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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

Please note the Internet Site Address

For the English Commentary of the Light of Holy Qur'ān

www.maaref-foundation.com/light.htm

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: 2281000, 2282000, 2296478

Fax: 98-311-297028

Number of copies in this Print: 6,000

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

Second Edition: 2005 A.D, 1384/1426 A.H.

Table of contents

Introduction …..…..…..….…..…..…..…..…..…..….. 15

Transliteration …..…..….…..……...…..…..…..…… 16

Sura Al-’A‘raf (No.7), Part Nine

Section 11 (continued) ……..…..…..…..…..…..…….. 16

Commentary, verse 88 ………………………………… 17

Commentary, verse 89 ……………………………... 18-19

Commentary, verses 90-91 ………………………… 20-21

Commentary, verse 92 ……………………………... 22-23

Commentary, verse 93 ……………………………... 24-25

Section 12: Warning against punishment ………….. 26

Commentary, verse 94 ……………………………... 26-27

Commentary, verse 95 ………………………….….. 28-29

Commentary, verse 96 ……………………………... 30-31

Commentary, verse 97-98 ………………….………. 32-33

Commentary, verse 99 ……………………..………….. 34

Section 13: The Ministry of Moses …………….…… 35

Commentary, verse 100 ………………………….… 35-36

Commentary, verse 101 ……………………………. 37-38

Commentary, verse 102 ……………………………. 39-40

Commentary, verse 103 ……………………………. 41-42

Commentary, verse 104 ……………………….………. 43

Commentary, verse 105 ……………………………….. 44

Commentary, verses 106-107 ……………………… 45-46

-The Definition of a Miracle ………….…………… 45

Commentary, verses 108-109 …………………………. 47

Section 14: Pharaoh and his Magicians Defeated

Commentary, verse 110 ……………………………….. 48

Commentary, verses 111-112 ……………………. 49-50

Commentary, verse 113-114 ……………………….….. 51

Commentary, verse 115-116 ……………………….. 52-53

Commentary, verse 117 ……………………..………… 54

Commentary, verses 118-120 ……………………… 55-56

Commentary, verses 121-122 …………………..……… 57

Commentary, verse 123 ……………………………. 58-59

Commentary, verse 124-125 …………………….…. 60-61

Commentary, verse 126 ……………………………. 62-63

Section 15: Persecution of the Israelites ……….….… 64

Commentary, verse 127 ……………………………. 64-65

Commentary, verse 128 ……………………….…… 66-67

Commentary, verse 129 ……………….…………… 68-69

Section 16: The Delivery of the Israelites ….….…..… 70

Commentary, verse 130 …………………….…………. 70

Commentary, verse 131 …………………….…………. 71

Commentary, verse 132 ……………………………….. 72

Commentary, verse 133 …………….……………… 73-74

Some punishments against the people of Pharaoh ... 73-74

Commentary, verses 134-135 …………..………….. 75-76

Commentary, verse 136 ……………………………….. 77

Commentary, verse 137 ……………………………. 78-79

Commentary, verse 138 ……………………………. 80-81

Commentary, verse 139 …………………….…………. 82

Commentary, verses 140-141 ……………………… 83-84

Section 17: The Physical Eyes Can never See Allah ... 85

Commentary, verse 142 …………….……………… 85-89

-Figure ‘ forty ’ and its position …………………… 86

-The Tradition of Rank …………………………….. 87

Commentary, verse 143 ………………………..….... 90-91

Commentary, verse 144 ……………………………..… 92

Commentary, verse 145 ………………….………… 93-94

Commentary, verse 146 ……………………….…… 95-96

Commentary, verse 147 ……………………..………… 97

Section 18: The Israelites started Calf Worshipping .. 98

Commentary, verse 148 ……………………….…… 98-99

Commentary, verse 149 ……………………………… 100

Commentary, verse 150 …………………………. 101-102

Commentary, verse 151 ……………………………… 103

Section 19: Mercy promised for Muhammad’s followers

Commentary, verse 152 ……………………………… 104

Commentary, verse 153 ……………………………… 105

Commentary, verse 154 ……………………………… 106

Commentary, verse 155 …………………………. 107-108

Commentary, verse 156 ………………………… 109-110

Commentary, verse 157 ………………………… 111-114

Section 2o: Muhammad, The Prophet of mankind .. 115

Commentary, verse 158 …………………………. 115-117

Commentary, verse 159 ……………………………… 118

Commentary, verse 160 …………………………. 119-121

Commentary, verse 161 …………………………. 122-123

Commentary, verse 162 …………………………. 124-125

Section 21: Punishment for Transgressing the Limits..126

Commentary, verse 163 ………………………… 126-127

Commentary, verse 164 ………………………… 128-129

Commentary, verses 165-166 …………………… 130-131

Commentary, verse 167 …………..…………….. 132-133

Commentary, verse 168 ………………………..……. 134

Commentary, verse 169 ………………………… 135-137

Commentary, verse 170 …….……………………….. 138

Commentary, verse 171 ………………………… 139-140

Section 22: The Progeny of Adam’s witness upon itself

Commentary, verse 172 …………………………. 141-142

Commentary, verses 173-174 …………………… 143-144

Commentary, verse 175 ………………………… 145-146

Commentary, verse 176 ………………………… 147-149

Commentary, verse 177-178 ……….………………… 150

Commentary, verse 179 ………………………… 151-152

Commentary, verse 180 ………………………… 153-154

Commentary, verse 181 ……………………………… 155

Section 23: The Resurrection …….………………… 156

Commentary, verse 182-183 ………….………… 156-157

Commentary, verse 184 ………………………… 158-159

Occasion of Revelation verse 184 …………………… 158

