Alhassanain(p) Network for Heritage and Islamic Thought

Section 5: Every People Had an Apostle from Allah

Surah Yunus - Verse 41

وَإِن كَذَّبُوكَ فَقُل لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ أَنتُم بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَريءٌ مِمَّا تَعْمَلُونَ

41. “And if they belie you, say: ‘For me is my work and for you is your work. You are quit of what I do, and I am quit of what you do’.”

A leader must prepare himself for a party of the people to oppose him, and he must not feel defeated when he is confronted the rejecters because he will benefit from the guidance he provides them under every circumstance. Opponents also will meet their fate, resulting from their rejection and obstinacy. The winner in this scene will be the one who provides guidance.

The verse says:

“And if they belie you, say: ‘For me is my work and for you is your work...”

Incidentally, Islam is the religion of reason and ethics; it is not a religion of reconciliation with the idolaters. Were they not to answer the call of Allah (s.w.t.), you should express your abhorrence towards their ideas and behaviour.

The verse continues saying:

“…You are quit of what I do, and I am quit of what you do’.”

Surah Yunus - Verse 42

وَمِنْهُم مَن يَسْتَمِعُونَ إِلَيْكَ أَفَاَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لا يَعْقِلُونَ

42. “And (when you recite the Qur’an) some of them (pretend to) listen to you, but can you make the deaf to hear, even though they are without understanding?”

The Qur’an addresses the Prophet (S) and implies that when you are reading the Qur’an and teaching the Divine commandments, there are some people who listen to you but do not accept what you have to say and do not reflect upon them.

And there are some people who look toward you and take your guidance, contemplating and paying more attention to the symbols of your appointment to prophecy, yet they do not testify them.

The verse says:

“And (when you recite the Qur’an) some of them (pretend to) listen to you...”

Then the verse implies whether he is able to make himself be heard when he as faced with those who are deaf, especially, when in addition to being deaf reason does not prevail. For a deaf wise man may sometimes pay attention to reasoning.

The verse continues saying:

“…but can you make the deaf to hear, even though they are without understanding?”

Surah Yunus - Verse 43

وَمِنْهُم مَن يَنظُرُ إِلَيْكَ أَفَاَنتَ تَهْدِي الْعُميَ وَلَوْ كَانُوا لا يُبْصِرُونَ

43. “And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

Not all kinds of observation always take place with insight and not every observer is attracted by the truth. Even the prophets could not affect those who were blind-hearted. That is why the Qur’an inquires whether he wish to be able to guide a blind man who is not only blind but also is lacking in insight; in addition to his blindness.

The verse says:

“And some of them look at you, but can you guide the blind even though they will not see (inwardly)?”

The objective of this question is that such people lack wisdom and insight like the deaf and the blind from the point of view of their obstinacy in accepting the truth and adhering to it.

Surah Yunus - Verse 44

إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئاً وَلَكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ

44. “Verily Allah does not any injustice to people but people to their own selves do injustice.”

Allah has sent the best school, the best Book and the best leader for the people. If they do not accept them, they in fact inflict oppression upon themselves. That is, Allah does not hinder anyone from benefiting from the Qur’an and other divine proofs.

However, it is the people themselves who allow themselves to be oppressed because of abandoning their reason, and therefore, they make themselves deserving for retribution.

The verse says:

“Verily Allah does not any injustice to people but people to their own selves do injustice.”

Surah Yunus - Verse 45

وَيَوْمَ يَحْشُرُهُمْ كأَن لَمْ يَلْبَثُوا إلاَّ سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَآءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

45. “And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other.‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

The greatness of the Day of Judgment is such that ones entire life prior to it will seem as if it lasted only a short time.

The Qur’an commands us to remember the Day when Allah will make them all rise from the dead and assemble them and they will have a feeling that their entire lives in this world had not exceeded more than one single day, so much that they would get to see and to know one another.

The verse in this regard says:

“And on the Day He will muster them, as if they had tarried but an hour of the day, they will recognize each other...”

Therefore, the real losers are those people whose negation of the Resurrection deprives them from the eternal benefits of the life of Hereafter, and are content with worldly pleasures. On the contrary, the believers enjoy both worldly divine blessings and a share in the Hereafter as well.

The verse continues saying:

“…‏‏ Those will verily have perished who denied the meeting with Allah and were not guided a right.”

