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

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

Isbn 964-5691-02-8 شابک 8-20-1965-469

Book Specifications :

Title: An Enlightening Commentary into the Light of the Holy Qur'ān

Compiler: A Group of Muslim Scholars and " Copyright 1998 Kamal Faghih Imani "

ISBN:

Translator: Mr. Sayyid Abbās Ṣadr-āmelī

Published by: The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (a.s.) Public Library, under the direction of Ayatullah Allamah Mujāhid Al-Haj Sayyid Kamāl Faghīh Imānī.

Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Office Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 281000, 282000, 296478

Fax: 98-31-297028

Number of copies in this Print: 6,000

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

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

Third Edition: 2002 A.D, 1380/1422 A.H.

Fourth Edition: 2005, A.d. , 1384/1426 A.H.

2007, A.D. , 1386/1428 A.H.

Table of contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

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

Sura Al-Baqarah (No. 2) Part three . . . . . . . . . . . . . . . . . . 17

Commentary: verse 253 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17-18

Some privileges of a few prophets . . . . . . . . . . . . . . . . . . . . . . .. . . . 17

Some privileges of the Prophet of Islam . . . . . . . . . . . . . . . . . . . . . 18

Commentary: verse 254 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

A warning to the believers as for giving alms . . . . . . . . . . . . . . . . . . 19

Verse 255, Arabic-English Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

`Āyat-ul-Kursiy, one of the most important verses . . . . . . . . . . . 20-21

The importance of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

Commentary: verse 255 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21-23

Allah, the particular appelation for God . . . . . . . . . . . . . . . . . . . . 21

Some attributes of Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Allah may give some concealed knowledge to those He pleases . 23

Verse 256, Arabic-English Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Occasion of revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Commentary: verse 256 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24-25

Embracing Islam needs no compulsion or force . . . . . . . . . . . . . . . 24

It should not be fulfilled by mere pretence . . . . . . . . . . . . . . . . . . . 25

Commentary: verse 257 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

The situation of believers and disbelievers, and their leaders . . . . . 26

Section 35: How the dead are again raised by Allah . . . . . . . . . . . . . 27

Commentary: verse 258 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27-28

Nimrod and his disputation with Abraham about Allah . . . . . . . . 27

Abraham's reasons for Allah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Commentary: verse 259 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29-31

Resurrection and illustration of guidance . . . . . . . . . . . . . . . . . . .30

The story of `Uzayr (Ezra) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30-31

Commentary: verse 260 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32-33

Abraham thought how bits of body could be gathered together . . . 32

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Commentary: verse 261 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

A solution to the problem of difference of social classes . . . . . . . . 34

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34-35

Spending in charity is praised by the Qurān . . . . . . . . . . . . . . . . . . . 35

Commentary: verse 262 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36-77

A worthy charity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

The reward of the givers of charity is reserved with Allah . . . . . . 37

Commentary: verse 263 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38-39

Confronting a needy, have a good manner . . . . . . . . . . . . . . . . . . . 38

Commentary: verse 264 265 . . . . . . . . . . . . . . . . . . . . . . . . . . . 40-42

Charities should not be followed with reproach and injury . . . . 40-41

A similitude: a rock sown with seeds . . . . . . . . . . . . . . . . . . . . . . . . 41

Another similitude: a green garden is likened to some faithful ones .42

Commentary: verse 266 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43-44

Man is in need of righteous deeds . . . . . . . . . . . . . . . . . . . . . . . . . 43

The similitude of an old man . . . . . . . . . . . . . . . . . . . . . . . . . . . 43-44

Verse 267, Arabic-English Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Occasion of revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Commentary: versre 267 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46-47

What kind of property can be given in charity ? . . . . . . . . . . . . . . . 46

Giving charities have two ends: the needy ones, and Allah . . . . . 47

Commentary: verse 268 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48-49

Satan threatens you of poverty when you decide to give charity . . . 48

Abundance in wealth is under the cause of giving charity . . . . . . . . 49

Commentary: verse 269 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

The recognition between Satanic temptation and godly inspiration 50

Commentary: verses 270 271 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51-52

The objective meaning of the unjust' . . . . . . . . . . . . . . . . . . . . . . . . 51

Giving alms `hiddenly' is better . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Commentary: verse 272 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53-54

The verse was revealed upon giving charity to non-Muslims . . . . . 53

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53-54

Commentary: verse 273 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55-56

Companions of the Ledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55-56

Commentary: verse 274 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57

The verse has been revealed about Hadrat Ali (a.s.) . . . . . . . . . . . 57

Commentary: verse 275 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58-62

Usurers are like mad persons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Traditions upon usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60-61

The disadvantages of usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61-62

Trading without knowing its laws is falling into usury . . . . . . . . . . . . . 62

Commentary: verse 276 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63-64

Discription about usury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Commentary: verse 277 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Some qualittes of the believers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Commentary: verse 278 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Interests of usury must be abandon . . . . . . . . . . . . . . . . . . . . . . . . . 66

Explanations for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .66

Commentary: verse 279 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Commentary: verse 280 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68-69

Explanation for the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68

Giving respite to the debtor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

Commentary: verse 281 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70-71

Some traditions upon usury and usurers . . . . . . . . . . . . . . . . . . . . . 71

Arabic Text of verse 282 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

Commentary: verse 282 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73-76

Commercial documents in the Qurān . . . . . . . . . . . . . . . . . . . . . . . 73

The existence of 19 different ordinances in the verse . . . . . . . . 74-76

Commentary: verse 283 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77-78

Commentary: verse 284 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Commentary: verse 285 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80-81

Occasion of Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Commentary: verse 286 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82-83

The End of Sura Al-Baqarah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83

Sura-'Al-i-Imran No.3 , Section 1 . . . . . . . . . . . . . . . . . . . 84

English version , verses 1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85

A note upon the abbreviated letters . . . . . . . . . . . . . . . . . . . . . . . . 85

Commentary : verses 1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86-89

Commentary : verses 5 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

Allah's knowledge is upon all affairs of the world . . . . . . . . . . . . . . 90

Commentary : verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91-92

The Decisive the Allegorical verses in the Qur'ān . . . . . . . . . . . 91

Commentary : verses 8 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93-94

Sectin 2, The ultimate triumph of the Unity of Allah . . . . . . . . . . . . . . . . . .

Commentary : verse 10 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95-97

Commentary : verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

Commentary : verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99-100

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

Commentary : verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

Commentary : verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102-103

Commentary : verses 16 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104-105

Commentary : verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108-109

Commentary : verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108-109

Section 3 , Those who slay Apostles . . . . . . . . . . . . . . . . . . . . . . . . . . . 110

Commentary : verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110-111

Commentary : verses 21 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112-113

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114-115

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114-115

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

Commentary : verse 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

Commentary : verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Commentary : verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118-120

The prophecy that Muslims to be victorious against

Iran Room . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119-120

Commentary : verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121-122

The spirit of theism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122

Commentary : verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123-124

Commentary : verse 29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Commentary : verse 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126-127

Section 4 : Allah's choice of the descendants of Abraham (a.s) . . . . . . . . . . 128

Commentary : verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128

Commentary : verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Commentary : verses 33-34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130-131

Commentary : verses 35-36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132-134

Commentary : verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135-137

Commentary : verses 38-39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138-140

Commentary : verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Commentary : verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142-143

Section 5 , the glad tidings about the birth of Jesus(a.s) . . . . . . . . . . . . . . . 144

Commentary : verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144

Commentary : verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

Commentary : verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146

Commentary : verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147

Commentary : verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Commentary : verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-150

Commentary : verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151

Commentary : verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152-155

The miracles of Jesus(a.s) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153-154

Commentary : verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Commentary : verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Commentary : verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158-159

Commentary : verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160

Commentary : verse 54. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161

Section 6 : Promise of Rescue to Jesus (a.s.) . . . . . . . . . . . . . . . . . . . . . . . . 162

Commentary : verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162-163

Jesus(a.s) was never killed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162

Commentary : verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary : verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary : verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Commentary : verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167

Commentary : verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168

Commentary : verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169-172

Commentary : verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173

Commentary : verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174

Commentary : verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175-176

Section 7 , Invitation to unity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

Commentary : verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

Commentary : verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178

Commentary : verse 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179

Commentary : verse 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180-181

Commentary : verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182-183

Commentary : verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184

Commentary : verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185

Section 8, Attempts to discredit Islam

Commentary : verse 72. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186

Explanations of the verse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Commentary : verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188-189

Commentary : verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190

Commentary : verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191

Commentary : verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192

Commentary : verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193

Commentary : verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194-195

Commentary : verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-197

Explanation : Nullification of the thoughts

of the People of the Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

Commentary : verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

Section 9 , Previous Scriptures confirm Islam . . . . . . . . . . . . . . . . . . . . . . 198

Commentary : verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199

Commentary : verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200

Commentary : verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201

Commentary : verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202-203

Commentary : verse 85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 204

Commentary : verse 86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205-206

Commentary : verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

Commentary : verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

Commentary : verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Commentary : verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210

Commentary : verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211

The End of part 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

Part 4 , Section 10 : Everliving Testimony to the truth of Islam . . . . . . . . . 213

Commentary : verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213-215

Righteousness and its branches . . . . . . . . . . . . . . . . . . . . . . . . . . . 213

The believers and giving charity . . . . . . . . . . . . . . . . . . . . . . . . . . . 214

Commentary : verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216-217

Commentary : verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Commentary : verse 95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219

Commentary : verse 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220-221

Commentary : verse 97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222-223

An exhibition of Allah's Power and Signs . . . . . . . . . . . . . . . . . . . 222

Hajj, the meaning of . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary : verse 98 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

Commentary : verse 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226

Commentary : verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary : verse 101 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228-229

Section 11 , To hold fast to the Cord of Allah . . . . . . . . . . . . . . . . . . . . . . 230

Commentary : verse 102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230

Commentary : verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231-232

Union , an invitation to . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231

Commentary : verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233-234

Commentary : verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235

Commentary : verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236

Commentary : verse 107-108 . . . . . . . . . . . . . . . . . . . . . . . . . . . 237-238

Commentary : verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

Section 12 , Muslims are raised for the welfare of mankind . . . . . . . . . . . . 240

Commentary : verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240-241

Commentary : verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Commentary : verse 112 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-244

Commentary : verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Commentary : verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary : verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247

Commentary : verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248

Commentary : verse 117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Commentary : verse 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250

Commentary : verse 119 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251

Commentary : verse 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252

Section 13 , the Battle of Uḥud . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253

Commentary : verse 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253-254

Commentary : verse 122 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255

Commentary : verse 123 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 256

Commentary : verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Commentary : verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

Commentary : verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259

Commentary : verse 127 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Commentary : verse 128 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 261

Commentary : verse 129 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262

Section 14 , Usury forbidden . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263

Commentary : verse 130 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263-264

Commentary : verse 131 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265

Commentary : verse 132 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Commentary : verse 133 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267

Commentary : verse 134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268-269

Commentary : verse 135 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 270

Commentary : verse 136 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Commentary : verse 137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 272-273

Commentary : verse 138 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274

Commentary : verse 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Commentary : verse 140 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276-277

Commentary : verse 141 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278

Commentary : verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

Commentary : verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280

Section 15 , perseverance and patience

Commentary : verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 281-282

Commentary : verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283-284

Commentary : verse 146 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285

Commentary : verse 147 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286

Commentary : verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287

Section 16 , Deliquency and dread with some Muslims . . . . . . . . . . . . . . . . 288

Commentary : verse 149 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 288

Commentary : verse 150 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289

Commentary : verse 151 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 290

Commentary : verse 152 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291-292

Commentary : verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293

Commentary : verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294-295

Section 17 , the Faithful Hypocrites in the Battle of Uḥud . . . . . . . . . . . 298

Commentary : verse 156 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298

Commentary : verse 157 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299

Commentary : verse 158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300

Commentary : verse 159 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301-302

Commentary : verse 160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303

Commentary : verse 161 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304-305

Commentary : verse 162 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 306

Commentary : verse 163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307

Commentary : verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308-309

Commentary : verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310

Commentary : verse 166 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 311

Commentary : verse 167 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312-313

Commentary : verse 168 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

Commentary : verse 169 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Commentary : verse 170 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316

Commentary : verse 171 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 317

Section 18 , Uḥud a loss to the enemy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Commentary : verse 172 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318-319

Commentary : verse 173 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Commentary : verse 174 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Commentary : verse 175 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Commentary : verse 176 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 323

Commentary : verse 177 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

Commentary : verse 178 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325-326

Commentary : verse 179 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327-328

Commentary : verse 180 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329-330

Section 19 , Jewish carpings at the Apostle . . . . . . . . . . . . . . . . . . . . . . . . . 331

Commentary : verse 181 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331-332

Commentary : verse 182 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary : verse 183 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334-335

Commentary : verse 184 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 336

Commentary : verse 185 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337-338

Commentary : verse 186 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Commentary : verse 187 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340-341

Commentary : verse 189 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Section 20 , The triumph of the faithful . . . . . . . . . . . . . . . . . . . . . . . . . . . 344

Commentary : verse 190 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 344-345

Commentary : verse 191 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary : verse 192 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347

Commentary : verse 193 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348-349

Commentary : verse 194 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350

Commentary : verse 195 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351-352

Commentary : verse 196 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

Commentary : verse 197 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 354

Commentary : verse 198 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355

Commentary : verse 199 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356

Commentary : verse 200 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357

Sura An-Nisā, (the Women) . . . . . . . . . . . . . . . . . . . . . . . . 338

Introduction to the Sura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 358

The Virtue of Studying this Sura . . . . . . . . . . . . . . . . . . . . . . . . . 358-359

Section One , Responsibilities of the guardians of orphans . . . . . . . . . . . . . 360

Arabic-English version of verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 360

Commentary : verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361-362

Occasion of Revelation verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363

Commentary : verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363-364

Commentary : verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 365-367

Commentary : verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 368-369

Commentary : verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 370-371

Commentary : verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 372-373

Commentary : verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 374-375

Commentary : verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376

Commentary : verse 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377-378

Commentary : verse10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 379

Commentary : verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380-383

Arabic-English version of verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . 384

Commentary : verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385-386

Inheritance of spouses from each other . . . . . . . . . . . . . . . . . . . . . 385

Commentary : verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 387

Commentary : verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 388

Section 3 , Dealing with Women . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389

Commentary : verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389

Commentary : verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 390

Commentary : verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 391

Commentary : verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 392

Commentary : verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393-394

Commentary : verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 395

Commentary : verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 396

Commentary : verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397

Section 4 , Women who may be taken in wedlock . . . . . . . . . . . . . . . . . . . . 398

Arabic-English version of verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . 398

Commentary : verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 399-401

THE END OF PART 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 401

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 402-404

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 405-418

Verses of the Qur'ān and Traditions . . . . . . . . . . . . . . 419-422

The List of Publications of the Library . . . . . . . . . . . . 423-424

In The Name of Allah, The Beneficent, The Merciful

Introduction

This endeavour has already been introduced rather in detail in the preface of the very commentary of the Qur'ān, part one. A glance over it, and being acquainted with some essential information towards the aim, can surely be helpful along the way of studying this book. The demand of those who have read the former available volumes, and are eagerly waiting for the rest of the translation of the commentary of the Qur'ān to receive as soon as possible, caused this volume to be arranged a little concisely by the compilers. It consists of the exegesis of the verses of two parts of the Qur'ān, part three and part four. The decision was also made that the concerning future volumes be compiled in the same style, so that the translation of the commentary of the whole Qur'ān be prepared in about twenty volumes, and, comparing with the past, they be in the reach of the readers, with the help of Allah, sooner than the time which is expected, Allah Willing.

We humbly ask Allah that He helps us, as ever before, to complete this holy goal successfully to offer it to all the truth seekers throughout the world.

May He guide and assist all of us by the Qur'ān, to pave the right path further and further, for we are always in need of it.

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 (Part Three)

Point

253 تِلْکَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلی بَعْضٍ مِنْهُمْ مَنْ کَلَّمَ اللّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ اتَیْنا عیسَی ابْنَ مَرْیَمَ الْبَیِّناتِ وَ اَیَّدْناهُ بِرُوحِ الْقُدُسِ وَ لَوْ شاءَ اللّهُ مَااقْتَتَلَ الَّذینَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ ما جاءتْهُمُ الْبَیِّناتُ وَلکِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ امَنَ وَ مِنْهُمْ مَنْ کَفَرَ وَ لَوْ شاءَاللّهُ مَااقْتَتَلُوا وَ لکِنَّ اللّهَ یَفْعَلُ ما یُریدُ

And We gave Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit. And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed.

So, of them (there were) some who believed and some who disbelieved.

Yet, had Allah willed, they would not have fought (one another); but Allah does whatever He wills."

