Alhassanain(p) Network for Heritage and Islamic Thought

Surah 'Ali-Imran, Chapter 3

The Qur'an and the previous scriptures -the correct knowledge of the verses of the Qur'an -Misinterpretation of the figurative verses - Prayer for guidance from Allah,

Surah 'Ali-Imran, Verses 1-4

In The Name of Allah, The Beneficent, The Merciful

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

الم

اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالإِنجِيلَ

مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ إِنَّ الَّذِينَ كَفَرُواْ بِآيَاتِ اللّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللّهُ عَزِيزٌ ذُو انتِقَامٍ

1. "'Alif ', Lam L, Mim 'M'"

2. "Allah, there is no god but He, the Ever-Living, the Self-Subsisting (the Sustainer of all things)."

3. "He has sent down to you the Book with truth, confirming that which is before it, and He sent down the Turah and the Evangel."

4. "Aforetime, a guidance for people, and He sent down the Furqan. Verily those who disbelieve in the Signs of Allah, for them there is a severe chastisement and Allah is Mighty, the Lord of Retribution."

A Note

As was mentioned at the beginning of the of Surah Al-Baqarah, Alif 'A', Lam 'L', Mim 'M' are known as abbreviated letters, the Muqatta'at. The best and well known definition about them is to say that they are secrets between Allah and His Messenger. Or, this subject may be referred to by saying that the Quran has been composed of these very abbreviated letters.

In other words, Allah has sent down the Quran through letters. This itself is a miracle, the same as He creates Man from soil, while man makes potsherd, brick, earthenware etc. from it. This is the difference of the Divine Power and human power.

It is worthy to note that the above abbreviated letters have occurred at the beginning of six Suras in the Quran: Al-Baqarah, Ale-Imran, Al-'Ankabut, Ar-Rum, Luqman, and As-Sajdah.

And the abbreviated letters Alif 'A', Lam 'L', Ra 'R' have also occurred at the beginning of Suras: Yunus, Hud, Yusuf, Ar-Ra'd, Ibrahim, and Al-Hijr.

Again the abbreviated letters Ha 'H', Mim 'M', have occurred at the beginning of Suras: Ash-Shaura, Fussilat, Az-Zukhruf, Ad-Dukhan, Al-Jathiyah, and Al-' Ahqaf.

As the evidences show in the above, every one of these instances of abbreviated letters has been revealed at the beginning of six suras, while in each of other instances the abbreviated letter(S) has been stated for only one Surah.

In creation, Allah has complete cognizant administration and domination upon the whole creation. The material factors and appliances can be causes of creation but they are not alive when the cause of their existence is not from their own.

The material instances have not any independent knowledge, life, and power. It is only He, the Ever-Living that the life of every living creature depends on Him.

"Allah, there is no god but He, The Ever-Living, the Self-Subsisting (the Sustainer of all things)."

It is cited in Jaushan-Kabir, the Supplication: He has been alive from before any living thing, and will be alive after any living thing. There is no living thing as His partner. He is in need of none.

He is the Alive Who has no death, but the life of any living creature, as well as his sustenance, is in His control. He is a living Essence Who has not got it heritably from another living being.

Now, here is a close translation for the exact text of the supplication:

"O' Ever-Living, preceding every living being,"

"O' Ever-Living, succeeding every living being,"

"O' Ever-Living, like unto Whom there is none,"

"O' Ever-Living, Who has no living partner,"

"O' Ever-Living, Who is not dependant on any living being,"

"O' Ever-Living, Who causes every living being to die,"

"O' Ever-Living, Who provides sustenance to every living being,"

"O' Ever-Living, Who has not inherited life from any living being,"1

1. The qualification of a god to be worshipped is having nominal perfections such as being Ever-Living and Self-Subsistent.

