HAVE SUBMITTED.'' (TO ALLAH'S WILL)
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رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّـاهِدِينَ(( 53 )) 53- OUR LORD! WE BELIEVE IN WHAT YOU HAVE SENT. AND WE FOLLOWED THE MESSENGER. THEN INSCRIBE US WITH THE WITNESSES.
وَمَكَرُواْ وَمَكَرَ اللهُ وَاللهُ خَيْرُ الْمَـاكِرِينَ (( 54 )) 54- AND THEY (THE UNBELIEVERS) PLOTTED, AND ALLAH, TOO, PLANNED. AND ALLAH IS THE BEST OF THE PLANNERS.
THE COMMENTARY VERSE NO. 52
Moses foretold of the advent of Jesus Christ and the Jews were eagerly waiting for the coming of the promised Messiah; but when he personally appeared, and the unlawful interests of some of the Israelites was endangered, only a limited number of them followed Jesus, and the rest of them belied and denied him, and even did their best to kill the truthful prophet of God!: ``And when Jesus felt unbelief of them, he asked which of you will help me in the way of Allah? And from among them some twelve men of his disciples answered him saying: `We believe in Him, and You Jesus Christ, bear witness in the presence of God that we believed and submitted.'' VERSE NO. 53
In this verse; phrases are narrated which show the high level of faith and sincerity of the disciple of Jesus Christ: ``Our Lord! We do believe in what You have sent, and we obeyed the Messenger, then write and register us among the testifiers, and those who have submitted to your will. VERSE NO. 54
In contrary to the faith and sincerity of the Apostles, the argument runs to infidelity, plots, and secret evil plans of the Jews and [ 357 ]
his Roman enemies, that they devised against Jesus Christ: ``They plotted, and Allah Who is the best of planners, planned to protect His Message and Messenger, and evidently it is Allah's plan and plot that overcomes and overwhelms.
55- AND WHEN ALLAH SAID: ``O, JESUS! I WILL CATCH YOU AND RAISE YOU UP TO MYSELF, AND CLEANSE YOU (OF THE FALSEHOOD) OF THOSE WHO DISBELIEVE. AND I WILL MAKE THOSE WHO FOLLOW YOU SUPERIOR TO THOSE WHO DISBELIEVE, UP TO THE RESURRECTION DAY. THEN TO ME IS YOUR RETURN, AND I WILL JUDGE AMONG YOU CONCERNING WHAT YOU WERE AT VARIANCE ON.
THE COMMENTARY VERSE NO. 55
According to the verse NO. S 4: 157 and this one, S 3: 55; we Muslims believe that Jesus Christ was neither crucified nor killed by the Jews, and that another man was taken and crucified in his likeness. Then Jesus is alive, and he was raised to the heavens by God, as the verse here implies: ``When Allah said: `O, JESUS! I will catch you and raise you up to Myself, and cleanse you of those who disbelieve.'' The purpose of cleanliness mentioned here, might either be his deliverAnce from the cruel hands of the dirty and faithless enemies, or from the charge and plots of the Jews; through the success of his
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doctrine and religion over them. Then the argument runs on one of the amazing predictions of Qur?n; foretelling that, always and until the Day of Doom, those who are true Christians, and the followers of Jesus, will be superior to the Jews who denied and rejected him: ``And I will make those who follow you, superior to those who disbelieved you.'' We may add here that; Muslims are the truest followers of Jesus Christ, because they are the ones who follow up the true and unperverted teachings of jesus, although there is a large body of nominal Christians and millions of people baptized on his name.
Some have taken the Arabic ``MOTAVAFFIKA'' to mean death and causing to die, and they are certainly wrong. All the learned and famous commentators have taken this word to mean ``CATCH'' or ``TAKE'' and they are right, because the root of this Arabic word is ``VAF?'' and not ``VAF?T'', Which means to complete - to take - to catch, and etc. In the Holy Qur?n, the word has frequently, and always been used to mean, catching or taking or keeping something and has never been used to mean death as loss of life and annihilation.
56- THEN, AS FOR THOSE WHO DISBELIEVE, I WILL STERNLY PUNISH THEM IN THIS WORLD, AND THE LAST AND THEY SHALL HAVE NO HELPERS. وَأَمَّا الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـالِحَـاتِ فَيُوَفّيهِمْ أُجُورَهُمْ وَاللهُ لاَ يُحِبُّ الظَّـالِمِينَ (( 57 ))
57- AND AS FOR THOSE WHO BELIEVE AND DO GOOD DEEDS HE WILL PAY THEM IN FULL THEIR REWARDS, AND ALLAH LOVES NOT THE OPPRESSORS.
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ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الاَْيَـاتِ وَالذِّكْرِ الْحَكِيمِ(( 58 )) 58- THIS, WE RECITE TO YOU OF THE SIGNS, AND WISE ADMONITION.
THE COMMENTARY VERSE NO. 56 AND 57
Jesus Christ is addressed in this verse and in the next one; that after final judgement people shall be classified in two main groups: 1) As for those who disbelieved, God will sternly punish them and they shall have no one to help them against God's Chastisement.