Surah Yunus - Verse 46

وإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَي مَا يَفْعَلُونَ

46. “Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul, to Us is their return. Then Allah is witness to (all) what they do.”

The punishment of some of the infidels took place during the Badr, Hunayn, Ahzab and the conquest of Mecca. After the death of the Prophet (S), Allah’s Power is extended to apply punishment upon those who deserve it.

Therefore, Allah takes note of the acts of the disbelievers and punishes them, whether at the present time or at other times. Hence, Muslims need not despair because of the delay in the Divine Judgment concerning these people.

The verse says:

“Whether We show you (realized in your lifetime) some part of what We promise them, or We take your soul...”

At any rate, the return of all beings terminates in Him and nobody is able to flee the divine court of justice.

The holy verse continues saying:

“…to Us is their return. Then Allah is witness to (all) what they do.”

Surah Yunus - Verse 47

وَلِكُلّ اُمَّةٍ رَسُولٌ فَإِذَا جَآءَ رَسُولُهُمْ قُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ

47. “And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

That is, for every group which follows a prescribed Path and has a common religion, like the nation (ummah) of Muhammad (S), the nation of Moses (as) and that of Jesus (as), there is a messenger and a prophet, whom Allah (s.w.t.) has appointed for them and has commissioned them to convey His message.

And when their prophet came and successfully conveyed His message, some denied him and others accepted him, and those who denied and refuted Him met their destruction and those who were believers were saved.

The verse says:

“And for every people there is a Messenger. Then when their Messenger comes, (on the Day of Judgment), the matter will be judged between them with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 48

وَيَقُولُونَ مَتَي هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

48. “They say: ‘When will this promise be, if you are truthful?’”

The idolaters, ridiculing the prophets (as), used to ask them that if they were right, when the time would come for Allah’s punishment. This humiliating way of asking questions was a sort of reinforcement for those individuals who might be affected by them. However, in order to realize that an action will occur, should one necessarily know its timing.

The verse says:

“They say: ‘When will this promise be, if you are truthful?’”

Surah Yunus - Verse 49

قُل لآ أَمْلِكُ لِنَفْسِي ضَرّاً وَلا نَفْعاً إِلاَّ مَا شَآءَ اللَّهُ لِكُلِّ اُمَّةٍ أَجَلٌ إِذَا جَآءَ أَجَلُهُمْ فَلاَ يَسْتَأْخِرُونَ سَاعَةً وَلايَسْتَقْدِمُونَ

49. “Say: ‘I do not possess any harm or profit for myself except as Allah wills. To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

Facing this question, Allah orders His Prophet to provide them with an answer in several ways. The first step is that he should tell them that the timing for such a thing is not at his disposal. He is not the author or proprietor of any profit or loss for himself (much less for them) except those ordained or predetermined by Him.

The verse says:

“Say: ‘I do not possess any harm or profit for myself except as Allah wills...”

Muhammad (S) should announce that he is His sole and only Messenger and Prophet. It is He who fixes the timing of the punishment which is within His power.

The above sentence alludes to the unity of actions which pre-supposes that all and every thing in this world eventually returns to Him, and when deviators are being punished with His justice, it is He Who sets the course of action.

Obviously, this does not contradict the stipulation that Allah has bestowed upon us powers and abilities by which we are entitled to partly gain or lose and to be able to make decisions regarding our own destiny.

Then, the Qur’an, referring to another issue, declares that each community and every tribe has a predetermined time of death and a point of its termination, which, when it comes, there will be no delay or advancement in its occurrence.

The verse continues saying:

“…To every people is a term appointed. When their term comes, then they shall neither put (it) off an hour, nor hasten (it).’”

In fact, the Qur’an warns the polytheists not to hasten and jump unduly to conclusions. When the timing of their death comes no delays or advances will happen.

Surah Yunus - Verse 50

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتاً أَوْ نَهَاراً مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُـجْرِمُونَ

50. “Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

The Qur’an raises the third answer in this verse. It orders the Prophet (S) to tell the infidels that it is not improbable for Allah’s punishment to come to them during the day-time or at night. Then, are they in a position to repel such a sudden punishment from themselves?

The verse says:

“Say: ‘Have you considered? If His punishment comes upon you by night or by day, what portion of it will the sinners wish to hasten?’”

In this case, under what pretexts do the culprits and sinners make haste.

