Book ID

All rights reserved by the Amir-ul-Mu'mineen Ali (a.s.) Library

Title: An Enlightening Commentary into the Light of the Holy Quran Compiler. A Group of Muslin Scholars and Copyright 1998 Kamal Faghih Imani"

ISBN: 964-5691-45-1

Translator: Mr. Sayyid Abbas Şadr-Sameli Editor: Ms. Celeste Smith Published by: The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (as) Public Library, under the direction of

Ayatullah Allamah Mujahid Al-Haj Sayyid Kamal Faghih Imāni. Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Office Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 2281000 , 2282000, 2296478 Far 98 - 311 - 2297028

Number of copies in this Print: 6,000

First Edition: 1997 A.D., 1375 / 1417 A.H.

Second Edition: 1998 A.D. , 1376 / 1418 A.H.

Third Edition: 1998 A.D., 1377 / 1419 A.H.

Fourth Edition: 1999 A.D. , 1378 / 1420 A.H.

Fifth Edition : 2003 A.D. , 1381 / 1423 A.H.

Sixth Edition : 2005 A.D. , 1384 | 1426 A.H.

Table of contents

Introduction..........................16

Publisher's Note.........................27

Transliteration............................31

Sura Al-Fatiḥah (The Opening) No. 1 . . . . . . . . . . . . 33

Contents of the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

The Tone of the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Al-Fātiḥah, the Basis of the Qur'ān . . . . . . . . . . . . . . . . . . . . . . 33

Al-Fātiḥah, Magnificent Honour of the Prophet (p.b.u.h.) . . . . 34

The Importance of its Recitation . . . . . . . . . . . . . . . . . . . . . . . . 35

The Titles of the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

Sura Al-Fātiḥah, Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Commentary: Verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Everything should Begin in His Holy Name . . . . . . . . . . . . . . . . 37

Tradition and Narrations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

Is the Phrase ` Bism-il-lāh ' a Part of Each Sura ? . . . . . . . . . . . 39

Allah, the Most Inclusive Name of God . . . . . . . . . . . . . . . . . . . 40

Allah's General and Specific Mercy . . . . . . . . . . . . . . . . . . . . . . 42

Commentary: Verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

The World is Full of His Mercy . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Virtue of the Verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

The Word / rabb / . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

The Term / `ālamīn / . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Macrocosm and Microcosm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Commentary: Verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

The History of Slavery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

` Belief in Allah ' is the First Principle of Islam . . . . . . . . . . . . . 49

Commentary: Verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

` Faith in the Resurrection ' is the Second Principle . . . . . . . . . 49

Allah's Ownership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

Is not Allah the Absolute Owner of This World? . . . . . . . . . . . . 50

Commentary: Verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Man in the Presence of Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Unity of Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Unity of Acts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

Allah: the Only Site of Reliance . . . . . . . . . . . . . . . . . . . . . . . . . 53

The Social Aspect of Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . 54

We Ask Allah for Help in Confronting Forces . . . . . . . . . . . . . . 54

Commentary: Verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

Why must We Always Ask Allah for Guidance ? . . . . . . . . . . . . 56

Human Beings Resemble an Electric Lamp (from One Point

of View) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56

What is the ` Straight Path ' ? . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

The ` Belief ' Aspect . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

The ` Practical ' Aspect . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

` Divine Guidance ' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

` Religious Guidance ' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Commentary: Verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Two Paths of Deviation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

Those upon Whom Allah has Bestowed His Bounties . . . . . . . . 62

Who are the Last two Groups in this Verse ? . . . . . . . . . . . . . . 63

Commentary A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Commentary B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Commentary C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Supplication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Sura Al-Baqarah (The Cow) No. 2 . . . . . . . . . . . . . . . 66

Contents of the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Various Subjects Discussed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Virtue of Studying this Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Every Virtue Closely Corresponds with the Contents . . . . . . . . 68

Sura Al-Baqarah (The Cow) No. 2

Verse 1-5, Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Commentary: Verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71-73

The Abbreviated Letters of the Qur'ān . . . . . . . . . . . . . . . . . . . 71

Commentary: Verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74-77

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75

What is Guidance ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75

Divine Guidance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75

Characteristics of Two Groups Who Lack in Faith . . . . . 75

Religious Guidance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76

Why is Guidance Particular to the Pious Ones ? . . . . . . . . . . . . 76

Piety in Lexicon and Religion . . . . . . . . . . . . . . . . . . . . . . . . . . . 76

The Stages of Piety . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76

First Stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76

Second Stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77

Third Stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77

Commentary: Verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78-85

The Effects of Piety on Man's Spirit and Body . . . . . . . . . . . . . . 78

The Pious Ones, the First Group . . . . . . . . . . . . . . . . . . . . . . . . 78

Faith in the Unseen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Relationship with Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81

The Excellence and Importance of Prayer . . . . . . . . . . . . 82

Words of the Late Ṣāḥib Jawāhir . . . . . . . . . . . . . . . . . . . 82

Relationship with People . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84

Commentary: Verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86-88

Belief in Divine Revelations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86

Certainty of the Hereafter. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87

This Life Likened to the Prenatal Period of a Foetus. . . . . . . . . 87

Profound Effect of Belief in the Hereafter. . . . . . . . . . . . . . . . . 88

Commentary: Verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Both Guidance and Success Guaranteed to the Pious Ones

by Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Commentary: Verses 6-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90-92

Disbelievers, the Second Group . . . . . . . . . . . . . . . . . . . . . . . . . 90

Infidelity and its Meaning . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

Infidelity, ` the Corrupt Tree ' . . . . . . . . . . . . . . . . . . . . . . 92

Faith, ` the Good Tree ' . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

Verses 8-16; Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

Commentary: Verses 8-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95-102

Hypocrites the Third Group . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Hypocrisy, a Disease . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96

Hypocrites, Claim to be ` Reformers ' . . . . . . . . . . . . . . . . . . 96

Hypocrites, Think Themselves Wise . . . . . . . . . . . . . . . . . . . 97

Hypocrites, Change Colour Everyday . . . . . . . . . . . . . . . . . . 97

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

The Appearance of Hypocrisy and its Roots . . . . . . . . . . . . . . . 98

The Necessity of Knowing the Hypocrite . . . . . . . . . . . . . . . . . 100

A Few of Their Characteristics . . . . . . . . . . . . . . . . . . . . . . . 100

Verses 17-20, Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

Commentary: Verses 17-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . 104-107

Two Interesting Parables Illustrating the Hypocrite . . . . . . . . . 104

Commentary: Verses 21-22 . . . . . . . . . . . . . . . . . . . . . . . . . . . 108-116

Do Worship Allah! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108

What is Servitude and Worship ? . . . . . . . . . . . . . . . . . . . . . . . 109

Some Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

The Sky and the Earth are Bounties . . . . . . . . . . . . . . . . . . . . . 111

The Earth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

The Gravity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

The Sky . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

The Rain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113

Idolatry in Different Forms . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

A Detailed Scientific Meaning of Atmosphere . . . . . . . . . . . . . 115

Commentary: Verses 23-24 . . . . . . . . . . . . . . . . . . . . . . . . . . . 117-122

Why is the Holy Qur'ān a Miracle and How ? . . . . . . . . . . . . . 118

Why do Prophets Need Miracles ? . . . . . . . . . . . . . . . . . . . . . . 120

The Holy Qur'ān, The Everlasting Miracle of the Prophet

of Islam (p.b.u.h.)! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

The Holy Qur'ān, Global and Eternal . . . . . . . . . . . . . . . . . . . . 121

Commentary : Verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123-128

The Specialties of the Bounties in Heaven . . . . . . . . . . . . . . . . 123

Bountiful Gardens . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123

The Fruits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124

Purified Spouses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Faith and Deeds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Purified Spouses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126

The Material and Spiritual Blessings in Heaven . . . . . . . . . . . . 127

Commentary : Verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129-132

The Parable of the Gnat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

Commentary : Verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133-134

The Real Losers! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133

Commentary: Verses 28-29 . . . . . . . . . . . . . . . . . . . . . . . . . . . 135-141

The Mysterious Bounty of Life! . . . . . . . . . . . . . . . . . . . . . . . . 135

Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

The Seven Firmaments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140

Verses 30-33; Arabic and English Translation . . . . . . . . . . . . . . . . 142

Commentary: Verses 30-33 . . . . . . . . . . . . . . . . . . . . . . . . . . . 143-148

Man, Allah's Deputy on Earth! . . . . . . . . . . . . . . . . . . . . . . . . 143

Angels on Trial . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146

Verses 34-36; Arabic and English Translation . . . . . . . . . . . . . . . . 149

Commentary: Verses 34-36 . . . . . . . . . . . . . . . . . . . . . . . . . . . 150-155

Adam in the Garden . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150

Why did Iblis Disobey ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150

Was the Prostration for Allah or for Adam ? . . . . . . . . . . . . . 151

Why was Adam and his Spouse Originally Placed in

the Garden ?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152

Realization of Responsibilities . . . . . . . . . . . . . . . . . . . . . . . 152

Limits of Freedom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153

Understanding Repentance . . . . . . . . . . . . . . . . . . . . . . . . . 153

Recognizing Friends and Enemies . . . . . . . . . . . . . . . . . . . . 153

The Heavy Forfeit Paid By Adam . . . . . . . . . . . . . . . . . . . . . . . 154

Comments by the Late Allamah Ṭabātabāie . . . . . . . . . . . . 154

Commentary: Verses 37-39 . . . . . . . . . . . . . . . . . . . . . . . . . . . 156-159

Adam's Return to Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

The True Meaning of Repentance / taubah / . . . . . . . . . . . . . . 157

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158

The ` Words ' Adam Learnt from the Lord . . . . . . . . . . . . . . . 158

Commentary: Verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160-164

The Remembrance of the Favours of Allah . . . . . . . . . . . . . . 160

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161

Jews in Medina . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161

The Jews' Twelve Coventants with Allah . . . . . . . . . . . . . . . . 162

Allah will Fulfil His Covenant, too! . . . . . . . . . . . . . . . . . . . . . 163

Why are Jews Called the Children of Israel ? . . . . . . . . . . . . . . 164

Commentary: Verses 41-43 . . . . . . . . . . . . . . . . . . . . . . . . . . . 165-167

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167

Islam, the Means of Discipline and Training . . . . . . . . . . . . . . 167

The Purpose of Prayer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167

Commentary: Verses 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168

Commentary: Verses 45-46 . . . . . . . . . . . . . . . . . . . . . . . . . . . 169-171

How to Overcome Difficulties . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Patience and Prayer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

What is ` Meeting with Allah ' ? . . . . . . . . . . . . . . . . . . . . . . . 171

Commentary: Verses 47-48 . . . . . . . . . . . . . . . . . . . . . . . . . . . 172-177

The Vain Imaginations of the Jews . . . . . . . . . . . . . . . . . . . . . . 172

Intercession in the Qur'ān and Traditions . . . . . . . . . . . . . . . . . 174

Commentary: Verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178-180

The Greatest Bounty Bestowed on the Children of Israel . . . . 178

Slavery of Females, Past and Present . . . . . . . . . . . . . . . . . . . . 179

Commentary: Verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181-185

The Rescue from Pharaoh! . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181

Detailed Account from the Bible . . . . . . . . . . . . . . . . . . . . 182

Commentary: Verses 51-54 . . . . . . . . . . . . . . . . . . . . . . . . . . . 186-188

The Israelites' Greatest Deviation . . . . . . . . . . . . . . . . . . . . . . . 186

Their Punishment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188

` You have Indeed Wronged Yourselves ' . . . . . . . . . . . . . . 188

Commentary: Verses 55-56 . . . . . . . . . . . . . . . . . . . . . . . . . . . 189-191

An Unjust Demand! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189

Result of their Demand . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190

Resurrection from the Dead . . . . . . . . . . . . . . . . . . . . . . . . . 190

Biblical Account . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190

Commentary: Verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192-193

Abundant Bounties! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192

Commentary: Verses 58-59 . . . . . . . . . . . . . . . . . . . . . . . . . . . 194-195

The Israelites' Intensive Obstinacy . . . . . . . . . . . . . . . . . . . . . . 194

Refusal by Some to Repent . . . . . . . . . . . . . . . . . . . . . . . . . 195

Commentary: Verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-197

The Miracle of Water Gushing Forth in the Desert! . . . . . . . . 196

Commentary: Verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198-199

Demanding a Variety of Food . . . . . . . . . . . . . . . . . . . . . . . . . . 198

Why were the Israelites Stamped with Abasement and

Humiliation? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199

Commentary: Verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200-202

A General Principle for Salvation . . . . . . . . . . . . . . . . . . . . . . . 200

Who are the Sabians? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201

Who are the ` People of the Book ' ? . . . . . . . . . . . . . . . . . . . . 202

Commentary: Verses 63-64 . . . . . . . . . . . . . . . . . . . . . . . . . . . 203-205

Hold the Signs of Allah Firmly! . . . . . . . . . . . . . . . . . . . . . . . . 203

How was the Mountain Raised over the Israelites' Heads? . . . 204

Commentary: Verses 65-66 . . . . . . . . . . . . . . . . . . . . . . . . . . . 206-207

Those Who Exceeded on the Sabbath . . . . . . . . . . . . . . . . . . . 206

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

Divine Miracles of Moses (a.s.) . . . . . . . . . . . . . . . . . . . . . . 207

Verses 67-74; Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Commentary: Verses 67-74 . . . . . . . . . . . . . . . . . . . . . . . . . . . 210-213

The Story of the Israelites' Cow . . . . . . . . . . . . . . . . . . . . . . . . 210

Verses 75-77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215-216

A Futile Expectation! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215

` What Allah has Revealed to You ' . . . . . . . . . . . . . . . . . . 216

Verses 78-79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217

Commentary: Verses 78-79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

The Jewish Learned Men's Plots of Oppression Against

The Laymen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Commentary: Verses 80-82 . . . . . . . . . . . . . . . . . . . . . . . . . . . 219-221

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220

Earning Sin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220

Verses 83-86; Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary: Verses 83-86 . . . . . . . . . . . . . . . . . . . . . . . . . . . 224-227

The Breachers of the Covenant! . . . . . . . . . . . . . . . . . . . . . . . . 224

The Best Strategy for the Survival of Nations . . . . . . . . . . . . . . 226

Commentary: Verses 87-88 . . . . . . . . . . . . . . . . . . . . . . . . . 228-229

Their Covered Hearts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228

Commentary: Verses 89-90 . . . . . . . . . . . . . . . . . . . . . . . . . . . 230-231

A Religious Adherent and an Infidel ! . . . . . . . . . . . . . . . . . . . . . 230

Verses 91-93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232

Commentary: Verses 91-93 . . . . . . . . . . . . . . . . . . . . . . . . . . . 233-235

Racial Bigotries of the Jews . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233

Verses 94-101; Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237

Commentary: Verses 94-101 . . . . . . . . . . . . . . . . . . . . . . . . . . 238-242

The Jews' Claim on Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . 238

Allah Challenges the Jews' Claim . . . . . . . . . . . . . . . . . . . . . . 238

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240

None Denies Divine Signs Save the Transgressors! . . . . . . . . . . . 241

Verses 102-103; Arabic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243

English Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244

Commentary: Verses 102-103 . . . . . . . . . . . . . . . . . . . . . . . . . 245-247

Solomon (a.s.) and the Sorcerers in Babylon . . . . . . . . . . . . . . 245

Solomon Accused of Being a Sorcerer . . . . . . . . . . . . . . . . . 245

The Story of the Two Angels, Hārūt and Mārūt . . . . . . . . . 246

The Spread of Sorcery . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Sorcery A Whirlpool of Blasphemy . . . . . . . . . . . . . . . . . . 247

Verses 104-105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249-251

Leave No Pretext for Enemies! . . . . . . . . . . . . . . . . . . . . . . . . . 249

A Precise Meaning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250

The Curtain Pulled Back on Enmity and Grudge . . . . . . . . . . . 251

Commentary: Verses 106-107 . . . . . . . . . . . . . . . . . . . . . . . . . 252-253

The Purpose of Abrogation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252

Verse 108 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254-255

Some Futile Pretexts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254

Commentary: Verses 109-110 . . . . . . . . . . . . . . . . . . . . . . . . . 256-257

Envy and Obstinacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 256

Prayer and Alms-giving . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Commentary: Verses 111-112 . . . . . . . . . . . . . . . . . . . . . . . . . 258-259

The Qur'ān Nullifies Racial Bigotry . . . . . . . . . . . . . . . . . . . . . 259

Verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260-261

Exclusivity Originates from Ignorance . . . . . . . . . . . . . . . . . . . . 260

Verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263-265

The Most Unjust Ones! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264

Mosques and the Ways of their Desolation . . . . . . . . . . . . . . . 264

Supplication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265

Verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267-269

Allah, the Omnipresent . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267

The Philosophy of the Qiblah . . . . . . . . . . . . . . . . . . . . . . . . . . 268

Three Authentic Traditions . . . . . . . . . . . . . . . . . . . . . . . . . 269

Commentary: Verses 116-117 . . . . . . . . . . . . . . . . . . . . . . . . . 270-272

The Jews, Christians, and Pagans and their Superstitions . . . . 270

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Commentary: Verses 118-119 . . . . . . . . . . . . . . . . . . . . . . . . . 273-276

Another Pretext . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

The Prophet's (p.b.u.h.) Duty Defined in Regard

to their Pretext . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Their Hearts are All Alike! . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Two Instructive Principles: Glad Tidings and Warning . . . . . . 275

Mistaken Belief in ` Ransom ' for Sins . . . . . . . . . . . . . . . . . 275

Observing the Parallel between Encouragement and

Punishment for Training People . . . . . . . . . . . . . . . . . . . . . . 276

Verses 120-121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277

The Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278-282

Two Unsatisfiable Groups! . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

Pleasing Enemies has its Limits . . . . . . . . . . . . . . . . . . . . . . . . . 280

Allah's Guidance is the Only True Guidance . . . . . . . . . . . . . 280

How Should the Book Be Read ? . . . . . . . . . . . . . . . . . . . . . . . 281

Three Groups of Readers Defined . . . . . . . . . . . . . . . . . . . . 281

Commentary: Verses 122-123 . . . . . . . . . . . . . . . . . . . . . . . . . 283-284

Blessings Come with Responsibilities . . . . . . . . . . . . . . . . . . . . 283

Intercession . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 284

Commentary: Verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285-295

Imāmate, the Climax of Abraham's (a.s.) Honour . . . . . . . . . . 285

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286

What does ` Words ' Mean ? . . . . . . . . . . . . . . . . . . . . . . . . . . . 286

Eligibility for Imāmate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287

Imām What Does it Mean ? . . . . . . . . . . . . . . . . . . . . . . . 287

Imāmate Bestowed on Abraham (a.s.) . . . . . . . . . . . . . . . . . . . 289

Prophethood, Messengership, Imāmate and their Differences 290

Imāmate, the Climactical Rank of Abraham (a.s.) . . . . . . . . . . 291

Who is Unjust ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 292

An Imam, by Allah's Commission . . . . . . . . . . . . . . . . . . . . . . 293

Two Questions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294

The Distinguished Personality of Abraham (a.s.) . . . . . . . . . . . 295

Commentary: Verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296-299

The Magnificence of the Ka`bah . . . . . . . . . . . . . . . . . . . . . . . . 296

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298

The Secure Refuge, its Social and Educational Effects . . . . . . 298

Why the House ' of Kabah ? . . . . . . . . . . . . . . . . . . . . . . . . . 299

Commentary: Verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300

Abraham's (a.s.) Petition to Allah! . . . . . . . . . . . . . . . . . . . . . 300

Allah's Answer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301

Commentary: Verses 127-129 . . . . . . . . . . . . . . . . . . . . . . . . . 302-304

The Structure of the House of Ka`bah . . . . . . . . . . . . . . . . . . . 302

The Ka`bah, Originally Built by Adam (a.s.) . . . . . . . . . . . . . . . 303

Abraham (a.s.) and Ismail's (a.s.) Invocations . . . . . . . . . . . . . 304

Commentary: Verses 130-132 . . . . . . . . . . . . . . . . . . . . . . . . . 305-307

Abraham (a.s.), a Human Prototype . . . . . . . . . . . . . . . . . . . . . 305

Abraham's (a.s.) Submission . . . . . . . . . . . . . . . . . . . . . . . . . . . 306

Worthiness, the Byproduct of Purity and Sincerity . . . . . . . . . . 306

Abraham's (a.s.) Bequest to His Children . . . . . . . . . . . . . . . . . 307

Verses 133-134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308-310

Everyone is Responsible for His Own Deeds . . . . . . . . . . . . . . 308

Improve Your Own Faith and Deeds! . . . . . . . . . . . . . . . . . 310

Verses 135-137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312-316

Only Our Creed is True! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312

How to Recognize the Pure Religion . . . . . . . . . . . . . . . . . . 312

Accepting All Prophets of Allah . . . . . . . . . . . . . . . . . . . . 313

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

The Oneness of the Prophets' Invitation . . . . . . . . . . . . . . . . . 314

Who were ` Asbāt ' ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

The Meaning of / ḥanīf / . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Verses 138-141; Arabic and English Translation . . . . . . . . . . . 317

Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318-320

The Baptism of Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Prophets before Moses (a.s.), neither Jews nor Christians . . . . 319

Thrive on Your Own Excellencies . . . . . . . . . . . . . . . . . . . . . . . 320

End of Part One . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Beginning of Part Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Commentary: Verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321-323

Occasion of the Change of the Qiblah . . . . . . . . . . . . . . . . . . . 321

Commentary: Verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

An Ummat of Middle Standing . . . . . . . . . . . . . . . . . . . . . . . . . 324

Commentary: Verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327-329

Turn Towards the Sacred Mosque . . . . . . . . . . . . . . . . . . . . . . 327

Commentary: Verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 330-332

They will Never be Content! . . . . . . . . . . . . . . . . . . . . . . . . . . . 330

Commentary: Verses 146-147 . . . . . . . . . . . . . . . . . . . . . . . . . 333-334

Characteristics of Prophet Mohammad (p.b.u.h.)

Contained in (Earlier) Book . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary: Verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 335-337

Every Religion has a Qiblah . . . . . . . . . . . . . . . . . . . . . . . . . . . 335

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 336

The Day When Imam Mahdi's (a.s.) Adherents Assemble . . . . 336

Commentary: Verses 149-150 . . . . . . . . . . . . . . . . . . . . . . . . . 338-341

Turn Your Face Towards the Ka`bah . . . . . . . . . . . . . . . . . . . . 338

Some Points and Messages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Hearts of People . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341

Commentary: Verses 151-152 . . . . . . . . . . . . . . . . . . . . . . . . . 342-344

Messengership of the Prophet (p.b.u.h.) . . . . . . . . . . . . . . . . . . 342

Rank of Man Promoted . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Explanation: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Descriptions and Messages Derived from These Verses . . . . . 343

Commentary: Verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345-347

Aid of Allah Requires Eligibility . . . . . . . . . . . . . . . . . . . . . . . 346

Patience . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary: Verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348-351

Purgatory Life for All . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 349

Martyrdom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 349

Sorts of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350

Allah, the Living . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351

Man's Life does not Perish after Death . . . . . . . . . . . . . . . . . . . . . 351

References

Arabic, Persian Commentaries . . . . . . . . . . . . . . . . . . . . . . . . . 352

English Translations of the Qur'ān . . . . . . . . . . . . . . . . . . . . . . 352

Supporting Technical References . . . . . . . . . . . . . . . . . . . . . . . 353

Phraseological and Philological Sources . . . . . . . . . . . . . . . . . . 354

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355

Important Commentary Books. . . . . . . . . . . . . . . . . . 390

The List of Publications of the Library . . . . . . . . . . . 391

In The Name of Allah, The Beneficent, The Merciful

INTRODUCTION

" Verily this Qur'ān 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 " (Sura Al-'Asrā, No. 17, verse 9).

" We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims," (Sura An-Naḥl, No. 16, verse 89).

" When those come to thee who believe in Our Signs, say: Peace be on you: Your Lord hath inscribed for Himself (the rule of) Mercy; verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), Lo! He is Oft-Forgiving, Most Merciful ", (Sura Al-Anām, No. 6, verse 54).