2) And as for those who believed and did good deeds, God will pay them in full their rewards.'' The ending of the verse is: ``Allah loves not the oppressors.'' Accordingly He Himself will not oppress any of His servants for the least. VERSE NO. 58
In this verse, the addressing is turned again to our prophet Mohammad (AS) that these matters which we recite and reveal to you, are a portion of our signs and our wisdom in the Qur?nic verses.
59- THE SIMILITUDE OF JESUS IS LIKE THAT OF ADAM IN THE SIGHT OF ALLAH. HE CREATED HIM OF DUST, AND THEN SAID TO HIM ``BE'' AND HE ``WAS'' الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنّ مِّنَ الْمُمْتَرِينَ(( 60 ))
60- THIS IS THE TRUTH FROM YOUR LORD. BE NOT OF THE DOUBTERS. [ 360 ]
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 59 AND 60)
These two verses were also revealed to answer the Christian Embassy that had come to the prophet from NAJRAN. They asked the prophet: ``Have you ever seen a child without a father? Why then you are lowering the position of Jesus Christ to the level of a man being?!'' The verse NO. 59 was sent down to answer that: ``If Jesus was born without a human father, ADAM was also borns so; he had neither a human father, nor a mother, like Mary!'' As far as physical bodies are concerned, both, ADAM and JESUS were made of dust. In the sight of God Jesus was as dust as ADAM was, or as all the mankind is. Thus Allah created Jesus from dust, and then said to him: ``BE'' and he came into ``BEING'' as Jesus Christ.'' Such was the story of the creation of HAZRAT JESUS (AS), nothing more and nothing less.
Then, through the next verse (NO. 60) it is emphasized that: ``These are the truth about the creation of Jesus that God Has revealed and recited to you, so do not doubt about that.
61- THEN WHOEVER DISPUTE WITH YOU IN HIM, AFTER WHAT HAS COME TO YOU OF KNOWLEDGE; SAY: ``COME ON! LET US CALL OUR SONS AND YOUR SONS, OUR WOMEN AND YOUR WOMEN, OURSELVES AND YOURSELVES THEN LET US EARNESTLY PRAY, AND LAY THE CURSE OF ALLAH ON THE LIARS.
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THE COMMENTARY OCCASION OF REVELATION (VERSE NO 61)
Many of the verses in this chapter, refer to the Christian Embassy from NAJR?N, a town 150 miles North of SANA?. In the year of Deputations, i.e. 10 A.H. a Christian mission consisting of sixty priests, clergy, and learned Christians, came to the Holy Messenger of God, for being much impressed on hearing this passage of QUR?N, which explains the true position of Jesus Christ for Muslims. They raised many questions which were all answered by the prophet. Among the questions was: ``What is exactly that to which you call us?'' The prophet said to them: ``I invite you to worship none except your Lord, the only one God, and that Jesus was no more than a human being - a servant of God - and chosen as God's prophet. So do not exaggerate the matter, and stretch not his position beyond the truth.''
They rejected the Divine Call, and adhered to the dogma that he was a god or somehow the son of God! for having not a human father! Our prophet who was indeed firm in his faith, proposed ``MOB?HALEH'' which is the solemn meeting in which both sides should summon their men, women, and children. Then they earnestly have to pray, and invoke the CURSE OF GOD on those who are LIARS!
An appointment was fixed for the MOBAHELEH, and in time, the Christians found Mohammad coming for that purpose. Mohammad (AS) was hand in hand with his beloved brother, cousin, son-in-LAW, and vicegerent HAZRAT IMAM ALI (AS) His two beautiful grand children; Imam Hassan, and Imam Hussein, walked in front of them. FATIMA, his daughter whom he loved so tenderly that he named her: ``THE MOTHER OF HER FATHER'' walked in dignity and glory behind.
Mohammad (AS) and his nearests came forth so resolute; so firm, and so faithful in their belief, that the Christians trembled with fear when they looked them on the faces! The head of the missionary said to the others: ``I see innocent faces coming to us, that if they ask God to move the
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mountains for them, God will do it.'' And thus the Christians Embassy declined, and were dismissed in a spirit of tolerance; with a promise of protection from the state, in return for tribute, or the ``WAGES OF RULE''.
62- THIS IS THE TRUE STORY (OF JESUS THE SON OF MARY) AND THERE IS NOT ANY GOD EXCEPT ALLAH; AND THAT, ALLAH IS THE EXALTED IN MIGHT, THE WISE. فَإِن تَوَلَّوْاْ فَإِنَّ اللهَ عَلِيمُ بِالْمُفْسِدِينَ(( 63 ))
63- THEN IF THEY TURN BACK, ALLAH KNOWS THE EVIL -DOERS.
THE COMMENTARY
VERSE NO. 62
Giving a true account of the birth, the life, and the death of Jesus Christ, here it puts an emphasis, that these stories and narrations that are recited here about him are mere truth. That which some have called him God, or the son of God, and also that which some have known him an illegitimate child, are all false and far from the truth. It is against reason and revelation to call him God or son of God. His high position in the sight of God is not that he had not a human father. It is because of his piety and virtue, his knowledge and wisdom, and after all, because of his good deeds and excellent morals.