Upon this meaning, Surah An-Naml, No. 27, verse 71 says:

“And they say: ‘when will this threat come to pass, if you are truthful?’”

Surah Yunus - Verse 51

أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِ ءَآلاَنَ وَقَدْ كُنتُم بِهِ تَستَعْجِلُونَ

51. “Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

The Qur’an provides the fourth answer for them in this noble verse, asking them whether they intend to believe in Him once the punishment emerges. (Faith established under such circumstances is fruitless).

They would be told implying that: ‘Now, that the punishment has come, you have faith and supplicate and you repent while before this you were ridiculing and were hastily asking for the punishment.’

The verse says:

“Is it when it (the punishment) comes to pass, you will believe in it? Ah! Now? And you wanted (aforetime) to hasten it on?”

Surah Yunus - Verse 52

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلاَّ بِمَا كُنتُمْ تَكْسِبُونَ

52. “Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

Those who have oppressed themselves will be told on the Day of Resurrection that they should suffer eternal punishment in the Hereafter following their sufferings afflictions in the world.

The verse declares:

“Then it will be said to those who were unjust: ‘Taste you the enduring punishment! Are you requited aught save what you used to earn?’”

It signifies that they have been called to accept the truth and they have been guided, after firm proofs were offered to them, removing all their pretexts and excuses.

They will be told that: they kept on insisting upon their infidelity and denial, and not abandoning their misleading course. Now, it is time for they to receive punishment for their acts.

The reason why the term “taste” has been employed in connection with suffering punishment is that this sense has a stronger effect on man than the other senses.

Surah Yunus - Verse 53

وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبّي إِنَّهُ لَحَقٌّ وَمَآ أَنتُم بِمُعْجِزِينَ

53. “And they ask you to inform them saying: ‘Is that true?’ Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

The words in the foregoing holy verses were about the punishment and suffering of the wrongdoers both in this world and in the world hereafter. This verse also follows that same topic.

At first, the Qur’an implies that the wrongdoers and the idolaters regard the Prophet (S) with astonishment as to whether the promise of the divine punishment in this world and the Hereafter is true.

The verse says:

“And they ask you to inform them saying: ‘Is that true?’…”

Allah commands His Prophet (S) to answer them emphatically saying that his answer is positive and he swears by his Lord that this is a reality and there is no doubt about it.

And if they think, they can escape the divine punishment, they have committed a grave mistake, for they will never be able (to prevent it) and make Him unable to act.

The verse continues saying:

“…Say: ‘You! by my Lord! Verily it is the truth; and you cannot frustrate (Him)’.”

Section 6: The Divine Mercy Precedes the Wrath

Surah Yunus - Verse 54

وَلَوْ أَنَّ لِكُلّ نَفْسٍ ظَلَمَتْ مَا فِي الأَرْضِ لافْتَدَتْ بِهِ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِي بَيْنَهُم بِالْقِسْطِ وَهُمْ لا يُظْلَمُونَ

54. “And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom, and they declare (their) remorse when they see the Penalty. But the judgment between them will be with justice, and they will not be dealt with unjustly.”

The proper magnitude of this punishment is particularly emphasized in this verse concerning the Day of Judgment, where it implies that the divine punishment is so awe-inspiring and horrible that if each of the oppressors owned the entire wealth of the world, he would have paid all of it so as to be relieved from the harsh punishment awaiting him.

The verse says:

“And if every soul that has done injustice had all that is on earth, he would assuredly give it in ransom...”

In fact they are ready to offer the greatest bribes imaginable in order to relieve themselves from the divine chastisement and to diminish the slightest possible portion of His punishment. However, it will never be accepted from them.

Some of these Divine punishments are particularly spiritual in nature; that is, when they behold the punishment, they would declare their regret1 .

The verse continues saying:

“…and they declare (their) remorse when they see the Penalty...”

Then the Qur’an stresses that despite everything, justice will prevail and will be administered fairly among them and no oppression will be inflicted upon them.

The verse says:

“…But the judgment between them will be with justice, and they will not be dealt with unjustly.”

Surah Yunus - Verse 55

أَلآ إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ والأَرْضِ أَلآ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

55. “Behold! Verily to Allah belongs whatever is in the heavens and the earth. Behold! Verily, Allah’s promise is true, but most of them do not know.”