Commentary, verse 185 ………………………… 160-161

Commentary, verse 186 ………………………..…….. 162

Commentary, verse 187 ………………………… 163-164

Commentary, verse 188 ………………………… 165-166

Only Allah knows the Unseen …………………… 166

Section 24: The conclusive Warnings against Polytheist

Commentary, verse 189 ………………………… 167-168

Commentary, verse 190-191 …………………… 169-170

Commentary, verse 192-193 ………………………… 171

Commentary, verse 194 ……………………………… 172

Commentary, verse 195 …………………………. 173-174

Commentary, verse 196 ……………………………… 175

Commentary, verses 197-198 …………..……….. 176-177

Commentary, verse 199 …………………………. 178-179

Commentary, verse 200 ……………………………… 180

Commentary, verses 201-202 …………………… 181-183

Commentary, verse 203 …………………………. 184-185

Commentary, verse 204 ……………………………… 186

Commentary, verse 205 …………………………. 187-188

Commentary, verse 206 ……………………..……….. 189

Sura Al-’Anfal, No. 8 (75 verses) ……..……… 191

The virtue of recitation of the Sura ……….…. 191-192

Section 1: The Battle of Badr ……………….………. 193

Commentary, verse 1 ………………………….… 194-197

Commentary, verses 2-3 ……………………..….. 198-199

Commentary, verse 4 ……………………………. 200-201

Commentary, verse 5 ………………………………… 202

Commentary, verse 6 ………………………………… 203

Commentary, verse 7 ……………………………. 204-205

Commentary, verse 8 ………………………………… 206

Commentary, verse 9 ………………….………… 207-208

Commentary, verse 10 ………………………….. 209-210

Section 2: The Battle of Badr ………..……………… 211

Commentary, verse 11 ……………..……………. 211-212

Commentary, verse 12 …………..……………… 213-214

Commentary, verses 13-14 ……………………… 215-216

Commentary, verse 15 ……………………………….. 217

Commentary, verse 16 ……………………….….. 218-219

Commentary, verse 17 ……………………….….. 220-221

Commentary, verse 18 …………………….…………. 222

Commentary, verse 19 …………………….…….. 223-224

Section 3: Obedience to Allah and His Messenger … 225

Commentary, verses 20-21 ……………………… 225-226

Commentary, verse 22 ………………………….. 227-228

Commentary, verse 23 …………..…………………… 229

Commentary, verse 24 ……………..……………. 230-232

Commentary, verse 25 …………………………... 233-235

Commentary, verse 26 ……………..…………… 236-237

Occasion of Revelation, verse 27 ……….……………. 238

Commentary, verse 27 …………………….…….. 238-240

Commentary, verse 28 ……..…………………… 241-242

Section 4: The Guardian ship of the Sacred Mosque .. 243

Commentary, verse 29 ………………………….. 243-244

Occasion of Revelation, verse 30 ……………………. 245

Commentary, verse 30 ………………………………. 246

Commentary, verse 31 ………………………….. 247-248

Commentary, verse 32 ……………….………………. 249

Commentary, verse 33 ………………..…………. 250-251

Commentary, verse 34 ………………………….. 252-253

Commentary, verse 35 ………………………….. 254-255

Commentary, verse 36 ………………………….. 256-257

Commentary, verse 37 ……………………………….. 258

Section 5: The Battle of Badr, the Messenger’s proff . 259

Commentary, verse 38 …………………..………. 259-260

Commentary, verse 39 …………………..……… 261-262

Commentary, verse 40, The End of part Nine ……….. 263

Commentary, verse 41 …………………….…….. 264-267

Commentary, verse 42 …………………….…….. 268-270

Commentary, verse 43 …………………………... 271-272

Commentary, verse 44 …………………….…………. 273

Section 6: Steadfastness and Unity Enjoined ……….. 274

Commentary, verse 45 …………………………... 274-275

Commentary, verse 46 ……………………..………… 276

Commentary, verse 47 ……………………….………. 277

Commentary, verse 48 …………………..….…… 278-279

Section 7: Enemy weakened by Allah ……..……….. 280

Commentary, verse 49 …………………….…….. 280-281

Commentary, verses 50-51 ……………………… 282-283

Commentary, verse 52 …………………….…………. 284

Commentary, verse 53 ………………….……….. 285-286

Commentary, verse 54 …………………………... 287-288

Commentary, verse 55 ……………………………….. 289

Commentary, verse 56 ……………………………….. 290

Commentary, verse 57 ……………………………….. 291

Commentary, verse 58 …………………………... 292-293

Section 8: Muslims prepared against enemies …….. 292

Commentary, verse 59 ……………………………….. 293

Commentary, verse 60 ……………………………….. 298

Commentary, verse 61 …………………….…………. 299

Commentary, verse 62 …………………….…….. 300-301

Commentary, verse 63 …………………..…….… 302-303

Commentary, verse 64 ……………………….………. 304

Section 9: Muslims should be prepared for all Events 305

Commentary, verse 65 ……………….………….. 305-306

Commentary, verse 66 …………………………... 307-308

Commentary, verse 67 …………………………... 309-310

Commentary, verse 68-69 ………………………. 311-312

Section 10: Captives of War ………………………… 313

Commentary, verse 70 ………………..…………. 313-315

Commentary, verse 71 ……………………………….. 316

Commentary, verse 72 ……………………….….. 317-318

Commentary, verse 73 …………….…………………. 319

Commentary, verse 74 …………….…………………. 320

Commentary, verse 75 ……………..…………… 321-322

Sura Al-Taubah (Bara’at), No.9 (129 verses) .. 323

The Feature of Sura At-Taubah ……………………… 324

Section 1: Immunity Declared ……..….……………. 325

Some points necessary to be noted ………….… 325-328

Commentary, verse 1 …………………….……… 328-330

Commentary, verse 2 ………………………………… 331

Commentary, verse 3 …………………….……… 332-333

Commentary, verse 4 ………………………………… 334

