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: 2000 A.D. , 1379 / 1421 A.H.

Second Edition: 2002 A.D, 1381/1423 A.H.

Third Edition: 2003 A.D, 1382/1424 A.H.

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

Table of contents

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

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

Sura An-Nisā' (No. 4) Part Five

Commentary verse 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Marrying a woman who has husband is unlawful . . . . . . . . . . . . . . . 18

Commentary verse 25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

The conditions of marrying the slave-women . . . . . . . . . . . . . . . . . 20

Section 5: Woman's rights over her property

Commentary verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

What are these limitations for? . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Commentary verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Commentary verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Commentary verse 29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26-27

Commentary verse 30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

The meaning of the Arabic words /`udwān/ and /ẓulm/ . . . . . . . . . . 28

Commentary verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

The total number of major sins . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Occasion of revelation verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

Commentary verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31-32

Commentary verse 33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

Section 6: Disagreement and reconciliation between husband & wife . . . . 35

Commentary verse 34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

Guardianship in the system of a family . . . . . . . . . . . . . . . . . . . . 35-37

Commentary verse 35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

The family peace-court . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38-39

Commentary verse 36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40-42

Commentary verse 37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Hypocritical and Godly charities . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Commentary verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

Commentary verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

Commentary verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Why does Allah not do injustice? . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Commentary verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Commentary verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49-50

Section 7: Cleanliness external and internal . . . . . . . . . . . . . . . . . . . . . . . 51

Commentary verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

A few legal ordinances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

Dry ablution for the excused . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52-53

Commentary verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54

Commentary verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

Commentary verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56-57

Commentary verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

The people of Sabbath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Commentary verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

Commentary verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Commentary verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

Section 8: Leaning to injustice and evil to be avoided . . . . . . . . . . . . . . . . 63

Commentary verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

Commentary verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

Commentary verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

Commentary verse 54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67-68

Commentary verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69

Commentary verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

Commentary verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Occasion of revelation verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

Commentary verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72-73

Commentary verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

Who are ` Those Charged with Authority '? . . . . . . . . . . . . . . . . . . 75

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75-76

Section 9: Hypocrites refuse to accept the Messenger's judgement . . . . . . . 77

Commentary verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77-78

Commentary verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Commentary verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80

Commentary verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81

Commentary verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82-83

Occasion of revelation verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84

Commentary verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84-85

Commentary verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86-87

Commentary verses 67-68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88

Occasion of revelation verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Commentary verses 69-70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90-91

Companions in Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90-91

Commentary verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92-93

Commentary verse 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

Commentary verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

Commentary verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96

Commentary verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97

Seeking assistance through human affections . . . . . . . . . . . . . . . 97-98

Commentary verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

Section 11: The Hypocrites' attitude towards believers . . . . . . . . . . . . . . 100

Occasion of revelation verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

Commentary verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101

Those who only talk! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101-102

Commentary verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103-104

Commentary verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Commentary verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106

Practice of the Prophet is just like the revelation of Allah . . . . . 106

Commentary verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107-108

Commentary verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

Commentary verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110-111

Commentary verse 84 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

Commentary verse 85 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113

The extentions of ` a good intercession. ' . . . . . . . . . . . . . . . . . . . . 113

Commentary verse 86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

The objective meaning of ` tahiyyat ' . . . . . . . . . . . . . . . . . . . . 114-115

Commentary verse 87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

Unity and Resurrection relate to each other . . . . . . . . . . . . . . . . . 116

Section 12: Dealing with hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Occasion of Revelation verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Commentary verse 88 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118

Effects of one's deeds do not separate from him . . . . . . . . . . . . . . 118

Commentary verse 89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119-120

Commentary verse 90 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121

Islam is based on peace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121-122

Commentary verse 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123

Muslims should know their different kinds of enemies . . . . . . . . . 123

Section 13: Homicide and its punishment . . . . . . . . . . . . . . . . . . . . . . . 124

Occasion of revelation verse 92. . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Commentary verse 92 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Some ordinances upon manslaughter . . . . . . . . . . . . . . . . . . . 125-126

Commentary verse 93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127-128

Occasion of revelation verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

Commentary verse 94 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

Commentary verse 95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131-132

Commentary verse 96 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133

Section 14: Believers remaining with the enemy . . . . . . . . . . . . . . . . . . . 134

Commentary verse 97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134-135

Commentary verse 98 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136

Commentary verse 99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137

Occasion of revelation verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

Commentary verse 100 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138

Emigration, an Islamic constructive instruction . . . . . . . . . . . 138-139

Section 15: To cut short prayer while travelling . . . . . . . . . . . . . . . . . . . 140

Commentary verse 101 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

Commentary verse 102 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142

Due to your establishing prayer and the attack of enemy, take your

precautions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143-144

Commentary verse 103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

The importance of prayers, a commandment . . . . . . . . . . . . . 145-146

Occasion of revelation verse 104 . . . . . . . . . . . . . . . . . . . . . . . 147-148

Commentary verse 104 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148

Section 16: Not to side the dishonest . . . . . . . . . . . . . . . . . . . . . . . . . . . 149

Commentary verse 105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149-150

Commentary verse 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151

Commentary verse 107 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152

Commentary verse 108 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153

Commentary verse 109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154

Commentary verse 110 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155

Commentary verse 111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156

Commentary verse 112 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Calumny is a crime . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

Section 17: Secret counsels of the Hypocrites . . . . . . . . . . . . . . . . . . . . . 158

Commentary verse 113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158-159

Commentary verse 114 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160-161

Commentary verse 115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162-163

Section 18: Idolatry is Prohibited . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary verse 116 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164

Commentary verse 117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165

Commentary verse 118 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166

Commentary verse 119 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167-168

Commentary verse 120 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Commentary verse 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Commentary verse 122 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171

Commentary verse 123 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172

Commentary verse 124 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173

Commentary verse 125 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174-175

Commentary verse 126 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Section 19: Dealing with orphans and women . . . . . . . . . . . . . . . . . . . . 177

Commentary verse 127 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177-178

Commentary verse 128 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179-180

Commentary verse 129 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181

Heavenly law has no contradiction with natural disposition . . . . . 181

Commentary verse 130 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182

Commentary verse 131 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183-184

Commentary verse 132 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185

Commentary verse 133 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186

Commentary verse 134 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Section 20: Equity to everyone the Jewish hypocrisy condemned . . . . . 188

Commentary verse 135 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188

Social justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188-190

Commentary verse 136 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191

Commentary verse 137 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192-193

Commentary verse 138 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194

Commentary verse 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195

Commentary verse 140 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196-197

Commentary verse 141 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

The qualities of Hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . 198-199

Section 21: Fate of the Hypocrites . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200

Commentary verse 142 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200-201

Commentary verse 143 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202

Commentary verse 144 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 203-204

Commentary verse 145 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205

Commentary verse 146 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206

Commentary verse 147 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

Part 6

Commentary verse 148 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208

Commentary verse 149 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Commentary verses 150-151 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210-211

Commentary verse 152 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

Section 22: Violation of the covenant by the Jews . . . . . . . . . . . . . . . . . . 213

Commentary verse 153 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213-214

Commentary verse 154 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215

Commentary verse 155 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216-217

Commentary verse 156 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218

Commentary verses 157-158 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219-220

Commentary verse 159 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221-222

Commentary verse 160 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

Commentary verse 161 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224

Commentary verse 162 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

Section 23: The Qur'ān testified in the previous Scriptures . . . . . . . . . . 226

Commentary verse 163 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226-227

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

Commentary verse 164 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228

Commentary verse 165 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229

Commentary verse 166 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230

Commentary verses 167-169 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231-232

Commentary verse 170 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233

Commentary verse 171 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234-236

Section 24: Messengership of Jesus Law of Inheritance . . . . . . . . . . . 237

Commentary verse 172 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237-238

Commentary verse 173 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

Commentary verse 174 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240

Commentary verse 175 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241

Occasion of revelation verse 176. . . . . . . . . . . . . . . . . . . . . . . . . . . 242

Commentary verse 176 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243-245

The Beginning of Sura Al-Mā'idah

Introduction to Sura Al-Mā'idah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245

Section 1: General Discipline . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

Commentary verse 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246-248

Commentary verse 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

Eight Divine Ordinances in a verse . . . . . . . . . . . . . . . . . . . . . 249-251

The Arabic text and the English translation of verse 3 . . . . . . . . . 252

Commentary verse 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253-254

Moderation in the usage of meat . . . . . . . . . . . . . . . . . . . . . . 254-255

The Day of Qadīr-i-Khum . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255-256

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257

Occasion of Revelation verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

Commentary verse 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258

A lawful hunting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 258-259

Commentary verse 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260

Consuming food of the People of the Book and marrying them . . 260

Marrying the non-Muslim women . . . . . . . . . . . . . . . . . . . . . . 261-262

Section 2: Special cleanliness for prayer Equity enjoined . . . . . . . . . . 263

Commentary verse 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264-265

Commentary verse 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266

Divine Convictions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266-267

Commentary verse 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268

An earnest invitation unto justice . . . . . . . . . . . . . . . . . . . . . . . . . 268

Commentary verses 9 and 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269-270

Commentary verse 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271

Section 3: The covenants with the Jews and the Christians . . . . . . . . . . 272

Commentary verse 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 272-273

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

Commentary verse 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274

Commentary verse 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276

Commentary verse 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277

Commentary verse 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278-279

Commentary verse 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280-281

Commentary verse 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282-283

Commentary verse 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 284-285

Section 4: The Israelites breaking the Covenant . . . . . . . . . . . . . . . . . . . 286

Commentary verse 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286-287

Commentary verse 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 288

Commentary verse 22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289

Commentary verse 23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 290

Commentary verse 24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291

Commentary verse 25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 292

Commentary verse 26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293-294

Section 5: the Jews were warned against their wicked plots . . . . . . . . . . . 295

Commentary verse 27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 295-296

Commentary verse 28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 297

Commentary verses 29-30 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298-299

Commentary verse 31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300

Commentary verse 32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301

The oneness of human being: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302-303

Commentary verse 33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304-305

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305-306

Commentary verse 34 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307

Section 6: Penal regulations against offenders . . . . . . . . . . . . . . . . . . . . 308

Commentary verse 35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308-309

Commentary verses 36-37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310-311

Commentary verse 38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312-313

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313

Commentary verse 39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

Commentary verse 40 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Commentary verse 41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316-317

Prophets are sympathetic unto the misguided . . . . . . . . . . . . . . 317

Commentary verse 42 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 318

Commentary verse 43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 319

Section 7: Relation of the Qur'ān to the previous heavenly Books . . . . . . 320

Commentary verse 44 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 320

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Commentary verse 45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Retaliation and remittal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322-323

Commentary verse 46 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324

Commentary verse 47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 325

Those who do not judge on the Divine Law . . . . . . . . . . . . . . . . . 325

Commentary verse 48 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 326-327

Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327

Occasion of Revelation verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . 328

Commentary verse 49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329

Commentary verse 50 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 330

Section 8: The relation of Muslims with their opponents . . . . . . . . . . . . 331

Commentary verse 51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331

To dissociate from enemy is the condition of Faith . . . . . . . . 331-332

Commentary verse 52 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Commentary verse 53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334

Commentary verse 54 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 335-336

Commentary verse 55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337-338

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338-339

Commentary verse 56 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340

Section 9: Mockers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341

Commentary verse 57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341

Commentary verse 58 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 342

Occasion of Revelation verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Commentary verse 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343-344

Note

Commentary verse 60 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345

Commentary verse 61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346

Commentary verse 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347

Commentary verse 63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348-349

Commentary verse 64 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350-352

Commentary verse 65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353

Commentary verse 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 354-355

Section 10: The Christian deviation from the Truth . . . . . . . . . . . . . . . . 356

Commentary verse 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356

Appointment of the Successor as the final point of

prophetic Mission . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 356-357

Qadīr-i-Khum in brief . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 358-361

An Explanation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361

Commentary verse 68 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 362-363

Commentary verse 69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364

The objective meaning of the Sabians . . . . . . . . . . . . . . . . . . . 364-365

Commentary verse 70 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366

Commentary verse 71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 367-368

Commentary verse 72 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 369-370

Commentary verse 73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371

Commentary verse 74 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 372

Commentary verse 75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 373-374

Commentary verse 76 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 375

Explanations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 375

Commentary verse 77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376

Section 11: Christian nearness to Islam . . . . . . . . . . . . . . . . . . . . . . . . . 377

Commentary verse 78 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377

Commentary verse 79 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 378

Commentary verse 80 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 379

Commentary verse 81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 380

Commentary verse 82 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 381-382

Commentary verse 83 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383

Commentary verses 84-86 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 384

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385-387

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 388-402

Verses of the Qur'ān and Traditions . . . . . . . . . . . . . .

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

Introduction

In The Name of Allah, The Beneficent, The Merciful

As it was mentioned in the introduction of the previous volume, the main introductory preface of this endeavour has been introduced in details at the beginning of the very commentary of the Qur'ān, part one. It may acquaint you with some essential data towards the aim which can certainly be helpful along the way of studying this book.

It was cited before that the demand of those who have read the former volumes of this commentary, and are anxiously waiting for the rest of the translation of the commentary of the verses of the Qur'ān to receive them as soon as possible, caused the explanatory in the substitutive volumes to be arranged rather concisely by the compilers. Therefore, in this series, from part three of the Qur'ān on, every volume cansists of the exegeses of the verses of two parts of the Qur'ān. This current volume, for example, contains part five and part six. This decision was made in order that the translation of the commentary of the whole Qur'ān be supplied in a shorter period delivered in about twenty volumes, and, comparing with the earlier volumes, they be in the reach of the readers as soon as possible, and, Allah willing, sooner than the expected time.

May Allah help us, as ever before, to complete this holy endeavour successfully to offer it humbly to all of the truth-seekers throughout the world. May He (s.w.t.) guide and assist all of us by the Qur'ān to pave the straight path further and further, for we mortal creatures are always in need of it.

Transliteration of Arabic Letters

Sura An-Nisa (No.4)

Part five

Rest of Section 4

Arabic and English text of verse 24

24- وَالْمُحْصَناتُ مِنَ النِّساءِ اِلاّ مامَلَکَتْ أَیْمانُکُمْ

کِتابَ اللّهِ عَلَیْکُمْ

وَاُحِلَّ لَکُمْ ما وَراءَ ذلِکُمْ

اَنْ تَبْتَغُواْ بِاَمْوالِکُم مُّحْصِنینَ غَیْرَ مُسافِحینَ

فَمَا اسْتَمْتَعْتُمْ بِه مِنْهُنَّ فاتُوهُنَّ اُجُورَهُنَّ فَریضَةً

وَلاجُناحَ عَلَیْکُمْ فیما تَراضَیْتُم بِه

مِنْ بَعْدِ الْفَریضَةِ

اِنَّ اللّهَ کانَ عَلیمًا حَکیمًا

It is a written legislation of Allah unto you;

and lawful for you are (all women) besides those that you may seek (them) by means of your wealth (as dower) taking them into marriage and not committing fornication.

Then as to those of whom you seek content (by temporary marriage), give them their dowries as a duty;

and there is no blame on you in whatever you mutually agree after the duty.

Verily Allah is All-Knowing, All-Wise."

Commentary: verse 24

Point

For non-Muslims, captivity is counted as divorce. It is like the Faith of a woman that when her husband continues his infidelity and the woman

has embraced Islam, the very belief separates her from her husband.

To take in marriage a woman who has husband is unlawful from the point of Islam. The woman may be from any nation and with any religion.

But captivity is like divorce, and a captive woman should observe a waiting term for one month (one menstruation) from the time she is captured, and if she is in pregnancy period, she must wait until she is delivered of her child. Thus, during this period, no conjugal connection is admissible with her.

This matrimonial device, as a permanent or contemporary spouse, is better than the device of returning her to the infidels or leaving her alone with no guardian.

Marrying a woman who has husband is unlawful

" And all married women (are forbidden unto you to marry) except those whom your right hands possess (by Allah's decree in the battle against infidels).

It is a written legislation of Allah unto you;

and lawful for you are (all women) besides those that you may seek (them) by means of your wealth (as dower) taking them into marriage and not committing fornication. ..."

According to several traditions narrated from the holy Imams of Ahlul-Bayt (a.s.), and also according to many commentary books recorded by the scholars of the Sunnis, this phrase of the verse refers to temporary marriage where the above-mentioned holy verse says:

" ... Then as to those of Whom you seek content (by marriage), give them their dowries as a duty.

and there is no blame on you in whatever you mutually agree after the duty.

Verily Allah is All-Knowing, All-Wise. "

25- وَمَن لَّمْ یَسْتَطِعْ مِنْکُمْ طَوْلاً اَنْ یَنْکِحَ الْمُحْصَناتِ الْمُؤْمِناتِ

فَمِنْ ما مَلَکَتْ اَیْمانُکُمْ مِنْ فَتَیاتِکُمُ الْمُؤْمِناتِ

وَاللّهُ اَعْلَمُ بِایمانِکُم بَعْضُکُمْ مِنْ بَعْضٍ

فَانْکِحُوهُنَّ بِاِذْنِ اَهْلِهِنَّ وَاتُوهُنَّ اُجُورَهُنَّ بِالْمَعْرُوفِ

مُحْصَناتٍ غَیْرَ مُسافِحاتٍ وَلا مُتَّخِذاتِ اَخْدانٍ

فَاِذا اُحْصِنَّ فَاِنْ اَتَیْنَ بِفاحِشَةٍ فَعَلَیْهِنَّ نِصْفُ ما عَلَی الْمُحْصَناتِ

مِنَ الْعَذابِ

ذلِکَ لِمَنْ خَشِیَ الْعَنَتَ مِنْکُمْ

وَاَنْ تَصْبِرُوا خَیْرٌ لَکُمْ وَاللّهُ غَفُورٌ رَحیمٌ

and Allah better knows your faith; you are (sprung) one from the other,

so marry them with the permission of their masters and give them their dowries in fairness,

they being chaste, not committing lewdness, nor taking paramours.