Commentary: Verse 253

Some privileges of a few prophets

In this verse some particular privileges of a few prophets are referred to. For instance, as the following separate verse indicates, Moses (a.s.) talked to Allah, and it was the Will of Allah to choose him for that purpose; as the Qur'ān says: " He said: ` O' Moses! Verily I have chosen you above the people with My Messages and with My words (discourse); ..."⁽¹⁾

So, the verse under discussion says:

" These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, ..."

Some priviledges of the Prophet of Islam

In this regard, the holy Prophet of Islam (p.b.u.h.) had some more privileges than other prophets before him, such as; being the seal of the prophets ', the immunity of his Book (the Qur'ān) from distortion, and being entitled as a Mercy unto the worlds '. This is the word of Allah: " And We sent you not (O' Our Apostle Muhammad) but a Mercy unto all the worlds." ⁽¹⁾

Or, Abraham (a.s.) and Noah (a.s.) received the best regards from the side of Allah. Or, as the above verse says, that Jesus (a.s.) was strengthened with the Holy Spirit. It says:

"... and some He has raised in degrees. And We gave Jesus,

son of Mary, clear Signs, and strengthened him with the Holy Spirit. ..."

By the way, it is also mentioned in this Verse that if Allah willed, He could stop the opposition and fighting between people who came after those prophets and set them in one peaceful way. But Allah's way of treatment is that people be free and willful in order that they be able to accept or reject a proper path by their own choice.

"... And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them;

but they differed. So of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another); but Allah does whatever He wills."

254 یا اَیُّهَا الَّذینَ امَنُوا اَنْفِقُوا مِمّا رَزَقْناکُمْ مِنْ قَبْلِ اَنْ یَأْتِیَ یَوْمٌ لا بَیْعٌ فیهِ وِ لا خُلَّةٌ وَ لا شَفاعَةٌ وَالْکافِرُونَ هُمُ الظّالِمُونَ

Commentary: Verse 254

A warning to the believers as for giving alms

This verse is rendered as a warning to the believers, telling them to give alms and not to lose the respite they have in this life. They are recommended to provide some fitting provisions thereby for their certain journey; the next life, the Hereafter. It says:

" O' you who have Faith! spend (in alms) of that which We have provided for you, ... "

On the Resurrection Day, there will be neither any bargain to buy the means of felicity and security against one's infidelity, nor any friend or intercessor to make their infidelity invalid.

"... before there comes a day wherein shall be no bargaining neither friendship, nor intercession; and the infidels they are the unjust."

They are deprived from intercession in that world because they were the cause of deprivation for others in this world. For example, a miser person not only is unjust to himself, since he extinguishes the light of generosity inside his self and wastes his situation in the Hereafter, but also practically proves inequity against others when he ignores the Divine commendments.

Verse 255, Arabic-English Text

Āyat-ul-Kursiy, one of the most important verses

255 اَللّهُ لا اِلهَ اِلاّ هُوَ الْحَیُّ الْقَیُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لَهُ ما فِی السَّمواتِ وَ ما فِی الاَرْضِ مَنْ ذَاالَّذی یَشْفَعُ عِنْدَهُ اِلاّ بِاِذْنِه یَعْلَمُ ما بَیْنَ اَیْدیهِمْ وَ ما خَلْفَهُمْ وَ لا یُحیطُونَ بِشیْ ْءٍ مِنْ عِلْمِهِ اِلاّ بِماشاءَ وَسِعَ کُرْسِیُّهُ السَّمواتِ وَالاَرْضَ وَ لا یَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِیُّ الْعَظیمُ

He knows what is before them and what is behind them, while they comprehend nothing of His knowledge except what He wills.

His Kursiy (knowledge) extends over the heavens and the earth; and preserving them both tires Him not; and, He is the Highest, the Greatest."

'Āyat-ul-Kursiy, One of the Most Important Verses Upon the importance and excellence of this verse, the only holy tradition narrated from the holy Prophet (p.b.u.h.), explained in the following, is enough.

The importance of the verse

Once, the Messenger of Allah (p.b.u.h.) asked Ubayy-ibn-Ka`b which verse of the verses of the Qur'ān was the most important one, and he answered the verse saying:

" Allah! there is no god but He, the Ever-living, the Self-subsisting (the Sustainer of all things);..."

Then the Messenger of Allah (p.b.u.h.) touched his chest as a sign of favour and told him " May your knowledge be wholesome to you.By the One in Whose hand is Muhammad's soul, this verse has two tongues

and two lips which glorify the Lord below the Divine throne of authority."⁽¹⁾

Another tradition narrated from Imam Bāqir (a.s.) says: " The one who recites 'Āyat-ul-Kursiy once, Allah will remove one thousand unbecoming things from his worldly unbecoming affairs, the easiest of which is poverty, and one thousand unbecoming things from his (affairs) in the Hereafter, the easiest one among which is the pain of grave."⁽²⁾

Commentary: Verse 255

Allah, the particular appelation for God

The verse begins with the Pure Essence of Allah and continues with the subject of Unity, Asmā'-ul-Ḥusnā, and His attributes. It says:

" Allah! there is no god but He, ..."

" Allah " is the particular appelation for God Which means the Essence that includes all the attributes of Divine Perfection, Glory, and Beauty.

Then, it adds two other attributes of Allah, saying that He is the Lord Who is Alive forever and is self-subsisting so that all other creatures in the universe depend on Him. It says:

"... the Ever-living, the Self-Subsisting (the Sustainer of all things); ..."

It is evident that life for Allah is the real life, because His life is the same as His Essence, His Knowledge, and His Power. It is not like that of living creatures whose lives are causual and after a length of time

they die.

Allah is completely different from His creatures from the point of life, as verse 58 from Sura Al-Furghān, No. 25 says: " And rely you on the (Ever) Living One Who dies not, ..."

Then, to indicate that neither drowzines, nor deep sleep seizes Him and never He stops managing the world, it continues saying:

"... slumber seizes Him not, nor sleep; ..."

The Arabic term /sanah/ slumber' is the sleep which appears first in the eyes, but when it becomes deeper and reaches the mind, it is termed in Arabic /naum/ sleep'. This verse, pointing to the latter state,

means that the governance of the Absolutely Bountiful, Allah, is

perpetual and never ceases, even for a moment.

Then, it refers to the absolute ownership of Allah, saying:

"... to Him belongs whatsoever is in the heavens and whatsoever is in the earth. ..."

Some attributes of Allah

This is the fifth attributes from the attributes of Allah mentioned here. Formerly, four other attributes of Allah were referred to :

Oneness of Allah, the Everliving, the Self-subsisting, and that He never sleeps.

It is quite clear that this attribute, that everything belongs to Allah, has a great training effect in human beings. When they know that whatever they have does not really belong to themselves and it is temporarily handed over them as a deposit to use for a short time, they will surely avoid of transgressing others' rights. These people, with this cognition, will certainly withdraw committing such wrong actions as colonization, hoarding, greed, miserliness, and the like.

For the sixth attribute, it says:

"...Who is it that can intercede with Him save by His leave? ..."

In fact, by a positive interrogation with a negative sense, it says that no person can intercede at His presence but by His leave.

Intercession was discussed fairly vastly when commenting on verse 48, Sura Al-Baqarah, No. 2, in vol. part 1, pp. 174-177.

Referring to the seventh attribute, it says:

"...He knows what is before them and what is behind them, ..."

Therefore, whatever is in the expause of time and place is entirely manifest in His Knowledge. That is why everything, even intercession, depends upon His command.

In stating His eighth attribute, this fact is pointed out that He has let others know only a small part of His knowledge that has been advisable and proper for them. It says:

"... while they comprehend nothing of His knowledge except what He wills. ..."

Thus, the limited knowledge of others is a beam of the light of His illimited knowledge.

So, two other points is also understood from the above phrase.

The first is that no creature has cognition from his own and all human

cognizance is from the source of Allah.

Allah may give some concealed knowledge to those He pleases

The second is that Allah may award a part of some concealed knowledge and some hidden secrets to those He pleases.

His ninthly and tenthly attributes are stated thus:

"...His Kursiy (knowledge) extends over the heavens and the earth; and preserving them both tires Him not; ..."

Then, power and sovereignty of Allah encompass the totality of the heavens and the earth, and His Knowledge (Kursiy) encompasses all of these expansions wholly, so that nothing is out of His dominion and authority.

It is, even, understood from some of the Islamic traditions that the expansion of Kursiy is very larger than the heavens and the earth. For example, in a tradition Imam Sādiq has said: " Heavens and earth, comparing Kursiy, is like a ring in the midst of a desert; and Kursiy, in comparison with `Arsh, is like a ring in the midst of a desert."⁽¹⁾

It is true, of course, that science has not discovered the secret of this meaning yet.

Describing His eleventh and twelveth attributes, it says:

"...and, He is the Highest, the Greatest."

The Lord, Who is the Highest and the Infinite, is able to do everything so that nothing is difficult for Him. Never He tires of managing the world of existence. Never He (s.w.t.) remains neglectful, unaware and feable of it. His Knowledge involves all things because He is Omnipotent, Omnipresent.

It is worthy to note that, in spite of what is popular, the verse entitled ` 'Āyat-ul-Kursiy ' is this very single verse alone.

Verse 256, Arabic-English Text

Point

256 لا اِکْراهَ فِی الدّینِ قَدْ تَبَیَّنَ الرُّشْدُ مِنَ الْغَیِّ

فَمَنْ یَکْفُرْ بِالطّاغُوتِ وَ یُؤْمِنْ بِاللّهِ فَقَدِ اسْتَمْسَکَ بِالْعُرْوَةِ الْوُثْقی

لاَ انْفِصامَ لَها وَاللّهُ سَمیعٌ عَلیمٌ

Occasion of Revelation:

There was a man from Medina by the name of Abū-Ḥaṣeen who had two sons. Some of the Christian merchants, who used to import merchandise from abroad into Medina, invited those two lads to Christianity whenever they met them in Medina. Those two young men were seriously affected by them, too.

Abū-Ḥaṣeen became very inconvenient from that condition. He went to the Prophet (p.b.u.h.) and, informing him the matter, requested him to bring those children back to their own religion. He asked whether he could bring them forcefully to Islam. Then, the verse was revealed and manifested this fact that there is no compulsion in accepting the religion.

Commentary: Verse 256

Embracing Islam needs no compulsion or force

The previous verse, 'Āyat-ul-Kursiy, infact, was a collection of Unity and the Attributes of Allah, Beauty and Glory, which make up the foundation of the religion. This meaning is acceptable in all stages with reasonable proofs. That is why embracing the faith needs not any compulsion or force, and in this verse, it says:

" There is no compulsion in religion. Truly the right way has become clearly distinct from error. ..."

This verse is a serious answer to those who imagine that Islam

applies obligation and has developed and spread through the force of sword and martial power.

Then, as a conclusion of the previous verse, it adds:

"... Therefore, whoever rejects false deities (tāghūt) and believes in Allah, has grasped the firmest handle, that shall never break; ..." And, at the end of the verse it continues saying:

"... and Allah is All-Hearing, All-knowing."

Is should not be fulfilled by mere pretence

This concluding phrase is a hint to the fact that the problem of belief and disbelief is not something that can be fulfilled by mere pretence, because Allah hears the words of all entirely, whether they state openly or they speak privately and hiddenly.

257 اَللّهُ وَلِیُّ الَّذینَ امَنُوا یُخْرِجُهُمْ مِنَ الظُّلُماتِ اِلَی النُّورِ

وَالَّذینَ کَفَرُوا اَوْلِیاؤهُمُ الطّاغُوتُ یُخْرِجُونَهُمْ مِنَ النُّورِ اِلَی الظُّلُماتِ

اُولئِکَ اصْحابُ النّارِ هُمْ فیها خالِدُونَ

Commentary: verse 257

The situation of believers and disbelievers, and their leaders

With reference to the state of belief and disbelief, which was mentioned in the previous verse, here, in this verse, it distinguishes the situation of believers and disbelievers from the point of leader and guardian. It says:

" Allah is the Guardian of those who have faith; ..." So it is under the favour of this guardianship and leadership, that: "... He brings them out of darkness into light; ..."

Then it adds:

"... and those who reject faith, their guardians are false-deities, (taghut), who bring them out of light into darkness; ..."

It is for this reason that: "...they are the inhabitants of the Fire wherein shall they abide forever."

Section 35: How the dead are again raised by Allah

Abraham's argument against Nimrod Illustration of how the dead are again raised by Allah Abraham directed to an experiment to see how Allah raises the dead.

258 اَلَمْ تَرَ اِلَی الَّذی حاجَّ اِبْرهیمَ فی رَبِّه اَنْ اتیهُ اللّهُ الْمُلْکَ اِذْقالَ

اِبْرهیمُ رَبِّیَ الَّذی یُحْی وَ یُمیتُ قالَ اَنَا اُحْی وَ اُمیتُ

قالَ اِبْرهیمُ فَاِنَّ اللّهَ یَأْتی بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِها مِنَ الْمَغْرِبِ

فَبُهِتَ الَّذی کَفَرَ وَ اللّهُ لا یَهْدِی الْقَوْمَ الْظّالِمینَ

` My Lord is He Who gives life, and causes to die.' He said:

` I (too) give life and cause to die.' Abraham said:

` Verily, Allah brings the sun from the East;

so you bring it from the West ', whereupon the one who disbelieved was confounded. And Allah does not guide the unjust people."

Commentary: verse 258

Nimrod and his disputation with Abraham about Allah

It is said in history and the Islamic narrations that it happened that Nimrod (Namrood), the king of Babylon, disputed with Abraham (a.s.) about the Lord.

" Have you not seen him who disputed with Abraham about his Lord, because Allah had given him the kingship?..."

Abraham (a.s.) said that his Lord is He Who gives life and causes to die.

"... When Abraham said:` My Lord is He Who gives life,

and causes to die.' ..."

In response, Nimrod said that he, too, gave life and caused to die.

Then, he ordered to fetch two prisoners and let one of them go and commanded his men to kill the other,

"...He said: ` I (too) give life and cause to die.'..."

Abraham's reasons for Allah

When Abraham (a.s.) saw the wrong concept of Nimrod from giving life and causing death and how he tried to pervent the thoughts of others, he (a.s.) immediately told him that Allah raises the sun from the East, so if he claimed that he governed the world of existence and every thing was under his order and power, as he claimed, he would bring the sun up from the West.

"... Abraham said: ` Verily, Allah brings the sun from the East; so you bring it from the West.'..."

At that time Nimrod astonished and could say nothing save keeping silent.

"... where upon the one who disbelieved was confounded. And Allah does not guide the unjust people."

259 اَوْ کَالَّذی مَرَّ عَلی قَرْیَةٍ وَ هِیَ خاوِیَةٌ عَلی عُروُشِها

قالَ اَنّی یُحْی هذِهِ اللّهُ بَعْدَ مَوْتِها

فَاَماتَهُ اللّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ

قالَ کَمْ لَبِثْتَ قالَ لَبِثْتُ یَوْما اَوْ بَعْضَ یَوْمٍ

قالَ بَلْ لَبِثْتَ مِائةَ عامٍ فَانْظُرْ اِلی طَعامِکَ وَ شَرابِکَ لَمْ یَتَسَنَّهْ

وَ انْظُرْ اِلی حِمارِکَ وَ لِنَجْعَلَکَ ایَةً لِلنّاسِ

وَانْظُرْ اِلَی الْعِظامِ کَیْفَ نُنْشِزُها ثُمَّ نَکْسُوها لَحْما

فَلَمّا تَبَیَّنَ لَهُ قالَ اَعْلَمُ

اَنَّ اللّهَ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

` How shall Allah bring this to life again after its death? '

So Allah made him die a hundred years, then He raised him up and said:

` How long have you tarried? '

He said, ` (Perhaps) I have tarried a day or a part of a day.'

He said: ` Nay, you have tarried (thus) a hundred years.

But look at your food and your drink they show no effect of age; and look at your ass; and that We may make of you a sign for people; and look at the bones, how We assembled them together and then clothed them with flesh.' So, when it became clear to him, he said:

` I know that Allah is All-Powerful over all things."

Commentary: verse 259

Resurrection and illustration of guidance

The previous verse stated the dispute of Abraham (a.s.) with Nimrod around the subject of Unity. That statement, indeed, was a

guidance through logical reasoning. Now, this holy verse speaks about Resurrection, wherein guidance is accomplished through illustration of some sensible things.

" Or like him (Ezra) who passed by a town and it had fallen on its roofs, ..."

The story of `Uzayr (Ezra)

Some Islamic narrations and commentary books denote that the name of the man referred to in this verse has been `Uzayr (Ezra). They also said that he must be a prophet whom, as the verse indicates, Allah has spoken to.

Explanations of the verse

"...but look at your food and your drink they show no effect of age; ..."

"... he said: ` How shall Allah bring this to life again after its death? '..."

"...then He raised him up..."

"...so Allah made him die a hundred years, them He raised him up..."

"... and said: ` How long have you tarried? '

He said, ` (Perhaps) I have tarried a day or a part of a day.'

He Said: ` Nay, you have tarried (thus) a hundred years. ..."

"... and that We may make of you a sign for people; ..."

"...and look at the bones, how We assembled them together and then clothed them with flesh.'..."

"...and look at the bones..."