The truth about him is what has been revealed to Mohammad (AS). In fact Jesus is no more than a man, He was the clean and
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purified servant of God, Who chose him for His prophethood. He was born miraculously from a pure, clean and virgin mother and without having a mortal father - something not difficult for God to do it. VERSE NO. 63
This verse threatens those who reject the truth deliberately, and after it has been proved and made known to them: ``If in spite of all that proofs and clear signs, they still turn their back and reject the truth, Allah knows well the corruptors.'' It is obvious that, in spite of all that logical reasoning of Qur?n, and their declining and escaping MOB?HALAH, if they yield not to the truth, and obstinately continue their useless disputes, they don't seek the truth, They rather drive at corruption, and their aim is to ruin the faiths and truth, and of course God is not heedless to that.
64- SAY, O PEOPLE OF THE BOOK! COME ON TO A WORD COMMON BETWEEN WE AND YOU; THAT WE WORSHIP NONE EXCEPT ALLAH, AND THAT WE DO NOT ASSOCIATE WITH HIM ANYTHING, AND SOME OF US DO NOT TAKE OTHERS AS LORDS BESIDES ALLAH. THEN IF THEY TURN BACK, SAY: `BEAR WITNESS THAT WE ARE MUSLIMS.''
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THE COMMENTARY THE CALL TO UNITY (VERSE NO. 64)
The foregoing call was to accept Islam in all aspects, but this verse (No. 64) invites us to join in common points and tenets that might exist between Muslims and the people of the Book: ``O, People of the BOOK! come on to a word or a term to be common between us - we and you - that we worship none except Allah, and do not associate with him anything as a co-sharer or compeer.'' The lesson in this verse is that: ``If people are not willing to cooperate with us in all our goals and objects, we may join with them in some important common aims.''
Then there is the problem of consecrated priesthood that from among them, in different classes, some may claim superiority and infalliability, and then stand between man and God in some special sense. The same remark apply to the worship of saints and Imams. They may be holy and pious, but they are no more than man, and have no right to claim lordship over us. According to Islamic principles, no one can claim lordship over man except God:
يَـأَهْلَ الْكِتَـابِ لِمَ تُحَآجُّونَ فِي إبْرَاهِيمَ وَمَآ أُنزِلَتِ التَّوْرَاةُ وَالاِْنجِيلُ إِلاَّ مِن بعدِهِ أَفَلاَ تَعْقِلُونَ (( 65 )) 65- O, PEOPLE OF THE BOOK! WHY DO YOU DISPUTE ABOUT ABRAHAM, WHEN THE TORAH AND THE GOSPEL WERE NOT REVEALED TILL AFTER HIM. DON'T YOU USE YOUR WISDOM?
66- AH! YOU ARE THE ONES WHO DISPUTED ON WHAT YOU KNEW; WHY THEN YOU DISPUTE ON WHAT YOU HAVE NO KNOWLEDGE? ALLAH KNOWS AND YOU KNOW NOT. مَا كَانَ إِبْرَاهِيمُ يَهُودِيّاً وَلاَ نَصْرانِيّاً وَلَـكِنَ كَانَ حَنِيفاً مُّسْلِماً وَمَا كَانَ مِنَ الْمُشْرِكِينَ (( 67 ))
67- ABRAHAM WAS NEITHER A JEW, NOR A CHRISTIAN BUT HE WAS OF PURE FAITH, A MUSLIM, AND WAS NOT OF THE POLYTHEISTS. إِنَّ أَوْلى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِيُّ وَالَّذِينَ ءَامَنُوا وَاللهُ وَلِيُّ الْمُؤْمِنِينَ (( 68 ))
68- SURELY THE NEAREST OF PEOPLE TO ABRAHAM ARE THOSE WHO FOLLOWED HIM, AND THIS PROPHET, AND THOSE WHO BELIEVED. AND ALLAH IS THE GUARDIAN OF THE BELIEVERS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 65)
It is narrated in Islamic traditions that some learned Jews and Christians wrangled and disputed about Abraham. One party said that he was a Jew and belongs to our sect, and the opposite party claimed that Abraham was a Christian in spirit and belief and through proper channel! Each party claimed that Abraham was theirs, exclusively. To This effect this verse revealed saying: ``Why should you argue about ABRAHAM while the BIBLE and the GOSPEL were both revealed after him!?''
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VERSE NO. 66
The Jews and Christians of various sects who wrangled even about some matters of their own religion on which they had knowledge, and in spite of their knowledge they made great mistakes, they also disputed about some matters that they knew nothing about it! Here they are questioned through this verse: ``You that disputed on what you knew and yet failed and made mistakes, why should you then dispute about a matter on which you know nothing?''
VERSE NO. 67
Then Qur?n expresses clearly that ABRAHAM was neither a Jew nor a Christian, but one of pure and sincere faith, and he was not of the polytheists and idolaters. The latter phrase leaves no room for the pagan Arabs and idolaters too, to attach themselves some how to ABRAHAM.
VERSE NO. 68
The people of the Book with their polytheistic ideas, have put the most important tenet and commandment of Abraham's religion, beneath their foot, and so were the Arab idolaters. Then how do they claim that they are the followers of Abraham or he was their Father and leading prophet? In fact he was not the follower of any of these polytheistic religions. The only question here is: ``How can one call and consider himself a follower of ABRAHAM the Shaikh of the prophets?'' To this question the verse (NO. 68) answers: ``The nearest of people to ABRAHAM; are those who follow him, and this prophet Mohammad (AS) and his followers for having firm belief in the ONENESS OF GOD, and who are surrendered to God's will.''