The collection of all the messages or revelations that Prophet Muhammad (p.b.u.h.) received is called Qur'ān. The Holy Qur'ān is the ` text-book ' of Islam. All the doctrines, principals, laws, commandments and prohibitions of Islam are enshrined in the Qur'ān. It was through the Qur'ān and Muhammad Mustafa (p.b.u.h.) that the message of Allah (s.w.t.) to mankind was completed, and through the inspired commentary of Ahlul-Bait, religion was perfected.

In this century of research and scientific progression of the computer, endeavours for the conquest of space, the finding of new stars and galaxies of even more than 50 million light years away from us by modern instruments and the efforts of astronomers, and the faster means of communication have set in motion such rapid conveyances of men and material, which were far beyond the imagination of the former generations of the human race and which causes a vital change and

exchange of thoughts and religious ideology, the light of the Qur'ān and

Islam is penetrating all curtains of every kind and is illuminating many individuals' hearts in nearly all parts of the world, inspite 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 truth together with the speed in the movement of the Age has brought forth a more vital change and exchange of thought and religious ideology in connection with the Holy Qur'ān. In regard to this, we refer to what the Messenger of Allah (p.b.u.h.) has said about it: "...When afflictions surround you like the dark night, refer to the Qur'ān, 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'ān 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)...", (Usul-i-Kāfī, vol. 2, p. 599).

To recite the Qur'ān, obviously, those people whose language is not Arabic and know English, at first, 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 the Qur'ān available in Iran, alone, and, probably some others can be found, besides them, in libraries (and homes) throughout the world. This makes it easy for the lovers of truth to receive the knowledge of the Holy Qur'ān and Islamic ideology, through the medium of English,

which formerly was acquired only directly by the Arabic and Persian languages.

But, a fact should be mentioned here that although the Qur'ān is, on the whole, an easily understandable book in general, yet, not all of the words of Allah are easily understood by ordinary people and need explanatory commentary, ` Tafsīr '. Alongside this path, there are some problems that those eager to learn the Qur'ānic truth should know and be careful of. Hence, we deal, here, with some of the difficulties we recognized and were involved in when we were preparing this work; the fruit of our humble labour of more than three years, almost a pioneer service of its kind, was a translation of the commentary of over one part,

-Volumes 1 and 2, (of the 30 parts) of the Holy Qur'ān from different

commentary sources.

The Persian-Arabic original work, compiled by a group of Muslim scholars who preferred their names to be mentioned in the next world instead of this world, is based especially upon popular commentaries mostly accepted by Muslim scholars of both schools of thought, with the consultation of some other books and present living scholars, learned in the Qur'ānic Sciences, as our investigative sources on the path of

producing this translated commentary in a simple standard of English easily understood by laymen. The style of writing, here, is a mixture of British-English and American-English,understandable by all the readers, even for those acquainted with only one of them; but excuse us for using some interchangable spellings. If both are used, from time to time, they are acceptable; i.e.: defenceless and defenseless, or favour and favor.

Not All English Versions of the Qur'ān Are Acceptable

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

These hostile minds have done the worst possible work which is for them to black-list the holy Prophet (p.b.u.h.) and the religion of Islam, through their harsh, purposeful, and subtle mis-translations, mis-interpretations, mis-representations and distortion of the facts. The distortion and the misinterpretations are so strongly plastered with such attractive colors of their linguistic excellence and the delusive logic that the blind lovers of the English language, who are hardly or even totally

unaware of the actual Qur'ānic factors of faith, get caught in the falsehood tempered with the eloquence and they swallow the `sugar-coated poisonous pills of deceit ' and get themselves 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, of course, or even before the recorded history, from when the sons of Adam (a.s.) came into existence.

When these antagonistic elements have sucessfully extended their

active influence upon our own religion, ideology and social tradition, we are also bound in our duty to Allah, His Final Word, the Holy Qur'ān, the Faith, and to Islam, to do our best, at least, to present to every sincere seeker of it a selection of the proper translation of the verses of the Holy Qur'ān from among the best translations appropriate to the meaning of the original Arabic text, and the ` Tafsīr ', commentary, applied in this book.

By the way, we believe it is the essential belief of Shiah ' that the present Qur'ān, which is in our hands today, is the Holy Book of Allah, revealed to the holy Prophet Mohammad (p.b.u.h.), as arranged and compiled during his lifetime and was reread to him to assure accuracy and it contains nothing less or more than what was revealed. And it should be noted that, " Nay, but it is a Glorious Qur'ān, (inscribed)

in a tablet preserved." (85: 21,22), whose present arrangement is the order in which the various verses were assorted and arranged at the command of the holy Prophet (p.b.u.h.), himself. This is the uncorrupted or undisturbed Word of Allah, the preservation of which has been guaranteed by Allah, Himself where He says: " We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption) ", (15: 9).

Furthermore, the English translations next to the Arabic text of the verses, in this book, besides the careful investigation and searching through different lexical and commentary sources together with the consultation of various authentic translations of English versions of the Holy Qur'ān (the names of which are listed at the end of this book under the title of ` References ') contain the most specific possible senses in Arabic and English languages. These have been considered and applied to produce the closest meaning to the Word of Allah and the commentary. The translator did his best to preserve this Divine Message and, in conveying the Qur'ānic facts in English, there has been some divine assistance bestowed (by Allah) through seeking help from the Messenger of Allah, the holy Prophet of Islam (p.b.u.h.), who brought this Message to light.

The translator of the current commentary, this writer, believes that the Word of Allah, the Holy Qur'ān, which is one of the two weights ` Thaqalayn ', is too magnificent for him to translate, because of

the fear of Allah, and he needed a kind of permission from Him to change the original text from Arabic into another language which, somehow, was finally granted to him by the Prophet (p.b.u.h.) : " Verily this is a revelation from the Lord of the Worlds ", " In the perspicuous Arabic tongue ", (26: 192 and 195).

What is a ` Commentary ' ?

A pure, correct, accurate translation of the Qur'ān is necessary,

but it is not sometimes enough for the readers of it to understand all of the apparent and hidden meanings that some verses bear, and, it is the duty of every Muslim, man or woman, to read, understand and contemplate on the Holy Qur'ān according to his own capacity: "...read you, therefore, of the Qur'ān as much as may be easy for you...", (73: 20).

This reading has to be done not only with the tongue, voice and eyes; a mere recitation, but with the best light that our intellect can supply, and even more, with the truest and purest light which our heart and conscience can provide us. But, as was mentioned earlier, it is not always possible to understand the Holy Book by itself, fully, as Allah says: " That is indeed a Qur'ān most honourable," " Which none shall touch but those who are purified ", (56: 77,79).

Thus, some additional information is needed. For example, it is sometimes necessary for the understanding of the text to refer to the particular occasion of 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 / mutašābihāt /, the knowledge of which has been announced to be with the / rāsixūna fil ilm /, those deeply established in knowledge ', with even the names of the hinted custodians of the knowledge to remain concealed. They are some things that only `the particular ones, the sinless ones ', besides the Prophet (p.b.u.h.), himself, the agency or the sources authorized by Allah and the Holy Prophet (p.b.u.h.) viz, Ahlul-Bait who were connected to the knowledge of Allah, (as He says: " And whom We had taught knowledge from Our own Presence " (18: 65), ) knew about all the Qur'ānic facts and talked

about them in their traditions and narrations.

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 / aṣḥāb / and were afterwards written down which are called Ḥadīth ' or traditions '. Of course, the holy Prophet (p.b.u.h.) had openly declared in Hadīth-uth-Thaqalayn that the Qur'ān is with the Ahlul-Bait, and to avoid going astray, the Muslims should be attached to these two. Later, Ahlul-Bait's explanations and narrations, concerned with the matter, were added to them and, together with the effect of expert religious scholars in the past and present, brought up Exegesis ' (explanation of the Qur'ān) which became a science in itself and was called Tafsīr ', commentary.

` Commentary ' shows how a group of verses or a particular verse was revealed to the holy Prophet (p.b.u.h.) for a particular occasion

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, to enlighten the world, thoroughly. This is also one of the miracles of this Divine Book that, with the help of `commentary ', the Qur'ān 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 the corners everywhere in the world and seekers of truth, having referred to the translations of the Holy Qur'ān, find that they need ` Tafsīr ',

commentary.

Some of them, the Shiah believers in particular, have been led to this Center, Amir-ul-Mu'mineen Ali (a.s.) Library, which received many letters requesting a clear, concise English Tafsīr, a commentary of the Holy Qur'ān '.

From the beginning of Islam until today (although many times the Holy Qur'ān 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 seekers of truth to find their answers. So, the decision was made to supply this commentary.

Ayatullah `Allamah Mujāhid Al-Hāj Sayyid Kamāl Faghīh Imānī, the founder and responsible party of this Islamic Scientific Research Center, approached and reported the need for the commentary in English to the concerning scholars and appropriate research societies. Then, 12 people, who had varying nationalities and educational backgrounds, especially from the point of English language and Islamic Theology, gathered. In their first gathering which was held on 28th Safar, 1412 (1370 H. and 1991), they concluded that the commentary of the whole Qur'ān which they intended to supply in English, would take many years of time for the translators 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 translation of the commentary of the last section of the Qur'ān as a sample and after its publication and receiving the constructive comments of the readers, then, with better skillfulness, this writer (or writers), would continue the translation of the commentary from the beginning of the Holy Qur'ān to provide a complete one.

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

But at the time of initiation, viz. when the translation of the commentary of the Qur'ān actually began, the number of the involved people dwindled down to two, the translator and the editor, who continued the endeavour until the English translation of the commentary of the thirtieth part of the Qur'ān was finished and then offered it to the truth seekers of the world in two volumes.

Thanks to Allah, the Gracious, in addition to the extraordinary abundant appreciations an encouragements of the dear readers of these books from different parts of the world in their thousands of letters, the first and the second volumes of this commentary not only were elected nationally as the best translated books in Iran (1995 AD,

1416 / 1374 AH. and again in 1996 AD, 1417 / 1375 AH.) but, according to some eye witnesses and many letters from various universities and scientific religious centers in the world, they have also been considered, up to now, the newest, most unique outstanding pioneer works of their kind and are used as authentic reference books of Islamic theology based on the view points of Ahlul-Bait (a.s.). Furthermore, they have been selected to be taught as English text books in some universities and religious schools in different Eastern and Westerm countries, even in England. Therefore, we ought to be very thankful to Allah Who let the Light of His Word spread so brightly and effectively thereby. All of these favours, of course, were the best spiritual worldly reward for this mortal and a form of encouragement to begin the endeavour from the beginning of the Qur'ān as was previously designed and decided. By the help of Allah (s.w.t.), he, as a translator, finished the translation of the current volume by himself, as he did the former volumes. Also, the investigation of the materials and verification of the conformity of them with their original sources was another achievement for him added to the auspicious task of translation. Yet, he believes and usually murmers by himself: " And my success (in my task) can only come from Allah.

In Him do I trust, and unto Him do I look." (11: 88)

There have been, of course, some others such as the scholars, the editor, the library officials, the computer data entry operator and typist, those printing house-personell, etc. who sincerely had a share in the concerning activities until these published books became ready to be delivered to the dear readers.

Hence, we are completely grateful for their efforts and extend our thanks for their attempts as well as to those who financially or mentally and idealistically had any kind of involvement and cooperation 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, Persian, and Islamic science and culture, because Tafsīr is an attempt to analyze and

explain the meaning of verses in the Holy Qur'ān. Moreover, Allah,

Himself, says: " We have sent down to thee the book explaining all things, a

Guide, a Mercy, and Glad Tidings to Muslims ", (Sura Al-Naḥl, No. 16,

verse 89).

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

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, (p. 31).

The Problems in Translating

The translator has tried to avoid mixing up his own personal theories and conclusions with the interpretation of the text, itself, which is usually perfectly perspicuous as it claims to be. With the help of Allah, he did his best; at times asking for guidance from some learned clergymen, and using all the knowledge and experience he possessed in the service of the Holy Qur'ān for translating its commentary, hoping that Allah accepts it. But 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 be translated into English; or because the concept is not found in English literature, it is sometimes rather difficult with, for example, what /sajdah/ ` prostration ' exactly means in Arabic. In such cases he selected the meaning of the words from among what the earlier commentators and philologists used and, also, where they were not unanimous, he used the ideas of the new writers who had reasonable advantages in their interpretations. Explanations, of course, are always helpful in conveying clear meanings, which he 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 the Qur'ān from other

Suras rather than the Sura 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 (p.b.u.h.) or

Ahlul-Bait (a.s.) are printed in English 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 and subtly or roughly taken provisionally from A. Yusuf Ali's translation or other translations of the Qur'ān, the list of which is given at the end of the book. These verses should be changed or re-adjusted to those translations done by the writer in this book when the translation of the commentary of the Qur'ān ends.

It Was Only By His Merciful Will

The translator has interesting factual stories to tell of how the way of this endeavour was paved by Providence and how he was divinely led to be absorbed into this task, Alhamd-u-lillah. A few words given here, in this regard, are not to be misunderstood as a display of vanity for any pecular 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. " ... Our Lord is He Who gave to each (created) thing its form and nature and further gave (it) guidance." (20: 50)

For example, once, on a night, the writer of these lines, the translator, had seen in a dream that the Holy Qur'ān, 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 have any particularly vivid meaning to him at that time.

It was approximately four years before he found out, in the course of translating the commentary of verses 11-16 from Sura `Abasa, No. 80, both the meaning of that true dream and the cause of later eventual

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'ān says: " You will not unless Allah wills, surely Allah is All-Knowing,

All-Wise." (76: 30)

By His graceful arrangement, this writer was separated from almost all his 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'ān and entered this great Divine Ocean of Light, he found out that from earlier times such a success had been appointed and bestowed upon him by Allah. Therefore, all changes and graceful arrangements are directly from Him and it was His helpful Will that planned His graceful design and showered the ability and insight upon him to lead him to the present point. He is eagerly in hopes that He will help him and guide him in all cases to complete the task successfully so that He accepts it from him.

Now, Alhamd-u-lillah, that the translation of the commentary of this part of the Qur'ān has been completed and handed to you, the dear reader, you are, in advance, honourably asked to, firstly, forgive whatever mistakes or typographical errs you may find in it, and, secondly, inform them clearly, if any, to the publisher's address, with your evidence or point of view to be utilized and the material be corrected in later prints.

Finally, prayer is offered to Almighty Allah that He may endow the translator with life and strength enough to live to complete the series of this humble effort successfully under His Merciful confirmation and acceptance; and may He allow this book to go what small distance it can towards our ultimate salvation. Amin.

Was-salām

Sayyid Abbas Sadr-`āmelī

Publisher's Note

The swelling, surging revolution of the Iranian Muslim nation has an essentially specific culture which is based on and has flourished because of adherence to the monotheistic school of thought, the Qur'ān, Ahlul-Bait (a.s.) and other Islamic theology. The nation of Iran has revolutionized in order to revive and expand that culture. One of the bases of this goal among the youth and other interested citizens (people) is the establishment of public scientific research centers wherein the means of study and research of Islamic science and culture are made available.

Amir-ul-Mu'mineen Ali(a.s.) Public Library and Religious Scientific Research Center in Isfahan is one of these centers, which, from its earliest days of establishment, in addition to achieving this aim, has continuously had a share, as far as possible, in the publication of the works of some Shi`ah scholars from Iran as well as others in the world. The subject matter of these useful books were different. It commenced with the publication of an outstanding Islamic work on the subject of Imāmate.This work was comprised of two books containing some chosen materials from 56 separate treatises composed by the leading traditionists of the Sunnite school of thought about Imam Mahdi, Allah's remaining emissary, and offered to the esteemed clerical class and all those interested in science and knowledge. Since then, this institute has published thirty one other valuable religious, scientific research works in Arabic and Farsi.

When these publications were distributed in different parts of the world, as one factor, together with the reflection of the social, cultural and religions revolution of Iran, they introduced this country as the heart ' of the Islamic world. Therefore, those who love Islam and the Qur'ān and are interested in the school of thought of Ahlul-Bait (a.s.) communicated with this scientific research center from a variety of nationalities, races, and colours all over the world by way of letters, Fax messages, and telephone calls to demand that this beloved message, i.e., the Qur'ān and Islamic theology, which is the ideal of the truth-seekers of the world, be published in their own languages. The commentary of the Qur'ān in English ' was included among the demands of many people. Hence, the Founder of the Islamic Republic of Iran, the sage,

the grand leader of the revolution, and the master of the affairs of Muslims, the Late Honorable Ayatullah-il-`Uzmā Al-Imam Khomeinī (s.a.), was informed of the immediate circumstance. He responded: "This idea ought to be put to action as soon as possible. The translation of the commentary of the Holy Qur'ān in English, as well as in other possible languages, should be made available to the knowledgable ones and lovers of Islam and the Qur'ān." He even continued by saying: " There is much to be done and so little time."

Imam Khomeinī (R.) was a man of knowledge, interested in study and research, a learned clergyman, a high ranking philosopher, and a grand unique politician who had attained his nourishment from the pure

Fountain of Monotheism, the Qur'ān, and Ahlul-Bait's (a.s.) doctrine.

He was truly a lover of Islam and the Qur'ān and a genuine follower of Ahlul-Bait's (a.s.) knowledge and teachings. The magnificence of his thought and his sincerity to the Qur'ān and Ahlul-Bait (a.s.) is apparent

in his statements contained in ` the Last Message ' which is his last politico-divine will and testament. In this remaining work of his, after a notable explanation about the well-known holy tradition from the Prophet (p.b.u.h.) who said: " I leave behind me two weighty (very worthy and important) things: the Book of Allah (i.e. the Qur'ān) and my progeny, my Ahlul-Bait. Never, never will these two get separated from each other until they meet me at the Haud of Kauthar (the Pond of Abundance). ..."

Imam Khomeinī adds:

" We are honored and our beloved nation, which is totally committed to Islam and Qur'ān, is honored t hat it wants to liberate the truths of the Qur'ān, which from end-to-end calls for the unity of Muslims and the entire humanity, from graveyards and cemeteries and present it as the greatest prescription for liberation from the chains which are wrapped around the hands, feet, hearts, and minds of human beings and drag them towards non-existence and destruction, slavery and subjugation to the Taqootis. We are honored that we are the followers of a madhab (school of religious law) whose founder, on Allah's direction, was Allah's prophet and Ameer ul- Mu'meneen 'Ali Ibn Abi Tālib, this servant of Allah who was himself liberated from all chains and was designated, in turn, as the liberator of mankind from all chains of slavery (to other than Allah).

We are honored that Nahjul Balagha, which after the Qur'ān is

the greatest prescription for spiritual and material life, is the highest book for the liberation of mankind, and its spiritual and political prescriptions are the most valuable for liberation, is authored by our Ma'soom Imam.

We are honored that the Ma'soom Imams from 'Ali Ibn Abi Tālib to the Liberator of mankind (A.S.) who with the power of Allah is alive and supervises all affairs, are our Imams. We are honored that the supplications, which are called the ascending Qur'ān are from our Ma'soom Imams.

We are honored that the intimate prayers of Sha'banieya, the supplications of 'Arafat of Hossein Ibn 'Ali, Saheefa Sajjaddiya (this

Psalms of Āle Mohammad), and Saheefa Fatimah (which is an Allah-inspired book to Zahrāye Mardieya) are from us.

We are honored that Baqir ul 'Ulūm, who is the highest personality of history and no one, other than Allah Ta'ala and the Prophet (S.A.W.A.W.S.) and the Ma'soom Imams, has been or will ever be able to understand his station is from us. And we are honored that our madhab is Ja'afari and that our Fiqh which is an infinite sea (of knowledge) is one of his (Imam Ṣādiq a.s.) contributions. And we are

proud of all Ma'soom Imams (a.s.) and we are committed to following them.

We are honored that our Ma'soom Imams (a.s.) lived in prisons and exile because they tried to raise the status of the Deen of Islam and implement the (teachings) of the Holy Qur'ān, one of whose dimensions is the formation of the Just Government, and finally became martyrs in attempts to irradicate oppressive governments and Taqootis of their own time. Today we are honored that we want to implement the ideals of

the Qur'ān and Sunnah. For the sake of this magnanimous end, our people selflessly sacrifice their lives, properties, and loved ones in the Way of Allah.

We are honored that our women, young and old, big and small, weak and strong, are present and work, side by side or even better than our men, in raising the status of Islam and achieving the ideals of Islam in cultural, economic, and military fields. ..."

Hence, according to our Islamic religious and social duty, we took action towards the publication of the English version of the commentary of the Qur'ān. After three years of effort and endeavour on the part of all who were involved in the completing of this work, the first print of the first and second volumes of this commentary consisting of the thirtieth part (Juz') of the Holy Qur'ān entitled: ` An Enlightening Commentary into the Light of the Holy Qur'ān ' was urgently distributed throughout the world. These two volumes were so ardently and well received by the thirsty readers that over the following one and a half years we had to reprint them four times and, as a result, fortunately it happened that this Religious Research Center has been honoured to happily welcome more than four thousand letters received from various addresses all over the world, including those in European countries, different states of America, and many sites in Asia, Africa and Australia. The people of these locales, those busy in universities, research centers, and other similar institutes, or even in prisons, whose letters are all available in this library, frequently asked for these commentary books. They liked them very much and appreciated them abundantly, so much so that we cannot evaluate its depth or extent.

Now, by the might and strength of Allah, this most recent volume is presented to the lovers of Monotheism, the Qur'ān, and the Islamic theology hoping that it will be favourably accepted by Allah, the Merciful, and also be specifically regarded by His remaining emissary, the Expected Mahdī (May Allah hasten his glad advent) and, finally, be received by his true deputies, i.e., the grand marāji taqlīd ' (sources of imitation) especially the great leader of the revolution and master of Muslims' affairs at the present time: Ayatullah-il-Uẓmā Sayyid Ali Khāminehee.

Sayyid Kamāl Faghīh Imānī

Researcher and Founder of the Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (a.s.) Public Library

Isfahan, Islamic Republic of Iran

Transliteration

بِسْمِ اللّهِ الرَّحْمنِ الرَّحیمْ

The Holy Qur'an

PART 1

بِسْمِ اللّهِ الرَّحْمنِ الرَّحیْم

Sura Al-Fatiḥah (The Opening) No. 1

Point

(7 Verses)

In The Name of Allah, The Beneficent, The Merciful

Contents of the Sura

Point

The Holy phrase`In The Name of Allah,The Beneficent,The Merciful' / bism-il-lāh-ir-raḥmān-ir-raḥīm / is, in fact, mentioned both at the onset of the Qur'ān and at the beginning of every Sura, except Sura 9, (Sura Taubah - Repentance). And, since the purpose of Allah's Word, i.e. the whole Qur'ān, is to guide people; as Sura Al-Mā'idah, No. 5, verses 15-16 say : "...Indeed, there has come to you a light and a clear Book from Allah ", " With it Allah guideth him who follows His pleasure to the ways of peace and safety ..."; therefore, this guidance, being a grant and a fundamental principle, begins with Allah's Holy Name.

This Sura, among all Suras of the Qur'ān, has an extraordinary radiance which originates from the following merits :

1. The Tone of the Sura :

This Sura, The Opening, in comparison with other Suras of the Qur'ān regarding its tone and melody, has a particular style which is clearly different and extraordinary. The other Suras contain instructions from Allah, Who gives commands and admonishments to His servants, but, in this Sura, His words are uttered on behalf of the servants. In other words, in this Sura, Allah has taught His servants how to supplicate and speak to Him, simply and without a mediator.

2. Al-Fātiḥah, the Basis of the Qur'ān :

It is narrated that the holy Prophet (p.b.u.h.) has said : " By the One, in Whose hand is my soul, Allah has not sent down a similar Sura to this Sura (Al-Fātiḥah), neither in the Turah, nor in the Gospel, nor in

the Psalms, nor even in the Qur'ān, and it is Umm-ul-Kitāb ";⁽¹⁾which means that it is the basis and origin of all excellence.

In fact, besides referring to the Resurrection, this Sura presents facts concerning the Unity of the Divine Essence, Unity of Attributes, Unity of Divine Acts, and Unity of Worship. It is the essence of the whole meaning of the Qur'ān.