2. Monotheism is at the top and is the framework of all Divine Books.

The term Torah is a Hebrew word which means: 'law, the whole body of Jewish religious literature, including the Scripture. The Torah contains five chapters, entitled: Genesis, Exodus, Leviticus, Numbers, Deuteronomy.

Since the event of the death of Moses (as) and the explanation of his burial are mentioned in the Torah, the Judgement is that these subjects of the Torah have been added after the time of Moses (as).

The term Evangel has a Latin root (evangelium) which means 'good news', or 'the teaching of the New Testament'.2 The Evangel is the Divine Book of the Christians and wherever in the Qur'an it is mentioned it is stated in the singular form while, today, there are different Books amongst the Christians by this name, four of which are very famous. They are as follows:

1. Matthew is one of the four Evangelists, the first book of the New Testament, and the reputed author of the first Gospel. Matthew is one of the twelve students of Jesus (as).

2. Mark, the second book of the New- Testament, telling the story of Jesus' life. Mark wrote this book under the authority of Petros after the time of Jesus (as).

3. Luke, a physician and companion of the apostle Paul and the reputed author of the third Gospel.

4. John the fourth Gospel, the book of revelation. He has also been one of Jesus' students.

It is also remarked that the abovementioned Gospels have all been written wholly after Jesus (as).

Explanations

1. The heavenly Books of prophets, one after another, are complementary of the formers:

"... Conforming that which is before it..."

2. The confirmation of the former heavenly Books and prophets is a factor to the unity of theists and one of the manners of inviting others as the verse says: "conforming".

3. The confirmation of the Qur'an upon the Torah and Evangel is a proof for the idea that the former Books are heavenly, and, also, it is a great right upon the former divine religions. Otherwise, regarding the superstitions that have been added to the Torah and the Evangel, their being heavenly would be forgotten totally.

4. The means, instructions and the stages of training are different in the former Books due to their time and conditions of revelations. Yet they are on the same line of development and unity towards the godly goal.

5. The revelation of the Qur'an unto the Prophet (S) is an honour from Allah unto his personality when He preceded the phrase 'to you' to the term 'the Book':

"He has sent down to you the Book with truth..."

6. The Qur'an is secured from any falsehood, and it is coinciding to reality and truth.

7. In spite of the fact that the Torah and the Evangel were separately and wholly revealed at once, the Quran was sent down gradually during twenty three years. This is in the condition that it was revealed to the heart of the Prophet (S) at once by the Grand Night.

8. Considering the qualities mentioned in the previous verse, the revelation of the heavenly Books is a manifestation of the attributes of Allah.

The first part of this verse, added to the meaning of the previous verse, addresses the Prophet of Islam (S) and totally says:

"He has sent down to you the Book with truth, confirming that which is before it, and He sent down the Turah and the Evangel."

"Aforetime, a guidance for people ..."

Then, pointing to the Qur'an which separates right and wrong, it follows saying:

"... and He sent down the Furqan..."

Hence, after the verses of the Qur'an being sent down from the side of Allah and completing the argument being done, together with testification of innate disposition and intellect to the truthfulness of prophets in their invitations, there is not any other way against rejecters but punishment.

That is why, in this verse, next to the statement about the rightfulness of the Prophet (S) and the Qur'an, it says:

"...Verily those who disbelieve in the Signs of Allah, for them there is a severe chastisement ..."

And, to make it clear that there is no doubt about the capability of Allah in accomplishing His threats, it says:

"... and Allah is Mighty, the Lord of Retribution."

Surah 'Ali-Imran, Verses 5-6

إِنَّ اللّهَ لاَ يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاء

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الأَرْحَامِ كَيْفَ يَشَاء لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ

5. "Verily, Allah, nothing hidden is there from Him in the earth and in the heaven."

6. "He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise."

How is it possible that something be hidden from Allah while He is Omnipresent and Omniscient? And regarding that His Essence is infinite and unlimited from any point of view, there will be no place without Him. He is nearer to us than we are to ourselves.