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وَدَّت طَّآئفَةٌ مِّنْ أَهْلِ الْكِتَـابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ(( 69 )) 69- SOME OF THE PEOPLE OF THE BOOK WISH TO MISLEAD YOU, AND THEY MISLEAD NONE BUT THEMSELVES, BUT THEY DO NOT KNOW.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 69)
A group of the Israelites were doing their best to attract some of the influential Muslims, such as MOAAZ - AMMAR - and others, to their religion; and by Satanic temptations they wished to make them recant! This verse revealed to warn Muslims of their tricks and intrigues. The verse by disclosing the hidden plots of the enemy, gives them also a notice to stop carrying out secret plans, because their work and plots would fail:
``Some of the people of the BOOK wish to mislead you and to take you to a back-turn, but they will fail and mislead none but themselves, and yet they perceive it not.''
Those Jews were unaware that Mohammad's training and teaching was so reasonable, and based on facts and figures that recant was far from his converts. Therefore the lies and tricks of them would turn against themselves and would ruin their own souls, though they could not perceive it.
يَـأَهْلَ الْكِتَـابِ لِمَ تَكْفُرُونَ بِآيَـاتِ اللهِ وَأَنتُمْ تَشْهَدُونَ(( 70 )) 70- O, PEOPLE OF THE BOOK! WHY DO YOU DISBELIEVE IN ALLAH'S SIGNS, WHILE YOU ARE WITNESSES?
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يَأَهْلَ الْكِتَـابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَـاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ(( 71 )) 71- O, PEOPLE OF THE BOOK! WHY DO YOU CLOTHE THE TRUTH WITH FALSEHOOD, AND CONCEAL THE TRUTH; WHILE YOU KNOW?
THE COMMENTARY
VERSE NO. 70 AND 71
The people of the BOOK are admonished here for tampering with truth and clothing it with falsehood for preventing the access of people to it: ``O, People of the BOOK! why do you disbelieve in Allah's signs, and work against the light which you, yourselves are witnesses of it - And why do you clothe and cover the truth with falsehood, and conceal the truth while you know!?'' Those jealous Jews, had the signs and symptoms of the promised prophet in their scriptures, but concealed the facts and did not allow the virtues and credentials of Mohammad to be known. By doing that on purpose, they ruined their souls, and descended to the lowest of degradation.
72- AND A PARTY OF THE PEOPLE OF THE BOOK ( THE JEWS) SAID: ``BELIEVE IN THAT WHICH IS SENT TO THE BELIEVERS IN THE MORNING, AND DENY IT IN THE EVENING, PERHAPS THEY MAY RETURN (RECANT)''
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وَلاَ تُؤْمِنُواْ إِلاَّ لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَى هُدَى اللهِ أَن يُؤْتَى أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللهِ يُؤْتِيهِ مَن يَشَآءُ وَاللهُ وَاسِعٌ عَلِيمٌ(( 73 )) 73- (THE JEWS ALSO SAY) AND DO NOT BELIEVE EXCEPT IN HIM WHO FOLLOWS YOUR RELIGION; SAY: (THE REAL) GUIDANCE IS THE GUIDANCE OF ALLAH. (THEY THEN ADDED, BEWARE) LEST ANY ONE SHOULD BE GIVEN THE LIKE OF WHAT YOU HAVE BEEN GIVEN, OR THAT THOSE (RECEIVING SUCH REVELATIONS) SHOULD DISPUTE WITH YOU BEFORE YOUR LORD; SAY: GRACE IS IN THE HAND OF ALLAH. HE GIVES IT TO WHOM HE WILL, AND ALLAH IS THE EXTENDER, ALL- KNOWING.
يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ(( 74 )) 74- HE ADOPTS FOR HIS PARTICULAR MERCY WHOM HE WILL. ALLAH IS THE LORD OF GREAT BOUNTIES.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 72)
It is narrated that 12 Israelites colluded to go to the prophet, and join the believers in the morning and then repudiate them in the evening! When they were asked why so? They answered: ``We approached and studied on site the signs and marks of the promised prophet in our scriptures, and we came to conclusion that they don't conform with those of Mohammad!''
COMMENTS
The Jews came no short in their enmity, and using all the means they had against the prophet, such as military invasion - economical
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incursion - social attack - and this verse points to a corner of their cultural rush: ``And a party of the people of the Book said: ` Believe in that which is sent to the believers in the morning, and deny it at evening, perhaps they may return.'' Their plan was not without effect at least on some of the weak minded Muslims and those wanting self - reliance, because the 12 Jews who hatched the plot were known for knowledge and being well versed in the Bible.
VERSE NO. 73
In order to prevent their followers to join Muslims, they advised them to pretend to conversion, and keep on with their own faith: ``And do not believe except in him who follow your religion.'' So Allah in a parenthetical sentence says: ``The real and true guidance is the guidance of Allah.'' Such plots and plans will have no important effect against those who Allah intends to guide them. Once again the verse returns to the continuation of the Israelites tricks that said: ``Beware lest any one should be given the like of what you have been given.'' In other word; Lest the Muslims should be able to convict and prove you guilty, out of your own scripture before your Lord.