It is narrated from Hadrat Amir-ul-Mu'mineen Ali (a.s.) that : " All secrets of Allah are in Divine Books; and the contents of all those Divine Books are comprised in the Qur'ān; and what is found in the Qur'ān is condensed in Sura Al-Fātiḥah, and what is in Al-Fātiḥah is gathered in /bismillāh /, and what is in / bismillāh / is concentrated in /b/, (the first letter of ` Bism-il-lāh ' )..." ⁽²⁾

Based on the entirety of great commentators' statements, it is understood that this tradition indicates clearly the importance of both the Holy Qur'an and /bismillah-ir-rahman-ir-rahim / in which science and knowledge, from the beginning to the end, is comprised. The interpreter and elucidator of these sciences is the holy Prophet (p.b.u.h.), and after him there are his true vicegerents including Amir-ul-Mu'mineen Ali (a.s.). ⁽³⁾

3. Al-Fatihah, Magnificent Honour of the Prophet (p.b.u.h.) :

Sura Al-Fatihah, more so than the other Suras in the Holy Qur'an, was revealed to the holy Prophet (p.b.u.h.) as a great bounty. It stands on a par with the whole Qur'an. The seven verses in the Sura the sum up the whole Quran:

“And We have bestowed on the the even Oft-repeated (verses) and the Grand Qur'an", (Sura Al-Hijr, No. 15, verse 87). This meaning is also referred to in a narration from Amir-ul-Mu'mineen Ali (a.s.) quoting the Prophet's (p.b.u.h.) tradition who said :" Verily, Allah, the Exalted, has bestowed (His) favours on me particularly for 'The Opening '(Al-Fatihah) and has positioned it on a par with the whole Grand Qur'an, and surely Fatihat-ul-Kitāb (the Opening of the Qur'an) is the dearest (item) in the treasures of the Arsh, (Throne of

Heaven) "? ⁽¹⁾

4. The Importance of its Recitation :

The recitation of this Sura, because of its extreme importance, is frequently emphasized in Islamic traditions and narrations.

As for its virtue, it is narrated from the holy Prophet(p.b.u.h.) that: " The reward of any Muslim who recites the Sura Opening 's is like that of a person who has recited two thirds of the Qur'an, and so much reward would he receive as if he has given every believing Muslim, man or woman, a free will offering" ⁽²⁾

5. The Titles of the Sura :

There are ten titles given to this Sura, as taken from Islamic narrations and commentary books, thus: Fatihat-ul-Kitab, Umm-ul-Kitab, Umm-ul-Qur'an, Sab-ul-Mathāni, Al-Wafiyah, Al-Kafiyah, Ash-Shafiyah, Al-Asās, Aş-Şalāt, and Al-Hamd.⁽³⁾

Sura Al-Fatihah, Arabic

بسم الله الرحمن الرحیم

Sura Al-Fatiḥah (The Opening) No. 1(7verses)

«بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ (1)»

«الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ (2)»

«الرَّحْمَنِ الرَّحِیمِ (3)»

«مَالِکِ یَوْمِ الدِّینِ (4)»

«إِیَّاکَ نَعْبُدُ وَإِیَّاکَ نَسْتَعِینُ (5)»

«اهْدِنَا الصِّرَاطَ الْمُسْتَقِیمَ (6)»

«صِرَاطَ الَّذِینَ أَنْعَمْتَ عَلَیْهِمْ غَیْرِ الْمَغْضُوبِ عَلَیْهِمْ وَلَا الضَّالِّینَ (7)»

English Translation

Sura Al-Fatihah

(The Opening) No. 1 (Verses 1-7)

nor (of those) gone astray."

بسم الله الرحمن الرحیم

Commentary : Verse 1

Everything should begin in his holy name

It is a custom among most people of the world to recite the name of one of their great and very beloved personalities that the worthiness of their work might be elevated. That is, they relate that work to that personality from the very beginning of their endeavour.

Among all beings, the One Who is eternal is only Allah, and, therefore, everything and every activity should begin with His Holy Name. It should be enveloped in His Light, and help should be always asked only from Him. So, in the first verse of the Qur'an, we recite 'Bism-illah-ir-Rahmän-ir-Rahim' ( In The Name of Allah, The Beneficent, The Merciful ). This action should not be done only with the tongue, but it should be done truly and meaningfully, because this kind of connection with Him sets work in the right direction and keeps it far

from any deviation. For this very reason, such a work will certainly be successful and blessed.

Traditions adn Narrations

The holy Prophet (p.b.u.h.), in a tradition, has said: Any important work that begins without mentioning / bismillah l, will remain invalid.⁽¹⁾

After narrating this tradition, Hadrat Amir-ul-Mu'mineen Ali (a.s.) added: "For every action that a person wants to do, he/she shoul recite / bismillah-ir-rahmān-ir-rahim I, which means that he/she begins the action with the Name of Allah, and every action that begins with the Name of Allah is blessed." ⁽²⁾

On the excellence and importance of/ bism-il-lah /, it is narrated from All-ibn-Musa-r-Rida (a.s.), who has said thus: " (The holy phrase "Bism-il-lāh-ir-Rahmän-ir-Rahim' is closer to the Exalted Name of Allah than the pupil is to the white of the eye ".⁽³⁾

Again, Ibn-Abbas narrates from the holy Prophet (p.b.u.h.) thus: "As soon as a teacher tells a child to say 'Bism-il-lah-ir-Rahmān-ir-Rahim' and the child says it, Allah records immunity (from fire) for the child, his or her parents and the teacher".⁽⁴⁾

Imam Sadiq (a.s.) has said: "No Holy Book ever came down from heaven but that it began with 'Bism-il-lah-ir-Rahmān-ir-Rahim."⁽⁵⁾

In 'Khisal' by Shaykh Sadaq it is cited that Imam Baqir (a.s.) has said: "... When we begin an action, great or small, it is appropriate to recite bism-il-lah-ir-rahmān-ir-rahim, and that action may be blessed ".⁽⁶⁾

In short, the stability and permanence of an action is due to this very relation to Allah.

The phrase / bism-il-lah / at the start of the Sura, teaches us to seek the help of Allah from His pure perfect Essence when we begir any action. That is why Allah, the Exalted, in the first verses revealed to the holy Prophet (p.b.u.h.) instructed him to - initiating the

proclamation of Islam - perform this great task with the Name of Allah: Proclaim in the Name of your Lord...".( Sura Al-'Alaq, No.96. werse 1): and the words of Noah (a.s.) to his followers, at the time of the Flood are: "So he said: 'Embark ye on the Ark, in the Name of Allah, whether it moves or be at rest! ..." (Sura Hus, No.11, verse 41). Again. Soloman's letter to the Queen of Sheba begins, thus: " It is from Soloman, and is (as follows): 'In The Name of Allah, The Beneficent, The Merciful" (Sura An-Naml, No. 27. verse 30 ).

Based on the same principle, all of the Suras of the Holy Qur'an, (except Sura At-Taubah, No. 9) begin with / bism-il-lah /⁽¹⁾in order to pursue the essential aim of guiding man and leading him to prosperity with success, far from getting a taste of defeat.

In any event, when we begin our work with reliance upon the Supreme Power of Allah, Whose Power is above all power, we feel, psychologically speaking, far more powerful; therefore, we may be more confident. We may try more, be more persevering, and more courageous in challenging with difficulties, more hopeful, and, similarly, our intentions and the essence of our actions may be more purified. At the time of beginning any affair, reciting the Name of Allah is the secret to its success.

To whatever extent we further explain this verse, it will still be seen insufficient, because, according to a narration, Hadrat Ali (a.s.), regarding the commentary of the verse, talked to Ibn-Abbas from the beginning of a night until the next morning, but it was only for the commentary of /b/, the first letter of / bism-il-lah-ir-rahman-ir-rahim/. ⁽²⁾

Explanation :

Is the Phrase Bism-il-lah'a Part of Each Sura ?

Almost all Islamic scholars unanimously hold the opinion that / bism-il-lah-ir-rahman-ir-rahim/ is, as was stated before, a part of Sura

Al-Fatihah and, also, of the other Suras of the Qur'an (exc At-Taubah, No. 9). In essence, the inclusion of /bism-il-lah/ at the beginning of all Suras of the Holy Qur'an, except the above mentioned one, is a vital piece of evidence bearing witness to this very fact, and the belief is so firm that no change has been made in the Qur'an and nothing has been added to it since it was revealed to the Prophet of Islam (p.b.ueh.).

Allah, the Most Inclusive Name of God

Mu'awiyat-ibn-Ammar, one of the companions of Imam Sadia (a s.), said that he had asked the Imam whether he should say bism-il-lah-ir-rahman-ir-rahim / at the beginning of Sura Al-Fatihah when he stood for prayer, and he (a.s.) replied: " Yes ". He had questioned him (a.s.), again, as to if he should recite /bism-il-lah/ when Sura Al-Fatihah ended and before reciting the next Sura. Then, Imam Sadiq (as.), again, answered: " Yes".⁽¹⁾

Dar Qutni, a Muslim learned researcher, according to a sound document, narrates from Amir-ul-Mu'mineen Ali (a.s.) that someone asked him (a.s.):" What is As-Sab-al-Mathani (Seven Verses)?" " It is Sura Al-Hamd "he (a.s.) answered. The man said: " Sura Al-Hamd consists of six verses". He (a s.) replied: " Bism-illah-ir-Rahmān-ir-Rahim 'is also one verse."⁽²⁾

Moreover, Muslims have always preserved the practice of reciting / bism-il-lah-ir-rahman-ir-rahim / at the beginning of every Sura (except Sura 9 ) when reciting the Holy Qur'an, and it has been proven, on numerous accounts, that the holy Prophet (p.b.u.h.) used to recite it, too.

It has been said that Amir-ul-Mu'mineen Ali (a.s.) was asked to say whether / bism-il-lah-ir-raḥmān-ir-rahim / was a part of Sura Al-Fatihah. He (a.s.) answered: " Yes, the Messenger of Allah used to recite it and considered it one verse (of the verses) of the Sura, and he said that 'Fatihat-ul-Kitab (The Opening) is the same as (seven verses),”⁽³⁾

Allah, the Most Inclusive Name of God

The term / ism / in the phrase / bism-il-lah /, as men of letters in Arabic literature say, is originally derived from / sumuww / with the meaning of 'height, elevation'. The reason why any 'noun' is called by

appellation is that after choosing to call a 'noun' by the particular given 'name' (ism), the hidden meaning of the expression appears, and The sense of the 'name' is elevated, therefore forsaking meaninglessness.

In the phrase / bism-il-lah /, the word Allah is the most complete and comprehensive name among the Lord's many names. This is because each of Allah's names, which are found in the Holy Qur'an, as well as in other Islamic sources, truly reflects one particular aspect of Allah's Attributes. In other words, the only name that refers to all of His Attributes of Glory and Beauty, is Allah. That is why other names are often used as modifiers for the word 'Allah'. For example, "Allah is oft-Forgiving, Most Merciful",(Sura Al-Baqarah, No. 2.verse 226), refers to Allah's forgiveness; "..Allah heareth and knoweth all things", (No.2, verse 227) shows His being well-acquainted with what is audible and what comes to pass, respectively; " And Allah sees well all that you do", (Sura Al-Hujurat, No. 49, verse is) states that He has information on everything that is done by anyone; "Surely Allah is He Who gives (all) sustenance, the Lord of Power, steadfast (for ever)", (Sura Ath-Thariyat, No. 51, verse 58) points to His giving sustenance to all creatures and, at the same time, discloses that He is powerful and firm in His actions.

And, finally, Sura Al-Hashr, No. 59, verses 23,24 reveals some other Attributes of Allah. The terms 'Creator' and 'Evolver ' are suggestive of His creativeness and inventiveness, and 'Bestower of Forms ' indicates His giving shapes: " Allah is He, than Whom there is no other god;-the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme (in creating all creatures)...." "He is Allah, the Creator, the Evolver, the Bestower of Forms, to Him belong the Most Beautiful Names...."

Another piece of evidence which is a clear indication that this Name, Allah is all-inclusive is that the acceptance of Faith, in Islam, is

possible only by reciting the sentence: / la ilaha illalah/" There is no god but Allah"; and each of the other phrases such as: All-Knowing or Creator', or 'Bestower of Sustenance, and the like, alone is not sufficient enough to proclaim as evidence of Monotheism in Islam. And, that is why in religions other than Islam, the God of Muslims is referred to as 'Allah', because it is only Muslims who use ‘Allah’ to refer to what they do worship.

Allah's General and Specific Mercy:

The words ar-Rahmān' (The Beneficent) and 'ar-Rahim (The Merciful) are adjectives, both derived from far-Raḥmah' (Mercy). The former word, the Beneficent, as it is popularly recognized among some commentators, refers to the General Mercy of Allah which is bestowed upon all creatures, among them are the believers and the disbelievers, good-doers and evildoers. And, as we can see, the Divine bounties of life are distributed everywhere and all human beings enjoy the endless merits therein. This is their sustenance. They draw it out of the abundant blessings encompassing the whole world of existence.

The word 'ar-Rahim' (The Merciful) refers to that Specific Mercy that is endowed upon the believing, obedient servants alone. The believers, because of their true belief, good actions, and faithful active obedience, deserve this special, exclusive mercy, of which the disbelievers are deprived.

The particular fact ratifying this topic is that the word Rahmān is always used in the Qur'an with the meaning of an infinite form of mercy, which is a sign of its generality, while the word Rahim sometimes used with the meaning of a finite form, which is a sign of its specificity such as: "... And He is full of Mercy to the Believers", (SUTA Al-Ahzab, No. 33, verse 43). And it is sometimes used in an in form such as in Sura Al-Fatihah.

A narration from Imam Sadiq (a.s.) says: " Allah is the God of all things and is Beneficent to all His creatures, and He is Merciful, especially

to the believers." ⁽¹⁾

Therefore, at the moment that we initiate any action, when we begin with the Name of Allah, we must seek His Mercy, General and Specific Mercy, both.

It is interesting to note that this power, which has a broad concept much the same as gravitational pull, and has the ability to draw hearts closer together, is the very Attribute of Mercy. This Attribute of Mercy is the very means by which men can attain a close relationship with the Creator, also.

That is why true believers, when reciting the holy verse bism-il-lah-ir-raḥmān-ir-rahim/, at the beginning of their affairs, detach their hearts from everything else and rely only upon Allah, and seek help only from Him, because He is the only One Whose Mercy is "All-Encompassing' and no creature is deprived of it.

Another fact that can also be understood from / bism-il-lah / is that Allah's acts are based on Mercy, and, punishment has an exceptional aspect which will not be fulfilled unless there are some exact, clear reasons for it.

When we recite the supplication entitled, “Jaushan Kabir', Section 20 thus : " O'Lord, Whose Mercy surpasses His Wrath..." the above point becomes clear.

Human beings should attach importance to mercy and affection and behave accordingly in their daily lives and use violence and harshness only for those times when it is clearly warranted.

We conclude this discussion with a tradition, rich in meaning, from the holy Prophet (p.b.u.h.), who, when commenting on the many different kinds of His All-Encompassing Mercy, said: "Verily, there are one hundred mercies belonging to Allah, from which, He has sent down to the Earth only one and distributed that one among His creatures. All the mercy and affection they have, issue from it. He, the Merciful, withheld the other 99 for Himself to show mercy upon His servants on the Day of Resurrection".⁽²⁾

الحمدلله رب العالمین

Commentary : Verse 2

The World is Full of His Mercy

After reciting the phrase / bism-il-lah-ir-Rahmān-ir-Rahim/ I, to begin the Sura, our first duty is to bring to mind the Great Creator and Cherisher of the world of being, and His endless bounties which have surrounded us thoroughly. In doing so, it is both 'a guide ' for us to observe the existence of Providence and 'a motive 'for showing our servitude and worship to Him.

It is 'a motive' because any man, after receiving a gift, wishes to know its giver at once, in order to show his gratitude and thankfulness to him. This quality is in man's innate disposition prompting him to manifest his acknowledgment of Him.

This same quality in man, in discussing the theological motives of 'the necessity of expressing thankfulness to the Bestower', according to what man's nature and rationale leads him to, is considered one of those motives.

And it is a guide to knowing the Lord and His bounties, because the best and the most direct way towards the acknowledgment of the Origin is the study of the secrets of creation, especially, the existence o the bounties of life as related to human beings.

Therefore, perhaps, it is for these two reasons that Sura Al-Fatihah, alongside /bism-il-lah/, begins thus:" (All) praise is (only Allah's, the Lord of the Worlds".

Or, in other words, the verse" (All) praise is (only) Allah's,! Lord of the Worlds" points to both the Unity of Divine Essence, and Unity of Divine Attributes and Acts.

Originally, qualifying Allah (s.w.t.), here, with the po /rabb-il-'alamin/ (the Lord of the Worlds) is, in fact, mentioni reason after stating the claim. It seems that someone has asked praise is (only) Allah's, and the response is that it is for the reason that

He is the Lord of the Worlds'.

This is one of the characteristics of Allah. In another occurrence, the Holy Qur'an says: "He Who has made every thing when He has created most good ...." (Sura As-Sajdah, No. 32, verse 7).

And again, in Sura Hus, No. 11. verse 6, it says: " There is no moving creature on the earth but its sustenance depends on Allah....

It is, also, clearly understood from the word /al-hamd/, ‘praise, used in this verse, that Allah has created all these bounties and benefits, basically, by His Choice and His Will.

It is interesting to note that by stating the phrase, '(All) praise (only) Allah's, it is not only helpful to use it for the commencement of affairs, but, as the Qur'an teaches us, it is also used as a conclusion, like in Sura Yunus, No.10, verse 10, about the good-doers in Heaven, it says: "(This will be) their cry therein: "Glory to Thee, O God!' And 'peace' will be their greeting therein! And the close of their cry will be: Surely, the Praise is Allah's, the Lord of the Worlds!'".

Virtue of the Verse

Concerning the virtue of this Holy verse, there is a narration from Imam Sadiq (a.s.) which says that in a tradition from the Prophet (p.b.u.h.), he has said: " When a believing servant says 'The Praise is (only) Allah's, the Lord of the Worlds, such a praise that befits Him and His Rank, the angels are unable to record it. They will be asked by Allah why they did not record the reward of the phrase which the believing servant stated. Then, in response to their not recording the reward, they will ask how it is that they could even understand and estimate the high standard of saying such a phrase which contains the praise befitting and deserving only to Him. Allah, thc Exalted, will tell them that they should record the phrase and it would be for Him to endow the servant with the reward of the praise as befitting Him ".⁽¹⁾

The word /rabb/

The word /rabb/originally means 'the owner of something who proceeds to train and improve it!

This word is absolutely applied to Allah, alone, and if it is

applied, in Arabic, for other than Him, it is certainly used in a possessive form, as / rabb-ud-dar / the owner of the house, or / rabb-us-safinab 'the owner of the ship! In any case, the word, itself, conveys the meaning of ‘training’.

There is another idea mentioned in Majma'-ul-Bayān that says: "/rabb/ means: 'an important person whose orders are obeyed." However, it is probable that both meanings refer to the same origin.

The term /alamin/

The term /alamin/ is the plural form of /alam/ The world' and we cite it, here, with the meaning of 'a collection of different creatures with common characteristics or a common time and place'. For example, we say: the world of Man, the world of animals, and the world of plants, or, we say: the world of the East and the world of the West, or the world of today and the world of yesterday. Therefore, when /ālam/, which has a plural sense by itself, is used in a plural form, it refers to the 'universe'.

The writer of the Al-Manar Commentary says that it is narrated from Imam Sadiq (a.s.) that he has said /'alamin/ means “peoples', only. Then, the writer adds that the term is used in the Qur'an with the same meaning, for example: "...That it may be an admonition to all peoples", (Sura Al-Furqan, No.25. verse 1).⁽¹⁾

It is true that the term l'alamin/ in many occurrences, in the Qur'an, is used with the meaning of 'peoples', but, sometimes, it is also used with a broader scope of meaning which envelops other creatures; for instance: " Then Praise be to Allah, Lord of the heavens and Lord of the earth, -Lord and Cherisher of all the worlds!", (Sura Al-Jathiyah, No. 45. verse 36). And, also, like: "Pharaoh said: “And what is the Lord and Cherisher of the Worlds ?' (Moses) said: 'The Lord and Cherisher of the heavens and the earth, and all between them ...", (Sura Ash-Shu'ara No.26, verses 23,24).

It is interesting that in a narration from Hadrat Ali (a.s.), Şaduq has cited in the book ''Uyün-ul-Akhbar', that he (a.s.), commenting on the verse, has said: " (The phrase) Irabb-il-alarnin/ refers to all creatures whether they are inanimate or living".⁽²⁾

There is, of course, no contradiction between these traditions,

because, although the meaning of the term /'alamin/ is very vast, Man is the most significant being among all creatures of the world, so, he is sometimes especially considered the central point of them, and other creatures are dependent upon him and in his shadow. Therefore, when, in the tradition of the Imam (a.s.), the term is rendered into peoples, the reason is that the main purpose of creation, in this great gathering of beings, is Man.

macrocosm and microcosm

This point is, also, interesting that some have introduced two forms of /alam/ 'the world': 'the great world' (macrocosm) and the lesser world' (microcosm) by which they refer to Man as 'the lesser world', because the entity of a person alone, is a collection of different powers which govern 'the great world'. In fact,'man' is a sample of the whole world. So Amir-ul-Mu'mineen Ali (a.s.) in one of his poems, addressing Man, says: "You think that you are a small body, while (you should know that you contain the great world' (macrocosm) inside you."

One of the factors that causes us to emphasize the vast meaning of / 'alām / the world', is that the term has occurred after the phrase /al-hamd-u-lil-lah/, in which we devote all the praise to Allah, only, and,

The Lord of the then, we reason our statement with /rabb-il-'alamin/ Worlds! We say the praise is only Allah's, because all perfections, all bounties and all blessings, in this world, belong to Him, the Lord, the Cherisher.

الرحمن الرحیم

"The Beneficent, The Merciful."

Commentary : Verse 3

Point

The meaning of /ar-raḥmān/' the Beneficent' and /ar-rahim/ the Merciful, together with their broad sense of meaning and the difference between them, was explained at length while commenting on /bism-il-lah/, the repetition of which is not required.⁽¹⁾

The history of slavery

A point that should be added to the commentary, here regarding 'ar-Rahman' and 'ar-Rahim', is that these two attributes which are the most significant attributes of Allah, are repeated at least 30 every day, in our (5) daily prayers, (twice in Sura Al-Fatihahana in the Sura we recite after it). In this way, we praise Allah sixty times as being 'Merciful' each day.

This, indeed, is a lesson taught to all human beings more than anything else that they should try to acquire this attribute, and practice it in their daily lives and activities. Moreover, it points to the fact that if we count ourselves among the true, obedient servants of Allah, we should not follow or imitate the manner in which tyrant slave owners use against their servants when dealing with our servants

The history of slavery indicates that the tyrant owners used to treat their slaves in horrifyingly cruel ways. For example, if a slave moved a little slow in performing services, he would receive harsh punishments: i.e. be whipped, put in chains or fetters, fastened to a mill-stone and forced to turn it, instructed to work in mines, imprisoned in deep, dark, wet holes and, if his faults were greater, he would be hanged.

Another reference in the history of slavery also shows that condemned slaves were put in wild animal cages. If the slave succeeded in staying alive, another animal would be let in on him.

These are some examples of the conduct of some owners with their slaves. But, Allah, the Lord of the Worlds, has mentioned repeatedly, in the Holy Qur'an, that Allah is Oft-Forgiving and Most Merciful to the servants who are repentant of their disobedience to Him. For example: Sura Az-Zumar, No.39, verse 3 says: "Say: 'O' My servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins, for He is Oft-Forgiving, Most Merciful".

Therefore, the terms 'ar-Rahman' (the Beneficent) and 'ar-Rahim (the Merciful) used after the phrase /rabb-il-'alamin/ 'the Lord of the Worlds' refer to the idea that, He, with the absolute Power He has, s yet Merciful to all His creatures. This quality, which Allah possesses, attracts His servants to Him and they eagerly say: 'ar-Rahmān-ir-Rahim, (the Beneficent, the Merciful).

belief in Allah is the first of the five principles of Islam

It is here that one's attention is drawn to the fact that the behaviour of Allah, the Exalted, toward His creatures is, by far, different from that of masters toward their servants, in particular, during the horrible period of slavery.

Therefore, belief in Allah is the first of the five principles of Islam.

ملک یوم الدین

" Master of the Day of Judgement."

Commentary : Verse 4

Faith in the Resurrection', the Second Principle

In this verse, attention is paid to the second important principle in Islam, i.e. Resurrection and the Hereafter when it says:

"Master of the Day of Judgement."

