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.

Point

Table of contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14

Transliteration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Sura Al-Bawarah (The Cow) No. 2 . . . . . . . . . . . . . . . . . . 17

Section 19: Trials, Patience and Steadfastness . . . . . . . . . . . . . . . . . . . . 17

Commentary: Verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17-19

" O' you who have Faith " . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Eligiblility Required for the Aid of Allah . . . . . . . . . . . . . . . . . . . 18

Commentary: Verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20-23

Martyrs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

Purgatory Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

Plant Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Animal Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Human Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Faith Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Commentary: Verse 155-157 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24-29

Trial, an Indisputable Divine Rule . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Allah Tests All Human Being . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Fear . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Hunger . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Loss of Property . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Loss of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Famine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Glad Tidings to Those Who Persevere with Patience . . . . . . . . 26

Imam Al-Mahdi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

/Salawāt/ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Verse 158, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 30

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Commentary: Verse 158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31-32

Acts Done Ignorantly . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

Verses 159-160, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . 33

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Commentary: Verses 159-160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33-34

The Qur'ān, the Book of Guidance . . . . . . . . . . . . . . . . . . . . . . . . 34

Repentant Ones . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

Commentary: Verses 161-162 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35-36

Repentance at the Moment of Death . . . . . . . . . . . . . . . . . . . . . . . 35

Faith in Theism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

Section 20: Unity of Allah, Fate of the Polytheists . . . . . . . . . . . . . . . . 37

Commentary: Verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37-42

Existence of Providence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

Harmony of Universe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

Creation of the Heavens and the Earth . . . . . . . . . . . . . . . . . . . 38

Constant Change of the Day and the Night . . . . . . . . . . . . . . . . 39

Ships that Sail on the Sea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

Rain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41

Commentary: Verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43-44

Disbelievers / Pagans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Commentary: Verse 166 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Beware Who Your Leader Is . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Beware of Whose Love You Carry in Your Heart . . . . . . . . . . . . . 45

Commentary: Verse 167 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46-47

Following Unfaithful Leaders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

The Cruel Rulers Will Disown Their Faithful Followers . . . . . . . . 47

Section 21: Only Laful and Clean Food Should be Taken . . . . . . . . . . . . 48

Commentary: Verses 168-169, . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Lawful and Unlawful Food . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Stages of Satan's Invitations unto Temptation . . . . . . . . . . . . . . . . . 49

Commentary: Verses 170-171 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51-52

Blind Following of the Ancestors is Condemned . . . . . . . . . . . . . . . 51

Commentary: Verse 172 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

Gratefullness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

Commentary: Verse 173 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54

Logical Reasons for the Laws of Prohibition of Particular Food . . 54

May Eat Unlawful Food Only if Forced by Necessity . . . . . . . . . . . 55

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55-56

Islam's Attention to the Problem of Food-stuff . . . . . . . . . . . . . . . . 55

Invoking Allah's Name at the Time of Slaughtering Animals . . . . 55

Islam, a Complete and Easy Religion . . . . . . . . . . . . . . . . . . . . . . . . 55

Do not Misuse the Exception Made for "Necessary Circumstances"56

General Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56

Commentary: Verses 174-176 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57-60

Prophet Mohammad's (p.b.u.h.) Advent Recited by the Jews . . . . 57

Results of Barring the Truth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58-60

Selling Faith is a Loss . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Unlawful Food or Drinks will Incarnate in the Form of Fire . . . . . 59

Punishment should be Appropriate to Crime . . . . . . . . . . . . . . . . . 59

Concealing the Truth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59-60

Section 22: Genuine Righteousness, Retaliation, and Bequest . . . . . . . . . . 61

Commentary: Verse 177 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61-62

Faith and Its Effects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62-64

Acting According to this Verse is Equivalent with Complete Faith 62

Those Who " Claim " Faith and Those Who Practice It . . . . . . . . . 63

Belief in Allah, Resuurection, and the Revealed Book . . . . . . . . . 63

Reaching a True Piety: Donations to the Poor . . . . . . . . . . . . . . . . 63

Patience and Perseverance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Righteousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Verses 178-179, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . 65

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65-66

Commentary: Verses 178-179 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66-71

Saving of Life in Retaliation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66-68

Answers to Questions Regarding Retaliation . . . . . . . . . . . . 68-69

Retaliation and Pardon, a Complete Assemblage . . . . . . . . . . . . . 69-70

Other Questions Concerning Retaliation Addressed . . . . . . . . . . . 70

Commentary: Verses 180-181 . . . . . . . . . . . . . . . . . . . . . . . . . . . 72-76

Bequest in a Fair Manner . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72-74

Circumstances Under Which Bequests can be Changed . 75-76

The Philosophy of Testament . . . . . . . . . . . . . . . . . . . . . . . . . . . 77-78

Justice in Testament . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78-79

Bequest, Obligatory or Recommended . . . . . . . . . . . . . . . . . . . . . . 79

Bequest is Changeable During the Life . . . . . . . . . . . . . . . . . . . . . . 79

Section 23: Fasting during Ramadan; Rights of Property . . . . . . . . . . . . . 80

Commentary: Verses 183-185 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81-85

Fasting, the Origin of Piety . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81

Some Specifics Regarding Fasting . . . . . . . . . . . . . . . . . . . . . . . . 82-85

Fasting and Its Educational, Social, and Hygienical Effects ...85-88

Fasting in Former Religions . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88-90

Ramadan, the Transcendent Month . . . . . . . . . . . . . . . . . . . . . . 90-91

The Principle of ` No Hardship ' . . . . . . . . . . . . . . . . . . . . . . . . . 91-92

Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92-93

Verse 186, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . . 94

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

How are Supplications Answered? . . . . . . . . . . . . . . . . . . . . . . . 95-99

Verse 187, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 100

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100-101

Commentary: Verse 186 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101-103

Allah's Limits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103-104

The Dawn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104-105

Piety, the Beginning and the End . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Verse 188, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 106

Commentary: Verse 188 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106-109

Bribery, a Calamity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107-109

Section 24: Fighting in Self-Defence; Pilgrimage under Restrictions . . . 110

Commentary: Verse 189 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111-113

Natural Measures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112-113

Commentary: Verse 190 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114-116

Fight: Why and Against Whom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115

Verses 191-192, Arabic, English Translation . . . . . . . . . . . . . . . . . . . 117

Commentary: Verses 191-192 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117-118

Verse 193; Arabic; English Translation . . . . . . . . . . . . . . . . . . . . 119-122

The Preliminary Holy Wars for Freedom . . . . . . . . . . . . . . . . . . . . 120

A Defensive Holy War . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120

Holy War Against Infidelity and Idolatry . . . . . . . . . . . . . . . . . . . . . 121

Commentary: Verse 194 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123-124

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124

Commentary: Verse 195 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125-126

Spending, a Prevention of Destruction . . . . . . . . . . . . . . . . . . . . . 125

Verse 196, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 127

The Rites of Pilgrimage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127-129

Commentary: Verse 196 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129-131

Rites Regarding Hajj and `Umrah . . . . . . . . . . . . . . . . . . . . . . 129-131

Commentary: Verse 197 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132-134

Hajj . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132-134

Commentary: Verses 198-199 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135-139

Economic Activities in Hajj Season . . . . . . . . . . . . . . . . . . . . . 135-137

Why `Arafat? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137-138

Mash `ar-ul-Haram . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138-139

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140-146

Main Conditions Related to the Pilgrimage . . . . . . . . . . . . . . 140-142

A Few of the Qur'anic Verses on Hajj . . . . . . . . . . . . . . . . . . . . . . 143

The Time for the Pilgrimage and the Discipline Therein . . . . 143-144

Disciplinary Restrictions of Amnesty during the Hajj Period . . . . 144

Lawful Game during the Pilgrimage . . . . . . . . . . . . . . . . . . . . . . . . 144

The Sanctity of the Holy Ka'bah and the Month and

Offerings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144-145

The Disciplinary Conduct to be followed during the

Pilgrimage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145-146

Commentary: Verse 200-202 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147-149

Hajj and the Remembrance of Allah . . . . . . . . . . . . . . . . . . . . 150-151

Commentary: Verse 203 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150-151

Celebrate the Praises of Allah . . . . . . . . . . . . . . . . . . . . . . . . 150-151

Verses 204-206, Arabic; English Translation . . . . . . . . . . . . . . . . . . . 152

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152-153

Commentary: Verses 204-206 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153-154

Hypocrisy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153

Commentary: Verse 207 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155-156

The Plot to Kill Prophet Muhammad (p.b.u.h.) . . . . . . . . . . . 155-156

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156-157

Speech of an Evil Person . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Gaining Allah's Pleasure . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Facing Danger in the Way of Allah . . . . . . . . . . . . . . . . . . . . . . . 157

Verses 208-209, Arabic; English Translation . . . . . . . . . . . . . . . . . . . 158

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158

Commentary: Verses 208-209 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158-160

Wordly Peace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158

Satanic Temptations and Deviations Usually Come Forth

Gradually . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159

Commentary: Verse 210 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161-163

Signs and Evidence of Allah . . . . . . . . . . . . . . . . . . . . . . . . . 161-162

Allah, the Self-Sufficient . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162-163

Section 26: Rejection of the Signs and the Apostles from Allah . . . . . 164

Commentary: Verse 211 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164-165

Manner of the Children of Israel . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Verse 212, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 166

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Commentary: Verse 212 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166-167

Commentary: Verse 213 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168-169

Mankind, but a Single Nation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169-170

Complexity of Life Varies with size of Population . . . . . . . . . . . . 169

Necessity of a Judge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Faith in the Resurrection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Intentional Contradiciton . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Path to the Solution of Contradiction . . . . . . . . . . . . . . . . . . . . . . 170

Judgement of Prophets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Disputes Between Believers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

" The Staight Path " . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Verse 214, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 171

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

Commentary: Verse 214 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172-173

Intense Adversities as a Divine Practice . . . . . . . . . . . . . . . . . 172-173

Verse 215, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 174

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174

Commentary: Verse 215 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174-175

Charity: What Should be Spent and on Whom . . . . . . . . . . . . 174-175

Commentary: Verse 216 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176-178

Fighting in the Cause of Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Divine Laws of Creation and Legislation . . . . . . . . . . . . . . . . . . . . 177

Holy War . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177-178

Referential Text from the Book of the Old Testament . . . . . . . . 178-181

Section 27: Questions about Various Important Topics . . . . . . . . . . . . . 182

Verses 217,218, English Translation . . . . . . . . . . . . . . . . . . . . . . . 182-183

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183-184

Commentary: Verses 217-218 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184-185

Fighting in the Sacred Months . . . . . . . . . . . . . . . . . . . . . . . . 184-186

Effects of Belief and Disbelief on Deeds . . . . . . . . . . . . . . . . 185-186

Commentary: Verse 219 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187-189

Wine and Gambling . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Disad vantages Resulting from Drinking Wine and Gambling . . . 188

Commentary: Verse 220 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191-192

Concerning Orphans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192-193

Orphans are Our Younger Brothers/Sisters . . . . . . . . . . . . . . . . . . 192

Endeavor Justly for Orphans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192

Beware not to Consume the Wealth of Orphans Unjustly . . . . . . 193

Duties in Islam are not Unbearable . . . . . . . . . . . . . . . . . . . . . . . . 193

Verse 221, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 194

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194

Commentary: Verse 221 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195-197

Selection of an Appropriate Spouse . . . . . . . . . . . . . . . . . . . . 195-197

Section 28: Regulation about Divorce . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

Verse 222, Arabic English Translation . . . . . . . . . . . . . . . . . . . . . . . . 198

Occation of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198-199

Commentary: Verse 222 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199-203

Hygienic Concerns During Menstruation . . . . . . . . . . . . . . . . 199-201

Permitted Sexual Intercouse . . . . . . . . . . . . . . . . . . . . . . . . . . 201-203

Old Testament: Concerning Menstruation . . . . . . . . . . . . . . . 203-204

Commentary: Verse 223 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205-207

A Means of Protection for the Human Race . . . . . . . . . . . . . 205-206

Be Mindful of Your Future (Life After Death) . . . . . . . . . . . . . . 207

Verse 224, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 208

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

Oath Taking . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208-209

Commentary; Verse 225 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Responsibility of an Oath Taken . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Messages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Commentary: Verses 226-227 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211-212

`Forswear' in the Age of Ignorance.....211-212

Messages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212-213

Duty of Prophets: Wipe Out Superstitions . . . . . . . . . . . . . . . . . . 212

Husband to be Attentive to his Wife . . . . . . . . . . . . . . . . . . . . . . . 213

Giving Respits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213

Islam, the Advocator of the Oppressed . . . . . . . . . . . . . . . . . . . . . 213

Divorce Accepted in Islam When Necessary . . . . . . . . . . . . . . . . . 213

Commentary: Verse 228 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214-216

Waiting Period After Divorce Prior to Remarriage for

Women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214-216

Section 29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217

Verse 229, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 217

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

Commentary: Verse 229 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217-219

Rules Regarding Divorce . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217-219

Messages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219-220

Divorce should not be Taken Lightly . . . . . . . . . . . . . . . . . . . . . . . 219

Limits of Allah Regarding Duty of Husband and Wife . . . . 219-220

A Law-Breaker is Unjust . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220

Verse 230, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 221

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221

Commentary: Verse 230 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221

Another Rule Regarding Divorce . . . . . . . . . . . . . . . . . . . . . . . . . 221

Messages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222

Men Should not Misus Conjugal Rights . . . . . . . . . . . . . . . . . . . . 221

Importance of Insight . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222

Observing Family Affairs are Among the Limits of Allah . . . . . . 222

Commentary: Verse 231 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223-225

Divorce in a Fair Manner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Mock not Allah's Laws . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224-225

Section 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226

Verse 232, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 226

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226

Commentary: Verse 232 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227-228

Another Chain was Broken! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary: Verse 233 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230-233

Seven Instructions upon Suckling . . . . . . . . . . . . . . . . . . . . . . 230-233

Commentary: Verse 234 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234-236

Superstition Against Women in Old Times . . . . . . . . . . . . . . . 234-235

Commentary: Verse 235 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237-238

Can Widows be Engaged During Waiting Period? . . . . . . . . . 237-238

Commentary: Verse 236 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239-240

Divorce Prior to Settling Dowry and Consummation of . . . . . . . . . 239

Commentary: Verse 237 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221-242

Divorce Prior to Consummation but After Settling Dowry . . 221-242

Verse 238, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 243

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243

Commentary: Verse 238 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-244

Guard Your Prayers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243

Commentary: Verse 239 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

How to Pray when Conditions are Unsafe or during Travel . . . . . 245

Commentary: Verse 240 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246-247

Maintenance for the Widow . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary: Verse 241 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247

Provision for the Divorced Woman . . . . . . . . . . . . . . . . . . . . . . . . 247

Commentary: Verse 242 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Clear Signs of Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Section 32: Fight in the Cause of Allah; References to the Conduct of the

Ancient People . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Verse 243, Arabic; English Translation . . . . . . . . . . . . . . . . . . . . . . . . 249

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Commentary: Verse 243 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250-251

Fate of One of the Old Nations . . . . . . . . . . . . . . . . . . . . . . . . . . . 250

Explanation of Ezekiel's Invocation . . . . . . . . . . . . . . . . . . . . . . . . 251

Commentary: Verses 244-245 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252-254

Why is Donation Rendered into Giving a Loan? . . . . . . . . . . . . . 254

Verses 246-252, Arabic; English Translation . . . . . . . . . . . . . . . . 255-258

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259-260

An Introduction to above Group of Verses . . . . . . . . . . . . . . . . . . 259

A Marvellous Incident! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259-260

Commentary: Verse 246 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 261-263

Israelites Request a king . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 261

Disobedience of the Israelites . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Commentary: Verse 247 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264-267

Saul Appointed King . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264-267

Commentary: Verse 248 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267-269

Ark of the Covenant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267-269

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268-269

Description of the Holy Ark . . . . . . . . . . . . . . . . . . . . . . . . . . 268-269

Commentary: Verse 249 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 270-272

Saul's Troops Tested at the Stream . . . . . . . . . . . . . . . . . . . . . . . . 270

Encounter With Goliath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Tradditions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

Commentary: Verse 250 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273-274

Saul and his Troops Ask Allah for Patience and Perseverance . . . 273

Reference to this Incident in the Bible . . . . . . . . . . . . . . . . . . . . . 273

Leader should have Inspired Knowledge of Good and Evil . . . . . 274

Commentary: Verse 251 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275-277

David Slew Goliath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275-277

Commentary: Verse 252 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279-281

Signs of Allah Recited to Prophet Muhammad (p.b.u.h.) . . 279-281

END OF PART TWO . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282

An Expressive Tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .283

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .284

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287

Verses of the Qur'an and Traditions. . . . . . . . . . . . . . . . . . . . . . . . . .298

The List of Publications of the Library . . . . . . . . . . . . . . . . . . . . . . . .303

Introduction

In The Name of Allah, The Beneficent, The Merciful

PREFACE

Upon the Second Part of the

Commentary of the Qur'ān

The Qur'ān is the Divine Revelation and the Book of human training in the school of Islam. The commentary of the Holy Qur'ān is an explanation which not only makes its subjects clear but also expands the range of knowledge in human beings, and increases the insight of those who believe in it and act according to its contents.