Commentary, verse 5 …………………….……… 335-336

Commentary, verse 6 …………………….……… 337-338

Section 2: The Immunity, its reason explained ……. 339

Commentary, verse 7 ……………….…………… 339-340

Commentary, verse 8 ……………………………. 341-342

Commentary, verse 9 …………..…………….………. 343

Commentary, verse 10 ……………………….………. 344

Commentary, verse 11 ……………….….………. 345-346

Commentary, verse 12 ……………….………….. 347-348

Commentary, verse 13 ……………………………….. 349

Commentary, verse 14 …………….…………….. 350-351

Commentary, verse 15 …………………….…………. 352

Commentary, verse 16 ………………………….. 353-354

Section 3: Service of the Sacred Mosque, and the

Idolaters ……………………………………………… 355

Commentary, verse 17 ………………..…………. 355-356

Commentary, verse 18 …………….….…………. 357-358

Commentary, verse 19 …………….…………….. 359-360

Commentary, verse 20 …………..………………. 361-362

Commentary, verse 21 …………………….…………. 363

Commentary, verse 22 ……………………….………. 364

Commentary, verse 23 …………..……………… 365-366

Commentary, verse 24 ……………….…….……. 367-368

Section 4: Allah’s help at Hunayn ……….…………. 369

Commentary, verse 25 ……………………………….. 369

The feature of the Battle of Hunayn …….………. 370-371

Commentary, verses 26-27 ……………………… 372-374

Commentary, verse 28 ………………….……….. 375-376

Commentary, verse 29 …………………….…….. 377-379

What is Jizyah? …………..……………………… 379

Section 5: The Polytheism of the Jews and the Christians

Commentary, verse 30 …..……………………… 380-381

Commentary, verse 31 ………………………….. 382-383

Commentary, verse 32 ………………………….. 384-385

Commentary, verse 33 ………………………….. 386-387

The Qur’ān and the reappearance of Mahdi (a.s.) ... 387-388

Commentary, verse 34 ………………………….. 389-394

Traditions upon Alms ………………………………… 392

Commentary, verse 35 ……..……..…….……….. 395-396

Commentary, verse 36 …………..……….……… 397-399

Commentary, verse 37 …………..……….……… 400-401

Section 6: The Tabūk Expedition ……….……….…. 402

Occasion of Revelation, verse 38 …………………. 402-403

Commentary, verse 38 ……………….………….. 403-404

Commentary, verse 39 …………………………... 405-406

Commentary, verse 40 …………………………... 407-408

Commentary, verse 41 …………….…………..…….. 409

Commentary, verse 42 …………….…………….. 410-411

Section 7: the Hypocrites …..…………..…………… 412

Commentary, verse 43 …………….…………….. 412-413

Commentary, verse 44 …………….…………….. 414-415

Commentary, verse 45 …………….…………….. 416-417

Commentary, verse 46 …………….…………….. 418-419

Commentary, verse 47 …………….…………….. 420-421

Commentary, verse 48 …………….…………….. 422-423

Commentary, verse 49 …………….…………….. 424-425

Commentary, verse 50 ………….…….……………... 426

Commentary, verse 51 ………………...…………….. 427

Commentary, verse 52 …………….…………….. 428-429

Commentary, verse 53 …………….……..………….. 430

Commentary, verse 54 …………….…………….. 431-432

Commentary, verse 55 …………….…………….. 433-434

Commentary, verse 56 …………….………..……….. 435

Commentary, verse 57 …………….……………….... 436

Commentary, verse 58 …………….…………….. 437-438

Commentary, verse 59 …………….…………….. 439-440

Section 8: the Hypocrites …………………..……….. 441

Commentary, verse 60 …………….…………….. 441-444

The effects of poor-tax in society ….……………. 444-449

Commentary, verse 61 …………….…………….. 450-451

Commentary, verse 62 ……………..…………..…….. 452

Commentary, verse 63 ……………..……………..….. 453

Commentary, verse 64 …………….…………….. 454-455

Commentary, verse 65 ……………..………………… 456

Commentary, verse 66 …………….…………….. 457-458

Section 9: Allah’s curse for the hypocrites …………. 459

Commentary, verse 67 …………….…………….. 459-460

Commentary, verse 68 ……………………………….. 461

Commentary, verse 69 …………….…………….. 462-463

Commentary, verse 70 …………….…………….. 464-465

Commentary, verse 71 …………….…………….. 466-467

The signs of the true believers ………………..……… 466

Commentary, verse 72 …………….…………….. 468-469

Section 10: The hypocrites shall not attain their object

Commentary, verse 73 ……………….………….. 470-471

Commentary, verse 74 …………….…………….. 472-474

Commentary, verses 75-78 ……………..……….. 475-477

Commentary, verse 79-80 ……….………………. 478-480

Section 11: Connection served with the hypocrites … 481

Commentary, verse 81 ……….………….………. 481-482

Commentary, verse 82 ……….………………………. 483

Commentary, verse 83 ……….………………….. 484-485

Commentary, verse 84 ……………….………………. 486

Commentary, verse 85 ……….………………………. 487

Commentary, verse 86 ……….………………………. 488

Commentary, verse 87 ……….………………………. 489

Commentary, verse 88 ……….………………………. 490

Commentary, verse 89 ……….………………………. 491

Section 12: the Deserters …..….….……….………… 492

Commentary, verse 90 ……….………….………. 492-493

Commentary, verse 91 ……….………….………. 494-495

Commentary, verse 92 ……….………………………. 496

Commentary, verse 93 ……….………….………. 497-498

Commentary, verse 94 ……….………….………. 499-500

Commentary, verse 95 ……….………….………. 501-502

Commentary, verse 96 ……….………………………. 503

Commentary, verse 97 ……….………………………. 504

Commentary, verse 98 ……….………….………. 505-506

Commentary, verse 99 ……….………….………. 507-508

Section 13: The Hypocrites among the Bedouins …. 509

Commentary, verse 100 …………………………. 509-511