Thus, the focus of the idea of the Origin and End, which is the main foundation of all ethical and social improvements in Man, reaches the peak of perfection.

It is noteworthy, here, that the mastership of Allah, or His Ownership, is pointed out, which illustrates His Sovereignty and Domination over everything and everyone on that Day, when all human beings will attend that Great Court for reckoning, before their real and genuine Master. They will see all their deeds and even their thoughts present without there being aught less than the original or anything forgotten. They will even have to accept their share of responsibility for any customs for which they have merely been the founders of, not necessarily the doers of them.

Allah's Ownership

Allah's Ownership, on that Day, is not similar to our imaginary ownership of that which belongs to us from the things of this world. His Ownership, regarding the world of existence, is the real ownership. It is the special dependence of creatures on the Lord and their being in need of Him. If the flow of His blessings ceased even for a single moment, it

would cause them to perish altogether.

In other words, this ownership is the consequence of His Creatorship and Divinity. He, Who creates beings, gives them life every moment and cherishes them, protects them and guides them, is the real master of all creatures. As a matter of fact, He is the only Ruler of all powers in the world of existence.

Is not Allah the Absolute Owner of this world ?

There is no doubt that Allah is the Lord of the Worlds . The question to be raised here is this: Is not Allah the Absolute Owner of this world ?' versus our statement to this effect that He is the Master of the Day of Judgement. The answer to this question lies in the fact that the Ownership of Allah though it comprises both worlds, enjoys further manifestation in the Hereafter. This is because all material ties and imaginary ownerships are cut off (in the Hereafter), and no one has anything of his or her own on That Day. Even intercession, if ever achieved, is by Allah's command, as the Qur'an says about the Reckoning Day: "The Day on which no soul shall have aught for (another) soul, and the command That Day shall be (wholly) Allah's" (Sura Al-Infitar, No. 82, verse 19).

In other words, occasions arise, in this world, when one helps another through his or her speech, money, power, advocates, plans, designs, and so on. On That Day (the Hereafter), however, certainly not a single trace of such affairs will exist. Therefore, when people are asked: " Whose will be the Domination This Day ?...", they answer: "... that of Allah, the One, the Almighty!" (Sura Al-Mu'min, No. 40, verse 16). This is also an answer to those who reject the idea that when Allah is the Owner of everything why, then, He is called the Master of the Day of Judgement !

Man, with no belief in the Hereafter and the Day of Reckoning, would have the potential to be the most immoral of beings, the biggest tyrant committing the worst and the most hideous crimes, for, in his view, there is not any one to question or punish him if he is clever enough not to get caught and, with such characteristics, sometimes, it would be so terrible or impossible for other fellow-creatures to continue their lives in this world. Therefore, faith in life after death and the Day of Judgement, which is an essential part of Islam, like prayer, is very helpful in controlling men against committing sins.

Emphasizing the Ownership of Allah on the Day of Judgement has this effect, too, that it stands against the disbelief of disbelievers in the Hereafter. It is understood from the verses of the Holy Qur'an that Faith in Allah has been a common belief even among disbelievers in the Age of Ignorance. Sura Luqman, No. 31, verse 25 says about them: " If thou ask them, who it is that created the heavens and the earth, they will certainly say: 'Allah...", while they did not accept the speech of the Prophet (p.b.u.h.) about the Resurrection: " The Unbelievers say (in ridicule): 'Shall we point to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New creation ?"" Has he invented a falsehood against Allah, or has a spirit (seized) him ?...", (Sura Saba, No. 34, verses 7,8).

A tradition from Imam Sajjad (a.s.) says: " When All-ibn-il-Husayn (a.s.) began reciting Master of the Day of Judgement', he repeated it so many times that he was at the point of losing his life".⁽¹⁾

The phrase / yaum-id-din /, is repeated more than ten times in the Qur'an, exclusively with the meaning of the Hereafter': "And what makes you know what the Day of Reckoning is ? " " Again, what makes you know what the Day of Reckoning is ? " " The Day on which no soul shall have aught for (another) soul, and the command that Day shall be (wholly) Allah's " (Sura Al-Infitar, No. 82, verses 17-19).

The phrase yaum-id-din/ is used in the sense of the Day of Judgement', for "That Day' is the day of rewards; and /din/ in Arabic philology means: 'reward, recompensel. The most evident procedure fulfilled in the Hereafter is the procedure of paying rewards or inflicting punishments. On That Day, the curtains will be removed and the deeds of all will be reckoned, precisely, and everyone shall reap the fruit of his own actions, be they good or evil.

Imam Sadiq (a.s.) said in a tradition that the Day of Judgement is The Reckoning Day!⁽²⁾

It is also noteworthy to mention that some commentators believe that 'Resurrection' is called /yaum-ud-din/ because on That Day, everyone is recompensed for his own religion, if he has followed it accordingly.

p:52

ایاک نعبد وإیاک نستعین

"Thee (alone) do we worship and of Thee (only) do we seek help.

Commentary : Verse 5

Man in the Presence of Allah

Here, this verse is a start for a servant to plea and ask his needs from Allah. In fact, from here on the tone of the statements changes, The former verses were the praise and attributes of Allah, and the statement of Faith in His Pure Unity, consisting of a confession to the belief in the Day of Resurrection. But, from this verse on, it seems that the servant, with that firm foundation of Belief in the knowledge of

Allah, sees himself in front of Him, the Pure Essence. He addresses Him and speaks, firstly, about his own worship for Him and, then, about His help which he seeks from Him. Thus he says:

Thee (alone) do we worship and of Thee (only) do we seek help."

In other words, when the concepts of the former verses settle in one's soul, and his entire entity is enlightened with the Light of Allah, the Cherisher of the Worlds, and when he recognizes His General Mercy' and 'Specific Mercy, the individual transforms into a complete person from the point of belief' and 'Faith'. The prime fruit of this deep belief in monotheism, for a person, in one respect, is to be a pure true servant of Allah, free from any idol and idolatry, far from tyrants and lusts; and, on the other hand, to seek help only from His Pure Essence.

In fact, the former verses state the Unity of Essence and Attributes, while, here, the statement is regarding the Unity of Worship and Unity of Acts.

Unity of Worship

Unity of Worship ' means that we acknowledge no person or thing worthy of worship other than Allah, Whose commands alone do we obey and Whose laws only do we follow, avoiding any kind of servitude and submission to other than Him, the Pure Essence.

Unity of Acts

Unity of Acts' means that we clearly recognize Him as the only real' Author of Causes' in the world. It does not mean that we would

refuse the world of 'cause' and be neglectful of searching for the causes of things, but it means that we would believe that any effect from any cause is under His command. It is He Who has given heat to fire, light to the sun, and vivacity to water.

The outcome of this belief is that one relies on Allah alone, and knows that all authority and power are His only. In his view, other than Him is powerless, mortal and perishable.

Allah is the only Essence to be relied on and worshipped. It is only He Who is deserving of man's reliance for everything.

This kind of thought and belief sets man apart from anyone or any thing else and joins him only to Allah. He obeys Allah even when he pursues after the world of ways and means ', i.e. he sees the Power of Allah, the Cause of causes, in control of the means.

This belief elevates the soul of man so high and the scope of his thought so broad that it reaches eternity and becomes free from any limited circumstances, in so far as, Hadrat Amir-ul-Mu'mineen, the Master of the Virtuous, Ali (a.s.), regarding Allah, says: " I worship you neither for the fear of the Fire (of Your Hell) nor for the desire of Your Paradise, but I found You fit for worshipping and I worshipped You."⁽¹⁾

Explanation :

Allah: the Only Site of Reliance

According to the Arabic literature, when the object of the verb precedes its subject, in that language, the meaning of exclusiveness is understood, and, here, the word / iyyaka / Thou 'has preceded the words / na'bud / we worship and / nasta in /we seek help' which indicates exclusiveness in which its result is the very Unity of Worship and Unity of Acts that were explained before. Even in our own worship, we need His help for which we must ask Him. We may be involved in self-conceit, deviation, hypocrisy and similar things, which

destroy our worshipping and servitude totally. Then, in all affairs and activities, our full attention should be exclusively on Allah, the Exalted.

In other words, this, in itself, is one of the stages of monotheism, a high stage of it, which is rendered into 'monotheism in speculation'. That is, one should always and in all circumstances, think of Allah only. He should rely exclusively on Allah. He should fear nothing but Allah; and he should trust Allah only. He should see nothing save Allah; he should want nothing save Allah; and he should love none save Allah. As the Qur'an says: " Allah has not made for any man two hearts in his (one) body..." (Sura Al-Ahzab, No. 33, verse 4).

The Social Aspect of Worship

The pronoun 'we', which is in the plural form, used in terms 7 na'bud /' we worship and / nasta in /we seek help, and in the next verses, shows that worship, especially prayer, is based on plural' and community.

The servant must consider himself among the community even when he is standing in front of Allah for invocation, much less during his other daily activities.

Thus, from the point of view of the Qur'an, any individualism, solitariness, and the like are not accepted in Islam. Particularly, the ritual prayer, from the prayer call: /hayya 'alas-salat/ 'hasten to the prayer', which is an invitation to initiate prayer, to Sura Al-Hamd at the beginning of the prayer, and the term /assalamu 'alaykum.../ 'peace be on you all...'at the end of the prayer, all are statements of verification to the concept that this worship basically has a social aspect; viz, it ought to be performed as a congregational prayer. It is true that the prayer performed individually is also accepted in Islam, but personal worship is considered as the secondary degree.

We Ask Allah for Help in Confronting Forces

We have to confront different forces in this world, both the forces in nature and our innate, or inborn natural forces. To be able to challenge with these destructive, misleading factors, we need to be helped. Hence, we shelter under the protective umbrella of Allah. We

get up every morning and repeat the verse l'iyyaka na'budu wa 'iyyaka nasta'in / (Thee (alone) do we worship and of Thee (only) we seek help) to confess our servitude to Allah and to ask His Pure Essence help to make us successful in this great challenge. We do the same in the evening before we go to bed. We get up in the morning with His remembrance, and we go to bed in the evening with His remembrance, and each time we ask help from His Pure Essence. What an excellent state this is for the person who is in this stage of Faith! He never bows to any tyrant. He never loses himself for the attraction of material gain, and as the Qur'an reveals about the Prophet of Islam (p.b.u.h.), saying: "... Truly, my prayer and my service of sacrifice, my life and my death, are (all) for the Cherisher of the Worlds" (Sura Al-An'am No. 6, verse 162).

Therefore, the recitation of this Holy Sura may provide the solution to all problems in our lives. It has plenty of properties which can bring us to safety. An example is from a narration cited by one of the companions of the Prophet (p.b.u.h.). He said that in one of the battles, he was with the Messenger of Allah (p.b.u.h.). When the fight became difficult, he (p.b.u.h.) lifted his head and said: " O'Master of the Day of Judgement! Thee (alone) do we worship and of Thee (only) we seek help". At that moment the army of enemies was defeated and many of them) were killed while the Prophet (p.b.u.h.) and Muslims won.⁽¹⁾

It is stated in another narration:" When a difficulty arises for a believing servant, and he recites this Holy verse, it will become easy for him".⁽²⁾

اِهْ-دِن-َا الصِّ-راطَ الْمُسْتَقی-مْ

"Guide us (O Lord) in the straight path".

Commentary: Verse 6

Point

After confessing his obedience and servitude to Allah and reaching

the state of worship, and asking for help from Him, the first thing that

the path of the the servant seeks is His guidance to the Straight Path righteous, the path of Justice, and the path of Faith and good deeds. So, he asks the Lord, Who has bestowed on him all of these bounties, to give him the bounty of guidance', too.

Such a man, in the above stated condition, is a believing one who is acquainted with the Lordship of his Lord, but it is possible, too, that suddenly he would cease to receive this bounty because of some component of wickedness, and, consequently, he would stray from the Right Path.

Therefore, he must ask his Lord, at least ten times a day, to protect him from any kind of aberration.

Moreover, this Straight Path', which is the very Divine creed, has some stages. All people are not on the same level of spiritual preparedness necessary for attaining these stages. Whatever stages a person attains, there are still some higher stages above them that a believing servant might ask Allah to guide him to reach.

Why must we always ask Allah for guidance?

Here, a question arises: "Why must we always ask Allah for guidance to the Straight Path', as if we are being misguided ?".

Besides, supposing the statement is true about us, the ordinary believers, but what about the holy Prophet and sinless Imams (p.b.u.th.) who were the examples of complete human beings? In answer to this question, we may say:

Firstly, the fact is that Man is liable to deviate from the Right Path with each step that he takes as he is walking along the path of guidance. So, he should rely on Allah and ask Him to keep him firm on the 'Straight Path'.

We must not forget that our existence, our being, and all the bounties which always come to us, are from His Origin. To clarify the matter, we cite a simple example:

Human beings resemble an electric lamp (from one point of view)

All creatures, including human beings, (from one point of view) resemble an electric lamp. We see that the light of a lamp, when it is on, appears to be constant and monotonous. The reason is that the electrical current flows constantly from a generator to the lamp. The generator continuously produces some new electrical power, a part of which reaches the lamp by some connective wires. Our being is similar

to the lamp. Although it appears as a sustained being, it is, in fact, a continually renewed being that flows ceaselessly to us from the Original Being, the Bountiful Creator.

Therefore, as the continually new being reaches us, we need constant new guidance, too. It is natural that if something wrong or some barriers manifest themselves in our spiritual connective wires with

Allah; the vices, injustice, wrong doings, etc., will disrupt our connection with the Origin of guidance. At that moment, we may deviate from the Straight Path'.

We ask Allah that these barriers be removed and not obstruct our way that we may remain steadfast along the Straight Path'.

Secondly, receiving 'guidance' is the same as travelling the path of 'development' along which man can gradually promote from lower degrees to higher and higher ones.

We also know that the path of development is endless and continues towards 'infinity'.

So, it is no wonder that even the prophets and sinless Imams (p.b.u.th.) ask Allah to guide them to the 'Straight Path', because the Absolute Perfection is Allah and all of us, without any exception, are on the path of perfection, then it is acceptable that they, too, ask Him for higher promotions.

Do we not often send greetings to the holy Prophet (p.b.u.h.) by the special formula of Salawat'? Does Salawat' not have the meaning of requesting new blessings from Allah for Prophet Mohammad and his descendants (p.b.u.th.) ?

Is it not expressed in the Qur'an regarding the Prophet (p.b.u.h.) who used to say: "... O' my Lord ! advance me in knowledge ", (Sura Taha, No. 20, verse 114)?

Does the Holy Qur'an not say: " And Allah doth advance in guidance those who seek guidance...",(Sura Maryam, No.19, verse 19) ? And, again, does it not say: " But to those who receive guidance, He increases the light of) Guidance, and bestows on them their piety and restraint (from evil) (Sura Muhammad, No. 47, verse 17) ?

This explanation makes clear the answer to the question regarding the benediction which we recite for the Prophet and the sinless Imams (p.b.u.th.) by which we beseech Allah, in fact, for a higher and better

position for them all (p.b.u.th.).

Here are two traditions which make the above idea clearer :

Amir-ul-Mu'mineen Ali (a.s.) commenting on the verse 'Guide us (O'Lord) on the Straight Path', says: " It means: '(O'Lord) continue bestowing Your blessings on us as You did during the days passed by which we succeeded to obey You, so that we can obey You in the future of our lives,

too'.⁽¹⁾

Imam Sadiq (a.s.) has said about the verse: " It means: '(O'Lord) show us the way which ends in Your love, leads us to Your Paradise, and prevents us from following our destructive desires or our own wrong and destroying decisions".⁽²⁾

What is the Straight Path'?

According to what is understood from the verses of the Holy Qur'an, the 'Straight Path' is the same as the 'Monotheistic Creed'; the religion of Truth and the belief in the instructions of Allah, as Sura Al-'An'am, No. 6, verse 161 says: "Say: Verily, my Lord hath guided me to a way that is straight,- a religion of right, the path (trod) by Abraham the true in faith, and he (certainly) joined not gods with Allah!"

the belief aspect

Here, 'a religion of right' and 'the theistic path of Abraham (a.s.) as the true faith', in which he called on no god but Allah, are introduced as the Straight Path'. This shows 'the belief aspect.

the practical aspect

But, Sura Yasin, No. 36, verses 60 and 61 say: " Did I not enjoin on you, O'ye children of Adam, that ye should not worship Satan; for that he is to you an enemy avowed ?"" And that ye should worship Me, (for that) this is the Straight Way ?" These verses, here, point to the practical aspects of the 'religion of truth'. They urge us not to commit any Satanic deed or any wrong action.

Clinging to Allah, the Qur'an says, is the key to reaching the 'Straight Path': "... Whoever holds firmly to Allah will be shown a way that is straight", (Sura 'Al-i-Imran, No. 3, verse 101).

It is necessary to mention this point, that the Straight

Path' is always only one way, not more than that, because the shortest distance between two points is always only one straight line.

Therefore, when the Qur'an says that the Straight Path' is the very true belief in the Divine religion with its moral and practical aspects, it is because it is the shortest route to a spiritual connection with Allah

And it is also for this same reason that 'the religion of truth' is not more than one:" The Religion before Allah is Islam (submission to His Will....", (Sura 'Al-j-Imran, No. 6, verse 153).

Later it will be made evident that 'Islam' has a vast meaning which envelops all the monotheistic religions that were lawful at their own times but were nullified by the new one. Thus, it clarifies that all different commentaries that commentators have cited on the matter, i.e. the Straight Path', refer, indeed, to the same thing.

Islam, the Pure Unity, Qur'an, the Prophet, and his vicegerents (p.b.u.th.), are some explications that commentators have offered for the meaning of the Straight Path'. All of the stated explications refer to the Divine religion in the aspects of Faith' and practice!

Also all of the various narrations and traditions cited on the subject in the Islamic sources, each of which points to a separate dimension of the question, in substance, refer to one essence. Some examples are as follows:

It is narrated from the holy Prophet (p.b.u.h.) who has said: "The "Straight Path'is the path of prophets and they are those on whom Allah hath bestowed His Grace".⁽¹⁾

Here are three traditions from Imam Sadiq (a.s.), who, when commenting on this verse, said: "It is the 'way' and the 'cognizance' of Imamate ".⁽²⁾

Again, in another tradition, he (a.s.) says : " By Allah, we (Ahlul-Bait) are the Straight Path' ".⁽³⁾

Another tradition from the same Imam (a.s.) says: "The Straight

Path 'is Amir-ul-Mu'mineen Ali (a.s.)".⁽¹⁾

Ahmad-ibn-Mohammad-ibn-Ibrahim Al-Tha'labi, a Sunni scholar, has narrated from Abu-Buraydah Al-Aslami, who was one of the companions of the holy Prophet (p.b.u.h.), that he said: " The Straight Path is the path of Mohammad and his descendants ".⁽²⁾

This means that their path is based on the doctrine of Islam which consists of the belief in: 'Oneness of Allah', 'Justice', 'Prophethood', 'Imamate', and the 'Hereafter'. There is no doubt that the path of Ahlul-Bait (p.b.u.th.) is the Straight Path', and that adhering to it causes prosperity and salvation, while pursuing other than that leads to loss and injury.

Ibn-il-Maqazisi has narrated from the holy Prophet (p.b.u.h.) who has said: "The example of my household (Ahlul-Bait) is similar to the Ark of Noah. He who embarked it was rescued (from drowning and destruction), but, he who refused it drowned (and perished)".⁽³⁾

Other traditions narrated from Ahlul-Bait (p.b.u.th.) also confirm the concept. In addition, the well-known tradition. Thaqalayn ' from the holy Prophet (p.b.u.h.), is another good clear witness to the matter, too. It says: " I leave behind me amidst you two Great things; should you be attached to these two, never, never shall you become astray: the Book of Allah (the Holy Quran) and my progeny, my Ahlul-Bait."⁽⁴⁾

As was previously stated, it is certain that the holy Prophet (p.b.u.h.), Hadrat Ali-ibn-Abitalib (a.s.) and all of the other infallible Imams (a.s.) invited people to the theistic religion of Allah, an invitation to Faith and practice in truth, which elevates Man to the climax of ability, guidance, dignity, and human excellences.

By the way, it should not be neglected that there are two kinds of guidance:Divine Guidance' and 'Religious Guidance'.

Divine Guidance

'Divine Guidance' is the human intelligence bestowed on a person by Allah, which recognizes the difference between: good and bad, right

and wrong, gain and loss, felicity and wretchedness, virtue and vice, and so on. It is, in fact, the inner messenger of a person.

Religious Guidance

Religious Guidance means that Allah sends prophets, Divine Books and legislation to guide Man to all merits of this world and the next, as well as making him aware of the injuries and damages of the two worlds. Of course, when Man is guided by the above guidance and acts accordingly, he will be worthy of receiving the blessings of the next world; this is made possible through the development of the soul by acquiring knowledge, good habits, and commendable moral qualities in which state he will certainly attain the happiness of this world and that of the next, together with the infinite grace of Allah.

‘Intellect’ is called a 'guide in that it enlightens man as to what is right and what is wrong. The Prophets (p.b.u.th.), Imams (a.s.), and scholars are called 'Guides, too, because they guide the human race to the salvation and felicity in both worlds. But, really, Allah is the main Supreme Guide, and these are the means appointed for the guidance of Man.

صراط الذین أنعمت علیهم غیر المغضوب علیهم

ولاالضالین

"The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath,

nor (of those) gone astray."

Commentary : Verse 7

Two Paths of Deviation

This verse is, indeed, a clear illustration of the Straight Path' which was dealt with in the previous verse. It says that the person asks

Allah to guide him onto the path of those on whom He has blessed with many kinds of bounties; (such as the blessings of guidance, success, the leadership of people of truth, knowledge, good actions, holy

wars and martyrdom); not those who deserved His wrath because of their wrong doings, nor those who neglected the right path and went astray. "The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray."

In fact, we are not familiar with the method of guidance, so the Lord's command, in this verse, is that we ask for the path of the prophets, good doers and all of those to whom Allah has extended His bounties, blessings and favours.

It also warns us that there are two deviated paths in front of us: the path of those inflicted with His wrath, and the path of those gone astray.

Explanation :

1. Who are those upon whom Allah has bestowed His bounties'?

Sura An-Nisa, No. 4, verse 69 has introduced these people, thus: " All who obey Allah and the Apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the Sincere (lovers of Truth), the Witnesses (who testify), and the Righteous (who do good): Ah ! What a beautiful Fellowship !"

As it demonstrates, this verse introduces the people on whom the bounties and Mercy of Allah are bestowed. They are four groups: the Prophets, the Sincere, the Witnesses, and the Righteous.

These four states may refer to an idea that: for the attainment of a sound, progressive and faithful society, prophets and Divine leaders should form the foundation.

After the prophets are the sincere truthful missionaries and preachers whose words attest to their actions by which they are able to extend the prophets' missions throughout their societies.

Following this period of the formation of these structural states, naturally, some evil-minded individuals, who serve as barriers on the path of truth, may appear in the way. There should be some others to stand against them. In this struggle a few of these defenders of truth may be gifted with martyrdom, whose blood would then water the tree of Theism.

The fruit of these struggles and devotions is yielded as the Righteous' with whom the society can be pure, efficient, and abounding with spirituality.

Therefore, in the Holy Sura Al-Fatihah (The Opening), we are encouraged to repeatedly ask Allah, during the day and night, that we be led on the path of these previously mentioned four groups, and, obviously at each time, we must emphasize with sincere effort and endeavour, on one of these four states more than the others in order to perform our duty and mission well.

2. Who are the Last Two Groups in this Verse ?

Point

The separation of these two groups from each other indicates that each group has some defining characteristics.

To make distinction between these two groups, there are three commentaries:

Commentary A

A) From the application of these two words in the Qur'an, it is so understood that /magdubi 'alayhim/ those inflicted with Lis Wrath' are in a worse condition than /dallin/ those gone astray'. in Owc, words, 'those gone astray' are the ordinary misguided and /magdubi 'alayhim/ 'those inflicted with His Wrath' are the misguided who are obstinate or hypocritical. And, for these two very reasons, the Curse and Wrath of Allah have been cited towards them in frequent occurrences in the Qur'an. The followings are some instances :

"... But such as open their breast to Unbelief, - on them is Wrath from Allah, ...", (Sura An-Nahl, No. 16, verse 106).