In the introduction of the previous volume of this commentary of the Qur'ān, part one, a rather detailed explanation has been written about the reason for compiling and introducing this series of the holy book, in the English version, entitled: " An Enlightening Commentary into the Light of the Holy Qur'ān ". The need and frequent requests of people, with various nationalities throughout the world, from this Scientific Religious Research Center for a commentary of the Qur'ān in English has been the main factor that prompted the stuff of the Center to take action on compiling and publishing these existing volumes in order to make them available for the seekers of this heavenly Book. In that preface, a short definition upon ` Commentary ' and the history of the commencement of the commentary of the Qur'ān, and the effective phenomena contained within, is precisely presented. Therefore, by referring to that introduction, the readers can become acquainted with the quality and circumstance of the contents of this magnificent book and the difficulties that naturally exist in this great field, in general.

The matchless and warm appreciation of the truth seekers of the contents of this exegesis has been the best encouragement and, in fact, the driving force that, with the help of Allah and ceaseless striving and cooperation of all people involved in the course of its development, caused this volume, with no pause and in a good status, to be published and distributed among people of different countries immediately following the previous volume.

The certain need of Muslim believers in the newly independent countries of the Eastern Europe for the Qur'ānic literature and obtaining its guiding meanings and enlivening concepts, especially florishing with the godly traditions of the Prophet (p.b.u.h.) and Ahlul-Bayt (a.s.), in the Russian language, was another grace of Allah (s.w.t.) which was showered upon the staff of this Researching Center and caused that the existing volumes of this commentary of the Qur'ān, besides being translated into English, to be expressed in Russian, too, and distributed throughout the region.

May Allah, the Almighty, bestows upon all of us the opportunity to be capable of continuing this humble service on this sacred and godly path so that we can compile, publish and distribute the commentary of the whole Qur'ān successfully and praiseworthily in Persian, Russian, and English languages, in a way that the Lord, Glory be to His Majesty, may accept this small endeavour with the sanctity of the honour and rank of His Authority over the earth (May Allah hasten his glad advent), and because of that may He receive it from the servants of the Qur'ān and Islam assembled in this Center. Amin.

The Scientific and Religious Research Center

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

Sayyid Abbās Ṣadr-āmelī

The Translator

Transliteration of Arabic Letters

Sura Al-Baqarah No. 2

Point

(Part Two) ⁽¹⁾

Section 19

Trials: The Necessity of Patience and Steadfastness

153 یآ اَیُّهَا الَّذینَ امَنُوا اِسْتَعینُوا بِالصَّبْرِ وَ الصَّلوةِ اِنَّ اللّهَ مَعَ الصّ-ابِرینَ

153." O' you who have faith! seek you help (from Allah) through patience and prayer, verily Allah is with the patient ones (in the time of adversity)."

Commentary: Verse 153

" O' you who have Faith"

The phrase / yā'ayyuhallaǒīna'āmanū / " O' you who have Faith" addresses all those who have Faith entirely, foremost of whom hadrat Amir-ul-mu'mineen Ali (a.s.) and the rest of the immaculate Imams are distinguished. This idea is expressed in many Islamic narrations; for instance, it is quoted from Ibn Abbas narrating from the holy Prophet (p.b.u.h.) who said: " No revelation containing ` O' you who have faith' was sent down except that Ali is at its top and is its chief."⁽²⁾

Again, it is narrated from Akramah who narrates from Ibn-Abbas that has said: " Allah has sent no verse in the Qur'ān consisting of O' you who have faith ' but Ali-ibn-Abītālib (a.s.) is the leader of it and the chief of it ".⁽³⁾

Of course, the more complete and higher the degree of Faith is,

the content of the verse about it is more clear and more apparent. (This phrase has also been discussed more comprehensively when commenting on Sura No. 2, verse 104 on pages 250 and 251 in the previous volume.)

The phrase / wasta`īnū / " seek you help from Allah " is a guiding imperative phrase because at every moment and in all affairs a mortal is in need of Allah's help, whether it is something which is inside his free will, because he is not an absolutely independent subject, though he is created free in will; or it is something which is outside of his will. Man is in complete need of Him (s.w.t.) and he should constantly invocate for everything and seek help from the Lord.

Eligibility Required for the Aid of Allah

A person most naturally and reasonably can be qualified for the special blessings from Allah. If this verse is to be taken as referring to the conquest of Mecca, even then it holds good, if it means to say that the people must prove their worthiness or value to the Truth in Islam by bearing the hardest trials with constant prayers to the Lord; for prayer suggests the praying individual's acknowledgment of Allah's Omnipotence and the individual's confidence in God being the All-Merciful One, as the only One Who can grant the prayers of the sincere supplicants.

Real Faith can never be mere empty words. It must express or manifest itself through patience or endurance in all that befalls the individual to show his faithfulness to God, and the help from Allah must be sought through prayers or supplications to the Lord.

The aid of Allah requires eligibility. This eligibility is confirmed by two things:

The first is having patience in worldly hardships and perseverance in bearing its bitter circumstances. And also having patience in tolerating the hardship of performing Divine services, and obtaining knowledge and good ethics, patience in withholding one's self from lusts and the fleeting pleasure of committing sins and yielding to low desires, is necessary. This bitterness of hardship, which is short in time, finally results in a sweet fruit which lasts a long time. Concerning the epithets of the true believers, Amir-ul-Mu'mineen Ali (a.s.) has said: " The short

period of patience resulted in a long period of tranquility for them."⁽¹⁾

The term / ṣabr / patience ', in this verse, is rendered into fasting ' and `holy war '.

The second thing is ` prayer ' which is the highest means of turning towards and approaching Allah by which we may seek help and aid from that Origin of Favour and Grace.

Some commentators have rendered the Qur'ānic term / ṣalāt / into `supplication ' whose explanation demands a separate chapter.

Some others of the commentators, based on some Islamic traditions, have interpreted it into the obligatory prayers ' and supererogatory prayers'. For example: it is cited in Tafsīr `Ayyashī narrated from Fudayl from Imam Bāqir (a.s.) who said: " O' Fudayl!, convey our salam (regards) to our followers whom you visit and tell them I say that I avail you aught (in keeping you far) from the punishment of Allah save by piety. Then, they must control their tongues and be careful of their hands. They should be attentive to patience and prayer. Verily Allah is with the patient ones."

The first part of the verse has also occurred in verse 45, Sura Al-Baqarah, the explanation of which can be referred to on pages 169 and 170 in the previous volume.

The objective meaning of the phrase " Allah is with the patient ones" is that His help, assistance, guidance, success, favours, the protection from pests, the perfection of intentions, as well as His other blessings are showered upon the patient by Him.

Above all of the aforementioned bounties, there is the reward of Allah granted to the patient believers in the Hereafter about whom He says: "Those who patiently persevere will truly receive a reward without measure!", (Sura Az-Zumar, No. 39, verse 13).

154 وَ لا تَقُولُوا لِمَنْ یُقْتَلُ فی سَبیلِ اللّهِ اَمْوتٌ بَلْ اَحْیاءٌ وَ ل-کِنْ لا تَشْعُرُونَ

Commentary: Verse 154

Martyrs

The Qur'ānic phrase: ` of those who are slain in Allah's way ' refers to those who are slain (i.e. martyred) in the battles led by the Prophet (p.b.u.h.) or Imams (a.s.), or one of their specific deputies, as well as anyone who is martyred on the path of Islam and propagation of the religion of Allah. The content of the verse is inclusive of not only all who are slain in the path of Allah such as: the immaculate Imams (a.s.), their ministers, Muslim scholars and believers, although the occasion of revelation of the verse is reported that it was revealed about the Muslims who were martyred in the battle of Badr, but also any one other than them.

" And do not say of those who are slain in Allah's way:

` They are dead.'..."

The phenomenon of martyrdom is more clearly described in Sura 'Āli-`lmrān, NO. 3, verses 169,170 which gives further information about the truth that those who surrender or sacrifice their lives in the way of Allah (i.e. the martyrs) are alive receiving their sustenance from their Lord.

" And reckon not those who are killed in Allah's way as dead; nay they are alive (and) are provided sustenance from their Lord;" " Rejoicing in what Allah has given them out of His grace, ..."

The term /šahīd/ ` martyred ' used in many occurrences in the Qur'ān refers to this blissful state of realization.

Purgatory life

Therefore, this stage of life, i.e. the life immediately after death, i.e. the purgatory life, is not allocated to martyrs alone, though the verse

is about them, but it envelops all people, because stating something does not mean that the unstated, but applicable, instances are not involved.

For example, when we say ` this man is just', it does not mean that justice belongs to him exclusively and there is not any other just person; while there may be thousands of people who are just.

Thus, this verse, here, confirms the purgatorial life for the martyrs. This life, the intermediate state, according to many verses of the Qurān and abundant Islamic traditions, exists for all believers and nonbelievers both, with a distinction. The soul of a believer, after departuring from its physical body, will settle in a body similar to this one and will be sustained in that world until when the Hereafter comes forth; while the soul of a nonbeliever, during the time when passing this course, will be in torment, as the Qur'ān says: " (In falsehood will they be) until when death comes to one of them, he says: O' my Lord! send me back (to life), - " " In order that I may work righteousness in the things I neglected.' By no means! It is but a word he says, Before them is a partition till the Day they are raised up." (Sura Al-Mu'min, No. 23, verses 99 and 100).

It is narrated from Yūnus-ibn-Thibyān who said he was sitting with Imam Sādiq (a.s.) when he was explaining about the believers' souls and he (a.s.) said: " O' Yūnus! when Allah gets the soul of a believer taken, He puts his soul in a setting like his body that was in this world. So, they eat and drink, and when a comer enters, he recognizes them in the same form as they were in the world."⁽¹⁾

Also, Abū-Baṣīr narrates from Imam Ṣādiq (a.s.) who, about the believers' souls, said: " (They will be) in Heaven with the same features as their (worldly) bodies were, so that if you see him (one of them) you will surely recognize him and say who he is."⁽²⁾

Then, the Qur'ān continues saying:

"...Nay, (they are) alive, ..."

Plant life

Life is divided into four sorts: the plant-life, the animal-life, the human-life, and the Faith-life.

Plant-life is the power of growth which is common among plants and animals including human beings. The death of this particular life is when that power stops.

Animal life

Animal-life is the power by which feeling and conscious movement come to being. Human beings and animals have this life in common. It dies when this power ceases.

Human Life

Human-life is the faculty of general reasoning and perceiving by which Man is distinguished from animal. This phenomenon emerges because of that abstract and rational soul which administrates this body. Its death causes the interruption of this administration and breaking off its connection with the body, but there is no destruction for it and it remains to return to the body again when the Resurrection occurs. So, this purgatorial state exists not only for martyrs or Muslims, but for the soul of every conscious being.

Faith Life

Faith-life is the peace of mind, assurance of self, and clearness of heart, all of which come into existence for a believer through Faith and knowing Allah. It is in this state that he can live in rest and tranquility with joy and pleasure, because the toils, hardships, and miseries of this world would not create any awe, worry, anxiety or instability for him.

This very condition originates from his reliance and belief in Providence, Who gives only goodness.

This life is the same as the ` good life ', about which the Lord says: " Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions."(Sura An-Naḥl, No. 16, verse97). And, the Qur'ān also says:" O' you who have Faith! give your response to Allah and His Apostle, when He calleth you to that which will give you life; ..." (Sura Al-'Anfāl, No. 8, verse 24).

It is said that the utterances in a language indicate meanings so that letter and spirit correspond with each other. For example, the term `light or lamp ' is applied to any means which is used in darkness to get brightness from. Then, whatever has this function, the application of that term for it is correct, although the substance is different from the point of material, form and other qualities.

Life is a general sense which is recognized by the appearance of the effects which are expected from it. In this sense, the term life ' is used for the Essence of Allah ,too. The example of this idea is recited in Sura 'Āl-i-Imrān, No. 3, verse 2 which says: " Allah! there is no god but He, the Ever-Living, the Self-Subsistent (the subtainer and protector of all things)." That is, the Essence from Whom the effects of knowledge and power are clear and manifest. That is why some scholars said that Allah's life is His very Knowledge and Power. Of course, the Essence of the Knower and the Mighty is alive. Therefore, wherever the effects of this meaning exist, the application of this utterance is correct, but it is not necessary that its kind and its characteristics and properties, which are appropriate to those particular situations, be the same everywhere and in all circumstances. Hence, the life in Purgatory, from the point of quality for martyrs and other people, is of the quality of the same world. It is for this reason that the people of this world with their senses, the quality of the nature of which is of the quality of this world, can not perceive that which is of the quality of the nature of that world.

"...but you perceive (it) not."

By the way, this verse clears the doubt of materialist and pagans who believe that with death, man's life becomes extinct, i.e. there is no life after death. Here, the Qur'ān warns all, Muslim or non-Muslim, that MAN'S LIFE DOES NOT PERISH AFTER DEATH, BUT IT DOES REMAIN.

So, keeping this in mind, we realize that there is nothing more valuable or worthwhile than the time spent striving for the perfection of such a life. May Allah help us all to follow His Ordinances that He so graciously made available to us by way of the Qur'ān in order that we might experience success in this life and in the Hereafter.

Verses 155-157 ⁽¹⁾

155 وَلَنَبْلُوَنَّکُمْ بِشیْ ْءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الاَْمْوالِ وَ الاَْ نْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصّابِرینَ

156 اَلَّذینَ اِذا اَصابَتْهُمْ مُصیبَةٌ قالُآ اِنّا لِلّهِ وَ اِنّا اِلَیْهِ راجِعُونَ

157 اُول-ئِکَ عَلَیْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ اُول-ئِکَ هُمُ الْمُهْتَدُونَ

Commentary: Verses 155-157

Trial, an Indisputable Divine Rule

Point

Imam Amir-ul-Mu'mineen Ali (a.s.) said: "Even though Allah, the Glorious, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment."⁽²⁾

Concerning the sense of rial, in a sermon, he (a.s.) also has remarked:

"...Certainly, Allah tries His servants in respect of evil actions by decreasing

fruits, holding back blessings and closing treasures of good, so that he who wishes to repent may repent, he who wishes to recall (forgotten good) may recall, and he who wishes to abstain (from evil) may abstain. ..." ⁽¹⁾

Allah (s.w.t.) tests all human being

Point

Allah (s.w.t.) tests all human beings, but with varieties. All the different sites of the world are the testing-places, and all the members of humanity, even the prophets, are under trial, and all the pleasant and unpleasant things are the means of trial. We ought to know that the Divine examinations are not done in order to clear out the ambiguity, but they are to evoke and train the capacities and abilities of humankind.

The means of this trial are all bitter and sweet happenings of Man, including: fear, hunger, loss of property, lives, agricultural products, fear from enemies, economic siege, and taking part in Holy War himself, or by sending children and dear ones to the battle of war.

These trials were experienced in the first war of Islam (battle of Badr), and will also come forth at the time of the reappearance of the Expected Mahdī, the twelfth Imam (May allah hasten his glad advent), for which Muslims should be prepared.

The inflictions, which human beings encounter with, are usually concerned with wealth, life, children, or the fear of the loss of either of them.

Fear

The secret of mentioning ` fear ', among the means of trials, first, may be that the purpose is the fear for the lack of either of those three things. It is always before the loss of the very things that one fears of losing them.

Hunger

Then, next to fear, hunger is pointed out, which comes into being as a result of poverty. Yet, in this respect, fasting is counted one of the examples of hunger.

Loss of property

Loss of property has been situated in the third degree. The loss of wealth, of course, is very bitter, especially for a rich person when he

becomes poor.

Loss of life

Then there comes the loss of life, which often occurs because of different ailments or after being wounded: in a battle-field and Holy War in the way of Allah, and so on.

Famine

And, finally, the loss of fruits comes forth. Some of the commentators have rendered this loss into the death of one's child, which is the heaviest calamity.

"...but give glad tidings to the (steadfast) patient."

It addresses the prophet of Islam (p.b.u.h.) that he gives glad tidings to those people who persevere with patience in their calamities and difficulties.

Glad tidings to Those Who preserve with patience

Some commentators have said that this glad tidings' points to the reward of Heaven and the merit of Divine forgiveness for them, as Imam Ṣādiq (a.s.) has said: "Allah, Mighty and Glorious, said:...but give glad tidings to the (steadfast) patient', or, (that is), with Paradise and forgiveness."⁽¹⁾

Imam Al-Mahdi

But in another tradition, Imam Ṣādiq (a.s.) has rendered the concept of ` glad tidings ' into the reappearance of Imam Al-Mahdī (a.s.), where he says:

" Before the rise of Ghā'im (Al-Mahdī) (May Allah hasten his auspicious reappearance) there will appear some signs by which Allah tries the Muslim believers. " Muhammad-ibn-Muslim, (who was one of the special followers of the Imam), said that he required to know what those signs were; and he (a.s.) answered:" Those are the same that Allah, the Glorious, has expressed in the Qur'ān, thus:` And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits;'

So far as he (a.s.) recited: ...but give glad tidings to the (steadfast) patient', and continued to say: This means to give glad tidings to the believers who show patience and perseverance in these calamities for the advent of the Ghā'im (a.s.), (viz., Hadrat Mahdī, May Allah (s.w.t.) hasten his glad advent." ⁽²⁾

Yes, the world is anxiously awaiting the advent of this great

reformer (a.s.). When he comes, he will fill the world full of justice.