" So when it became clear to him, he said: ` I know that Allah is All-Powerful over all things."

"...so Allah made him die a hundred years, then He raised him up ..."

260 وَ اِذْ قالَ اِبْرهیمُ رَبِّ اَرِنی کَیْفَ تُحْیِ الْمَوْتی

قالَ اَوَلَمْ تُؤْمِنْ قالَ بَلی وَلکِنْ لِیَطْمَئِنَّ قَلْبی

قالَ فَخُذْ اَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ اِلَیْکَ

ثُمَّ اجْعَلْ عَلی کُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا

ثُمَّ ادْعُهُنَّ یَأْتینَکَ سَعْیا

وَ اعْلَمْ اَنَّ اللّهَ عَزیزٌ حَکیمٌ

` but to make my heart at ease.' He said:

` Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain, and thereafter, call them. They will come to you in haste.

And know that Allah is the Mighty, the Wise.

Commentary: verse 260

Abraham thought how bits of body could be gathered together

This unique matchless claim is narrated but from the only man of significance in history who after the Messenger of Allah said: " If the curtains be removed, there will be added nothing to my certitude." ⁽¹⁾But, other people wholly like to see what they were told, or what they believe, in their objective state. For example, everybody likes to see how sugar is produced and obtained from sugar-beet or sugar-cane although they know that sugar is originally from it.

Concerning the above verse, it is cited in some commentary books that: once Abraham (a.s.) was walking on the bank of a sea when he saw a corpse of a man over the sands there. The corpse was half in the water and half on the land so that both the animals in the sea and the

birds and animals on the land could feed from it. Abraham thought himself if this condition happened for a man whose little bits of body were distributed among other living creatures, how could these bits be gathered together and raise on the Resurrection Day? So, he (a.s.) invoked Allah:

" And when Abraham said: ..."

"... My Lord! Show me how You give life to dead. ..."

Explanations of the verse

"... He said: Do you not believe?' Yes ', said Abraham, ` but to make my heart at ease.' ..."

"... He said: ` Take four of the birds. Then make them to incline unto you and (cutting them into pieces)

place a part of them on each mountain, ..."

However, we must always beware of the fact:

"... And know that Allah is the Mighty, the Wise. "

261 مَثَلُ الَّذینَ یُنْفِقُونَ اَمْوالَهُمْ فی سَبیلِ اللّهِ کَمَثَلِ حَبَّةٍ اَنْبَتَتْ سَبْعَ

سَنابِلَ فی کُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ

وَاللّهُ یُضاعِفُ لِمَنْ یَشاءُ وَاللّهُ واسِعٌ عَلیمُ

And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing."

Commentary: verse 261

A solution to the problem of difference of social classes

Enjoining others to giving charity and prohibition from immoderation and extravagance are the best way to solving the problem of the difference of social classes. On the other hand, the appearance and spread of usury is the origine and motive of social classes to be created. That may be why that the necessity of giving charity and prohibition of usury are stated beside each other in the Qur'ān. ⁽¹⁾

By the way, it should be noted it is not so that any grain of corn planted in any land does grow seven ears with a hundred grains. But, the grain should be safe, the land should be susceptible, the time must be appropriate, and the preparation and protection should be complete.

Explanations of the verse

Point

"... And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing."

" The likeness of those who spend their property in the way of Allah..."

Spending in charity is praised by the Quran

"...is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear. ..."

262 اَلَّذینَ یُنْفِقُونَ اَمْوالَهُمْ فی سَبیلِ اللّهِ

ثُمَّ لا یُتْبِعُونَ مآ اَنْفَقُوا مَنّا وَ لا اَذیً

لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحْزَنُونَ

Commentary: verse 262

A Worthy Charity!

In the previous verse, the importance of charity in the way of Allah was pointed out in general. Here, in this verse, some of its qualities are stated, too. It says:

" Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, ..."

Besides the above mentioned priviledge, this quality is in them again, that:

"... and no fear shall be upon them, nor shall they grieve. "

Therefore, those who spend some of their property in the way of Allah, but after that benevolent action, they reproach or do something that cause injury, they destroy their reward, indeed, with this reprobated action.

It can also be said that such persons, in many cases, not only are not good doers, but also are some transgressors, because the honour of a man and his psychological social capitals are often surely more valuable than property and wealth.

The reward of the givers of charity is reserved with Allah

The Qur'ānic holy phrase: "...for them shall be their reward with their Lord; " makes the givers of charity sure that their reward is reserved with their Lord in order that they go forth with a good

amount of certainty along this path.

More than that, the application of the Qur'ānic term /rabbihim/ (their Lord) in the verse, is a hint to this meaning that their Lord trains them and will multiply it.

263 قَوْلٌ مَعْرُوفٌ وَ مَغْفِرَةٌ خَیْرٌ مِنْ صَدَقَةٍ یَتْبَعُهآ اَذًی

وَاللّهُ غَنِیٌّ حَلیمٌ

Commentary: verse 263

Confronting a needy, have a good manner

This verse, in fact, completes the idea in the previous verse. It says that those who have a good manner and good statement, facing with the people in need, and forgive them even when their insistence is with rudeness, their action is better than the donation of those who cause injury and irritation thereafter.

" A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

This verse makes clear the logic of Islam due to the social values concerning the honour of people. Islam considers the value of the action of those who speak helpfully and leadingly with the needy people in order to protect them and keep their secrets hidden. This is more valuable than the charity of some selfish short-sighted individuals, who have sorts of approach and injury on such honourable persons for a small donation they give.

As was mentioned before the loss of these stingy people is more than their profit. When such persons give something, they ruin something else, too. Thus, the above statement made it clear that the Qur'ānic phrase /qaulun marūf / a kind word' has a vast meaning so that it envelops any word of kindness, consolation, affability and guidance.

The word /maqfirat / (forgiveness), mentioned in the verse, is used in contrast with the rudeness of the needy people.

In Nūr-uth-Thaqalayn, the commentary, ⁽¹⁾it is narrated from the holy Prophet of Islam (p.b.u.h.) who said:

" When a needy person asks you, do not interrupt his statement until he

completes it. Then, respond him calmly and politely, or give him what you

are able to spend, or return him agreeably, because the one may be an angel

who is commissioned to try you in order to see how you behave with the

blessings that Allah has bestowed upon you. "

264 یا اَیُّهَا الَّذینَ امَنُوا لا تُبْطِلُوا صَدَقاتِکُمْ بِالْمَنِّ وَالاَْذی

کَالَّذی یُنْفِقُ مالَهُ رِئاءَ النّاسِ وَ لا یُؤْمِنُ بِاللّهِ وَالْیَوْمِ الاْخِرِ فَمَثَلُهُ کَمَثَلِ

صَفْوانٍ عَلَیْهِ تُرابٌ فَاَصابَهُ وابِلٌ فَتَرَکَهُ صَلْدا

لا یَقْدِرُونَ عَلی شیْ ْءٍ مِمّا کَسَبُوا وَاللّهُ لا یَهْدِی الْقَوْمَ الْکافِرینَ

265 وَ مَثَلُ الَّذینَ یُنْفِقُونَ اَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللّهِ وَ تَثْبیتا مِنْ

اَنْفُسِهِمْ کَمَثَلِ جَنَّةٍ بِرَبْوَةٍ اَصابَها وابِلٌ

فَاتَتْ اُکُلَها ضِعْفَیْنِ فَاِنْ لَمْ یُصِبْها وابِلٌ فَطَلٌّ

وَاللّهُ بِما تَعْمَلُونَ بَصیرٌ

264." O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day;

so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone.

They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

Commentary: verse264-265

Charities should not be followed with reproach and injury

In the previous couple of verses, at first, this fact was pointed out that the believers should not make their charities in the way of Allah

invalid because of reproach and injury. Then, two interesting similitudes are expressed upon those charities which are followed by reproach and injury and also for hypocritical acts and ostentation, and those charities which are originated from loyalty and human sympathy.

A similitude: a rock sown with seeds

Consider a piece of rock covered with a little amount of dust.

When it be sown with good seeds and exposed to fresh air and sunshine, and then, a harsh rain falls upon it, the rain will surely washes out the thin dust from the rock and scatters the containg seed with the dust.

Consequently, the hard inpenetrable rock, on which no plant can grow, appears with its rough feature. This is not for that the fresh air, sunshine and falling rain have had a bad effect. It is because the place where the seed was sown has been an unappropriate place for the aim. Its appearance was adorned while its inner side was an inpenetrable rough rock with a mere thin amount of dust over its surface. It is in a state that plants and trees, besides having suitable conditions above the ground, need a good preparation under the ground for the roots in order to spread and feed.

" O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day;..."

The Qur'ān has likened the hypocritical deeds and charities followed with reproach and injury, that which originate from the callous hearts, to a rock covered with a little dust from which no profit can be gained. So, the efforts of the farmer and the sower will be wasted, too.

"...so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone.

They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

Another Interesting Similitude

Consider a green grass garden which is located on a high productive land and benefited from fresh free air and sufficient sunshine. Useful downpour falls water it, but when the rainfall is not

enough, drizzles and drops of dew preserve the pleasantness and freshness of the garden. As a result, such a garden usually yields its fruits two-fold more than the other ordinary gardens. This sort of gardens, besides having productive land, enjoy of dew and drizzles added to enough rainfalls. They have such a beautiful view that attracts the attention of any visitor from the distance. They are also safe from the threat of floods.

Those who give their wealth in charity for the sake of Allah`s pleasure and for strengthening Faith and certainty in their hearts and souls, are like this garden which have a bountiful valuable product.

" But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

266 اَیَوَدُّ اَحَدُکُمْ اَنْ تَکُونَ لَهُ جَنَّةٌ مِنْ نَخیلٍ وَ اَعْنابٍ

تَجْری مِنْ تَحْتِهَا الاَْنْهارُ لَهُ فیها مِنْ کُلِّ الثَّمَراتِ

وَ اَصابَهُ الْکِبَرُ وَ لَهُ ذُرِّیَّةٌ ضُعَفآءُ

فَاَصابَها اِعْصارٌ فیهِ نارٌ فَاحْتَرَقَتْ

کَذلِکَ یُبَیِّنُ اللّهُ لَکُمُ الاْیاتِ لَعَلَّکُمْ تَتَفَکَّرُونَ

Thus Allah makes the signs clear to you, so that you may ponder. "

Commentary: verse 266

man is in need of righteous deeds

Another Similitude

In this verse, the Qur'ān expresses another interesting similitude to make manifest that how seriously man is in need of righteous deeds on the Judgement Day, and how hypocrisy, reproach and injury ruin the charities and good deeds of man.

The similitude of an old man

This similitude illustrates the view of an old man who possesses a green, fresh and delightful garden with various trees such as date-palms, vines, etc. which are watered continuously and do not need to be irrigated. There are some lazy, careless and weak children around him whose means of earning life is the very garden. If this garden vanishes neither the old father nor the feeble children are able to reestablish it.

It happens that suddenly a fiery hurricane blows upon it and burns it totally dry. How does this old man feel when he has lost the strength of his youth, and who cannot earn his living from any other ways, while his children are feable, too ? And, what a deadly regret and grief may rush over him ?

" Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? ..."

The condition of a person who does a righteous work and then ruins it by hypocrisy, reproach, and injury is similar to such an old man who has tolerated many tasks, but when he is in dire need of the fruit of his efforts, all of them as a whole vanishes and leaves him alone with his grieves and regrets.

In view of the fact that the source of all misfortunes, especially the foolish act of reproach, whose benefit is a little but the loss of it is soon and great, originates from the application of no wisdom, then, at the end of the verse, Allah invites people to contemplation and pondering. It says:

"...Thus Allah makes the signs clear to you, so that you may ponder. "

Verse 267, Arabic-English Text

Point

267 یا اَیُّهَا الَّذینَ امَنُوا اَنْفِقُوا مِنْ طَیِّباتِ ما کَسَبْتُمْ

وَ مِماّ اَخْرَجْنا لَکُمْ مِنَ الاَرْضِ

وَ لا تَیَمَّمُوا الْخَبیثَ مِنْهُ تُنْفِقُونَ وَ لَسْتُمْ بِاخِذیهِ اِلاّ اَنْ تُغْمِضُوا فیهِ

وَاعْلَمُوا اَنَّ اللّهَ غَنِیٌّ حَمیدُ

The Occasion of Revelation:

It is narrated from Imam Sādiq (a.s.) that this verse was revealed about a group of people who had earned some wealth from usury at the Age of Ignorance. They usually spent out from it in charity in the way of Allah. Allah (S.W.T.) prohibited them from that action and commanded them to spend out in charity from the good property they had earned.

In Majma`-ul-Bayān Fī Tafsīr-il-Qur'ān, next to narrating this tradition, it quotes from Amir-ul- Mu'mineen Ali (a.s.) who said: " This verse has been revealed about those who used to mix the dry and bony dates with good dates when they wanted to spend in charity." ⁽¹⁾They were, therefore, commanded not to do that action.

These two occasions of revelation are never contradictory with each other. The verse may have been revealed upon both groups, when one of which is due to spiritual goodness and the other concerns to the appearance and material goodness.

Commentary: verse 267

What Kind of Property Can Be Given in Charity ?

In the previous verses, the effects of charity, the qualities of givers of charity, and the deeds that may corrupt this godly action and ruin its reward were pointed out. In this verse, the quality of the property, which is to be spent in charity, is explained. In the first phrase of the verse, Allah commands believing people to spend from good of their wealth.

" O' you who have Faith! spend (in charity) of the good things that you have earned, and of what We produce for you from the earth, ..."

The term /tayyib/, the plural of which is /tayyibāt/, in philology means: good, pleasant and agreeable`. This meaning refers to both spiritual and material purity; i.e. to be clean inwardly and outwardly.

That is, that part of wealth might be given in charity that is good, useful, and valuable. It must be free from any dubiosity and pollution, either.

The above mentioned occasions of revelation attest to the generality of this meaning, too.

The phrase: "...while you yourselves would not accept it except that you connive at it,..." can not be taken as an evidence that the objective meaning here is exclusively outward of cleanliness, because the believing persons also might not accept the things which are apparently polluted or worthless, as well as the doubtful and disapproved materials, but with conniving at it and dislike.

The Qur'ānic phrase: /mā kasabtum/ that you have earned' refers to the commercial incomes, while the phrase: /mimmā axrajnā / what We produce' refers to the incomes earned from farming, mines and subterranean sources. Thus, it envelops all the kinds of income, because the source of all incomes of man is often from the earth and its different issues . Even, the origin of industries, trades, and the like of them all is the ground. However, this sentence indicates that all these merits are given you by Allah. Therefore, you ought not spare spending a part of it in charity in the way of Allah.

"...and do not aim at what is bad to spend thereof (in charity) while you

yourselves would not accept it except that you connive at it, ..."

Some of people have the habit of spending out in charity mostly from the worthless and worn out things that they do not use any longer themselves. This kind of charities are neither effective in growing spiritual training of the essence of humanity in the giver of charity, nor is so useful to the needy. It can be counted sort of disgrace and scorn unto them, too.

This sentence explicitly prohibits Muslims from doing that. It says how they spend in charity from those things which they themselves do not like to accept, but hatefully. Must their Muslim brothers, and beyond that, the Lord, in Whose way they spend out in charity, be considered, in their view, lower than themselves ?

Giving charities have two ends: the needy ones, and Allah

Indeed, the verse points to a precise fact. It is that the charities given in the way of Allah have two ends. On one end there are the needy ones, and on the other end there is Allah, for Whose sake the charity is spent. In this case, if the charity is taken from the low and worthless things, from one hand, it is counted an aspertion to the high rank of the Lord that the giver of charity has not regarded Him eligible for a `good' thing . On the other hand, it is a disgrace to the needy ones who, in spite of their poverty, mostly have a high level of faith and humanhood, whose soul may be injured because of such a disagreeable charity.

By the way, it should be noted that the term /lā tayammamū / ` do not aim ' may be a hint to this fact that can be something of undemanded quality which unattentively is given among the material spent in charity. This aspect is not involved in the contents of this statement. The statement is about those who intentionally accomplish it.

"...and know that Allah is Self-Sufficient, Praiseworthy."

This sentence intends to say that you must be aware that the Lord in Whose way you spend in charity is the One Who never needs your charity, and Who is worthy of all praise. It is He Who has bestowed the whole bounties upon you.

The term /ḥamīd /, praiseworthy, may be used in the sense of adorer'; i.e., while He is Self-Sufficient, He adores the charities you spend. Therefore, do try to spend out from good things in charity.

268 اَلشَّیْطانُ یَعِدُکُمُ الْفَقْرَ وَ یَأْمُرُکُمْ بِالْفَحْشاءِ

وَاللّهُ یَعِدُکُمْ مَغْفِرَةً مِنْهُ وَ فَضْلاً

وَ اللّهُ واسِعٌ عَلیمٌ

Commentary: verse 268

Satan threatens you of poverty when you decide to give charity

At first, the verse admonishes that when you decide to spend in charity or to pay your alms, Satan threatens you of poverty, particularly if you want to give from your worthy and considerable things mentioned in the previous verse. Many a time it happens that this Satanic temptation hinders the act of giving charity and donation. It may affect even on the payment of Alms, Khoms (one fifth levy), and other obligatory expendings.