"And that He may punish the Hypocrites, men and women, and Polytheists, men and women, who imagine an evil opinion of Allah. On them is a round of Evil; the Wrath of Allah is on them. He has cursed them and got Hell ready for them: and evil is it for a destination ", (Sura Al-Fath No. 48, verse 6).

However, this group, ie. 'those inflicted with His Wrath were those who, besides their unbelief, pursued the path of obstinacy and enmity against Allah, and whenever they could, they even injured the Divine leaders and prophets (p.b.u.th.). As Sura 'Al-1-'Imran, No. 3, verse 112 says: "...They draw on themselves Wrath from Allah, and pitched over them is (the tent of destitution. This because they rejected the

Signs of Allah, and slew the Prophets in defiance of right; this because they rebelled and transgressed beyond bounds".

Commentary B

B) Some of the commentators believe that /dallin/ 'those gone astray' refers to the misguided of the Christians; and /maqdabi 'alayhim/ 'those inflicted with His Wrath' refers to the misguided of the Jews.

This idea was formed because of the particular responses that these two groups showed in reply to the invitation to Islam. For, as the Qur'an has clearly pointed out in different verses, the misguided Jews used to show a special grudge and enmity against the invitation of Islam, though, at the beginning, their scholars and learned men were the bearers of the glad tidings of Islam. Very soon, though, under the effect of deviation of thought, belief and notion, and, also, because their financial gains were being endangered, they became the most obstinate enemies of Islam and they did whatever evil they could against the progression of Islam and Muslims. (Even today, Zionism and Zionists hold the same position regarding the manner in which they treat Islam and Muslims.)

Therefore, to render these people as 'those inflicted with His Wrath 'seems very correct.

But, the misguided of the Christians, who upon encountering with Islam were not so grudging, but were misled because of their misperception of the Divine religion and therefore refusing the Truth, were rendered into / dallin /' those gone astray. They believed in the Father, the Son, and the Holy Ghost instead of clinging to true Monotheism, the worship of Allah. This is, in itself, one of the greatest examples of 'astray' and 'aberration'.

In the Islamic traditions, too, / magdabi 'alayhim/' those inflicted with His Wrath are interpreted as the Jews, and / dallin /' those gone astray' as the misguided of the Christians. The foundation of this interpretation is the same as was mentioned in the above.

Commentary C

C) It is also probable that /dallin/ 'those gone astray' refers to those who are misguided but do not insist on making others go astray, while / maqdabi 'alayhim/' those inflicted with His Wrath' refer to those who both 'go astray' and ' lead others astray'. They try vigorously to change others to become like themselves.

The references to this meaning are the verses that introduce the

persons who obstruct the way of guidance of others and are mentioned in the Holy Qur'an as 'those who would hinder (men) from the Path of Allah. Sura Ash-Shura, No. 42. verse 16 says: " But those who dispute concerning Allah after He has been accepted, - futile is their dispute in the sight of their Lord: on them is Wrath,and for them will be Penalty terrible".

Other traditions have also been cited concerning the matter, including a narration from Amir-ul-Mu'mineen Ali (a.s.). It says: "Everyone who has disbelieved in Allah, on him is Wrath, and he is astray

from His Path".⁽¹⁾

In 'Ma'ani', a book of traditions, it is narrated from the Prophet (p.b.u.h.) who said: " Shi'ah (the followers) of Ali (a.s.) are those on whom Allah has bestowed the bounty of Wilāyat, love of Ali-ibn-Abutalib (a.s.); His Wrath is not on them, and they are not on the wrong path".⁽²⁾

Supplication :

O'Lord! Count us not among those inflicted with Your Wrath' and 'those gone astray', but consider us among true believers, the followers of the school of Ahlul-Bait (a.s).

O'Lord! Guide us on the Straight Path in our every circumstance and in all our affairs!

O'Lord! We thank you for this Divine blessing and say: "Praise belongs to Allah (alone) Who set us among those holding steadfast to the love of Ali-ibn-Abitalib and the other immaculate Imams (a.s.)."

The End

Sura Al-Fatihah (The Opening)

بِسْمِ اللّهِ الرَّحْمنِ الرَّحیْم

In The Name of Allah, The Beneficent, The Merciful

Sura Al-Baqarah (The Cow) No. 2

Point

(286 Verses)

Contents of the Sura

Point

This Sura contains 286 verses, rendering it the longest Sura in the Holy Qur'ān. It is indisputable that this Sura was not revealed all at once, but partially and in increments as necessitated by the various Islamic social circumstances and conditions found at different times in Medina. But, the fact is that the inclusiveness of this Sura from the point of Islamic doctrine in Faith and many practical issues (social, political, economical, and religious) is not deniable, for, there are various subjects discussed in it, including the followings :

various subjects discussed

story of Ezra.

against them.

related to varying subjects, such as : prayers, fasting, Holy War on the path of Allah, the pilgrimage to Mecca, the change of the Qiblah (the direction of prayer) from Jerusalem to Mecca, marriage and divorce,

commerce, debt, and a great many of the ordinances concerning usury. Donation for the sake of Allah, is abundantly discussed. The problem of retaliation, the banning of different kinds of forbidden meat, and also gambling and wine drinking are discussed, in addition to a few other ordinances related to the subjects of writing wills, testaments, and the like.

The appellation ` Al-Baqarah ' (the Cow), the title of this Sura, is taken from the story of the Israelites' Cow, mentioned in verses 67 to 73 of this Sura, whose description will be explained later in this very commentary (on pages 208 to 213).

The Virtue of Studying this Sura :

Point

There are some significant traditions and narrations on the virtue of studying this Sura, cited in Islamic literature, including the followings: The Late Ṭabarsī has so cited in Majma`-ul-Bayān that once the

Prophet (p.b.u.h.) was asked : " Which Sura of the Qur'ān is the best ? "He (p.b.u.h.) answered : " Al-Baqarah ". They asked : " Which verse of the Sura (is the best) ? " He replied : " 'Āyat-ul-Kursī, the ` Verse of the Throne ', (verse 255)". ⁽¹⁾

The superiority of this Holy Sura is, apparently, due to its comprehensiveness, and the preference of the Verse of the Throne ' (verse 255) is because of its special monotheistic content, which will be dealt with later in this commentary. It is not contrary to the fact that some other Suras of the Qur'ān are considered superior in other aspects. All the Suras of the Qur'ān have been considered from different points of view. Again, it is narrated by Alī-ibn-il-Ḥusayn (a.s.) that the Prophet (p.b.u.h.) said : " He who recites the first four verses of Sura Al-Baqarah, theVerse of Throne' (verse 255) with its next two verses (256,257) together

with the last three verses of the Sura, will not meet any trouble in himself, in his family members, and in his wealth; and Satan will not approach him, and he (having paid attention to the Qur'ān in his life) will not forget the Qur'ān".⁽¹⁾

Also, Ubayy-ibn-i-kab quotes from the holy Prophet (p.b.u.h.)

thus : " He who recites this Sura (Al-Baqarah) will be encompassed by the bounties of Allah and His Mercy; and He will reward him as much as that of a person who has fought fearlessly on the path of Allah for one year". ⁽²⁾

Then, the Messenger of Allah (p.b.u.h.) added that Muslims should study this Sura, know it, and do it accordingly in order to be benefited by the Mercy of Allah in this world and the next.

Imam Jafar Ṣādiq (a.s.) is narrated to have said : " He who recites Al-Baqarah and 'Āl-i-Imrān, these two Suras will come above his head on the Day of Judgement like two clouds similar to two umbrellas, (and will protect him from the heat of That Day) ".⁽³⁾

Every Virtue Closely Corresponds with the Contents

Here, it is necessary to mention the important fact that those rewards, virtues and significant compensations that have been cited for studying the Qur'ān or some special Suras and verses of the Qur'ān never meant that one simply should be contented with the fact that one has recited them as invocations.

On the contrary, the recitation of the Qur'ān is for understanding, and understanding is for contemplation, and contemplation is for action.

As a matter of fact, every virtue, which is mentioned for a Sura or a verse, corresponds very much with the contents of that Sura or verse.

For example, among the virtues of reciting Sura An-Nūr, No. 24, we see that it says that Allah may protect the person and his children from committing adultery and slander when he perseveres in studying it.

This consequence is because the contents of Sura An-Nūr contains some important instructions on resisting sexual deviations; i.e. the instructions advising single persons to hasten to marriage; the instructions about ` cover ' (ḥijāb); the instructions about refraining from ogling and desirous looks; the instruction that forbids spreading any

rumours and accusations about others; and, finally, the instruction on executing the punishment for fornication and adultery upon any perpetrators : be they men or women.

It is obvious that when the content of this Sura be observed by the members of a society or a family, the iniquity of adultery will not appear therein. It is the same concerning the verses of Sura Al-Baqarah,

mentioned above. They are all related to the subject of Monotheism, belief in ` Qayb ' (the Invisible), knowing Allah, and resisting evil temptations. So, if a person recites them and observes the instructions in them carefully and from the depths of his soul, he will certainly obtain those virtues.

It is certainly true, however, that the recitation of the Qur'ān deserves rewards, but, besides the original and essential rewards given by Allah, its effects on personal behavior will exist only when this

recitation is a premise for contemplation and action.

In The Name of Allah, The Beneficent, The Merciful

Sura Al-Baqarah (The Cow) No. 2

(Verses 1-5), Arabic

بِسْمِ اللّهِ الرَّحْمنِ الرَّحیمِ

1 الم

2 ذلِکَ الْکِتابُ لا رَیْبَ فیهِ هُدًی لِلْمُتَّقینَ

3 الَّذینَ یُؤْمِنونَ بِالْغَیْبِ وَ یُقیمُونَ الصَّلوةَ وَ مِمّا رَزَقْناهُمْ یُنْفِقُونَ

4 وَالَّذینَ یُؤْمِنونَ بِما اُنْزِلَ اِلَیْکَ وَ ما اُنْزِلَ مِنْ قَبْلِکَ وَبِالاْخِرهِ ِهُمْ یُوقِنُونَ

5 اُول-ئِکَ عَلی هُدًی مِنْ رَبِّهِمْ وَ اُول-ئِکَ همُ ُالْمُفْلِحُونَ

بِسْمِ اللّهِ الرَّحْمنِ الرَّحیْم

Sura Al-Baqarah

(The Cow)

English Translation

No. 2 (Verses 1-5)

In The Name of Allah, The Beneficent, The Merciful

ال-م

" 'Alif A', Lām L', Mīm `M'."

Commentary: Verse 1

The Abbreviated Letters of the Qur'ān

At the beginning of 29 Suras of the Holy Qur'ān, there are several certain abbreviated letters, the Muqatta`āt, which seem separate from each other; i.e. they do not form an apparently meaningful word, but wherever they occur, in the Qur'ān, the Sura follows immediately with some expressions about the Qur'ān and its importance. This in itself indicates that there is a relation between these letters and the origin of the Qur'ān. As an example, Sura An-Naml, No. 27, verses 1-2 say :

"Ṭā. Sīn. These are verses of the Qur'ān, a Book that makes (things) clear." There are, also, many other examples, similar to this one, in the Qur'ān.

The abbreviated letters of the Holy Qur'ān have always been considered mysterious. In the words of scholars and commentators, the letters that are prefixes to some Suras, such as 'Alif A', Lām L', Mīm M', and the like, are among the metaphorical expressions' of the Qur'ān. They are secrets that none knows except the Prophet (p.b.u.h.) and, after him, his successors (a.s.) who have left some traditions and narrations which testify to this very matter :

The reason why Allah has sworn by these letters is, perhaps, for their importance and greatness through which the Glory and Highness of Allah and the secrets of the world of creation are stated. All sciences, from the beginning to the end, daily activities and arrangements of affairs in societies and their communications

throughout the world, the development of industries, the trading and commercial activity between people, their marriages, the social laws, regulations, and the jurisprudence of the religions of human beings, all in all, depend on the letters of the alphabet. The transmission of ancient civilizations and cultures from old generations to the later ones has been possible only through transcribing and recording them essentially with the help of the bounty of alphabets. Even this very commentary book, which is the statement of the Divine laws and the description of the Qur'ānic concepts, is being published and distributed throughout the world in different languages including the English language, because of the existence of the letters of the alphabet. Furthermore, an oath is usually taken to an important and great subject. These abbreviated letters have such an importance and greatness. Hence, Allah, the Exalted, taking an oath to a letter of the alphabet, says : " Nūn. By the Pen and by the (Record) which (men) write," ( Sura

Al-Qalam, No. 68, verse 1 ).

However, there are more than one hundred other traditions on the abbreviated letters of the Qur'ān cited by Muslim scholars in many authentic commentary and tradition books. Another aspect is that some eminent men have said that these letters refer to the idea that this heavenly Book, with such splendour and reputation that it stirs wonder in the great speakers, both Arab and non-Arab, and that has made the men of letters and all others unable to challenge it, is composed of the sort of the very alphabetical letters that are within the reach of everyone. This fact shows that the Qur'ān has not been produced by the mind of Man, but it is an absolute revelation and, therefore, none can produce the like of it. Imam Ali-ibn-Musā-ar-Ridā (a.s.) is narrated to have said in a tradition : " Verily, Allah has sent down this Qur'ān narrated by the very letters that all Arabs apply ordinarily ". And, thus, Allah, Glory be to Him and Highly Exalted is He, says : " Say,`If the whole of mankind and Jinns were to gather together to produce the like of this Qur'ān, they could not produce the like thereof, even if they backed up each other with help and

support ", (Sura Al-Asrā' , No. 17, verse 88).

ذلِکَ الْکِتابُ لا رَیْبَ فیهِ هُدًی لِلْمُتَّقینَ

" This is the (True) Book wherein is no doubt, a guidance

to the pious ones,"

Commentary : Verse 2

Following the abbreviated letters, the Sura, referring to the importance of this heavenly Book, says :

" This is the (True) Book wherein is no doubt, ..." This meaning may point to the idea that Allah promised His prophet (p.b.u.h.) to send down to him a Book for the guidance of men and now it was done. For, it is a Book wherein is a source of guidance for all truth-seekers, and, these believers, in fact, have no doubt in it. The Qur'ān says that there is no doubt in this Book, and this statement is not a mere claim. It means that the content of the Qur'ān has such a style that it, in itself, attests to the authenticity of itself. In other words, the signs of truthfulness, greatness, and firmness together with the depth and synthesis of meanings, the sweetness and elegancy of the words and its stylistic form found in the statements are so evident that no doubt or temptation can interfere and every truth-seeker reaches the limits of certitude. It is interesting that over the course of time not only the freshness of the Holy Qur'ān does not decrease, but, with the progress of science and the secrets of created things being uncovered, the facts of the Holy Qur'ān become more manifest. As the international standards of development, science, and industry are raised, the luminosity and resplendence of these verses become more evident.

This is not only a claim but it is a reality that will be dealt with in this very commentary book, Allah-Willing.

p:75

Explanation :

1. What is Guidance ?

Point

The term ` guidance ' is utilized in many occurrences in the Qur'ān. In all these cases the root meaning of the word refers to two main guidances : Divine Guidance and Religious Guidance.

Divine Guidance

Point

A) Divine Guidance is the guidance that exists in all creatures of the world. (In other words, `Divine Guidance' means the leadership of Allah upon creatures under the regulation of creation governed by some definite laws and secrets of the world of existen

Characteristics of Two Groups Who Lack in Faith

It can also be said that those who are in lack of Faith are characterized in two groups. The members of the first group are those who generally seek for the truth and hold enough piety in their souls so that wherever they confront the truth they accept it.

The second group are some obstinate, fanatical, lustful people that not only do not seek for the truth but wherever they find it, they try to blow out its light. It is certain that the Qur'ān, or any other heavenly Book, has always been beneficial for the first group, but the second group does not take any advantage from it. Hence, the Qur'ān says : " And We send down (stage by stage) of the Qur'ān that which is healing and a mercy unto the believers, but it adds not to the unjust but perdition ", (Sura Al-Asrā', No. 17, verse 82).

However, it is a fact that saline soil does not grow flowers such as hyacinth though it rains a thousand times on it. But, if the land is ploughed, fertilized and prepared for planting, the life-giving droplets of rain will be useful for it.

The land of the self of man is similar to this parable. It should be empty of obstinacy and enmity, otherwise, the seed of guidance will not grow in it. So, Allah qualifies the Qur'ān as: "(The Qur'ān is) a guidance to the pious ones".

Religious Guidance

B) ` Religious Guidance ' is introduced by prophets and Divine Books. It is through their teaching and training that men can progress on the path of development. The references to this fact are found abundantly in the Holy Qur'ān, including the verse that says : " And We made them Leaders guiding (men) by Our Command...", (Sura Al-Anbiyā, No. 21, verse 73).

Why is Guidance Particular to the Pious Ones ?

The reason is that it is impossible for Man to take benefit from the guidance of the Divine Books unless he attains some degrees of submission and kindles the light of piety in his self.

Piety in Lexicon and Religion

The term / taqwā /, philologically, is derived from / wiqāyah / to protect from what harms '. Allah, the Exalted, says : "... save yourselves and your families from a fire...", (Sura At-Taḥrīm, No. 66, verse 6). Then, piety, in this sense, is the protection of oneself from what one fears'.

And, in religion, the pious are ` people who preserve their selves from what harms them in the Hereafter '.

The Stages of Piety

First Stage

There are some stages of piety.

The first stage is to avoid and restrain from committing sins and wrong doings; as it is narrated from the holy Prophet (p.b.u.h.) that none reaches (this stage of) piety unless he avoids unlawful things. ⁽¹⁾

In a tradition from the Prophet (p.b.u.h), deeds of people are divided into three kinds : 1) Those that are clearly lawful, whose

lawfulness is vividly apparent. 2) Those that are clearly unlawful, whose unlawfulness is certain. 3) Some dubious things that are situated between these two. They are lawful but resemble the unlawful. The person who avoids even the dubious things will never approach the unlawful ones.⁽¹⁾

Hadrat Amir-ul-Mu'mineen Ali (a.s) is narrated to have said : "A pious person is he whose deeds would not include anything shameful if they are put in a tray and displayed it around the world (to show them) ". ⁽²⁾

Second Stage

The second stage of piety is the full obedience to what is revealed to the Prophet (p.b.u.h.). Thus, piety consists of performing obligatory things (Wājibāt) and avoiding the unlawful things.

Third Stage

The third stage of piety is to rid the heart and soul of everything save Allah. In this sense, a pious person is one who strains out from his wishes, those that are not pleasing to Allah, and relies not on individuals but on Him only; viz, he forsakes from hoping in every other being and hopes only in Him; he focuses his view on observing the Beauty and Glory of His Lordship. This is real piety; so the Qur'ān says: " O' you who believe! Be careful of (your duty to) Allah with the care which is due to Him...", (Sura 'Āl-i-`Imrān, No. 3, verse 102).

الَّذینَ یُؤْمِنونَ بِالْغَیْبِ وَ یُقیمُونَ الصَّلوةَ وَ مِمّ-ا رَزَقْن-اهُمْ یُنْفِقُونَ

" Who believe in the Unseen and keep up prayer and spend

(in charity) of what We have provided them."

Commentary : Verse 3

The Effects of Piety on Man's Spirit and Body

Regarding the Faith and practices in Islam, the Qur'ān, at the beginning of this Sura, divides people into three different categories :

Undoubtedly, the harm of this group, for Islam, is greater than the second group. Hence, the Qur'ān, concerning them, is more severe. This quality, of course, is found not only in Islam but also in all ideological schools of the world. Their members are either faithful to the doctrine of that school, or are clearly opposed to it, or they are conservative hypocrites. Furthermore, this proposition does not refer only to a specific time, it has always existed in all ages of the human world.

The Pious Ones, the First Group

Point

The verses under discussion deal with the first group. These verses explain the special characteristics of the pious ones from the point of view of Faith and practice in five matters: Faith in the Unseen, establishment of prayer, spending in charity from all of the divine merits they possess, belief in the invitation of all prophets, and Faith in the

Resurrection Day.

1. Faith in the Unseen :

At first, the verse describes the pious ones as those : " Who believe in the Unseen...".

The world of the Unseen ' and the world of the senses ' are two concepts opposite each other. The world of the senses ' is the visible and physical world, while the world of the Unseen ' is a world beyond our senses. Therefore, the term /qayb/ is used ` for that which is concealed from us '. The Qur'ān says : "...the Knower of the unseen and the seen; He is the Beneficent, the Merciful", (Sura Al-Ḥashr, No. 59,

verse 22).

Faith in the Unseen ' is just the first characteristic that separates the believers from unbelievers. Thus, the believers in heavenly religions contrast with the deniers of God, revelation, and Resurrection. It is for this very reason that Faith in the Unseen ' has been mentioned as the first characteristic of `the pious ones'.

The believers have cleft the limits of the world of materiality' and freed themselves from their restrictions. They have stepped into a quite vast open world and, with this broad scope of view that they have obtained, they have connected themselves with the realm of an extraordinary, bigger, and greater world. But, the contrary group insists on confining Man, as an animal, inside the walls of the world of materialism. They call this retrogression, which is a kind of life filled with lusts and excessive luxuries, an advanced civilized life. Comparing the concepts and doctrines of these two groups, we conclude that the pious ones' believe in `the Unseen', a world very much wider and bigger than what can be seen or touched with the external senses in the world of existence. The Creator of this universe is Omniscient and Omnipotent, Who has infinite Glory and Insight. He is Eternal and has no end. He has planned the world in a good, regular, and precise design.

In the world of believing men, the spirit of Man has produced a great distance between humans and animals. For them, death does not mean an end. On the contrary, it is one of the stages of progression

towards man's development. Death is an opening to a broader and greater world. Whereas, a materialist believes that the world of being is restricted to what we can see. He says that natural science has proved that the rules of nature are a chain of obligatory rules by which, without any designs or special programs, this world has been fashioned. They believe productive power of the world has no intellect even as little as that of a child. And, Man is a part of nature, i.e., when he dies everything ends. His corpse is decomposed in a few days and joins with nature again as a natural component. They conclude that there is no life after death for Man, and there is no difference between Man and animal.

Are these two people with these two different methods of thinking comparable with each other ? Are their actions and behaviours in the society the same ?

The first one cannot ignore that which is right, just and benevolent, and helping other fellow members. But the second does not see any reason for any of these matters. He cares for only what is effective and beneficial in his physical life at present or in the future. That is why that, in the lives of truthful believing people, there is purity, brotherhood, mutual understanding, and cooperation; while in the lives governed by materialism, colonialism, exploitation, plunder and murder are seen. Therefore, the Holy Qur'ān, in the above mentioned verses, considers ` Faith in the Unseen ' the first stage of piety.

Opinions are divided among the commentators as to whether Faith in the Unseen, here, points to Faith in Monotheism, or to a vast meaning that covers Faith in the world of revelation, Resurrection, angels and, in general, what is beyond the external senses.

We already pointed out that Faith in the world of beyond the external senses ' is the first phase of separation of the believers from unbelievers. This makes it clear that the term Unseen ', here, contains the same vast meaning as the term that was pointed out. Moreover, the application of the word in this verse is absolute and unrestricted. There is nothing included in the verse that would confine its meaning to a specific one.

In some traditions from Ahlul-Bait (a.s.) ⁽¹⁾, the term Unseen ', in the verse under discussion, is rendered to the12th Imam (a.s.)', who, as we believe,is alive right now but is concealed from the eyes of people. This idea does not contrast with what was said in the above, because it is one of the aspects of Unseen ', too. And, in other words, Unseen ' is something which is not possible to be seen or heard by our external senses, such as sight or hearing or things outside the grasp of our other senses. The Existence of Allah is apparently hidden because of the limit of our external senses. The Hereafter, the status of the next world, is concealed from our eyes. In this gloomy time in which we live, the presence of prophets and our sinless Imams (p.b.u.th.) are necessary for us, but, even our Expected Imam (a.s.) whom we need to be our guide out in front of us, whose light of mastership, which would help us follow along this dim, murky, dangerous road that lies before us upon which we must travel until we reach the sound abode of ours, is absent from us. Apparently, he is out of our reach. Though, he, the esteemed one (a.s.), is never heedless of his true followers and he is always aware of their circumstances. (There will be a more comprehensive discussion concerning the ` 12th Imam (a.s.) ' later in the commentary.)

This statement shows that at this time, which is the worst of the ages, how high the position of the persons with complete Faith is! And, as it is narrated, there is reason for the holy Prophet (p.b.u.h.) to say about them : " How much I am eager to see my brothers (who will come to being) in `the end of time'! ". ⁽²⁾

We may consider that the Prophet (p.b.u.h.), with such high rank and glory, has expressed his eagerness for seeing the true believers of this time, and has introduced them as his `brothers'.