It is made clear here, that they were entangled in their self-conceit and racial vanity, by counting themselves the best of people, and races, and also the elect of God! seeking thereby undue advantages for themselves.
The verse ends in addressing the Messenger of Allah. He gives it to whom He will; and that Allah is the Extender.
VERSE NO. 74
With more emphasis it is said here: ``Allah will adopt for His particular Mercy whom He will, for He is the Lord and the Owner of Great Bounties and Grace.'' [ 371 ]
If we sometimes see God's special grace and more extensive bounties include some one, and exclude some others; it is not due to limitation and shortcomings, but rather for merits and deservings it is so.
THE ANCIENT PLOTS
The said verses are among the miraculous ones of Qur?n, that recovers the hidden tricks of the Jews and other enemies of Islam. It also may warn to-day's Muslims, of such plans and plot. In our time, too, the propaganda means of our enemies have aimed at our young generation to destruct and spoil their faith in Islam. They do that in various forms and ways through scholars - by their orientalists, with their historians, and journalists and even by their cinema actors and artists. They deny not that their aim is not to convert our young ones to a Christian or other religion. They merely want them corrupted!
75- AND AMONG THE PEOPLE OF THE BOOK IS HE, THAT IF YOU TRUST HIM WITH HEAP OF WEALTH, PAYS IT BACK TO YOU. AND THERE IS OTHER OF THEM, THAT IF YOU TRUST HIM WITH A DINAR, WILL NOT GIVE IT BACK UNLESS YOU DEMAND IT IMPORTUNATELY. THAT IS BECAUSE THEY SAY: `WE ARE NOT BOUND TO KEEP FAITH WITH GENTILES. (ONE OF NON-JEWISH FAITH OR RACE - A HEATHEN) AND THEY TELL LIE ON ALLAH, AND THEY KNOW.
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بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللهَ يُحِبُّ الْمُتَّقِينَ(( 76 )) 76- YEA! HE WHO FULFILS HIS COVENANT, AND AVOIDS EVIL, THEN ALLAH LOVES THE GOD- FEARINGS.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 75)
This refers to two of the Jews contemporary with the prophet: One of them named ABDULLAH- IBN- SALAM, was a trustworthy and virtuous man. A wealthy Muslim entrusted him with a hoard of gold that amounted to 1200 GHIAS= 840 KG. Abdullah gave him back all his deposite in due time and term. The second Jew was a vicious traitor whose name was FAN?S; to whom an Arab entrusted one Dinar (a gold coin equal to 66.36 Grains). Fan?s betrayed and denied the trust; when the said verse revealed to this effect.
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Traitor and Trusty Traitor and Trusty
A group of the Israelites were of opinion that they were not responsible for other's trust and deposite! Their logic was that they were the followers of the scriptures, and have had the prophets among them. and so were they not bound to be faithful to the Gentiles, pagans, and heathens! There were also groups of good and honest men among them who would observe and reserve all rights of other people, whether in their race and religion, or out of it.
Qur?n does not condemn all of them, for the wrong that some of them have done; but meanwhile it shows that those who hold the right for themselves to usurp the properties of other people by forcible seizure, without any right; they do not understand any language other than that of power and force, so one has to answer such people accordingly and with that language.
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VERSE NO. 76
This verse rejects the idea of those Israelites who said the properties of the Gentiles, pagans, and heathens, is not unlawful for the people of the Book! But the verse affirms that the criterion for personality and the measure of humanity is to observe covenant and to fulfil promises and to be virtuous and God fearing. Elsewhere in the Qur?n is said: ``The most honoured of you in the sight of Allah is the most virtuous (CHASTE) of you.'' Therefore the verse here says:
``He who fulfills his covenant, and avoid evil, then Allah loves the God fearings.''
77- AS FOR THOSE WHO SELL ALLAH'S COVENANT, AND THEIR OWN OATH, FOR A LITTLE PRICE; THERE SHALL BE NO SHARE FOR THEM IN THE WORLD TO COME. AND ALLAH WILL NOT SPEAK TO THEM, NOR WILL HE LOOK UPON THEM IN THE RESSURECTION DAY; NEITHER WILL HE PURIFY THEM, AND FOR THEM IS A PAINFUL PUNISHMENT.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 77)
A group of the learned Jews, who found their social and personal interests endangered by Mohammad's doctorine; decided to rewrite the scripture which was written by their own hands, thereby changing the signs and symptoms of the promised prophet so that it would not conform to those of the Messenger of God (AS). They had agreed to
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swear then, that those were the words of God, and not of themselves. The verse (NO. 77) was sent down to this effect, in order to disclose their secret Satanic plans.
VERSE NO. 77
This verse implies some other offences and wrongs of the Jews, that not only they would sell the covenant of God for a little price, but are also untrue to themselves by falsifying and changing God's word for a trifle! This verse is sent down in a general sense and common addressing, although it aims in particular to the said Jewish group. There are five painful punishments decreed for their offence in this class: 1) That they will have no portion and share in the life to come. 2) That God will not speak to them. It is evident that God does not speak with a tongue, as we do; because He is clear and clean from matter and material. But He is able to create wave vibrations in the air, as He did for Moses, or may inspire in the heart and mind of man whatever he wants to say. 3) God will not look upon them in Dooms Day. Here too, we should call to mind that His look is not with the aid of eyes and physically. 4) That God will not purify and cleanse them of their sins. 5) An finally there is the painful punishment of God awaiting them.