Commentary, verse 101 …………………………. 512-513

Commentary, verse 102 ……….…………..…………. 514

Commentary, verse 103 ……….……………….... 515-516

Commentary, verse 104 ……….………….….….. 517-518

Commentary, verse 105 ……….……………..….. 519-520

Commentary, verse 106 ……….………………..……. 521

Commentary, verse 107 ……….…..………….…. 522-524

Commentary, verse 108 ……….………………… 525-526

Commentary, verse 109 ……….………..…….…. 527-528

Commentary, verse 110 ………….…………..………. 529

Section 14: The true believers ….………………..….. 530

Commentary, verse 111 …………………………. 530-532

Commentary, verse 112 …………….………..….. 533-535

Commentary, verse 113 …………..………………….. 536

Commentary, verse 114 …………….………….... 537-538

Commentary, verse 115 …………………………. 539-540

Commentary, verse 116 ……..……….………………. 541

Commentary, verse 117 …………………….…… 542-543

Commentary, verse 118 …………………………. 544-546

Section 15: To be always with the Truthful ones ..… 547

Commentary, verse 119 …………………………. 547-548

Commentary, verse 120 …………………………. 549-551

Commentary, verse 121 …………………………. 552-553

Commentary, verse 122 …………………………. 554-556

Section 16: Effects of the Guidance Revealed …….... 557

Commentary, verse 123 …………………………. 557-558

Commentary, verse 124 …………………………. 559-560

Commentary, verse 125 ……….………..……………. 561

Commentary, verse 126 ……..…………….…………. 562

Commentary, verse 127 …………………………. 563-564

Commentary, verse 128 …………………………. 565-566

Commentary, verse 129 …………………………. 567-556

References & Index

In the Name of Allah, the Beneficent, the Merciful

Introduction

For the main introductory of this endeavor in details, dear readers may refer to the first part of this very commentary of the Qur’ān. They can be familiar with some essential data towards the aim, which must surely be helpful along the way of studying this book, too.

In that introduction, it has been mentioned that the demand of those who have read the former volumes of this commentary, and are anxiously waiting for the rest parts of the translation of the Qur’ān to receive as soon as possible, caused the original 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 consists of the verses of about two parts of the Qur’ān. This current volume, for example, contains parts nine and ten, in addition to the remaining verses of Sura At-Taubah, so that the commentary of this Sura be completed here and the volume after it may begin from the beginning of Sura Yūnus.

Humbly we ask Allah, the Exalted, that He helps us, as ever before, to complete this holy endeavor successfully, even by the assistance of some other translators, so that we can offer the whole of it in our worldly lifetime to the truth-seekers throughout the world.

May He (s.w.t.) guide and assist all of us by the light of the Qur’ān to pave the Straight path further and further, for we are always in need of it.

The Scientific and Religious Research Center

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

Sayyid ‘Abbās Sadr-‘Āmili

The Translator

Transliteration of Arabic Letters

Sura Al-'Ar'af (No.7), Part 9

Section 11(continued)

Point

88- قَالَ الْمَلاَُ الَّذِینَ اسْتَکْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّکَ یَاشُعَیْبُ وَالَّذِینَ ءَامَنُوا مَعَکَ مِن قَرْیَتِنَآ أَوْ لَتَعُودُنَّ فِی مِلَّتِنَا قَالَ أَوَلَوْ کُنَّا کَارِهِینَ

‘ We will surely expel you, O Shu‘ayb,

and those who believe with you from our town, unless you return into our creed. ’ He (Shu‘ayb) said: ‘ what,

even though we dislike (it) ? ’ ”

Commentary: verse 88

All prophets have been threatened to be expelled and banished. This is the logic of force. Sura ’Ibrāhi̅m, No.14, verse 14 says: “ And those who disbelieved said to their apostles: ‘ We will most certainly drive you forth from our land, so else you shall come back into our religion. … ”

The chiefs of the arrogant have always been the first enemies of prophets. The verse says:

“ The chiefs of the arrogant among his people said: …”

The method of prophets is logic and reasoning, but the style of disbelievers is force and threat.

The preachers of religion should not be afraid of the opponents’ threads, since there have always been threat and banishment in this way. The disbelievers told their prophet:

“ …‘ We will surely expel you, O Shu‘ayb, … ”

Yet, be careful to use a kind word, politely and wisely, when you confront the ignorances of disbelievers. Shu‘ayb answered them:

“…He (Shu‘ayb) said: ‘ what, even though we dislike (it) ? ’ ”

89- قَدِ افْتَرَیْنَا عَلَی اللّهِ کَذِباً إِنْ عُدْنَا فِی مِلَّتِکُمْ بَعْدَ إِذْ نَجَّانَا اللّهُ مِنْهَا وَمَا یَکُونُ لَنَآ أَنْ نَعُودَ فِیهَآ إِلآَّ أَنْ یَشَآءَ اللّهُ رَبُّنَا وَسِعَ رَبُّنا کُلَّ شَیْءٍ عِلْماً عَلَی اللّهِ تَوَکَّلْنَا رَبَّنَا افْتَحْ بَیْنَنَا وَبَیْنَ قَوْمِنَا بِالْحَقِّ

وَأَنْتَ خَیْرُ الْفَاتِحِینَ

It is not for us to return into it, unless Allah,

our Lord, (so) will. Our Lord comprehends all things in His knowledge. In Allah we have put our trust.

