GLOSSARY OF ISLAMIC TERMS

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إ،ع I

I`ara or I`aarah إعاره

lending, loaning

Ibada عباده

worship, adoration, religious service, rite, cult; Muslims feel honored when described as "obedient servants of Allah". They testify that Prophet Muhammed ( ص), the very best not only of mankind but of all creation, is the servant and Messenger of Allah. Anyone who serves anyone else other than Allah is a mean, humiliated and miserable loser in both this life and the life to come, whereas a sincere servant of the Almighty is a winner of both.

Ibaha or Ibaahah إباحة

Sufferance, tolerance or toleration, passive consent, disclosure, divulgence and sometimes it means: promiscuity إباحية

Ibham or Ibhaam إبهام

Ambiguity, obscurity; it also means thumb

Ibtal or Ibtaal إبطال

Nullification, annulment, voiding

Ida عظه

admonition, lesson, warning sermon

Iddi`a' إدعاء

allegation, claim, contention, assertion, declaration

Idman إدمان

addiction

Iffa عقه

uprightness, probity, honesty, incorruptibility, continence

If ar إفطار

time or meal for breaking the fast; breakfast

Ifti`alإفتعال

contriving, designing, scheming

Iftirad إفتراض

Supposition, hypothesis, assumption

Ihram إحرام

pilgrimage garb, white unwoven cotton shroud worn by pilgrims

Ihsan or Ihsaan إحسان

benevolence, charity, beneficence, kindness

Ihtijaj or Ihtijaaj إحتجاج

protesting, remonstrance, under protest, the producing of evidence, proof

Ihtikaror Ihtikaar إحتكار

monopoly, monopolization

Ihtiraz or Ihtiraaz إحتراز

taking precaution, precautionary measure

Ihtiyat or Ihtiyaat إحتياط

precaution, taking precautionary measures, advance care/measure

Ijhaf or Ijhaaf إجحاف

injustice, inequity

Ijma` or Ijmaa` إجماع

unanimity, consensus

Ijtihad or Ijtehad, Ijtihad, Ijtehad إجتهاد

the degree one reaches in order to be qualified as amujtahid , one who is capable of deriving religious decisions on his own. It is exerting one's total ability to uncover Allah's rulings on issues from their sources (Qur'an, Sunnah, consensus, etc.).

Ikhtilaq or Ikhtilaaq إختلاق

fabrication, invention, innovation

Ikrah or Ikraah إكراه

Coercion, forcing, imposing on

Ikram or Ikraam إكرام

being generous to, revering, respecting, esteeming, recognizing, venerating

Ilhaf or Ilhaaf إلحاف

insistence, importunity, soliciting or requesting while being too pushy

`Illiyeen or `Illiyoon عليون

the highest pinnacle of Paradise; see Holy Qur'an, 83:18.

`Ilm علم

knowledge, learning, knowing, science; علم الأجواء : aerology; علم الأمراض : pathology; علم أمراض الجلد: dermatology; علم أمراض النساء : gynaecology; علم الأمراض النقسيه: psychiatrics; علم الأنساب : genealogy; علم الأنسان : anthropology; علم البيئه : ecology; علم التربيه الزراعيه : agrology; علم التشريح : anatomy; علم الجرائم : criminology; علم الحشائش: agrostology; علم الحشرات : entomology; علم الصحه : hygiene; علم الصخور : petrology; علم طبقات الأرض : geology; علم الطبيعيات الأرضيه : geophysics; علم الفلك : astronomy; علم الفنون الصناعيه : technology; علم الكونيات : cosmology; علم النفس : psychology; علم النوويات: nucleonics; علم الوراثه : genetics.

Imam or Imam, Emam, Emaam مام إ

leader of anummah , a group of people (small or big); he may be the one who leads others in congregational prayers, or a supreme religious or political authority or both, or one of the Twelve Infallible Imams (ع). Animam is a religious community leader. Any person who leads a congregational prayer is called animam . A religious leader who also leads his community in the political affairs may be called animam , anamir (oremir ) or caliph.