And if when they are married they commit lewdness,

their punishment is half that for free women.

This (kind of marriage) is for those among you who fear falling into evil.

But to have patience would be better for you, and Allah is Forgiving, Merciful."

Commentary: verse 25

Point

Following the statements about marriage, this verse expresses the conditions of marrying she slaves whose dowries and expenses are usually

lighter and easier. At first it says:

" And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens;..."

Then it adds that for recognizing their Faith, you are commissioned to hear their apparent expressions, and as for their innate thoughts and hidden secrets, it is so that Allah knows well of your faith.

" ... and Allah better knows your faith, ... "

And, in view of the fact that some men were not so willing to marry the slave maidens, in this verse the Qur'ān remarks that all of you have come into being from only one couple, therefore, you must not dislike marrying them. It says:

" ... you are (sprung) one from the other, ... "

Then, the Qur'ān points to one of the conditions of this marriage. It is the permission of the concerning master, while without that permission the marriage is invalid. It says:

" ... so marry them with the permission of their masters, ... "

Next to this statement, it says:

" ... and give them their dowries in fairness, ... "

It is understood from this sentence that an appropriate and worthy dowry should be assigned for them, and it must be given to themselves. It is also understood that their slaves can possess some wealth when they have lawfully obtained it.

The conditions of marrying the slave-women

One of the other conditions that this marriage has, is that these maidens should be taken from among those who are chaste, not from among those who commit manifest lewdness.

" ... they being chaste, not committing lewdness, nor taking paramours. ... "

In agreement with the ordinances stated upon marriage with slave maidens and supporting their rights, the holy verse continues the words about their punishment when they divert from the path of piety and chastity, It says:

" ... And if when they are married they commit lewdness, their punishment is half that for free women. ... "

This part of the holy verse means that they must be beaten only fifty

stripes.

Then, it adds that this kind of marriage with such slave maidens is for those who are severely involved in the pressure of the sexual instinct and are not capable to marry free women. Therefore, it is not admissible for men other than them.

" ... This (kind of marriage) is for those among you who fear falling into evil. ... "

But, next to that, it says that being patient and avoiding such sort of marriage, from the point of some ethical and social interests, is of your gain as far as you are able to restrain yourself and you do not fall into committing sin.

" ... But to have patience would be better for you, ... "

At the end of the verse, it remarks that upon what you have done before this, Allah is Forgiving, Merciful. It says:

" ... and Allah is Forgiving, Merciful. "

Section 5:Woman's rights over her property

Point

Respect of rights of property and life Woman has as much right over her

property as man Similarly in the matter of inheritance.

26- یُریدُ اللّهُ لِیُبَیِّنَ لَکُمْ وَیَهْدِیَکُمْ سُنَنَ الَّذینَ مِن قَبْلِکُمْ

وَیَتُوبَ عَلَیْکُمْ وَاللّهُ عَلیمٌ حَکیمٌ

Commentary: verse 26

What Are These Limitations for ?

Following the different ordinances in the field of marriage stated through previous verses, there may arise this question that what all these limitations and lawful restrictions are for. This verse and the two following ones answer this question.

The above-mentioned verse indicates that Allah wishes to open the way of happiness and felicity to you by these instructions. It says:

" Allah desires to make clear (the way of felicity) to you, ... "

Besides that, you are not alone in this path, and Allah desires to guide you towards the correct ways and practices of those who were before you. It says:

" ... and to guide you in the ways of those before you, ... "

In addition to that, He wants to accept your repentance.

" ... and to turn to you (mercifully), ... "

Allah desires to return back again to you His favours and blessings that have been ceased for you because of your corruptions and deviations.

This is in the case that you, too, return back from the deviated paths that were paved before Islam, in the Age of Ignorance.

At the end of the verse, it says:

" ... and Allah is All-Knowing, All-Wise. "

This phrase means that Allah is cognizant to His ordinances, and He has legislated them through His Own Wisdom for you.

27- وَاللّهُ یُریدُ اَنْ یَتُوبَ عَلَیْکُمْ وَیُریدُ الَّذینَ یَتَّبِعُونَ

الشَّهَواتِ اَنْ تَمیلُواْ مَیْلاً عَظیمًا

Commentary: verse 27

Point

At the first glance, the sexual liberty is a kind of pleasure and seeking an enjoyment. But, regarding to its personal and social evil effects, it is the greatest fall and aberration. Libertinism and lewdness, diminishes the body, entangles the thought, wastes property, and decays confidence. It spoils the desire of family formation and delivers some illegal children to the society. It causes some venereal and psychological diseases to come forth. And, briefly speaking, sexual freedom results to the greatest captivities for human beings.

Explanations:

1- The limitations and instructions which are ordained upon marriage are the secrets for the grace of Allah unto humankind.

" And Allah desires that He should turn to you (mercifully), ... "

2- Those sensual ones who are indulged in libertinage do not satisfy by anything save sinking you in lusts. They want you to be their friend in their deviated path.

" ... that you should deviate (with) a great deviation. "

3- Do not follow the way of voluptuous ones, and do not imitate them, for they are your enemies.

"... but those who follow their lusts desire that you should deviate (with) a great deviation. "

28- یُریدُ اللّهُ اَنْ یُخَفِّفَ عَنْکُمْ

وَخُلِقَ الاِْنْسانُ ضَعیفًا

Commentary: verse 28

Point

In these latter three verses, a small part of the favours of Allah are mentioned, one after another. They denote that Allah explains the ordinances for you, leads you to the way, returns His mercy to you, and takes the affairs easy for you.

All these facilities are for that man is feeble against the storm of instincts, and his ability and patience is little.

Explanation:

Islam is an easy religion. It stops nowhere.

" Allah desires that He should make light your burden, ... "

The basis of this religion is founded on lightness, easiness, and capability.

" ... and man has been created weak. "

29- یااَیُّهَا الَّذینَ امَنُواْ لاتَأْکُلُوا اَمْوالَکُم بَیْنَکُم بِالْباطِلِ

اِلاّ اَنْ تَکُونَ تِجارَةً عَنْ تَراضٍ مِنْکُمْ

وَلاتَقْتُلُوا اَنْفُسَکُمْ

اِنَّ اللّهَ کانَ بِکُمْ رَحیمًا

Commentary: verse 29

Point

The secret of the occurrence of the prohibiting sense: " do not kill "

close to the meaning of " do not devour ", a prohibition of false devouring, maybe, is for that an unsound economical system is a premise for the appearance of murder or destruction in the society.

Explanations:

1- Personal possession is respected while domination in others' properties is unlawful, except for correct bargaining which are perfected on mutual consent.

" O' you who have Faith!

do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, ..."

2- A difinite society, or an Ummah, has one unit of soul and a common fate.

" ... each other's property among yourselves ... "

3- Any kind of domination which is not based on `divine truth' is forbidden. Some of its instances are; usurpation, theft, barring from inheritance, gambling, defraud, falsification, and purchasing the means of mischief and sin. It is so, because all of these instances are the examples of

vanity.

"...do not devour each other's property among yourselves in vanity, ..."

4- Bargains should be performed on the basis of mutual consent, not compulsively or unwillingly.

" ... a trade by your mutual consent,... "

5- The life of a person is respectable. Therefore, suicide, and murdering others is `unlawful'.

" ... and do not kill your (own) selves (one another);... "

30- وَمَنْ یَفْعَلْ ذلِکَ عُدْوانًا وَظُلْمًا

فَسَوْفَ نُصْلیهِ نارًا

وَکانَ ذلِکَ عَلَی اللّهِ یَسیرًا

and this is easy for Allah."

Commentary: verse 30

The meaning of the Arabic words /`udwān/ and /ẓulm/

The difference between the Arabic words /`udwān/ and /ẓulm/, mentioned in this verse, may be that the former is a transgression against others, while the latter encompasses the aggression towards one's own self, too.

The verse says:

" And whoever does this aggressively and unjustly, We will soon cast him into fire;

and this is easy for Allah."

31- اِنْ تَجْتَنِبُوا کَبائِرَ ما تُنْهَوْنَ عَنْهُ نُکَفِّرْ عَنکُمْ سَیَِّئاتِکُمْ

وَنُدْخِلْکُمْ مُدْخَلاً کَریمًا

We remit from you your small sins and We cause you to enter an honourable place of entering. "

Commentary: verse 31

Point

It is understood from this verse that sins are divided into two groups:

the minor sins and the major sins. We also recite in Sura Al-Kahf, No. 18, Verse 49 that, on the Day of Judgement, when sinners see the record of their evil deeds, they say: " ... What a book this is! it does not omit a small one nor a great one,... ".

According to the Islamic literature, a great sin is a sin for which Allah has promised Fire to its performer.

The number of great sins are mentioned differently in the Islamic narrations. Some of the pioneers among the Muslim scholars, derived from the verses of the Qur'ān and traditions, have introduced 33 great sins.

There are, of course, degrees for the great sins when comparing them.

Therefore, some of the great sins are called `the most major sins'.

Explanations:

1- It is necessary for us to ignore the slight offences of those whose ideological and practical doctrine is proper.

2- The reward of those who abandon major sins is that Allah (s.w.t.) forgives their minor sins.

" If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering. "

The total number of the major sins

The total number of the major sins, as many traditions denote, is 33 sins which are listed in the following:

1- To associate a partner for Allah

2- Homicide (the believers)

3- The curse of the parents

4- To escape from Holy Struggle

5- To devour the orphan's property

6- Usury

7- False accusation of unchastity to an immaculate woman

8- Fornication

9- Sodomy

10- Theft

11- Consuming the flesh of a corpse

12- To consume blood

13- To eat the flesh of swine, pig

14- To eat the flesh of an animal slaughtered without mentioning Allah's Name

15- To defraud whether by scale or by measure

16- Gambling

17- A false attestation

18- Despair from the grace of Allah

19- To feel secured from the punishment of Allah

20- To assist the evil-doers

21- To rely on the tyrants

22- To swear falsely

23- Rancour and deceit

24- To restrain from giving others' rights

25- To tell a lie

26- To behave arrogantly

27- Immoderation and extravagance.

28- Treachery

29- Making little of Hajj

30- To fight against Allah's saints

31- To be busy with diversion and play

32- Magic and whatever causes trouble for others

33- To drink wine

32- وَلاتَتَمَنَّوْا ما فَضَّلَ اللّهُ

بِه بَعْضَکُمْ عَلی بَعْضٍ لِّلرِّجالِ نَصیبٌ مِمَّا اکْتَسَبُواْ

وَلِلنِّساءِ نَصیبٌ مِمَّا اکْتَسَبْنَ

وَسْئَلُواْ اللّهَ مِنْ فَضْلِه

اِنَّ اللّهَ کانَ بِکُلِّ شیْ ْءٍ عَلیمًا

verily Allah knows all things."

Occasion of Revelation verse 32

Upon the occasion of revelation of this holy verse, it has been cited that: Once Ummus-Salamah, a wife of the holy Prophet (p.b.u.h.), asked him (p.b.u.h.): " Why do men go to Holy Struggle but women do not? Why has Islam legislated inheritance for us half of men's portion? We wish we were men and went to Holy Struggle like men and equally obtained their social position."

The above verse was revealed and responded to this kind of questions and the like of them.

Commentary: verse 32

For a group of Muslims, the difference of the portion of men and women in inheritance had become a question. It seemed that they did not notify that this difference was for the reason that generally the totality of the life expenditure is as a duty upon men, while women are free from it.

Besides that, the expenditure of women themselves is upon men, too. Thus, as it was mentioned before, the portion of women, can, practically, be twice as much as that of men. Therefore, the holy verse says:

"And do not covet that by which Allah has made some of you excel others. ..."

It is such because, there are some secrects in each of these differences that are covered and concealed for you.

Of course, it should not be misunderstood that the verse points to some actual and natural differences, not those forged differences that have been produced as a result of transgression and exploitation performed by some social classes.

Then, immediately after that, it says:

" ... Men shall have a benefit of what they earn and women shall have a benefit of what they earn; ... "

This difference might be either a natural one (like the difference of the two genders: male and female with each other), or the difference resulted from the optional efforts and endeavours.

Then, it adds: in stead of desiring these kinds of difference, ask Allah of His Grace and Favour that He grants you different bounties, ranks and good rewards. It is in that case that you may become some happy and prosperous persons. It says:

" ... and ask Allah of His Grace;... "

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

" ... verily Allah knows all things. "

That is, He knows whatever sort of natural or financial differences are necessary for the social regularity. Allah also knows the innate secrets of people and, therefore, He knows who has unjust desires in the heart and, on the other side, which persons think of what is proper, positive, and constructive.

33- وَلِکُلٍّ جَعَلْنا مَولِیَ

مِمّا تَرَکَ الْوالِدانِ وَالاَْقْرَبُونَ

وَالَّذینَ عَقَدَتْ اَیْمانُکُمْ فَ-اتُوهُمْ نَصیبَهُمْ

اِنَّ اللّهَ کانَ عَلی کُلِّ شیْ ْءٍ شَهیداً

verily Allah is ever witness over all things."

Commentary: verse 33

Point

The phrase: " Your right hands have made a covenant " is a hint to the contract which used to be held between two persons before Islam. Then Islam, with a slight change in it, accepted it. In Islamic jurisprudent books, this action has been entitled /dāman-i-jarīrah/. The content of this contract was so that: two persons promised that they would help each other in the life affairs, assist in the payment of compensations of one another, and one could inherit from the other. It was something similar to the insurance contract of today which indicates: if a loss comes forth for a person, the promised party pays its compensation. Islam accepted this content, but inheriting from another one is conditioned to the lack of any hair for the diseased person.

Explanations:

1- Assigning the standard of the portion of inheritance for relatives by the command of Allah.

" And for everyone We have placed heirs (to inherit)... "

2- A person has the right of transferring his/her possession to another one under some conditions.

" ... and for those with whom your right hands have made a covenant, ..."

3- Fulfilling a promise is obligatory.

" ... give them their portion;... "

4- The debtors should seek after the creditors.

" ... give them their portion;... "

5- The promises of a person is usually valid after that person's death.

6- Allah is always present and witnesses the deeds.

"... verily Allah is ever witness over all things."

Section 6: Disagreement and reconciliation between husband and wife

Point

Superiority of men over women Wife's perverseness and desertion to effect

Duty to Allah inculcates all the other duties Niggardliness and hypocrisy condemned

34- اَلرِّجالُ قَوّامُونَ عَلَی النِّساءِ بِما فَضَّلَ اللّهُ بَعْضَهُمْ عَلی بَعْضٍ

وَبِمآ اَنْفَقُوا مِنْ اَمْوالِهِمْ

فَالصّالِحاتُ قانِتاتٌ حافِظاتٌ لِلْغَیْبِ بِما حَفِظَ اللّهُ

وَالّتی تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهجُرُوهُنَّ فِی الْمَضاجِعِ

وَاضْرِبُوهُنَّ فَاِنْ اَطَعْنَکُمْ فَلاتَبْغُوا عَلَیْهِنَّ سَبیلاً

اِنَّ اللّهَ کانَ عَلِیًّا کَبیرًا

Therefore, the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those (women) on whose part you fear desertion,

admonish them, and avoid them in beds and beat them;

then if they obey you, do not seek a way against them; verily Allah is Ever-High, Ever-Great. "

Commentary: verse 34

Guardianship in the System of a Family

A family is a small unit of the society, similar to a large assembly of people, a family must have a single proper leader. The reason is that a

leadership upon a family accomplished by several of men and women in common, is of no vail. In this form of leadership, either of husband or wife must be the chief of the family and the other should be his/her assistant and under his/her governance. Here, by this verse, the Qur'ān clearly announces that the guardianship of the family must be given to the man of the family. It says:

" Men have authority over women ... "

Of course, the purpose of this statement is not a sense of casting transgression, inequity and aggression; but the aim is producing a single, fairly regular leadership regarding to the necessary consultations and responsibilities.

The second section of the verse is divided into two parts. In the first part it denotes that this guardianship is for some superiorities that, (for the sake of regularity of the society), Allah has assigned for some people comparing some others. It says:

" ... because Allah has made some of them to excel others ... "

And, in the second part of the statement it implies that this guardianship is for the sake of the responsibilities that men undertake along the side of financial payments due to women and family members. It says:

" ... and because they spend out of their property (for the support of women), ..."

Then, it adds that: with respect to the duties women undertake at home, they are divided into two groups:

The first group are those pious women who, because of the rights Allah has set for them, are humble and protect the secrets and rights of their husband when the husband is absent:

" ... therefore, the good women are obedient, guarding the unseen as Allah has guarded, ... "

That is, always, and at the absense of their husbands in particular, they commit no treachery whether from the point of property, or honour, or protecting the family secrets, and the credit and personality of their husbands. They also truely follow their duties and responsibilities to fulfil them well.

The second group are the women who usually refuse to do their duties. Thus, the signs of disagreement and discord are seen in them.