Then for the reason that people may consider these Divine promises and threats seriously and know that Allah is not unable to do such things, the Qur’an says that whatsoever is in the heavens and on the earth are His, His Lordship and His realm of administration encompasses the world of existence in its entirety and no one can be excluded from His zone of jurisdiction.

The verse says:

“Behold! Verily to Allah belongs whatever is in the heavens and the earth...”

And again, beware that Allah’s promise (concerning punishment of the wrongdoers) is just, though many people (whose unconscious ignorance has darkened their souls) do not know this fact.

The verse continues saying:

“…Behold! Verily, Allah’s promise is true, but most of them do not know.”

Surah Yunus - Verse 56

هُوَ يُحْيِي وَيُمِيتُ وإِلَيْهِ تُرْجَعُونَ

56. “He (it is Who) gives life and causes to die, and to Him you shall be returned.”

This verse also lays again an emphasis upon the problematic issue of life. It indicates that it is Allah Who enlivens and makes one die.

Therefore, He is able to cause death unto the servants as well as having the power to enliven them on the Day of Resurrection for the Court of Judgment.

The verse says:

“He (it is Who) gives life and causes to die...”

And ultimately, all of you will return to Him in order to receive the reward of all your deeds there.

The verse continues saying:

“…and to Him you shall be returned.”

And you will receive the rewards for all the deeds you have done then and there.

Surah Yunus - Verse 57

يَآ أيُّهَا النَّاسُ قَدْ جَآءَتْكُم مَوْعِظَةٌ مِن رَبِّكُمْ وَشِفَآءٌ لِمَا فِي الصُّدُورِ وَهُدًي وَرَحْمَةٌ لِلْمُؤْمِنِينَ

57. “O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts, and a guidance and a mercy for the believers.”

The Arabic term /mau‘izah/ (preaching) means to restrain intermingled with warning and awakening. The Arabic phrase /šifa’-is-Sudur/ refers to the purification of spirit and heart from spiritual evils. The spiritual defects are more grievous than the diseases of the body. The Qur’an’s advantage lies in this very healing the spiritual diseases.

The verse says:

“O mankind! There hath come to you an admonition from your Lord and a healing for what is in your hearts...”

The verse seems to allude to the four kinds of stages that shape education and development, that is:

1. The preaching stage against visible acts.

2. The purification stage for purging the soul from ethical and social evils.

3. The self-guiding stage towards those objectives which signify worldly happiness and the happiness and prosperity in the Hereafter.

4. The stage of receiving divine blessings which is forgiveness and Paradise. In the meantime, the Qur’an is wholly preaching on a general level, however, only those groups that seek will be covered by the divine blessings.

The verse says:

“…and a guidance and a mercy for the believers.”

Finally, the cure for all pains must be sought after in the school of the Qur’an; not from the schools of the East and West.

“…and a healing for what is in your hearts...”

This is the reason why, Allah’s Prophet (S) in a tradition states:

“When afflictions, like a dark and terrible night, invade you, seek refuge in the Qur’an.” It is simultaneously full of preaching as well as being a remedy, a source of illumination and blessing all at the same time.”

Surah Yunus - Verse 58

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

58. “Say: ‘In the grace of Allah, and in His mercy - in that let them rejoice; it is better than that which they hoard’.”

What is apparently revealed in this verse, if we consider the previous verse about the Qur’an as a source of healing and preaching, is the appeal to the Qur’an which is the purpose of Allah’s grace and mercy. As Imam Ali (as) says:

“On the Day of Resurrection, a voice will be heard that every farmer will be busy with some kind of pest except those who had sowed in the field of the Qur’an. Thus, sow your seeds in the field of the Qur’an.”2

The Prophet (S) said:

“He who has been honoured by Allah to be introduced to the blessings of Islam and the understanding of the Qur’an, but feels miserable is miserable indeed, and will be labeled so until the Day of Resurrection”, then he recited this verse.3

This is meant to say that once a person benefits from the blessings of Islam and the Qur’an, he is no longer poor and he enjoys the greatest wealth. Likewise, it has been narrated from the Prophet (S) who said:

“Refer to the Qur’an so that your life becomes enriched like the lives of happy people and your death becomes similar to those of the martyrs and you are saved from the terror on the Day of Resurrection.