The importance of their sin of concealing the truth, in the sight of God, is evident and clearly shown by the physical and spiritual punishment that are decreed here for them. What does the sinner get at best for selling his soul and salvation? He who approaches to Allah, will obtain spiritual virtues and advantages, such that God may look at him or speak to him in Mercy,
78- AND THERE IS A SECT OF THEM WHO TWIST THEIR TONGUES WHEN RECITING THE BOOK, THAT YOU MAY SUPPOSE IT (A PART) FROM THE BOOK; BUT IT IS NOT FROM THE BOOK. AND THEY SAY IT IS FROM ALLAH, AND IT IS NOT FROM ALLAH. AND THEY TELL LIE AGAINST ALLAH AND THEY KNOW.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 78)
This verse too, was sent down about a sect of the Jews. It refers to some learned who forged attributes and qualification for the Messenger of God(AS), which was contrary to that in their Scriptures. They forged and wrote it by their own hands and ascribed it to God! Then when they recited their own writing, they twisted their tongues and distorted their pronounciation to pretend that they were Allah's word from the Bible: ``And there is a sect of them who twist their tongue when reciting the Book, that you may suppose it a part from the Scripture, while they know that it is not from the Book.'' They were not content even with such a heinous sin, and explicitly ascribed their forgeries to God and said: ``This is from Allah, while it was not from Allah!''
The ending of the verse affirms that it was not a mistake on their side, and they did that deliberately: ``And they tell lies against Allah and they know!
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مَا كَانَ لِبَشَر أَن يُؤْتِيَهُ اللهُ الْكِتَـابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَاداً لِيّ مِن دوُنِ اللهِ وَلَـكِن كُونُواْ رَبَّـانِيِّنَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَـابَ وَبِمَا كُنتُمْ تَدْرُسُونَ(( 79 )) 79- IT WAS NOT (BECOMING) TO A MAN THAT ALLAH SHOULD GIVE HIM BOOK, JUDGEMENT, AND PROPHETHOOD THEN HE SAYS TO PEOPLE BE YOU WORSHIPPERS TO ME INSTEAD OF ALLAH! HE WOULD RATHER SAY: BE YOU GODLY, FOR THAT YOU WERE LEARNING THE BOOK, AND FOR THAT YOU WERE STUDYING.
وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلائكَةَ وَالنَّبِيِّن أَرْبَاباً أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذ أَنتُم مُّسْلِمُون(( 80 )) 80- NOR WOULD HE ORDER YOU TO TAKE THE ANGELS AND PROPHETS AS LORDS. WOULD HE ORDER YOU TO DISBELIEVE AFTER YOU HAVE SUBMITTED?
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 79 AND 80)
As for the cause of these two verses, it is narrated that some of the Muslims said to the Messenger of God (AS) that we salute and greet you as we salute an ordinary man! Then give us leave to bow or to prostrate before you for salutations, to exhibit a mark of deference to your superiority.
The prophet said: ``It is unlawful to prostrate to any one other than Allah. It is enough to salute your prophet as you greet others, but recognize his rights, and follow him.''
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COMMENTS
The verses reject and amend the dogma of making a deity and Lord of man, as the Christians have done; saying that Jesus was the son of God or the God Himself. As a matter of fact, Jesus was no more than a man chosen by God as a prophet, and strengthened by the Holy Spirit (GABRIEL), the arch angel, who brought the revelation to him. It is neither natural nor reasonable that God's Messenger should preach against God; saying worship me and not Him. Jesus was sent to preach the true God, and the true Mosaic Law and hence the verse:
``It is not possible that a man to whom is given the Book, (BIBLE and GOSPEL) and wisdom, and prophethood, to say to the people; worship me instead of God; on contrary he would say to them be you Godly, and viruous for having been taught the book and studying the Scriptures.'' The prophets also never called the people to worship the angels or any other being, except God the Cherisher and Lord of the universe. It also rejects the faith of the Pagan Arabs who claimed to be the followers of ABRAHAM, but believed the angels to be the daughters of God! Just like the Jews who called Ezra as the son of God, or that sect of Christianity who consider Jesus Christ as the son of God.
The verse ends in saying: ``How could it be possible for a prophet of God, to call people to believe in God and in the Day of Judgement, Then he changes his mind and say to them: `Be you worshipper of me!'?'' The verse also implies that the prophets are innocent and free of guilt.
81- AND (REMEMBER) WHEN ALLAH TOOK THE COVENANT FOR
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THE PROPHETS (FROM THEIR FOLLOWERS) WHEN I GIVE YOU BOOK AND WISDOM, THEN THERE CAME TO YOU A MESSENGER CONFIRMING THAT WHICH IS WITH YOU, BELIEVE IN HIM AND HELP HIM. (THEN ALLAH ASKED THEM) DO YOU ACKNOWLEDGE? AND DO YOU TAKE THIS COVENANT OF MINE AS A BINDING ON YOU? THEY SAID WE DO AFFRIM. HE SAID: THEN BEAR WITNESS, AND I (TOO) AM OF THE BEARERS OF WITNESS WITH YOU.