Then, there will be no inequity, no cruelty, and no transgression. Allah will open the doors of blessings out of the earth and heaven because of his auspicious appearance. At that time, the believing people can continue to live peacefully and easily under his esteemed government, to prove their worship and servitude to Allah.

Concerning this meaning, in a tradition, the Holy Prophet (p.b.u.h.) has said:" Al-Mahdī is mine. His luminous forehead is high and wide, while over whose nose there is a little projection. He will fill the earth with justice, just as it is filled up with aggression and cruelty."⁽¹⁾

"Who, when a calamity befalls them, (by showing perseverance), say:

` Verily we belong to Allah, and certainly unto Him shall we return'."

After recounting different calamities, and giving glad tidings to the patient, it introduces this group of patient who, with this competency, rightfully deserve to be given glad tidings. It is clear that every ordinary person is not fit to be rewarded with all these excellences and dignities.

Hence, that reward, i.e. the glad tidings, is specialized to the ones whose patience originates from a firm foundation. This particular glad tidings is qualified by a special blessing and Mercy from the side of Allah.

These kind of people are those ones whose hearts turn to their Lord at the moment of meeting with a calamity when, they say:

`... Verily we belong to Allah, and certainly unto Him shall we return'."

They treat such because they have realized, through knowledge of certainty or by visual certainty, that whatever exists belongs to Allah and is under His Will. So, whatsoever He has given to human-kind in this world, such as: soul, property, children, and all other similar respects, are ficticious.

They also know that whatever Allah has bestowed upon them

has been based upon His Wisdom, and when He takes it from them, it is not taken because of miserliness, but it is for His good that He takes a blessing from a person to mercifully impart a better one. They have found out that their return, their destination, as well as the return of every thing, is undoubtedly unto Him.

However, he who, based on these foundations, knows and remembers that his soul, wealth, and whatever he possesses belongs to Allah and is under His Authority, surrenders to His divine decrees. The one, with this awareness, will be patient and thankful properly and reasonably. Such a person, of course, is one of those eligible believers for whom Allah says:

" Those are they on whom are blessings and Mercy from their Lord,...", and they are prosperous.

/ ṣalawāt/

Some of the commentators have said that / ṣalawāt/ (blessings and peace), which comes from Allah (s.w.t.), is the same as fogiveness', while some others believe that it ispraise'.

The term /ṣalawāt/ (blessings) is said in the plural form because it refers to the abundant mercy of Allah. It may mean that there are many frequent blessings for these steadfast patient from Allah which do not cease.

It is narrated from the Prophet (p.b.u.h.) who said:" The person who receives a calamity and thereafter, whenever the one remembers it, utters the phrase ` Verily we belong to Allah, and certainly unto Him shall we return ', Allah gives the believer once again the reward of the day when the one received that calamity". (Even though there has passed a long time after that calamity). ⁽¹⁾

He (p.b.u.h.) has also said in another tradition that, for such a person, Allah will amend that calamity with a better quality than before and his destiny will conclude well. ⁽²⁾

"...and they are the ones that are guided (aright)."

This group of the patient, as was mentioned in the above, when they entangle with a calamity, are patiently steadfast, since they have known that they themselves and what they have are all Allah's, and in His possession. They also know that their return is unto Him, and they express this fact, too, by their tongue and with uttering the above holy phrase. Such people have attained the rank and position of nearness to Allah. Their march is gain after gain, i.e. an ever progressive gain. They are, in fact, guided aright.

Verse 158, Arabic; English Translation

158 اِنَّ الصَّف-ا وَ الْمَرْوَةَ مِنْ شَع-آئِرِ اللّهِ فَمَنْ حَجَّ الْبَیْتَ اَوِ اعْتَمَرَ فَلا جُناحَ عَلَیْهِ اَنْ یَطَّوَّفَ بِهِم-ا وَ مَنْ تَطَوَّعَ خَیْرا فَاِنَّ اللّهَ ش-اکِرٌ عَلیمٌ

Occasion of Revelation:

Running between Safā and Marwah, is obligatory with the Shiah, the followers of Ahlul-Bayt (a.s.), and it is one of the main actions in both greater pilgrimage (Hajj) and lesser pilgrimage (Umrah). But, at the beginning of Islam, those Muslims were not willing to perform it because they had imagined that there had been something wrong in it, for, at the Age of ignorance, there had been an idol in Safā called: 'Usāf, and another in Marwah named: Nā'ilah, which pagans used to touch both while running therein. So, this very verse was revealed to make the Muslims free from that false imagination. This very meaning is cited in At-Tibyān fī Tafsīr-il-Qurān, narrated from Imam Muhammad Bāqir (a.s.) and Imam Jafar Ṣādiq (a.s.). ⁽¹⁾The idea is also cited with more details in Majma`-ul-Bayān, narrated from Imam Ṣādiq (a.s.). It begins thus:

" Muslims had usually seen some signs of innovation from the pagans of pre Islamic era of Ignorance, (so they disliked to circumambulate them).

Then, Allah sent this verse down (to remove that aversion)."⁽²⁾

The expansion of this description is thus that before the advent of Islam and also at the time of revelation some pagans and idol-worshippers used to go to Mecca to make Hajj pilgrimage with a particular form which was common at that time. Their fulfilment of Hajj pilgrimage was principally originated from Prophet Ebrāhīm (Abraham) (a.s.) but with a mixture of superstitions and polytheism.

Some of their ritual actions were: halt at `Arafāt, sacrifice, circumambulation, and run between Safā and Marwah, which were done in a special state.

Islam, clearing out that noble performance from superstitions, accepted Hajj pilgrimage as a great worship and approved all of its correct and pure ceremonies.

One of the deeds which was to be done then was /Sa`y/, i.e., running between two hillocks called Safā and Marwah, over which the aforementioned idols were kept and pagans touched them when climbing those two hillocks.

Hence, Muslims were averse to going to these hillocks and thought that in that circumstance it was not right for them to perform running between Safā and Marwah.

Then, it was at the time of `Umrat-ul-Ghadā (in seventh A.H.) that the above verse was revealed and announced that Safā and Marwah are among the Symbols of Allah and, although some ignorant people have polluted them with idols, it is not right that Muslims abandon the obligatory running between them.

Commentary: Verse 158

Acts Done Ignorantly

This verse, regarding the particular psychological conditions that was mentioned in the occasion of revelation, preliminarily informs Muslims that Safā and Marwah are among the symbols of Allah:

" Behold, Safā and Marwah are among the Symbols (appointed by) Allah;..."

After this introductory sentence, it subsequently comes to the meaning that:

"...so, whoever makes the pilgrimage (Hajj) to the House, or performs `Umrah, therefore it is no blame on him to go round them both. ..."

The wrong behaviour of pagans, that had polluted the symbols of Allah with those idols, should never decrease anything of the importance of those two sacred sites.

At the end of the verse, it says:

"... And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing."

Therefore, the Lord, by giving good rewards bountifully, thanks the servants for their obedience and doing right actions; while He is completely aware of their intentions and knows who is interested in the idols and who is averse to them.

Explanation:

It may be worthy to say that the terms Safā and Marwah are referred to in the Qur'ān only once.

These two hillocks stand nearly 420 meters opposite each other.

This distance is now set up as a covered hall under whose ceiling the pilgrims perform the running, /sa`y/. The height of Safā Mount is 15 meters, and that of Marwah is 8 meters.

These two terms, used now as proper names for those two hillocks, are philologically meaningful, too. The term /safā/ means a hard smooth stone, while /marwah/ means a hard rough stone.

The Qur'ānic term /šaā'ir/ is the plural form of /šaīrah/ which means ritual sign'. Therefore, the phrase /šaā'irillāh/ means anything which reminds a person of Allah, and revives a sacred remembrance in one's mind which, itself, would be an act of virtue or devotion to Allah.

The term /'itamara/, derived from /umrah/, originally means the additional parts that are added to a building in order to complete it. This word, used in religious terminology, is applied for special deeds added to the performances of Hajj Pilgrimage. (When Umrah is done separate from Hajj pilgrimage, it is called / umrah mufradah/, a single `Umrah).

This minor pilgrimage to Mecca is very much similar to Hajj pilgrimage in many aspects, but its difference is not so minute, of course.

Verses 159-160, Arabic; English Translation

159 اِنَّ الَّذینَ یَکْتُمُونَ م-آ اَنْزَلْن-ا مِنَ الْبَیِّناتِ وَ الْهُدی مِنْ بَعْدِ ما بَیَّنّاهُ لِلنّاسِ فِی الْکِتابِ اُول-ئِکَ یَلْعَنُهُمُ اللّهُ وَ یَلْعَنُهُمُ الْلاّعِنُونَ

160 اِلاَّ الَّذینَ تابُوا وَ اَصْلَحُوا وَ بَیَّنُوا فَاُول-ئِکَ اَتُوبُ عَلَیْهِمْ وَ اَنَا التَّوّابُ الرَّحیمُ

160." Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully; and I am the Oft-Returning (to mercy), the Merciful (to people)."

Occasion of Revelation:

Jalāl-id-Dīn Suyūty has narrated in his book, 'Asbāb-un-Nuzūl, from Ibn-Abbas that several Muslim people, such as Maāth-ibn-Jabal, Sad-ibn-Ma`āth, and Khārijat-ibn-Ziyd asked scholars of the Jews several questions about some subjects in the Torah (which concerned the advent of the Prophet (p.b.u.h.)). They concealed the reality of the subject and, (in their answers), did not refer to the main idea. The above verse was revealed about them. ⁽¹⁾

Commentary: Verses 159-160

Point

In the occasion of revelation it was mentioned that the addressees in this verse were the scholars of the Jews, but the meaning is general and never limits the concept of the verse to them only. It covers all whosoever that conceal the truth.

This holy verse intensively blames such people, saying:

" Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book;

they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)."

By this verse, we realize that both Allah and the servants of Allah and angels totally hate this action. In other words, concealing the fact is an action that stimulates the wrath of all adherents of truth from jinn, mankind, and angels.

What a treachery is greater than that the scholars, for the sake of their personal interest, hide the Messages and evidences of Allah, which are His deposits, and cause people to go astray.

The phrase: " after We made it clear for mankind in the Book;" indicates that such persons, in fact, attempt to spoil the struggles of prophets and the devotions of the godly people alongside the path of the propagation of the Messages of Allah. This action is really a great sin so that none can ignore.

The Qur'ān, as a book of guidance

The Qur'ān, as a book of guidance, never blocks up the way of return and does not shut the windows of hope to people. It never makes people despair for the Mercy of Allah, however much they are sinful.

Repentant Ones

Hence, in the next verse, it shows the way of repentance of this great sin, thus:

" Except those who repent, and amend (themselves) and make manifest (the truth). These it is unto whom I turn (mercifully); and I am the Oft-Returning (to mercy), the Merciful (to people)."

The phrase: " and I am the Oft-Returning (to mercy), the Merciful (to people)," regarding that it has occurred next to the phrase: " These it is unto whom I turn (mercifully)" refers to the particular affection and kindness of Allah unto the repentant ones. It says if they return, Allah will return, too. If they return to the obedience and servitude, and reveal the fact, Allah will return to Mercy and again shower over them the blessings He had ceased.

161 اِنَّ الَّذینَ کَفَرُوا وَ ماتُوا وَ هُمْ کُفّارٌ اُول-ئِکَ عَلَیْهمْ ْلَعْنَةُ اللّهِ وَالْمَلئِکَةِ وَ النّاسِ اَجْمَعینَ

162 خالِدینَ فیها لا یُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ یُنْظَرُونَ

163 وَ اِلهُکُمْ اِلهٌ واحِدٌلآ اِلهَ اِلاّ هُوَ الرَّحْمنُ الرَّحیمُ

Commentary: Verses 161-162

Repentance at the moment of death

It was described in the former verses that if the people who conceal the fact repent and express the reality, they will be involved in the mercy and grace of Allah. But in this verse they are warned that if they do not repent and remain in the state of infidelity until they die, they will be in the same situation that Allah, angels and all people curse them. Of course, the repentance that occurs before death is accepted, but the repentance at the moment of death is not helpful.

At first, it says:

" Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together."

This group of infidels, similar to the aforementioned group, are involved in the curse of Allah, angels, and people, too. The difference is that this group, because of their continuous insistence on being faithless, can not have a way to return to the right path.

Then, it adds:

" Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite."

Faith in theism

Since the principle of the Faith in theism can put an end to all these misfortunes, in the last verse of this group of verses, it says:

" And your God is One God. ..."

Again, to emphasize more, it says:

"... There is no god but He;..."

Then, at the end of the verse, as the reason for that statement, it adds:"...He is the Beneficent, the Merciful."

Yes, only the One, Whose general mercy encompasses all creatures, on one side, and on the other side, Whose specific Mercy reaches the true believers, deserves servitude, and no one else.

Section 20: Unity of Allah, Fate of the Polytheists

Point

164 اِنَّ فی خَلْقِ السَّمواتِ وَ الاَْرْضِ وَ اخْتِلافِ الَّیْلِ وَ النَّه-ارِ وَ الْفُلْکِ الَّتی تَجْری فِی الْبَحْرِ بِما یَنْفَعُ النّاسَ وَ ما اَنْزَلَ اللّهُ مِنَ السَّماءِ مِنْ م-اءٍ فَاَحْیا بِهِ الاَْرْضَ بَعْدَ مَوْتِه-ا وَ بَثَّ فیه-ا مِنْ کُلِّ دآبَّةٍ وَ تَصْریفِ الرِّیاحِ وَ السَّح-ابِ الْمُسَّخَرِ بَیْنَ السَّم-اءِ وَ الاَْرْضِ لاَیاتٍ لِقَوْمٍ یَعْقِلُونَ

and spreads in it all kinds of animal, and in the change of the winds and the clouds controlled (for service) between the sky and the earth;

surely there are signs for a people having understanding."

Commentary: Verse 164

Existence of Providence

The previous verse spoke about the Oneness of the Lord. Then, here in this verse, there is the reason and evidence to prove the existence of the Providence and that there is only One God, the Glorious. He, the Almighty, is the cause of all causes and the source of knowledge, power, order, and regularity.

Primarily, we attract attention to the fact that uniformity and order, in general, are signs for the existence of intelligence and knowledge, where harmony is a reason for the being of unity. Based on this principle, the explanation of which has been stated in the books of theism, when we deal with the various aspects of ` order ' in the world of

existence, we come to the harmony and the unity of action in the regular working of the universe, on one side, and on the other side, we encounter with a single source of knowledge and power that all these glorious effects originate from.

Harmony of Universe

Point

So, the native uniformity and the perfect and the never disturbed harmony in the working of the universe, loudly and most eloquently suggests and clearly manifests the Unity of the Creator and the unchallengeable or unquestionable supremacy of its Single Master or Lord. Man is exhorted to reflect over the creation and realize the divine unity in the midst of the diversity and the manifoldness of the innumerable objects in the heavens and the earth and in the forces of nature and the perfectly harmonious working of the natural phenomena.

The uniformity and the harmony in the objects and the working of the universe is constantly referred to in the Holy Qur'ān as a sign of the Unity of the Maker.

Taking this short introductory explanation into consideration, we continue explaining the commentary of the verse again.

In this verse, there are six aspects of the indication of regularity in the world of existence, each of which is a symbol for the unity of that Infinite Essence or an indication to the Eternal One, the pure Essence, the Supreme Being.

Creation of the heavens and the earth:

" Surely in the creation of the heavens and the earth..."

Yes, this glorious universe with all its stars and planets, including millions and millions of illuminating suns, some of which meaningfully twinkle at us when we look at the sky at night or show themselves far from behind some great telescopes, all in all are the signs and means of reflection of His Power, Knowledge,and Unity.

It is surprising that the more the knowledge of the human race increases, the clearer the greatness and vastness of this universe is recognized, and it is not evident that how large and up to when this scientifical expansion of the recognition of the still secrets of the universe will continue.

Today, scientists and astronomers infrom us that there are thousands and thousands of galaxies in the universe where our solar

system is only a part of one of them. In our galaxy alone, there are hundreds million suns and bright stars among which, according to the scientists' data, there can be found some millions of inhabitable planets.

What a Splendour! What a Power.

In addition to the tradition narrated from the holy Prophet (p.b.u.h.) ⁽¹⁾and Ahlul-Bayt (a.s.) about some of the verses of the Qur'aān confirming the existence of the living creatures in the Heaven and other planets (earths) besides our dwelling earth, there have been written many scientific books on this subject by a lot of Islamic and non-Islamic scholars that the followings are a few examples out of hundreds of similar examples:

a) The Earth, the Sky and the Stars from the View of the Qur'ān; by Dr. Muhammad Sādiqī.

b) The Qur'ān and the Modern Science; by: `Abdul-Qanī- Al-Khatīb; translated by: Dr. Asadullāh Mubashshirī.

c) Jahān 'Āfarīn; by: Husayn Nūrī, one of the esteemed scholars in the Religious Teaching Center of Qum.

d) The Earth and the Sky; by: A. Welkuf; translated by: Ali Dukhāniyātī.e) Galaxies and Quasars; by: William J. Kaufmann, I (Department of Physics, Sandiego, State University).