2. Relationship with Allah :

Point

Another speciality of the `pious ones' mentioned in the Qur'ān is their prayers. Prayer, which is the key to communion with Allah, holds the

believers in permanent and perpetual contact with that great Origin of Creation. They have found the way to the world beyond this world, viz, the world of the supernatural. They bow only to Allah and submit only to the Great Creator of the World of Being. That is why there is no place for submission or surrender to any tyrants and oppressors in their agenda.

Such a human feels that he has been promoted to a situation higher than that of all other creatures for that he has the honour of standing in front of Allah and is worthy of speaking directly with Him. This status is the greatest factor necessary for training.

The person who, with his whole heart and mind, stands in front of Allah, at least five times a day, and sincerely utters invocation, his thoughts, his actions and his speech altogether will become divine. How is it possible that a person like that could do anything against Allah's pleasure ?

The Excellence and Importance of Prayer

Prayer is the pillar of Faith, the means of attaining nearness to Allah, the expression of obedience to Him, the thanksgiving for His infinite Mercy, the imitation of the examples of the holy Prophet and immaculate Imams (p.b.u.th.), the strong link between a person and Allah, and the constant means of seeking and receiving His Guidance and Assistance and avoiding errors and evil. Prayer is the only way in which faith, that lives in the heart, can be made manifest in our actions, and can ensure admission to the realm of everlasting happiness in our life in this world as well as the life in the next world.

There are many verses in the Holy Qur'ān and plenty of traditions in Islamic literature on the importance and virtue of prayer. Intellectual and religious considerations approve its excellence, too.

words of the Late Ṣāḥib Jawāhir

Here, we narrate the words of the Late Ṣāḥib Jawāhir cited in ` Jawāhir-ul-Kalām ', vol. 7, page 1. The words and ideas are based on the contents of the verses of the Qur'ān and some authentic traditions :

" Prayer is an action that prevents the performance of hideous indecent deeds. This status causes the Fire of Hell to extinguish, and any pure believer to be linked with Allah by which he can make, spiritually,

progress. Just as the water of a stream washes away dirt from the body, prayer washes away the sins of believers; and, its repetition five times a day is similar to washing the body in that stream repeatedly. Allah told Jesus (a.s.), and other prophets (p.b.u.th.) as well, to pray throughout their lives ". " However, prayer is the basis of Islam and it is the best deed and the best subject (which is legislated by the religion). It is the standard and criterion of other deeds of people. Thus, when a person has performed the prayer completely, the reward of all other of his deeds is complete, because all of his good deeds are accepted. Therefore, prayer, comparing with other religious practices, even the religion itself, is considered as a pillar similar to the central pole of a tent. For this reason the first deed of a mortal, which will be questioned about in the next life and will be discussed, is prayer'. If prayer is accepted from a person, other (good) deeds of his lifetime will be evaluated and accepted from him. But, if it is refused, his other deeds will not be looked at and will be refused and returned to him. So, regarding this, it is not surprising if an abandoner of prayer is called an unbeliever '. Yes, it is certainly so when the reason of its abandonment is especially for the scorning of the religion. Prayer is something that Imam Ṣādiq (a.s.) did not know anything better or higher and more beloved than that with Allah. Even, he (a.s.) has said that these five daily canonical prayers are obligatory. He who establishes them and observes them at their proper times, will meet Allah on the Judgement Day, and He holds a covenant stating that because of this he will enter Paradise. But, he who does not keep up these obligatory prayers and does not observe them at their proper times, then, it will be up to Allah whether to forgive him or to punish him. And, the obligatory prayer is better than twenty Hajj-performances, each of which is better than a room full of gold that would completely be paid as donation in the way of Allah. Or, the obligatory prayer is better than one thousand Hajj-performances, every one of them being better than the whole world with all its contents. Verily, obedience to Allah is service to Him on the earth, and no service is comparable with prayer. That was why the angels called Zachariah (a.s.) while he was praying in his sanctuary. When a person is preparing for saying prayer, the Divine favours come down from heaven to him on the earth and some angels surround him. An angel proclaims that if this prayerful believer knew what existed in the prayer, he

would never neglect it ..."

" Ḥadrat Ridā, the 8th holy Imam (a.s.), wrote as an answer to the problems of Muhammad-ibn-Sanān that the reason of (the importance of) prayer is that it is the confession to the Lordship of Allah, Almighty and Glorious, and lack of attributing partners to Him. Prayer means to stand in front of the Almighty, Glory be to His Majesty, in a manner of humility,

abasement and wretchness and to seek forgiveness for the sins committed. In prayer, a servant puts his head down on the soil several times a day in order to glorify Allah, Almighty and Glorious, and to furnish His remembrance all the time. To stand in the presence of Allah in prayer, causes a believing person to avoid evils, and it hinders him from all kinds of sin and corruption."⁽¹⁾

3. Relationship with People :

Besides the constant communion with Allah, the pious ones have a close and permanent relationship with people, the creatures of Allah. For this very reason, the Holy Qur'ān introduces their third characteristic in this verse as thus : "(They) spend (in charity) of what We have provided them".

It is noteworthy that the Qur'ān does not say that They spend (in charity) of what they have ', but it says :of what We have provided them'. In this manner, it generalizes the subject of `charity' so broadly that it includes all the material and spiritual gifts of Allah.

Therefore, the pious ones are those who donate not only from their material bounties but also from their spiritual gifts such as knowledge, science, intellect, physical power, or social abilities, and, in short, from all they have in their own possession. They donate from their own capital to those who are in need of them, and, in the meantime, they do not expect any recompense from them.

Another point is that the regulation of donation is a general regularity in the world of creation and, also, in the bodily system of every living creature. The heart of a man does not beat for itself alone but it donates of whatever it has to all of the cells. The brain and the

lungs, as well as other organs of the body, continually donate the vital results of their active functions. And, generally speaking, social life with the lack of donation is meaningless.

Sincere coherence with human beings is, in fact, coherence and attachment to Allah. A person who is attached to Allah, and knows that all bounties and sustenance proceed from Him, not from himself, will not be displeased with giving charity but will be happy to donate His gifts to His servants on His way, and, as a consequence, he gains the physical and spiritual merits for doing it for himself. (For the importance of charity and its effects, refer to later explanations concerning Sura

Al-Baqarah, No.2, verses 261-274 ). At any rate, this kind of thinking purifies the soul of man from miserliness and envy. It changes the world of struggle for existence ' to the world of humanity and civilization ', a world in which everybody bonds himself to sharing his bounties with all the needy in his environment and, like the sun, gives light to his surroundings without expecting any favor in return or recompense.

It is notable that on the meaning of the phrase : "(They) spend (in charity) of what We have provided them", a tradition from Imam Ṣādiq (a.s.) says : " It means that they share (and teach to those who need) the knowledge and science Allah has taught them." ⁽¹⁾

It is obvious that this statement does not mean that donation is specific to knowledge but, since when speaking about charity almost all the attention is usually turned to monetary donations, Imam Ṣādiq (a.s.), by mentioning this kind of spiritual donation, wanted to clarify the broadness of the meaning of `donation'.

So therefore, this idea makes it very clear that the word charity', referred to in the verse under discussion, is not restricted to the obligatory alms giving ' (Zakāt), but refers to alms in general, irrespective of obligatory or recommended ones; therefore, it has a vast meaning which includes any kind of help given gratuitously.

وَالّذَینَ یُؤْمِنونَ بِمآ اُنْزِلَ اِلَیْکَ وَ مآ اُنْزِلَ مِنْ قَبْلِکَ وَبِالاْخِرهِ ِهُمْ یُوقِنُونَ

" And who believe in what has been revealed to you (Muhammad),

and what has been sent down (to other apostles) before

you; and of the Hereafter they are certain."

Commentary : Verse 4

Belief in Divine Revelations

Another characteristic of the pious ones is belief in all of the prophets and the Divine designs. The Qur'ān says that they are those who believe in what has been revealed to Prophet Muhammad (p.b.u.h.) (i.e. the Qur'ān) and what has been sent down (to other apostles preceding him like the Turah, the Evangel, the Psalms of David and the rest of the Divine Books).

Therefore, not only they do not feel that there is any difference in the basis of the invitation of prophets, but they know all prophets to be similar truthful teachers and trainers who came, one after another, in this great school of the world of human beings to persuade people to pave the path of their development. Further, the pious ones not only do not consider the Divine religions the cause of dispersion and hypocrisy, but, regarding their fundamental unity, recognize them as a means of relation and sincere communication among nations.

Those who have this sort of concept and this point of view would cleanse their souls and minds from the dirt of obstinacy, and believe in all that the prophets of Allah have brought forth for the guidance and development of the human race. They would respect all the guides' of the path of Monotheism'.

Belief in the instructions of the prophets of the past (a.s.), of course, does not mean that they do not adapt their thoughts and deeds to the religion of the last prophet (p.b.u.h.), which is the last and completing link of the series of religions. If they do anything other than that, they, in fact, regress on their path towards development.

Faith in the Resurrection is an epithet which is mentioned as the

last quality in this series of qualities for the pious ones. ⁽¹⁾It says : "... and of the Hereafter they are certain ".

In the phrase /wa bil 'āxirati hum yūqinūn/ the word /yaqīn/ is the state of conviction and certainty reached through accepting undoubtable evidence or unquestionable proof in /muttaqīn/. One of the epithets of `the pious ones', / muttaqīn /, is having an unshakably firm conviction and certainty that the ultimate purpose of life here lies in the realm beyond it, in the direction towards the Absolute.

They are sure that Man is not created uselessly and purposelessly. The creation has defined a route for him which will never end with death, for, if everything came to a completion in this world, all of these statements and tremendous activities and movements in the universe would certainly be in vain if it was meant only for a brief temporary life.

He accepts that the Absolute Justice of Allah is waiting for all humankind and it is not so that our deeds in this world will be disregarded without having any reckoning and compensation.

This belief provides him with ease and tranquility. The stresses resulting from the fulfilment of responsibilities not only do not hurt him, but on the contrary he receives them willingly. He stands firmly in front of misfortunes. He does not resign to any unjust matter. He is sure that even the smallest action, good or evil, will be compensated; and, after death, he will be transferred to a more comprehensive world where no cruelty or oppression exists. But he will meet the infinite favour and Mercy of Allah, the Just.

Certainty of thr Hereafter

Belief in the Hereafter means cleaving the binding walls of materialism and reaching a happy realm, better and higher than that. The present world is like a school wherein Man should best prepare himself for the coming world. The present life is not the final goal but it is a preparation for the next life which will be eternal.

This Life Likened to the Prenatal Period of Feoetus

The life in this world is also similar to the prenatal period of a

foetus in the mother's womb. This period is not the purpose of the creation of man, of course, but it is an evolutional stage for the next period of life. Yet, if this foetus does not finish its course safely and without any defects or harm until the baby is born, it will not be happy and prosperous in its next life.

Profound Effect of Belief in the Hereafter

Belief in the Hereafter brings a profound effect in the behaviour of human beings. It gives them courage and bravery, because, `martyrdom' in the way of a Divine holy purpose, which is life's climax of honour and pride in this world, is the most beloved thing to a believing person. Since, to him, martyrdom is the beginning of an eternal and everlasting life.

Belief in the Hereafter controls man against sins. In other words, our sins have a reverse ratio with our Faith in Allah and the Hereafter. The more that Faith is firm and decisive, the less the amount of sin is.

One reference is the words of Allah where He commands David (a.s) : "... and do not follow desire, lest it should lead you astray from the path of Allah: (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the Day of Reckoning ", (Sura Ṣād, No. 38, verse 26).

Yes, this forgetfulness of the `Day of Reckoning' in man is the origin of the kinds of disobedience, cruelty, and corruption which are the total source of grievous punishment.

اُول-ئِ-کَ عَل-ی هُ-دًی مِ-نْ رَبِّهِ-مْ وَ اُول-ئِکَ همُ ُالْمُفْلِحُونَ

" They are on (true) guidance from their Lord; and they are

the ones who are the successful."

Commentary : Verse 5

Both guidance and success guaranteed to the pious ones by Allah

The last verse in the verses under discussion refers to the fruit and the destination of the pious ones who have acquired the above five attributes. It says :

" They are on (true) guidance from their Lord; and they are the ones who are the successful."

In fact, both their guidance and their successfulness are guaranteed by Allah. So, it can be said that the only path towards felicity and salvation is the path of this group who, with these five special attributes, have received the guidance of Allah. The reason for the restriction, / 'ulā'ika / the pious ones only , is clear in that His guidance is always universal but only the people with such characteristics

who have chosen His narrow path, and none else, can be benefited by it, and will be successful in their life-journey in this world and the next.

It is worthy to note that the term / hidāyat / guidance ', as was stated before, has a vast meaning including many kinds of guidance, all of which originate from Him alone, such as : Divine Guidance, Religious Guidance, and Natural Guidance. Some details about guidance ' were discussed when commenting on verse 6 from Sura Al-Fātiḥah.⁽¹⁾

6 اِنَّ الَّذی-نَ کَفَ-رُوا سَ-واءٌ عَلَیْهِ-مْ ءَاَنْذَرْتَهُ-مْ اَمْ لَمْ تُنْذِرْهُ-مْ لا یُؤْمِنُ-ونَ

7 خَتَمَ اللّهُ عَل-ی قُلُوبِهِ-مْ وَ عَل-ی سَمْعِهِ-مْ وَ عَل-ی اَبْصارِهِمْ غِش-اوَةٌ وَلَهُ-مْ عَ-ذابٌ عَظی-مٌ

whether you have warned them or have not warned

them, they will not believe."

and over their eyes is a covering, and there awaits

them a great punishment."

Commentary : Vesre 6-7

Disbelievers, the Second Group

Point

The followers of this group are just the opposite of `the pious

ones'. Their characteristics are concisely expressed in the above two

verses. In the first verse, it says :

" Surely, (as for) those who reject Faith, it is the same to them

whether you have warned them or have not warned

them, they will not believe."

The first group, i.e., the pious ones, in all aspects and with all of their talents and faculties, are thoroughly ready to accept the truth and follow it when they receive it.

But this group, i.e. disbelievers, insist on their aberration so rigorously that they do not agree to show any inclination towards the truth even when it becomes completely clear to them. The Qur'ān, which is a guide for the pious ones, is totally noneffective for this group. It makes no difference to them whether you describe for them or not, warn them or not, give good tidings to them or not. In principle, they are not spiritually ready to follow the ` right path ' or submit to it.

The second verse refers to the reason behind the existence of this bigotry and stubbornness. It indicates that they have sunk into impiety, infidelity, and enmity so deeply that they have lost their power of distinction. It says :

" Allah has set a seal on their hearts and on their hearing, and over their eyes is a covering, ...".

And for that reason, a great penalty is appropriate for them as the consequence of their deeds, and they deserve it. As Allah warns: "... and there awaits them a great punishment ."

Thus, the eyes by which the pious ones see the signs of Allah, the ears through which they hear the words of right, and the hearts (and minds) wherein they conceive realities, are of no avail to the second group. They have minds, eyes, and ears but, when it comes to realities, they are not able to understand, to see, or to hear, indeed, because their disgraceful actions, their stubbornness, and their enmity, like curtains, have covered over these means of acknowledgement.

It is certain that man is worthy of being guided before he reaches this state, even if he is rather astray. But when he loses his sense of distinction, there will not be any way for him to attain felicity, because he does not have the means of acknowledgement. So, it is natural that `the great punishment awaits him'. This case is like the situation of a lazy student who, by his own mischoice, does not strive to study hard enough and consequently becomes involved in the torment of ignorance and lack of certification.

The important fact is that one should be careful of sins, and when he commits one, he should repent soon and wipe it out with doing good deeds, lest the sin will remain as a fast colour stain on his heart, that which would seal the heart (with sin). The turning of the mind and the heart from the real ' towards theunreal', when it gets rigid is termed in the Holy Qur'ān as `sealing'.

A tradition from Imam Bāqir (a.s.) says : " There is not a believing servant but there is a white bright site on his heart. When he commits a sin, there appears a black dot in that site. If he repents, the black dot will disappear. But if he continues committing sins, that black dot enlarges until it covers the white bright site completely. When this site is covered (with blackness) the holder of this heart will never return back to doing good

deeds. This is the meaning of the words of Allah, Almighty and Glorious, when He says : ` Nay! Rather what they used to do has put rust upon their hearts '.", (Sura Mutaffifīn, No 83, verse 14). ⁽¹⁾

Infidelity and its Meaning

Point

Philologically, the term /kufr/ means to cover, to conceal'. In religion it means : to deny the Grace or the Existence of Allah, His prophet, the prophecies of the apostles, and the Resurrection'. He who denies these principles of the religion, even only one of them, according to the consensus of Muslims, is out of the Circle of Islam and becomes counted among the disbelievers.

Infidelity, `the corrupt tree'

Anyhow, infidelity is the corrupt tree' whose root is false ideas, its trunk is immorality, its branches and leaves are sins and vices, and its fruit is disgrace in this world and punishment in the coming world. But Faith is the good tree' whose root is true conviction, its trunk is fair virtues, its branches and leaves are good deeds, and its fruit is the happiness and prosperity in this world and the next world which, itself, is eternal salvation.

Faith, 'the Good Tree'

Sura 'Ibrāhīm, No 14, verses 24-26 say : " Have you not considered how Allah sets forth a parable of a goodly word (being) like a goodly tree, whose root is firm and whose branches are in heaven," "Yielding its fruit in every season by the leave of its Lord ? And Allah sets forth parables for men that they may receive admonition ". " And the parable of an evil word is as an evil tree pulled up from the surface of the earth, it has no stability ".

Verses 8-16; Arabic

Sura Al-Baqarah No. 2 (Verses 8-16)

8 وَمنَ َالنّاسِ مَنْ یَقُولُ امَنّا بِاللّهِ وَبِالْیَوْمِ الاْخِرِ وَم-اهُ-مْ بِمُ-ؤْمِنی-نَ

9 یُخادِعُونَ اللّهَ وَالَّذینَ امَنوُا وَما یَخْدَعوُنَ اِلاّ اَنْفُسَهُمْ وَما یَشْعُرُون

10 فی قُلُوبِهِمْ مَرَضٌ فَزادَهُمُ اللّهُ مَرَض-ًا وَلَهُمْ عَذابٌ اَلیمٌ بِما کان-ُوا یَکْذِب-ُونَ

11 وَاِذا قیلَ لَهُمْ لا تُفْسِدُوا فِی الاَْرْضِ قال-ُوا اِنَّم-ا نَحْنُ مُصْلِحوُنَ

12 اَلا اِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلکِنْ لا یَشْعُرُونَ

13 وَاِذا قیلَ لَهُمْ امِنُوا کَما امَنَ النّاسُ قال-ُوا اَنُؤْمِنُ کَما امَنَ السُّفَهاءُ اَلا اِنَّهُمْ هُمُ السُّفَهاءُ وَل-کِنْ لا یَعْلَمُونَ

14 وَاِذا لَقُواالَّذینَ امَنُوا قال-ُوا امَنّا وَاِذا خَلَوْا اِلی شَیاطینِهِمْ قال-ُوا اِنّا مَعَکُمْ اِنَّما نَحْنُ مُسْتَهْزِؤُنَ

15 اَللّهُ یَسْتَهْزِئُ بِهِمْ وَیَمُدُّهُمْ فی طُغْیانِهِمْ یَعْمَهُونَ

16 اُول-ئِ-کَ الَّذی-نَ اشْتَ-رَوُا الضَّ-لالَ-ةَ بِالْهُ-دی فَما رَبِحَتْ تِّجارَتُهُمْ وَما کانُوا مُهْتَدینَ

English Translation

Sura Al-Baqarah

(The Cow)

No. 2 (Verses 8-16)

`Verily, we are with you; we were only mocking'."

Commentary : Verses 8-16

Hypocrites, the Third Group

Point

The above verses state a short but very expressive explanation on `hypocrites' and their spiritual specialties and characteristics illustrated by their actions.

Attention should be attracted to the fact that : In a special period of its sensitive historical course, Islam was faced with a specific group among the whole of the people, who neither had the courage to truly accept the invitation of Islam, nor had the power and boldness to openly oppose it.

This third group, whom the Qur'ān calls, in Arabic terminology, /munāfiqūn/ `hypocrites', are also termed the two-faced ones. They penetrate in the rows of true Muslim communities and become a great danger for Islam and Muslims. It is usually difficult for the faithful believers to recognize them, because they appear in the society with the same manner as other Muslims do. But the Qur'ān yields some clear exact signs and specialties about them which identify their hidden routines everywhere and in all centuries. These particular qualifications can provide good criteria for the real Muslims to recognize them. At the beginning, it gives an illustration of hypocrisy itself, saying :

" And of the people there are some who say : `We believe in Allah and the Last Day', but they do not really believe."

They imagine this action of theirs as a kind of cleverness or, so to speak, an advantageous policy. Therefore : " They seek to deceive Allah and those who have Faith,..."

It is not such as they think : "... but they deceive none save themselves, and they are not aware". Having deviated from the Straight Path, they spend their whole lives misled. They apply their power and potentials in vanity where their gain is nothing but failure, infamy, and a painful Divine penalty.

Hypocrites, a Disease

In the next verse, the Qur'ān points to the fact that hypocrisy is, indeed, a disease. A safe and sound person does not have two faces.

There is complete harmony ruling between his soul and his body, since outward and inward, as well as body and spirit, are complementary to each other. If a person is a believing one, his entire being cries Faith and indicates his conviction. And if he goes astray, his deviation is revealed both outwardly and inwardly. This dissimilarity of spirit and body possessed by the hypocrite is a new additional disease. It is a sort of contradiction or duplicity or cleft that governs over the self of a man.

Then, it says :"In their hearts is a disease, ..."

Hence, in the regularity of creation, everybody who choses a path and equips himself with the necessary means to pave it would go forth on that very path. Or, in other words, the abundancy of actions and imaginations of a man on his chosen route would make the above idea much more colourful and secure. Then, the verse continues saying:

"... so Allah has increased their disease..."

The investment of the hypocrite is `lies'. They adjust the contradictions found in their lives, as much as they can; each lie with its own set of excuses. Therefore, at the end of the verse, it says : "... and there awaits them a painful punishment for that they were lying ".

Hypocrites, Claim to be 'Reformers'

Then, the Qur'ān refers to their specialties, the first of which is the claim of being `reformers', while they are, in fact, mischief-mongers, saying :

" And when it is said to them : Do not make corruption in the earth', they say : Verily, we are only reformers '."

" Indeed, they themselves are the corruptors, but they are not aware."

Both their persistence on the path of hypocrisy and their accustomedness to these hideous disgraceful agenda have caused them to think, gradually, that their activities are useful and constructive. And, as it was mentioned previously, when sin is in excess and treads the limits, it seizes the sense of distinction, or even, it reverses the man's

distinction. In this state, impurity and impiety prevail as his second nature.

Hypocrites, Think Themselves Wise

Another specialty of this group is that they think themselves wise and clever while they think the believers are some simple-minded and credulous fools; as the Qur'ān says :

" And when it is said to them : `Believe as the people believe', they say :

`Shall we believe as the fools believe?'..."

Thus, they accuse the truth-seeking, pure-hearted people of foolishness, for that these people, observing the signs of reality and rightfulness in the content of the invitation of the Prophet of Islam (p.b.u.h.), have humbly accepted it. The hypocrites consider corruption, duplicity, and hypocrisy signs of their cleverness and wisdom. Yes, in their logic, intellect has changed its place with foolishness.

So, the Qur'ān, answering them, says : "... Beware! Truly, they themselves are the fools, but they do not know."

Is this not, within itself, a kind of foolishness, that a person does not specify his conviction, but changes colour according to whatever group or class of ideology he joins, and assumes duplicity or even multifariousness? Is it not silly for a person to spend his faculties and abilities in doing evil and making plots for destruction and, in the meantime, to count himself among the wise?

Hypocrites, Change colour everyday

The third specialty is that they change colour everyday, and choose the direction of every group they meet. As the Holy Qur'ān says:

"And when they meet those who believe, they say :

`We believe (in what you believe)'...".

They tell the believers that they follow the same school of thought as theirs, that is, they have accepted Islam eagerly and there is no difference between them.