Confronting such women, men have some duties which they must follow step by step. At the first stage, it says:

" ... And (as to) those (women) on whose part you fear desertion, admonish them, ... "

For the second stage, it says:

" ... and avoid them in beds, ... "

And, in the third stage, when the discord, disobedience, and the state of heedlessness toward the duties and responsibilities, the limits are transgressed, and the wife severely continues stubbornness and law breaking, so that neither admonishment nor separation from bed, nor heedlessness of man unto her, has any effect and avail, there remains no way save harshness. So, it says:

" ... and beat them; ... "

It is certain, of course, that if one of these stages affects positively and the woman starts doing her duties, the man has no right to hurt her under any pretext. That is why, immediately after stating this phrase, the Qur'ān continues saying:

" ... then if they obey you, do not seek a way against them; ... "

At the end of the verse, it warns men again that they should not abuse their position of guardianship in the family. They ought to think of Allah Whose Power is above all powers. It says:

" ... verily Allah is Ever-High, Ever-Great. "

35- وَاِنْ خِفْتُمْ شِقاقَ بَیْنِهِما

فَابْعَثُوا حَکَمًا مِنْ اَهْلِه وَحَکَمًا مِنْ اَهْلِها

اِنْ یُریدا اِصْلاحًا یُوَفِّقِ اللّهُ بَیْنَهُما

اِنَّ اللّهَ کانَ عَلیمًا خَبیرًا

then appoint a judge from his people and a judge from her people.

If they both desire agreement, Allah will effect harmony between them;

Verily Allah is Knowing, All-Aware."

Commentary: verse 35

The Family Peace Court:

In this holy verse, the Qur'ān refers to the discord which happens between a couple, it says:

" And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. ..."

Then, it continues saying:

"... If they both desire agreement, Allah will effect harmony between them; ..."

And, in order to warn the concerning arbitrators to employ good intention in the course, it concludes the verse with this sense that Allah is aware of their intentions. It says:

" ... Verily Allah is Knowing, All-Aware."

The ` family peace court ', which has been referred to in this verse, is one of the distinguished works of Islam. This kind of peace-court, compared with ordinary courts, has some privileges that cannot be found in other courts. A few of these privileges are as follows:

1- In family environment the treatments cannot be dry and performed legally according to the spiritless court regulations. Hence, the Qur'ān instructs that the arbitrators of this court must be of those who have

kinship with the couple and are able to move their sentiments along the path of reconciliation.

2- In ordinary courts the two sides of the conflict have to divulge the secrets they have in order to defend themselves. Here, it is certain that if either of woman or man manifest their conjugal secrets for some strangers, they may hurt the feelings of each other so violently that if they be returned home forcefully, there will not exist any sign of their previous sincerity and love between them.

3- In ordinary courts, judges are often inattentive in the course of dispute, while in the family peace-court, the arbitrators usually do their best to settle peace and sincerity between those two spouses and try to return them home.

4- Moreover, such a family court has none of the problems and heavy expenditures for the couple that the ordinary courts have.

36- وَاعْبُدُواْ اللّهَ وَلاتُشْرِکُوا بِه شَیْئاً

وَبِالْوالِدَیْنِ اِحْسانًا وَبِذِی الْقُرْبی وَالْیَتامی

وَالْمَساکینِ وَالْجارِ ذِی الْقُرْبی وَالْجارِ الْجُنُبِ وَالصّاحِبِ

بِالْجَنْبِ وَابْنِ السَّبیلِ وَما مَلَکَتْ اَیْمانُکُمْ

اِنَّ اللّهَ لایُحِبُّ مَنْ کانَ مُخْتالاً فَخُوراً

Verily Allah does not love the one who is proud, boastful."

Commentary: verse 36

In this verse, some different rights are spoken about. They are irrespective of the rights of Allah, and the rights of people, and also some civilities of social life. On the whole, there are ten commandments mentioned in the verse.

1- The first theme therein is that it invites people to worship and servitude to Allah while they should abandon idolatry and infidelity. This godly manner is the root of all Islamic agenda. The act of following the notion of Unity and theism, purifies the soul, clarifies the intention, strengthens the will, and tightens the decision for performing any right and useful action in the cause of Allah.

Since the verse is to state a series of Islamic rights, before referring to anything else, it points to the right of Allah upon people.

" And worship Allah and do not associate anything with Him, ..."

2- Then, it adds:

"...and do good to the parents, ..."

The right of parents is one of the subjects which has been repeatedly

emphasized in the holy Qur'ān. There is fewer matters that have been recommended so much in it. In four occurrences of the Qur'ān this idea has been mentioned after the subject of Unity.

3- Next to that, it continues saying:

"... and to the kindred, ..."

This subject is also one of the themes that has been emphasized abundantly in the Qur'ān. It has sometimes been referred to as `blood ties',

and sometimes has been enjoined under the commandment of ` doing good to the kindred '.

4- Then it pays to the rights of orphans, and encourages the believing people to doing good unto the `orphans'. The reason of this emphasis is that, as a result of different incidents, there always exist some orphan children in every society that forgetting them, not only spoils their condition but also puts the situation of the society in danger.

"... and the orphans,..."

5- Next to that, the Holy Qur'ān reminds us the `rights' of the needy ones.

"...and the needy, ..."

The reason of this remembrance is that: in every society there are usually some handicapped persons, some feeble ones, and the like of them that leaving them out is against all the principles of humanity.

6- After that, the verse recommends to doing good unto the neighbours who are near to us. It says:

"... and the neighbour close to you, ..."

7- The neighbours who are strangers to us are then recommended. It says:

"... and the neighbour who is a stranger, ..."

The `right of neighbourhood ' is so important in Islam that Imam Amir-ul-Mu'mineen Ali (a.s.) has stated about it thus: " The Messenger of Allah (p.b.u.h.) instructed about them so much that we thought he might enjoin that they would inherit from each other."

Another tradition denotes that one day it happened that the holy Prophet (p.b.u.h.) three times said: " By Allah, he does not believe."

A person asked him (p.b.u.h.) whom he meant, and the Prophet (p.b.u.h.) said: " The person whose neighbour is not in security from his molestation."⁽¹⁾

8- After that, the Qur'ān has recommended about those who are friends and companions. It says:

" ...and the companion in a journey, ..."

The Arabic phrase: /aṣ-ṣāḥib-il-janb/, of course, has a larger scope of meaning than friend' and companion'. Thus, the verse conveys a general and inclusive command regarding to having good manner due to those who somehow connect with us irrespective of real friends, fellow-workmen, fellow-travellers, those who ask us for something, students, counsellors, and waiters.

9- Another group, whom are recommended about here, are those who will be in need, because of some reasons, when they are in journey and are far from their own home, although they may be rich in their own city. So, it says:

"... and way farer, ..."

10- The final recommendation is about doing good unto the slaves. It says:

"...and (the slaves) whom your right hands possess. ..."

In fact, the above verse begins with the subject of the right of Allah and concludes with ` the rights of slaves '. Not only in this verse the slaves are recommended about, but also many other verses of the Qur'ān are upon this matter.

At the end, the verse warns us, saying:

"...Verily Allah does not love the one who is proud, boastful."

37- اَلَّذینَ یَبْخَلُونَ وَیَأْمُرُونَ النّاسَ بِالْبُخْلِ

وَیَکْتُمُونَ ما اتاهُمُ اللّهُ مِنْ فَضْلِه وَاَعْتَدْنا لِلْکافِرینَ

عَذابًا مُهینًا

and We have prepared for the disbelievers a humiliating chastisement."

Commentary: verse 37

Hypocritical and Godly Charities

This verse, in fact, is the continuation of the subject of the former verses which refers to the arrogant persons and haughty ones. Such persons not only refrain from doing good to human beings themselves, but also invite people to niggardliness. It says:

" Those who are niggardly and enjoin people to niggardliness ..."

Moreover, they often try to conceal that which Allah has bestowed them out of His Grace lest people of their society expect something from them.

"... and hide what Allah has given them out of His grace; ..."

Then, the Qur'ān states about the fate and the end of these persons as this:

"... and We have prepared for the disbelievers a humiliating chastisement."

Perhaps the key to the secret of mentioning the word the disbelievers ' in this verse is that:niggardliness' often originates from infidelity, because the niggardly persons, indeed, have not a complete faith upon the endless merits of Allah unto the good-doers. So, when it says that their punishment is " a humiliating chastisement ", it is for the reason that they may see the retribution of arrogance ' and self-admiration ' through this way.

38- وَالَّذینَ یُنْفِقُونَ اَمْوالَهُمْ رِئاءَ النّاسِ

وَلایُؤْمِنُونَ بِاللّهِ وَلا بِالْیَوْمِ الاْخِرِ وَمَنْ یَکُنِ

الشَّیْطانُ لَهُ قَرینًا فَساءَ قَرینًا

Commentary: verse 38

Point

Sometimes Satan whispers and tempts something from a long distance into some persons, and sometimes it does it from a short distance.

The believers usually flee from the temptations of Satan, but sometimes Satan becomes as a constant friend and companion of some people. It may approach them very nigh, and in a manner that Sura Al-Zukhruf, No. 43, verse 36 refers to. It states: " And whoever turns himself away from the remembrance of the Beneficent God, We appoint for him a Satan, so he becomes his associate."

Explanations:

1- Both to abandon giving charity and to give charity hypocritically are bad. In the previous verse, niggardliness was blamed, and here in the above verse, hypocritical remittals are remonstrated.

2- Hypocrisy is the sign of the lack of true faith in Allah and the Hereafter. A hypocrite relies on people, then he is deprived from the full reward in the Hereafter.

3- The goal of giving charity is not only satiating the hungry, since this aim can be gained by hypocrisy either. So, the aim of giving charity, is also the spiritual growth of the giver of charity.

39- وَماذا عَلَیْهِمْ لَوْ امَنُوا بِاللّهِ وَالْیَوْمِ الاَْخِرِ

وَاَنْفَقُوا مِمّا رَزَقَهُمُ اللّهُ

وَکانَ اللّهُ بِهِمْ عَلیمًا

and spent in charity of what Allah had provided them with?

And Allah is ever aware of them."

Commentary: verse 39

In this verse, as an expression of sympathy and regret for the state of this group, it says that what would happen to them if they returned from this deviated-path and believed in Allah and the Last Day? They could also spend a part of the bounties that Allah had given them to the servants of Allah with a sincere intention and through a pure thought. By this way, they would earn the felicity and happiness of this world and the next world both.

" And what (harm) would it have done them if they had believed in Allah and the Last Day, and spent in charity of what Allah had provided them with? ..."

However, Allah is aware of their intentions and deeds, and He will give them an appropriate reward and retribution accordingly.

"...And Allah is ever aware of them."

40- اِنَّ اللّهَ لایَظْلِمُ مِثْقالَ ذَرَّةٍ وَاِنْ تَکُ حَسَنَةً

یُضاعِفْها وَیُؤْتِ مِنْ لَدُنْهُ اَجْرًا عَظیمًا

and if there be a good deed He multiplies it and gives from Himself a great reward."

Commentary: verse 40

Point

This verse, addressing the faithless and niggardly persons, whose status was introduced in the former verses, says:

" Verily Allah does not do injustice even of the weight of an atom, ..."

The Arabic term /arrah/ originally means very small ant which is not seen easily; but, gradually it has been applied for every small thing.

Accordingly, nowadays, atom ', which is any of the smallest particles of an element, is also called /arrah/. And, in view of the fact that the Arabic word /miqāl/ meansweight', the Qur'ānic phrase /miqāla arratin/ means`the weight of an extraordinary small thing'.

Then, the verse adds that: not only Allah does not do injustice, but also:

"... and if there be a good deed He multiplies it and gives from Himself a great reward."

Why Does Allah not Do Injustice?

The root of injustice is usually either ignorance, or fear, or need, or greed, etc, but Allah, Who is the Self-Sufficient, Omniscient, and Glorified, does not do injustice. Moreover, Allah has enjoined people to equity and goodness Himself, then how does He do injustice? Yet, His reward is manyfold: (ten-fold, hundred-fold, or more).

41- فَکَیْفَ اِذا جِئْنا مِنْ کُلِّ اُمَّةٍ بِشَهیدٍ

وَجِئْنا بِکَ عَلی هؤُلاءِ

شَهیدًا

Commentary: verse 41

Point

The content of this verse, which refers to the Messenger of Allah, as a witness over the Ummah, has also occurred in some other verses of the Qur'ān (such as: Sura Al-Baqarah, No. 2, verse 143, Sura An-Naḥl, No. 16, verse 89, and Sura Al-Hajj, No. 22, verse 78).

Whenever Ibn-Mas`ūd recited this verse to the Prophet (p.b.u.h.), the tears of the Messenger of Allah (p.b.u.h.) would shed. (Narrated from Ṣaḥīḥ-i-Bukhārī, Tarmathī, and Nisā'ī in Tafsīr-ul-Kabīr by Fakhr-i-Rāzī and Tafsīr-i-Marāqī).

Allah does not need, of course, to bring any witnesses, but human beings are in a condition that the more they feel the presence of witnesses, the more effective it is for strengthening their training and their piety.

As the verses of the Qur'ān indicate, there are many sorts of witnesses in the Hereafter; among them are: Allah: " Verily Allah is a witness over all things";⁽¹⁾the prophets: the above verse, ⁽²⁾the immaculate Imams: " And thus have We made you an Ummah of middling stand that you may be witnesses over mankind, ..." ⁽³⁾; the angels: " And every soul shall come, with it a driver and a witness." ⁽⁴⁾; the earth: " On that Day, she will recount (all) her news:"⁽⁵⁾; the time: A tradition says that: every day the time addresses man by saying: " I am a new day and I am a witness over you " ;⁽⁶⁾

and the limbs of the body: " On the Day when their tongues and their hands

and their feet shall bear witness against them as to what they did." ⁽¹⁾And, again, we should be aware that the day of Resurrection is the Day on which the witnesses will stand forth: " on the day when shall stand forth the witnesses." ⁽²⁾

Explanations:

1- Prophets are some examples for people in the world and the witnesses over them in the Hereafter.

2- It is Allah's way of treatment that the prophet of every nation be a witness over that nation. After the departure of the Prophet (p.b.u.h.) there should be someone with the same qualities of the Prophet (p.b.u.h.) (the immaculate Imams) to be witness over people. Imam Ṣādiq (a.s.) in a tradition said: " In any Age an Imam from us, Ahlul-Bayt, is a witness over people, and the Messenger of Allah is a witness over us " ⁽³⁾

42- یَوْمَئِذٍ یَوَدُّ الَّذینَ کَفَرُوا

وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوّی بِهِمُ الاَْرْضُ

وَلایَکْتُمُونَ اللّهَ حَدیثًا

Commentary: verse 42

Point

On the Day of Judgement, before standing these witnesses up, the disobedient infidels deny their committing sins and corruptions in the world and try to find a way to escape. They would say: "... By Allah, our Lord, we were not polytheists."⁽¹⁾But, in Hereafter when the witnesses say the facts, there will exist no room for them to deny. So, they will desire that the earth were levelled with them.

" On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah."

Explanations:

1- Disobedience to the governmental commands of the holy Prophet (p.b.u.h.) is considered in a row with disbelief in Allah.

"...those who disbelieve and disobey the Messenger..."

2- The Day of Resurrection is the day of regret and desire.

"... wish that the earth were levelled with them, ..."

3- On the Day of Judgement, there will remain nothing concealed.

"...and they will not hide any word from Allah."

In some verses of the Qur'ān, the regretful wishes of the sinners are pointed out, as follows:

I wish I were soil. I wish I were covered inside the soil! I wish I would not have made friend with so and so! I wish I contemplated in the world! I wish I had been vanished by that very death. And some other phrases like that.

Section 7: Cleanliness External and Internal

Point

Cleanliness and purity essential preliminary to prayer

Jews exhorted to obey - Polytheism the gravest the unpardonable sin.

43- یااَیُّهَا الَّذینَ امَنُوا لاتَقْرَبُوا الصَّلوةَ وَاَنْتُمْ سُکاری

حَتّی تَعْلَمُوا ما تَقُولُونَ

وَلاجُنُبًا اِلاّ عابِری سَبیلٍ حَتّی تَغْتَسِلُوا

وَاِنْ کُنْتُم مَرْضی اَوْ عَلی سَفَرٍ اَوْجاءَ اَحَدٌ مِنْکُمْ مِنَ الْغائِطِ اَوْ لمَسْتُمُ

النِّساءَ فَلَمْ تَجِدُوا ماءً

فَتَیَمَّمُوا صَعیدًا طَیِّبًا فَامْسَحُوا بِوُجُوهِکُمْ وَاَیْدیکُمْ

اِنَّ اللّهَ کانَ عَفُوًّا غَفُورًا

And if you are ill or on a journey, or one of you come from privy or you have touched the women and you cannot find water,

then betake yourselves to pure earth then wipe your faces and your hands;

Verily Allah is Pardoning, Forgiving."

Commentary: verse 43

A Few Legal Ordinances

The following Islamic legal ordinances can be extracted from the above-mentioned verse:

1- Canonical prayers are invalid when the person is intoxicated. The holy verse says:

" O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say, ..."

The reason of it, of course, is clear, because `prayer' is the talk and invocation of the servant with Allah and the action must be performed in an utmost conscious state.

2- The prayer is invalid for the person who is in ritual impurity. So, the Qur'ān says that you should not approach prayer when you are polluted:

"... nor when you are polluted ..."

Next to that, it has stated an exception for this ordinance. It says:

"... unless you be passing through ..."

In this state establishing prayer is permissible on the condition of dry ablution, which will be dealt with in the following.

3- The words refer to the allowance of establishing prayer or passing through a mosque after performing a legal bathing, which has been stated by saying:

"...until you wash yourselves..."

Dry Ablution for the Excused:

Through the next phrase, all religious aspects of dry ablution are stated. At first, it points to the situation in which water is harmful for the health of the body.

"...And if you are ill or on a journey, ..."

Then, it continues saying:

"...or one of you come from privy or you have touched the women, ..."