فَمَن تَوَلَّى بَعْدَ ذَلِكَ فَأُوْلَئكَ هُمُ الْفَـاسِقُونَ(( 82 )) 82- THEN WHOVEVER TURNS BACK AFTER THAT, THEY ARE WRONGDOERS. (DISOBEDIENTS TO THEIR LORD)
THE COMMENTARY THE SACRED COVENANT
The previous verses implied that Mohammad was foretold in the BIBLE and GOSPEL. Here the argument is taken to a general principle that God took a covenant from the prophets as well as their followers that when knowledge and Book was given you, and then there came to you a prophet who confirmed that which was with you, believe in him and help him. Then the matter is emphasized by taking confession: ``Then Allah asked them; Do you acknowledge my covenant and keep it as a binding on you?'' and they affirmed it. VERSE NO. 82
Through this verse, those who break their promise are sternly threatened, that they are the obstinate wrong doers whom God will not
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guide them, and those who lose the guidance of Allah, their destination shall be no where but the Fire in Hell.
أَفَغَيْرَ دِينِ اللهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَـاوَاتِ وَالاَْرْضِ طَوْعاً وَكَرْهاً وَإِلَيْهِ يُرْجَعُونَ(( 83 )) 83- DO THEY THEN SEEK A RELIGION OTHER THAN THAT OF ALLAH, AND TO HIM HAS SURRENDERED WHOEVER IS IN THE HEAVENS AND THE EARTH, WILLINGLY OR UNWILLINGLY, AND TO HIM THEY RETURN.
قُلْ ءَامَنَّا بِاللهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَـاعِيلَ وَإِسْحَـاقَ وَيَعْقُوبَ وَالاَْسْبَاطِ وَمَآ أُوتِىَ مُوسَى وَعيسى والنَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَد مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ (( 84 )) 84- SAY: WE BELIEVE IN ALLAH, AND IN THAT WHICH HAS BEEN SENT TO US, AND WHAT WAS SENT TO ABRAHAM AND ISHMAEL, AND ISAAC, AND JACOB, AND THE TRIBES; AND TO WHAT WAS SENT TO MOSES AND JESUS, AND THE APOSTLES FROM THEIR LORD. WE DO NOT MAKE DISTINCTION BETWEEN ANY OF THEM, AND TO HIM WE SUBMIT.
وَمَن يَبْتَغِ غَيْرَ الاِْسْلامِ دِيناً فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الاَْخِرَةِ مِنَ الْخَـاسِرِينَ (( 85 )) HE THAT CHOOSES A RELIGION OTHER THAN ISLAM, (SUBMITTING TO THE WILL OF ALLAH) IT WILL NOT BE ACCEPTED FROM HIM, AND IN THE WORLD TO COME HE SHALL BE AMONG THE LOSERS.
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THE COMMENTARY THE HIGHEST OF THE DIVINE RELIGIONS (VERSE NO. 83)
Here the argument begins about Islam, and calls for the attention of the people of the BOOK, as well as all the others. In a general sense of meaning, it declares that whoever and whatever exists in the heaven and the earth is Muslim! Willingly, and, or, unwillingly! This is because Islam in its essence is knowing the Will and Plan of God, and Submission to the Will and Plan: ``Do they seek a religion other than that of Allah, and to Him surrendered whoever is in the heavens and the earth willingly or unwillingly, and to Him they return.'' Therefore, Islam which is the religion of nature and genesis, is to follow our nature and conform our will to God's will. VERSE NO. 84
Through this verse Allah order His prophet Mohammad (AS), and all those who follow him (MUSLIMS) to believe in that which is sent down to them, and also to believe in that which is sent to all the other prophets such as: ABRAHAM - ISHMAEL - ISAAC - JACOB - THE TRIBES - MOSES AND JESUS; and to make no distinction between any of them. This is because Islam is the religion preached by all the earlier prophets, and the truth that was revealed and taught by all the Divine Books. VERSE NO. 85
Therefore if any one chooses a religion others than Islam, he is false to his own nature as well as to the Will and Plan of his Creator: ``He that chooses a religion other than Islam, (which is submission to the will of God) it will not be accepted from him, and in the world to come he will be among the losers''. How can such a one, take benefit from the guidance of his Merciful Lord, when he has it rejected deliberately?!
84- HOW MAY ALLAH GUIDE A PEOPLE WHO HAVE DISBELIEVED AFTER THEY BELIEVED, AND BORE WITNESS THAT THE MESSENGER IS TRUE. AND THERE CAME TO THEM EVIDENCES. ALLAH WILL NOT GUIDE THE OPPRESSING PEOPLE.
أُوْلَئكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعنَةَ اللهِ وَالْمَلائكَةِ وَالنَّاسِ أَجْمَعِينَ(( 87 )) 87- THOSE ARE THEY WHOSE REWARD SHALL BE THE CURSE OF ALLAH, THE ANGELS, AND PEOPLE, ALTOGETHER.
خَـالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ(( 88 )) 88- ABIDING IN IT, THEIR ANGUISH SHALL NOT BE LIGHTENED, NOR SHALL THEY BE REPRIEVED.