" Satan threatens you with poverty ..."

Allah awares man thereby that refraining from giving charity in awe of poverty is a wrong imagination. It is one of the temptations of Satan. Avoiding from thinking that this Satanic temptation looks like a logical scare, it immediately says:

"... and enjoins you to indecency; ..."

Therefore, having awe of poverty and indigency in any condition is wrong, because Satan invites not save to falsehood and aberration.

Basically, any thought which is disappointing, impedimental and short-sighted originates from deviation from natural disposition and following the temptations of Satan. But, any thought which is positive, instructive, and broad-sighted comes from the source of godly inspirations and the pure divine innate disposition.

Keeping in mind that the Satanic temptations are against the law of creation and Allah's commandments and ordinances are paralleled and adapted to creation and dispostion, results to a notable livelihood,

peacefulness and prosperity.

"...but Allah promises you forgiveness from Himself and abundance..."

In Majma`-ul-Bayān a tradition is narrated about charity from Imam Sādiq (a.s.) who said: " Two things are from Allah and two things are from Satan. Those two from Allah are forgiveness of sins and abundance in sustenance. And those two from Satan are promise to poverty and enjoinment to indecency."

Abundance in wealth is under the cause of giving charity

Therefore, as Ibn-Abbas has quoted, the purpose of forgiveness is the forgiveness of sins and the objective meaning of "abundance" is increase of wealth under the cause of giving charity. ⁽¹⁾

It is interesting that Iman Amir-ul-Mu'mineen Ali (a.s.) is narrated who has said: " When you are confronted with poverty, bargain with Allah through charity , (spend out in charity until you get free from poverty)."⁽²⁾

The phrase: " Allah is All-Embracing " means that the Power of Allah is vast, and He is All-Knowing unto all affairs and details.

269 یُؤْتِی الْحِکْمَةَ مَنْ یَشاءُ وَ مَنْ یُؤْتَ الْحِکْمَةَ فَقَدْ اُوتِیَ خَیْرا کَثیرا

وَ ما یَذَّکَّرُ اِلاّ اُولُواالاَلْبابِ

yet no one will mind but the possessors of intellects."

Commentary: verse 269

The recognition between the Satanic temptations and godly inspirations

The Qur'ānic term /ḥikmat/, here, has been rendered, into the sense of ` knowledge, the cognition of secrects, awareness of facts, and reaching to reality '. Allah bestows it upon some persons for the sake of their piety, purity and their strive. They recognize the difference between the Satanic temptations and godly inspirations, false and true.

None can benefit from this privilege, which is abundant good, save those who possess proper intelligence.

" He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but the possessors of intellects."

The Arabic term /'albāb/ is the plural form of /lubb / in the sense of `heart, love, intellect, and understanding'. Every man of wisdom is not counted among /'ulul 'albāb/, because this title is termed for only those men of understanding who utilize their intellect definitely to find out the path of real happiness in their lives.

However, Imam Sādiq (a.s.) in a tradition has said that /ḥikmat/ is `knowledge and becoming learned in religion'; while another tradition indicates that / ḥikmat / is obedience to Allah and knowing Imam. ⁽¹⁾

270 وَ مآ اَنْفَقْتُمْ مِنْ نَفَقَةٍ اَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَاِنَّ اللّهَ یَعْلَمُهُ

وَ ما لِلظّالِمینَ مِنْ اَنْصارٍ

271 اِنْ تُبْدُواالصَّدَقاتِ فَنِعِمّا هِیَ وَ اِنْ تُخْفُوها وَ تُؤْتُوهَا الْفُقَراءَ

فَهُوَ خَیْرٌ لَکُمْ وَ یُکَفِّرُ عَنْکُمْ مِنْ سَیِّئاتِکُمْ

وَاللّهُ بِما تَعْمَلُونَ خَبیرٌ

Commentary: verse 270-271

Point

" And whatever you spend in charity,..."

Spending in charity, here, means whatever you spend in the way of Allah or in the way of Satan.

"... or (whatever) vow you vow,..."

Or, whatsoever you have made obligatory to yourself by the way of vow, whether it be alongside the path of obedience of Allah or for committing sins, He knows it.

"... surely Allah knows it. ... "

Verily, your deed is not concealed to Allah, and He will reward you according to it.

"... While, there will be no helpers for the unjust."

The objective meaning of `unjust'

The objective meaning of `unjust' here, is those who spend their wealth in the way of disobedience of Allah and committing sins. They do not give the alms of their property; or do not fulfil what they have vowed; or they vow to do that which is sin. For such people, there will

be no friend who can save them from the Divine Judgment or prevent His punishment.

" If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

giving alms hiddenly is better

That is, if you give your alms hiddenly to the indigents `it is better for you', viz., giving alms hiddenly is better for you: and its due reward is better and more. The purpose of alms that the concealment of which is better is the recommended alms, because making the obligatory alms manifest is more reasonable.

272 لَیْسَ عَلَیْکَ هُدیهُمْ وَلکِنَّ اللّهَ یَهْدی مَنْ یَشاءُ

وَ ما تُنْفِقُوا مِنْ خَیْرٍفَلِاَنْفُسِکُمْ

وَ ما تُنْفِقُونَ اِلاَّ ابْتِغاءَ وَجْهِ اللّهِ

وَ ما تُنْفِقُوا مِنْ خَیْرٍ یُوَفَّ اِلَیْکُمْ وَ اَنْتُمْ لا تُظْلَمُونَ

And whatever of good you spend in charity shall be for your own selves; and you do not spend except seeking the pleasure of Allah;

and whatever of good you spend shall be repaid to you in full and you shall not be dealt with unjustly.

Commentary: verse 272

The verse was revealed upon giving charity to non-Muslims

In Majma`-ul-Bayān and Tafsīr-ul-Kabīr by Fakhr-Rāzī, there are cited some occasions of revelation for the above mentioned verse which, on the whole, indicate that Muslims were in doubt to give charity to the indigents of pagans and non-Muslims. When they inquired about it from the Messenger of Allah (p.b.u.h.), this verse was revealed. ⁽¹⁾

Explanations:

1- Do not employ the abundance of giving charity and the economical pressure for bringing infidels towards the Faith " It is not upon you to guide them (O' Muhammad),..."

2- Serving the deprived is a human sympathy, as well as a duty , and generosity is a value. Hence, do give charity to non- Muslims, too.

3- Islam is a school of humanitarianism. It does not approve poverty and deprivation, even for non-Muslims.

4- The faith which be pretended under the pressure of economics

is not worthy.

5- Guidance is a divine success which encompasses only the receptive hearts

"... but Allah guides aright whomsoever He wills."

6- The consequence of charity returns to yourselves. It survives the spirit of generosity in you. It is through charity that the appearance of levels among groups of people and social bursts can be prevented and, instead, love and kindness may grow therein. However, in charity, there can be found not deprivation while there is immunity in it.

"... And whatever of good you spend in chairty, shall be for your own selves;..."

7- Do not spend out but for Allah, because, soon or late, all the worldly benefits and merits will be vanished, but if giving charity be done for the sake of Allah, it will remain forever and you will enjoy of its incomes.

"... and you do not spend except seeking the pleasure of Allah;..."

8- Be bountiful in spending out, since whatever you give in charity will come back to you with no decrease.

"... and whatever of good you spend shall be repaid to you in full,..."

9- If you accomplish something for Allah, you will obtain your reward whether a Muslim or a pagan enjoys of it.

"... and you shall not be dealt with unjustly."

273 لِلْفُقَراءِ الَّذینَ اُحْصِرُوا فی سَبیلِ اللّهِ لا یَسْتَطیعُونَ ضَرْبا فِی

الاَرْضِ یَحْسَبُهُمُ الْجاهِلُ اَغْنِیاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسیمهُمْ لا یَسْئَلُونَ

النّاسَ اِلْحافا وَ ما تُنْفِقُوا مِنْ خَیْرٍ فَاِنَّ اللّهَ بِه عَلیمٌ

You shall recognize them by their countenance they do not beg people importunately.

And whatever of good things you give, then Allah is All-Knowing of it."

Commentary: verse 273

Companions of the Ledge

In some commentary books such as: Tafsīr-Kabīr by Fakhr Rāzī, Majma`-ul-Bayān, and Tafsīr-il-Gurtubī, it is cited that this verse has been revealed about the Companions of the Ledge. They were about four hundred people who had emigrated to Medina. Since they had not any house and familiars there, they used to live on a large platform in a corner of the Prophet's Mosque. They were always ready for (Jihād), struggle in the way of Allah.

Explanations of the verse

" (Charity is) for the poor..."

" (Charity is) for the poor who are restrained in the way of Allah, and are unable to move about in the land...."

should not stay and abide in one land waiting for the charity of others.

"... and are unable to move about in the land...."

"... The unaware consider them wealthy because of their restraint (from begging). You shall recognize them by their countenance: ..."

"... they do not beg people importunately..."

"... And whatever of good things you give, then Allah is All-Knowing of it."

274 اَلَّذینَ یُنْفِقُونَ اَمْوالَهُمْ بِالَّیْلِ وَالنَّهارِ سِرّا وَ عَلانِیَةً

فَلَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ

وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحزَنُونَ

274."Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve."

Commentary: verse 274

The verse has been revealed about Hadrat Ali (a.s.)

In some commentary books, like Tafsīr-uṣ-Ṣāfī, Majma`-ul-Bayān, Tafsīr-ul-Qurtubī, Tafsīr-ul-Kabīr by Fakhr Rāzī, it is cited that this verse has been revealed about Hadrat Ali (a.s.). Once it happened that he had only four silver coins when he spent out in charity one coin in daytime, one coin at night, the third coin openly and the fourth coin hiddenly in the way of Allah.

" Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord,..."

But, in addition to the above mentioned occasion of revelation, the promise of this holy verse covers all those who act similarly to that.

Such people neither scare of poverty in the world, because they believe in the promises of Allah and trust in Him, nor become grievous because of charity, since they are attentive to obtaining the pleasure of Allah and what the action of giving charity will bring forth for them in the Hereafter.

In another occasion in this very current Sura,⁽¹⁾too, the givers of charity are stated about.

"... and no fear shall be upon them, nor shall they grieve."

275 اَلَّذینَ یَأْکُلُونَ الرِّبوا لا یَقُومُونَ اِلاّ کَما یَقُومُ

الَّذی یَتَخَبَّطُهُ الشَّیطانُ مِنَ الْمَسِّ

ذلِکَ بِاَنَّهُمْ قالُوا اِنَّمَا الْبَیْعُ مِثْلُ الرِّبوا

وَ اَحَلَّ اللّهُ الْبَیْعَ وَ حَرَّمَ الرِّبوا فَمَنْ جاءَهُ مَوْعِظَةٌ مِنْ رَبِّه

فَانْتَهی فَلَهُ ما سَلَفَ وَ اَمْرُهُ اِلَی اللّهِ وَ مَنْ عادَ

فِاُولئِکَ اصْحابُ النّارِهُمْ فیها خالِدُونَ

Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah.

And whoever reverts (to usury) then they are the inhabitants of the Fire, wherein shall they abide forever."

Commentary: verse 275

Usurers are like mad persons

In Arabic philology, the word /ribā/ (usury) means `an excess, an addition'. Usurers have been likened to the persons whom Satan has driven them mad. On the Day of Judgement, usurers will be raised like mad ones, because they have such an unjust manner in this world.Mammonism makes their eyes of intellect blind. By their action, they produce difference of levels in the society, because they do not even think of sympathy, emotions and humanitarianism. They go so far that poverty and hatred cause a burst in the society so that the principle of possession becomes unstable, too.

" Those who devour usury will not rise up save like such the one whom Satan has confounded with the touch of madness...."

Another point is that: to some persons, usury seems a principle, too. Hence, they say that bargaining and usury are the same. As the verse says:

"... whereas Allah has permitted bargaining and forbidden usury."

Explanations of the verse

Point

"... That is because they say: ` Bargaining is just like usury,..."

"... And whoever reverts (to usury) then they are the inhabitants of the Fire, ..."

Objecting on usury began through verses of the Qur'ān revealed from before the Prophet's Emigration. For example, in Sura Ar-Rūm, which was revealed in Mecca, a verse about usury says: "... but it increases not with Allah, ..." ⁽¹⁾Then, in Sura 'AĀl-i-`Imraān, No. 3 Allah commands: "... Devour not interest ...",⁽²⁾which means usury is prohibited.

Thus the most criticism and prohibition have occurred in these verses of Sura Al-Baqarah.

By the way, the Qur'ān through the statement: "And, (for) taking interest, though indeed forbidden were they against it ..." ⁽³⁾announces that usury had been forbidden in the Jewish religion, too. This prohibition is stated in Turah manifestly. ⁽⁴⁾

In Sura Al-Baqarah, the verses of usury have occurred next to the verses of charity in order to state the two aspects of good and evil which may come forth by means of wealth. Charity is a giving' without recompense, but usury is a taking' without recompense. In contrast to the good effects that charity has in the society, usury creates evil effects

therein. That is why the Qur'ān, in the next verse, says: "Allah effaces usury and He causes charities to flourish, ...". ⁽¹⁾

The threats that are cited in the Qur'ān against taking interest in usury and accepting the dominance of illegitimate rulers, are such that they are not cited against even murder, oppression, drinking wine, gambling, and fornication. Therefore the prohibition of usury has been decidedly considered as a great sin by all Islamic parties.

"... Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah. ..."

Traditions upon usury

It is narrated in a tradition that when Imam Sādiq (a.s.) was informed that so and so was a usurer, he said: " If I were allowed by Allah I would behead him." ⁽²⁾

It happened that Amir-ul-Mu'mineen Ali (a.s) met a usurer. He (a.s.) wanted him to repent from his action. When he repented Ali (a.s.) let him go and told him: " The usurer must be made repent from his action just like that a person is made repent from polytheism ".

It is narrated from Imam Bāqir (a.s.) who said: " The worst income is (the interest of) usury." ⁽³⁾

The Messenger of Allah (p.b.u.h.) said: " When Allah wills to destroy a town, usury appears therein." ⁽⁴⁾"And, Allah has cursed usurer, his agent, and the writer of usury." ⁽⁵⁾

Shaykh Mufīd has cited in his book:⁽⁶⁾"Whoever considers usury lawful, should be beheaded."

Imam Sādiq (a.s), stating the reason of repetition of the verses of usury in the Qur'ān, says: " It is for making the rich prepared to do works of benevolence and spending charities; because, on one hand, usury is unlawful (ḥarām), and, on the other hand, compiling wealth as a file is also unlawful. Then, there remains no remedy for the rich but charity and productive useful jobs." ⁽⁷⁾

Also, upon the motive of the prohibition of usury, it is said that since usury is a kind of hinder for money to be used in the way of production and works of public utility, and, instead of effort and endeavour, only the interest of money is enjoyed, then usury has become forbidden.

Again, it is narrated from Imam Sādiq (a.s.) who have said: " If usury were permitted (ḥalāl), people would leave their businesses and trade."⁽¹⁾

It is also narrated from Imam Ridā (a.s.) who said: "If usury becomes prevalent, the loan giving will disappear." ⁽²⁾

At the end of the verse, it says:

"... And whoever reverts (to usury) then they are the inhabitants of the Fire, wherein shall they abide forever."

The word /āda/ returns', here, means that those who do not return from usury and commit again devouring interest, will be the inhabitants of the Fire of Hell and they will remain there for ever.

The Disadvantages of Usury:

Taking additional money, without performing any useful work, is unjust and it is overburdening, which causes hatred and enmity. The giver of interest sometimes has to fail and, as a result of debts that increases progressively, accepts kinds of disgrace and captivity.

Usury disturbs the equilibrium of the society and causes it to be divided into two poles: the oppressors and the oppressed.

Usury is the reason of prayers to be invalid.

Regarding these destructive causes, not only in the religion of Islam, but also in all heavenly religions, usury has been forbidden. But, clinging to few pretexts, some worldly people try to justify usury or try to find a way of fly. Yet, usury has certainly its own destructive effects, though some social groups have accepted it in their own economical system.

Usury is an injustice and its disavantages encompass those who

apply it. The progress of the western communities is because of their attentiveness to science and industry, not because of usury.

By the way, usurers should be aware of the warnings of the Qur'ān. (Applying to legal tricks, like the Jews who did for going fishing on Saturday, is only a sort of game.). The Qur'ān has not been heedless of such games and has criticized them.

trading without knowing its laws is falling into usury

Also, since economic affairs may attract people into the trap of usury, there is a tradition which says: " He who begins trading without knowing (the religious laws of trading), will be involved in usury". ⁽¹⁾

276 یَمْحَقُ اللّهُ الرِّبوا وَ یُرْبِی الصَّدَقاتِ وَاللّهُ لا یُحِبُّ کُلَّ کَفّارٍ اَثیمٍ

Commentary: verse 276

Discription about usury

The Arabic word /maḥq/ means effacement, obliteration, erasure', and the term /muḥāq/, from the same root, is used for the moon when it disappears by the nights at the end of the lunar month. Then the term /ribā/ usury interest', with the sense of gradual increase, is applied in the opposite correspondence.