And, when in this situation, there is not water for ablution:

"...and you cannot find water, ..."

In this condition, you must have recourse to dust:

"... then betake yourselves to pure earth, ..."

In the next sentence, it has stated the style of having recourse to dust. It says:

"...then wipe your faces and your hands; ..."

At the end of the verse, the Qur'ān points to this fact that this ordinance is a kind of facilitation and discount for you, since:

"...verily Allah is Pardoning, Forgiving."

44- اَلَمْ تَرَ اِلَی الَّذینَ اُوتُوا نَصیبًا مِنَ الْکِتابِ

یَشْتَرُونَ الضَّ-لالَةَ

وَیُریدُونَ اَنْ تَضِلُّوا السَّبیلَ

They buy error and desire that you should also go astray from the way."

Commentary: verse 44

In this verse, Allah addresses the holy Prophet (p.b.u.h.)and, in an astonishing tone, says: whether he has not seen that group of people who were given a portion of the Book in order to be guided and guide others.

But instead of obtaining guidance and felicity by it for themselves and others, they buy aberration not only for themselves but also they wish you went astray. It says:

" Have you not seen those who were given a portion of the Book?

they buy error and desire that you should also go astray from the way."

Thus, as a result of their bad intentions, they changed what they had as a means of guidance for themselves and for others into a means of misleading and being misled. The reason of that manner was that they never went after the truth, but they looked all the things with the dark glasses of hypocrisy, jealousy, and materiality.

45- وَاللّهُ اَعْلَمُ بِاَعْدائِکُمْ

وَکَفی بِاللّهِ وَلِیًّا وَکَفی بِاللّهِ نَصیرًا

and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper. "

Commentary: verse 45

In this verse, it says that they show themselves in the form of friends,

but they are your real enemies. It is in the case that Allah knows your enemies well. :

" And Allah knows well your enemies; ... "

What enmity is higher than that they are opposite your happiness and guidance. They always persue their own evil aims to be practised, every time in a shape. They sometimes come nigh with a tongue of benevolence, and sometimes by the way of ill-speaking.

Yet, you should never be afraid of their hostility, because you are not alone:

" ... and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper."

46- مِنَ الَّذینَ هادُوا

یُحَرِّفُونَ الْکَلِمَ عَنْ مَواضِعِه وَیَقُولُونَ سَمِعْنا وَعَصَیْنا وَاسْمَعْ غَیْرَ

مُسْمَعٍ وَراعِنا لَیاً بِاَلْسِنَتِهِمْ وَطَعْنًا فِی الدّینِ

وَلَوْ اَنَّهُمْ قالُوا سَمِعْنا وَاَطَعْنا وَاسْمَعْ وَانْظُرْنا لَکانَ خَیْرًا لَهُمْ وَاَقْوَمَ

وَلکِنْ لَعَنَهُمُ اللّهُ بِکُفْرِهِمْ

فَلایُؤْمِنُونَ اِلاّ قَلیلاً

but Allah cursed them for their disbelief,

so they do not believe; save a few. "

Commentary: verse 46

The application of the phrases / saminā wa aṣaynā / in the Arabic language means something like Persian proverb which says: ` You may say but we do not follow '.

The Muslims of the time of the Prophet of Islam (p.b.u.h.) used to tell him the Arabic phrase /rāinā/. By this word they meant to say that he would pay attention to them and protect them. But the Jews perverted this word to a disgrace meaning. When the word is taken from the Arabic root /raā/, it means to consider, to observe ', but when it is taken from the root /raūnat /, and pronounced /rāinnā/, it means: make of us foolish'. By twisting their tongues, the Jews used to both defame the Muslims and mock Islam.

In the previous verse, too, their hostility and that they intended to

mislead the Muslims through their apostasy and infidelity, was pointed out.

It was because of these hostilities and missing the light of guidance that they were cursed by Allah.

" Some of those who are Jews change the words from their places and say: " We heard and disobeyed ", and (impolitely tell the Messenger) do hear,

but as one that never hears, and Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: We heard and we obeyed, hear you and respite us ' it would have been better for them,

and more upright,

but Allah cursed them for their disbelief, so they do not believe; save a few. "

47- یااَیُّهَا الَّذینَ اُوتُوا الْکِتابَ امِنُوا بِما نَزَّلْنا مُصَدِّقًا

لِما مَعَکُمْ مِنْ قَبْلِ اَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّها عَلی اَدْبارِها

اَوْ نَلْعَنَهُمْ کَما لَعَنّا اَصْحابَ السَّبْتِ

وَکانَ اَمْرُ اللّهِ مَفْعُولاً

Commentary: verse 47

Point

The words saying " ... before We destroy countenances and turn them towards their backs, ... " may refer to the purpose of changing the feature of hearts and nature of safe and sound intellects from the path of felicity. This status may come forth as a result of their obstinacy and arrogance against the Divine verses. In stead of going one step forward, they retrogress some steps backward, and their spiritual human features and intellects will be abolished.

Perhaps, it refers to the outward change of faces to their backs and transformation of the features, or change of shapes in the Hereafter.

The People of Sabbath

There were some disobedient Jews who violated the Command of Allah (s.w.t.) upon the prohibition of fishing on Saturdays and, by a legal trick, they did fishing. So, they incurred the wrath of Allah, and their faces transformed into the shape of monkeys.

Explanations:

1- The general framework of the programs of all Divine prophets are alike. Therefore, in the style of invitation and propagation, others' opinions and their common rights should be respected.

" ... confirming that which is (already) with you, ... "

2- Islam invites the followers of other religions to the religion of Allah, too.

" O' you who have been given the Scripture! believe ... "

3- The scientifical figures and those who are cognizant are more responsible, and are especially addressed by the religion of Allah.

" O' you who have been given the Scripture! believe ..."

4- When confronting the obstinant ones, the means of threat must be used.

" ... before We destroy ... "

5- In order that the threat be affected, the kinds of its concrete and applicable examples should be mentioned.

" ... as We cursed the people of Sabbath (the violating Jews), ... "

6- The wrath of Allah upon all of the obstinate persons, during the history of the world, is an Allah's way of treatment.

" ... as We cursed the people of Sabbath (the violating Jews), ... "

7- The command of Allah is always certain.

" ... and the Command of Allah is ever-executed."

48- اِنَّ اللّهَ لایَغْفِرُ اَنْ یُشْرَکَ بِه وَیَغْفِرُ ما دُونَ ذلِکَ

لِمَنْ یَشاءُ وَمَنْ یُشْرِکْ بِاللّهِ فَقَدِ افْتَری اِثْمًا عَظیمًا

Commentary: verse 48

Point

More than two hundred times the word ` polytheism ' has been mentioned in the Qur'ān where tending towards other than Allah (idolatry, hypocrisy, non-godly beliefs, materialism, and so on) has been criticized. The content of this verse has also been repeated in this very Sura, verse 116; and in fact repetition can be a cause of guidance.

However, polytheism will not be forgiven because it is an exodus from the process of right. It is also departing from the line of Allah and joining other than Him.

If, even a pagan leaves out paganism and sincerely repents, Allah will forgive him. It is cited in Sura Az-Zumar, No.39, verse 53 that surely Allah forgives the faults altogether, therefore do not despair of His Mercy. Then, it is appropriate for everyone to return to Him by repenting and asking forgiveness.

It is narrated from Imam Amirul-Mu'mineen Ali (a.s.) who said that the mentioned verse, to me, is the most (encouraging) beloved one among the verses of the Qur'ān.

Since no one knows to whom the wisely grace of Allah will be granted, there will remain no room for pride and boldness in anyone to commit sin. The following factors pave the way of forgiveness:

Explanations:

1- Polytheism is the worst form of sins and it is a barrier against the Divine forgiveness.

2- Forgiveness of the faults relates to the Wisely Will of Allah.

49- اَلَمْ تَرَ اِلَی الَّذینَ یُزَکُّونَ اَنْفُسَهُم

بَلِ اللّهُ یُزَکّی مَنْ یَشاءُ وَلایُظْ-لَمُونَ فَتیلاً

Commentary: verse 49

In some other verses of the Qur'ān, self-praise and considering oneself faultless, chosen, and excellent are also blamed. Sura An-Najm, No.53, Verse 32, for example, says: " ... therefore do not attribute purity to yourselves; He knows him best who keeps from evil. "

Imam Amir-ul-Mu'mineen Ali (a.s.) in one of his sermons, speaking about the signs of the pious ones, points out: " ... whenever they are praised, they awe ...". Therefore, that self-praise, which originates from pride, self-admiration and humiliating others, is forbidden, while praising Allah and worshipping Him is a great value. By the way, the divine retributions of people are the fruit of the evil deeds and they are not from the side of Allah.

" Have you not seen those who consider themselves pure? Nay! Allah purifies whom He pleases, and they shall not be wronged even the hair of a date-stone. "

50- اُنظُرْ کَیْفَ یَفْتَرُونَ عَلَی اللّهِ الْکَذِبَ

وَکَفی بِه اِثْمًا مُبینًا

Commentary: verse 50

The Jews considered themselves a superior race and also the children and the beloved of the Lord. This self-admiration is the greatest calumny unto Allah, because He has not appointed anyone as His child, and all human beings are equal before Him. It is in the case that, to Him, the only privilege is Faith and piety.

In belie, besides the existence of lie, there are also the sin of accusation, persecution, injustice, and desecration.

Belie upon Allah nullifies fasting, too. Imam Bāqir (a.s.) also said:

" ... Telling lie is worse than drinking wine." Yet, belie is graver than telling a lie, either.

" See how they forge a lie against Allah! and it is sufficient as a manifest sin. "

Section 8: Leaning to injustice and evil to be avoided

Point

Jews preferring the idolaters to Muslims Abraham's seed blessed

Recompense for disbelief and faith Obedience to Allah,

the Apostle Muhammad and those vested with the authority.

51- اَلَمْ تَرَ اِلَی الَّذینَ اُوتُوا نَصیباً مِنَ الْکِتابِ یُؤْمِنُونَ بِالْجِبْتِ

وَ الطّ-اغُوتِ وَ یَقُولُونَ لِلَّذینَ کَفَرُوا هؤُلاءِ اَهْدی

مِنَ الَّذینَ امَنُوا سَبیلاً

They believe in Jibt (idol) and Ṭāqūt (false deities) and they say about the infidels:

` These are better guided on the way than those who have believed (in Islam) '."

Commentary: verse 51

After that the fight of 'Uhud ended, a group of the Jews went to Mecca in order that they ally with the pagans there against the Muslims.

Having the aim to please and asure the pagans, the Jews prostrated before the pagans' idols. They said that their idolatry was better than the faith of Muslims in Islam and Muhammad (p.b.u.h.).

" Have you not seen those who were given a portion of the Book?

They believe in Jibt (idol) and Ṭāqūt (false deities) and they say about the infidels:

` These are better guided on the way than those who have believed (in Islam) '."

The Arabic term Jibt', which is applied for the idol of magician, has occurred only once in the Qur'ān; while the term Ṭāqūt, which is derived from the sense of disobedience ', has occurred eight times therein.

Perhaps, the objective meaning of these two terms mentioned in the verse is the very two idols before which the Jews prostrated. Or, may be, the

purpose of Jibt' is the idol, but the purpose ofṬāqūt' is the idol worshippers and the advocators of idolatry.

Explanations:

1- The enemies of Islam, in order to work against Muslims, sometimes ignore their own conviction. (The Jews prostrated before idols for the pleasure of the pagans against the Muslims.)

2- The mood of obstinacy and enmity changes the way of judgement, and causes the truth to be concealed.

"... they say about the infidels: ` These are better guided ..."

52- اُولئِکَ الَّذینَ لَعَنَهُمُ اللّهُ وَ مَنْ یَلْعَنِ اللّهُ

فَلَنْ تَجِدَ لَهُ نَصیراً

Commentary: verse 52

The unauspicious alliances of the opponents of the truth will never gain their expected results. (As it was seen in the alliance of the parties of infidels, idolators, and the Jews due to the plotting against Islam when the Jews went into Mecca and prostrated before idols, and when they judged unjustly and allied against Islam. They gained, then, nothing through opposing the Will of Allah.)

"...then you will not find any helper for him."

However, whoever is cursed by Allah, will always be wretched.

" These are they whom Allah has cursed, and whomever Allah curses, then you will not find any helper for him."

53- اَمْ لَهُمْ نَصیبٌ مِنَ الْمُلْکِ فَاِذًا لایُؤْتُونَ النّاسَ نَقیرًا

Commentary: verse 53

By the commentaries of the previous couple of verses, it was said that the Jews, to attract the attention of the idol-worshippers of Mecca, testified that the idolatry of the Quraysh was better than the theistic practice of the Muslims. Even they themselves fell prostration before the idols. In this verse, as well as the next one, this fact has been pointed out that their judgement was worthless and invalid. Each of these two verses contains a considerable proof.

In this verse the Qur'ān inquires whether the Jews had any share in the government that they let themselves judge like that. And, yet, if they had such an authority, they would not give people any right when they might keep every thing for themselves exclusively.

" Or have they a share in the kingdom? Then in that case, they do not give even a speck to anybody! "

54- اَمْ یَحْسُدُونَ النّاسَ عَلی ما اتاهُمُ اللّهُ مِنْ فَضْلِه

فَقَدْ اتَیْنا الَ اِبْرهیمَ الْکِتابَ وَالْحِکْمَةَ

وَاتَیْناهُمْ مُلْکًا عَظیمًا

Commentary: verse 54

In the former verses, the words were about the niggardliness of the Jews, and here, in this verse, their envy is dealt with. Envy, of course, is worse than niggardliness, because a miser simply does not remit his own property, but an envious person is inconvenient of the favour of another person, either.

The word /an-nās / `people', mentioned in this verse, as Tafsīr-us-Ṣāfī indicates, refers to the Prophet (p.b.u.h.) and his progeny.⁽¹⁾

Thus, the verse says that the Jews envied them for that which Allah had given them out of His Grace. Then, through such judgements, they wished to quench the fire of their envy.

" Or, do they (the Jews) envy people for that which Allah has given them of His grace? ..."

Then the Qur'ān says: why do you wonder and envy that the Prophet of Islam (p.b.u.h.), chosen from the family of Banī-Hāshim, has been given such a rank? It is in the case that Allah has also given the progeny of Abraham (from whose family are the Jews) the Book and the wisdom and He has bestowed the prophets of the Children of Israel the authority of a great kingdom.

"... But indeed We have given to Abraham's children the Book and the Wisdom and We have given them a grand kingdom."

But, unfortunately you, the degenerate people, lost those worthy

spiritual and physical capitals because of your own wickedness and hard-heartedness.

A tradition narrated from Imam Ṣādiq (a.s.) denotes that he (a.s.) was asked about this verse and he (a.s.) answered: " We are those whom have been jealous of by the enemies ... "

The physical and spiritual damages of envy, irrespective of personal and social ones, are extraordinarily abundant. They have been mentioned in the traditions of the leaders of Islam. Including them, it is narrated from Imam Ṣādiq (a.s.) who said: " Envy and malevolence are from the darkness of the heart and blind heartedness, which in turn originate from the denial of the bounties of Allah upon human beings. These two, (blind-heartedness and denial of the bounties of Allah) are two wings of disbelief which causes the annihilation of man."

55- فَمِنْهُمْ مَنْ امَنَ بِه وَمِنْهُمْ مَنْ صَدَّ عَنْهُ

وَکَفی بِجَهَنَّمَ سَعیرًا

Commentary: verse 55

This verse is both a soothing for the Prophet (p.b.u.h.) and a solace for the Muslims, so that they would not be tired and despaired of the faithlessness of people. In the length of history, the circumstances have always been such, and all the prophets had been faced with the unfaithfulness of some groups of people.

" So, of them were (some) who believed in it, and of them were (some) who barred from it, and sufficient (to punish them) is the Blazing Fire (of Hell).

56- اِنَّ الَّذینَ کَفَرُوا بِایاتِنا

سَوْفَ نُصْلیهِمْ نارًا کُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُودًا غَیْرَها

لِیَذُوقُوا الْعَذابَ اِنَّ اللّهَ کانَ عَزیزًا حَکیمًا

Commentary: verse 56

Point

Since the infidels were constantly obstinate, they should be retributed constantly with their new skins.

Once, Ibn-i-Abil-`Ujā', who was one of the opponents of the religion, asked Imam Ṣādiq (a.s.) what the fault of the new skin was.

Imam (a.s) said: " The new skin is from the remaining of the burnt of the very first skin. It is like a sun-dried brick which breaks into pieces and will be made of it mud and a new sun-dried brick again "

Explanations:

1- The punishment of the disbelievers is permanent.

" ... We will change them for other skins ... "

2- The punishment, because of its continuation, will never become ordinary for the disbelievers.

3- The new skin is for tasting a severe chastisement; (since, in burning, the utmost pain is felt in the skin, and when the fire reaches the bone its pain seems less than before).

4- The Resurrection will be bodily, because the punishment will be upon the skin and the change that it will have.

" Verily those who disbelieved in Our Signs, soon We will cast them into Fire so oft as their skins shall be burnt We will change them for other skins, that they may taste the torment. Surely Allah is the Mighty, the Wise. "

57- وَالَّذینَ امَنُوا وَعَمِلُوا الصّالِحاتِ سَنُدْخِلُهُمْ جَنّاتٍ

تَجْری مِنْ تَحْتِهَا الاَْنْهارُ خالِدینَ فیها اَبَدًا لَهُمْ

فیها اَزْواجٌ مُطَهَّرَةٌ وَنُدْخِلُهُمْ

ظِلاًّ ظَلیلاً

for them are pure companions and We will make them enter a dense shade. "

Commentary: verse 57

Point

In this verse, the holy Qur'ān promises those believers who have a good Faith and do good deeds that surely they will live soon in gardens of Heaven, where under its trees some rivers flow. Their life therein will be for ever.