It should be noted that the life found on other planets may be, of course, rather in a different form from what exists on our globe.

Therefore, in investigations of the matter, we must not consider only the kind of the life on the earth as a standard, because those globes have their own life-conditions for themselves which are certainly different from the circumstances of the life on the earth, so that, in a great deal of cases such as temperature, water, air and light, they are incomparable with that of the earth.

Constant change of the day and the night

"...and the alternation of night and day,..."

Yes, the constant change of night and day, the absence of

darkness and the presence of light, with that regularity that they have, and, that one ceaselessly becomes shorter and the other one becomes longer, that as a result of which the four seasons come into being, when trees, plants, and animals obtain their evolutions under these gradual changes, are totally the signs of His Exalted Essence and Attributes.

If these gradual changes were not, or they happened without order, or they were always either day or night alone, there would be no life throughout the world at all.

"... and (in) the ships that sail on the sea with what profits mankind,..."

Man travels long voyages over the seas and oceans by small and large ships towards different points of the world to perform his purposes. This kind of transportation over sea-water can be afforded by employing some factors, particularly when it is done by a sailer.

The first factor is the regular winds that blow from the surface of the seas towards the land and vice versa, including the ceaseless winds blowing from the North Pole and South Pole called ` Arctic winds and Antarctic winds ', or the regional winds which blows in their own proper times and let the ships utilize this natural force gratuitously setting forth to their destinations.

Another factor is the natural property of wood against the special pressure of water which causes that it floats over water.

Again, there is the two invariable magnetic poles of the earth which fix the hands of a compass.

The arrangement of the stars in the sky, which lead people to their destinations, is also counted a factor.

Yes, it is with the combination of all these arrangements that the application of ships, with their abundant benefits alongside the help of men, can be made possible. Thus, all these processes are indications of His Pure Essence.

Ships that Sail on the Sea

Concerning the sailing ships, it is surprising that today, with the invention of the force of powerful engines used in the ships, not only this meaning has not lost its importance but it has also gotten a higher position in this respect, because the great gigantic ships are still among

the best means of transportation and communication between people of different spots. Some kinds of modern ships are as large as a town, having arenas, pleasure centers, playgrounds, and even a market-place for shopping. Or, in some particular ships, there are airports where several aeroplanes can land on or take off from.

"...and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death,

and spreads in it all kinds of animal,..."

Yes, wherever the pure life-giving drops of rain fall down, thereby, life, freshness, blessing, abundancy, and movement may appear therein. This lifeless but splendid water, which falls down with special order, and waters all those plants and living creatures continually, is the harbinger of His Power and Grandeur.

"...and in the change of the winds..."

The winds blow not only over the seas and oceans and cause ships to move about, but also over the surface of lands, mountains, valleys, and plains. They sometimes take the male pollen from stamens and pollinate the pistil and help their pollination in order to yield us fruits.

They also scatter seeds in different spots of the land to grow. They, at a time, frequently move the waves of the seas to stir them and make the conditions conducive for the living creatures.

With transferring the hot weather of the warm regions to the cold regions, and transferring the cold weather of the cold regions to the warm regions, the winds are effective in making the climate of the globe moderate.

Sometimes, the winds push the polluted and poisonous air of the cities, which has not enough oxygen, out into the deserts and forests and cause the fresh air, full of oxygen, to come unto the reach of human beings and other living creatures.

Yes, the wind, that blows and gifts man with benefits and blessings, is another sign of His Infinite Grace and Wisdom.

servants, in spite of the gravity, are suspending between the sky and the earth to be moved here and there, carrying millions of tons of water easily with them without posing the least danger for anybody.

Rain

Hence, they are counted as a sign of the Greatness of the Creator, where He says:

"...and the clouds controlled (for service) between the sky and the earth;..."

However, if there were not the management of the irrigation of the clouds, there would not be any water throughout the world for man to drink, nor any spring or stream for plants to grow and, everywhere, the lands would be dry and dead. Therefore, this is also another trace of the Knowledge and Might of Allah.

"... surely there are signs for a people having understanding."

Yes, all of the above mentioned indications are the evidence of the existence of that Pure Essence, but for the people who understand and contemplate, not for the unaware ones and the people of little wisdom who have eyes but have not eyesight, or have ears but are deaf.

165 وَ مِنَ النّاسِ مَنْ یَتَّخِذُ مِنْ دُونِ اللّهِ اَنْدادا یُحِبُّونَهُمْ کَحُبِّ اللّهِ وَ الَّذینَ امَنُوا اَشَدُّ حُبّا لِلّهِ وَ لَوْیَرَی الَّذینَ ظَلَمُآ اِذْ یَرَوْنَ الْعَذابَ اَنَّ الْقُوَّةَ لِلّهِ جَمیعا وَ اَنَّ اللّهَ شَدیدُ الْعَذابِ

but for those who have faith, their love of Allah is more intensive.

And if only those who are unjust could see (what they will realize) when they behold the punishment, that the Power is wholly Allah's,

and that Allah is severe in (enforcing) the Penalty."

Commentary: Verse 165

Disbelievers/Pagans

Disbelievers have gone astray. Their affection to things other than Allah, is like the wish and desire of a sick person unto eating the food which is harmful for his sickness but the patient ignorantly persists on having it. In contrast with them are the believers. So those who have Faith surely love Allah very intensively and more than anything or anybody else.

The pagans, who have done unjustly to themselves, will see their miserable destination on the Day of Reckoning, when they will recognize their wrong thought and their deviation. On that Day they will understand fully that the entire Power belongs to Allah and that they had gone a wrong way when they had referred to other than Him. The intensive punishment of Allah, on that Day, will be upon those who, thoughtlessly and unreasonably, had left out the attachment to Allah and clung to some vain and chaffy imaginations.

Then, it is so that in Sura 'An`ām, No. 6, verse 102, to guide them, Allah warns them thus:

" That is Allah, your Lord, there is no god but He; the Creator of all things,

therefore serve Him, and He has charge of all things."

By the way, it is narrated by Muhammad-ibn-Muslim that Imam Muhammad Bāqir (a.s.) and Hadrat Ṣādiq (a.s.) , speaking about the phrase: "...but for those who have faith, their love is more intensive " had said: " They are the progeny of Muhammad (p.b.u.h.) ". ⁽¹⁾

166 اِذْ تَبَرَّاَ الَّذینَ اتُّبِعُوا مِنَ الَّذینَ اتَّبَعُوا وَ رَاَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الاَْسْبابُ

166." When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder."

Commentary: Verse 166

Beware who your leader is

Beware who your leader is and whose love you carry in your heart! Those of you who love these tyrants and pay your affections to other than Allah, should know that they (the tyrants) want you for their own interests in this world. Therefore, they abuse your abilities and sincerity to obtain their own wishes, power and authority. But, on the Resurrection Day, they will avoid you and, hating you, will leave you alone.

This meaning should also be noted that in Tafsīr-ul-Burhān and in the book ` Ikhtisās ', by Shaykh Mufīd, there are some traditions cited about the meaning of the phrase: " when would those that were followed disown those who followed...". Among them, there is a tradition from Imam Bāqir (a.s) who said: " By Allah, O' jābir, these are the leaders of transgressors and their means for injustice."⁽¹⁾

Beware of Whose Love You Carry in Your Heart

Therefore, in contrast with this group, as was referred in the previous verse, are the truly faithful ones, who bear the intensive love in their heart for Allah. They love not only the genuine leaders of the religion but also everything that Allah loves. The basic reason for this is that every thing they love is only for gaining Allah's pleasure. Even when they love their own family and issues, they love because it is their duty to do so as prescribed by Allah.

167 وَ قالَ الَّذینَ اتَّبَعُوا لَوْ اَنَّ لَنا کَرَّةً فَنَتَبَرَّاَ مِنْهُمْ کَما تَبَرَّؤُا مِنّا کَذلِکَ یُریهِمُ اللّهُ اَعْمالَهُمْ حَسَراتٍ عَلَیْهِمْ وَ ماهُمْ بِخارِجینَ مِنَ النّارِ

167." And those who followed shall say:

` Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us.

Thus Allah will show them their deeds; bitter regrets will be upon them.And never shall they get out of the Fire."

Commentary: Verse 167

Following Unfaithful Leaders

These mislead followers, who see the unfaithfulness of their leaders so evident, console themselves by saying:

" Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us. ..."

But, what a pity! It is too late, because there is no possibility for them to return to life again.

Then, at the end of the verse, it says:

"... Thus Allah will show them their deeds; bitter regrets will be upon them.

And never shall they get out of the Fire."

Yes, they can afford nothing but sigh and regret bitterly. A regret for the wealth they gathered but others took the benefit of it. A regret for the extraordinary opportunities that they had had for attaining prosperity and being saved, but they missed them all easily. A regret for adoring some incapable worthless leaders instead of adoring Allah, the Almighty.

But, it is a vain regret, because it is neither the time of action nor the occasion for making up for the past. Nay! it is only the time of punishment and receiving the results of one's own deeds.

According to some traditions, there are some different halts in the Hereafter. In a few of these halts people cannot speak anything and silence dominates lips, where they can merely look at others regretfully and shed tears. In some other of these halts, there are people who ask

each other for help, while some others curse and hate each other for their former deeds.

The Cruel leaders Will Disown Their Faithful Followers

This verse indicates that at this time when the cruel leaders, who were adored, loved, and followed formerly, here, disown their followers and accept no responsibility for them. So, the followers disown them, too, and regret very much why they loved them, supported them, and followed them. But they gained naught. They regret in heart and express their regret by tongue in this manner that if they could return to life once more, they would never follow them. They say that these people who are so disloyal that they denounce their followers here on this Day (the Reckoning Day), they (the followers), too, would denounce them if they could return to the world again. They regret, but what is the use of this regret? It is of no use, and they cannot come out from the blazing Fire of Hell.

Section 21:Only lawful and clean food should be taken

Point

Injunction about the use of food-stuff Blind following disallowed.

Concealing of truth and corrupting the Word of God and bartering it for worldly gains amounts to the eating of Fire.

168 یا اَیُّهَا النّاسُ کُلُوا مِمّا فی الاَْرْضِ حَلالاً طَیِّبا وَ لا تَتَّبِعُوا خُطُواتِ الشَّیْطانِ اِنَّهُ لَکُمْ عَدُوٌّ مُبینٌ

169 اِنَّم-ا یَأْمُرُکُمْ بِالسُّوءِ وَ الْفَحْشآءِ وَ اَنْ تَقُولُوا عَلَی اللّهِ ما لا تَعْلَمُونَ

168." O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan.

Surely he is a manifest foe for you."

Commentary: Verses 168-169

Lawful and unlawful food

One of the signs of a complete religion is that it considers the usage of the unlawful food-stuffs a Satanic deed (as the Qur'ān says:

"...intoxicants and games of chance... are an abomination of Satan's work...") ⁽¹⁾, and the inappropriate avoidance of eating the lawful ones originated from the temptations of Satan, (as the Qur'ān says: "...eat of what Allah has given you and do not follow the footsteps of Satan..."). ⁽²⁾

Stages of Satan's Invitations unto Temptation

Therefore, in the current verse, too, it says:

" O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. ..."

In some of the historical narrations it is cited that a few of the Arab tribes had unreasonably forbidden a part of their crops and their animals for themselves, where they used to sometimes attribute those prohibitions to Allah. Then, the above verse was revealed to dismiss that ambiguity.

Islam pays also specific attention to the material life of people. At the top of these things is the food necessities about which there are found tens of Qur'ānic verses and hundreds of traditions in Islamic literature.

One of the duties of prophets has been to define the lawful and unlawful edible materials and drinks beside the introduction of the advantages and disadvantages of each of them. This verse emphasizes that we have to consume from what is religiously lawful and pure /ḥalāl/ on the earth:

" O' mankind! eat of what is in the earth lawful and good;..."

And that we must not prohibit ourselves from some things under the effect of the Satan's temptation, because it is certain that Satan is our open enemy:

"...and do not follow the footsteps of Satan. Surely he is a manifest foe for you."

Imam Bāqir (a.s.) has narrated a tradition from the Prophet (p.b.u.h.) who said: " Worship of Allah is divided into seventy divisions, the best of which is earning a living lawfully."⁽¹⁾

Again, in another tradition, the very holy Imam, the fifth Imam, (a.s) has said: " He who seeks for sustenance in this world in order to be independent of people for his needs, to provide for his family members, and to stretch affection unto his neighbours, will meet Allah, Almighty and Glorious, on the Day of Judgement while his face will be as bright as the full moon."⁽²⁾

It is cited in Tafsīr-i-Rouh-ul-Bayān that Satan has some different stages in his invitations unto temptations. At first, he invites to

infidelity. If he fails in this phase, he invites to innovation. If he does not succeed, he invites to lesser sins. Failing in these stages, Satan invites to doing good and lawful deeds instead of worshipping Allah.

When he fails in this phase, too, he invites to performing worships with lower qualities than the noble ones in order to stop a person from promoting to higher degrees.⁽¹⁾

Thus, the statement of the verse is a warning against what Satan does and how he leads men astray by his different forms of evil whispers when the Qur'ān says:

" Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."

170 وَ اِذا قیلَ لَهُمُ اتَّبِعُوا ما اَنْزَلَ اللّهُ قالُوا بَلْ نَتَّبِ-عُ ما اَلْفَیْنا عَلَیْهِ اباءَنا اَوَلَوْ کانَ اباؤُهُمْ لا یَعْقِلُونَ شَیْئا وَ لا یَهْتَدُونَ

171 وَ مَثَلُ الَّذینَ کَفَرُوا کَمَثَلِ الَّذی یَنْعِقُ بِما لا یَسْمَعُ اِلاّ دُعاءً وَ نِداءً صُمٌّ بُکْمٌ عُمْیٌ فَهُمْ لا یَعْقِلُونَ

even though their fathers had no understanding of anything nor were they guided aright."

deaf, dumb, and blind (are they) wherefore they do not understand.

Commentary: Verses 170-171

Blind following of the ancestors is condemned

Blind following of the ancestors is condemned The previous verse warned us to avoid following the whispers and footsteps of Satan. Now, in this verse, one of the examples of those footsteps, which is the blind following of others, is pointed out. It says:

" And when they are told:

` Follow what Allah has sent down,'

they say: ` Nay! We follow what we found our fathers upon,'..."

They mean that they do not care what the verses of Allah say or the Messenger of Allah invites to. So, in answer to them, the Qur'ān says:

...even though their fathers had no understanding of anything nor were they guided aright."

This statement refers to the fact that: if their fathers had no wisdom and understanding by themselves nor had they accepted the godly guidance of the prophets, then, would they follow their fathers

yet? If their ancestors or the infidels themselves had wisdom or were guided, it would not matter, but it is not so.

There are two comparisons in this verse: 1) the likening of the caller of Truth to a shepherd; 2) the likening of infidels to some beasts that understand nothing from the speech of the shepherd save a call and a cry. This simile has been confirmed in a tradition by Imam Bāqir (a.s.), too. The parable means that the invitation of the Prophet (p.b.u.h.) from that faithless crowd to Truth and breaking the dam-like barrier of blindly imitation, is similar to the person who shouts to a cattle of sheep or some animals in order to save them from danger but they do not understand this message.

" And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; ..."

Then, at the end of the verse, to emphasize more and to explain it more clearly, it adds:

"... deaf, dumb, and blind (are they) wherefore they do not understand."

172 یا اَیُّهَا الَّذینَ امَنُوا کُلُوا مِنْ طَیِّباتِ ما رَزَقْناکُمْ وَ اشْکُرُوا لِلّهِ اِنْ کُنْتُمْ اِیّاهُ تَعْبُدُونَ

Commentary: Verse 172

Gratefullness

In this verse, too, Allah advises us to be grateful for using the blessings and bounties, and thank Him. There is a tradition from the holy Prophet (p.b.u.h.), cited in Tafsīr-uṣ-Sāfī, stating that Allah says that He creates people, but they worship other than Him; and, He provides (them) sustenance, but they thank others save Allah.

It is made clear in this verse that we ought to eat from the good wholesome foods that Allah has provided us sustenance and be thankful to Him.

" O' you who have Faith! eat of the good things We have provided you with, and be grateful to Allah, ..."⁽¹⁾

Intellect necessiates the act of thankfulness to the giver of a bounty, too.

"... if Him it is you worship."

However, being thankful to Allah is a means of continuity and abundancy of bounties. And, to be grateful to Allah is a sign of sincerity and the purity of one's Faith.

It is narrated from Imam Hādī (a.s.) who said that the wrath of Allah encompasses those who prohibit or deprive themselves from the godly lawful things and permissible deeds.⁽²⁾

173 اِنَّما حَرَّمَ عَلَیْکُمُ الْمَیْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزیرِ وَ ما اُهِلَّ بِه لِغَیْرِ اللّهِ فَمَنِ اضْطُرَّ غَیْرَ باغٍ وَ لا عادٍ فَلا اِثْمَ عَلَیْهِ اِنَّ اللّهَ غَفُورٌ رَحیمٌ

But whoever is forced (by necessity), not desiring nor transgressing, no sin shall be on him; surely Allah is Forgiving, Merciful."