Iltibas or Iltibaas إلتباس

confusion, complication, predicament

Iman or Iman, Eman إيمان

faith and trust in Allah, conviction

Imtiyaz or Emtiyaaz إمتياز

distinction, excellence, eminence, privilege, concession, franchise

Infilaq or Infilaaq إنفلاق

cleaving, fission (of nucleus, molecules, etc.)

Infirat or Infiraat إنفراط

dispersal, breaking down (of group, coalition, etc.), disruption, separation, falling apart

Injil إنجيل

the revelations that were sent down during the time of Prophet Isa (Jesus). It is referred to as the New Testament.

Inna lillahi wa inna ilahi raji'un or Inna Lillahi Wa Inna Ilahi Rajioon إنا لله و إنا إليه راجعون

When a Muslim is struck with a calamity, such as when he loses one of his loved ones, or when he becomes bankrupt, he should be patient and utter this statement with full conviction. It means: "We are from Allah and to Him do we return." Muslims believe that Allah is the One who gives and who takes away. He tests us. A true Muslim submits himself to Allah wholeheartedly, during good times and bad times. He is grateful and thankful to Allah for whatever He decrees for him. He is patient and says this expression during times of turmoil and calamity.

Insha-Allah or Insha Allah,Insha Alla, Insha Alla, In Sha' Alla إنشاء الله

When a person wishes to plan to do something in the future, when he promises someone to do something for him or to give him something, when he makes resolutions, and when he makes a pledge…, he does so only with permission of the Almighty Who enables him to do so, Who provides him with the means, tools, resources, etc., to achieve this end. For this reason, a Muslim uses the Qur'anic instructions by saying "In-Sha' Allah", which means: "If Allah so wills." Muslims are supposed to strive hard and to trust in Allah, not in themselves, not in anyone else. They leave the results in the hands of Allah.

Inshiqaq or Inshiqaaq إنشقاق

separating from, breaking open, cleaving, breaking apart

Inshitar or Inshitaar إنشطار

Fission, cleaving, splitting, dividing, tearing apart

Intihal or Intihaal إنتحال

impersonation, simulation

Intikas or Intikaas إنتكاص

recanting, repudiation, renunciation (of a previous assertion or conviction)

Iq'ad إقعاد

paralysis in the lower half of the body

Iqama or Iqamah إقامه

the pronouncement of certain statements in preparation for the performing of the prayers. It usually follows theathan .Iqama means that the prayer ritual is ready to start, to be performed, whether individually or collectively (in a congregation). It is to be recited in Arabic before every obligatory prayer.

Iqna` إقناع

convincing, persuading, inducing

Irhab إرهاب

terrorism, terrorizing, intimidation

Irtid ad إرتداد

reneging, defection, apostasy, reversion

Irtiyab إرتياب

Suspicion, doubt, apprehension

Isha or Isha' عشاء

nighttime, evening, time for obligatory evening salat , prayer, after sunset, later in the evening. It also means supper.

Ishtiqaq إشتقاق

derivation, deduction

Islam إسلام

Islam is an Arabic word the root of which is "silm", peace, and "salam", which also means peace. Among its other meanings are these: greeting, salutation, obedience to the Almighty, loyalty, allegiance, and submission to the will of the Creator of the Universe. Islam is the last and final religion to all mankind and to all generations irrespective of color, race, nationality, ethnicity, language or one's social, political or any other position. The religion of Islam is not to be confused with so-called "Mohammedanism", a misnomer created by some ignorant folks in order to tarnish the image of this pristine faith. Muslims do not accept this name as it gives wrong information about Islam and Muslims. If you really wish to know what Islam is all about, ask Muslims, not those who are hostile to the adherents to this religion of peace, and unfortunately there are many such folks.

Isnad إسناد

the method whereby oneadath is traced and in the end attributed to amuhaddith , traditionist, one who first transmitted it

Isra' إسراء

night journey; usually a reference to the Prophet's night journey from Mecca to Jerusalem, an incident which took place in the year 622 A.D.

Israf إسراف

extravagance

Ithbat or Ithbaat إثبات

proof or proving, evidence (or presenting an evidence)

Ith`an ذعان إ

surrender, submission, obedience, resignation, succumbing, acceding

Istidrak إستدراك

retraction, catching up (with), overtaking (somebody ahead)

Istighfar إستغفار

seeking Allah's forgiveness

Istihqaq إستحقاق

entitlement, worth, value, merit, maturity (of debt, etc.)