Besides that, in Paradise, they will have the pure spouses who will be the source of calmness and tranquility for both their bodies and souls.

They will be pure from the point of menstruation blood, all meannesses, and pollutions. They will live under some eternal shades that, unlike to the inconstant shades of this world, are permanent, wherein no hot wind nor bitter cold enters.

" And (as for) those who believe and do good deeds, We will admit them into gardens beneath which rivers flow therein they will abide forever;

for them are pure companions and We will make them enter a dense shade."

58- اِنَّ اللّهَ یَأْمُرُکُمْ اَنْ تُؤَدُّوا الاَْماناتِ اِلی اَهْلِها

وَاِذا حَکَمْتُمْ بَیْنَ النّاسِ اَنْ تَحْکُمُوا بِالْعَدْلِ

اِنَّ اللّهَ نِعِمّا یَعِظُکُمْ بِه

اِنَّ اللّهَ کانَ سَمیعًا بَصیرًا

and when you judge between people, you judge with justice;

verily good is the admonition Allah gives you;

verily Allah is All-Hearing, All-Seeing."

Occasion of Revelation:

This verse was revealed at the time when the holy Prophet (p.b.u.h.), being completely victorious, arrived in Mecca. The Messenger of Allah (p.b.u.h.) called for Uthmān-ibn-Ṭalhah, the key holder of the Kabah, and took the key from him in order to clear out the Kabah from the existence of the idols. After the fulfilment of that aim, Abbās, the Prophet's uncle, asked the Prophet (p.b.u.h.) to give the key of the Ka`bah to him.

The rank of key-holding of the Sacred-House, in fact, was a distinguished and honourable rank among Arabs. But, contrary to that, after clearing out the Kabah from the filth of the existence of the idols, the Prophet (p.b.u.h.) closed the door of the House and delivered the key to Uthmān-ibn-Ṭalhah while he (p.b.u.h.) was reciting the verse under discussion.

Commentary: verse 58

Deposit and Justice in Islam

This holy verse, from which a general and common ordinance is understood, explicitly says:

" Verily Allah commands you that you restore deposits to their owners, ... "

In the second part of the verse, it points to another important subject. It is the proposition of observing justice in government. The

verse, conveying the command of Allah, says:

"... and when you judge between people, you judge with justice; ..."

Then, to lay emphasis on these two commands, it says:

" ... verily good is the admonition Allah gives you; ... "

Again, the verse emphasizes and says that Allah is watching you in any state you are, and He both hears your words and sees what you do. It says:

"... verily Allah is All-Hearing, All-Seeing."

It is evident that the term deposit ' has a vast meaning. It includes any physical and spiritual capitals. Therefore, according to the clear meaning of this verse, every Muslim is enjoined not to be treacherous in any deposit and unto any person, whether the owner of the deposit is Muslim or non-Muslim. This ordinance is, in fact, one of the principles of the declaration of the rights of human kind in Islam '.

Even the scientists of a society are the depositaries. They are charged with a duty not to conceal the facts. Our children are also the deposits of Allah with us. We must not neglect training and educating them. Beyond than that, our existence and whatever power Allah (s.w.t.) has given us are the deposits of Allah, and we should try to protect them carefully.

A tradition narrated from Imam Ṣādiq (a.s.) about the importance of ` deposit ' indicates that once he (a.s.) told one of his companions: " If the murderer of Hazrat Ali (a.s.) trusted me a deposit, or wanted me to advise him, or consulted me, and I accepted that from him, certainly I would be honest in the deposition."⁽¹⁾

In many Islamic traditions, the purpose of the term ` deposit ',

mentioned in the current verse, has been introduced the leadership of the society, the men of which are Ahlul-Bayt (a.s.). This is the clear extension of practising this verse.⁽²⁾

59- یااَیُّهَا الَّذینَ امَنُوا اَطیعُوا اللّهَ وَاَطیعُوا الرَّسُولَ

وَاُوْلِی الاَْمْرِ مِنْکُمْ

فَاِنْ تَنازَعْتُمْ فی شیْ ْءٍ فَرُدُّوهُ اِلَی اللّهِ وَالرَّسُولِ

اِنْ کُنْتُمْ تُؤْمِنُونَ بِاللّهِ وَالْیَوْمِ الاْخِرِ

ذلِکَ خَیْرٌ وَأَحْسَنُ تَأْویلاً

refer it to Allah and the Messenger, if you believe in Allah and the Last Day.

This is better and very good in the end."

Commentary: verse 59

Point

This verse, together with a few verses next to it, discuss about one of the most important matters of Islam, that is, the subject of leadership. They determine the true source of imitation of Muslims for the different social and religious affairs that they may have.

At first, it commands those who have faith, saying:

" O' you who have Faith! obey Allah..."

It is obvious that, for a believing person, all obediences must be led to the obedience of Allah. Then, any form of leadership must originate from His pure Essence and be adopted to His command, because it is He Who is the Ruler and the genetic Owner of the world of existence, and every sovereignty and ownership should be under His command.

For the second stage it says:

"... and obey the Messenger ..."

Obey the Prophet who is immaculate and never speaks out of desire ⁽¹⁾, an Apostle appointed from the side of Allah amongst people, whose word is the word of Allah, and whose rank and position have been bestowed to him by Allah.

And, for the third stage, it says:

"... and those charged with authority among you..."

Obey such ones who are from the inside of the Islamic society and protect both the divine religion and worldly affairs of people.

After that, it says:

"... Then, if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is better and very good in the end."

Who are ` Those Charged with Authority '?

All the Shi`ite commentators have the same attitude on this matter that the purpose of the phrase /'ulil- 'amr /, mentioned in this verse, is the immaculate Imams to whom the physical and spiritual leadership of the Islamic society, consisting of all affairs of life, have been given from the side of Allah and His Apostle (p.b.u.h.), and it does not conclude any other than them. This meaning is said according to the contents of 33 authentic traditions cited in At-Tafsīr-ul-Burhān, vol.1, pp. 381-386 (second edition).

Of course, under some conditions, the obedience of those who are appointed to a rank and charge a position in the society, is necessary. This obedience is not for that they themselves are those charged with authority', but for that they are agents of those charged with authority'.

Explanations:

"... obey Allah and obey the Messenger and those charged with

autority among you ..."

" Do not yield..." and " Do not follow ...". The conclusion is that the aspects of the word /'atīū/ obey' must be those whose obedience have not been prohibited of.

"... refer it to Allah and the Messenger, ..."

"... if you believe ..."

"... This is better and very good in the end."

Section 9: Hypocrites refuse to accept the Messenger's judgement.

Point

Hypocrites' leaning to satan - the Messenger's judgement shall be accepted -

Reward for the obedience to Allah and the Messenger.

60- اَلَمْ تَرَ اِلَی الَّذینَ یَزْعُمُونَ

اَنَّهُمْ امَنُوا بِما اُنزِلَ اِلَیْکَ وَما اُنزِلَ مِنْ قَبْلِکَ یُریدُونَ اَنْ

یَتَحاکَمُوا اِلَی الطّاغُوتِ وَقَدْ اُمِرُوا اَنْ یَکْفُرُوا بِه وَیُریدُ الشَّیْطانُ

اَنْ یُضِلَّهُمْ ضَلالاً بَعیدًا

They intend to resort in the judgement of Tāghūt (false deities) while they have been ordered to reject him,

and Satan intends to mislead them far astray."

Commentary: verse 60

It happened that there arose a dispute between a hypocritical Mulsim and a Jew. They decided to refer to the arbitrator. The Jew elected the Prophet (p.b.u.h.) as the arbitrator for trustworthiness and justice he (p.b.u.h.) had, but the hypocrite agreed with Kab-ibn-'Ashraf (one of the distinguished Jews) as his arbitrator, because the hypocrite knew that he could tend the attitude of Kab towards his benefit by giving him some gifts. he verse is for the bleme of that manner.

" Have you not seen those who think they believe in what has been revealed to you and what was revealed before you?

They intend to resort in the judgement of Tāghūt (false deities) while they have been ordered to reject him, and Satan intends to mislead them far astray."

As for the definition of `the false deities', Imam Ṣādiq (a.s.) says: "A false deity is he who does not judge rightfully, decides against the command of Allah, and his order is obeyed." ⁽¹⁾

In the previous verse, Allah and the Apostle were introduced as the place of resorts of discords, but in this verse, the blame is upon those who refer to false deities as the place of resorts of their own discords. Thus, in that verse the virtuous cite of resort has been introduced, while in this verse the impious one has been pointed out. So, true believers do not even think of going to false deities since agreement with /tāqūt/ `false deities' is prohibited.

"... they have been ordered to reject him..."

For removing the interior discords, going to non-Muslims is forbidden for Muslims.

"... They intend to resort to the judgement of Ṭāghūt (false deities)..."

Through a verse (No. 35) in the current Sura, formerly the Qur'ān pointed out that: for a family discord an arbitrator from the family of the wife and another one from the family of the husband should judge.

"... Then appoint a judge from his people and a judge from her people, ..."⁽²⁾

61- وَاِذا قیلَ لَهُمْ تَعالَوْا

اِلی ما اَنْزَلَ اللّهُ وَاِلَی الرَّسُولِ رَاَیْتَ الْمُنافِقینَ یَصُدُّونَ

عَنْکَ صُدُودًا

Commentary: verse 61

Point

The reference of hypocrites to false deities and asking judgement from (non-Muslim) foreigners is not a casual happening. But, it is the quality and spiritual specification of hypocrites that they oppose the heavenly leaders and reject the path of truth.

" And when it is said: ` Come to what Allah has revealed and to the Messenger,'

you will see the hypocrites barring (people) to you with utter aversion."

Explanations:

"... you will see the hypocrites barring (people) to you with utter aversion."

However, in another occurrence, the Qur'ān indicates that barring the path of the Prophet (p.b.u.h.) is, in fact, barring the path of Allah, and denying the Messenger of Allah (p.b.u.h.) is the denial of the signs of Allah. In another verse, it says: "... but surely they do not call you a liar, but the unjust deny the Signs of Allah." ⁽¹⁾

62- فَکَیْفَ اِذا اَصابَتْهُم مُصیبَةٌ بِما قَدَّمَتْ اَیْدیهِمْ

ثُمَّ جاؤُکَ یَحْلِفُونَ بِاللّهِ

اِنْ أَرَدْنا اِلاّ اِحْسانًا وَتَوْفیقًا

` We intended naught but kindness and concord '? "

Commentary: verse 62

Point

The justification of the hypocrites for referring the judgement to the false deities, as they said, was that their final aim was to make peace. So, if they had gone to the Prophet (p.b.u.h.) for judgement and he judged for the benefit of one party, naturally the other party would have become displeased from the Messenger of Allah (p.b.u.h.) and would have raised a tumult noisily, which was not appropriate with the position of the holy Prophet (p.b.u.h.). Therefore, to avoid this matter and to protect the honour, rank, and amiability of the Prophet (p.b.u.h.), they did not take the conflict to him.

Explanations:

"... they come to you ..."

"... ` We intended naught but kindness ..."

"... swearing by Allah ..."

"... kindness and concord?"

63- اُولئِکَ الَّذینَ یَعْلَمُ اللّهُ ما فی قُلُوبِهِمْ

فَاَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فی اَنْفُسِهِمْ قَوْلاً

بَلیغًا

therefore turn away from them,

and admonish them and speak to them concerning themselves effectual words."

Commentary: verse 63

The effort of the hypocrites is useless, because Allah knows both their interiors and their evil intentions, and manifests them at an appropriate time.

" Those are they of whom Allah knows what is in their hearts, ..."

Also, the apology of the hypocrites is not done truthfully, otherwise they would not issue the command of rejection.

"... Allah knows what is in their hearts, therefore turn away from them, ..."

64- وَما اَرْسَلْنا مِنْ رَسُولٍ اِلاّ لِیُطاعَ بِاِذْنِ اللّهِ

وَلَوْ اَنَّهُمْ اِذْ ظَلَمُوا اَنْفُسَهُمْ

جاؤُکَ فَاسْتَغْفَرُوا اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ

لَوَجَدُوا اللّهَ تَوّابًا رَحیمًا

Commentary: verse 64

Through the previous verses, the Qur'ān has seriously condemned referring to the tyranical arbitrators. Yet, as an emphasis in this verse, it says:

" And We did not send any Messenger save that he should be obeyed, by Allah's leave, ..."

The reason of it is that those Apostles have been both the Messenger of Allah and the chief in the divine government. Therefore, people have been enjoined to obey them from the point of stating the ordinances of Allah, and the manner of practicing them both. They should not suffice only to a mere claim of faith.

Then, in the continuation of the verse, it has opened the door of return to the sinners and those who have referred to the false deities, or in some way or other, have committed a fault or faults, where it says:

"... and had they, when they were unjust to themselves, come to you and sought forgiveness of Allah and the Messenger (also) had asked forgiveness for them, they would certainly have found Allah forgiving, Merciful."

The current discussed part of the verse points to this fact that the

fruit of the obedience of Allah and His Apostle (p.b.u.h.) returns to yourselves, as well as the result of your disobedience, which is a kind of injustice, that returns to you, too, because it disturbs the material affairs of your life and, also from the spiritual point of view, it causes your retrogression.

By the way, this verse is an answer to those who imagine referring to the Prophet or Imam is a kind of polytheism, because this verse clearly denotes that coming to the Prophet (p.b.u.h.) and setting him as an intercessor before Allah, in order to seek forgiveness from Him for the sinners, is effective and causes their repentance to be accepted and the grace of Allah to be showered.

65- فَلا وَرَبِّکَ لایُؤْمِنُونَ

حَتّی یُحَکِّمُوکَ فیما شَجَرَ بَیْنَهُمْ ثُمَّ لایَجِدُوا فی اَنْفُسِهِمْ

حَرَجًا مِمّا قَضَیْتَ وَیُسَلِّمُوا تَسْلیمًا

they do not believe (in reality) until they make you the judge regarding the disagreement between them,

then they find within themselves no dislike of which you decide and submit with full submission. "

Occasion of Revelation verse 65

There was a dispute between Zubayr-ibn-`Awām (one of the Emigrants) and an other Muslim from the Helpers upon the irrigation of a palm-plantation. Since the Upper part of the garden belonged to Zubayr, the Prophet (p.b.u.h.) judged that he should irrigate it first. The other man, the Helper, became worried from the Prophet's judgement (p.b.u.h.) and told him: " As Zubayr is your cousin, you judged in his benefit. " As soon as he uttered that expression, the face of the Prophet (p.b.u.h.) paled, and the above verse was revealed.

Surprising! They themselves elected the Prophet (p.b.u.h.) as an arbitrator, but they refused his judgement.

Commentary: verse 65

Imam Ṣādiq (a.s.) in a tradition said: " If some people worship Allah by establishing prayer, performing Hajj pilgrimage, paying alms, and so on to adore Him, but they doubt about the deeds of the Messenger of Allah (p.b.u.h.), they are not, indeed, believers. " Then he (a.s.) recited this verse.

" But no, by your Lord!

they do not believe (in reality) until they make you the judge regarding the disagreement between them, then they find within themselves no dislike of which you decide

and submit with full submission. "

However, the signs of a true believer are three:

A) Instead of referring to the false deities, he takes the judgement to the Prophet (p.b.u.h.).

B) He should not have any suspicion to the judgement of the Messenger of Allah (p.b.u.h.).

"... they find within themselves no dislike ..."

C) He ought to accept the command of the Prophet (p.b.u.h.) ordently and surrender to it.

By the way, judgement is from among the ranks of messengership and mastership. And, personal attitude against the sacred Qur'ānic text is forbidden, because this manner is the sign of faithlessness, (regarding to the occasion of revelation).

66- وَلَوْ اَنّا کَتَبْنا عَلَیْهِمْ

اَنِ اقْتُلُوا اَنْفُسَکُمْ اَوِ اخْرُجُوا مِنْ دِیارِکُمْ

ما فَعَلُوهُ اِلاّ قَلیلٌ مِنْهُمْ وَلَوْ اَنَّهُمْ فَعَلُوا ما یُوعَظُونَ بِه

لَکانَ خَیْرًا لَهُمْ وَاَشَدَّ تَثْبیتًا

and if they had done what they were admonished, it would have certainly been better for them and more efficacious for strengthening (their faith).

Commentary: verse 66

Here, in order to complete the previous discussion about those who sometimes felt inconvenience for the just judgements of the Prophet (p.b.u.h.), the verse points to some laborious duties of the former nations, such as the Jews whom, after idol-worshipping and calf-worshipping, were ordained to kill each other as an atonement of that great sin, or to go out of their beloved homes. But, this group are not ordained a heavy and grave duty. If they were also enjoined to do hard duties, how could they to lerate?

These people who do not submit the judgement of the Prophet (p.b.u.h.) upon the irrigation of a palm-plantation, how can they fulfil other trials? So, it says:

" And if We had decreed for them (saying): ` Kill yourselves or go forth from your dwellings, they would not have done it except a few of them; ..."

Then, it points to two advantages that result from the fulfilment of the commands of Allah, saying:

"...and if they had done what they were admonished, it would have certainly been better for them and more efficacious for strengthening (their faith).

Here, the commands and ordinances of Allah have been rendered

into admonishments and advices. This shows that these ordinances are not any things that benefit the Commander (Allah), but they are some advices that benefit us ourselves.

It is interesting that the verse implies that the further a person paves the path of obedience of Allah (s.w.t.), the more his perseverance and steadfastness promotes. In fact, the obedience of the command of Allah is a kind of spiritual practice for human beings.