Commentary: Verse 173

Point

Following the previous subject, this verse states that certain edible things are lawful to eat, and we should not prohibit the lawful things of Allah to ourselves opinionatedly and because of some vain imaginations. Yet, Allah has forbidden us carrion, blood, swineflesh or the flesh of any animal slaughtered invoking the name of anybody else other than God, as it says:

" Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. ..."

Logical Reasons for the Laws of prohibition of Particular Food

There are some logical and acceptable reasons cited for this Divine law of prohibition, of course. For example, it is narrated from Imam Ṣādiq (a.s.) who said:

" No one obtains anything from carrion but weakness of his body, decrease of his strength, and cease of his offspring. And, the consumer of carrion dies not but by a sudden death. Those who consume blood (as food stuff) become hard-hearted. ..."⁽¹⁾

According to some hygienical advice, the flesh of swine is the carrier of two kinds of microbes called tapeworms and trichina. (The latter is a very small nematode worm trichinella, whose larvae infest the intestines and voluntary muscles of man, pigs etc., causing trichinosis).

Today, it is forbidden to use swineflesh even in some Eastern countries. In former divine religions, such as the religion of the Jews, the flesh of swine has been held in great detestation. In the Bible, the sinners are also likened to swine.

May eat Unlawful Food Only if Forced by Necessity

There is an exception, of course, where the term /qayrabāqin/ denotes not for enjoyment but forced by unavoidable necessity, and term / `ādin / means without any intention to revolt against the prescribed laws of Allah or not exceeding the bare limits of the actual want or the bare necessity. If anybody under circumstances beyond his control or forced by necessity, to save his life, takes such things, it will not be a sin upon him.

"...But whoever is forced (by necessity), not desiring nor transgressing, no sin shall be on him; ..."

This permission is because of the Mercy and Grace of Allah, as the verse itself says:

"...surely Allah is Forgiving, Merciful."

It is cited in Tafsīr-i-Nūr-uth-Thaqalayn in an expressive tradition from Imam Ṣādiq (a.s.) who said: " Whoever is forced (to eat) carrion or blood, or swineflesh and he avoids eating something of it until he dies, then he is an infidel."⁽¹⁾

Explanations:

Islam's attention to the problem of food-stuff

Invoking Allah's name at the time of slaughtering animals

Islam, a complete and an easy religion

circumstance. Every ritual duty or religious prohibition can be changed when there is emergency.

Do not misuse the exception made for 'necessary circumstances'

General Conclusion:

Here in this verse, and in the similar other verses of the Qur'ān, is laid down the principle of the Islamic law to be observed under normal conditions and the law of exception for the state of emergency.

The things forbidden under normal conditions may be permissible in the emergency. The spirit of the law to be observed in both the cases is the sense of obedience, and sticking to the prescribed limits. Under no circumstances any revolt against any law is allowed.

174 اِنَّ الَّذینَ یَکْتُمُونَ ما اَنْزَلَ اللّهُ مِنَ الْکِتابِ وَ یَشْتَرُونَ بِه ثَمَنا قَلیلاً اُول-ئِکَ ما یَأْکُلُونَ فی بُطُونِهِمْ اِلاَّ النّارَ وَ لا یُکَلِّمُهُمُ اللّهُ یَوْمَ الْقیامَةِ وَ لا یُزَکّیهِمْ وَلَهُمْ عَذابٌ اَلیمٌ

175 اُول-ئِکَ الَذینَ اشْتَرَوُا الضَّلالَةَ بِالْهُدی وَ الْعَذابَ بِالْمَغْفِرَةِ فَما اَصْبَرَهُمْ عَلَی النّارِ

176 ذلِکَ بِاَنَّ اللّهَ نَزَّلَ الْکِتابَ بِالْحَقِّ وَ اِنَّ الَّذینَ اخْتَلَفُوا فِی الْکِتابِ لَفی شِقاقٍ بَعیدٍ

Commentary: Verses 174-176

Prophet Muhammad's (p.b.u.h.) advent recited by the Jews

Before the advent of the holy Prophet of Islam (p.b.u.h.), the Jewish scholars used to tell their people about that happy advent and described the signs of that promised Prophet for them from the Torah.

But as soon as the Prophet of Islam (p.b.u.h.) was divinely appointed and announced his Call, they did not confess the prophethood of Muhammad (p.b.u.h.) for they thought they would lose their position, wealth, etc. It was why they neglected every thing and concealed the

Truth. Such people, by concealing the fact, might remain in their position receiving some presents and gifts for a length of time but this is a little price comparing to that great sin of theirs.

" Surely those who conceal any part of the Book which Allah has sent down (to them), and sell it for a small price- ..."

What they take and eat in this bargain is naught, indeed, but Fire. This meaning is similar to the content of the verse where eating the wealth of orphans is likened to Fire, too, as if they ate Fire in their bellies. ⁽¹⁾So, it says:

"...they shall eat naught but Fire into their bellies, ..."

Results of Barring the Truth

On the Day of Resurrection, Allah will not speak to these people mercifully, while the believers can speak with Him then. This talk, of course, may be either through some waves created in the space, or by inspiration and the mute tongue of the heart. On that Day all believing people can become interlocutors of Allah.

Those persons, who tried to bar the influence of the sound of truth from reaching the ears of people, have shut, in fact, the way of the speech of Allah on the Reckoning Day to themselves. They will not hear a word of kindness, but hear the word of wrath in Hell, being addressed with words such as:

" Go away into it and speak not (to Me) ...".⁽²⁾

Allah will not purify them from their sins then, because there will be a painful punishment prepared for them as a result of their evil actions in this world.

"...and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."

Explanations:

Selling Faith is a loss

Unlawful food or drinks will incarnate in the form of Fire

form of Fire in the Hereafter, "...but Fire ...".

Punishment should be appropriate to the crime

Concealing the truth

Those who conceal the Truth are some persons who exchange misguidance for guidance and punishment for forgiveness.

" Those are they who have bought error for guidance and punishment for forgiveness, ..."

Do they not know that they somehow share with the corruption and aberration of mankind throughout history by their action when they conceal the Truth? Do they think that they are able to bear the punishment of Allah ?

"... how they shall endure the Fire! "

It is narrated in a tradition that the holy Prophet (p.b.u.h.), speaking with Ali-ibn-Abī-Tālib (a.s.), said: " The worst of men is he who sells his coming world for his present life, and more evil than this is the one who sells his coming world for the present life of someone else."⁽¹⁾

The people who conceal the Truth are severely warned and threatened with Divine punishments, because Allah has sent down the Book so clearly and reasonably that no doubt or ambiguity remains for anyone.

" This is because Allah has sent down the Book with the Truth; ..."

Yet, there are some people who, to protect their personal interests, take action in justification and falsification of the concepts of the revealed Book and cause people to differ in it. In this way, they intend to gain some profits without any due, or unlawfully. Then, Allah, introducing them, says:

"...and surely those who differ in the Book are in flagrant schism."

Section 22: Genuine Righteousness, Retaliation and Bequest

Point

177 لَیْسَ الْبِرَّ اَنْ تُوَلُّوا وُجُوهَکُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَلکِنَّ الْبِرَّ مَنْ امَنَ بِاللّهِ وَ الْیَوْمِ الاْخِرِ وَ الْمَلئِکَةِ وَ الْکِتابِ وَ النَّبِیّنَ وَ اتَی الْمالَ عَلَی حُبِّه ذَوِی الْقُرْبی وَ الْیَتامی وَ الْمَساکینَ وَ ابْنَ السَّبیلِ وَ الْسائِلینَ وَ فِی الرِّقابِ وَ اَقامَ الصَّلوةَ وَ اتَی الزَّکوةَ وَ الْمُوفُونَ بِعَهْدِهِمْ اِذا عاهَدُوا وَ الصّابِرینَ فَی الْبَأْسآءِ وَ الضَّرّآءِ وَ حینَ الْبَأْسِ اُول-ئِکَ الَّذینَ صَدَقُوا وَ اُول-ئِکَ هُمُ الْمُتَّقُونَ

the angels, the Book, and the Apostles, and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakāt);

and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."

Commentary: Verse 177

Faith and its effects

The Faith of a person in Allah causes him to be humble before Him and to stand firm, with no obedience, before tyrants; where the Faith in Resurrection creates eyesight and magnanimity; and Faith in

angels refers to the existence of belief in the processes of supernatural including the Faith in revelation, Providence, etc.

Faith in prophets is a belief in a straight way and true guidance existing throughout history. It is an evidence leading to the fact that Man has never been aimless and absolutely free in this world.

" It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, ..."

The Qur'ānic phrases: " gives (of) his wealth " indicates the assistance and humanity of believers; " keep up the prayer " refers to the direct link with Allah; " pay the poor-rates (zakāt) " leads to planning the social life for solving the problem of different layers of the society;

" Those who fulfil their promise whenever they make a promise "

strengthens the coherence and connection between people; and the concept of " are patient " is an active factor in Man to become persevering and stable.

"... and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans,

the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakāt);

and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."

Explanations:

Acting according to this verse is equivalent wirh complete Faith

1- This verse is one of the most consistent verses of the Qur'ān. It is cited in Al-Mīzān, Commentary, that the Messenger of Allah said in a tradition that everyone who acts according to this verse has a complete Faith.⁽¹⁾

2-We should heed the content and essence of the religion rather than to go after the mere mottoes, which hold us back from the main

godly aims.

Those who claim faith and those who practice it

3- The number of those who claim Faith is very large, but the true believers, who follow all the details of this verse, are a particular small group: " These are they who ...".

Belief in Allah, Resurrection and revealed Book

4- Belief in Allah, Resurrection and revealed Book is mentioned before the fulfilment of the righteous deeds.

5- In this verse, the act of attachment to Allah " Faith in Allah ", and connecting with the poor and deprived people, and also social aids upon accidents and afflictions have been stated together, one after another, in the verse.

Reaching a true piety, donations to the poor

6- For reaching a true piety, donation in both obligatory and non-obligatory forms are necessary. There are some people who sometimes help the poor while they do not pay their religious obligatory payments. There are also some other believing people who pay their obligatory payments but are often indifferent to the poor and the deprived. Here , in this verse, the true pious believers are introduced as those who pay both their obligatory alms and recommended donations; as well.

"... and for the love of Him gives (of) his wealth ".

Regarding this meaning, that is why that some Islamic narrations say that in the wealth of the rich, besides the poor-rates, there is a portion for the deprived and the poor.⁽¹⁾

And also, the one who goes to bed while he is satiated but someone in his neighbourhood is hungry, has faith neither in Allah nor in the Hereafter. ⁽²⁾

Therefore, to feel responsibility for the hungry people, is a duty on us, whether we have paid the obligatory alms or not.

Patience and perseverance

7- It is necessary to show patience and perseverance in all the followings:

Being patient and firm in facing with poverty and afflictions.

To show patience and endurance in having ailments.

To be patient in battle and at the time of Holy War.

However, patience is the cause of all virtues. So, the Qur'ān

introduces patience as one of the factors for entering Heaven, where it says: " These shall be rewarded with high places because they were patient, ..."⁽¹⁾These are given high positions as a reward for the patience they had, while some others are honoured by angels in Heaven with these words: " Peace be on you because you were constant, ..."⁽²⁾

And, one of the conditions of obtaining the position of Imamate is to be patient, as the Qur'ān says: " And We made of them Imams to guide by Our command when they were patient, ..." ⁽³⁾

Righteous

8- The application of the term /birr/ (righteous) is similar to the application of honey. Whoever or whatever is very sweet and wholesome is likened to honey. Then, whosoever is very good and benevolent is called ` righteous '; viz. , such a one is absolutely a right-doer.

Verses 178-179, Arabic; English Translation

178 یا اَیُّهَا الَّذینَ امَنُوا کُتِبَ عَلَیْکُمُ الْقِصاصُ فِی الْقَتْلَی الْحُرُّ بِالْحُرِّ وِ الْعَبْدُ بِالْعَبْدِ وَ الاُْنْثی بالاُْنْثی فَمَنْ عُفِیَ لَهُ مِنْ اَخیهِ شیْ ْءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ اَدآءٌ اِلَیْهِ بِاِحْسانٍ ذلِکَ تَخْفیفٌ مِنْ رَبِّکُمْ وَ رَحْمَةٌ فَمَنِ اعْتَدی بَعْدَ ذلِکَ فَلَهُ عَذابٌ اَلیمٌ

179 وَلَکُمْ فِی الْقِصاصِ حَیوةٌ یآ اُولِی الاَْلْبابِ لَعَلَّکُمْ تَتَّقُونَ

the freeman for the freeman,the slave for the slave,the female for the female.

But for him who is forgiven somewhat by his (aggrieved religious) brother, then prosecution (for blood-wit) should be made according to a fair manner (ma`rūf) and let the payment be made to him with kindliness.

This is an alleviation from your Lord, and a mercy;

so whoever transgresses the limits after this, he shall have a painful punishment."

Occasion of Revelation:

The custom in the Age of Ignorance among some Arabs was so that when an individual was murdered from their tribe, they would decide to kill as many members from the murderer's tribe as they could. That thought was so harsh that they were ready to destroy even the entire people of the murderer's tribe for only a single murder. Then, the above verse was sent down and announced the just law of retaliation, (Qiṣāṣ).

This Islamic decree was, indeed, a medial status between the two different injunctions which were current at that time. Before the

revelation of this ordinance of Islam, some people considered retaliation necessary, with no changes, so that nothing else was permissible to substitute it, while some other groups believed that only the rule of blood-wit should be followed. So, Islam decreed the law of retaliation in the case of the discontent of the heirs of the murdered, and blood-wit when both parties agree upon it.

Commentary: Verses 178-179

Saving of Life in Retaliation:

Point

From this verse on, in the current Sura, a series of decrees and ordinances of Islam are stated and completed.

At first, it begins with the protection of the value of blood which is an extraordinary important problem in social connections. Through this verse, Islam makes all the concerning old customs invalid. The Qur'ān, addressing the believers, says:

" O' you who have Faith! Retaliation (Qiṣāṣ) is prescribed for you in the matter of the (unlawfully) murdered: ..."

The Holy Qur'ān, in the case of some indispensible commands, sometimes makes use of the phrase: " It is prescribed for you " to state the matter. The above verse, for example, is an instance of this application where the coming verses, which speak about making bequest ' and fasting ', are other ones. In any case, this particular phrase makes the importance and emphasis of the theme clear, because those matters are always written that, from any point of view, have reached to the state of positiveness, and are earnest.

As it was pointed out in the occasion of revelation, these verses, with the application of the term retaliation and in order to moderate the intemperances which the Age of Ignorance fulfilled about murder, show that the heirs of the murdered are rightful to accomplish, against the murderer, exactly the same that that person has committed upon the murdered.

But the Qur'ān does not suffice only to this amount. In this very verse, it exposes the problem of equality to discussion with a particular explicitness where it continues saying:

"...the freeman for the freeman, the slave for the slave, the female for the female. ..."

Allah willing, we will explain that this idea is not an evidence, as some have considered, for the superiority of the male-blood to the female-blood, and that a male murderer, under certain conditions, can be punished by the law of retaliated for the murder of a woman.

Then, to make it clear that the subject of retaliation is merely a right for the heirs of the murdered and it is not a convincing ordinance for them when they can simply forgive the murderer, if they wish, and take a blood-wit, or even, they can take no blood-wit at all, it immediately adds:

"... But for him who is forgiven somewhat by his (aggrieved religious) brother, then prosecution (for blood-wit) should be made according to a fair manner (ma`rūf) and let the payment be made to him with kindliness. ..."

Thus, on one hand, the avengers of blood are advised not to be immoderate in taking a blood-price if they dispense with retaliation, and take the blood-wit with a fair price and according to what Islam has appointed and also by installments so that the party be able to pay it.

And, on the other hand, through the sentence: "...let the payment be made to him with kindness ", it recommends the murderer to pay the blood-price in a right style and without any negligence so that his debt be entirely paid on time. Therefore, the Qur'ān has defined the duty of each party and how they should treat to each other.

At the end of the verse, for emphasis and to attract the attentions to the fact that transgressing the limits of Allah, from the side of whoever it may be, deserves a severe punishment, it says:

"... This is an alleviation from your Lord, and a mercy; so whoever transgresses the limits after this, he shall have a painful punishment."

This equitable command for retaliation ' and forgiveness ',

which makes up a quite, logical manly assemblage, condemns, on one hand, the wrong method of the Ignorance Age which considered no equality in retaliation and, similar to the tyrants of this very age of space, sometimes killed hundreds of people in excuse of the murder of

one person.

And, on the other hand, it does not shut the door of pardon to people. In the meantime, it does not lower the respect of blood, and does not allow murderers to become bold and presumptuous. And also, thirdly, it announces that neither of the two parties are permitted to transgress the limits after accepting the principle of pardon and blood-wit. This command was issued in spite of the old custom of the Ignorant tribes where the heirs of the murdered might kill the murderer even after forgiving him and taking the blood-wit.

Answers to Questions Regarding Retaliation

The next verse, in a short but very expressive sentence, answers a great deal of questions in regards to the problem of retaliation. It says " And in (the law of) retaliation there is (saving of) life for you, O' people of understanding,

so that you may guard yourselves (against evil)."

This verse, which in the Qur'ānic text consists of ten particles, is expressed in utmost eloquence and clarity. It is so interesting that its first phrase has become as an Islamic motto used by common Muslim people. It clearly shows that Islamic law of retaliation is not for revenging at all, but it is a door-way to life for men to let them continue living.