Our Lord! Decide between us and our people with truth, and You are the best of deciders.”

Commentary: verse 89

The Qur’ānic term /millat/ has sometimes been used with the meaning of religion and creed.

Since the followers of Shu‘ayb had accepted their religion based upon reasoning and proof, (not upon desires), then they would not abandon it. Allah never commands upon returning to infidelity and paganism. He who returns from His command, surely the amount of his deed is so little that the one regrets from his action, while Allah is not like that and He never reviews the religion. The verse says:

“ We should have forged a lie against Allah if we returned into your creed after Allah delivered us from it. … ”

The Qur’ānic term /fath/ and /fātih/, in these aspects, mean: ‘ judgement and arbitration ’.

The final word is said by Allah, in order that they might be delivered from this blind, and the path be paved.

Therefore, opposite to the evil suggestions of the enemies, we must trust on Allah and show our conclusiveness.

Never a believer is ready to collude on his beliefs, and he never returns from the Truth. Turing back and retrogression is forbidden for a true Muslims. The verse says:

“ …It is not for us to return into it, unless Allah, our Lord, (so) will. … ”

It is for this reason that we must submit the command of Allah and obey it.

Do not forget to observe discipline and courtesy in speech. Instead of curse, invoke Allah the just arbitration.

“ …Our Lord comprehends all things in His knowledge. In Allah we have put our trust. Our Lord! Decide between us and our people with truth, … ”

In supplication, the relationship between the demand and the Divine Names should be considered.

We are in need of triumph and, therefore, we call Him saying:

“ …and You are the best of deciders. ”

90- وَقَالَ الْمَلأُ الَّذِینَ کَفَرُوا مِنْ قَوْمِهِ لَئِنْ اتَّبَعْتُمْ شُعَیْباً إِنَّکُمْ إِذاً لَخَاسِرُونَ

91- فَاَخَذَتْهُمُ الرَّجْفَةُ فَاَصْبَحُوا فِی دَارِهِمْ جَاثِمِینَ

you will indeed be losers ’.”

Commentary: verses 90-91

In this verse, the term /rajfah/ (earthquake) has been used for the punishment of those people, while in Sura Hūd, No.11, verse 94 the word /sayhah/ (rumbling) has been applied, and in Sura Ash-Shu‘arā, No.26, verse 189 the phrase “… the punishment of the day of cloud …”, which is a covering produced by an annihilating cloud, is mentioned as their torment. This shows that the earthquake of their chastisement had been accompanied with rumbling and an annihilating dark cloud.

The Arabic term /jāθm/is derived from /jaθm/ which means: to sit upon the knee and to stay in one place. As if, the punishment seized them at night when they were asleep. They woke up, but they had neither enough time to save themselves nor any ability to escape. So, they were destroyed while they were in the state of half-raised.

Most of the opponents of divine prophets were from the kind of rich notables.

“And the chiefs of those who disbelied from among his people said: …”

One of the methods of disbelievers is threat by means of economical siege.

“…‘ If you follow Shu‘ayb, you will indeed be losers ’.”

When they became like that, they increased their own aberration by persisting on leading others astray. There was no hope that they might believe. Therefore, basing on the decree of the law of effacing the effects of corruption, the divine punishment fell upon them. The verse says:

“ Then the earthquake seized them, so they became motionless bodies in their dwellings.”

92- الَّذِینَ کَذَّبُوا شُعَیْباً کَأَن لَمْ یَغْنَوْا فِیهَا الَّذِینَ کَذَّبُوا شُعَیْباً کَانُوا هُمُ الْخَاسِرِینَ

Commentary: verse 92

The Arabic term /yaqnau/, used in this verse, is derived from /ׁqinā / which means: ‘ to dwell in a place ’.

The great loss belongs to the idolaters. Instead of belief in one God, they ascribe partners, and instead of accepting the guidance of the immaculates, they refer to others supposing to be led.

Therefore, instead of a secured life, they will be destroyed of everything; and instead of being admitted into Heaven, they will enter Hell Fire, since, instead of Allah’s pleasure, they have incurred His Wrath.

Thus, the plots of the people of Shu‘ayb, who were the followers of falsehood, were of no avail. They wanted to expel Shu‘ayb from their town, but they themselves were destroyed in their own houses.

That is why that sometimes it happens that the places of refuge change to places of massacre. (The town of the people of Shu‘ayb, for example, was a pleasant place for them and also it was used as a means of threat against Shu‘ayb by them. But that town was ruined upon them and became a means of their destruction.

It is at the time of incurring the Wrath of Allah that the real losers are recognized. The above verse is its Qur’ānic evidence. It says:

“Those who belied Shu‘ayb became (perished) as if they had never dwelt therein. Those who belied Shu‘ayb were themselves the losers.”

93- فَتَوَلَّی عَنْهُمْ وَقَالَ یَا قَوْمِ لَقَدْ أَبْلَغْتُکُمْ رِسَالاَتِ رَبِّی وَنَصَحْتُ لَکُمْ فَکَیْفَ ءَاسَی عَلَی قَوْمٍ کَافِرِینَ

Commentary: verse 93

Again, for a more intensive emphasis, it says that those who belied Shu‘ayb were the losers, not those who believed in him. Thus, such people are addressed in the holy verse as follows:

“ So he turned away from them, and said: ‘ O’ my people! I have delivered to you the messages of my Lord, and advised you sincerely; … ”

When Shu‘ayb saw them in the threashold of chastisement and destruction, he hopelessly turned away from them, and told them that he had conveyed the messages of Allah to them and had advised them, but refusing his words, they did not hearken to him.