67- وَاِذًا لاَتَیْناهُمْ مِنْ لَدُنّا اَجْرًا عَظیمًا

68- وَلَهَدَیْناهُمْ صِراطًا مُسْتَقیمًا

Commentary: verses 67-68

In these two verses, two other advantages of obeying and submitting to Allah are stated. In addition to the advantages mentioned in the previous verses, the first verse points to the third gain of this obedience. It says:

" And then We would certainly have given them from Our Own accord a great reward."

And the second verse points to the fourth result of obeying and submitting to Allah when it says:

"And We would certainly have guided them in the straight path."

The objective meaning of the term ` guidance ', mentioned in this verse, is some additional graces which are bestowed upon these eligible persons from the side of Allah in the form of a secondary guidance and as a particular reward.

69- وَمَنْ یُطِعِ اللّهَ وَالرَّسُولَ

فَاُولئِکَ مَعَ الَّذینَ اَنْعَمَ اللّهُ عَلَیْهِمْ مِنَ النَّبِیّینَ

وَالصِّدّیقینَ وَالشُّهَداءِ وَالصّالِحینَ

وَحَسُنَ اُوْلئِکَ رَفیقًا

these are with those upon whom Allah has bestowed favours,

of the prophets, and the truthful, and the martyrs, and the righteous;

and excellent are these as companions."

70- ذلِکَ الْفَضْلُ مِنَ اللّهِ وَکَفی بِاللّهِ عَلیمًا

Occasion of Revelation verse 69

Upon the revelation of this verse, it has been cited that: once one of the companions of the Prophet (p.b.u.h.), who was named Nubān, and who had a fairly intensive affection to the Messenger of Allah (p.b.u.h.), came to him while he was very distressed. The Messenger of Allah (p.b.u.h.) asked him about his disturbance and he answered that he reviewed the thought in his mind on that day that: if he would be admitted into Paradise on the Day of Judgement, he would surely not be in the position of the Prophet (p.b.u.h.) therein. And, if he would not be admitted into Paradise, his circumstances were evident. Therefore, in either of the cases he might be deprived from being at the presence of him (p.b.u.h.). That was why he was distressed.

Then, these two verses were revealed and gave glad tidings to such people implying that the obedient persons will be the companions of the prophets and the chosen ones in Heaven. Then the Prophet (p.b.u.h.) said:

" By Allah, the faith of a Muslim will not be completed except that the one loves me better than himself, his parents and all his relatives, and that he be submitted to my words."

Commentary: verses 69-70

Companions in Heaven

In the previous holy verses, the privileges of the obedients to the command of Allah (s.w.t.) were enumerated. To complete them, this holy verse says:

" And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, ..."

As it was mentioned in the commentary of Sura Al-Ḥamd, This bounty reaches to those who constantly pave the Straight Path and go astray naught.

Then, to explain this phrase, it points to the following four groups, and says:

"... of the prophets, and the truthful, and the martyrs, and the righteous; ..."

In Islamic authentic literature, the whole immaculate Imams (a.s.) and Fātimat-uz-Zahrā (a.s.) are introduced as the best samples of ` the truthful'.

At the end of the verse, it remarks:

"... and excellent are these as companions."

It is clearly understood from the above verse that having good companions and valuable friends is so great and important that even in the

Hereafter, to complete the Heavenly bounties, this great favour will be granted to ` the obedients ', too.

To express the importance of this great advantage (viz. the companionship of the Chosens), it says:

"This is the grace from Allah, and sufficient is Allah as the Knower."

However, being with prophets and the truthful is a grace from Allah to those who obey Him.

Allah is cognizant to the states of the obedient and disobedient people, as well as to the circumstances of the hypocrites and sincere believers. He knows those who are eligible for the friendship of the prophets, the truthful and so on, the same as the states of those who are not eligible, because He is aware of even the treachery of the eyes.

Section 10: Believers to be continued

Point

Believers enjoined to be always on their guard Those who sell this world's life for the life

Hereafter Reward for those who endeavour in the way of the Lord.

71- یااَیُّهَا الَّذینَ امَنُوا خُذُوا حِذْرَکُمْ فَانْفِرُوا ثُباتٍ

اَوِ انْفِرُوا جَمیعًا

Take your precautions (keep weapons with yourselves),

then either advance in parties or march off all together."

Commentary: verse 71

Point

In the previous verse, the subject was upon the obedience of Allah, the leadership of the immaculate ones, and sovereignty of the Prophet (p.b.u.h.). In this verse, the words imply of being careful of the necessity of power, intelligence and a martial preparation for the Islamic community and for the divine leadership.

The Arabic word /ḥiðr/ means: being alert', being on the lookout', and `the means of defence'.

The Qur'ānic term /ubāt/ is the plural form of the term /ubat/ which means: ` separate parts of forces ', (including of groups of quick attacking fighters who cause the enemy to become confused so that they cannot think what to do).

Explanations:

" O' you who have Faith! Take your precautions (keep weapons with yourselves), ..."

"... or march off all together."

"... Then either advance in parties or march off all together."

Acting upon the involving message of this verse, is the secret of honour and glory, while neglecting it is the mystery of the fall and failure of Muslims.

72- وَاِنَّ مِنْکُمْ لَمَنْ لَیُبَطِّئَنَّ فَاِنْ اَصابَتْکُمْ مُصیبَةٌ

قالَ قَدْ اَنْعَمَ اللّهُ عَلَیَّ

اِذْ لَمْ اَکُنْ مَعَهُمْ شَهیدًا

if then a misfortune befalls you he says:

`Allah has blessed me in this that I was not present with them'."

Commentary: verse 72

Following to the general command of Holy Struggle and trial against enemy, which was stated in the previous verse, in this holy verse, the Qur'ān has pointed to some hypocrites and intends to say that these figures and such features, who are among you, vigorously try not to take part in the rows of strivers who struggle in the way of Allah. It says:

"And verily some of you there are that loiter; ..."

But when the strivers return from the battle-field, or when the news of war reaches them that they have suffered a failure or martyrdom, these hypocrites will happily say: what a great bounty Allah has given them that they (hypocrites) did not accompanied them (the strivers) to witness such heart-rending events! It says:

"... if them a misfortune befalls you, he says: `Allah has blessed me in this that I was not present with them'."

73- وَلَئِنْ اَصابَکُمْ

فَضْلٌ مِنَ اللّهِ لَیَقُولَنَّ کَاَنْ لَمْ تَکُنْ بَیْنَکُمْ وَبَیْنَهُ

مَوَدَّةٌ یالَیْتَنی کُنْتُ مَعَهُمْ فَاَفُوزَ فَوْزًا عَظیمًا

`I wish I were with them, so that I had achieved a great achievement!' "

Commentary: verse 73

As soon as the hypocrites are informed that the believers have gained the victory, and naturally have obtained some booties, they regret and, like some strangers, as if there have been no connection between them and the believers, sorrowfully say:

"... `I wish I were with them, so that I had achieved a great achievement!' "

It is clear that the person who counts martyrdom in the way of Allah a kind of misfortune, and considers the lack of martyrdom a divine bounty, in his view, the victory and great felicity is not anything save physical triumph and the spoils of war.

" And if some grace from Allah befalls you, he would certainly say as if there had not been any friendship between you and him

`I wish I were with them, so that I had achieved a great achievement!' "

74- فَلْیُقاتِلْ فی سَبیلِ اللّهِ

الَّذینَ یَشْرُونَ الْحَیوةَ الدُّنْیا بِالاْخِرَةِ

وَمَنْ یُقاتِلْ فی سَبیلِ اللّهِ فَیُقْتَلْ اَوْ یَغْلِبْ فَسَوْفَ نُؤْتیهِ

اَجْرًا عَظیمًا

and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."

Commentary: verse 74

Believers must be prepared for Holy Struggle. In this verse, as well as in a few following verses, the true Muslim believers have logically and excitingly been invited to struggle in the way of Allah. At first, it implies that only those fight in the way of Allah who are ready to sell the life of this material world for the eternal life in the Hereafter. That is, only those persons can be counted among the true strivers that are ready for such a bargain. It says:

" So let those fight in the way of Allah who sell the life of this world for the Hereafter, ..."

Then, at the end of the verse, it remarks that the fate of such strivers is quitely clear. They either become martyr, or they defeat the enemy for the sake of Allah and gain the victory. In both cases, they will be given a great reward by Allah. The verse says:

"... and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward."

It is certain that such soldiers, with such a spiritual state, have no failure in their minds, because in both cases they know themselves victorious. Even the non-Muslim scholars, who have discussed about the quick triumphs of Muslims at the time of the Prophet (p.b.u.h.), and their victories after that, have considered this doctrine as one of the effective factors in the progression of Muslims.

75- وَما لَکُمْ لاتُقاتِلُونَ فی سَبیلِ اللّهِ

وَالْمُسْتَضْعَفینَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ الَّذینَ یَقُولُونَ

رَبَّنا اَخْرِجْنا مِنْ هذِهِ الْقَرْیَةِ الظّالِمِ اَهْلُها

وَاجْعَلْ لَنا مِنْ لَدُنْکَ وَلِیًّا وَاجْعَلْ لَنا مِنْ لَدُنْکَ نَصیرًا

`Our Lord! Take us out of this town whose people are oppressors,

and appoint for us from You guardian,

and appoint for us from you helper!"

Commentary: verse 75

Seeking Assistance Through Human Affections.

In the previous verse, the believers have been invited to Holy Struggle. The verse has emphasized on the faith in Allah and the Day of Resurrection, with the reasoning of gain and loss. But this verse invites them towards Holy Struggle basing on stimulating the humanities. It inquires: why do you not struggle in the way of Allah and for the oppressed and defendless men, women and children who are captured in the grips of tyrants? Do your humanities let you to be silent and watch these pathetic scenes? It says:

" And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children ..."

Then, to stir the affections of the believers, it points to the very oppressed ones and says:

"... who say: `Our Lord! Take us out of this town whose people are oppressors, ..."

They also ask their Lord to send a guardian from His side to support them; and again they ask Him to appoint a helper from Himself for them.

The verse continues saying:

"... and appoint for us from You guardian, and appoint for us from You helper!"

The above-mentioned holy verse, indeed, is a hint to the fact that Allah (s.w.t.) has answered to their invocation and He has trusted you ' with this great human duty. Then,you' are the guardian' and the helper' who have been appointed from the side of Allah (s.w.t.) for supporting and saving them.

It should be noted that according to some Islamic narrations, the immaculate Imams have said: "We are the same oppressed that people should raise for our government."⁽¹⁾

76- الَّذینَ امَنُوا یُقاتِلُونَ فی سَبیلِ اللّهِ

وَالَّذینَ کَفَرُوا یُقاتِلُونَ فی سَبیلِ الطّاغُوتِ فَقاتِلُوا اَوْلِیاءَ الشَّیْطانِ

اِنَّ کَیْدَ الشَّیْطانِ کانَ ضَعیفًا

Fight, therefore, (against) Satan's patrons.

Satan's plot is certainly weak."

Commentary: verse 76

In this holy verse, in order to encourage the strivers to struggle against the enemy, and also to specify the vows and goals of the strivers, it says such:

"Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Tāghūt (Satan)..."

That is, in any case, the life is not free from struggling, but, some people struggle alongside the path of the truth and some others alongside the path of untruth and Satan.

Following to that, the verse continues saying:

"... Fight, therefore, (against) Satan's patrons..."

False deities, and the disobedient and unjust forces, though outwardly seem great and powerful, they are inwardly weak and feeble. So, do not fear of their arranged and qualified apparents, because they are hollow from inside, and:

"... Satan's plot is certainly weak."

It is so, because their plots are founded on the Satanic forces.

Section 11: The Hypocrites' Attitude towards the Believers

Point

The refusal of hypocrites to fight their secrel plans their propagating falsehood.

The Apostle enjoined to fight even single handed to depend upon Allah

To ponder over the teachings of the Holy Qur'ān.

77- اَلَمْ تَرَ اِلَی الَّذینَ قیلَ لَهُمْ

کُفُّوا اَیْدیَکُمْ وَاَقیمُواْ الصَّلوةَ وَ اتُوا الزَّکوةَ

فَلَمّا کُتِبَ عَلَیْهِمُ الْقِتالُ اِذا فَریقٌ مِنْهُمْ یَخْشَوْنَ النّاسَ کَخَشْیَةِ اللّهِ

اَوْ اَشَدَّ خَشْیَةً وَقالُوا رَبَّنا لِمَ کَتَبْتَ عَلَیْنَا الْقِتالَ

لَوْلا اَخَّرْتَنا اِلی اَجَلٍ قَریبٍ

قُلْ مَتاعُ الدُّنْیا قَلیلٌ وَالاْخِرَةُ خَیْرٌ لِمَنِ اتَّقی

وَلاتُظْ-لَمُونَ فَتیلاً

` Withhold your hand (from war), and establish prayer and pay the poor-rate,'

but when fighting was prescribed for them,

a group of them were so afraid of men as (it should be) the fear of Allah, or (even) with agreater fear,

and they said: `Our Lord! Why have You ordained fighting for us?

Wherefore did You not grant us a delay to a near end?' Say:

` The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date-stone '."

Occasion of Revelation: verse 77

It is narrated from Ibn-`Abbas that at the advent of Islam, when Muslims were living in Mecca and they were under the harsh pressure of the pagans there, some of them went to the Prophet (p.b.u.h.) and said that they had been dear and honoured before Islam but they lost that glory and honesty, besides the hurt and injury they bore from the enemies. They asked him to allow them to fight against the disbelievers to regain their glory and honour. That day, the Prophet (p.b.u.h.) answered them that he was not commissioned to fight then. But, later, when the command of fight was issued, some of those ardent figures knowingly tarried to participate in the battle-field. Then the verse was revealed in order to encourage the believers and also to blame those careless and neglectful persons.

Commentary: verse 77

Those Who only Talk!

Here, in this verse, the Qur'ān implies that: indeed it is wonderful that some people, in an unappropriate situation but with a surprising state once ardently asked permission to go to Holy struggle when they were commanded to restrain then and to pay to self-improvement establishing prayer, strengthening their forces, and paying alms. After that when the circumstances became fitting and the command of Holy struggle was revealed, horror and terrible fear filled their whole entity, and they began to protest against that command. It says:

" Have you not seen those to whom it was said:

` Withhold your hand (from war), and establish prayer and pay the poor -rate,' but when fighting was prescribed for them, a group of them were so afraid of men as (it should be) the fear of Allah, or (even) with a greater fear,..."

In their protest, they clearly said that why Allah revealed the command of Holy struggle so soon. It would be better He delayed it for a length of time, or that duty would be put upon the coming dynasties. It says:

"... and they said: `Our Lord! Why have You ordained fighting for us?

Wherefore did You not grant us a delay to a near end? '..."

The Qur'ān delievers two answers to these persons. The first answer

lies in the content of the sentence saying: "... a group of them fear men as (it should be) the fear of Allah, or (even) with a greater fear, ..." That is, instead of being afraid of the Mighty and the Omnipotent Allah, they fear of the feeble and incapable human beings. They are in horror from such a creature more than that they fear from Allah!

For the second answer it denotes that such people should be told that supposing that without participating in the Holy struggle, they could live calmly for a few days but, at last, this worthless life will end while the eternal life in Hereafter is more valuable for the pious ones, in particular that they will be given their reward completely and they will be wronged naught. It says:

"... Say: ` The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date-stone '."

78- اَیْنَما تَکُونُوا یُدْرِکْکُمُ الْمَوْتُ

وَلَوْ کُنْتُمْ فی بُرُوجٍ مُشَیَّدَةٍ

وَاِنْ تُصِبْهُمْ حَسَنَةٌ یَقُولُوا هذِه مِنْ عِندِ اللّهِ

وَاِنْ تُصِبْهُمْ سَیِّئَةٌ یَقُولُوا هذِه مِنْ عِنْدِکَ

قُلْ کُلٌّ مِنْ عِنْدِ اللّهِ

فَمالِ هؤُلاءِ الْقَوْمِ لایَکادُونَ یَفْقَهُونَ حَدیثًا

This is from Allah', but if an ill befalls them, they say:This is from you'.

Say: `Everything is from Allah'. But what is the matter with such people that it is nigh to perceive no word? "

Commentary: verse 78

This verse is an encouragement unto the Holy Struggle and not being afraid of death in the battle-field. It is also an answer to the ill omens of the hypocrites that, instead of considering and recognizing the matters well, they hold Allah responsible for the distresses and failures.

By the way, the manner of defaming the leader is the style of hypocrites. Therefore, it is not right that, by relieving themselves of responsibilities, they justify the faults and hold others responsible for their own sins.

It should be realized that victories and failures, death and life, pleasant and unpleasant affairs, all in all, are in the circle of the wise providence of Allah.

"...` Everything comes from Allah '..."

Thus, regarding the death being certain and decisive so that wherever we may be it will happen. Then why would we escape from Holy struggle?

" Wherever you be, death will overtake you, even though you be in strong

towers. Yet, if something fine befalls them they say:

This is from Allah', but if an ill befalls them, they say:This is from you'.

Say: `Everything is from Allah'. But what is the matter with such people that it is nigh to perceive no word? "

79- ما اَصابَکَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ

وَما اَصابَکَ مِنْ سَیِّئَةٍ فَمِنْ نَفْسِکَ وَاَرْسَلْناکَ لِلنَّاسِ رَسُولاً

وَکَفی بِاللّهِ شَهیدًا

and We have sent you as a Messenger unto mankind;

and Allah is sufficient (as) a witness (thereof).