Istihsan إستحسان

preference, finding something to be valuable, worthwhile, commendable, advisable

Istihtar إستهتار

rash behavior, disregard (for laws, customs, traditions, ethics, etc.), wantonness, recklessness, disregard for others' feelings, sentiments, interests, etc.

Istinsakh إستنساخ

copying, duplicating, cloning

Istintaj إستنتاج

Reaching conclusion, deduction (from certain events or facts) by inference

Istitan إستيطان

settling (usually on someone else's land)

Istithna' إستثناء

exception, exclusion

I`tikaf إعتكاف

the act of remaining most of the time at a mosque for prayers and supplications

Itmam or Itmam إتمام

Completion, conclusion, consummation

Ittikal or Ittikaal إتكال

reliance (on), dependence on, dependency

Ittizan or Ittizan إتزان

Rationality, sobriety, the keeping of sedateness (of conduct), balance, poise

Izdiwajiyya زد واجية إ

Duplicity, duality (of control, allegiance, jurisdiction, etc.), measuring by two scales

ج J

Jaddaf جدف

blaspheme (the name of God), revile, swear to a lie

Jahannam جهنم

Hell; reference to and description of it has already been made in this book.

Jahid جاحد

ingrate, unappreciative, denies favors, denies the existence of the Creator (apostate), atheist

Jahil جاهل

ignorant, illiterate, unlettered

Jahiliyya جاهليه

period of overwhelming ignorance, a reference to the conditions of the Arabs before the advent of Islam. It implies is a combination of views, ideas, and practices that totally defy and reject commonsense and the guidance sent down by God through His Prophets.

Ja'iz جائز

permissible, allowable, admissible, possible, probable

Jalbab جلباب

long loose fitting garment worn by the Arabs

Jalda or Jaldahجلده

lash, whip

Jallad جلاد

executioner, headsman, hangman

Jami `a جامعه

inclusive, universal, university; it also means handcuffs

Janaba جنابه

uncleanness caused by seminal discharge

Jannat or Jannah جنه

heaven, Paradise, garden, plural:jannat

Janih جانح

devious, errant, delinquent, misdemeanant

Jami` جامع

mosque, house of congregational worship, same asmasjid مسجد; literally, it means "place where peoplegather for يتجمع prayers"

Janin جنين

fetus

Jard جرد

stock-taking, inventory

Jarrada جرد

stripped one (of property, clothes, etc.), deprived of, despoiled, denuded

Jariya جاريه

bondmaid, slave girl, servant

Jasha` جشع

greed, avarice, avidity

Jaza'i جزائي

punitive, penal, vindicatory

Jazak Allahu khayran or Jazak Allahu Khairan, Jazak Allah Khair, Jazak Allahu Khairجزاك الله خيرأ

This is a statement of thanks and appreciation said to the person who does a favor. Instead of saying "thanks" (Shukran), the Islamic statement of thanks is to say this phrase. Its meaning is: " May Allah reward you for the good deed which you have done." It is understood that human beings can't repay one another enough, especially and particularly his parents and educators. Hence, it is better to plead to the Almighty, Allah, to reward the person who did you a favor to grant him what is best for him.

Jawhara جوهره

jewel, precious (stone, etc.)