This verse admonishes that though a usurer takes interest from others in order to compile wealth, Allah seizes the abudance and good results that he expects from the gross of wealth gained through usury.

The property resulted from usury may not necessarily be obliterated itself, but the goals, which are considered from compiling wealth, fail.

" Allah effaces usury ..."

In the course of usury, there is no love, happiness, and security, so that many a rich person can gain no sort of confort, peace, or amiability from their wealth. On the contrary, in the regulations, where there is charity, or donation and good loan, people enjoy of many favours. In such societies, the poor are not disappointed, and the rich are not encountered with callousness of the heart and do not mind the multiplication of wealth. So, in these regulations, the deprive do not think of revenge, theft, and the like, and the rich are not anxious about guarding and protecting their properties. This society will have a relative equilibrium accompanied with kindness, compassion, security and mutual understanding.

"... and He causes charities to flourish, ..."

In Tafsīr Kabīr by Fakhr Raāzī, it is cited that when usurer obliterates equilibrium, compassion, and human justice from him, his self and his property will be cursed by the poor, and every moment hatred, plot and theft threaten him. This is an example of that effacement which is stated in the verse.

Explanations of the verse

"... and Allah does not love any ungrateful sinner."

Yes, He is a very ungrateful, as well as a sinner.

277 اِنَّ الَّذینَ امَنُوا وَ عَمِلُوا الصّالِحاتِ وِ اَقامُوا الصَّلوةَ وَ اتَوُاالزَّکوةَ

لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَیْهِمْ وَ لا هُمْ یَحْزَنُونَ

Commentary: verse 277

Some qualities of the believers

Opposite to the manner of the usurers who are `ungrateful sinners', this verse portrates the future of the believers, those who do righteous deeds, establish prayers, and pay the poor-rates.

People are divided into four categories:

Separate from usurers, who have taken apart from the Lord and human beings, there are some believers who have faith, do righteous actions, and have relevance with Allah by the way of prayer. They communicate with people through paying the poor-rates.

" Verily, those who have faith, and do righteous works, and establish prayer, and pay the poor-rates, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve".

278 یا اَیُّهَاالَّذینَ امَنُوا اتَّقُوا اللّهَ وَ ذَرُوا ما بَقِیَ مِنَ الرِّبوا

اِنْ کُنْتُمْ مُؤْمِنینَ

Commentary: verse 278

Interests of usury must be abondon

It is cited in some commentary books, such as: Majma`-ul-Bayān, Al-Mīzān, and Marāqī, that when the verse upon the prohibition of usury was revealed, some of the companions of the prophet (p.b.u.h.), like Khālid-ibn-Walīd, Abbas, and Uthmān, had claimed some amount of interest from people. They asked the Prophet (p.b.u.h.) about their claims, when the above mentioned verse was revealed.

After the revelation of this verse, the holy Prophet (p.b.u.h.) said:

"My uncle, Abbas, is not rightful to demand interest either." Then, the Messenger of Allah added: " First of all, my relatives must abandon usury". He also in a sermon said: " I put all the interests of usury (belonging to) the age of ignorant under my feet, and the first one I put is the interest of Abbas." ⁽¹⁾

Explanations for the verse

"... if you are faithful."

279 فَاِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللّهِ وَ رَسُولِه وَ اِنْ تُبْتُمْ فَلَکُمْ رُؤُسُ

اَمْوالِکُمْ لا تَظْلِمُونَ وَ لا تُظْلَمُونَ

Commentary: verse 279

In Islam, neither usury and taking undue gains are allowed nor can the property of people be confiscated unilaterally.

In some governmental regulations, ownership is abrogated and all properties are forcefully taken from their possessors. In some other ones exploitation, devouring other's rights, and usury, in any form, is free.

Explanations for the verse

" But if you do (it) not, then be you apprised for war from Allah and His Apostle, ..."

"... you shall have your capital ..."

"... (thus) deal you not unjustly (with others) nor you be dealt with unjustly."

280 وَ اِنْ کانَ ذُو عُسْرَةٍ فَنَظِرَةٌ اِلی مَیْسَرَةٍ وَ اَنْ تَصَدَّقُوا خَیْرٌ لَکُمْ

اِنْ کُنْتُمْ تَعْلَمُونَ

Commentary: verse 280

Concerning this verse, it is necessary to note that although giving a respite to the debtor is recommended, here, the debtor should not misuse this matter, because if he delays paying his debt without having any plausible excuse, he is counted a sinner.

An Islamic narration says that those who do not pay their debt without any excuse will be recorded sinful the same as it is recorded for a thief ; and for the givers of respite, a reward will be recorded similar to that of martyrs.

Explanations for the verse

Point

"... then grant a respite until the time of ease; ..."

" And if (the debtor) is in straitness, ..."

"... and if you remit it as charity it is better for you, ..."

"... if you but know."

Giving respite to the debtor

281 وَاتَّقُوا یَوْما تُرْجَعُونَ فیهِ اِلَی اللّهِ ثُمَّ تُوَفّی کُلُّ نَفْسٍ ما کَسَبَتْ

وَ هُمْ لا یُظْلَمُونَ

Commentary: verse 281

Point

After stating some particular characteristics of the divine ordinances and Islamic affairs, the normatic custom of the Qur'ān is that it often brings a general, common and inclusive notification forth at the end of a group of verses in order to emphasize and strengthen what has been cited before, and in order that the senses penetrate in the mind and spirit.

Therefore, in this verse, having attracted the attentions of the believers to the Resurrection and the chastisement of the wrong doers there, it warns them to be aware that there is a great Day in front when all the actions of every person, without anything less or more, totally will be given to him.

" And be in awe of a Day in which you shall be returned to Allah, ..."

It is at that time that the one will terribly wonder about the consequence of his evil deeds. They are the fruit of what he himself has produced. No one has done unjust against him, but he himself has done wrong against himself.

"... and every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly."

However, usury has ethically a very bad effect on the spirit of the debtor so that he finds a special spite in his heart against the usurer. It slackens the cord of social cooperation and mutual assistance amongst the members of communities.

Some traditions upon usury and usurers

In Islamic narrations it is cited upon the prohibition of usury that Hushām-ibn-Sālim has narrated from Imam Sādiq (a.s.) who said: "Verily, Allah, Almighty and Glorious, has forbidden usury so that people do

not avoid of doing good work."⁽¹⁾

1- Ibn-Mas`ūd narrated from the Messenger of Allah (p.b.u.h.) who said: " There have not been usury and fornication in no community save that they have incured the punishment of Allah upon themselves."⁽²⁾

2- Imam Amir-ul-Mu'mineen Ali (a.s.) said: " O' people! learn the jurisprudence and the laws of the religion at first, then go after trading. By Allah, usury is found in this so that it is more concealed than the movement of an ant over a hard smooth stone."⁽³⁾

3- Imam Sādiq (a.s.) said: " On the Day of Judgement, three persons are in the shelter of Allah, Almighty and Glorious, until the one becomes free from the Divine reckoning: 1) The person who has never taken action in fornication; 2) The person who has never mixed his property with usury; and 3) The person who has never had any effort in usury and fornication."⁽⁴⁾

4- The holy Prophet (p.b.u.h.) said: " The business being in usury is the worst jobs." ⁽⁵⁾

5- Imam Ridā (a.s.) said: " Beware that certainly usury is an unlawful job which causes shame and disgrace. It is among the great sins for which Allah has promised the Fire of Hell upon the executor, and we refuge to Allah from the Fire of Hell. And, according to all prophets and all the heavenly Books, usury is unlawful. ⁽⁶⁾

6- The Messenger of Allah (p.b.u.h.) said: " Most of my anxiety about my Ummah is for the unlawful jobs and unlawful incomes."⁽⁷⁾

7- The holy Prophet (p.b.u.h.) said: " The worshipper who does not avoid unlawful wealth and unlawful food, is like the one who builds upon a sandy land."⁽⁸⁾

8- Jābir said that the Prophet (p.b.u.h.) cursed the usurer, the writer of it, and its witness."⁽⁹⁾

9- A similar tradition to the above one is mentioned in Saḥih-i-Bukhārī, section 3, p. 78.

Arabic text of verse 282

282 یا اَیُّهَا الَّذینَ امَنُوا اِذا تَدایَنْتُمْ بِدَیْنٍ اِلی اَجَلٍ مُسَمًّی فَاکْتُبُوهُ

وَلْیَکْتُبْ بَیْنَکُمْ کاتِبٌ بِالْعَدْلِ وَ لا یَأْبَ کاتِبٌ اَنْ یَکْتُبَ

کَما عَلَّمَهُ اللّهُ فَلْیَکْتُبْ وَلْیُمْلِلِ الَّذی عَلَیْهِ الْحَقُّ وَلْیَتَّقِ اللَّهَ رَبَّهُ

وَ لا یَبْخَسْ مِنْهُ شَیْئا

فَاِنْ کانَ الَّذی عَلَیْهِ الْحَقُّ سَفیها اَوْ ضَعیفا

اَوْ لا یَسْتَطیعُ اَنْ یُمِلَّ هُوَ فَلْیُمْلِلْ وَلِیُّهُ بِالْعَدْلِ

وَاسْتَشْهِدُوا شَهیدَیْنِ مِنْ رِجالِکُمْ فَاِنْ لَمْ یَکُونا رَجُلَیْنِ

فَرَجُلٌ وَامْرَاَتانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدآءِ

اَنْ تَضِلَّ اِحْدیهُما فَتُذَکِّرَ اِحْدیهُمَا الْاُخْری

وَ لا یَأْبَ الشُّهَدآءُ اِذا ما دُعُوا

وَ لا تَسْئَمُوا اَنْ تَکْتُبُوهُ صَغیرا اَوْ کَبیرا اِلی اَجَلِه

ذلِکُمْ اَقْسَطُ عِنْدَاللّهِ وَ اَقْوَمُ لِلشَّهادَةِ وَ اَدْنی اَلاّ تَرْتابُوا

اِلاّ اَنْ تَکُونَ تِجارهً ًحاضِرهً ًتُدیرُونَهابَیْنَکمْ ْفَلَیْسَ عَلَیْکمْ ْجُنحٌ ٌاَلاّتَکْتُبُوها

وَ اَشْهِدُوا اِذا تَبایَعْتُمْ وَ لا یُضارَّکاتِبٌ وَ لا شَهیدٌ

وَ اِنْ تَفْعَلُوا فَاِنَّهُ فُسُوقٌ بِکُمْ وَاتَّقُوا اللّهَ وَ یُعَلِّمُکُمُ اللّهُ

وَاللّهُ بَکُلِّ شیْ ْءٍ عَلیمٌ

so let him write, and let the one who incurs the debt dictate and he should be in awe of Allah, his Lord, and not diminish anything from it.

And if he who owes the debt is unsound in understanding,

or weak (mentally), or if he is not able to dictate himself,

then let his guardian dictate justly; and call to witness from among your men, two witnesses;

but if two men are not available, then a man and two women from among those whom you approve as witnesses; so that if either of the two women errs, the other will remind her; and the witnesses should not refuse (to evidence) whenever they are summoned.

And be not averse to writing it down, be the transaction small or big, with its fix term. That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves; unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down.

And have witnesses when you are trading one with another.

And let no harm be done to a scribe or witness; and if you do, that is transgression on your part.

Be in awe of Allah, and Allah teaches you, and Allah is All-Knowing of all things."

Commentary: verse 282

Commercial Documents in the Qur'ān

After stating ordinances of charity given in the way of Allah, and the problem of usury, this verse, which is the longest verse of the Qur'ān, expresses some ordinances upon the commercial and economical affairs in order that the capitals gain their natural growth and no difficulty or conflict comes forth for people.

There are nineteen significant instructions about financial communication and trading in this verse which are dealt with in the

following.

The exixstence of 19 different ordinances in the verse

" O' you who have Faith! when you contract a debt for a stated term, then write it down;..."

This meaning, however, makes the problem of loan clear, too, saying that it is permitted, as well as appointing a time for the loan. The verse under discussion includes the whole debts which are found in bargains, like: a time-bargain, purchases on credit, and the loan itself.

2 3. Then, to create more confidence, and that the contracts to be safe from the probable interference from the side of either of the parties, it says:

"... and let a scribe write it down just between you..."

Thus, contracts must be arranged by a third person who is just.

"... and no scribe may refuse to write as Allah has taught him;..."

That is, for the sake of that blessing which Allah has bestowed upon him, he should not flee from performing that writing of contract, and he must help the two sides of the bargaining in this essential problem.

"...justly..."

"... and call to witness from among your men, two witnesses;..."

10,11. "... from among your men,...", means that, these two men should be both grown up' and Muslim'.

"... so that if either of the two women errs, the other will remind her;..."

It is for the reason that women, because of the strong emotions they have, may be affected by some factors and deviate from the right path.

"... and the witnesses should not refuse (to evidence) whenever they are summoned. ..."

Therefore, bearing witness is obligatory, when the invitation for the matter comes forth.

"... And be not averse to writing it down, be the transaction small or big, with its fix term. ..."

Then, it adds:

"... That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves;..."

This sentence, in fact, is a hint to the philosophy of the above mentioned ordinances about writing transactional documents. It vividly shows that these recorded documents can be applied by the judge as witnesses and proofs.

"...unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down..."

"... And have witnesses when you are trading one with another...."

"... And let no harm be done to a scribe or witness;..."

Then, it is added:

"... and if you do, that is transgression on your part...."

Finally, after mentioning all these ordinances, the Qur'ān invites people to piety, virtue, and obedience to Allah, saying:

"... be in awe of Allah,..."

Next to that, it reminds that whatever is necessary for your material and spiritual life, Allah teaches you:

"...and Allah teaches you,..."

The occurrence of the above two phrases beside each other indicates that piety and worshipping Allah have a deep effect in appearing insight, cognizance and the increase of knowledge.

And, He is aware of everything that is good or evil for people. So, He determines what is good and appropriate for them.

"... and Allah is All-Knowing of all things. "

283 وَ اِنْ کُنْتُمْ عَلی سَفَرٍ وَ لَمْ تَجِدُوا کاتِبا فَرِهانٌ مَقْبُوضَةٌ

فَاِنْ اَمِنَ بَعْضُکُمْ بَعْضا فَلْیُؤَدِّ الَّذِی اؤْتُمِنَ اَمانَتَهُ وَلْیَتَّقِ اللّهَ رَبَّهُ

وَ لا تَکْتُمُوا الشَّهادَةَ وَ مَنْ یَکْتُمْها فَاِنَّهُ اثِمٌ قَلْبُهُ

وَاللّهُ بَما تَعْمَلُونَ عَلیمٌ

then take a pledge with possession. But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord.

And do not conceal testimony, and whoever conceals it, then surely his heart is sinful; and Allah is all-Knowing of what you do."

Commentary: verse 283

With stating some more ordinances upon the problem of commercial documents here, this verse, in fact, can be a complement to the previous one. The ordinances are as follows:

Of course, when the matter happens at home and there is not any scribe available either, sufficing to pledge is allowed.

"... then take a pledge with possession. ..."

"... But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord...."

It is interesting that the claim of the creditor is stated as a deposit wherein treachery is a great sin.

instruction upon bearing witness. It says:

"... And do not conceal testimony, and whoever conceals it, then surely his heart is sinful;..."

Thus, those who are cognizant of the rights of others have a duty to attend to bear witness when they are summoned and they should not conceal it.

Since concealing testimony and refraining from bearing witness is done by mind and heart, it is introduced by the Qur'ān as a sin of heart, and it says he who does it his heart is sinful.

Then, at the end of the verse, to emphasize and to attract the attentions better to the protection of deposits, delivering the rights of others, and stopping the concealment of testimony, the Qur'ān warns by saying:

"... and Allah is All-Knowing of what you do."

People may not know which person is able to bear witness and who is not. Or, people may not know who the creditor is and who the debtor is in the case where there is not any pledge. But Allah knows everything and rewards everyone according to his / her own deeds.

284 لِلّهِ ما فِی السَّمواتِ وَ ما فِی الاَرْضِ وَ اِنْ تُبْدُوا ما فی اَنْفُسِکُمْ اَوْ

تُخْفُوهُ یُحاسِبْکُمْ بِهِ اللّهُ فَیَغْفِرُ لِمَنْ یَشاءُ وَ یُعَذِّبُ مَنْ یَشاءُ

وَاللّهُ عَلی کُلِّ شیْ ْءٍ قَدیرٌ

Then He will forgive whom He wills, and will punish whom He wills; and Allah is All-Powerful over all things. "

Commentary: verse 284

This verse, in fact, completes what was said at the end of the previous verse. It says:

" To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it,

Allah will call you to account for it. ..."

Then, the continuation of the verse means that do not suppose that actions such as concealing testimony and heartly sins are covered to Him. No, He is the One Whose sovereignty is over the world of existence and the earth and the heavens totally. So, there will be nothing concealed to Allah.

"... Then He will forgive whom He wills, and will punish whom He wills; ..."

At the end of the verse, it says: and Allah is All-Powerful over all things."

That is, He is both cognizant due to all the things of the world and able to determine the eligibilities and competencies and He is also able to compensate the disobedients.