That is, that punishment was very hard and painful, but they were deserve to incur it as a result of the crimes they had committed.

“ …So how shall I then grieve for a disbelieving people?’ ”

Then Suh‘ayb, in a positive interrogation with a negative sense, said why he should grieve for a people who disbelieved and incurred the punishment of Allah for themselves. This statement means that he said he did not grieve for them.

Thus Shu‘ayb consoles himself, because he had made his best and applied all the necessary efforts to guide aright those people. But, alas, they disobeyed arrogantly and that torment was their recompense.

Section 12: Warning against Punishment

Point

Cause of the distress sent on the previous disbelieving people – Warning with the

punishment.

94- وَمَآ أَرْسَلْنَا فِی قَرْیَةٍ مِنْ نَبِیٍّ إِلآَّ أَخَذْنَآ أَهْلَهَا بِالْبَأْسَآءِ وَالضَّرَّآءِ

لَعَلَّهُمْ یَضَّرَّعُونَ

Commentary : verse 94

The Qur’ānic term /ba’sā’/ means some calamities which reach the soul, like death; while the term /darrā’/ means: financial damages. (Tafsīr-i-Furqān)

As an Allah’s way of treatment, there are some bitter events and calamities for all nations.

It is noteworthy that difficulties and hardships are usually some functional factors in removing neglectfulness and in training man. Also, calamities are not always the Wrath of Allah. They are sometimes the grace of Allah in the form of misfortunes. (Like some iron which, as a result of being heated in the furnace, becomes soft and changeable into different shapes. Afflictions cause man to be mild, too.) Difficulties also make Man humiliate and supplicate.

The verse says:

“ And We did not send a prophet in any town but We overtook its people with distress and affliction that they might humble themselves.”

(For more details upon the meaning of the Qur’ānic terms /ba’sā’/ and /darrā’/, refer to the commentary of Sura Al-’An‘ām, No. 6, verse 42, vol. 5, p. 124 the current English version series of commentary of the Holy Qur’ān.)

Imam Sadiq (a.s.) in a tradition said: “ Allah, Almighty and Glorious, said: ‘ When the one who has known Me disobeys Me, I will set up, as an absolute master over him, the one who has not known Me ’.” (’Usūl-i-Kāfi̅, part 3, p. 378)

Hadrat abul-Hassan-il-Hādi̅, the tenth Imam (a.s.) has said:

“ Verily Allah has a caller who calls every day and night ‘ O’ servants of Allah! Stop! stop sinning Allah! If there were not grazing animals, milking babies, and (in prayer) bowing aged ones, there would be showered a punishment over you by which you might be severely bruised ’.” (’Usūl-I-Kāfi̅, part 3, p. 378)

95- ثُمَّ بَدَّلْنَا مَکَانَ السَّیِّئَةِ الْحَسَنَةَ حَتَّی عَفَوْا

وَقَالُوا قَدْ مَسَّ ءَابَآءَنَا الضَّرَّآء ُ وَالسَّرَّآءُ فَاَخَذْنَاهُمْ بَغْتَةً وَهُمْ لاَیَشْعُرُونَ

‘ Distress and happiness did indeed touch our fathers’.

So We seized them suddenly while they did not perceive.”

Commentary : verse 95

The Arabic term /‘afau/, mentioned in this verse, means

‘ the abundance of wealth and children ’.

The grace of Allah reached to be full unto them, but they did not become aware nor did they take an example.

A nearly similar meaning to this statement is recited in Sura Al-’An‘ām, No. 6, verse 44, where it says: “ Then, when they forgot that which they had been admonished to, We opened the doors of all things (of enjoyments), until when they rejoiced in what they were given, We seized them suddenly when, behold, they were in utter dispair.” The case is similar to the condition of a sick person whose physician becomes disappointed of him to be healed. Then he tells the people around him that they let him eat everything he wishes, because it is indifferent for the diseased person, and he is passing away.

However, as some commentators have said, there may also be another meaning for this verse. That meaning is that, after

the removal of difficulties, the following generation said that bitter events were for their fathers and these offsprings were in security. They were neglectful that Allah’s way of treatment in seizing people encompasses all generations, and such negligences are the secret of the Wrath of Allah.

Therefore, passing by the bitter and sweet incidents heedlessly, and taking no example of them, brings forth the Wrath of Allah thereafter. This status is a sign of unawareness in such people.

“… while they did not perceive.”

Not every kind of welfare and happiness is a sign of the Grace of Allah. They may sometimes prepare the field for the Wrath of Allah. The verse says:

“ Then We altered the ill (circumstances) to good, until they multiplied, …”

Sometimes it happens that the welfare of a person causes his neglectfulness and his disobedience from the command of Allah (s.w.t).

“…and said: ‘ Distress and happiness did indeed touch our fathers’. …”

Most of those who fail in the Divine trials are the rich and the people who are in welfare, not the deprived ones.

It should also be noted that the Wrath of Allah does not inform men when it has to come, but it comes suddenly.

The verse says:

“… So We seized them suddenly while they did not perceive.”

96- وَلَوْ أَنَّ أَهْلَ الْقُرَی ءَامَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَیْهِمْ بَرَکَاتٍ مِنَ السَّمَآءِ وَالاَرْض ِ

وَلَکِن کَذَّبُوا فَاَخَذْنَاهُمْ بِمَا کَانُوا یَکْسِبُونَ

but they belied;

so We seized them for what they used to earn.”

Commentary : verse 96

The Arabic term /barakāt/ is the plural form of /barakah/. It is applied for the fix and continual favours. On the contrary, there are some fleeting things in the senses of blessing, plurality of good and its multiplication. Blessings include both material and spiritual bounties, like blessings in lifetimes, in knowledge, and in books.