إِلاَّ الَّذِينَ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ فَإِنَّ اللهَ غَفُورٌ رَّحِيمٌ(( 89 )) 89- EXCEPT THOSE WHO REPENTED AFTER THAT AND AMENDED, FOR ALLAH IS FORGIVING, MERCIFUL.
THE COMMENTARY OCCASION OF REVELATION (VERSE NO. 86)
One of the helpers (MEDINA MUSLIMS) slew a guiltless man without any right, and for fear of retaliation he renounced Islam and escaped to Mecca as an apostate. He then seriously repented and through one of his family in Medina asked the prophet, if there was any door of return opened for him? This verse revealed declaring the acceptance of his repentance on conditions.
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COMMENTS
According to the preceding verse, Islam is the only religion accepted by God. Therefore, a Muslim who renounces his religion and becomes an apostate, cannot easily be forgiven and obtain salvation: ``How may Allah guide a people who have disbelieved after they believed and bore witness that the Messenger is truthful, and there came to them clear signs from Allah. Such a people are indeed oppressors and Allah will not guide the oppressing people.'' Why will not Allah guide them? the answer is evident and obvious: ``They recognized the prophet - they knew him through many clear signs and miracles - they testified his prophethood - they made a covenant with him.'' And now in their apostasy they break their covenant and all promises! They deny the voice of their heart and conscience and have recanted and joined the enemies! How can such a one be forgiven and then guided to salvation?
VERSE NO. 87
The punishment that such a one deserves is the curse of Allah - the curse of the angels and the curse of the people; who were their brothers, friends and mates, whom they betrayed - the curse of all together. VERSE NO. 88
And they shall abide in that curse; in that spiritual and physical anguish and punishment for ever. Their anguish will not lighten, nor shall they be reprieved! VERSE NO. 89
Unless they repent whole heartedly, and return to Allah sincerely, and once again ask earnestly for God's Mercy and Forgiveness; and amend their deeds and change their mind. And of
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course the Lord our Merciful Creator, is Often Forgiving and Compassionate to His creatures.
إِنَّ الَّذِينَ كَفَرُواْ بَعْدَ إِيَمـانِهِمْ ثُمَّ ازْدَادُواْ كُفْراً لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُوْلَئكَ هُمُ الضَّآلُّونَ(( 90 )) 90- THOSE WHO DISBELIEVED AFTER THEIR BELIEF AND GREW IN THEIR UNBELIEF (INSISTED UPON THEIR WRONGS) THEIR REPENTANCE (THAT IS DUE TO THEIR HELPLESSNESS AND THE FEAR OF DEATH) WILL NEVER BE ACCEPTED. THEY ARE THOSE WHO GO ASTRAY.
إنَّ الَّذِينَ كَفَرُواْ وَماتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاَْرْضِ ذَهَباً وَلَوِ افْتَدَى بِهِ أُولئكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِّن نَّـاصِرِينَ(( 91 )) 91- THOSE WHO DISBELIEVED AND DIED UNBELIEVERS, THERE SHALL NOT BE ACCEPTED FROM ANY OF THEM THE WHOLE EARTH FULL OF GOLD, FOR HIM TO RANSOM THEREBY. FOR THEM AWAITS A PAINFUL PUNISHMENT, AND THERE IS NOT ANY HELPERS FOR THEM.
THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 90)
Some commentators understand this to refer to the people of the Book who believed in Mohammad before his advent, but denied him in his mission.
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USELESS REPENTANCE
The foregoing verse pointed to those who repent sincerely, their repentance being accepted, but here the argument runs over those whose repentance have failed:
``Those who renounce their belief and increase their blasphemy, and insist upon doing wrong, their repentance which arises from their helplessness, or the fear of death, will not be accepted. Such repentance are mere pretence, and are of no use.'' VERSE NO. 91
Following useless repentance, now we come to know the useless ransom: ``Those who disbelieved and died unbeliever, giving as much gold as the whole earth can contain, for ransom, it will not suffice to save them and they have to suffer the painful punishment that they deserve it.'' It is obviouse that blasphemy will nullify and negate all our deeds.
PART 4 OF THE HOLY QURAN
لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَىْء فَإِنَّ اللهَ بِهِ عَلِيمٌ(( 92 )) 92- YOU WILL NOT ATTAIN BENEFICENCE, UNLESS YOU GIVE IN ALMS OF WHAT YOU LOVE, AND WHATEVER YOU GIVE IN ALMS ALLAH KNOWS IT.
VERSE NO. 92 Here is a sign and a test for One's faith and sincerity in belief - giving in charity of that which we really love it and value it greatly. Our life, our personal efforts, our wealth and properties, our
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knowledge and our Self are among the things that are loved more or less. The Arabic ``BEAR'' which is translated here to ``BENEFICENCE'' is a comprehensive word with a variety of shades of meaning such as - benevolence, kindness, all sorts of goodness, so much so that in another verse of Qur?n (Q 2:12) it implies the belief in God and in Dooms Day and also it means the prayer and the Fasting.
Therefore to reach the position of the Good-Doers, needs to satisfy different conditions, among which giving in alms of what we really love it, and however small the amount of our charity, it will be within the knowledge of God, and it is recorded and registered in His book.
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Author: Ayatullah Makarim Shirazi