Retaliation, on one hand, guards the safety of the life of the society, because if the ordinance of retaliation were not in any form at all, the hard-hearted persons would feel security and, consequently, the lives of people would be in danger. The evidence for this is the countries wherein the law of retaliation has been nullified and the number of murders and crime has incredibly increased.

On the other hand, the law of retaliation causes the life of a homicidal person be saved since it prevents him considerably from the thought of murder and brings him under control.

For the sake of the necessity of equality and order, the law of retaliation is a hinder against the frequent slaughters and puts an end to the customs of some Ignorant tribes in which a single murder has been the pretext of several murders and the latter, in turn, has been the cause

of further slaughters, too. By this way, the law of retaliation has also stopped some of those homicides and caused a few societies continue to live peacefully.

Regarding the fact that it is only in the absence of pardon that the ordinance of retaliation can be executed, the existence of the Islamic law of retaliation, in general, is also another phase opened to life and living.

The concluding phrase which says: "... so that you may guard yourselves (against evil) " completes this wise ordinance of Islam. This meaning is also considered as a warning which halts or retards any oppression and transgression.

Retaliation and Pardon, a Complete Assemblage

Islam, in all respects, follows the problems inclusively and with their proper practical aspects. It has stated the right perfect idea about the proposition of unlawfully murdered, far from any injustice or excessive progressiveness. This Islamic law is similar neither to the perverted Jewish law, which emphasizes only on mere retaliation, nor to the present Christianity, which advises its followers to pave only the way of either pardon or compensation; because the latter causes to embolden the homicides and the former can become a factor of harsh vengeance and brutality.

Suppose that the murdered and the murderer be two brothers, or they have some background of friendship or social connections. In this case, bonding to retaliation, may produce a new additional grievance for the family of the murdered, especially when the concerning people are full of human love and affection, then, forcing them to execute the act of retaliation, itself, can be considered another grief and torture upon them. On the other hand, limiting the law to pardon and compensation alone, also makes the corruptive people bolder.

This is why Islam has decreed the law of retaliation as the main ordinance and, to moderate it, has added the ordinance of pardon beside it and along with it.

In other words, the heirs of the murdered are rightful to choose one of the following varieties:

1- The execution of retaliation

2- To pardon without taking any blood-wit.

3- To pardon with taking the blood-wit. (In this case, of course, the consent of the murderer is also necessarily considered.)

Other Questions Concerning Retaliation Addressed

Explanations:

It is possible that some groups object that the command in the verses of retaliation is that a man ' should not be killed for the murder of a woman ', then, what is the difference between the life of a man and that of a woman? Why should a male not be killed under the punishment of the law of retaliation for the slaughter of an innocent female, a gender (i.e. the feminine gender) that forms half of the population over the earth ?

The answer to this question is that: the verse does not mean a male ' should not be retaliated against by capital punishment for a female '. But according to what is detailed in the books of Islamic jurisprudence, the heirs of the murdered woman can punish the male-murderer by the law of retaliation (i.e. capital punishment) on condition that they pay half of the blood-price.

In other words, the purpose of the lack of retaliation (Qiṣāṣ) of a man ' for the slaughter of a woman ' is a retaliation without any condition; but his killing is permissible, of course, when half of the blood-price is paid.

No explanation is necessary here that the payment of the aforementioned sum for the execution of the punishment under the law of retaliation does not mean that a woman, from the point of philanthropy, is lower than a man, or a female is less dear than a male. This is, indeed, absolutely a wrong and illogical imagination. The apparent form of the term ` blood-price ' may have been the origin of the appearance of this imagination. The act of the payment of the half sum of blood-price is only for the compensation of the loss that the man's family members suffer from his capital punishment by the law of retaliation.

The expansion of the explanation is that: males are usually the effective financial factor of their families. It is often men, in families, who earn a living and pay money for the expenditures, in general, and

run the economical affairs therein. Therefore, the difference between a man and a woman, from the point of economy and finance in their own family, is quite clear to everybody. If this difference be not observed, the remaining family members and the innocent children of the murdered man have surely to suffer an amount of unreasonable financial damage. Hence, Islam, with the rule of the payment of half of the blood-wit for the punishment of a man ' by the law of retaliation, has considered the rights of all members, and prevented the unforgivable injury and stroke that a family may be given. Islam never lets the rights of some individuals, such as the children of the person who has been punished by the law of retaliation, be trod under the pretext of the term equality '.

It is possible, of course, that some women earn a living in their own family better than men there. But we know that a law or an ordinance does not turn around the pivot of an individual, and we must compare the totality of men with the totality of women.

Another point that attracts the attention, and is understood from the phrase " by his brother ", is that Islam strengthens the relation of brotherhood between its followers so firm that even after the illegitimate shedding of blood it is still valid. So, to encourage the heirs of the murderer to forgiveness and moderation, and also to put their affection in motion, Islam introduces them as the brothers of the murderer. And, this meaning is both surprising and interesting. The mentioned situation, of course, is about those murderers who have taken action in this great heinous sin under the force of emotion, wrath, and the like of them, and the murderers have also become regretful and repented of their wrong action. But, the murderers who are proud of their crime and, with no regret or repentance, boast about it, are neither worthy of the appellation of ` bretheren ' nor are they eligible for pardon.

180 کُتِبَ عَلَیْکُمْ اِذا حَضَرَ اَحَدَ کُمُ الْمَوْتُ اِنْ تَرَکَ خَیْراً الْوَصِیَّةُ لِلْوالِدَیْنِ وَ الاَْقْرَبینَ بِالْمَعْرُوفِ حَقّا عَلَی الْمُتَّقینَ

181 فَمَنْ بَدَّلَهُ ما سَمِعَهُ فَاِنَّمآ اِثْمُهُ عَلَی الَّذینَ یُبَدِّلُونَهُ اِنَّ اللّهَ سَمیعٌ عَلیمٌ

182 فَمَنْ خافَ مِنْ مُوصٍ جَنَفا اَوْ اِثْما فَاَصْلَحَ بَیْنَهُمْ فَلا اِثْمَ عَلَیْهِ اِنَّ اللّهَ غَفُورٌ رَحیمٌ

Surely Allah is All-Hearing, All-Knowing."

surely Allah is Forgiving, Merciful."

Commentary: Verses 180-181

Bequest in a Fair Manner

Point

The speech in former verses was about problems such as life, murder, murdered, and retaliation, while in these verses a part of the ordinances of bequest in relation with the financial affairs is referred to, where it says:

" It is prescribed for you, when death approaches (any) one of you, and if he leaves behind wealth for parents and near relatives that he makes

a bequest in a fair manner ..."

Then, at the end of the verse, it adds:

"... (this is) a duty (incumbent) on the pious ones."

Bequest should not be considered as a bad omen. Some persons think that bequest is a sign of death or passing away soon, while bequest is a kind of providence and farsightedness. So, if the verse tells us to leave a bequest at the presence of death by saying: " When death approaches (any) one of you, ...", it is for the reason that those moments are the last occasions; else, an individual can lay down a bequest years before the time of death.

Some Islamic groups have considered the bequest an obligatory ordinance, but as it is understood from the phrase "...(this is) a duty on the pious ones " this action is voluntary, otherwise it would say: this is a duty on the believers.

According to the attitudes of the Islamic commentators and jurisprudents, leaving a bequest is, of course, incumbent when the one is in debt to people or there is a religious duty upon the one which must be fulfilled. These duties may be such as: one fifth levy (khums), poor-tax (zakāt), performance of pilgrimage (Hajj), etc., and in other ordinary cases, similar to them, leaving a bequest is emphatically praiseworthy.

By the way, in this verse, the Arabic term khayr ' has been applied for wealth ' to make it manifest that Islam knows wealth a good thing and a blessing from Allah when it has been earned in a lawful way and is spent alongside the path of the help and benefit of people. This idea nullifies the wrong attitudes of those who think of wealth substantially as a bad thing. Islam hates those deviated pretenders to piety who have not recognized the spirit of Islam and think of Islamic piety as a quality equivalent to poverty. The wrong thought and behaviour of such apparent believers cause the stagnation of some Islamic societies and, consequently, the development of the exploiters.

In the meanwhile, this very meaning of the verse is a slight hint to the idea that the logical abundance of wealth is lawful in Islam. The evidence is that the unlawful wealth that a person leaves behind in this

world is not ` fair ', but it is adversity and evil.

Some Islamic traditions indicate that the word `khayr', here, refers to the considerable wealth that needs being bequeathed. Therefore the inconsiderable properties, which the heirs can divide between themselves according to the canonical law of heritage, need not be bequeathed. In other words, a small amount of wealth is not something that one separates one third of it to leave a bequest for.⁽¹⁾

The phrase: "...when death approaches (any) one of you," is for the statement of the last opportunity available for leaving down a bequest so that if it be postponded, it may be missed. At any rate, it is fairly appropriate that we, having forethought and utilizing our opportunity, prepare ourselves by writing down our bequest. This manner, as it is understood from the Islamic literature, not only is good but also quite admirable.

The Messenger of Allah said: " Whosoever dies and has left a bequest, has died as a martyr."⁽²⁾This meaning is considerably mentioned in some other traditions, too. Then, it is from improvidence of a person who imagines that leaving a bequest is a bad omen through which a person pushes his death forward. But, bequeathing is a kind of undeniable factual farsightedness which, although it might not prolong the longevity, will surely never shorten the life time.

Bequest restricted with the term / bil ma`rūf / (in a fair manner) shows that a bequest must be reasonable in all respects. It should be done in a fair manner both from the point of amount of wealth and in respect of the person to whom the bequest is addressed, so that customary law and common-sense know it rationally a good action; not a sort of unjust discrimination which usually causes conflicts and deviation from the limits of justice and truth.

When a bequest contains all the abovementioned qualities, it is respectable and sacred in all aspects. Hence, any change or conversion in it is forbidden and is counted unlawful (ḥarām), as the verse itself

says:

" Whoever then changes it (the bequest) after he has heard it, the sin thereof shall be on those who change it. ..."

And, if they imagine that Allah does not know their plots, they are intensively in err, as it says:

"...Surely Allah is All-Hearing, All-Knowing."

This verse may also point to this fact that the wrong actions committed by the executor of testament never nullifies the reward of the testator. When such an evil happens, the sin is only upon the executor of testament who has changed something from the quality or quantity of the testament or has interfered with the fundamentals of the testament itself. Yet, the testator will obtain his own concerned godly reward whether the testament that he has left be changed later, in any form, or not.

Another probability has also been cited in the commentary of the verse. It says that the purpose is: when the property of the dead, as the result of the wrong actions of the executor of testament intentionally is given to some ones who are not deserving of it, (and they are not aware of that wrong action), there is no sin on them. So the sin is only on the executor of testament who deliberately has committed such a wrong.

It should be also noted that there is no contradiction between these two commentaries, and both can be gathered from the meaning of the verse.

Circumstances Under Which Bequests can be Changed

So far, concerning this Islamic decree, it has become quite clear that any change, of any kind and of any amount, in testaments is a sin. But, since there may be exceptions in a law or ordinance, then, in the last verse of this group of verses, it says:

" But if any one fears injustice or sin on the part of a testator, and establishes agreement among them (the parties concerned), then there is no sin upon him; surely Allah is Forgiving, Merciful."

Thus, the exception is only due to the instances where the testament has not been arranged properly. It is only in this status that a

change made by the executor of testament is permissible. Then, if the testator is still alive, the executor must notify him/her of that intention to change the testament, but if the testator has passed away, the executor takes action on changing it himself. This situation, from the point of the Islamic jurisprudence, is restricted to the following cases:

Therefore, making bequest over the entire property benevolently for good intentions, which is common among some unaware people, is, regarding the Islamic laws, perfectly wrong. So, the duty is upon the executor of the bequest to decrease it up to one third of the remaining wealth.

By the way, the Arabic term /janaf/, which means a deviation from the path of Justice and a unilateral inclination, hints to the deviations that seize the testator unconsciously; while the term /'im/ (sin) refers to the intended deviations.

The final phrase of the verse which says: "... Surely Allah is Forgiving, Merciful " may point to the fact that if the executor of testament effectively removes or improves the wrong that the testator has done and returns him to the right way, Allah forgives him, too.

Explanation:

The Philosophy of Testament:

Regarding the law of heritage, only a particular group of relatives, and with a definite portion, inherit the wealth. This situation may be in the case that some other near and far relatives, or some of the close friends and local people, are in dire need of some financial aid.

In addition to that, sometimes it happens that the religiously ordained portion, ordained concerning the amount of heritage, is not sufficient to supply the needs of some heirs.

The inclusiveness of the Islamic laws does not let these gaps be left unfilled. So, it has issued the law of testament alongside the law of heritage. It lets Muslims decide on one third of their wealth to be spent after their death in a manner they like.

Besides that, sometimes a person wishes to do some good actions, but during his life-time he is not able to perform them, because of some financial necessities that he has. The logic of intellect demands that he decides on a part of the wealth, that he has suffered to earn during his life, to be spent on these good affairs after his death, at least, and not to be deprived of them.

All these circumstances have caused that the law of testament be decreed in Islam, and it has been emphasized with the phrase: " (this is a duty on the pious ones."

Testament is not restricted only to the above mentioned aspects, of course, but a person should explain all his debts to people, the deposits that others have given him to charge of, and the like of them in the testament so clearly that there may remain no ambiguous subject concerning the rights of men or the rights of Allah which have been upon him.

In Islamic literature, testament is frequently emphasized on. For example, a tradition narrated from the holy Prophet (p.b.u.h.) says: " It is not appropriate for a Muslim believer to sleep at night except that his

testament is under his head."⁽¹⁾

The phrase ` under his head ', mentioned in the above tradition, is, of course, for emphasis and the purpose is that he must always be prepared in this respect.

Justice in Testament

Taking the abovementioned explanation about the lack of transgression in testament in mind, there are many traces in Islamic traditions emphasizing upon the lack of transgression ' and damage ' in testament which, on the whole, indicate that as much as making a testament is a good and worthy deed, the same quality transgression in it is blameworthy and counted among grievous sins.

Imam Muhammad Bāqir (a.s.), in a tradition, says: " He who regards justice in his testament is like the person who has given the same amount as charity (in the way of Allah) during his own life; but the one who treats unfair in his testament will meet Allah on the Day of Judgement while He will have turned away His Grace from him."⁽²⁾

Transgression, treating unfair, and damage in testament is that a person bequeathes more than one third of his wealth and deprives the heirs from their religiously lawful rights. Or, he may make some undue distinctions for the sake of his unreasonable loves and hatreds. In the cases that the heirs are in dire need, even, the recommendation is that bequeathing one third of the wealth be decreased to a quarter or one fifth of the wealth. ⁽³⁾

When we study the Islamic narrations and the statements of the leaders of Islam in relation to the subject, we understand the emphasis and importance that they have considered for the existence of Justice in testament. The following tradition is one of the concerning instances:

Once at the time of revelation, one of the men from the Ansār tribe passed away. He had some little children, but he had spent his wealth on the path of Allah in a manner that there remained no more

property from him. When the Prophet (p.b.u.h.) became aware of it, he asked: " What did you do with that man? " Then, the people thereby answered that they had buried him. The holy Prophet (p.b.u.h.) said: "If I had been informed of it before, I would not have permitted you to bury him in the graveyard of Muslims, because he has left his little children reduced to beggary."

Bequest, Obligatory or Recommended

As it was said before, making testament, in essence, is among the emphatically recommended actions, but sometimes it becomes obligatory for some people. For instance, when a person has neglected or failed to pay the godly obligatory rights, or there are some things with him belonging to people, (formerly deposited to him), and the one thinks that their rights may be transgressed if he does not bequeath, then bequeathing is obligatory. More important than that is when the position of a person in a society is so that if he does not make a bequest it is probable that the safe system of that society or their religion be inflicted an irreparable severe blow upon. So, in all of these circumstances, it is obligatory to bequeath.

Bequest, is Changeable During the Life

The testator is not restricted by Islam to what he has bequeathed himself. A person is allowed to review the amount, the manner, and the executor of the bequest as long as he is alive, because when the time passes, circumstances may vary and his attitudes upon the aforementioned subjects change, too.

This point is also necessary to be mentioned that we must make use of bequest as a means of repairing our former shortcomings, in a manner that even if some of our relatives had shown unkindness to us, we dispaly affection to them by the way of testament. It is cited in some Islamic narrations that the leaders of Islam bequeathed some money especially for those relatives who were not kind to them in order to attract their affection again.