Arabic text of verse 285

Point

285 امَنَ الرَّسُولُ بِما اُنْزِلَ اِلَیْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ کُلٌّ امَنَ بِاللّهِ وَ

مَلئِکَتِه وَ کُتُبِه وَ رُسُلِه لا نُفَرِّقُ بَیْنَ اَحَدٍ مِنْ رُسُلِه

وَ قالُوا سَمِعْنا وَ اَطَعْنا غُفْرانَکَ رَبَّنا وَ اِلَیْکَ الْمَصیرُ

(They) all believe in Allah, His angels, His Books and His Messengers.

(They say:) We make no difference between any of His Messengers '; and they say : We hear, and obey.

Our Lord ! Your forgiveness (do we ask), and toward You is the destination."

Occasion of Revelation:

When the previous verse was revealed telling the believers that everything they had in their minds Allah knows and keeps account of it, whether they concealed or made manifest them, a group of the Prophet's companions became afraid of their state. (They thought that none of them was free from the innate temptations and heartily occurrences. So, they told the Prophet (p.b.u.h.) what they thought).

Then, the revelation was sent down, and taught them how to believe in Allah and in what manner they would supplicate, and what style of obedience and submission to Him they should follow.

Commentary: verse 285

Sura Al-Baqarah begins with a part of theology and faith in Allah , and it ends with the same meaning, too. Thus, both the beginning and the end of the Sura are on the same line. However, the Qur'ān says:

" The Messenger believes in what has been sent down to him from his Lord,..."

This is the privilege of the godly prophets who seriously believed

in their own doctrine and theology, and had no hesitation in their faith.

First of all and before anybody else, they themselves had believed, and they persevered more than all others. Then, it says :

"... and (so do) the believers.

(They) all believe in Allah, His angels, His Books and His Messengers.

(They say:) ` We make no difference between any of His Messengers '..."

Then, it adds that, besides having a firm and inclusive faith, in relation to action, believers also deliver such a statement :

"... and they say : ` We hear, and obey.

Our Lord! Your forgiveness (do we ask), and toward You is the destination."

Therfore, belief in origin and the Divine Messengers should go forth and parallel with the practical commitment of all commandments of Allah.

286 لایُکَلِّفُ اللّهُ نَفْسا اِلاّ وُسْعَها لَها ما کَسَبَتْ وَ عَلَیْها مَااکْتَسَبَتْ

رَبَّنا لا تُؤاخِذْنا اِنْ نَسینا اَوْ اَخْطَأْنا

رَبَّنا وَ لا تَحْمِلْ عَلَیْنا اِصْرا کَما حَمَلْتَهُ عَلَی الَّذینَ مِنْ قَبْلِنا

رَبَّناوَ لا تُحَمِّلْنا مالا طاقَةَ لَنا بَه

وَاعْفُ عَنّا وَ اغْفِرْلَنا وَ ارْحَمْنا اَنْتَ مَوْلی-نا

فَانْصُرْنا عَلَی الْقَوْمِ الْکافِرینَ

Our Lord ! punish us not if we forget or make a mistake.

Our Lord ! lay not upon us a burden such as You did lay upon those before us.

Our Lord ! burden us not with what we have no strength to bear.

And pardon us, and forgive us, and have mercy on us;

You are our Guardian, so help us against the people who are infidels"

Commentary: verse 286

The beginning statement of this verse says :

" Allah does not impose upon anyone a duty but to the extent of his capacity; ..."

The entirety of the Islamic legislations, from the view point of capacity and capability of man, are rendered and depended on this very verse. Then, it adds that whatever good or evil a person does returns to him:

"... in his favour shall be what he has earned, and against him shall be (the evil) he has wrought. ..."

By this statement, the above verse awares the believers of their

responsibilities and the result of their own actions. It rejects the imagination of determinism, chance, horoscope and fancies of this kind.

Next to these two essential principles (that the duty of fulfilment is due to capacity, and everyone is responsible for one's own deeds), seven suplications are asked Allah from the tongue of the believers.

These invocations are indeed, as instructions for all in general, to teach them what they say in supplication and what they ask for. At first, it says:

"...Our Lord ! punish us not if we forget or make a mistake. ..."

Therefore, the forgetfulnesses resulted from carelessness are punishable. Since they know that they are punishable for their own actions, they call Allah as their Lord, the One Who has a specific grace in their training with a special cry and say that life, in any rate, is not empty of forgetfulness and mistake. They try not to commit any intentional sin, but it is Allah Who may forgive them their mistakes and sins. As to their second invocation, it says :

Our Lord ! lay not upon us a burden such as You did lay upon those before us. ..."

For their third invocation it adds :

" ...Our Lord ! burden us not with what we have no strength to bear..."

This sentence may refer to the divine severe trials, or the hard punishments of this world and the next, or both of them. In the fourth, fifth and sixth invocations, they say:

" ...And pardon us, and forgive us, and have mercy on us; ..."

Finally, in the seventh invocation, which is the last invocation, here, they say:

"...You are our Guardian, so help us against the people who are infidels. "

Thus, their invocations cover the afairs of this world and the next, those like personal and social successes, divine forgiveness, and the mercy of Allah. This is an inclusive supplication.

The end of Sura Al-Baqarah

Sura 'Āl-i-`Imrān No. 3

Point

No. 3 (199 Verses in 20 sections)

Section 1

The Qur'ān and the previous scriptures the correct knowledge of the

verses of the Qur'ān Misinterpretation of the figurative verses

Prayer for guidance from Allah

In The Name of Allah, The Beneficent, The Merciful

سُورَةُ آلِ عِمْرَانَ

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

1 الم

2 اللَّهُ لاَإءِلَهَ إلاَّ هُوَ الْحَیُّ الْقَیُّومُ

3 نَزَّلَ عَلَیْکَ الْکِتَبَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ

وَأَنزَلَ التَّوْرَلةَ وَالاْءِنجِیلَ

4 مِن قَبْلُ هُدیً لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ

صإءِنَّ الَّذِینَ کَفَرُواْ بایَتِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ

وَاللَّهُ عَزِیزٌ ذُو انتِقَامٍ

Section 1

English version, verse 1-4

Point

(the Sustainer of all things)."

before it, and He sent down the Turah and the Evangel."

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

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

A Note upon the abbreviated letters

As was mentioned at the beginning of the commentary of Sura

Al-Baqarah, Alif A', Lām L', Mīm `M' are known as abbreviated

letters, the Muqatta`āt. The best and well known definition about them

is to say that they are secrets between Allah and His Messenger. Or,

this subject may be referred to by saying that the Qurān has been

composed of these very abbreviated letters.

In other words, Allah has sent down the Qurān through letters.

This itself is a miracle, the same as He creates Man from soil, while man

makes potsherd, brick, earthenware etc. from it. This is the difference

of the Divine Power and human power.

It is worthy to note that the above abbreviated letters have occurred at the beginning of six Suras in the Qurān: Al-Baqarah, Āl-i-Imrān, Al-Ankabūt, Ar-Rūm, Luqmān, and As-Sajdah. And the abbreviated letters Alif A', Lām L', Rā R' have also occurred at the beginning of Suras: Yūnus, Hūd, Yūsuf, Ar-Ra`d, Ibrāhīm, and Al-Hijr.

Again the abbreviated letters Hā H', Mīm M', have occurred at the beginning of Suras: Ash-Shaurā, Fuṣṣilat, Az-Zukhruf, Ad-Dukhān, Al-Jāthiyah, and Al-'Aḥqāf. As the evidences show in the above, every one of these instances of abbreviated letters has been revealed at the beginning of six suras, while in each of other instances the abbreviated letter(s) has been stated for only one sura.

Commentary: verses 1-4

In creation, Allah has complete cognizant administration and domination upon the whole creation. The material factors and appliances can be causes of creation but they are not alive when the cause of their existence is not from their own. The material instances have not any independent knowledge, life, and power. It is only He, the Ever-Living, that the life of every living creature depends on Him.

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

It is cited in Jaushan-Kabīr, the Supplication: He has been alive from before any living thing, and will be alive after any living thing.

There is no living thing as His partner. He is in need of none. He is the Alive Who has no death, but the life of any living creature, as well as his sustenance, is in His control. He is a living Essence Who has not got it heritably from another living being.

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

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

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

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

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

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

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

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

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

The term Torah is a Hebrew word which means: `law, the whole body of Jewish religious literature, including the Scripture. The Torah contains five chapters, entitled: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Since the event of the death of Moses (a.s.) and the explanation of his burial are mentioned in the Torah, the Judgement is that these subjects of the Torah have been added after the time of Moses (a.s).

The term Evangel has a Latin root (evangelium) which means good news', or the teaching of the New Testament'. ⁽¹⁾The Evangel is the Divine Book of the Christians and wherever in the Qur'ān it is mentioned it is stated in the singular form while, today, there are different Books amongst the Christians by this name, four of which are very famous. They are as follows:

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

Explanations

as the verse says: " conforming ".

Yet they are on the same line of development and unity towards the godly goal.

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

The first part of this verse, added to the meaning of the previous verse, addresses the Prophet of Islam (p.b.u.h.) and totally says:

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

" Aforetime, a guidance for people, ..."

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

"... and He sent down the Furqān. ..."

Hence, after the verses of the Qur'ān being sent down from the side of Allah and completing the argument being done, together with testification of innate disposition and intellect to the truthfulness of

prophets in their invitations, there is not any other way against rejectors but punishment. That is why, in this verse, next to the statement about the rightfulness of the Prophet (p.b.u.h.) and the Qur'ān, it says:

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

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

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

5 إءِنَّ اللَّهَ لاَ یَخْفَی عَلَیْهِ شیْ ْءٌ فِی الارْضِ وَلا فِی السَّمَاءِ

6 هُوَ الَّذِی یُصَوِّرُکُمْ فِی الارْحَامِ کَیْفَ یَشَاءُ

لاَإءِلَ-هَ إءِلاَّ هُوَ الْعَزِیزُ الْحَکِیمُ

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

Commentary: verses 5-6

Allah's knowledge is upon all affairs of the world

How is it possible that something be hidden from Allah while He is Omnipresent and Omniscient? And regarding that His Essence is infinite and illimited from any point of view, there will be no place without Him. He is nearer to us than we are to ourselves. Therefore, in the meantime that He is found in no definite site, He dominates every thing. This domination is in the sense of His Knowledge and

cognizance upon all the things and affairs of the world.

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

Then, the verse points to one of the distinguished things in the world of creation which is, indeed, one of the clear examples of Allah`s

Knowledge and Power, by saying:

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

Yes, it is completely true that:

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

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

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

7 هُوَ الَّذِی أَنزَلَ عَلَیْکَ الْکِتَبَ مِنْهُ ءَایَتٌ مُّحْکَمَتٌ

هُنَّ أُمُّ الْکِتَبِ وَأُخَرُ مُتَشَبِهَتٌ

فَأَمَّا الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَبَهَ مِنْهُ ابْتِغاَءَ الْفِتْنَةِ

وَابْتِغَآءَ تَأْوِیلِهِی وَمَا یَعْلَمُ تَأْوِیلَهُوإءِلاَّ اللَّهُ وَالرَّ سِخُونَ فِی الْعِلْمِ

یَقُولُونَ ءَامَنَّا بِهِی کُلٌّ مِّنْ عِندِ رَبِّنا

وَمَا یَذَّکَّرُإءِلاَّ أُوْلُواْ الألْبَبِ

But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. They say: ` We believe in it, the whole (of it) is from our Lord;' and none minds save the possessors of intellect."

Commentary: verse 7

The Decisive the Allegorical Verses in the Qur'ān.

In former verses, the statement was upon the revelation of the Qur'ān as one of the clear evidences and proofs of the prophethood of the Prophet of Islam (p.b.u.h.). Now, in this holy verse, one of the specialities of the Qur'ān is pointed out. This quality is the manner of expressing statements that is applied in this grand heavenly Book. At first, it says:

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

These allegorical verses, that in the first glance seem complicated

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

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

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

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

Yes! verily :

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

Through the above mentioned verse, it is recognized that the verses of the Qur'ān are divided into two groups. A part of the verses have such a clear concept that there is no place for denial, justification or misuse in them. These verses are called decisive verses'. But there are other verses that, because of high level of subject or discussing about things which are out of our reach, like: the unseen world, the world of Resurrection, and the attributes of Allah, are such that their hidden meanings and the secrets and the depth of their reality need a particular scientific ability to be rendered. These verses are called allegorical verses'.

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

Of course, those who are in the first line, from the point of knowledge, (like the Prophet and Immaculate Imams), know the whole secrets while others may understand from them as much as the amount of their own knowledge. Hence, it is this very fact that sends people, even the learned scientists, after the divine teachers to catch the mysteries of the Qur'ān.

8 رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَإءِذْ هَدَیْتَنَا وَهَبْ لَنَا مِن لَّدُنْکَ رَحْمَةً

إءِنَّکَ أَنتَ الْوَهَّابُ

9 رَبَّنَاإءِنَّکَ جَامِعُ النَّاسِ لِیَوْمٍ لاَّ رَیْبَ فِیهِ

إءِنَّ اللَّهَ لاَ یُخْلِفُ الْمِیعَادَ

Commentary: verse 8-9

Since the allegorical verses of the Qur'ān and their hidden secrets may cause to be the means of going astray for some persons so that they fail in this kind of trial, so, those firmly rooted in knowledge and the believing intellectual ones, besides utilizing their own existing knowledge in comprehending the true meanings of these verses, seek refuge to their Lord. Both of the above mentioned verses, which are stated from the tongue of those firmly rooted in knowledge, make this fact clear. They say:

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

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

" Our Lord! verily You are the Gatherer of mankind unto a Day in which

there is no doubt; for surely Allah never fails (His) promise."

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

Section 2 The Ultimate Triumph of the Unity of Allah

Point

Prophecy about the Vanishment of the disbelievers.

Allah`s help in the Battle of Badr Unity, the basis of the faith in Allah

Islam, the only True Religion.

10 إءِنَّ الَّذِینَ کَفَرُواْ لَن تُغْنِیَ عَنْهُمْ أَمْوَ لُهُمْ وَلاَ أَوْلَادُهُم

مِّنَ اللَّهِ شیئا وَأُوْلَئکَ هُمْ وَقُودُ النَّارِ

11 کَدَأْبِ ءَالِ فِرْعَوْنَ وَالَّذِینَ مِن قَبْلِهِمْ کَذَّبُواْ

بایَتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ

وَاللَّهُ شَدِیدُ الْعِقَابِ

Commentary: verse 10-11

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

" Verily those who disbelieve, ..."

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

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

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

Hence, the purpose of the whole phrase is that, from the beginning to the end, there will be no vail for them out of their wealth and their children. Some others say that the phrase /minallah/ metaphorically means /min `aðābillah/ (from Allah's punishment), which has been rendered that: nothing will avail them to be away from the punishment of Allah.⁽¹⁾

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

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

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

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

The people mentioned in this phrase are the disbelievers of the

former religious communities.

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

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

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

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

12 قُل لِّلَّذِینَ کَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إءِلَی

جَهَنَّمَ وَبِئْسَ الْمِهَادُ

Commentary: verse 12

It is cited in some commentary books, like: Majma`-ul-Bayān, Fakhr Rāzī, Marāqī, and some other ones, that when the Muslims gained a considerable victory in the Battle of Badr in the second year after Emigration, a group of the Jews said that the victory was counted as a sign to the truthfulness of the Prophet (p.b.u.h.). They reasoned that they had studied in the Torah that he (p.b.u.h.) could win. Another group of the Jews said that they would not haste, since haply the Prophet (p.b.u.h.) would fail in the battles thereafter. In the third year, when the Uhud Battle came forth, and Muslims were defeated, this group of the Jews became happy. Then, the verse was sent down, telling them not to hurry in judgement so soon and they (the Jews) would be defeated in near future.

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

Explanations:

Also, in the conquest of Mecca, they vanished the pagans successfully.

13 قَدْ کَانَ لَکُمْ ءَایَةٌ فِی فِئَتَیْنِ الْتَقَتَا

فِئَةٌ تُقَتِلُ فِی سَبِیلِ اللَّهِ وَأُخْرَی کَافِرَةٌ یَرَوْنَهُم مِّثْلَیْهِمْ رَأْیَ الْعَیْنِ

وَاللَّهُ یُؤَیِّدُ بِنَصْرِه مَن یَشَاءُ

إءِنَّ فِی ذَلِکَ لَعِبْرَةً لاوْلِی الابْصَارِ

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

Commentary: verse13

Point

This fact has been recorded in commentary books, including:

Majma-ul-Bayān, Marāqī, Fakhr Rāzī and many other ones, that this verse concerns Battle of Badr. In that fighting, Muslims struggled against infidels. The number of Muslims was 313 men, among whom 77 figures were from the Emigrants and 236 men from the Helpers (Ansār) for whom Sad-ibn-`Ibādah was the flagman. As military equipment, Muslims had only seventy camels, two horses, six armours, and eight swords; while the opposite army, the pagans, were one thousand men with one hundred horses. The Muslims won the battle wherein twenty two of them became martyrs: 14 martyrs from the Emigrants and 8 martyrs from the helpers, when hostile pagans had to give seventy killed persons and 170 men as captives.