"... but when they are alone with their evil ones, they say :

`Verily, we are with you; ..."

They tell their fellow men that they are mocking the believers when telling them that they have believed : "... we were only mocking'."

They say to them that they are deceiving them and, actually, they are supporters of their fellow men whom they have taken friend with and, keep their secrets safe and hidden.

Then, the Qur'ān, with a beating and decisive tone says:

" Allah shall pay them back for their mockery, and He leaves them alone in their inordinancy, blindly wandering on."

The concluding verse, on this subject, expresses their final fate which is a very grievous, inauspicious, and dark end, thus :

" These are they who have bought error (in exchange) for guidance, hence their transaction yields them no profit, nor are they guided (aright)."

For this very reason, their purchase not only is of no avail for them, but also they have lost even their investment.

Explanations :

The Appearance of Hypocrisy and its Roots

When a revolution takes place in a society, particularly a revolution like the Islamic Revolution which was founded on the virtues of Right and Justice, the interests of an oppressive, tyranical, and selfish group will be exposed and possibly placed in danger. At first, this group mock it, then they apply the power of guns, economic sanctions, and continuous social propagation in order to try to subvert it. But when the signs of triumph are made manifest for all of the forces and authorities of the region, some of the opponents change their practical style of opposition and apparently resign themselves, but, in fact, they organize a hidden antagonistic group against the revolution. These vicious individuals who are termed `hypocrites', because of their actual duplicity, are the most harmful enemies of the revolution, because their position is not quite clear so that the revolutionists can

recognize them and avoid them. They deceitfully imitate and join the faithful people and occupy some social positions in the rows of the pure, truthful believers. They sometimes attain the sensitive posts, even.

Until the time when the holy Prophet (p.b.u.h.) emigrated from Mecca to Medina, Muslims had not established a government. The prime essential basis of the Islamic government was founded when the holy Prophet (p.b.u.h.) arrived in Medina. This process was made more manifest with the occurrence of the triumph of Badr, viz., a small but progressive government was formally organized.

It was at that time that the profits of many authorities in Medina, particularly that of the Jews, who were respected by Arabs, were being threatened. The Jews were respected at that time, mostly because they were of ` the People of the Book '. ⁽¹⁾They were fairly learned, and they were economically advanced. It was they who, before the advent of the prophet of Islam (p.b.u.h.) used to give the good news of his coming.

There were others, too, who were aspiring for the leadership of the people of Medina and were disappointed due to the migration of the Messenger of Allah. The cruel, selfish chieves of Medina and their plunderous adherents saw that people, even their relatives, were tending to Islam and abundantly believing in the Prophet (p.b.u.h.). They, after resisting for a short time, understood that they could not help but to accept Islam, though only outwardly. They realized that if they had opposed and stood against the new process, besides the damages of war and economical problems, they would have faced the danger of destruction; particularly because the total power of the Arab was his tribe, but their tribes had separated from them for the most part.

For this reason, they had developed a grudge in their hearts against the holy Prophet (p.b.u.h.) and his mission. So, they secretly planned to subvert Islam. Therefore, they selected a third way. They decided to accept the Prophet (p.b.u.h.) apparently, and to follow their own plots hiddenly.⁽²⁾

In short, the appearance of hypocrisy in a society is usually the effect of one of these two causes. The first is the triumph and power of the existing revolutionary school of thought in the society. The second cause is the spiritual weakness and the lack of nobility and courage needed to challenge such a force.

The Necessity of Knowing the Hypocrite

Point

Undoubtedly, hypocrisy and the hypocrite were not only particular to the time of the Prophet (p.b.u.h.); they are found in any society and at any time. They should be recognized, of course, according to the defined criteria that the Qur'ān has introduced them with, in order to prevent their probable damages or harms.

A few of their characteristics

There are various characteristics mentioned about the hypocrite in the former verses, as well as through Sura Al-Munāfiqūn, No. 63, and, also, in numerous Islamic traditions. Here are a few of these characteristics :

In short, duplicity of personality, or contrast between internal and external, which is the clear characteristic of the hypocrite, has different effects on their personal and social behaviour, which can be easily figured out by the keen observer.

How beautifully the Qur'ān puts it when it says : " In their hearts is

a disease, ...". Which sickness can be worse than the sickness of duplicity of outward and inward character? What disease is more painful than the illness of self-aggrandizement or lack of courage for challenging the things that we do not believe in ?

However, the disease of hypocrisy, though it is hidden, is recognizeable by its different features. It is similar to heart disease which cannot be concealed wholly; although it is unseen, its signs and symptoms can be seen in one's face and limbs quite vividly.

Hypocrisy, in its specific meaning, is the condition of some faithless persons who are apparently counted among Muslims, but their hearts are actually pledged to infidelity. They are the most dangerous group, not only for Islam but also for any revolutionary progressive school of thought. The hypocrites penetrate into the communities of Muslims and misuse any chance or opportunity for hindering affairs. For this very hostile position that they have, they are the object of serious attacks in the Qur'ān. One complete Sura of the Qur'ān is revealed about their circumstances which is entitled ` Al-Munāfiqūn '. They have also been reproached and condemned very strongly in the narrations of Ahlul-Bait (a.s.).

To introduce the hypocrite, a tradition from Imam Ṣādiq (a.s.) who has narrated from the Prophet (p.b.u.h.) says : "There are three specialities that when they are in a person, he/she is a hypocrite even the one who observes the fast, practices prayers and considers oneself a Muslim: he who is treacherous when he is trusted, when he speaks he tells lies, and when he promises he fails it". ⁽¹⁾

Here, we attract your attention to the noble words of Imam Amir-ul-Mu'mineen Ali (a.s.) about the hypocrites. He says :

" O' creatures of Allah! I advise you to fear, and I warn you against the hypocrites. They themselves are misguided and they will misguide you. They are lost in the labyrinth of sins and vices and will make you lose your straight path in that tortuous maze. They change their colours to suit their surroundings, and their words always have double meanings. To convert you to their views and to win your sympathies they will resort to every sort of fraud and pretence, will adopt varieties of artifices and

pretexts and will apply all possible allurements and deceptions. They always lie in ambush to seduce you. They pretend to be sincere and honest but their hearts are full of hypocrisy and vileness. Their movements are very subtle. To mislead you they work so artfully and cunningly that you cannot easily find out their purpose. They poison your minds without your knowing it, like a disease spreading inside your body without your realizing the fact. They behave as if they are ministering cures to your ailments. They talk as if they really feel for your troubles, but the result of their activities and their persuasions will affect you like an incurable disease.

Happiness and prosperity of others make them jealous and unhappy. They will do their worst to drag others into difficulties, reverses, and troubles. They will exert themselves to convert hopes of others into disappointments and despairs. And they have their victims in every walk of life.

They know how to touch your heart and how to gain your ears. For your every sorrow they have crocodile tears to shed and for every pain they offer you a balm, ineffective or injurious. If they praise you, it is with the hope of getting louder praises out of you. If they want to get something out of you, they will pester you with their demands. If they wish to slander anybody they will expose him threadbare. If they pass judgments they always forsake equity and justice ".⁽¹⁾

Sura Al-Baqarah

(The Cow)

(Verses 17-20), Arabic

17 مَثَلُهُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نارًا فَلَمّا اَضاءَتْ ما حَوْلَهُ ذَهَبَ اللّهُ بِنُورِهِمْ وَتَرَکَهُمْ فی ظُلُماتٍ لا یُبْصِرُونَ

18 صُمٌّ بُکْمٌ عُمْیٌ فَهُمْ لا یَرْجِعُونَ

19 اَوْ کَصَیِّبٍ مِنَ السَّماءِ فیهِ ظُلُماتٌ وَ رَعْدٌ وَ بَرْقٌ یَجْعَلُونَ اَصابِعَهُمْ فی اذانِهِمْ منَ َالصَّواعِقِ حَذَرَالْمَوْتِ وَاللّهُ مُحیطٌ بِالْکافِرینَ

20 یَکادُ الْبَرْقُ یَخْطَفُ اَبْصارَهُمْ کُلَّما اَضاءَلَهُمْ مَشَوْا فیهِ وَاِذا اَظْلَمَ عَلَیْهِمْ قامُوا وَلَوْشاءَ اللّهُ لَذَهَبَ بِسَمْعِهِ-مْ وَاَبْص-ارِهِمْ اِنَّ اللّهَ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

English Translation

Sura Al-Baqarah

(The Cow)

(Verses 17-20)

Commentary : Verses 17-20

Two Interesting Parables Illustrating the Hypocrite

After stating the epithets and characteristics of the hypocrite, the Holy Qur'ān, in order to illustrate their condition, likens them to two expressive parables :

" The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him Allah took away their light, and left them in darkness unseeing".

They think they can challenge against the darkness they are in

with a small little fire. But, it happens that suddenly a storm arrives, or a heavy rain falls, or their fuel runs out and the fire dies in coldness; so, they remain helpless, wandering in the terrible darkness.

Then, it adds : "(They are) deaf, dumb, blind so they shall not return (to the right path)", because they no longer have the essential necessary means of grasping the truth in their possession.

Allah, the Exalted, stating the status of the hypocrites and unbelievers, informs His Messenger that they have totally lost their human innate potentialities. They, abusing it, have destroyed the talent which Allah has originally put in their created nature and they should revive it in order for it to be used correctly. They have entirely deprived themselves of the real function of the divine faculties of sight, hearing, and speech. These sense organs are practically left useless and ineffective.

It is a dark fearful night, full of terror and danger. The rain is heavily falling and lightning flashes in the corner of the horizon every now and then. The horrible crashes of thunder seem to tear the eardrums. A defenceless person, amazed at the situation in this vast dark dangerous plain, gains no benefit. For this frightened person, whose back is wet from the rain, there is neither a safe and secure shelter to take refuge, nor does the darkness let him step forth towards his destination.

The Holy Qur'ān, in a short sentence, explains the situation of such a wandering passenger, thus : " Or (their) likeness is as a rainstorm from heaven wherein is darkness, thunder and lightning. ..."

Then, it adds : "...They put their fingers in their ears against the thunderclaps, fearful of death; ..."

And, at the end of the verse, the Qur'ān points to a fact that wherever the disbelievers go, they are under the forceful control and watch of Allah. It says : "... thus Allah encompasses the infidels."

In this situation lightning brightens the expanse of the sky again and again.

" The lightning well-nigh snatches away their sight, ..."

Whenever the lightning strikes and lightens the dark spread of the desert, they walk a few steps under that light, but, immediately after that, they find themselves in the same darkness they were in before :

"...whensoever it gives them light, they walk therein, and when it darkens over them they stand still. ..."

Every moment, they feel the danger in front of them because there is nothing in this desert, such as a mountain, a tree, or anything else for them to seek refuge in order to protect themselves from the danger of the flash of lightning and thunderblot. At any moment they may be seized by the lightning as its prey and be laid in ashes in a blink of an eye!

There is even the danger of the sound of thunder tearing their eardrums and the sharp flash of lightning blinding their eyes. Yes, it is true : "... Had Allah willed, He would have taken away their hearing and

their sight. Truly, Allah is All-powerful over all things."

At the time of the holy Prophet (p.b.u.h.), the quick spread of Islam, like the lightning, dazzled their eyes, and the verses of the Qur'ān, which uncovered their secrets, surrounded them as quick as lightning. They thought that another verse might come down, too, and remove the curtains from some other secrets, so, they would become publicly more disgraced.

The Qur'ān also points to this very meaning where it says : " The Hypocrites are afraid lest a Sura should be sent down about them, showing them what is (really passing) in their hearts, say: `Mock you! But verily Allah will bring to light all that you fear (should be revealed)'." (Sura At-Taubah, No. 9, verse 64).

Again, the Qur'ān, verifying that the hypocrites were always in terror and fear that, with their secrets being manifested, Allah's command would come down for the Muslims to fight them, the worst

interior enemy of Islam, and destroy them, says : "Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City, desist not, We shall certainly stir thee up against them: then will they not be able to stay in it as your neighbours for any length of time:" " They

shall have a curse on them: wherever they are found, they shall be siezed and slain (without mercy)." (Sura Al-Aḥzāb, No. 33, verses 60 and 61).

In the Islamic literature, as was mentioned before, the traditions and data narrated about the hypocrite are abundant. One of them is the tradition that Imam Ṣādiq (a.s.) quoted from his father and grandfathers who,in turn, had narrated from the Messenger of Allah (p.b.u.h.) who, addressing Hadrat Ali-ibn-Abītālib (a.s.), said : " There are three signs for a believer : prayer, fasting, and alms. There are also indications referring to a hypocrite : when he speaks he tells lies, when he promises, he breaks them,

and when he is entrusted with (something), he proves himself to be dishonest".⁽¹⁾

Again, Abdullāh Umar narrates from the holy Prophet (p.b.u.h.) that there are four characteristics which are the signs of hypocrisy: lie in speech, excuse in promise, wickedness in enmity, and dishonesty in deposit. ⁽²⁾

21 یا اَیُّهَا النّاسُ اعْبُدُوا رَبَّکُمُ الَّذی خَلَقَکُمْ وَالَّذینَ مِنْ قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُونَ

22 اَلَّذی جَعَلَ لَکُمُ الاَْرْضَ فِراش-ًا وَالسَّماءَ بِناءً وَاَنْزَلَ مِنَ السَّماءِ ماءً فَاَخْرَجَ بِه مِنَ الثَّمَراتِ رِزْق-ًا لَکُمْ فَلا تَجْعَلُوا لِلّهِ اَنْدادًا وَاَنْتُمْ تَعْلَمُونَ

Commentary : Verses 21-22

Do Worship Allah!

In the former verses, Allah describes the statuses of three groups of people (the righteous, the disbelievers, and the hypocrites), by explaining that the righteous are inside the circle of the Divine Guidance and the Qur'ān guides them; while the hearts of the disbelievers are sealed with ignorance and, because of their own deeds, their eyes are covered with negligence which has taken away their sense of perception. And, the hypocrites are some ill-hearted people whose evil actions increase their sickness.

In the verses under discussion, after that vivid comparison, the path of felicity and salvation is specified as following the path of the first group, the righteous : " O' mankind! Worship your Lord Who created you, and those before you, so that you may guard yourselves (against evil),".

What is Servitude and Worship ?

The word servitude' in lexicon means : the condition of subjection, submissiveness and obedience of a slave to a master'. Worship is the utmost aspect of submissiveness to the One Who is at the highest degree of virtue, kindness, benevolence, and magnanimity. That is why He has distinctly commanded : "...That you worship none but Him, ..." (Sura Al-Asra, No. 17, verse 23).

The person who has a little understanding can apply his intellect to know himself and his own Lord. When he recognizes himself, the one who has been considered the most noble creature, he will know his own Lord and Cherisher, too. This is a popular tradition that the person who after knowing himself, would know his Lord and Cherisher by that recognition. Then, as it is said, the key to the recognition of Allah is the recognition of one's self. When he finds himself in his servitude and his Lord in His Divinity, he understands that he should concentrate his obedience, humility, submissiveness and servitude unto the One in Whose hand and Will is his soul and entity; the One from Whom (s.w.t.) he takes sustenance constantly. If the emanation of existence from the Absolute Bountiful Origin ceased from him even for a moment, he would be deprived of the bounty of existence.

Some Explanations :

Regarding the above verses, there are some points, here, that

should be paid attention to :

It is a bounty that illustrates both the Power of Allah and His Knowledge, in addition to His General Mercy' and Specific Mercy', because in the creation of Man, the best creature in the world of existence, the signs of His infinite Knowledge and Power, together with His vastly distributed bounties, are clearly seen.

The reason that some do not bow before Allah and do not worship Him is mostly because they do not contemplate their own creation and the creation of those who came before them. They do not take into consideration that it is not right to attribute this magnificent creation to the blind and deaf causes of nature. We cannot think of these accurate, reliable and incomparable bounties, which are vividly seen in the body and the spirit of Man, from any origin except Allah, Who is the source of all knowledge and power. Therefore, the remembrance of these bounties is both a reason for theology and a stimulus for thankfulness and worshipping, along the path of Allah.

Thus, our worshippings and prayers do not add anything to the Dignity and Glory of Allah, just as the abandoning of them does not take anything from His Greatness and Beauty. These kinds of practices are some training classes to teach man piety, which is synonomous with having a sense of responsibility, and, the standard of measuring one's personality. Finally, it is worship that causes man to attain the epithet of being pious, a good mood in the spirit of man, that comes into being as a result of worship and servitude unto Allah.

The Sky and the Earth are Bounties

Point

The Sky and the Earth are Bounties In the next verse, it points to some other great bounties of Allah that can serve to motivate men to be thankful. At first, it refers to the creation of the Earth and its Creator :

" Who has spread out the earth as a resting place for you, ...".

The Earth

The earth is like a mount that carries you on its back. It continues moving at a wonderful speed in space. It has different movements but you feel no shaking at all. So the earth is one of Allah's great bounties.

The Gravity

Another bounty is the gravity of the earth which enables you to walk, rest, build houses and to prepare gardens, fields, and all kinds of vehicles, instruments, etc; for your usage. Have you ever thought that if the gravity of Earth did not exist, because of its rotation, all of us and all of our houses and furniture, or, in general, everything on the globe would be immediately thrown floating into space ?

The term /firāŝ/ `a resting place' not only has the meaning of rest and tranquility, but also contains the concept of being pleasant and warm with a moderate temperature.

It is interesting that, commenting on this verse, Ali-ibn-il-Ḥusayn, the fourth Imam of the Shiah school (a.s.), has clearly explained this meaning, thus : " Allah has arranged the earth adapted to your nature and appropriate for your bodies. He made it neither very hot so that it roasts you, nor very cold so that it freezes you. He made it neither too aromatic so much so that its odor hurts your brains, nor too foul-smelling to cause your death. He planned it neither too soft so that you be drowned in it, like in water, nor too rigid and stable to enable you to build houses and make graves to bury the corpses of your men (which cause many disasters when they remain unburied)... Yes, it is for this reason that He has spread out the earth as a resting place for you'."⁽¹⁾

The word /banā'/, considering the term /alaykum/ above you', refers to the meaning that the heaven is made up above you like a canopy. This idea is mentioned in another place in the Holy Qur'ān, saying: " And We have made the heaven as a canopy well guarded...", (Sura

Al-Anbiyā' , No. 21, verse 32).

This statement may seem amazing to some of those who are acquainted with the intrinsic structure of the heaven and earth from the point of modern astronomy. They may ask where and how this canopy is. Does this idea not call to mind the Ptolemaic Theory which indicated that planets are set over each other in the sky like the layers of an onion? The subject will be made clear when the following explanation is considered.

The Sky

The term /samā'/ has been used in the Qur'ān in different places whose common meaning is something alongside the solution to the above problem. One of those meanings is referred to in this verse. It is the very atmosphere around the earth, that is, the thick aerial distance with a mass of gases that has surrounded the globe whose thickness, according to what specialists have said, is, roughly speaking, hundreds of kilometers, though it is not distributed uniformly in the vertical direction.

If we contemplate the essential and vital function of this mass of air, generally called the atmosphere, which has enveloped the whole earth, we will understand how this strong and stable canopy, or ceiling, is effective in protecting the lives of human beings.

This special amount of air which, as a crystal ceiling, has surrounded us, the inhabitants of the earth, is so strong and resisting that in comparison with a steel dam several meters thick, it is stronger; while it does not hinder the brilliant sunshine, which has a vital, life- giving and pleasant ray, from reaching us.

If this ceiling were not over us, the earth would be continuously beaten with showers of celestial meteorites, wherein human beings would have no peace and calmness. But this several hundred kilometer thick airy ceiling burns almost all the celestial meteorites before they reach the surface of the earth, except a few of them which can sometimes pass through it and fall somewhere on the ground to warn the earthly living creatures as a ring of danger. This small number of stones has never succeeded

to destroy the security of human lives yet; except on those occasions that Allah used them to destroy previous generations for their evil deeds.

The atmosphere, a vast and complicated physical system, has a

basic environmental influence on plant, animal, and human life.

One of the references which shows that one of meanings of the Arabic word /samā'/ as `the atmosphere of the earth', is a tradition cited by the sixth Imam, Imam Ṣādiq (a.s.) describing the colour of the sky for one of his followers, Mufaddal. He said : "O Mufaddal! Contemplate the colour of the sky which Allah has created so that it seems blue, a colour that is the most appropriate for the eyes, and looking at it strengthens the vision."⁽¹⁾

We all know today that the blue colour of the sky is nothing but the reflection of sunlight on the intense thick air around the earth. Therefore, the word /samā,/ sky', here, refers to the very atmosphere of the earth'.⁽²⁾

Sura An-Naḥl, No. 16, verse 29 says : " Do they not look at the birds held poised in the midst of (the air and) the sky? " Then it refers to rain, thus : "...and has sent down water from heaven,...".

But, what water! It is a life-giver, an essential producer of vital energy, and the origin of all inhabited regions containing many material blessings.

The Rain

The phrase : " and has sent down water from heaven ", confirms the fact, once more, that /samā'/, here, means the atmosphere of the earth. And we know that it is clouds that produce rain and clouds are the formation of water vapor floating in the air, above the surface of the earth.

Commenting on the bounty of rain coming down from the sky, Ali-ibn-il-Ḥusayn, Imam Sajjād (a.s.), has cited an interesting narration which says :

" Allah has sent down rain from the sky to water the peaks of mountains, and hills, ditches and, on the whole, all sites high or low (saturating them completely). He planned for it to rain continually and gently, with raindrops being individual and separated from each other; sometimes in the form of drizzles or mistlike, and sometimes in the form of

rainfall, in order to let it go down in the soil and saturate and fruits".⁽¹⁾

Then, the Qur'ān refers to the kinds of fruits and nutritious foods that are produced because of rain and awarded to men as their sustenance. It says : "...wherewith He brings forth fruits for your sustenance;...".

This process of producing fruits is one of the most valuable proofs of His Existence. On one hand, it indicates the vast extent of Allah's Mercy unto all human creatures, and on the other hand, it specifies His Power by which, from colourless water, He can create thousands of colours in fruits and grains whose different properties are useful for men, as well as other living creatures. Hence, immediately after that, it adds :

"...so do not set up rivals with Allah while you know".

Verily, you know that these idols, or partners, which are the creations of your own fancy, have neither created you nor given you sustenance nor any of your bounties. Then, how do you go after those false gods? Do not adopt any equals for Allah and be devoted to Him to translate His Will into a practical life.

Explanation :

Idolatry in Different Forms

It is necessary to note that the false gods are not exclusively wooden or stone idols, or, for example, recognizing a man such as Jesus Christ (a.s.) as one of the trinity, but the concept has a broader scope of meaning. The false gods may be superstitions, self, or even some great or glorious things like rank, position, art, poetry, science, or, kinds of pride which can be the hidden forms of idolatry when they are set up as rivals to Allah. So, in general, knowing anything save Allah, effective in life is a kind of idolatry.

A Detailed Scientific Meaning of Atmosphere

The Qur'ānic term /samā'/ `sky', wherefrom the rain, for example, comes down, sometimes has the meaning of atmosphere, whose explanation according to some encyclopedias is as follows :

The atmosphere' is the mass of air' surrounding the earth to a distance of several hundred kilometers. It appears insubstantial but in reality it has enormous mass. It is not simply a formless mass of gases which can be divided into several layers on the basis of meteorological and electromagnetic considerations, but it consists, roughly, of three major layers which differ widely in their characteristics. These layers are: the troposphere, the stratosphere, and the ionosphere. The troposphere is the layer of air that lies next to and immediately above the earth's surface. The height of the troposphere varies from the poles of the earth to the Equator, being about four or five miles at the poles and about 10 miles at the Equator.

Stratosphere was the term formerly applied to the entire atmosphere above the troposphere. Later it was found that the temperature did vary significantly with the height and also that there existed various stratifications. Some scientists have introduced rather detailed terminology to describe various layers of increasing, decreasing, and constant temperature in the atmosphere and the Ozone layer. But here the distinction will be made between two layers only : the `stratosphere' extending upward from the tropopause to the ionosphere, and the ionosphere, whose lowest ionized layer is found at a height of 35 to 40 miles.

The standard pressure of the atmosphere (760 millimeters) is very nearly equal to 1000 000 dynes per square centimeter and is often referred to as the bar'. The millibar' is 1 1000 of this quantity, sanctioned by the International Meteorological Conferences as the standard for the expression of barometric pressure.