Section 23:Fasting during Ramadān Rights of Property

Point

To Fast during the month of Ramadan-Prayer and supplication to God-Discipline to be observed during the month-Rights of property to be respected

183 یا اَیُّهَا الَّذینَ امَنُوا کُتِبَ عَلَیْکُمُ الصّیامُ کَما کُتِبَ عَلَی الَّذینَ مِنْ قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُونَ

184 اَیّاما مَعْدُوداتٍ فَمَنْ کانَ مِنْکُمْ مَریضا اَوْ عَلَی سَفَرٍ فَعِدَّةٌ مِنْ اَیّامٍ اُخَرَ وَ عَلَی الَّذینَ یُطیقُونَهُ فِدْیَةٌ طَعامُ مِسْکینٍ فَمَنْ تَطَوَّعَ خَیْرا فَهُوَ خَیْرٌ لَهُ وَ اَنْ تَصُومُوا خَیْرٌ لَکُمْ اِنْ کُنْتُمْ تَعْلَمُونَ

185 شَهْرُ رَمَضانَ الَّذی اُنْزِلَ فیهِ الْقُرانُ هُدًی لِلنّاسِ وَ بَیِّناتِ مِنَ الْهُدی وَ الْفُرْقانِ فَمَنْ شَهِدَ مِنْکُمُ الشَّهْرَ فَلْیَصُمْهُ وَ مَنْ کانَ مَریضا اَوْ عَلَی سَفَرٍ فَعِدَّةٌ مِنْ اَیّامٍ اُخَرَ یُریدُ اللّهُ بِکُمُ الْیُسْرَ وَ لا یُریدُ بِکُمُ الْعُسْرَ وَلِتُکْمِلُوا الْعِدَّةَ وَلِتُکَبِّرُوا اللّهَ عَلی ما هَدبکُمْ وَلَعَلَّکُمْ تَشْکُرُونَ

so that you may guard yourselves (against evil)."

and for those who are hardly to do it, (there is) a redemption by feeding an indigent. But whoever volunteers to do good, it is better for him;

and it is better for you that you fast, if you did (only) know."

be a guidance for mankind, and as clear signs of guidance and a criterion (between right and wrong).

Therefore, whoever of you is present (at his home) during the month,

he shall fast therein and whoever is sick or on a journey,

he shall then (fast) the same number of other days;

Allah desires ease for you, and He does not desire hardship for you;

so you should complete the number (of days decreed), and exalt Allah for His having guided you, and that haply you might be grateful (to Him)."

Commentary: Verses 183-185

Fasting, the Origin of Piety

Next to several important ordinances of Islam stated in the former verses, these current verses refer to another ordinance, i.e. fasting, which is one of the most serious acts of worship. The Qur'ān, with the same tone of emphasis that was applied for the previous verses, says:

" O' you who have Faith! Fasting is prescribed for you as it was prescribed for those before you, ..."

Then, immediately after this, it refers to the philosophy of this humanizing worship and, in a short but meaningful sentence, says:

"... so that you may guard yourselves (against evil)."

According to what the Late Kolayny says in his famous book (Al-Kāfī), piety is rendered into one's restriction from sin. Most sins originate from wrath and lust. Fasting brings the extravagance of this instinct under control, which, consequently, decreases corruption and increases piety.⁽¹⁾

Yes, fasting is a great effective factor in the process of training the spirit of piety in all dimensions of every field. This will be addressed in detail later.

Since this worship is accompanied with deprivation from some material pleasures and one must suffer some troubles especially when it

is in summer, there are different particular meanings used in the above verse to make the mind of believers ready for the acceptance of this decree.

To attract the attentions and to make the subject an interesting one for the addressees, it begins with the phrase:

" O' you who have Faith! "

Then, it refers to the statement of the fact that fasting is not appointed only for Muslim Ummah but it had been practised by the former nations, too.

Finally, the philosophy of fasting, and that the fruitful results of this Divinely ordered duty return totally to you, is stated.

A tradition narrated from Imam Ṣādiq (a.s.) says:

" The pleasure found in (the phrase: O' you who have Faith! ' is so that) it has removed the tiredness of this worship and effort."<a href="#ref-footnote1-page82" id="footnote1-page82" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page82" style="color:#3b82f6;" id="ref-footnote1-page82"> 1) </a>1 Majma-ul-Bayān, vol. 2, p. 27

Some Specifics Regarding Fasting

In the next verse, again, in order to reduce the hardship of fasting, it states a few other commands regarding this. It initiates the subject thus:

"(Fast for) a certain number of days. ..."

It is not so that you be obliged to fast all the year through or a considerable part of it, but fasting is for only a small section of the year.

Another matter is that:

"...But whoever among you is sick or on a journey, then (he shall fast) the same number of other days, ..."

Then there comes the third group, those who are absolutely unable to fast, such as elderly men, elderly women, the constant patients with chronic diseases, where it says:

"... and for those who are hardly able to do it, (there is) a redemption by feeding an indigent. ..."

"... But whoever volunteers to do good, it is better for him, ..."

And finally, at the end of the verse, the fact is restated, which

itself is another emphasis on the philosophy of fasting, thus:

"... And it is better for you that you fast, if you did (only) know."

This meaning also refers to the fact that the worship of fasting, as other worships, does not add anything to the Glory and Dignity of Allah but all its merits are for the worshipper. Islamic traditions confirm the same meaning, too.

The holy Prophet (p.b.u.h) has said: " He who fasts during the fasting month for the sake of Allah, all his sins will be forgiven."⁽¹⁾

It is also cited in a divine tradition that Allah says: " Fasting is Mine, and I do reward it."⁽²⁾

Also, in another tradition it is narrated from the holy Prophet (p.h.u.h.) who said:

" There is an alms for every thing, and the alms of bodies is fasting."⁽³⁾

Hence, it makes clear that the phrase: "...it is better for you that you fast, ..." addresses all those who fast, not only a particular group of them.

The last verse of this group of verses introduces the time of fasting and a part of its ordinances and their philosophies. At first it says that those certain days that you must fast are the month of Ramadān, and:

" The month of Ramadān is that wherein the Qur'ān was sent down..."

And this Qur'ān is the same that is:

"...to be a guidance for mankind, and as clear signs of guidance and a criterion (between right and wrong). ..."

Then again, the command for the passengers and the sick is restated and, as an emphasis, it says:

"...Therefore, whoever of you is present (at his home) during the month, he shall fast therein, and whoever is sick or on a journey, he shall then (fast) the same number of other days; ..."

The repetition of the ordinance of the sick and passenger in this verse and the previous one may be for the purpose that some people, thinking that not to fast is absolutely a disgraceful action, insist on fasting when they are sick or are on a journey, so the Qur'ān, by this

repetition, makes the Muslims understand that fasting is a divine duty for the safe and sound persons while, in the same manner, not fasting is also a divine command for the sick and passengers (with their proper conditions) so that the offense of it is a sin.

At the end of the verse, it pays attention to the philosophy of the divine legislation of fasting once more, and says:

"... Allah desires ease for you, and He does not desire hardship for you: ..."

It points to this fact that although fasting is apparently a kind of strictness and limitation, its conclusion is ease and tranquility of man, both spiritually and materially .

This sentence may hint to this matter that the Divine commands are not similar to the commands of tyrants. In the case that the fulfilment of an action is very laboursome, Allah enjoins an easier duty to be performed. Therefore, the ordinance of fasting, with all its importance, was exempted for the sick, passengers, and those feeble ones unable to perform it.

Then, it adds:

"...So you should complete the number (of days decreed), ..."

This means that every one who is safe should fast one month a year because it is necessary for his health. For this reason, if a person is sick or on a journey during the month of Ramadān, the one must belate the accomplishment of fasting those days until the same number is completed. Even menstruous women, who are excused from establishing prayers, are not exempted from fasting at a later date.

So, in the final sentence of the verse, it says:

"...and exalt Allah for His having guided you, and that haply you might be grateful (to Him)."

Yes, we must exalt Allah for the guidances He has endowed upon us, and be thankful to Him for all those blessings He has mercifully given us.

It is noteworthy that the act of thanksgiving is mentioned with the term `haply', while the matter of exalting Allah is stated conclusively. This difference of statement may be for the reason that the fulfilment of this worship (fasting) is, at any rate, the exaltation of the Essence of Allah, but thanksgiving, which is the same as using the blessings in

their proper sites and taking benefit from the effects and practical issues of fasting, has some conditions which will not be fulfilled unless those conditions be obtained, the most important of which are: a perfect sincerity, the recognition of the reality of fasting, and acknowledgement about the philosophy of fasting.

Explanations:

Fasting and Its Educational, Social, and Hygienical Effects

1-From the point of various effects that fasting may spiritually and materially produce in the unity of man, it has different dimensions that can be discussed. The ethical dimension and the philosophy of fasting are the most important of all.

Fasting makes the soul of man elegant, then strengthens his will, and moderates his instincts.

The one who observes the fast, although he is hungry and thirsty, must restrain himself from eating food and drinking water, and also, from the pleasure of sexual intercourse when he is fasting. One must prove that he/she can hold the rein of his/her restive passions and is able to dominate his/her desires and lusts.

Indeed, the most important philosophy of fasting is this very spiritual status of it. A person who has many kinds of food and drinks available at his reach to use of them whenever he is hungry or thirsty cannot be so tolerant at the time he is in lack of them. But the one who observes the fast is like a plant which grows in a dry desert. It resists when water is rare, stands steadfast against strong storms and intense cold. Such people can deal with deprivations when they are challenged with them, and, therefore, can be firm and perseverant.

Fasting trains the soul of a person. With temporary restrictions, fasting gives man perseverance, authority in will, ability of challenging with severe deprivations, and, since it controls restive instincts, it showers light and inner purity into the heart.

However, fasting causes man to promote from the animate nature so that he can ascend unto the rank and the world of angels.

The phrase:"...haply you might be grateful (to Him) " may point to

the same fact.

And, also, the famous tradition from Imam Ṣādiq (a.s) is another hint to the same matter which says: " Fasting is a protector from Fire."⁽¹⁾

Another tradition narrated from Amir-ul-Mu'mineen Ali (a.s.) says that the Prophet (p.b.u.h.) was asked what they would do that Satan be banished, and he (p.b.u.h.) answered: " Fasting blackens his face; charity breaks his back; the love in (the path of) Allah, and persistence in righteous deeds put an end to him, and seeking (Allah's) forgiveness cuts his aorta."⁽²⁾

When Ali-ibn-Abī-Tālib (a.s.), stating the philosophy of worship, speaks about fasting and he, says: " (Allah has laid down) fasting as a trial of the people in their sincerity..."⁽³⁾

In another tradition, the holy Prophet (p.b.u.h.) has said: " Verily, there is a door for (entering) Heaven by the name of ` Al-Rayyān ' (quenched of thirst) none enters therein but fasting ones."⁽⁴⁾

Explaining this tradition, the Late Ṣadūq cites in his book Maāny-ul-Akhbār ' the reason that this name has been taken for that door of Heaven is that much of the toil of a fasting person is because of his thirst. So when the fasting ones enter this door, they will be so saturated that they will never become thirsty thereafter.

The Social Effect of Fasting

Every intelligent person realizes that fasting works as a lesson of equality among the members of a society. By practicing the religious command, the rich realize perceptibly both the state of the hungry and the deprived of their society, and, with saving in their daily meals, can help them well.

It is possible, of course, that by explaining the status of the hungry and the deprived to the rich, it will make them understand that status,

but if this condition becomes perceptible and objective, it will react more effectively. Fasting gives this great social subject a perceptible form to those who observe it.

It is narrated from Imam Ṣādiq (a.s.) in a well-known tradition that Hishām-ibn-Ḥakam asked him about the reason for the divine legislation of this ordinance when he (a.s.)said: " Allah has enjoined fasting in order to settle equivalence between the rich and the poor, and this is for the sake that the rich feel the taste of hunger and, consequently, be merciful toward the poor (by giving them their rights). And, since the things are usually available for the rich, then Allah, the Exalted, is pleased when equivalence is erected between His servants. So, He, thereby, has ordained that the rich feel the taste of hunger and pain so that they feel sympathy for the weak and be merciful toward the hungry."⁽¹⁾

Verily, if the populations of rich countries throughout the world customarily fast a few days a year and feel the taste of hunger, will there

still remain so many hungry people in the world ?

Fasting and Its Hygienical and Remedial Effects

In modern medicine, as well as the old one, the miraculous effect of ` abstinence ' in curing kinds of sicknesses have been proven so evidently that it cannot be deniable. Few of physicians have not pointed out this fact in their scientific notes. As all of us know, the reason of the origin of many diseases is gluttony, because the unabsorbed extra materials of food-stuffs in the form of obtrusive tallow or additional sugar in blood remain in different parts of the body . These additional materials, inside the levies of muscles of body, are, in fact, as some putrid oozy sites where kinds of microbes of some infectious diseases can grow. The best way of defending against these sicknesses is to annihilate them by means of abstinence and fasting.

Besides this property of fasting, which causes the additional and unabsorbed materials of the body to be burnt, fasting is a considerable

factor for servicing the body with giving a rest to the organs of digestion.

This rest is extremely necessary for these organs. They are the most important parts of the body and are continuously busy working throughout the year.

It is clear that one who observes the fast, as Islam advises, ought not to eat too much food at the time of breaking the fast and just before the dawn during the fasting month of Ramadān in order to enjoy the result of the hygienical effect of fasting, otherwise the consequence may become contrary.

Alexy Sufurin, a Russian scientist, writes in his book that by means of fasting a specific result can be obtained in treating diseases such as:

anemia, dyspepsia, chronic extended enteritis, furuncle and inner abscess, consumption, rheumatism, gout (padagra, chiragra, gonagra), dropsy, sciatica, some opthalmic deseases, diabetes, skin diseases, renal diseases, and so on.

Treatment through fasting is not limited to the foregoing diseases alone, but also the sicknesses concerning the fundamentals of the body involving the bodily cells like cancer, syphilis, and plague can be cured by means of fasting.⁽¹⁾

The holy Prophet (p.b.u.h.) is narrated to have said in a famous tradition: "Fast to be healthy."⁽²⁾

Again, in another tradition he (p.b.u.h.) has said: " The stomach is the site of all ailments, while dietary (abstinence) is the head of all remedies."⁽³⁾

Fasting in Former Religions

The existing Torah and Bible indicate that the Jews and the Christians had fasting, too, (Math.6:16,17;and Luke 5: 33-35). The followers of some other religions used to fast in times of sorrow and affliction.

In the Lexicon of the Bible it is cited that fasting, in general, has always been practised among every nation and in any religion at the

time of an unexpected sorrow or disaster.⁽¹⁾

It is also caught from the Torah that Moses (a.s.) had forty days of fasting. It is cited in the Old Testament thus: " When I was gone up into the mount to receive the tables of stone, even the tables of covenant which the Lord made with you, then I abode in the mount forty days and forty nights,

I neither did eat bread nor drink water."⁽²⁾

Also, at the time of repentance and seeking the pleasure of the Lord, the Jews fasted. So, it is cited in the Lexicon of the Bible that when the Jews got the opportunity that they wanted to state their weakness and humility before the Lord, they fasted in order that they confess their faults and to obtain the pleasure of His Essence by means of that fasting and repentance.⁽³⁾

It is probable that ` the Great Fasting with atonement ', which was for one particular day a year, was common among the Jewish people.

They had, of course, some other temporary days to fast in remembrance of the destruction of Jerusalem, etc., too.⁽⁴⁾

As the Bible indicates, Jesus (a.s.) had also forty days of fasting.

It says thus:

" Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2) And when he had fasted forty days and nights, he was afterward an hungred."⁽⁵⁾

It is also understood from the Evangel that the disciples of Jesus used to fast. It says: " 33) And they said unto him, Why do the disciples of John fast often and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? 34) And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? 35) But the days will come, when the bridegroom shall be taken away from

them, and then shall they fast those days." ⁽¹⁾

Again, it is cited in the Lexicon of the Bible that the lives of disciples and believers, in old times, were full of negation of pleasure and tremendous toils accompanied with observing the fast. ⁽²⁾

Thus, the Qur'ānic sentence saying: "... as it was prescribed for those before you, ..." is also confirmed whit many historical religious evidences existing in other divine religions even after they had been perverted.

Ramadān, the Transcendent Month

The month of Ramadān has been selected for fasting because it has a preference to other lunar months of the year. In the verse under discussion, this preference is stated such that the Qur'ān, which is the Book of Guidance for humankind and, with its commands and legislations, has separated the right from wrong to lead man toward prosperity, was revealed in the month of Ramadān. Besides that, both some verses of the Qur'ān and the Islamic literature indicate that all the great heavenly Books, such as the Torah, the Bible, the Psalms of David, the Books of Ibrāhīm, and the Qur'ān, have all totally been sent down in this month.

In this respect, Imam Ṣādiq (a.s.) said: " The Torah was sent down on the sixth of Ramadān, the Bible on the twelfth, the Psalms on the eighteenth and the Qur'ān by the Night of Destiny (Laylat-ul-Qadr) in Ramadān."⁽³⁾

Thus, the month of Ramadān had always been the month of the great heavenly Books to be sent down. This month had been the month of education, since training without teaching and practice is fruitless. The training aim of Fasting should also be parallel with the more and the utmost profound knowledge about the divine instructions so that it

wipes out the soul and self of man from sin.

Once, on the last Friday of Sha`bān,the Prophet of Islam (p.b.u.h.) delivered a sermon about the significant of the month of Ramadān to prepare his companians for receiving this sacred month. In that great sermon he (p.b.u.h.) said:

" O' people! Allah's month has approached you laden with blessing, mercy and forgiveness. It is a month which Allah regards as the best of all months."

" Its days, in the sight of Allah, are the best of days; its nights are the best of nights; and its hours are the best of hours."

" It is a month in which you are invited to be the guests of Allah, and you are regarded during it as worthy of Allah's Grace."