This incident is a lesson for those who have intellect and sight that how a small group of Muslims with little equipment could defeat an equipped army the number of whose fighters was three-fold of Muslims.

This shows that mere material possibilities are not the enough cause of victory.

" Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving;

they (infidels) saw twice as many as they were with the sight of the eye; ..."

Explanations:

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

"... if you help (the cause of Allah), He will help you and make firm your feet."⁽¹⁾

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

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

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

14 زُیِّنَ لِلنَّاسِ حُبُّ الشَّهَوَ تِ مِنَ النِّسَاءِ وَالْبَنِینَ

وَالْقَنَاطِیرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ

وَالْخَیْلِ الْمُسَوَّمَةِ وَالاْنعَامِ وَالْحَرْثِ ذَ لِکَ مَتَاعُ الْحَیَوةِ الدُّنْیَا

وَاللَّهُ عِندَهُ حُسْنُ الْمئابِ

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

Commentary: verse14

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

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

Those horses were called `well-bred branded horses'.

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

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

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

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

15 قُلْ أَؤُنَبِّئُکُم بِخَیْرٍ مِّن ذَ لِکُمْ

لِلَّذِینَ اتَّقَوْاْ عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِی مِن تَحْتِهَا الانْهَارُ

خَالِدِینَ فِیهَا وَأَزْوَ جٌ مُّطَهَّرَةٌ وَرِضْوَ نٌ مِّنَ اللَّهِ

وَاللَّهُ بَصِیرُ بِالْعِبَادِ

For those who keep from evil are gardens with their Lord; beneath which rivers flow, wherein they will abide forever, and pure spouses, and Allah's pleasure; and Allah is well aware of the servants."

Commentary: verse15

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

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

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

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

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

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

Then it adds:

"... wherein they will abide forever, ..."

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

and disgraceful manners:

"... and pure spouses, ..."

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

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

Finally, it adds:

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

61 الَّذِینَ یَقُولُونَ رَبَّنَآإءِنَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا

وَقِنَا عَذَابَ النَّارِ

71 الصَّابِرِینَ وَالصَّادِقِینَ وَالْقَانِتِینَ وَالْمُنفِقِینَ

وَالْمُسْتَغْفِرِینَ بِالاسْحَارِ

Commentary: verse16-17

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

At first it says about them:

" Those who say: ` Our Lord! We believe,..."

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

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

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

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

Thus, the pious have the following qualities:

sustenance.

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

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

It is narrated from Iman Ṣādiq (a.s.) who has said: " Whosoever, at midnight, seeks forgiveness seventy times is involved in the people of this verse... "⁽²⁾

In a tradition it is narrated from the Prophet (p.b.u.h.) who said:

" Verily Allah, Almighty and Glorious, says: ` Whenever I will to punish the people of the earth, I restrain it from them when I observe the constructors of mosques, the performers of the night prayers, those who make friends with each other in My way, and those who seek forgiveness before dawn (times)'."⁽³⁾

In Islamic literature, it is cited that if a person continuously recites /astaqfirullaha rabbī wa 'atūbu 'ilayh/ seventy times in his personal preyer of odd prayer at midnight for one year, the one will be involved of the people of this verse. ⁽⁴⁾

81 شَهِدَ اللَّهُ أَنَّهُ لاَإءِلَهَ إءِلاَّ هُوَ وَالْمَلَائکَةُ

وَأُوْلُواْ الْعِلْمِ قَآئما بِالْقِسْطَ

لاَإءِلَهَ إءِلاَّ هُوَ الْعَزِیزُ الْحَکِیمُ

Commentary: verse 18

By creating a single regularity over the world of existence, Allah testifies upon the Oneness of His Own Essence. That is, the existing harmony and order, in the whole creation, is an evidence to the sovereignty of only One Power over existence. In other worlds, Allah informs of His Oneness through the wonders of creation and His wise Providence, which are like the examples of life. Allah calls the creation of the creatures as a witness to His Own Unity. By the way, He causes to understand that the phenomena He brings into existence are so that none is able to generate even one of them.

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

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

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

This fact must also be noticed that though the phrase: ` the possessors of knowledge ' refers to all scientists and knowledgeable ones in general, according to some Islamic narrations, the objective meaning of it is prophets and the Imams of right guidance (a.s.).⁽¹⁾

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

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

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

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

19 إءِنَّ الدِّینَ عِندَ اللَّهِ الاْءِسْلَامُ وَمَا اخْتَلَفَ الَّذِینَ

أُوتُواْ الْکِتَابَ إءِلاَّ مِنم بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْیَام بَیْنَهُمْ وَمَن

یَکْفُرْ بِایَاتِ اللَّهِ فإءِنَّ اللَّهَ سَرِیعُ الْحِسَابِ

Commentary: verse 19

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

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

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

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

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

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

When they comprehended that the religion of Islam was rightful, the followers of Jesus (a.s.) believed in trinity (the Father, the Son and the Holy Ghost), and the Jews said: " Ezra is God's Son." Thus, both of them differed in the prophethood of the Prophet (p.b.u.h.) although they had studied the epithets and specialities of the Prophet (p.b.u.h.) in their Books (the Torah and the Evangel) and recognized them completely. They knew very well that Muhammad (p.b.u.h.) was the Messenger of Allah and was His Apostle.

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

This phrase means that their rejection and their discord were due to their envy and their seeking mastership, not for the reason that they were doubtful in the rightfulness of Islam.

"... And whoever disbelieves in Allah's Signs, ..."

The purpose of ` Allah's Signs ' is the Qur'ān, the Torah , the Evangel, and whatever qualities of the Prophet (p.b.u.h.) were found in them.

"... then, verily Allah is quick in reckoning."

In the meantime that Allah is swift in calling to account, there is nothing of the deeds of people concealed from Him.

Section 3, Those who slay Apostles

Point

Chastisement for those who slay the Apostles.

Those who slay Apostles of Allah shall be punished.

To Allah alone belongs the kingdom and He alone bestows the kingdom upon whomever He wills and takes it away from whomever He wills.

20 فإءِنْ حَاجُّوکَ فَقُلْ أَسْلَمْتُ وَجْهِیَ لِلَّهِ وَمَنِ اتَّبَعَنِ

وَقُل لِّلَّذِینَ أُوتُواْ الْکِتَابَ وَالاُْمِّیِّنَ َءَ أَسْلَمْتُمْ فإءِنْ أَسْلَمُواْ

فَقَدِ اهْتَدَواْ وإءِنْ تَوَلَّوْاْ فإءِنَّمَا عَلَیْکَ الْبَلَاغُ

وَاللَّهُ بَصِیرٌ بِالْعِبَادِ

And say to those who have been given the Book and the unlettered ones:

` Do you (also) submit yourselves ?'

So if they submit then indeed they are rightly guided, and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."

Commentary: verse 20

" So if they dispute with you, say: `I have submitted my self (totally) to Allah, and whoever follows me'. ..."

The Lord, addressing the Prophet (p.b.u.h.), has commanded him that if the Jews and the Christians disputed with him upon the religion, he would tell them that he had surrendered his self wholly to Allah, the One, and had taken no partner for Him with himself and had not worshipped another god with Him.

The purpose is that the Prophet (p.b.u.h.) tells them that his

religion is theism, and this creed is the same principle that all the responsible persons are obliged to confess.

"... And say to those who have been given the Book..."

These people are the people of the Book, i.e. the Jews and the Christians.

"... and the unlettered ones..."

These are those who had not Book, i.e. the pagan Arabs.

"...` Do you (also) submit yourselves? '..."

With reference to the evidences and signs which are with you, have you embraced Islam, or you still resist on your own infidelity ?

" ... So if they submit then indeed they are rightly guided, ..."

If they embrace Islam it is useful for themselves, because they have been delivered from aberration and guided to the right way.

"... and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."

If they refrain and do not accept Islam, there will be no harm on you, O' Muhammad! You are the Messenger of Allah and your duty is only to convey the Message and to attract their attention to the way of right and guidance.

21 إءِنَّ الَّذِینَ یَکْفُرُونَ بَِایَاتِ اللَّهِ وَیَقْتُلُونَ النَّبِیِّینَ بِغَیْرِ حَقٍّ

وَیَقْتُلُونَ الَّذِینَ یَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ

فَبَشِّرْهُم بِعَذَابٍ أَلِیمٍ

22 أُوْلَئکَ الَّذِینَ حَبِطَتْ أَعْمَالُهُمْ فِی الدُّنْیَا

وَالاَْخِرَةِ وَمَا لَهُم مِّن نَّاصِرِینَ

Commentary: verses 21-22

" Verily, those who disbelieve in the Signs of Allah ..."

These people are the Jews, the people of the Book, the formers of whom slew both the prophets and their followers, those who were among the worshippers of the Children of Israel.

The reason why, at the time of the revelation of the Qur'ān,

Allah (s.w.t.) gave the Jews the glad tidings of punishment was that they were pleased and content with the deeds of their ancestors. Besides that, they tried to slay and were in thought of killing the Prophet (p.b.u.h.) as well as the believers. If there were not the support of Allah, they would accomplish their evil intention.

"...and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement."

Here, the meaning of the term `unjustly' is not that it is possible to kill prophets justly, but the purpose is that the slaying of prophets has always been done unjustly and oppressively."

" They are those whose works come to nothing in this world and in the next, ..."

The purpose of the nullification of deeds that the verse says:

`Their works come to nothing in this world ' is that, by following the Torah, their blood and wealth would not remain safe and, they could not succeed to be praised in this world. And also their deeds will come to naught in the next world, since they will deserve no reward.

Therefore, it seems that they have had no good deeds; and this is the very reality of the Qur'ānic term /ḥubūt/, ` unfruitfulness distruction '.

"... and they will have no helpers."

23 أَلَمْ تَرَإءِلَی الَّذِینَ أُوتُواْ نَصِیبًا مِّنَ الْکِتَابِ یُدْعَوْنَ

إءِلَی کِتَابِ اللَّهِ لِیَحْکُمَ بَیْنَهُمْ ثُمَّ یَتَوَلَّی

فَرِیقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ

They are invited to the book of Allah that it may judge between them, then a group of them turn back, while they are opponent ".

Commentary: verse 23

Point

In the commentary books of both schools of Shī'ite and Sunnite, it is cited that: it happened that a woman and a man from the Jews committed adultery while they had spouses. As the Torah had ordained, they should be palted with stone, but since those two were among the notables, they tried to flee from the execution of the Torah's instruction. So, they came to the Prophet of Islam (p.b.u.h.) in order that he judeged. He (p.b.u.h.) also commanded to stoning, and said that the law of Islam in this regard is similar to that of the Torah. But they denied the Torah's ordain. Ibn-Sūriyā, who was one the Jewish scholars, was summoned from Fadak to Medina in order to recite the Torah concerning the matter. Since he was aware of the subject, when reciting the verses of the Torah, he put his hand on the phrases related to the subject of stoning so that the verse of stoning could not be seen.

`Abdillah-ibn-Salām, who was among the Jewish scholars at that time, was present in that meeting. He recognized the situation and made the matter manifest.

Explanations

" Have you not seen those who have been given a portion of the Book?..."

the same matter with no difference.

"... They are invited to the Book of Allah that it may judge between them, then a group of them turn back, while they are opponent".

24 ذَ لِکَ بِأَنَّهُمْ قَالُواْ لَن تَمَسَّنَا النَّارُإءِلاَّ أَیَّامًا مَّعْدُودَاتٍ

وَغَرَّهُمْ فِی دِینِهِم مَّا کَانُواْ یَفْتَرُونَ

Commentary: verse 24

The vain mottoes and wrong imaginations of the Jews have immencely been mentioned in the Qur'ān that they used to say some things with the sense that: " We are the exalted and beloved nation with Allah, and we will not be punished except for those forty days that our ancestors worshipped the calf ". This very sort of imagination caused them their pride and deviation.

" This is because they said: ` The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion."

Even today, the Israelites believe in their racial superiority, and they refrain from no transgression to gain it.

25 فَکَیْفَ إءِذَا جَمَعْنَاهُمْ لِیَوْمٍ لاَّ رَیْبَ فِیهِ

وَ وُفِّیتْ ْکُلُّ نَفْسٍ مَّا کَسَبَتْ

وَهُمْ لاَ یُظْلَمُونَ

Commentary: verse 25

By rejecting the vain imaginations of the Jews, this verse threatens them and says that the divine court will be held up based upon justice and no one will be treated unjustly.

" Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly ? "

All people are equal before the Divine Justice, and rewards and recompences will be given due to Faith, good deed and piety, not because of tribal relationships and, or, for a special group.

No action will be eliminated, for every deed will return to its performer, who is its owner, too.

26 قُلِ اللَّهُمَّ مَالِکَ الْمُلْکِ تُؤْتِی الْمُلْکَ مَن تَشَاءُ

وَتَنْزِعُ الْمُلْکَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ

بِیَدِکَ الْخَیْرُ

إءِنَّکَ عَلَی کُلِّ شیْ ْءٍ قَدِیرٌ

You shower the kingdom upon whom You please and take away the kingdom from whom You please!

and You honour whom You please and abase whom You please;

all goodness is in your hand.

Verily You are All-Powerful over all things."

Commentary: verse26

The prophecy that Muslims to be victorious against Iran and Room

In some commentary books, such as Majma`-ul-Bayān and Tafsīr-ul-Kabīr by Fakhr-Rāzī, it is recorded that the Prophet of Islam (p.b.u.h.), after conquering Mecca, prophesied for the Muslims to be victorious in the battles against Iran and Room. At that time some of the hypocrites looked at each other perhaps mockingly. Then this verse was revealed.

Some other commentators have reported that the revelation of the verse occurred at the time of digging a ditch, when the Prophet (p.b.u.h.) sharply struck with a pick on a stone and a few sparks appeared. Then, he (p.b.u.h.) said: " I received the conquest of the castles of Ctsiphon (an ancient city near Baghdad) and Yemen from Gabriel in these sparks." Hearing this, the hypocrite smiled mockingly and then this verse was revealed.

It is necessary to mention that whatever from endowment, honour, and abasement have been referred to in this verse from the side of Allah, are according to the law and way of treatment of Allah.

Otherwise, Allah does not give a person honour or does not abase

another one. For example, an Islamic narration says: " Whosoever humbles himself for Allah, He will make him honourable; and whosoever be arrogant, He will despise him." ⁽¹⁾Therefore, both honour and abasement belong to Allah, but paving their way and preparing their causes depend to us.

This verse refers to the powers and governments which have been brought into existence because of the competency of persons and attachment of people. The verse does not mean those oppressive governments and powers which have come into being by the application of force and terror, furnished by making collusion with internal and external factors.

Explanations:

The Qur'ān has criticized severely those who seek for honour from other than Allah and says: "... Do they seek honour from them?..."⁽³⁾

properties, why are they proud of having them in their possession or become despair for losing them?

" Say: ` O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please!

and You honour whom You please and abase whom You please;

all goodness is in your hand. Verily You are All-Powerful over all things."

27 تُولِجُ الَّیْلَ فِی النَّهَارِ وَتُولِجُ النَّهَارَ فِی الَّیْلِ

وَتُخْرِجُ الْحَیَّ مِنَ الْمَیِّتِ وَتُخْرِجُ الْمَیِّتَ مِنَ الْحَیِّ وَتَرْزُقُ

مَن تَشَاءُ بِغَیْرِ حِسَابٍ

and You provide with sustenance for whom You will without measure."

Commentary: verse 27

the spirit of theism

In this verse and the previous one the Power of Allah is mentioned for twelve times to evoke the spirit of theism in man. At first, the verse speaks about the decrease and increase of the length of the night and the day in different seasons. (It may, of course, refer to the graduality of sunset and sunrise, too, but the first meaning is more clear).

Then, the verse points to the Power of the Providence, the Omnipotent, about bringing forth the living from the dead and vice versa. The example of this meaning is seen in the creation of living cells from lifeless foodstuff and making dead from the living creatures. In another point of view, it is recognized that He causes the pious believing children to come into being from deadly-hearted unbelievers; and He brings the disbelieving deadly-hearted children into existence from the pious believing ones.

Explanation:

" You cause the night to pass into the day and You cause the day to pass

into the night, ..."⁽¹⁾

"... and You bring forth the living from the dead and You bring forth the dead from the living, ..."

"... and You provide sustenance for whom You will without measure."

28 لاَّ یَتَّخِذِ الْمُؤْمِنُونَ الْکَافِرِینَ أَوْلِیَاءَ مِن دُونِ الْمُؤْمِنِینَ

وَمَن یَفْعَلْ ذَ لِکَ فَلَیْسَ مِنَ اللَّهِ فِی شیْ ْءٍ

إءِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً وَیُحَذِّرُکُمُ اللَّهُ نَفْسَهُ

وإءِلَی اللَّهِ الْمَصِیرُ

Commentary: verse 28

In this holy verse, the feature of the foreign policy, encountering with the unbelievers and that assuming the mastership of disbelievers is on a par with losing the mastership of Allah, the necessary conditions of concealing of faith /taqiyyah/ and prevention of abusing it, have been stated.

Explanations:

" The believers should not take the infidels as their friends, rather than the believers, ..."