The verse says:

“ And if the people of the towns had believed and kept

from evil, We would have certainly opened up for them

blessings from the heaven and the earth, …”

It implies that if the people of the towns, who were destroyed because of denial and disobedience, had testified the Divine prophets and had avoided polytheism and sinning, Allah would have bestowed upon them the increasing blessings from the heaven and the earth by means of rain and abundance of plants and fruits.

Noah also promised his people if they believed, the blessings of heaven would be sent down unto them.

Some commentators say that blessings of the heaven, mentioned in this holy verse, refer to the supplications which are answered, and the blessings of the earth are the fulfilment of the requests.

The verse continues saying:

“… but they belied; so We seized them for what

they used to earn.”

That is, they rejected the divine prophets, and Allah punished them for the recompense of their disobediences, oppositions, and belying the prophets by ceasing rain from them, and, consequently, the blessings of the earth were restrained from them.

97- أَفَاَمِنَ أَهْلُ الْقُرَی أَنْ یَأْتِیَهُمْ بَأْسُنَا بَیَاتاً وَهُمْ نَآئِمُونَ

98- أَوَأَمِنَ أَهْلُ الْقُرَی أَنْ یَأْتِیَهُمْ بَأْسُنَا ضُحًی

وَهُمْ یَلْعَبُونَ

Commentary : verses 97-98

It questions whether the people of towns, who reject the prophets, are secure from the punishment of Allah when it comes down upon them while they are asleep at night, the same as it befell upon the former people.

The verse says:

“ What! do the people of the towns then feel secure from Our punishment coming upon them by night

while they are sleeping ? ”

Again, it questions whether the people of towns are secure from the punishment of Allah when it seizes them at the day time while they are busy doing some vain affairs.

The verse says:

“ What! do the people of the towns feel secure from Our punishment coming upon them in daylight while they are playing ? ”

It is evident that whoever is busy with the mere affairs of this world and does not heed the affairs of Hereafter is in vain and, as if, he is playing around.

The purpose of the Qur’ānic phrase ‘ the people of the towns ’ is any group of people who are busy with some useless affairs, and who reject divine prophets, and they refrain worshipping One God.

The occasion of revelation of these two verses, of course, was the obstinacies of the pagans of Mecca.

99- أَفَاَمِنُوا مَکْرَ اللّهِ فَلا یَأْمَنُ مَکْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ

from Allah’s plan save the people (who are) losers.”

Commentary : verse 99

The verse begins thus: “ what! do they then feel secure from Allah’s plan (sudden punishment) ? …”

The verse implies whether these disbelieving people are secure when the divine punishment befalls them so that they do not understand.

The reason that the divine punishment is called here ‘ plan ’ is that it seizes them in a way that they do not know it and they do not understand it.

A plan, or plot, usually attacks the opposite party unawares.

The verse continues saying:

“… But none feels secure from Allah’s plan save the people

(who are) losers.”

That is, except the people who are losers, and they do not know it, no one feels secure from the plan of Allah.

The purpose of this verse is to attract the attention of the responsible ones to be careful and attentive that they should be afraid of Allah’s punishment, and they should obey Him. Never should they promise themselves security from that punishment, otherwise they will be involved in chastisement both in this world and Hereafter.

Section 13: The Ministry of Moses

Point

The hearts of the previous disbelievers sealed against understanding as they

were not faithful to the covenant – Moses’ Mission to Pharoah –

Signs demanded of Moses and his showing them.

100- أَوَ لَمْ یَهْدِ لِلَّذِینَ یَرِثُونَ الاَرْضَ مِنْ بَعْدِ أَهْلِهَآ أَنْ لَوْ نَشَآءُ أَصَبْنَاهُمْ بِذُنُوبِهِمْ

وَنَطْبَعُ عَلَی قُلُوبِهِمْ فَهُمْ لایَسْمَعُونَ

please We will destroy them (too) for their sins and set a seal on their hearts so that they

do not hear (the truth) ? ”

Commentary : verse 100

Once more in this verse, in order to awaken the neglectful minds of the present people, and making them attentive of the instructive lessons which had existed in the lives of the former nations, the Qur’ān inquires whether those who inherit the earth next to the possessors of it did not take admonition from the study of the situation of the former nations. They should understand that if Allah pleases, He is able to destroy them,

too, for their faults, and inflicts them with the same evil end that the former sinners suffered.

The verse says:

“ Does He not guide (thereby) those who inherit the earth after its (former) residents that if We please We

will destroy them (too) for their sins …”

Allah is also able to leave them alive, while, because of their committing sins and corruptions, He seals their hearts and let them not perceive and recognize the truth, so that they never hear the truth and do not accept any advice. Such people will be wandering in the life bewildered. The verse says:

“…and set a seal on their hearts so that they do not hear (the truth) ? ”

101- تِلْکَ الْقُرَی نَقُصُّ عَلَیْکَ مِنْ أَنْبَآئِهَا وَلَقَدْ جَآءَتْهُم

ْ رُسُلُهُمْ بِالْبَیِّنَاتِ فَمَا کَانُوا

لِیُؤْمِنُوا بِمَا کَذَّبُوا مِن قَبْلُ کَذَلِکَ یَطْبَعُ اللّهُ عَلَی قُلُوبِ الْکَافِرِینَ

recount unto you; and certainly their Messengers came to them with manifest proofs,

but they would not believe in what they had belied from before. Thus does Allah set a seal on the hearts of the infidels.”

Commentary : verse 101

In this verse, as well as the next one, the emphasis is again on the lessons which can be taken from the explanation of the former people’s events. But, here, the addressee is the Prophet (p.b.u.h.), although the objective is indeed all human beings.