Therefore, in the meantime that He is found in no definite site, He dominates everything. This domination is in the sense of His Knowledge and cognizance upon all the things and affairs of the world.

"Verily, Allah, nothing hidden is there from Him in the earth and in the heaven."

Then, the verse points to one of the distinguished things in the world of creation which is, indeed, one of the clear examples of Allah's. Knowledge and Power, by saying:

"He it is Who shapes you in the wombs as He pleases ..."

Yes, it is completely true that:

"... there is no god but He, the Mighty, the Wise."

The formation of Man in mother's womb, and designing wonderful, marvellously beautiful features, one after another, in that dark environment is really surprising. It is especially with those varieties that a human being may have from the point of stature, face, gender, kinds of capacities and faculties.

Man carries different qualities in him. So, that is why there is no god but He, and it is for this very reason that only He, His pure Essence, the Almighty, is worthy of being worshipped.

Surah 'Ali-Imran, Verse 7

هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ

7. "He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical. But for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows it’s (hidden) interpretation except Allah and those firmly rooted in knowledge. They say: 'We believe in it, the whole (of it) is from our Lord;' and none minds save the possessors of intellect."

The Decisive & the Allegorical Verses in the Qur'an

In former verses, the statement was upon the revelation of the Qur'an as one of the clear evidences and proofs of the prophethood of the Prophet of Islam (S).

Now, in this holy verse, one of the specialities of the Qur'an is pointed out. This quality is the manner of expressing statements that is applied in this grand heavenly Book. At first, it says:

"He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical..." .

These allegorical verses, that in the first glance seem complicated because of high level of the subject or of other factors in them, are criterions to try individuals in order to separate truthful scholars from stubborn seditious persons. So, next to that, it says:

"... But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge..."

Then, it points to those who, under the light of their correct understanding the meaning of both decisive and allegorical verses, declare:

"... They say: 'We believe in it: the whole (of it) is from our Lord;'..."

Yes! Verily:

"... and none minds save the possessors of intellects."

Through the above mentioned verse, it is recognized that the verses of the Qur'an are divided into two groups. A part of the verses have such a clear concept that there is no place for denial, justification or misuse in them.

These verses are called 'decisive verses'. But there are other verses that, because of high level of subject or discussing about things which are out of our reach, like: the unseen world, the world of Resurrection, and the attributes of Allah, are such that their hidden meanings and the secrets and the depth of their reality need a particular scientific ability to be rendered.

These verses are called 'allegorical verses'.

Some perverse persons try to abuse these verses by commenting on them untruly in order to make mischief among people and deviate them from the right path. But Allah and those firmly rooted in knowledge know the secrets of these verses and explain them for people.

Of course, those who are in the first line, from the point of knowledge, (like the Prophet and Immaculate Imams), know the whole secrets while others may understand from them as much as the amount of their own knowledge.

Hence, it is this very fact that sends people, even the learned scientists, after the divine teachers to catch the mysteries of the Qur'an.

Surah 'Ali-Imran, Verses 8-9

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ

8. "(They say:) 'Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower."

9. "Our Lord! verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise."

Since the allegorical verses of the Qur'an and their hidden secrets may cause to be the means of going astray for some persons so that they fail in this kind of trial, so, those firmly rooted in knowledge and the believing intellectual ones, besides utilizing their own existing knowledge in comprehending the true meanings of these verses, seek refuge to their Lord.

Both of the above mentioned verses, which are stated from the tongue of those firmly rooted in knowledge, make this fact clear. They say:

"(They say:) 'Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower '."

In view of the fact that belief in Resurrection and being regardful to the Day of Judgement are the most effective things for controlling one's desires and lusts, then those firmly rooted in knowledge, remembering That Day, say:

"Our Lord! Verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise."

Therefore, they, thereby, avoid of low desires, sensuality, and excessive sentiments, which cause one to do wrong, and thus they can understand the Divine verses as they really are.