If the Muslims of the world had acted according to only this principle, the status of the Islamic countries would not be in such a condition that it is now.

"... and whoever does that then nothing of Allah is his, ..."

"... except when you guard yourselves against them, guarding carefully; ..."

"... Allah warns you to be cautious of (disobeying) Him; ..."

"... and to Allah is the destination."

29 قُلْ إءِن تُخْفُواْ مَا فِی صُدُورِکُمْ أَوْ تُبْدُوهُ یَعْلَمْهُ اللَّهُ وَیَعْلَمُ مَا

فِی السَّمَاوَ تِ وَمَا فِی الاَْرْضِ وَاللَّهُ عَلَی کُلِّ شیْ ْءٍ قَدِیرٌ

Commentary: verse 29

Next to the verse of concealment of Faith, the above mentioned holy verse, maybe, refers to the idea that Muslims should never communicate with disbelievers under the shelter of cocealment of Faith, where the Lord knows all decisions and intentions.

Explanation:

" Say: ` Whether you hide what is in your hearts, or manifest it,

Allah knows it, ..."

"... and (also) He knows whatever is in the heavens and whatever is in the earth, ..."

"... and Allah is All-Powerful over all things '."

"...He knows whatever is in the heavens ..."

30 یَوْمَ تَجِدُ کُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَیْرٍ مُّحْضَرًا وَمَا عَمِلَتْ

مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَیْنَهَا وَبَیْنَهُ أَمَدَا بَعِیدًا

وَیُحَذِّرُکُمُ اللَّهُ نَفْسَهُ وَاللَّهُ رَءُوفُ بِالْعِبَادِ

Commentary: verse 30

This verse is similar to verse No. 49 from Sura Al-Kahf, No. 18, which says: "... what they had done they shall find present (in the Hereafter), ..."

It is cited in Al-Burhān, the commentary, that every Friday when Imam Sajjād, the fourth Imam (a.s.), wanted to preach for people in Masjid-un-Nabiy (p.b.u.h.) he recited this verse.

Explanations:

" On the Day (of Judgement) when everyone shall find present what he has done of good ..."

"... but (as for) what he has done of evil, he will wish there were a far distance between it and himself ..."

"... and Allah warns you to be cautious of (disobeying) His Essence ..."

"... and Allah is Full of Pity to the servants."

"... and Allah is Full of Pity to the servants."

Section 4:Allah's Choice of the Descendants of Abraham (a.s.)

Point

Sins of those who love Allah and His Apostle are forgiven.

Mary's dedication for service to the Lord.

The glad tidings to Zachariah of being granted a son.

31 قُلْ إءِن کُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ

وَاللَّهُ غَفُورٌ رَّحِیمٌ

Commentary: verse 31

The verses under discussion, including the above verse, have been revealed about a group of the People of the Book, (the Christians from Najrān), who used to say: " We are the lovers of the Lord." Then Allah defines ` the followers of the Apostle of Allah ' as the clear example of this love, and tells His Apostle Muhammad thus:

" Say, ` If you love Allah, then follow me, ..."

If you are true in what you claim that you love Allah then follow the Apostle of Allah. This act of following is the same as obeying Allah. It is in this case that, Allah loves you and forgives your sins.

"... Allah will ` love you and forgive you your sins;

and Allah is Forgiving, Merciful '."

23 قُلْ أَطِیعُواْ اللَّهَ وَالرَّسُولَ فإءِن تَوَلَّوْاْ فإءِنَّ اللَّهَ

لاَ یُحِبُّ الْکَافِرِینَ

Commentary: verse 32

The love of Allah due to His servant is that He wills to reward the servant, while the love of a servant towards the Lord is that the one heartily wishes to obey Him and to serve Him, because love originate from one's intention. Then, to emphasize on this subject, the Qur'ān says:

" Say: ` Obey Allah and the Apostle '. ..."

The objective meaning of this sentence is as such: if you claim that you love Allah, then you should reveal the sign of your love by obeying and following Allah and His Messenger.

But, if you disobey Him and His Apostle by rejecting the religion of Allah, the case is different.

"... But if they turn back, ..."

Then, Allah does not love disbelievers and, as a result of their infidelity, He will not give them any reward.

"... Then verily Allah does not love the disbelievers."

33 إءِنَّ اللَّهَ اصْطَفَی ءَادَمَ وَنُوحًا وَءَالَ إءِبْرَ هِیمَ

وَءَالَ عِمْرَ نَ عَلَی الْعَالَمِینَ

34 ذُرِّیَّةً بَعْضُهَا مِن بَعْضٍ

وَاللَّهُ سَمِیعٌ عَلِیمٌ

Commentary: verse 33-34

From this verse on, the explanation of the story of Mary and her forefathers begins. The purpose of the family of Abraham ' mentioned in this verse is Ismael and Issac and the offsprings of these two. The purpose of family of Imrān ' is Moses and Aron, the sons of Imrān-ibn-Yaṣhar.

" Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of `Imrān above all people."

The term /ðurriyah / (offspring) is another form used instead of the family of Abraham and the family of Imrān ', and the phrase /baduhā min badin / (one of the other) means that the family of Abraham and the family of `Imrān are both progenies from one origin separated from each other.

" Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing."

In some commentary books,⁽¹⁾

Abraham' is the same as the family of Muhammad ', Viz. Ahlul-Bayt, who, after Muhammad (p.b.u.h.), are the immaculate ones from Amir-ul-Mu'mineen Ali and Fatimat-uz-Zahrā (a.s.) up to Hadrat Mahdī (May Allah hasten his glad advent), and that Allah does not choose any one from amongst His servants unless the one be sinless, pure, and immaculate. Therefore, such special persons elected from the family of Abraham and the family ofImrān have to be the ones who have been sinless, whether they would have been choosen as prophets or as Imans.

35 إءِذْ قَالَتِ امْرَأَتُ عِمْرَ نَ رَبِّإءِنِّی نَذَرْتُ لَکَ مَا فِی بَطْنِی مُحَرَّرًا

فَتَقَبَّلْ مِنِّی

إءِنَّکَ أَنتَ السَّمِیعُ الْعَلِیمُ

36 فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّإءِنِّی وَضَعْتُهَآ أُنثَی

وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَیْسَ الذَّکَرُ کَالاُْنثَی

وإءِنِّی سَمَّیْتُهَا مَرْیَمَ

وإءِنِّی أُعِیذُهَا بِکَ وَذُرِّیَّتَهَا مِنَ الشَّیْطَ-نِ الرَّجِیمِ

and I commend her and her offspring into Your protection from the accursed Satan'."

Commentary: verse 35-36

The spouse of Imrān, son of Māthān, was Mary's mother and grand mother of Jesus (a.s.). Her name was Ḥannah. She had a sister by the name of 'Ishā who was Zachariah's wife. Her father's name was Fāghūth. Thus, both Mary and Yahyā (John) were cousins for each other.

The term /muḥarrir/, mentioned in the verse, means `freed' for serving in Jerusalem so that another person does not appoint her upon doing one's own affairs.

" (Remember) when the wife of `Imran said: ... "

It is narrated from Imam Ṣādiq (a.s.) who has said: " Allah revealed Imrān that He would give him a son who could heal the blind and the leprous and raise the dead to life by Allah's leave, and He would make of him a prophet unto the Children of Israel. Imrān infromed his wife of that matter."⁽¹⁾

So, when Ḥannah became pregnant with Mary, she said:

"...` My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed, therefore accept from me; ..."

Here, the phrase ` accept from me ' means that, I ask You to accept my vow with Your consent.

" ...Verily You are the All-Hearing, the All-Knowing'."

" So, when she delivered her, she said: ..."

The spouse of `Imran wished to deliver a son, but when she delivered Mary she became ashamed and, with her head hung, bashfully said:

"... ` My Lord! I have delivered a female (child) , ..."

`Imrān's wife expressed this statement with sigh and regret, because she hoped to deliver a son and hence she vowed to devote him for the service of the Lord in the place of worship.

"... and Allah knew best what she delivered and the male is not like the female; ..."

And You know that, for the aim I have vowed, son and daughter are not alike. A female can not afford the duties concerned to a male as he is able to perform them. Therefore, to magnify her she-child, Allah, in reply to her, said:

"... and Allah knew best what she delivered- ..."

This response means that the Lord is more cognizant than her to Mary and what is concerned to her due to the important affairs that her mother dose not know.

"... and I have named her Mary, ..."

It is recognized from this sentence that naming Mary with this appellation was done by her mother at the time of delivery. By the way, it should be noted that the term Mary, in their lexicon, meant `a saint worshipping lady '. So, this kind of naming had been a sign of ultimate love and affection of that pure mother for dedicating her dear child alongside the path of the servitude of Allah (s.w.t.). That is why, after performing this auspicious naming, she asked the Lord to protect this child and the progeny that would come into being from her thereafter from the temptations of Satan and to keep them in His merciful shelter.

" ... and I commend her and her offspring into Your protection from the accursed Satan'."

37 فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ

وَأَنبَتَهَا نَبَاتًا حَسَنًا وَکَفَّلَهَا زَکَرِیَّا

کُلَّمَا دَخَلَ عَلَیْهَا زَکَرِیَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا

قَالَ یَامَرْیَمُ أَنَّی لَکِ هَذَا قَالَتْ هُوَ مِنْ عِندِ اللَّهِ

إءِنَّ اللَّهَ یَرْزُقُ مَن یَشَاءُ بِغَیْرِ حِسَابٍ

Whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance.

He said: ` O' Mary! Whence have you got this ? '

She said: ` It is from Allah. Verily Allah provides with sustenance for whomever He wills without measure'."

Commentary: verse 37

" So, her Lord accepted her with a good acceptance... "

Mary was a girl, yet Allah accepted the vow of her mother with pleasure (that she be set in Jerusalem to serve instead of a boy), which itself was a grace of Allah to her.

"... and made (the plant of) her grow a goodly growth, ..."

The Lord made her growth and development good. He (s.w.t.) trained her well and, in all circumstances in her life, improved her affairs nicely.

"... and He cherished her under the care of Zakariya; ..."

That is, Allah added Mary to the family members (Ahlul-Bayt) of Zachariah and caused him to be Mary's cherisher and guardian, as well as a sponsor of her interests.

"... whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance. ..."

Every time Zachariah entered Mary's sanctury, (and he used to do it frequently), he would find fresh wholesome fruits with her which did not belong to that season.

"... He said: ` O' Mary! Whence have you got this ? ' ..."

When Zachariah asked her where that sustenance had come from, Mary answered:

"... She said: ` It is from Allah '. ..."

That is, Mary replied him that it had come from Heaven, and that was a grace from the side of Allah unto her.

In Kashshāf Commentary, (At-Tafsir-ul-Kashshāf), it is cited that during the time of famine and drought, one day the Prophet (p.b.u.h.) had become hungry. Then, Fātimah (a.s.) sent two loaves of bread and some meat as a present for him in order to make him happy and honour him. The holy Prophet (p.b.u.h.), carrying that present with him, came to Fātimah's house. When he entered the house, he said:

" My daughter! come to me. "

When she came nigh to him, the Prophet (p.b.u.h.) put the cover from over the tray aside. At that time, (those who were present there saw that) the tray was full of bread and meat. So, Fātimah was surprised when she saw them and comprehended that they had come down from the side of Allah.

Then the Prophet (p.b.u.h.) asked her: " Whence has this come to you ? "

Fātimah (a.s.), answered: " It is from Allah. He provides with sustenance for whomever He wills without measure."

Then, the Messenger of Allah (p.b.u.h.) said: " I praise Allah Who has set you (O' Fātimah! ) like the chief Lady of the women of Israelites (i.e. Mary)."

After that, the Prophet (p.b.u.h.) called Hadrat Ali-ibn, Abī Tālib (a.s.), Imam Hassan (a.s.), Imam Husayn (a.s.) and all the members of his house to gather around that tray. Then, all of them ate from that food so that they satiated. Yet, there was still some considerable food remained in the tray, (so much so as if nothing had been consumed of it). So, Ḥadrat Fātimah (a.s.) distributed it among people living in her

neighbourhood. ⁽¹⁾

"... Verily Allah provides with sustenance for whomever He wills without measure.' "

Allah gives sustenance without measure since His power and sovereignty has no limit or finite, and whatever is taken from it, nothing will be decreased of it.

38 هُنَالِکَ دَعَا زَکَرِیَّا رَبَّهُو قَالَ رَبِّ هَبْ لِی مِن لَّدُنکَ ذُرِّیَّةً طَیِّبَةً

إءِنَّکَ سَمِیعُ الدُّعَاءِ

39 فَنَادَتْهُ الْمَلَائکَةُ وَهُوَ قَائمٌ یُصَلِّی فِی الْمِحْرَابِ

أَنَّ اللَّهَ یُبَشِّرُکَ بِیَحْیَی مُصَدِّقَا بِکَلِمَةٍ مِّنَ اللَّهِ

وَسَیِّدًا وَحَصُورًا وَنَبِیًّا مِّنَ الصَّالِحِینَ

`My Lord! grant me from You a good offspring; verily You are the Hearer of all prayers'."

` Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."

Commentary: verse 38-39

" It was then (that) Zakariya prayed to his Lord; ..."

The first Qur'ānic word mentioned in the above verse is /hunālika/ which means: in that place '. It was the place at the sunctuary where Zachariah saw the position and honour of Mary with Allah and wished he had also a child from his wife, 'Īshā, similar to the child of his sister, Ḥannah, although his wife was barren.

"... he said: ` My Lord! grant me from You a good offspring; ..."

Zachariah prayed and asked his Lord to give him an auspicious, pious and sound child.

" ... Verily You are the Hearer of all prayers."

" Then the angels called unto him while he was standing praying in the

sanctuary: ` Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."

At that time, when Zachariah (a.s.) was standing praying in the sactuary, some angels called him that Allah granted him the glad tidings of a son, Yaḥyā (John), in the case that he (John) would confirm the Word of Allah (Hadrat Masīḥ, Jesus), and would become a leader and honourable. He would be apart from low desires and a prophet from among the pious.

Thus, not only Allah informed him the acceptance of his prayer by the angels, but also stated five characteristics of the qualities of that pure child. They are as follows:

By the way, in Arabic, the terms Īsā and Yaḥyā nearly have a similar meaning. Both of them mean to live long'.

"... (who comes) to confirm a Word from Allah, ..."

"... honourable and chaste, ..."

That is, we gave him the rank of prophethood at the time of his childhood. In many Islamic traditions, the Imamate of Hadrat Imam

Jawād (a.s.), who became Imam when he was seven years old, as well as

the Imamate of Hadrat Mahdi (may Allah hasten his glad advent), have

been reasoned to John and Jesus (a.s.) who became prophets when they

were in the course of their childhood.⁽¹⁾

"... and a prophet from among the righteous."

40 قَالَ رَبِّ أَنَّی یَکُونُ لِی غُلَامٌ وَقَدْ بَلَغَنِیَ الْکِبَرُ وَامْرَأَتِی عَاقِرٌ

قَالَ کَذَ لِکَ اللَّهُ یَفْعَلُ مَا یَشَآءُ

` Even so does Allah whatsoever He pleases'."

Commentary: verse 40

By hearing that glad tidings, Zachariah became very happy so that he could not conceal his surprise because of such a subject that happened. Therefore:

" He said: ` My Lord! how can I have a son (born) while, indeed, old age has already over taken me, and my wife is barren ? ' ..."

Then, he was answered thus:

"... He said: ` Even so does Allah whatsoever He pleases'."

With this concise sentence, which laid emphasis on the influence of the Divine Will, Zachariah was convinced.

41 قَالَ رَبِّ اجْعَل لِّی ءَایَةً قَالَ ءَایَتُکَ أَلاَّ تُکَلِّمَ النَّاسَ

ثَلَاثَةَ أَیَّامٍ إءِلاَّ رَمْزًا وَاذْکُر رَّبَّکَ کَثِیرًا وَسَبِّحْ

بِالْعَشِیِّ وَالاْءِبْکَارِ

He said: ` The token for you (will be) that you can not speak unto human beings for three days except by signals;

and remember your Lord immensely and glorify (Him) in the evening and early morning."

Commentary: verse 41

Here, Zachariah (a.s.) asked Allah (s.w.t.) for a token for that glad tidings he received, in order to make his heart completely certain. It was similar to the case that Abraham (a.s.) requested Allah (s.w.t.) to see the scene of resurrection to make his heart certain more than before.

" He (Zakariya) said: ` My Lord! appoint a token for me '. ..."

In answer to him, Allah said that the token for him was that he could not speak to people for three days, except by signals, and his tongue, without having any disease or natural disorder, would stop talking with men:

"... He said: ` The token for you (will be) that you can not speak unto human beings for three days except by signals; ..."

Yet, to show his (Zachariah's) gratitude to that bounty, the verse says:

"... and remember your Lord immensely and glorify (Him) in the evening and early morning."

Thus, the Lord accepted the request of Zachariah. But his tongue could not move speaking with people for three days and nights without being involved by any natural cause. Yet, in the meanwhile, he was in a condition that he was still able to be busy murmuring the name of Allah. That wonderful state was a sign of Allah's power dominated