For the Qur’an, is surely the word of the Compassionate (Allah) which guards against Satan, and favourably balances one’s acts during the Day of Judgment”4

Incidentally, ‘grace’ and ‘mercy’ mentioned in the Qur’an have been interpreted as prophethood and Imamate.5 Also the former has sometimes been interpreted as the general divine blessings and the latter has been interpreted as His specific blessings.

According to an Islamic tradition, divine grace has been pointed out as Islam and His mercy is the Qur’an. Imam Baqir (as) said:

“Divine grace consists of /salawat/ and His mercy is Ali-ibn-Abitalib (as).”6

The verse says:

“Say: ‘In the grace of Allah, and in His mercy...”

Finally, we must be happy for all the divine blessings, especially the fact that He has blessed us with prophethood of Muhammad (S) and Imamate of the Immaculate Imams (as) and we must know that spiritual blessings are superior to all the material ones.

The verse continues saying:

“…in that let them rejoice, it is better than that which they hoard’.”

Surah Yunus - Verse 59

قُلْ أَرَأَيْتُم مَآ أَنزَلَ اللَّهُ لَكُم مِن رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَاماً وَحَلاَلاً قُلْ ءَآللَّهُ أَذِنَ لَكُمْ أَمْ عَلَي اللَّهِ تَفْتَرُونَ

59. “Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

There have been mentioned in Surah Al-Ma’idah, No. 5, verse 103 some examples of those unreasonable prohibitions which the polytheists invented. They used to lay aside part of their crops for their idols and idol-temples, thus making it forbidden for them.

They also used to forbid whatever was in the wombs of animals for women while making them lawful for the use of men. The Qur’an completely rejects all these superstitions.

The verse says:

“Say: ‘Have you considered what (things) Allah has sent down for you of sustenance, then you made some of it unlawful, and (some of it) lawful?’ Say: ‘Has Allah permitted you, or do you forge a lie against Allah?’”

The main general principle upon the edible things is that they are lawful to be eaten, except those whose being unlawful is proved by religion.

We should also know that divine legislation is particular to Allah, the legislator, and no one is right to precede the lawgiver. Similar to the case no divine unlawful thing can be changed into a lawful one, the lawful things cannot be counted unlawful either.

However, to legislate an innovative law is a crime, and to forge it against Allah is another crime.

Surah Yunus - Verse 60

وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَي اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَي النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لاَ يَشْكُرُونَ

60. “And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind, but most of them are not thankful.”

In the previous verse, the act of certain prohibitions done by some people was criticized. In this verse we encounter Allah’s superiority and His uncountable Divine favors that deserve our gratitude, and at the same time, we are also criticized in all those cases where thanksgiving is lacking and false accusations are directed towards Allah.

The verse says:

“And what imagine those who forge lies against Allah, on the Day of Resurrection? Verily Allah is the Lord of bounty to mankind...”

To ascribe false accusations towards Allah (s.w.t.) is a sin deserving of punishment. One must not make light the chance and respite that Allah has provided man in this world; neither must we forget and be oblivious to the Court of Justice which will be established on the Day of Judgment.

Prohibition of Divine blessings is a repulsive act and leads one to deprivation in this world and brings shame and devastating consequences on the Day of Resurrection.

Almighty Allah has done the utmost in being forgiving and kind towards man, though most people turn a blind eye to all those favors. They rarely engage in thanksgiving, thus paving the way for the utter denial and refutation of the fact that it is He who has provided all those favors.

The verse says:

“…but most of them are not thankful.”

Notes

1. Some of the commentators have translated the Qur’anic word /’asarru/, mentioned in the verse under discussion, by its first lexical meaning which is: ‘To conceal’, while referring to the explanations of the Arabic Dictionary: Mufradat by Raqib, and also Lisan-ul-‘Arab, it is realized that this word has opposite meanings: ‘to conceal’ as well as ‘to express, declare and appear’. Keeping the whole verses of the Qur’an in mind, this fact is clear that on the Day of Hereafter everything is manifest and no one will be able to conceal a thing from others, (here, their regret), or to behave so that he can escape from the reality. That is why the latter meaning has been chosen for the word /’asarru/ in this verse.

2. Nahjul-Balaghah, Sermon 17.

3. Nur-uth-Thaqalayn, the

4. Bihar-ul-’Anwar, vol. 89, p. 19

5. Tafsir-ul-Burhan, vol. 2, p. 187

6. Tafsir-us-Safi, vol. 2, p. 407