Notes

1. Jaushan-Kabir Supplication, Item 70

2. Webster's New World Dictionary, Third College Edition.

Section 1: The Ultimate Triumph of the Unity of Allah

Prophecy about the Vanishment of the disbelievers. Allah's help in the Battle of Badr -Unity, the basis of the faith in Allah - Islam, the only True Religion.

Surah 'Ali-Imran, Verses 10-11

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِآيَاتِنَا فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ وَاللّهُ شَدِيدُ الْعِقَابِ

10. "Verily those who disbelieve, neither their wealth nor their children shall avail them aught against Allah, and they themselves will be fuel for the (Hell) Fire."

11. "Like the People of Pharaoh and those who were before them, they denied Our Signs, so Allah caught them for their sins; and Allah is severe in penalty."

In this situation, those hearts that are deviated and are not on the straight path are referred to. The verse says:

"Verily those who disbelieve ..."

These are those who disbelieved in the verses of Allah and His Messengers; so:

"... neither their wealth nor their children shall avail them aught against Allah ..."

Concerning the Qur'anic phrase /minallah/, Abu'ubaydah says that it means 'with Allah', while Al-Mubarrad says that the Arabic word /min/ (from) is used with its own meaning here, which is 'beginning'.

Hence, the purpose of the whole phrase is that, from the beginning to the end, there will be no avail for them out of their wealth and their children. Some others say that the phrase /minallah/ metaphorically means /min 'aŎabillah/ (from Allah's punishment), which has been rendered that: nothing will avail them to be away from the punishment of Allah1

"... and they themselves will be fuel for the (Hell) Fire."

They themselves, i.e. their bodies, are the fuel of the fire. This very meaning is also mentioned in another verse, saying that they are 'fuel' for Hell.2

There are different meanings cited upon the and the sense of the Arabic term /da'b /in the Qur'anic phrase /ka da 'bi 'ali fir'aun/ "like the people of Pharaoh", stated in the above mentioned second verse. They are as follows:

1. The habit of these infidels in rejecting both you (O' Muhammad) and what has been revealed to you is like the habit of Pharaoh's men in rejecting prophets and what Allah had revealed to them. In this regard, Ibn-'Abbas has rendered the Arabic term /da'b/ into 'habit'.

2. The effort and endeavour of this group in obtaining victory and overcoming you, in order to destroy your activities, is similar to the effort of Pharaoh's men for defeating with Moses (as). In this regard, the term /da'b/ is taken with the concept of 'effort'.

"... and those who were before them ..."

The people mentioned in this phrase are the disbelievers of the former religious communities.

"... they denied Our Signs, so Allah caught them for their sins..."

Here, for the concept of 'to punish', the term 'to catch' has been applied, because, 'punishment' is taking the wrong doer for his sin.

"... and Allah is severe in penalty."

This Divine severe chastisement, in fact, is for those who deserve that punishment.

Surah 'Ali-Imran, Verse 12

قُل لِّلَّذِينَ كَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ

12. "Say to those who disbelieve: ' You shall be vanquished, and gathered, unto Hell and it is a terrible abode! "

It is cited in some books, like: Majma'-ul-Bayan, Fakhr Razi, Maraqi, and some other ones, that when the Muslims gained a considerable victory in the Battle of Badr in the second year after Emigration, a group of the Jews said that the victory was counted as a sign to the truthfulness of the Prophet (S).

They reasoned that they had studied in the Torah that he (S) could win. Another group of the Jews said that they would not haste, since haply the Prophet (S) would fail in the battles thereafter.

In the third year when the Uhud Battle came forth, and Muslims were defeated, this group of the Jews became happy. Then, the verse was sent do telling them not to hurry in judgement so soon and they (the Jews would be defeated in near future.