Commentary: verse 79

From the point of the Divine theology, everything is the creature of Allah: " Allah is the Creator of every thing..." ⁽¹⁾And Allah has created every thing good and beautiful as the Qur'ān says: " Who made good everything that He has created,..."⁽²⁾

What relates to Allah, in this regard, is creation, which is not separate from goodness. Therefore, our distresses and inflictions are,

firstly, because of the lack of those virtues that are not created by Allah;

and, secondly, whatever causes our deprivation from the divine bounties, are the personal actions or the actions of the society.

However, all the virtues of a person are from Allah, while his defects and faults are from his own self.

" Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself;

and We have sent you as a Messenger unto mankind;

and Allah is sufficient (as) a witness (thereof).

80- مَنْ یُطِعِ الرَّسُولَ فَقَدْ اَطاعَ اللّهَ

وَمَنْ تَوَلّی فَما اَرْسَلْناکَ عَلَیْهِمْ حَفیظًا

Commentary: verse 80

Practice of the Prophet is Just Like the Revelation of Allah

In this verse, the situation of the Prophet (p.b.u.h.) before people, and people's good deeds and evil deeds, has been stated. At first, it says that whoever obeys the Prophet (p.b.u.h.) has obeyed Allah. Thus, the obedience of Allah can not be separate from the command of the Prophet (p.b.u.h.), because he (p.b.u.h.) takes no step against the commands of Allah.

" Whoever obeys the Messenger has obeyed Allah,..."

Then, addressing the Prophet (p.b.u.h.), the verse adds that if some people disobey you and oppose your instructions, you are not responsible for their deeds, and, from this point of view, you have no duty to force them to stop any wrong doing. Your duty is to deliver propagation of the message of Islam, to enjoin right and forbid wrong, and to guide the misguided persons. It says:

"... and whoever turns away We have not sent you to be a watcher over them."

It should be noted that this verse is one of the most clear verses of the Qur'ān which is the proof upon the reasoning of the rightfulness of the practice of the Prophet (p.b.u.h.) and the acceptance of his traditions. Then when we see that, according to the famous tradition of Thaqalayn (two weighty things), the Prophet (p.b.u.h.) has explicitly counted the traditions of Ahlul-Bayt some true evidences and proofs, we result from it that the obedience of the command of Ahlul-Bayt, too, is not separate from the obedience of the command of Allah.

81- وَیَقُولُونَ طاعَةٌ

فَاِذا بَرَزُوا مِنْ عِنْدِکَ بَیَّتَ طائِفَةٌ مِنْهُمْ غَیْرَ الَّذی تَقُولُ

وَاللّهُ یَکْتُبُ ما یُبَیِّتُونَ

فَاَعْرِضْ عَنْهُمْ وَتَوَکَّلْ عَلَی اللّهِ

وَکَفی بِاللّهِ وَکیلاً

a group of them spend the night in deciding other than what you say;

and Allah writes down what they decide by night.

Therefore, turn aside from them and trust in Allah;

and Allah is sufficient as a protector."

Commentary: verse 81

In this verse, the Qur'ān has pointed to the situation of some hypocrites, or a group of people whose faith is weak. It says that when they come beside the Prophet (p.b.u.h.) and are in the row of Muslims, they harmonize with others, and express that they obey the command of the holy Prophet (p.b.u.h.) and that they are most willingly ready to follow the Messenger of Allah.

"And they express: ` Obedience ',..."

But when people go out from the presence of the Prophet (p.b.u.h.), those hypocrites and the persons whose faith is weak neglect their promises and, in their night meetings, they make some decisions against the words of the holy Prophet (p.b.u.h.); but Allah (s.w.t.) records what they say in such meetings. It says:

"... but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down what they decide by night..."

Yet, Allah commands His Messenger to turn aside from them with no fear from their plots. He is ordered not to rely on them in his affairs

but to trust only in Allah, the Lord, Who is the best assisting helper and the Protector.

"... Therefore, turn aside from them and trust in Allah;

and Allah is sufficient as a protector."

82- اَفَلا یَتَدَبَّرُونَ الْقُرْانَ

وَلَوْ کانَ مِنْ عِنْدِ غَیْرِ اللّهِ لَوَجَدُوا فیهِ اخْتِلافًا کَثیرًا

Commentary: verse 82

Among the accusations that they brought a charge against the Prophet (p.b.u.h.) was that they said someone else had taught the Holy Qur'ān to him, "... only a mortal teaches him..." ⁽¹⁾This verse is an answer to them.

The lack of contemplation in the Qur'ān results to the locking of the hearts. In another verse it says: " Do they not then reflect on the Qur'ān? Nay, on the hearts there are locks."⁽²⁾

It is customary that, during a long time, there happen some changes, improvements, and contradictions in the ordinary statements and written materials. But this Qur'ān was revealed during twenty three years, and was conveyed by the tongue of an illiterate person. It was stated in different conditions of peace and war, strangerhood and fame, strength and weakness, and in various circumstances of times, without any doctrinal differences or any contradiction. This proves that it is the Word of Allah, not taught by a mortal.

Therefore, the Qur'ān is the ever remaining miracle of the Prophet (p.b.u.h.) which itself is an evidence unto his prophethood.

" Do they not ponder on the Qur'ān?

And if it were from other than Allah,

they would surely find therein much discrepancy."

38- وَاِذا جاءَهُمْ اَمْرٌ مِنَ الاَْمْنِ اَوِ الْخَوْفِ

اَذَاعُواْ بِه

ولَوْ رَدُّوهُ اِلَی الرَّسُولِ وَاِلی اُوْلِی الاَْمْرِ مِنْهُمْ

لَعَلِمَهُ الَّذینَ یَسْتَنْبِطُونَهُ مِنْهُمْ

وَلَوْلا فَضْلُ اللّهِ عَلَیْکُمْ وَرَحْمَتُهُ

لاَتَّبَعْتُمُ الشَّیْطانَ اِلاّ قَلیلاً

they spread it abroad;

whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it

(the truth);

and were it not for the grace of Allah upon you and His mercy,

you would certainly have followed Satan,

except a few."

Commentary: verse 83

Spreading private news and also rumors have always been injurious to Muslims. Diffusion of secret news usually originates from these motives:

simple-mindedness, vengeance, infliction, being subject to the will of others, greed in materials, gaudiness, expression of information, etc. For the comprehensiveness that Islam has, it has referred to this subject and, in this verse, it blames the divulgence of military secrets. It considers narrating the information of victory or failure before offering them to the leaders as the causes of false pride' and unappropriate fear from the fanciful enemy'. Had the warnings and the graces of Allah not existed, the Muslims would have fallen in this Satanic path (the divulgence of secrets).

Therefore, spreading gossips is one of the weapons of the hypocrites.

However, the news of the battle-field and military secrets must reach a

central office and, after being recognized and evaluated, some convenient part of them may be spread.

Hence, spreading military news and refraining from referring to the divine leaders, is a kind of obedience from Satan.

Of course, the military and political affairs, together with leading the security news and social secrets, should be controlled under an administrationship that consists of an independent judgement and deduction. This matter is among the deities of the rank of leadership. That is why there is a close connection between mastership and Islamic jurisprudence.

" And when there comes unto them a news of security or fear, they spread it abroad;

whereas had they referred it to the Messenger and to those who hold command among them, those of them who investigate matters would have known it (the truth);

and were it not for the grace of Allah upon you and His mercy,

you would certainly have followed Satan,

except a few."

84- فَقاتِلْ فی سَبیلِ اللّهِ لاتُکَلَّفُ اِلاّ نَفْسَکَ

وَحَرِّضِ الْمُؤْمِنینَ عَسَی اللّهُ اَنْ یَکُفَّ بَأْسَ الَّذینَ کَفَرُوا

وَاللّهُ اَشَدُّ بَأْسًا وَاَشَدُّ تَنْکیلاً

Commentary: verse 84

When the pagans won the Battle of 'Uḥud, Abū-Sufyān proudly said that he would encounter the Muslims again at Badr-i-Ṣuqrā (a market used to be held in the month Zilqa`dah at a land called Badr). Before the appointed time, the holy Prophet (p.b.u.h.) invited people for the Holy struggle. There came seventy strivers , but no conflict happened and Muslims returned to Medina safely.

Therefore, a leader should move in front of others when there is a danger. So, if it happens that the Muslims pay no attention to the call of the oppressed, the leader should act by himself.

" So, fight in the way of Allah; ..."

The command unto the Prophet (p.b.u.h.) enjoining that even when he is alone he should fight against the enemy, is `a single commandment '.

"... you are charged only with yourself, and encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment."

85- مَنْ یَشْفَعْ شَفاعَةً حَسَنَةً یَکُنْ لَهُ نَصیبٌ مِنْها

وَمَنْ یَشْفَعْ شَفاعَةً سَیِّئَةً یَکُنْ لَهُ کِفْلٌ مِنْها وَکانَ اللّهُ عَلی

کُلِّ شیْ ْءٍ مُقیتًا

and Allah keeps control over all things."

Commentary: verse 85

Point

The Arabic term / muqīt / means the one who gives the sustenance of another person and who is the protector of that one's life. In general, the word is applied in the sense of `protector and accountant'.

In the previous verse the meaning was that everyone is responsible for his own deed. But, here, in this verse, it is stated that the function of invitation and acting as an intermediary in a good deed gains a portion of reward or retribution.

The extentions of ' a good intercession'

Therefore, advice, reconciliation, teaching, encouraging to the Holy struggle, and assisting in a good deed are the extentions of `a good intercession'. On the other side, backbiting, slander, hindering a good affair, accusation sedition, to frighten soneone from battle-field, temptation and plots are the extentions of an evil intercession.

" Whoever intercedes with a good intercession shall have a share therefrom and whoever intercedes with an evil intercession shall share in its burden;..."

Some Islamic literature indicates that supplications for the benefit of others, enjoining to good, leading someone or even hinting him to a good action totally are the extentions of `a good intercession'.⁽¹⁾

In intercessions, we should be careful of Allah.

"... and Allah keeps control over all things."

86- وَاِذا حُیّیتُمْ بِتَحِیَّةٍ فَحَیُّوا بِاَحْسَنَ مِنْها

اَوْ رُدُّوها

اِنَّ اللّهَ کانَ عَلی کُلِّ شیْ ْءٍ حَسیبًا

or (at least) return it.

Verily Allah takes account of all things."

Commentary: verse 86

The objective meaning of ' taḥiyyat'

The objective meaning of the Qur'ānic word / taḥiyyat/ is greeting or any other welcoming done by anyone who desires the life, health, and pleasure of other party, whether by speech or by action. And, the respond of a present should be given better than it, even if the present is a greeting and then responding to it.

"And when you are greeted with a greeting, greet with a better one than it, or (at least) return it..."

In the educational system of Islam, greenting is not only expected from a younger or lower person to an older or higher one. In this system, Allah, the Prophet, (p.b.u.h.) and the angels greet, too.

Once it happened that a maid offered Imam Hassan (a.s.) a bundle of flowers. In respond to it, Imam Hassan (a.s.) emancipated her. Then, when he was asked about it, he recited the above verse.

In Islam (Islamic custom), greeting to others has been encouraged,

whether we know them or not. So, the person who restrains to greet is counted a miser. The Prophet (p.b.u.h.) used to greet everyone he met, even the children.

In order that people know that the manner of greetings and their answers, and the superiorities and equalities that they have and in whatever stage they may be, are not concealed to Allah, the holy verse says:

"... Verily Allah takes account of all things."

87- اللّهُ لا اِلهَ اِلاّ هُوَ

لَیَجْمَعَنَّکُمْ اِلی یَوْمِ الْقِی-مَةِ لا رَیْبَ فیهِ

وَمَنْ اَصْدَقُ مِنَ اللّهِ حَدیثًا

Commentary: verse 87

Either of Unity and Resurrection relates to each other.

" Allah, there is no god but He. He will certainly gather you all together on the Day of Resurrection..."

The Day of Resurrection is a day of gathering for all to be taken account of. Therefore, we should try alongside His path, and we must worship Him alone.

There is no doubt in the Hereafter after those many evidences for Resurrection. (Such as: Divine Justice, Wisdom, the signs of resurrection in the nature and its new life in the spring after the concerning death in the winter.) In this regard, it says:

"... There is no doubt in it..."

Then, in the conclusion of the verse, to emphasize the subject, it says:

"... and who is more true in word than Allah?"

Section 12: Dealing with Hypocrites

Point

To deal with hypocrites as enemies unless they amend their conduct.

88- فَما لَکُمْ فِی الْمُنافِقینَ فِئَتَیْنِ وَاللّهُ اَرْکَسَهُمْ بِما کَسَبُوا

اَتُریدُونَ اَنْ تَهْدُوا مَنْ اَضَلَّ اللّهُ

وَمَنْ یُضْلِلِ اللّهُ فَلَنْ تَجِدَ لَهُ سَبیلاً

Do you want to guide someone whom Allah has forsaken to astray?

For, whoever Allah has forsaken to astray, never shall you find a way for him."

Occasion of Revelation verse 88

According to what some commentators of the Qur'ān have narrated from Ibn-Abbas, a group of the citizens of Mecca had embraced Islam, but in fact, they were in the row of hypocrites and that was why that they did not emigrated to Medina. Yet, finally, they had to go out from Mecca finally. (And haply, because of the particular condition they had, they did so for the purpose of spying).

The Muslims recognized the matter, but, very soon, they differed among themselves that how to treat this group. Some believed that those hypocrites should be forsaken because they were, indeed, the adherents of the enemies of Islam. But some others, who were rather simple-minded and saw only the outward of the things, opposed that idea and surprisingly said how they should fight against some people who had testified to the Unity of Allah and the prophethood of the Messenger.

The verse was revealed and blamed the fault of the second group and then guided them.

Commentary: verse 88

Effects of one's deeds do not separate from him

Regarding the above occasion of revelation, the relation of this verse and the verses next to it with the former verses about the hypocrites, is quitely clear.

At the beginning of the verse, it implies why have you separated into two groups about the hypocrites and each group of you judge in a different form? It says:

"Why should you take both sides concerning hypocrites,..."

Then the holy Qur'ān says that Allah has taken success and His support from this group of hypocrites because of their disgraceful indecent deeds they have done, and He has reversed their thoughts totally. It is like a person who, in stead of standing on his feet, stands on his head. It says:

"...while Allah has discarded them because of what they have earned?..."

Then, at the end of this holy verse, the Qur'ān addresses those shallow-minded Muslims who supported this group of hypocrites, and says:

"...Do you want to guide someone whom Allah has forsaken to astray?

For, whoever Allah has forsaken to astray, never shall you find a way for him."

It is an everlasting way of Allah's treatment that the effect of the deeds of no one separates from him. How can you expect that those whose thoughts are filthy, whose hearts are full of hypocrisy, and their treatment is supporting the enemies of Allah be guided? This is an illogical and improper expectation.

89- وَدُّوا لَوْ تَکْفُرُونَ کَما کَفَرُوا فَتَکُونُونَ سَواءً

فَلا تَتَّخِذُوا مِنْهُمْ اَوْلِیاءَ حَتّی یُهاجِرُوا فی سَبیلِ اللّهِ

فَاِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَیْثُ وَجَدْتُمُوهُمْ وَلاَ تَتَّخِذُوا مِنْهُمْ

وَلِیًّا وَلا نَصیرًا

so that you might be (all) alike;

therefore do not take from among them friends until they migrate in Allah's way. But if they turn back (to infidelity),

then seize them and slay them wherever you find them, and do not take from among them a friend or a helper."

Commentary: verse 89

In the previous verse, the words were about those hypocrites whom some simple-minded Muslims raised to support and intercede, but the Qur'ān stated their separation from Islam. Now this holy verse, following that idea, indicates that the inner darkness of these hypocrites is so much so that, not only they themselves are disbelievers, but also they desire that you should disbelieve, too, as they do, and you would become equal to them. It says

"They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike;..."

Therefore, they are worse than the ordinary pagans, because those pagans are not the thieves and robbers of others' Faith, while these hypocrites are, and they, as a habitual manner, ceaselessly try to spoil the creeds of others.

Now that they are like that, it says:

"...therefore do not take from among them friends..."

This is a frame, unless they reform their affairs and stop hypocrisy and destruction. The sign of this status is that you see they migrate from the center of infidelity and hypocrisy to the camp of Islam in the way of

Allah. It says:

"...until they migrate in Allah's way..."

But if they do not try to migrate, you should know that they have not abandoned their infidelity and hypocrisy. So, their expression of Islam is only for the purpose of spying and destruction. In this case, wherever you find them, you can capture them, or, if necessary, slay them. It says:

"...But if they turn back (to infidelity), then seize them and slay them wherever you find them,..."

Then, at the end of the verse, it emphasizes again that you should never take friends from among them. It says:

"...and do not take from among them a friend or a helper."

Except this intensity of action, there is no other way to save an alive society, which is going forth alongside an improving revolutionary path, from the clutches of some seeming-friend enemies and dangerous spies.

90- اِلاَّ الَّذینَ یَصِلُونَ اِلی قَوْمٍ بَیْنَکُمْ وَبَیْنَهُمْ میثاقٌ

اَوْ جَاؤُکُمْ حَصِرَتْ صُدُورُهُمْ اَنْ یُقاتِلُوکُمْ اَوْ یُقاتِلُوا قَوْمَهُمْ

وَلَوْ شاءَ اللّهُ لَسَلَّطَهُمْ عَلَیْکُمْ فَلَقاتَلُوکُمْ

فَاِنِ اعْتَزَلُوکُمْ فَلَمْ یُقاتِلُوکُمْ وَاَلْقَوْا اِلَیْکُمُ السَّلَمَ

فَما جَعَلَ اللّهُ لَکُمْ عَلَیْهِمْ سَبیلاً

and if Allah had pleased,

He would have given them power over you,

so that they should have certainly fought you.