Jazim جازم

positive, sure, categorical

Jidal جدال

arguing, argument, debate, discussion

Jihad or Jihad جهاد

It is an Arabic word the root of which is "jahada" which implies one who has strived for a worthy cause, a better way of life, etc. The nouns from which the word is derived are: juhd (effort, endeavor, exertion, exhaustion), mujahid (one who exerts himself or defends the creed, provided such defense is not done through aggression or through any means not allowed by Islam), jihad (struggle, defense of the Islamic creed) and ijtihad (ultimate effort in order to derive a solution for a problem related to jurisprudence; one who does so is calledmujtahid , a highly learned jurist capable of deriving Islamic rulings). The other meanings are: strain, exertion, effort, diligence, fighting to defend one's life, land and religion. Jihad has commonly been mis-translated or misrepresented to the world to mean "holy war". In the absence of the Prophet, such a war does not exist in Islam, nor will Islam allow its followers to be involved in this so-called "holy war". Unfortunately, the past few years have witnessed the rising of a number of extremist movements that justify the shedding of the blood not only of non-Muslims but even of Muslims who do not agree with their ideologies. Those who are hostile to Islam have utilized the acts of terrorism committed by these groups, mostly identified as Takfiri groups, groups that label all others as "kafirs", apostates, to tarnish Islam's image. They use Islam as a pretext for their criminal acts just as the crusaders had done during the Middle Ages when even some crusaders shed the blood of their own Christian brethren. Jihad is not a war to force the Islamic faith on others, as many ignorant people think or portray. Contrariwise, there is an explicit verse in the Qur'an that says the following: "There is no compulsion in religion" (Chapter Al-Baqarah, verse 2256). Jihad is not only a defensive war but a struggle, through peaceful means, against any unjust regime or any injustice, period. If such a regime exists - and there are many which do exist - such an effort has to be exerted against the leaders, the decision-makers, not against the people. Islam strongly prohibits terrorism, kidnapping, hijacking and depriving one of his freedom, even if this "one" is an animal or a bird. One statement made by the Prophet of Islam (ص) says, "A woman entered hell because of a cat which she confined, neither feeding it nor letting it eat of what is available on the ground." As for some "Muslim" political figures, leaders and rulers who waged wars against non-Muslims in the pretext of "spreading Islam", they were further from Islam than the earth is from the sun and did what they did for political, economic or selfish reasons. They were ignorant of the true message of Islam. Unfortunately, there are many such "Muslims" in our time and in all times and climes.

Jinaya or Jinayah جنايه

serious crime, felony

Jinn or Jin, Ginn جن

These are spiritual beings that inhabit the world and, like humans, are required to follow the commandments of their Creator. They are held accountable for their deeds. Some of them are good while most of them are not, as is the case with humans. The meaning of the word "jinn" in Arabic is "hidden", invisible, because they cannot be seen by most humans. They were created by the Almighty from smokeless fire. I discussed the jinns in more detail in my book titledAllah: The Concept of God in Islam .

Jirab جراب

pouch, bag, sack

Jizya or Jizyah جزيه

tribute, protection tax paid to Muslims by non-Muslims residing in areas under Islamic control. The Muslims collect this tax in exchange for protecting the lives and possessions of these non-Muslims, exempting them from the military service and awarding them full freedom to practice their religion, whatever it may be. If the Islamic State cannot protect those who have paid thejizya , they are entitled to get it back. In all reality, such tax is hardly collected because even in Pakistan, where the majority are Muslims living with mostly Hindu and Buddhist minorities, the latter do not pay anyjizya .

Jumood جمود

stagnation, freezing, inaction, inactivity, passiveness (to influence, change, etc.)

Junha or Junhah جنحه

misdemeanor

Junoon جنون

madness, insanity

Jutham جذام

leprosy

Juzaf جزاف

at random, haphazard, casual

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Not All English Versions of Quran Are Acceptable

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

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

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

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

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

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

And it should be noted that,

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

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

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

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

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

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

What is a 'Commentary'?

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

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

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

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

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

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

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

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

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

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

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

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

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

The Current Commentary

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

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

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

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

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

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

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

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

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

Attributes Needed for Working on This Kind of Commentary

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

Moreover, Allah, Himself, says:

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

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

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

The Problems in Translating

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

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

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

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

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

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

It Was Only By His Merciful Will!

Translators Note

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

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

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

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

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

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

It is always true what the Qur'an says:

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

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

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

Editor's Note

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

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

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

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

ul-Islam:

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

* * * *

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

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

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

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

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

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

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

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

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

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

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

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

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

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

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

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

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

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

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

English Translations of Qur'an

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

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

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

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

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

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

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

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

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

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

Supporting Technical References

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

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

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

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

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

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

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

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

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

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

Phraseological and Philological Sources

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

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

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

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

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

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

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

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

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

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

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

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

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

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

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

I said:

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

Then, the Prophet (S) said:

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

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

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

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

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

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

The Prophet (S) said:

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

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

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

...and in another tradition it is added:

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

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

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

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

He (as) said:

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

Notes

1. 4:59

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

3. 53:3,4

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

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