"Say to those who disbelieve: ' You shall be vanquished, and gathered unto Hell and it is a terrible abode! "

Explanations

1. One of the miracles of the Qur'an is its true prophecies. In this prediction, it happened that, after a short time, Muslims succeeded to defeat two Jewish tribes: Bani Quraydah and Bani An-Nadir in Medina. Also, in the conquest of Mecca, they vanished the pagans successfully.

2. Soothing the believers and threatening the disbelievers is a sign of proper leadership and belief in the goal.

3. Prophets have taken care of both the worldly defeats and the damages that may come forth in the next world together.

Surah 'Ali-Imran, Verse 13

قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ وَاللّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاء إِنَّ فِي ذَلِكَ لَعِبْرَةً لَّأُوْلِي الأَبْصَارِ

13. "Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye; and Allah confirms with His aid whom He pleases. Surely there is a lesson herein for those who have insight."

This fact has been recorded in books, including: Majma'-ul-Bayan, Maraqi, Fakhr Razi and many other ones that this verse concerns Battle of Badr. In that fighting, Muslims struggled against infidels. The number of Muslims was 313 men, among whom 77 figures were from the Emigrants and 236 men from the Helpers (Ansar) for whom Sa'd-ibn-'lbadah was the flagman.

As military equipment, Muslims had only seventy camels, two horses, six armours, and eight swords; while the opposite army, the pagans, were one thousand men with one hundred horses.

The Muslims won the battle wherein twenty two of them became martyrs: 14 martyrs from the Emigrants and 8 martyrs from the helpers, when hostile pagans had to give seventy killed persons and 170 men as captives.

This incident is a lesson for those who have intellect and sight that how a small group of Muslims with little equipment could defeat an equipped army the number of whose fighters was three-fold of Muslims. This shows that mere material possibilities are not the enough cause of victory.

"Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye..."

Explanations

1. The victory in the Battle of Badr, by a few persons against a larger number of equipped fighters, is the prevalence of Allah's Will over people's will. It is the best example of prevalence of Truth over untruth and Faith over disbelief.

"... and Allah confirms with His aid whom He pleases..."

2. Wherever Allah pleases, visions, recognitions, and thoughts vary: with these very eyes, they see the same crowd twofold.

3. The worth of fight lies in fighting itself;

"In the way of Allah"

4. It is True that Allah helps anyone He wills, but the condition of Allah's aid is mentioned in another occasion where it says that people should assist the religion of Allah:

"... if you help (the cause of Allah), He will help you and make firm your feet."3

5. All the Muslim fighters have one goal: "... one fighting in the path of Allah ...", but the disbelieving fighters have various goals and different ways:

"... and the other disbelieving..."

6. Signs are for all, but taking lesson from these sings needs a special insight.

"...surely there is a lesson herein for those who have insight."

7. The Battle of Badr was not performed with formerly preparation. It began with the purpose of confiscation of pagans' properties who had confiscated the emigrant Muslims' properties in Mecca, but it ended with military conflict.

"... the two hosts that encountered...."

Surah 'Ali-Imran, Verse 14

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاء وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالأَنْعَامِ وَالْحَرْثِ ذَلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا وَاللّهُ عِندَهُ حُسْنُ الْمَآبِ

14. "The love of desires (that come) from women, and of offspring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind. This is the provision of the life of this world, while Allah is He with Whom is the good resort. "

The Arabic term /qanatir/ is the plural form of /qintar/ which in the Qur'anic Glossary means 'heap of talent' or, here, 'abundant wealth'. The word /muqantarah /, from the same root, has been added after that for additional, emphasis.

The term /xayl/, applied in this verse, means 'horse' and a 'riding horse'. And the word /musawwamah/ means 'branded', Viz. the horses that possessed special prominces. That speciality was because of the beauty of their stature and or the kind of training they had gotten. Those horses were called 'well-bred branded horses'.

"The love of desires (that come) from women, and of offspring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind...."

Things being seemed fair to mankind may sometimes be done by the means of imaginations, sometimes by Satan, and sometimes by flattering people in around.