" In this month, your breathing praises Allah, and your sleeping adores Him. Your deeds (of worship) are accepted, and your pleas are answered therein."

" Therefore, ask Allah, your Lord, in sincere intentions and pure hearts to enable you to observe the fast and to recite His Book (the Qur'ān) during this month, for only a wretch is the one who is deprived of Allah's Forgiveness in this great month."

" Let your hunger and thirst during it remind you of the hunger and the thirst of the Day of Judgement. Give alms to the poor and indigent among you, respect your elderly and be kind to your youngsters, and strengthen blood-kinship of yours."

" Safeguard your tongues (from sin), do not look at what Allah has prohibited your eyes from watching it, and do not listen to what your ears are forbidden to hear. Be kind to the orphans of other people, so that your own orphans be consequently given affections, too. ..."

The Principle of ` No Hardship '

In the above mentioned verse, this matter was pointed out that Allah's Will is not that you be troubled and uneasy, but He ordained so that you feel ease. It is certain that this ordinance here is about the proposition of fasting and its benefits together with the concerning commandment due to passengers and sick persons. But, regarding its

universality, this ordinance has been used as a general principle upon all Islamic rules, and the verse has been taken as a reference for it which is known as the rule of ` No Hardship ' (lā-ḥaraj) among jurisprudents.

This religious rule says that the foundation of the Islamic legislation is not based upon hardship. So, if, somewhere, an ordinance creates intense hardship, it can be exempted temporarily. For instance, the jurisprudents have said that when performing one's ablution or standing erect, and the like of them, due to establishing prayers requires much pain, it changes to dry ablution and prayers in sitting position.

Concerning the lack of hardship in Islam, it is also stated in Sura Hajj No. 22,verse 78, thus: "...He has chosen you and has not laid upon you any hardship in religion."

Also, another hint to this subject is the famous tradition of the Messenger of Allah (p.b.u.h.) where he says: " I was appointed to a tolerant and facile religion."⁽¹⁾

Conclusion:

In these verses, the philosophy of fasting accompanied with some concerning ordinances are stated for the benefit of Muslim believers to follow.

By the way, fasting had been in vogue in every religion in some form or other. It is one of the cardinal doctrines of the practice of the faith, in Islam, taking its rank next only to the obligatory five times daily prayers. These verses of the Qur'ān show that fasting was enjoined by all the prophets of Allah who preceded the holy Prophet Muhammad (p.b.u.h.).

It should also be noted that fasting in Islam is to train to suppress our natural appetites and shun evil. It does not mean abstaining only from food but from every kind of evil. Abstention from food is only a step towards the realization that if one has to abstain from that which is lawful, how much more he must abstain from what had been forbidden by Allah. The main object of the Islamic fast is to purify the conduct

and character and get the soul charged with divine attributes of Allah in the practical life for one complete month. It helps the Muslims to guard themselves against evil as well as conditioning with restrain by habituating themselves to suffer physical affliction and self-control and resistance and fortitude which they must always be prepared to suffer in the defence of faith and the faithful.

On the other hand, since Islam is a tolerant and easy religion, fasting is not allowed for those who are on lawful journey. Or, it is exempted for Muslims in the case of the risk of any illness being aggravated, testified by a reliable doctor. This status is for that Islam does not will intense hardship for its followers.

Verse 186, Arabic; English Translation

186 وَ اِذا سَاَلَکَ عِبادی عَنّی فَاِنّی قَریبٌ اُجیبُ دَعْوَةَ الدّاعِ اِذا دَعانِ فَلْیَسْتَجیبُوا لی وَلْیُؤْمِنُوا بی لَعَلَّهُمْ یَرْشُدُونَ

verily I am nigh: I answer the prayer of every supplicant when he calls on Me; so (they should) hearken unto My call, and believe in Me, in order that they may be led aright."

Occasion of Revelation

Point

Once someone asked the holy Prophet (p.b.u.h.) whether Allah was near so that they could whisper to Him or He was far so that they would speak to Him loudly. Then, the above verse was revealed (to answer that Allah is close to His servants.).⁽¹⁾

An Armament Called Supplication

Since one of the means of approaching to Allah for His servants is the phenomenon of supplication, next to the statement of a great part of Islamic ordinances in the former verses, this verse pays particular attention to this subject. This phenomenon is a general process for all supplicants and those who want to resort to Allah, yet its occurrence among the verses related to fasting gives it an additional concept. The reason is that the spirit of every worship is obtaining nearness to Allah by the sincere wailing or cry of the heart.

This verse, addressing the Prophet (p.b.u.h.) says:

" When My servants ask you concerning Me, then (say unto them:) verily I am nigh;..."

I am closer (to them) than they may consider. I am closer than you to yourself; and closer than your life-vein to you. In another occurrence in the Qur'ān, Allah, referring to man, says: "...and We are nearer to him than his life-vein ", (Sura Qāf, No. 50, verse 16).

Then, it adds:

"...I answer the prayer of every supplicant when he calls on Me;..."

"...so (they should) hearken unto My call, ..."

"...and believe in Me,..."

"...in order that they may be led aright."

It is noteworthy that, in this verse, Allah has pointed to His pure Essence seven times, and to His servants, too, seven times. Thus, He has illustrated thereby His utmost connection, nearness and love unto His servants.

`Abdullah-ibn-Sanān says that he heard that Imam Ṣādiq (a.s.) said: " Try to pray very much because it is the key of Allah's forgiveness and

the means of obtaining any want. There are some blessings and graces with Allah that reaching them is impossible but via supplication. And, do know that any door which you knock it will finally be opened."⁽¹⁾

Yes, He is near to us. How can He be far from us while His site is between the self of man and his heart, as the Qur'ān says: "...and know that Allah intervenes between man and his heart,..." (Sura Al-'Anfāl, No. 8, verse 24).

How Are Supplications Answered?

Before that we expect our supplications be answered, we must practise purifying our heart and soul, repent from our sins, and follow the way of the divine leaders' career.

1- Imam Ṣādiq (a.s.) is narrated who has said: " Be aware, any one of you, not to ask his Lord any thing of the necessities for this world and the coming one unless the one initiates with praising Allah and paying tribute to Him, and with benediction upon the Prophet and his progeny (p.b.u.th.). Thereafter, he ought to confess his sins (before Him) and then asks his want."⁽²⁾

2- A person should strive to sanctify his life from properties that he has obtained by usurpation, oppression and cruelty so that his food-stuff would not be from any unlawful origin. There is a tradition

from the holy Prophet (p.b.u.h.) who has said: "He who wishes that his supplications be answered must surely purify his food and his earnings (to be lawful)."⁽¹⁾

3- A person should not restrain from struggling against corruption and inviting others unto right and truth, since those who abandon the act of enjoining right and forbidding wrong, their supplications are scarcely ever answered. It is narrated from the Prophet (p.b.u.h.) who said: " You should enjoin right and forbid wrong, or Allah may set up your wicked ones as absolute masters over your good ones. Then, whatsoever the good pray it will not be answered."⁽²⁾

The abandonment of this great duty, in fact, creates some disorders in the society, the result of which is boldness of the vicious of the society with no defence therein. In this case, supplication for the removal of its fruits is useless, because those evil effects are the direct consequence of the behaviour of those people themselves.

4- True faith, righteous deed, faithfulness and uprightness are some other conditions of the fulfilment of supplications. Hence, the person who does not keep his promise before Allah should not expect to be involved among those whom Allah has promised to answer.

Once, someone went to Imam Amir-ul-mu'mineen Ali (a.s.) and complained about why his supplications were not answered though Allah had said: "...call upon Me, I will answer you,..." (Sura Al-Mu'min, No. 40, verse 60).

In answer to that question, the holy Imam said: " Your hearts (minds) have acted treacherously toward eight characteristics, (so, your supplications are not answered):

1- You have known Allah but you have not paid His right such that has been enjoined upon you. Therefore, your cognition does not benefit you anything.

2- You have believed in His Messenger while thereafter, you have opposed his Sunnah. You are in his religion, then, where is the fruit of your Faith?

3- Surely you have recited his revealed book but you do not act

accordingly. And, you said: " We have heard and we obey " ⁽¹⁾, whereas you opposed it then.

4- You say you fear the Fire (of Hell), While you always commit your own sins, and you approach it thereby; then, where is your fear?

5- You say you are eager and interested in Heaven (the Divine reward) but you always do some things which send you away from it; so, where is that inclination that you have to it ?

6- Verily, you eat the blessing of Allah but you do not show gratitude about it.

7- Certainly Allah has ordered you to be the enemy of Satan, and He has said: " Surely the Satan is your enemy, so take him for an enemy;...". (Sura Fātir, No. 35, verse 6). Verbally you claim that you are his enemy but actually you make friends with Satan without opposing him.

8- You have put the faults of people before your eyes and your own ones at your backs. Then, what supplication of yours can be answered for you with this case that you yourselves have closed its doors? So, fear Allah and improve your deeds, purify your intentions, and enjoin right and forbid wrong. It is in this case that Allah answers you your supplications."⁽²⁾

This expressive tradition clearly says: the promise of Allah to answer supplications is a conditioned promise, not an absolute one. It is conditioned that you fulfil your promises and covenants, too; whereas you have broken promises in eight ways. So, if you put an end to this breach of promise, your call will be answered.

practising upon the foregoing eight instructions which are, in fact, the conditions of supplications to be answered, is enough for training Man and employing his faculties alongside a productive and fruitful path.

5). Another condition of the answering of supplication is that it should be accompanied by struggle, effort and studious action. Imam Amir-ul-Mu'mineen Ali (a.s.) says: " He who prays but does not exert

effort is like the one who shoots without a bow-string."⁽¹⁾

Regarding to the fact that a bow-string is the means of sending an arrow towards the target, the function of effort and action in the efficacy of prayer is made manifest.

All the aforementioned five conditions illustrate this reality that not only supplication should not substitute the natural phenomena and ordinary means of obtaining the goal, but for its being answered, a general change is also necessary to occur in the career of the supplicant. His spirit should be renewed, and his former deeds must be reviewed so that the demanded results come into existence for the supplicant.

Thus, reverting to supplication or the efficacy of prayer does not at all exclude the necessity on the part of the supplicant of the use of the necessary external means of achieving the desired object. The connection between the practical means and prayer is indissoluble. Any sincere seeker of an object will naturally look for the practical means to achieve it. In the search for the means one must endeavour as best as possible for him, employing all his native faculties, devoting the necessary time and attention to achieve the desired object. When one is in his search for the means, open and hidden, he naturally desires guidance from the Higher Power from which nothing is hidden and for which nothing is impossible or difficult. Prayer blesses the supplicant by granting him the guidance necessary for the realization of the desire.

A Few Narrations Upon Supplication

1- It is narrated from Imam Ṣādiq (a.s.) who said Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The most beloved deeds on the earth with Allah, Mighty and Glorious, is prayer; and the best worship is piety ". Imam Ṣādiq (a.s.) added that Amir-ul-Mu'mineen Ali (a.s.) was a man who used to pray very much.⁽²⁾

2- Imam Ṣādiq (a.s.) narrated from the Prophet (p.b.u.h.) who

said: " Prayer is the believer's armour, the pillar of religion, and the (spiritual) light of the heavens and the earth."⁽¹⁾

3- Amir-ul-Mu'mineen Ali-ibn-Abītalib (a.s.) said:

" Prayer is the keys of (safety and) success and the keys to (the doors of) prosperity. The best supplication is that which arises from a pure chest and a pious heart. ..."⁽²⁾

4- The holy Prophet (p.b.u.h.) said: " Shall I not lead you to a weapon which saves you from your enemies, and increases your sustenance (abundantly)? " They answered him positively. Then he said: " Call your Lord both in night and day, because supplication is the armour of a believer."⁽³⁾

5- Imam Ṣādiq (a.s.) has narrated from Amir-ul-Mu'mineen Ali (a.s.) who said: " Supplication is the shield of a believer; whenever you knock on a door very much, it will be opened for you."⁽⁴⁾

Verse 187, Arabic; English Translation

187 اُحِلَّ لَکُمْ لَیْلَةَ الصِّیامِ الرَّفَثُ اِلی نِسائِکُمْ هُنَّ لِباسٌ لَکُمْ وَ اَنْتُمْ لِباسٌ لَهُنَّ عَلِمَ اللّهُ اَنَّکُمْ کُنْتُمْ تَخْتانُونَ اَنْفُسَکُمْ فَتابَ عَلَیْکُمْ وَ عَفا عَنْکُمْ فَالآن باشِرُو هُنَّ وَ ابْتَغُوا ما کَتَبَ اللّهُ لَکُمْ وَ کُلُوا وَ اشْرَبُوا حَتّی یَتَبَیَّنَ لَکُمُ الْخَیْطُ الاَْبْیَضُ مِنَ الْخَیْطِ الاَْسْوَدِ مِنَ الْفَجْرِ ثُمَّ اَتِمُّوا الصِّیامَ اِلَی الَّیْلِ وَ لا تُباشِرُوهُنَّ وَ اَنْتُمْ عاکِفُونَ فِی الْمَساجِدِ تِلْکَ حُدُودُ اللّهِ فَلا تَقْرَبُوها کَذلِکَ یُبَیِّنُ اللّهُ ایاتِه لِلنّاسِ لَعَلَّهُمْ یَتَّقُونَ

Allah knew that you used to act unfaithfully among yourselves, so He has turned to you (mercifully) and pardoned you.

So now you may associate with them and seek what Allah prescribed for you. Eat and drink until the white thread (of dawn) becomes manifest unto you from the black thread (of night) at the dawn-break, then complete the fast till nightfall and do not approach them (your wives) while you are at your devotion in the mosques.

These are limits (set by) Allah, therefore do not approach (violate) them.

Thus Allah makes clear His Signs for mankind, so that they may guard themselves (against evil)."

Occasion of Revelation:

It is so understood from the Islamic literature that at the advent of the revelation of the command of fasting, Muslims were allowed to eat a meal before sleeping at night. So, if anyone occasionally fell asleep at night and then awoke, eating and drinking was unlawful (ḥarām) for the one.

Once, one of the companions of the Prophet (p.b.u.h.) by the name of Mat`am-ibn Jubayr, who was a weak man, fasted in that situation. In the evening, he entered home for breaking the fast. When his wife went to prepare food for him, he fell asleep because of fatigue and weariness. After some while he woke up and, then, he said he was not allowed to eat and he could not break the fast, and, therefore, with the same state of hunger, he slept. Next morning, in the state of fasting, he attended a place around Medina to dig ditches in order to prepare themselves for the battle of aḥzāb. While he was in the effort and struggle of digging, he fainted as a result of hunger and weakness. Then, when the Prophet (p.b.u.h.) came to him he was touched upon seeing his situation.

Also, a group of young Muslims, who could not control themselves, associated with their wives during the nights of Ramadān.

It was in that circumstance that the revelation was sent down and let Muslims eat and drink during the length of night and associate (sexual intercourse) with their own wives as well.

Commentary: Verse 186

Point

As it was mentioned in the occasion of revelation, at the advent of Islam, association with wives was forbidden during night and day in Ramadān. Eating and drinking after sleeping was also not permissible.

That was, perhaps, a trial as well as a preparation for Muslims so that they would accept the ordinances of fasting.

The verse under discussion, which consists of four Islamic ordinances about fasting and the act of devotion in the mosques, initiates the matter thus:

" It is made lawful for you to go in unto your wives on the night of the fast;..."

Then, it pays to the philosophy of this subject and says:

"...they are a garment for you and you are a garment for them. ..."

The primary thought or the meaning accommodated in the description of clothing used here relating to the mutual relation of husband and wife and the mutual comfort and protection they afford to each other, is superb and unique in its expression. There cannot be a

better description of the position of a man and wife and their relation to each other, which is unsurpassed in beauty.

Clothing, on one hand, protects man against heat and cold, and also against the danger of foreign bodies scraping or penetrating the skin. On the other hand, clothing not only covers the disgraces of the body, but also is an ornament for a person. The metaphor mentioned in this verse is a hint to all of these meanings.

Two spouses protect each other from deviations. They hide the faults and blemishes of each other. They provide the means of rest and tranquillity for each other. Each of them is counted as the ornament of the other.

This meaning makes the utmost spiritual connection and coherence of man and woman clear as well as their nearness to each other. It also points to the equality of man and woman in this respect, since whatever thing is said about men equally, and with no change, is mentioned about women.

Then, the Qur'ān refers to the reason of the change of this divine law and says:

"Allah knew that you used to act unfaithfully among yourselves, so He has turned to you (mercifully) and pardoned you. ..."

Yes, in order that you commit no more sin, Allah mercifully made that duty easy for you and decreased the length of its restriction.

"...So now you may associate with them and seek what Allah prescribed for you. ..."

This matter is certainly not in the sense of obligation but it is a permission after that state of prohibition. So, the idea can be taken as an evidence of permissibility.

The phrase: "...and seek what Allah prescribed for you ..." points to this fact that utilizing this permission and reduction, which is on the path of the laws of creation and preservation of the regularity of ` seed permanence ', is no problem at all.

Then, it refers to the second ordinance and says:

"...Eat and drink until the white thread (of dawn) becomes manifest unto you from the black thread (of night) at the dawn-break, ..."

Therefore, Muslims could eat and drink all the night long until the dawn when they would stop.