If the atmosphere were of uniform density at a standard pressure of 760 millimeters of mercury and at a temperature of OC, its height could easily be calculated based on the weight of a cubic centimeter of air being 0.0012928 grams. The height of such a uniform atmosphere is 7.99 kilometers (4.97 miles), and is known as the ` height of

homogeneous atmosphere ' conveniently useful in certain physical computations.

The actual height of the atmosphere is somewhat difficult to determine since it becomes very tenuous at great heights. We may, however, infer its extent from three sources : (1) the duration of twilight which depends upon scattered sunlight from high atmospheric particles; (2) the height at which meteors become luminous; and (3) observation of auroral streamers. Twilight has been observed to exist until the sun is about 18 below the horizon, which, at a latitude of 45, indicates the existence of sufficient atmospheric particles to scatter sunlight at a height of over 60 kilometers (37 miles). Meteors have been observed to become luminous as high as 300 kilometers (186 miles). Auroral streamers have been seen to stretch upward to a height of 1100 kilometers (680 miles). It is very difficult to assign an upper limit to the earth's atmosphere. Atmospheric gases in an exceedingly tenuous condition probably extend hundreds if not thousands of miles above the earth's surface.

(This piece is extracted, here, from the Encyclopedia Americana, vol. 2, p. 508; and Encyclopedia International, vol. 2, p. 165).

23 وَ اِنْ کُنْتُمْ فی رَیْبٍ مِمّا نَزَّلْنا عَلی عَبْدِنا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِه وَادْعُوا شُهَداءَ کُمْ مِنْ دُونِ اللّهِ اِنْ کُنْتُمْ صادِقینَ

24 فَاِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا النّارَ الَّتی وَقُودُهَا النّاسُ وَالْحِجارَةُ اُعِدَّتْ لِلْکافِرینَ

Commentary : Verses 23-24

Point

After Allah (s.w.t.) explains the state of the hypocrite and disbelievers, and, through the creation of the heaven and the earth, sending down rain and growing plants on the ground, proves the existence of the Creator and Cherisher of the universe, He begins to validate the rightfulness of the Holy Qur'ān and the truthfulness of His Messenger.

In order to show everyone the miraculousness of the Qur'ān with clear evidence, according to one's portion of wit and understanding, that the Qur'ān will be an argument for all, Allah confirms the prophethood of Prophet Muhammad (p.b.u.h.) and the authenticity of the Holy Qur'ān by suggesting a challenge, a direct confrontation, not only to all the contemporaries of the Prophet (p.b.u.h.) but also to men in all ages. " And if you are in doubt of what We have sent down to Our(faithful) Servant (Muhammad),..."

It addresses all the rejectors, with a concrete test, saying that if you imagine that the Qur'ān, which has been sent down from Pure Holiness to the chosen servant of Allah in the form of statements and

with the combination of ordinary alphabetical letters, is not from Him and it is the word of a human, then since outwardly you are in the same state from the point of being a human as the Prophet of Islam (p.b.u.h.) is, you should be able to produce a Sura like that of the Qur'ān and call your own witnesses that are like you, the disbelievers of the Qur'ān. You would compare your evidence with one of the Suras of the Qur'ān, even if it be a small one such as Sura Kauthar and the like. If those two were similar in comparison in all their qualities, merits and privileges, you could rightfully reject the legitimacy of the Qur'ān.

The disbelievers and pagan Arabs, who were the masters of literature and eloquence, refrained from accepting this challenge despite their pride and haughtiness in eloquence and avoided the competition. Therefore, inevitably, they turned the literary contest into a bloody battle. Thus, getting killed was easier for them than being disgraced and defeated in a literary contest. The Arab literature became helpless and meagre against the challenge of the Qur'ān. Neither those who lived at the time of the Qur'ān's revelation, nor the people born in the centuries after that could bring anything like this Holy Book, or could do anything against it, inspite of trying with their utmost strength. They were thus forced to retreat after exerting utmost efforts.

Why is the Holy Qur'ān a Miracle and How ?

Being complete true revelation, the Qur'ān is itself a miracle. As it is authentically known and also was mentioned in the above, at the time of the Qur'ān's revelation the literary talent and eloquence of Arabs were at their peak, yet the miraculousness of the Qur'ān is not confined to its inimitable literary excellence and eloquence. It stands on its own innumerous different merits some of which are beyond the reach of the complete conception of the literary geniuses of the Arab world. It has such a rhetorical capacity and linguistic excellence that is able to express different views and knowledge in a manner that is understood and appreciated by every rational human being of any standard and accomplishment of all the ages. Then everybody in any time, once provided with the opportunity to become acquainted with the Holy Qur'ān, which offers information by which all of his/her arguments will

be completed, he/she can find himself or herself convinced by it. Such extensive knowledge and such power of expression is beyond the limitations of human ability. Even of the literate Arab people,

as were previously referred to, especially at the time of the Qur'ān's revelation when the literature of the Arabic language had reached its climax, none dared to bring a Sura similar to even its shortest one. This very single point is the smallest miraculous aspect of the Qur'ān.

There is no doubt that if the Qur'ān were the word of a human and the Prophet (p.b.u.h.), himself, who was known to the world as an illiterate one, had produced it, they would bring many Qur'āns like

it and would prove that this is not the word of Allah revealed to him (p.b.u.h.). In that condition, the enemies of Islam would maintain their works which would be available everywhere and in any ages so that they could publish and distribute them, even now, to defame the one genuine Qur'ān, but there is none.

Apart from its inimitable literary excellence, the Holy Qur'ān with its other names such as Furqān' and Tibyān' referring to the abilities it has, presents to the human world definite prophecies fulfilled and yet to be fulfilled, and long after. It contains some facts about endowments in nature which the human knowledge of science as it progresses will have to understand, for its further advancement. The perfectness of such nature, naturally, will be the last word with regard to the ideas, religious and social laws, sciences, and many many other things that it contains and will remain for ever, until the Hereafter.

This universality of the truth expressed in the idea and beauty and the attractive force of the language is so divine that, as we said before, it is beyond the reach of the expressive power of any limited being. It is in this regard that the Holy Qur'ān claims to be not only the word of Allah, inimitable, but the Final Word in respect to truth and justice the better or even the like of it is impossible to be produced by any one. However, it is true to say simply and shortly that the Holy Qur'ān is a miracle with respect to its contents which is the source of all knowledge and science, as it itself says : " Say : If the sea were ink (wherewith to write out) for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add thereto for its aid", (Sura Al-Kahf,

No. 18, verse 109).

Thus, this verse, by itself, is a vital piece of evidence regarding the correctness of the above stated claim.⁽¹⁾

Why do Prophets Need Miracles ?

We know that the Divine mission of prophethood is a great rank endowed upon some of the purified distingished members of the human race. Since the purpose of prophethood is the comprehensive guidance ruling over the body and spirit of individuals, and society, toward perfection and the laying down of a legal system and social order for mankind, the assumption of responsibility involved is necessarily heavy and taxing. So, it requires great capacity and energy. Allah, therefore, bestows the position of prophethood on those who have the ability and capacity to receive and follow through the light of revelation. This unique privilege and speciality of prophets is also shown in their miracles, which all of them had. And, to prevent some false, deceitful impostors from claiming the position, it is necessary that, besides the revelation, the real ones should have sufficient evidence to bear testimony to the truth of their declaration and prove the claim that they are sent by Allah. That is, a prophet should utter such words and exhibit such deeds which could not be uttered or performed by any natural means within the power of a finite being, such as : restoring the dead to life again, communicating with animals and inanimate bodies, and the likes of them. These supernatural events are termed as miracles.

The prophet who has a miracle should introduce it to people and invite them to challenge with it. If they can produce none similar to that, thus, by the means of his miracle, he proves the truthfulness of his declaration.

The Holy Qur'ān,The Everlasting Miracle of the Prophet of Islam (p.b.u.h.) !

Amongst the miracles issued by the Prophet of Islam (p.b.u.h.), the Qur'ān is the best remaining evidence of his rightfulness. We know, of course, that, according to what the leading scholars of Islam have said, he (p.b.u.h.) had about 4440 miracles. But the Qur'ān is a Book beyond the thoughts and mind of a mortal being. None has been able to bring one similar to it yet. It is a great heavenly miracle.

The reason that amongst all the miracles of the Messenger of Allah (p.b.u.h.) the Qur'ān has been chosen as the greatest remaining evidence of legitimacy of the Prophet of Islam (p.b.u.h.) is that it is a miracle which is expressive', everlasting', world-wide', and spiritual'.

Each of the former prophets (a.s.) had to accompany his miracle to prove its inimitability when he used to invite his opponents for challenging and bringing the like of it. In fact, his miracle or miracles could not express themselves and it was the explanations of the prophet that would complete them. This statement is also true for all the miracles of the Prophet of Islam (p.b.u.h.) except the Holy Qur'ān.

The Qur'ān is a clear miracle which need not be introduced. It invites others to itself, demands the rejecters to challenge it while it defeats them, condemns them, and it always stands victorious. That is why it, after passing centuries, viz., since the departure of the Prophet (p.b.u.h.) up to the present, has been continuing its invitation the same as it did during his lifetime (p.b.u.h). It is both religion and miracle; law, and the document of the law.

The Holy Qur'ān, Global and Eternal

The reputation of the Holy Qur'ān cleft the bonds of time and distance and influenced beyond them. The miracles of the prophets before the Prophet of Islam (p.b.u.h.), and even his own miracles save the Qur'ān, happened in a special period of time, at a definite place and for a specific group of people. For example : the utterances of the holy little child of Virgin Mary, and raising the dead by Jesus (a.s.) were done at some definite times and places before the eyes of some particular

people. And we know that regarding the things that depend on time and place, the farther we move away from them correlatively the weaker they become. This is one of the properties of affairs related to time.

But, the Holy Qur'ān does not depend on time and place. Its brilliance and authority that illuminated the darkness of Arabia fourteen centuries ago continues unwaveringly to shine with its original splendor. Besides that, the passing of time, the advancement of science and the development of information have made it possible for us to understand it and take its advantages even more than the nations of former ages did. It is evident that what time and place cannot influence will continue to be everywhere in the world for eternity. It is also clear that a world-wide everlasting religion should have a world-wide everlasting document of legitimacy in its possession.

Then we can discuss the Holy Qur'ān :

from the point of modern science;

and the scientific explorations;

and the rotation of the Earth;

and reproduction in the plant kingdom;

and general reproduction in all the particles of the world;

and general gravity;

and the surrendering of the Sun and the Moon;

and the secrets of the creation of mountains;

and the advent of the world;

and the existence of life on other planets;

and the winds, the pollinator of plants;

and the question of the roundness of the Earth; ⁽¹⁾

And many other scientific facts and knowledge about the world

can be found in the Holy Qur'ān, too.

25 وَ بَشِّرِ الَّذینَ امَنُوا وَ عَمِلُوا الصّالِحاتِ اَنَّ لَهُمْ جَنّاتٍ تَجْری مِنْ تَحْتِهَا الاَْنْهارُ کُلَّما رُزِقُوا مِنْها مِنْ ثَمَرَةٍ رِزْقًا قالُوا هذَا الَّذی رُزِقْنا مِنْ قَبْلُ وِاُتُوا بِه مُتَشابِه-ًا وِ لَهُمْ فیها اَزْواجٌ مُطَهَّرَةٌ وَهُمْ فیها خالِدُونَ

Every time they are provided with fruits therefrom, they shall say : ` This is what we were provided with before! ' and they shall be given the like thereof, and there for them shall be spouses purified dwelling therein forever."

Commentary : Verse 25

The Specialties of the Bounties in Heaven

Bountiful Gardens

The Specialties of the Bounties in Heaven In the aforementioned verse, the infidels and the rejecters of the Qur'ān were severely threatened with a grave chastisement. Now, in this verse, to make the fact clear, by comparing the destinies of the two contradictory groups, as the style of the Qur'ān is, the destiny of the true believers is referred to as the antithesis to the painful fate of the disbelievers.

First, it says : " And (O' Muhammad) give glad tidings to those who have Faith and do good deeds that for them are gardens beneath whichrivers flow. ... "

We know that those gardens that have not a permanent source of water and need to be occasionally irrigated are not so bountiful and pleasant because of frequent difficulties concerning their upkeeping. The complete freshness is of those gardens which always have enough water easily available and within their reach. The water that belongs to them, making them self-sufficient, will never end. Then drought and shortage of water will never threaten them. The gardens of Heaven

have such a condition.

Then to point out the numerous kinds of fruit in those gardens, it says: "...Every time they are provided with fruits therefrom, they shall say: `This is what we were provided with before ! '..."

The commentators have cited some rather different commentaries concerning this statement:

Some of them have said that the objective meaning of this statement is that these blessings are for the good deeds they did formerly in the world. It was those deeds that were previously sent before them and the path was paved for them in the Hereafter.

The Fruits

Some others have asserted that when the Heavenly fruits are brought for them for the second time, they say that these fruits are the same as they had before, but when they eat them they sense a new taste and a fresh pleasure in them. Or, for example, when we eat grapes and apples in this world, every time we eat them or drink their juices they have basically the same tastes; but the fruits in Heaven will have a different taste every time they will be tasted, although they are apparently alike. This is one of the privileges of that world being as if there is no monotony in it !

Some have also said that it means that when they see the fruits of Heaven, they find them like the fruits in this world in order not to be odd and curious for them, but when they eat them they sense the flavor quite newly-tasting and excellent.

There is no controversy that the above statement refers to all these meanings and even to some other interpretations beyond them, because the words of the Qur'ān sometimes bear several meanings.

Then it adds : "...and they shall be given the like thereof,..."

That is, from the point of beauty and wholesomeness, all of the various Heavenly fruits are alike and they are at such a high standard that none of them can be preferred over others. They are not like the fruits in this world that some may be too ripe or aromatic while some others are, for example, too green or tasteless. The fruits in the gardens of Heaven, likening them with those of this world, are all pleasantly fragrant, delicious, wholesome, and beautifully interesting.

Purified Spouses

And finally, the last bounty, which is referred to in this verse, is` purified spouses ', where it says :

"... and there for them shall be spouses purified..."

The spouses are purified and are free from all the dirt and taints, bodily and spiritually, which they may have in this world.

One of the problems that man is confronted with, concerning the bounties in this world, is that at the same time that he possesses a bounty he thinks of its perdition and is worried about the time he is going to be in lack of it. For this very reason, the bounties in this world can never produce real tranquility for him. But the bounties in Heaven are eternal. They have no end and no perdition or discontinuation. They are full, complete, soothing and calming. So, to confirm this meaning, at the end of the verse, it says about the believers :

"... dwelling therein forever".

Occasion of Revelation :

On the occasion of the revelation of this verse, the leading commentators have narrated from Ibn-Abbas as saying : " This verse has been revealed on the virtue of Hadrat Ali-ibn Abitālib (a.s.) and the true believers", ⁽¹⁾(since they have both Faith' and good deeds').

Explanations :

1. Faith and Deeds

In many of the verses in the Qur'ān, Faith' and good deeds' are mentioned to be so closely together that they seem to be inseparable. True, it is so because Faith and practice are complementary to each other.

If Faith influences the depths of man's soul, its radiance will certainly reflect in his acts and cause his deeds to become `good deeds'. It is like a room wherein a bright light is kindled whose beams radiate outside through all the doors and windows. The same is the bright light of the lamp of Faith when it is glowing inside a man's enlightened heart.

If this occurs, the light of that brilliant lamp of Faith radiates from his eyes, ears, tongue, hands and feet.

Sura At-Ṭalāq, No. 65, verse 11 says: "... And those who believe in Allah and work righteousness, He will admit to Gardens beneath which rivers flow, to dwell therein for ever..."

Also, Sura An-Nur, No. 24, verse 55 says: " Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power)..."

Fundamentally, Faith' is as the root of a plant, and good deeds' are its fruit. The existence of pleasant sweet fruit shows evidence to the soundness of the root which causes that useful fruit to be produced.

Some unbelieving persons may occasionally do some good deeds but that act will surely not be performed continuously. What is noble and certain to bring forth good deeds is the Faith that has penetrated the depths of man's soul and causes him/her to have a feeling of responsibility.

2. The Purified Spouses

It is interesting that the only epithet that is mentioned in this verse to qualify the Heavenly spouses is the attribute of purified'. This is an indication to the idea that the first and the most important status of a spouse is purity', and all good qualities other than that are totally outshown by its radiance. The well-known tradition that is narrated from the holy Prophet (p.b.u.h.) makes this fact even clearer. He has said : " Avoid the green plants grown over dunghill". The Messenger of Allah (p.b.u.h.) was asked what he meant by `the green plants grown over dunghill', and he answered : " It is the beautiful women who have grown up among filthy family members."⁽¹⁾

The word /azwāj/ in the plural means mates or wives which in the case of the female sex means husbands. This may mean the faithful wives of the faithful husbands i.e., women who had been true and faithful believers in the truth and who had been the wives of the men

p:127

who were also believers.

However, the women in Heaven, whether they are houri' (angels) or human creatures', are purified and clean both from the point of outward dirt such as : blood, urine, feces, semen, menstruation, postpartal bleeding, excessive menstruation, dirtiness, and the like; and from the point of inward dirt such as : bad qualities of character, evil dispositions like : rancour, grudges, envy, habitual frowning, and the like of them; and also from the point of some hideous behaviours like : adultery, fornication, and all kinds of similar vices. They, having the total aspects and conditions of purification, are clean from all sorts of corruption and possess purity in its entirity.

Saīd-ibn-Āmir has narrated a tradition from the holy Prophet (p.b.u.h.) which says : " If one of the women of Heaven looks once towards the earth the whole world will be full of perfume of musk and the radiance of her light will prevail over the light of the sun and the moon". ⁽¹⁾

3. The Material and Spiritual Blessings in Heaven

In many of the verses of the Qur'ān the words are about the blessings of Heaven, bounties such as : gardens beneath which rivers flow, castles, purified spouses, numerous fruits, loyal and faithful companions, etc.

But, besides these bounties, some other excellent blessings are also mentioned whose splendour and magnificence is impossible to be estimated with the worldly criteria that we have. For example, Sura At-Taubah, No. 9, verse 72 says : " Allah has promised to Believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of Allah : that is the supreme felicity."

And, in Sura Al-Bayyinah, No. 98, verse 8, after mentioning some material blessings in Heaven, it says : "...Allah is well-pleased with them and they are well-pleased with Him..."

And truly, if a person reaches the position that he feels his Lord is pleased with him and he is also pleased with Him, he will dismiss all other pleasures. He will attach only to Him and will think of none else. This is a spiritual pleasure that cannot be described with any words nor in any language.

Finally, since the Resurrection has both spiritual' and physical' aspects, the bounties in bliss have both of those aspects, too, in order that their comprehensiveness be established and everyone, according to his/her worthiness and eligibility, will enjoy them.

26 اِنَّ اللّهَ لا یَسْتَحْی اَنْ یَضْرِبَ مَثَلاً ما بَعُوضَةً فَما فَوْقَها فَاَمَّا الَّذینَ امَنُوا فَیَعْلَمُونَ اَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَاَمَّا الَّذینَ کَفَرُوا فَیَقُولُونَ ماذا اَرادَ اللّهُ بِهذا مَثَلاً یُضِلُّ بِه کَثیراً وَ یَهْدی بِه کَثیراً وَ ما یُضِلُّ بِه اِلاَّ الْفاسِقینَ

And for those who reject Faith, they ask : ` What does Allah mean by this parable? '

Thereby He leads many astray and guides many, and He leads none astray save the transgressors".

Commentary : Verse 26

Point

The purpose of a parable is to make the meaning of an abstract idea more clear and explicit with the help of a material thing in order to assist the mind in catching the idea through consideration. The more man's wisdom is dependent on his base understanding, the less vigorous strength he has to conceive the spirit and reality of things when his imagination interferes. That is why that in the Divine Book and in the words of the wise and men of letters, the essence of meanings are stated in the form of parables to make complicated concepts plain, hence through a logical thing find a way to the philosophical.

The Parable of the Gnat

A `gnat' is a small insect which is perceptible by the naked eye. Gnat is mentioned in this verse, perhaps, to show that striking a similitude between small things or beyond it is not inappropriate for the Glorious Dignity of the Essence of Allah, but to confirm that the proportion of His Sovereignty is the same over big or small, high or low and, in general, all are encompassed by His Power and are benefited by His endless Mercy and Grace. Furthermore, if we observe carefully, we will see that all the creatures, whether complex or simple, like a chain, are linked to one another. They are so interrelated and perform their

duties with such surprising harmony and regularity that it is as if they have formed a single unit to take part in a general service.

The term `gnat', in this verse, may refer to the greatness and fairness that is used in the creation of a gnat, this very small creature.

Concerning this meaning, there is a tradition from Imam Ṣādiq(a.s.) who said : " Verily, Allah (s.w.t.) has set forth a parable of a gnat because He has created gnat', with that small size it has, consisting of all that He has created in an elephant' with that bigness it possesses, and He has added two other limbs (for gnat) in order to stimulate (the attention of) the believers to notice the delicacy and frailness of His creation and His wonderful production." ⁽¹⁾

In another occurrence in the Qur'ān, He (s.w.t.) has said: " Do they not look at camels, how they are created ? ", (Sura Al-Qāshiyah, No. 88, verse 17).

Upon the importance of the intriguing creation of living creatures, Amir-ul-Mu'mineen Ali (a.s.) in one of his sermons has said:

"...How could it be ? Even if all the animals of the earth whether birds or beasts, stabled cattle or pasturing ones, of different origins and species, dull people and sagacious men all jointly try to create (even) `a gnat' they are not able to bring it into being and do not understand what is the way to its creation. Their wits are bewildered and wandering. Their powers fall short and fail, and they return disappointed and tired, knowing that they are defeated and admitting their inability to produce it, also realizing that they are too weak (even) to destroy it. ..."

The verse continues saying :

"... As for those who have Faith, they know that it is the truth from their Lord. ..."

Those who have believed in Islam and accepted the Word of Allah know that these miraculous statements are issued from the Origin of revelation. They know quite well that these parables are vivid and appropriate and are revealed from their Lord. They conceive the fact in this way because their hearts are empty of envy,grudges and pride and their souls are the site of the light of illumination and knowledge.

"...And for those who reject Faith, they ask : ` What does Allah mean by this parable? '..."

Those who have disbelieved and covered the light of Faith with the curtain of infidelity have ultimately blinded their own insight. They have made their ears, which were able to hearken to the Divine Words, deaf. They, ignorantly or mockingly, inquire that what was Allah's aim by giving this for a similitude that He causes many to err by it and many He leads aright.

In Tafsīr-ut-Tibyān, vol. 1, page 19, Shaykh Ṭūsī says : " It is like that a speaker asks what Allah means by this parable that thereby some may be led astray and some be guided. In answer to this question, Allah says that none will be led astray save the transgressors; but the way is open to the believers to reach the climax of understanding and conception with knowledge and true Faith."

Occasion of the Revelation

When the previous verses, i.e., the verses that say : " The likeness of them is as the likeness of a man who kindled a fire..." and " Or (their) likeness is as a rainstorm from the heaven...", (2:17,19) were revealed, the hypocrites said that Allah is much exalted to bring forth these parables. So, to refuse their guise and statements, it says :

" Allah does not disdain to set forth the parable even of a gnat or anything greater than that."

Explanation :

Some commentators have cited their ideas about the verse under discussion as follows :

The Arabic term /yudillu/ means : `misleading'. Wherever this word is used in the Qur'ān, relating to Allah, it means the withdrawal of His Grace and allowing the individual to have the way of his own choice as a punishment, consequent to the individual's rejecting the

Divine Guidance voluntarily offered to him.

The Holy Qur'ān presents the justification to the frequent metaphorical expressions in the form of parables, to stimulate the human mind and heart. The result is obvious: that a healthy mind grasps the Truth whereas the perverted mind increases its doubts as to what Allah meant by the parable. Thus the one and the same expression has two opposite effects. The right impression is guidance' /hidāyat/ which is assigned to the pious ' /muttaqīn/, and the wrong impression is /dalālat/ going astray ' which is allotted to the wrong-doers, and pointed out in the next verse. The two important characteristics of the wrong-doers are: the breach of the Covenant of Allah, after it has been confirmed and /qataa mā amarallāh/ i.e., the severing of the relation or the connection with what Allah has commanded man to establish, and doing things subversive and harmful to the harmonious life on earth.