Therefore if they withdraw from you and do not fight you and offer you peace,

then Allah allows you no way (to fight) against them."

Commentary: verse 90

Islam is based on peace

In the previous verse, the intensive action and slaying the hypocrites who assist infidels were referred to. In this verse two groups are excepted from them.

Military treaties, even with hostile infidels, and also international agreements should be respected at the time of peace.

" Except those (hypocrites) who join a people between whom and you is a covenant,..."

And, in fightings, do not invade those who announce impartiality:

"... or who come to you, their hearts shrinking from fighting you or fighting their own people;..."

And respect the peaceful motives and offers of stopping fire that you receive, since, in Islam, the principle is based on peace, and fight is for an exceptional case.

"...Therefore if they withdraw from you and do not fight you and offer you

peace, then Allah allows you no way (to fight) against them."

You should be attentive to the Power of Allah in order that you do not encounter with pride, and your sentiments be adjusted both.

"...and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you. ..."

Muslims should be so powerful that their opponents even do not think of attacking them. That is why only the suggestion of peace is enough. To be certain, abandoning war and inspiring peace are necessary.

"... and do not fight you and offer you peace,

then Allah allows you no way (to fight) against them."

91- سَتَجِدُونَ اخَرینَ یُریدُونَ اَنْ

یَأْمَنُوکُمْ وَیَأْمَنُوا قَوْمَهُمْ کُلَّ ما رُدُّوا اِلَی الْفِتْنَةِ أُرْکِسُوا فیها

فَاِنْ لَمْ یَعْتَزِلُوکُمْ وَیُلْقُوا اِلَیْکُمُ السَّلَمَ وَیَکُفُّوا اَیْدِیَهُمْ

فَخُذُوهُمْ وَاقْتُلُوهُمْ حَیْثُ ثَقِفْتُمُوهُمْ وَاُولئِکُمْ جَعَلْنا لَکُمْ عَلَیْهِمْ

سُلْطانًا مُبینًا

then seize them and kill them wherever you find them and against these We have given you a clear authority."

Commentary: verse 91

Muslims should know their different kinds of enemies

In order to save their lives, a group of the citizens of Mecca came to the holy Prophet (p.b.u.h.) and hypocritically stated that they had become Muslims. But when they returned to their own city, they continued idol worshipping so that they would not encounter with the tortures of the disbelievers. By that way, they could enjoy both parties and would be safe from the danger of both sides. Their tendency, of course, was actually rather more towards infidelity.

Thus, Muslims should know their different kinds of enemies and treat each of them appropriately while they would not trust the statement of them.

An Islamic government has authority and mastership in suppressing the vicious hypocrites, and clearing the society of them.

"...and against these We have given you a clear authority."

Yet, the intensive and suppressive punishment is specific to those hypocrites who have activities to destroy the Islamic government.

"...and restrain their hands, then seize them and kill them wherever you find them..."

Section 13: Murder and its Punishment

Point

Murder of a believer unintentional and intentional

treating one as an enemy Not to say anyone who offers

peace that he is not a believer.

92- وَما کانَ لِمُؤْمِنٍ اَنْ یَقْتُلَ مُؤْمِنًا اِلاّ خَطَئاً

وَمَنْ قَتَلَ مُؤْمِنًا خَطَئاً فَتَحْریرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِیَةٌ مُسَلَّمَةٌ اِلی اَهْلِه

اِلاّ اَنْ یَصَّدَّقُوا

فَاِنْ کانَ مِنْ قَوْمٍ عَدُوٍّ لَکُمْ وَهُوَ مُؤْمِنٌ فَتَحْریرُ رَقَبَةٍ مُؤْمِنَةٍ

وَاِنْ کانَ مِنْ قَوْمٍ بَیْنَکُمْ وَ بَیْنَهُم میث-اقٌ

فَدِیَةٌ مُسَلَّمَةٌ اِلی اَهْلِه وَتَحْریرُ رَقَبَةٍ مُؤْمِنَةٍ

فَمَنْ لَمْ یَجِدْ فَصِیامُ شَهْرَیْنِ مُتَتابِعَیْنِ تَوْبَةً مِنَ اللّهِ

وَکانَ اللّهُ عَلیمًا حَکیمًا

and whoever kills a believer by mistake must set free a believing slave,

and pay the blood-money to the family of the slain unless they remit it as a freewill offering.

But if he (the slain) is from a tribe hostile unto you, and he is a believer,

then (the penance is) to set free a believing slave.

And if he is from a tribe between whom and you there is a covenant.

Then the blood-money must be paid to his family and (also) a believing slave must be set free.

But he who finds not (the means) should fast two months consecutively.

(This is) a penance from Allah, and Allah is All-Knowing, All-Wise."

Occasion of Revelation: verse 92

One of the idolators of Mecca called Hārith-ibn-Yazīd, assisted by 'Abūjahl, had seriously been torturing a Muslim believer named Ayyāsh-ibn-'Abī-Rabīah for the guilt of believing in Islam for a length of time. After emigrating Muslims to Medina, `Ayyāsh emigrated to Medina, too.

It happened that one day he occasionally met his torturer in one of the quarters of the suburbs of Medina. Availing himself of the opportunity, he killed him. He thought he had slain an enemy of Islam while Hārith, who was going toward the Prophet (p.b.u.h.) at that moment, had repented and embraced Islam. The circumstance was reported to the holy Prophet (p.b.u.h.) when the verse was revealed and stated the ordinance of the slaughter which had been done by mistake.

Commentary: verse 92

Some Ordinances upon Manslaughter

Since the previous verses contained a kind of freedom given to the Muslims to destroy the hypocrites and the dangerous interior enemies, in this verse and the following one, the ordinances of manslaughter and intentional murder have been stated in order that lest some people misuse this law and, under the pretext of being hypocrite, take vengeance upon those with whom they have enmity. At first, it says:

" And it is not for a believer to kill a believer except by mistake,..."

Then, it has stated the forfeit and expiation of manslaughter in three processes:

The first status is that the person, who has been slain, belongs to a Muslim family. In this case, the man-slayer should do two duties: 1)He should set free a believing slave, 2) and pay the blood-money to the owners of the blood. The holy verse says:

"... and whoever kills a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain..."

It should be done unless the family members of the slain remit it. It

says:

"...unless they remit it as a freewill offering..."

The second status is that the believing slain belongs to a family who are the enemies of the Muslims. In this case, the expiation of a manslaughter is only setting free a believing Muslim slave. It says:

"...But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave..."

It is not necessary to pay blood-money to a group that strengthening whose financial structure may be counted as a danger for the Muslims.

Besides, Islam has ceased the relation of this person with his family, who are totally enemies of Islam. Thus, there is no room for indemnification.

The third status is that the members of the family of the slain are among the pagans who have covenant with the Muslims. In this case, to respect the covenant, besides setting free a believing Muslim slave, the blood-money of the slain must be paid to his family members. The verse says:

"...And if he is from a tribe between whom and you there is a covenant, then the blood-money must be paid to his family and (also) a believing slave must be set free..."

It seems here that the objective meaning of slain' is a believing slain'.

And, at the end of the verse, the speech is about those who have not any chance to set a slave free. That is, either they are not financially able, or there is not any slave found to be set free. It says:

"...But he who finds not (the means) should fast two months consecutively..."

And, it adds that this change of setting free a slave into two months of fasting is a kind of discount and penance from Allah, and Allah is always aware of all things, and all His commands are based on Wisdom.

"...(This is) a penance from Allah, and Allah is All-Knowing, All-Wise."

93- وَمَنْ یَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزاؤُهُ جَهَنَّمُ خالِدًا فیها

وَغَضِبَ اللّهُ عَلَیْهِ وَلَعَنَهُ وَاَعَدَّ لَهُ

عَذابًا عَظیمًا

Commentary: verse 93

Point

In hard circumstances of the Battle of 'Uhud, one of the Muslims killed another Muslim because of their personal hostilities from the Age of Ignorance. The holy Prophet (p.b.u.h.) was informed of it by the way of revelation. Then, when he was returning back from 'Uhud, at the region of Qubā, he commanded for the retaliation of a believer's murder. He (p.b.u.h.) said that the murderer should be killed and be paid no attention to his regret. (Maqāzī, Vol. 1, P. 304)

Islam has considered the life of a Muslim, and the protection of the security of the lives of people, very important. It has assigned an eternal retribution for it in order that slaying, and heavy crimes, be hindered. The expression which has been used for the wilful murder of a believer in this verse is not seen upon any other crimes.

Explanations:

In Islamic system, no authority is allowed to kill or hang others unreasonably.

Therefore, in Islam, in addition to the execution of retaliation which is a worldly punishment, there are cited four other worldly serious penalties upon the murderer of a wilful murder in the Hereafter.

" And whoever kills a believer intentionally, his recompense is Hell wherein shall he abide forever,..."

"...and Allah's wrath shall be on him..."

"...and He curses him..."

"...and prepares for him a mighty punishment."

Deliberate murder is one of the greatest crimes and the most dangerous sins which destroys entirely the security of the society, the most important condition of a safe and sound society, if it might not be controlled. Therefore, the Qur'ān introduces the unreasonable murder of a person like slaying all the human-kind in the world. So, if a person kills another human being without that the slain be a murderer or a mischief monger on the earth, it seems he has killed all human-kind.

94- ی-ااَیُّهَا الَّذینَ امَنُوا اِذا ضَرَبْتُمْ فی سَبیلِ اللّهِ

فَتَبَیَّنُوا وَلاتَقُولُوا لِمَنْ اَلْقی اِلَیْکُمُ السَّلامَ لَسْتَ مُؤْمِنًا

تَبْتَغُونَ عَرَضَ الْحَیوةِ الدُّنْیا فَعِنْدَ اللّهِ مَغانِمُ کَثیرَةٌ

کَذلِکَ کُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللّهُ عَلَیْکُمْ فَتَبَیَّنُوا

اِنَّ اللّهَ کانَ بِما تَعْمَلُونَ خَبیرًا

make investigation, and do not say to the one who offers you peace:

` You are not a believer,' seeking the goods of this world's life!

But, with Allah are abundant spoils. You, too, were such before,

then Allah conferred (His) grace on you;

therefore make investigation.

Verily Allah is aware of what you do."

Occasion of Revelation: verse 94

It has been recorded that, after returning from the Battle of Kheybar, the holy Prophet (p.b.u.h.) sent 'Asāmat-ibn-Ziyd, accompanied with some Muslims, toward the Jews who were living in a village in the region of Fadak in order to invite them either to Islam or to submitting to the conditions of protective covenant.

One of the Jews named "Murdas" who had been informed of the movement of the forces of Islam toward that place, hasted forth to receive the Muslims while he was shouting confessing the Unity of Allah and the prophethood of the Messenger (p.b.u.h.).

'Asāmat-ibn-Ziyd thought that the Jewish man was confessing Islam for the fear of his life and for the protection of his wealth, and he was not really a Muslim. Then he attacked him and killed him.

When the news of it reached the Prophet (p.b.u.h.), he became very inconvenient of it and told 'Asāmah that he had killed a Muslim. 'Asāmah felt sad and said that that mam confessed Islam for the fear of his life and

for the protection of his wealth. The Prophet (p.b.u.h.) told him that he ('Asāmah) did not know his inside intention. He (the Jew) might become truely a Muslim. At that moment the verse was revealed.

Commentary: verse 94

There is a precautious instruction mentioned in this verse in order to protect the life of the sinless persons who may be only wrongly accused.

The verse says:

" O you who have Faith! When you go forth (to fight) in the way of Allah,

make investigation, and do not say to the one who offers you peace:

` You are not a believer,'..."

Then it adds that you should be aware not to accuse some persons who express Islam as the enemies of Muslims and not to kill them for the sake of some fleeting bounties of this world and taking their properties in the form of booties. It says:

"...seeking the goods of this world's life!..."

Avoid it when the eternal worthy spoils are with Allah. It says:

"... But, with Allah are abundant spoils..."

Yes, in the past, the situation was like that and at the Age of Ignorance, they had the motive of plunder.

"...You, too, were such before,..."

But, now, under the light of Islam and for that Allah has conferred His grace on you and relieved you from that status, you should be grateful for this bounty and it is to you to investigate in affairs. It says:

"...therefore make investigation..."

And do know that Allah is aware of your deeds and intentions.

"...Verily Allah is aware of what you do."

Struggle is a general rule in the world of creation. All creatures of the world, irrespective of plants and animals, remove their barriers from their way by struggle, so that they can reach the virtues of their own ideals.

It should be noted, of course, that in addition to the defensive, and sometimes attacking, wars, `Jihād' (Struggle) envelops the scientifical, economical, cultural and political struggles, too.

95- لایَسْتَوِی الْقاعِدُونَ مِنَ الْمُؤْمِنینَ غَیْرُ اُولِی الضَّرَرِ

وَالْمُجاهِدُونَ فی سَبیلِ اللّهِ بِاَمْوالِهِمْ وَاَنْفُسِهِمْ

فَضَّلَ اللّهُ الْمُجاهِدینَ بِاَمْوالِهِمْ وَاَنْفُسِهِمْ عَلَی الْقاعِدینَ دَرَجَةً

وَکُلاًّ وَعَدَ اللّهُ الْحُسْنی

وَفَضَّلَ اللّهُ الْمُجاهِدینَ عَلَی الْقاعِدینَ

اَجْرًا عَظیمًا

Allah has raised the strivers with their wealth and lives in rank above those sitting back;

and to each (class) Allah has promised good,

but He has bestowed a great reward on the strivers above those sitting back."

Commentary: verse 95

The words in the previous verses were upon struggle. So, in this verse, there is a comparison between the strivers and non-strivers. The holy verse says:

" Such believers who sit still, not having any injury, are not equal with those who strive in the way of Allah with their wealth and their lives...."

Then, it has expressed again the superiority of the strivers more clearly and more manifestly. It says:

"...Allah has raised the strivers with their wealth and lives in rank above those sitting back; ..."

But, comparing these strivers with those for whom struggle is not an individual duty, and that they are not able to take part in the battle because of illness or weakness or other acceptable causes which hinder them to participate in the holy struggle, this group are also promised good. This is for the reason that the reward of their righteous intention, faith, and other

deeds would not be ignored. So, it says:

"...and to each (class) Allah has promised good,..."

Yet, in view of the fact that in the logic of Islam the importance of struggle is even more than this, it refers to the strivers again and emphasizes that:

"...but He has bestowed a great reward on the strivers above those sitting back."

96- دَرَجاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً وَکانَ اللّهُ غَفُورًا رَحیمًا

Commentary: verse 96

That great reward mentioned in the previous verse, has been rendered into these merits announced in this verse. They are: magnificent degrees of rank from Allah and His Forgivness and Mercy. It says:

" (Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy,..."

And, at the end of the verse, it implies that, in the midtime, if there are some persons who have committed some faults, when doing their own duties, and they have felt sorry about what wrong they have done, Allah has promised them forgiveness, too, since the verse says:

"...and Allah is Forgiving, Merciful."

Section 14: Believers remaining with the enemy

Point

Too weak to fly to their homes those who fly to their homes

not to fear straitness.

97- اِنَّ الَّذینَ تَوَفّاهُمُ الْمَلئِکَةُ

ظالِمی اَنفُسِهِمْ قالُوا فیمَ کُنْتُمْ قالُوا کُنّا مُسْتَضْعَفینَ فِی الاَْرْضِ

قالُوا اَلَمْ تَکُنْ اَرْضُ اللّهِ واسِعَةً فَتُهاجِرُوا فیها

فَاُولئِکَ مَأْوَاهُمْ جَهَنَّمُ وَساءَتْ مَصیرًا

They will reply:

` We were oppressed in the land'. (The angels) will say:

` Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "

Commentary: verse 97

Before the occurrance of the Battle of Badr, the pagans of Mecca called the citizens of Mecca to fight against the Muslims. They ordered that all men should participate in the war. They threatened people that the houses of those who might offend the issue would be ruined and their property could be confiscated. Some of the Muslims, who were still living in Mecca and had not emigrated to Medina, for the fear of their lives, accompanied the pagans in the war against the Muslims in the Battle of Badr, where they were killed. The verse was revealed and counted guilty those who did not migrate and stayed in the environment of infidelity. The verse blamed them because they had wronged against themselves. Thus, it is obligatory to migrate from the center of infidelity, and staying there to be

a multitude of the soldiers of disbelievers, is unlawful. If you can change the circumstances of the environment, do it, else you should migrate from there in order not to be called to account, because justification of faults will not be accepted.

"...`We were oppressed..."

We should know that the principle is the goal and belief, not the life and the house. Or, in other words, we must be careful that theism is the principle, not patriotism.

By the way, according to the Islamic literature, an oppressed person is he who cannot recognize the path of responsibility and the difference between right and wrong.⁽¹⁾

Some Islamic traditions denote that he who migrates a distance, even as long as a span, in order to protect the religion, will be admitted to Heaven and will be companion of the holy Prophet (p.b.u.h.) and Abraham (a.s.).⁽²⁾

" Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: `In what state were you?'

They will reply:

` We were oppressed in the land'. (The angels) will say:

` Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is! "

98- اِلاَّ الْمُسْتَضْعَفینَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ

لایَسْتَطیعُونَ حیلَةً وَلایَهْتَدُونَ سَبیلاً

Commentary: verse 98

Those who know the truth and are able to move around and change the environment are not among the oppressed. These persons have not any excuse for the abandonment of emigration.

Then, those who have neither any device to ward off infidelity nor any way toward the right, are the oppressed and such people have no religious obligation. (A tradition narrated from Imam Bāqir (a.s.), cited in Tafsīr-uṣ-Ṣāfī, vol.1, p.454.)

However, the real apologies are accepted, but seeking excuses are not.

" Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way. "