The attractive examples mentioned in the verse are those in regard of the time of the revelation. They can have some new and different examples in every period.

"... This is the provision of the life of this world, while Allah is He with Whom is the good resort. "

Surah 'Ali-Imran, Verse 15

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَلِكُمْ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللّهِ وَاللّهُ بَصِيرٌ بِالْعِبَادِ

15. "Say: 'Shall I tell you of what is better than these? For those who keep from evil are gardens with their Lord; beneath which rivers flow, wherein they will abide forever, and pure spouses, and Allah's pleasure; and Allah is well aware of the servants."

In the previous verse, Allah's word was upon belittling the love of this world and enjoining people to piety and good goal of life. In this verse, it introduces the Hereafter, as grand and worthy, and encourages people towards it.

"Say: 'Shall I tell you of what is better than these? ..."

It addresses the Prophet (S) commanding to 'say' a great information in the form of a question. Some of commentators believe that the content of the inquiry stretches up to the phrase 'with their Lord' in the verse. They say what it informs which begins from the Qur'anic phrase 'gardens beneath which rivers flow'.

Therefore, the consequence of the meaning of the verse is: 'Shall I inform you of what is better than that which was formerly said about the desires of this world and lusts and their attractions?'

"... For those who keep from evil... "

"... are gardens with their Lord, beneath which rivers flow..."

Then it adds:

"... where in they will abide forever ..."

When enumerating the merits in Heaven, it refers to spouses therein who are pure from any pollution, filthiness, indecent qualities, and disgraceful manners:

"…and pure spouses ..."

Besides Heaven of this kind, the pleasure of Allah is theirs-

"... and Allah's pleasure... "

Finally, it adds:

"... and Allah is well aware of the servants."

Surah 'Ali-Imran, Verses 16-17

الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ

16. "Those who say: ' Our Lord! Verily we believe, so forgive us our sin and save us from the torment of the Fire."

17. "The patient, and the truthful, and the obedient, and those who spend (benevolently), and those who seek forgiveness before dawn (times)."

The characteristics of the pious ones, who were hinted out in the previous verse, are stated here in this verse with more details.

At first it says about them:

"Those who say: 'Our Lord! We believe..."

That is: we believe in You and Your Apostle. Then, they continue saying:

"...so forgive us our sin and save us from the torment of the Fire."

After that, the Qur'an has stated some other characteristics of the pious ones where it has praised them. It says the pious are the same as:

"The patient, and the truthful, and the obedient, and those who spend (benevolently), and those who seek forgiveness before dawn (times)"

Thus, the pious have the following qualities:

1. Patience in tolerating the difficulties, the prohibitions, and the Divine services.

2. To be truthful in speech and manner.

3. Humility and submission without pride and self -admiration.

4. Giving in charity from what Allah has provided them as sustenance.

5. Supplications and seeking forgiveness from their Lord during the time before dawn.

The term /munfiqin / (those who spend out), in the verse, refers to those who spend out their wealth benevolently in righteous deeds, when it consists of giving obligatory alms and recommended charity.

Opinions are divided as to the meaning of the Qur'anic phrase /wal mustaqfirina bil ashar/ (and those who seek forgiveness before dawn times). They are four varieties as follows:

1. To establish prayer at midnight, (said by Qattadah). This very meaning has been cited by Imam Rida (as) who narrated from his father (as) from Imam Ja'far Sadiq (as).4

2. Those who seek forgiveness before dawn, (said by 'Anas).

3. Those who keep the morning prayer in congregation, (said by Ziyd-ibn 'Aslam).

4. Those who continue keeping prayers until before dawn and then ask Allah to forgive them their sins, (said by Hassan).

It is narrated from Imam -Sadiq (as) who has said:

"Whosoever, at midnight, seeks forgiveness seventy times is involved in the people of this verse..."5

In a tradition it is narrated from the Prophet (S) who said:

"Verily Allah, Almighty and Glorious, says: ' Whenever I will to punish the people of the earth, I restrain it from them when I observe the constructors of mosques, the performers of the night prayers, those who make friends with each other in My way, and those who seek forgiveness before dawn (times)..."6

In Islamic literature, it is cited that if a person continuously recites /astaghfirullaha rabbi wa 'atiibu 'ilayh/ seventy times in his personal prayer of odd prayer at midnight for one year, the one will be involved of the people of this verse.7

Surah 'Ali-Imran, Verse 18

شَهِدَ اللّهُ أَنَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَالْمَلاَئِكَةُ وَأُوْلُواْ الْعِلْمِ قَآئِمَاً بِالْقِسْطِ لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ

18. "Allah (Himself) bears witness that there is no god but He, and (so do) the angels and the possessors of knowledge, standing firm for justice; there is no god but He, the Mighty, the Wise."

By creating a single regularity over the world of existence, Allah testifies upon the Oneness of His Own Essence. That is, the existing harmony and order, in the whole creation, is an evidence to the sovereignty of only One Power over existence.

In other worlds, Allah informs of His Oneness through the wonders of creation and His wise Providence, which are like the examples of life. Allah calls the creation of the creatures as a witness to His Own Unity.

By the way, He causes to understand that the phenomena He brings into existence are so that none is able to generate even one of them.

"Allah (Himself) bears witness that there is no god but He..."

By observing the wonders and greatness of power, angels bear witness to the Oneness of Allah.

Those possessed of knowledge, /'ulul-'ilm/, who know, and it has been proved to them, that none is able to bring the wonders of the world of creation into existence but He, bear witness to the Oneness of His Essence, too.

This fact must also be noticed that though the phrase: 'the possessors of knowledge' refers to all scientists and knowledgeable ones in general, according to some Islamic narrations; the objective meaning of it is prophets and the Imams of right guidance (as).8

"...and (so do) the angels and the possessors of knowledge, standing firm for justice..."

And, angels testify that there is no god save the One, Allah, by Whom justice is firm.

"...there is no god but He, the Mighty, the Wise."

It is He the One, and none else, Who gives sustenance, treats His servants Justly, and there is no inequity in His affairs.

Surah 'Ali-Imran, Verse 19

إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ وَمَن يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ

19. "Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had been given to did not differ but after the knowledge (of the truth) had come to them, through envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in reckoning."

The spirit of religion is the very submission to Allah. Next to the statement of the Unity of Allah, the Qur'an refers to the oneness of religion, and says:

"Verily the (true) religion with Allah is Islam..."

Thus, the true religion with Allah is surrender or the submission of the self of adherent to the Will or Command of Allah. The spirit of religion, in fact, in any time and period, is not anything but submission to Divine Will:

"...and those whom (formerly) the Book had been given to did not differ..."

The objective purpose of the verse is the Jews and the Christians whose discord was that they rejected Islam.

"...but after the knowledge (of the truth) had come to them..."

When they comprehended that the religion of Islam was rightful, the followers of Jesus (as) believed in trinity (the Father, the Son and the Holy Ghost), and the Jews said: "Ezra is God's Son."

Thus; both of them differed in the prophet hood of the Prophet (S) although they had studied the epithets and specialities of the Prophet (S) in their Books (the Torah and the Evangel) and recognized them completely. They knew very well that Muhammad (S) was the Messenger of Allah and was His Apostle.

"... through envy of each other..."

Notes

1. Majma'-ul-Bayan, Vol. 2, P. 412 (Arabic Version)

2. Surah Al-Jinn, No.72, Verse 15.

3. Surah Muhammad, No.47, verse 7.

4. Majma'-ul-Bayan, Vol. 2, P. 419 (Arabic version).

5. Ibid

6. Ibid

7. Atyab-ul-Bayan, Vol. 3, P. 137

8. Al-Burhan, vol. 1, p. 273