At first, it says:

“ These are the towns some of whose tidings

We recount unto you; …”

Then, the verse implies that it was not such that they became unnihilated without completing the argument, but surely their divine prophets went to them with clear evidences and those prophets tried their utmost effort to guide them. The holy verse continues saying:

“… and certainly their Messengers came to them

with manifest proofs, …”

But they steadily showed opposition against the continuous preaches and repeated invitations of their prophets and

persisted on their own saying. They were not ready to accept and believe in that which they had belied before. Here is what the verse says:

“… but they would not believe in what they had

belied from before. …”

The cause of this obstinacy has been stated in the next sentence of the holy verse, as follows:

“… Thus does Allah set a seal on the hearts of the infidels.”

That is, those who step in the path of wrong, as a result of repetition and continuation of action, some corruptions such as perversion, infidelity, and impurity settle in their hearts so deeply that they remain fixed therein like the curvings upon a coin. This is from the kind of effect and property of action which has been attributed to Allah, since it is He Who is the Cause of all causes.

102- وَمَا وَجَدْنَا لاَکْثَرِهِمْ مِنْ عَهْدٍ وإِنْ وَجَدْنَآ أَکْثَرَهُمْ لَفَاسِقِینَ

covenant, and verily We found most of them

to be wrong-doers.”

Commentary : verse 102

The objective meaning of the word ‘ ‘ahd ’, (covenant), mentioned in the verse, is either the relation between Allah and the sound innate disposition of people, or the invitation and laws of prophets, or the special covenants which sometimes people made with prophets saying that, for example, if the prophet performed so and so as a miracle or solved a particular difficulty of theirs, they would believe. One of the evidences of this kind in the Qur’ān is Sura ’A‘rāf, No. 7, verses 134 and 135 which say: “ And when the plague fell upon them, they said: ‘ O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel ’.” “ But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

Allah has made manifest some facts for human beings through both innate disposition and prophets in order that they may have confederation and submission unto them. But most people neglect the cry of innate dispostion and prophets, and going out of the path of the truth, they become wrong-doers. The verse says:

“ And, We did not find in most of them any (firm) covenant, …”

Thus, the secret of the destruction of the former nations was breach of promise and disobedience.

“… and verily We found most of them to be wrong-doers.”

Allah has praised the faithful and blamed the breachers of promise.

103- ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَی بِاَیَاتِنَآ إِلَی فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِها فَانْظُرْ کَیْفَ کَانَ عَاقِبَةُ الْمُفْسِدِینَ

Consider then how the end of the mischief makers was! ”

Commentary : verse 103

The name of Moses (a.s.) has been repeated more than 130 times in the Qur’ān. No other name has been mentioned

therein as numerous as his name. As it is cited in Al-Mizān, the Commentary, the Qur’ān has referred to the divine miracles concerning no prophet as many as it has mentioned for Moses (a.s.).

The story of Moses (a.s.), mentioned in the Qur’ān, can be staged into five steps: 1) The birth and childhood of Moses. 2) His escape from the city of Madyan and living with Shuaib (Jethro). 3) His mission and his problems with Pharaoh. 4) His own deliverance and that of his people from Pharaoh, and returning to Palestine. 5) His conflicts with the Children of Israel.

This Sura, Al-’A‘rāf, is the first Meccan Sura which has referred to the story of Moses (a.s.).

One of the philosophies of the mission of prophets is standing against false deities. For general improvement of a society, the chiefs and great members of that society should

be referred to first, because water must be purified from its head-source, as the verse says:

“ Then, after them, We sent Moses with Our Signs unto Pharaoh and his chiefs, …”

People’s faith in the truth usually causes their society to be improved, while disbelief and heresy draw it towards corruption. The verse continues saying:

“… but they wronged (and disbelieved) in them.

Consider then how the end of the mischief makers was! ”

104-وَقَالَ مُوسَی یَافِرْعَوْنُ إِنِّی رَسُولٌ مِنْ رَبِّ الْعَالَمِینَ

Commentary : verse 104

Prophets claimed nothing but their prophecy and invitation to the Truth. In the way of their invitation, they used to address the false deities of their time bravely and without any fear and opposed them.

" And Moses said: ‘ O Pharaoh! Verily I am a Messenger

from the Lord of the worlds ’."

To improve the society which has a regular system, it is better to begin from the chiefs of that society.

105- حَقِیقٌ عَلَی اَنْ لآ اَقُولَ عَلَی اللّهِ إِلاَّ الْحَقَّ

قَدْ جِئْتُکُمْ بِبَیِّنَةٍ مِنْ رَبِّکُمْ فَاَرْسِلْ مَعِیَ بَنِی إِسْرآئِیلَ

so send forth with me the Children of Israel.”

Commentary : verse 105

Prophets are infallible, and they say nothing but the truth. From the tongue of Moses, the verse says:

“ (I am) worthy of saying nothing about Allah

except the truth. … ”

Prophets should have miracles to prove their prophecy, as the verse refers to it and says:

“ … Indeed I have come to you with a clear Sign

(a miracle) from your Lord; …”

To provide the freedom of human beings is among the first aims of prophets. Except them, whoever takes the rein of the government in a society, drags those people into servitude of false deities.

As long as people are not delivered from the ties of false deities, it is not possible to offer them a complete cultural program to guide them. That was why Moses (a.s.) said to Pharaoh:

“ … so send forth with me the Children of Israel.”

106- قَالَ إِنْ کُنْتَ جِئْتَ بِاَیَةٍ فَأْتِ بِهَآ إِنْ کُنْتَ مِنَ الصَّادِقِینَ

107- فَاَلْقَی عَصَاهُ فَإِذَا هِیَ ثُعْبَانٌ مُبِینٌ

Commentary : verses 106-107

The Definition of a Miracle:

The Arabic term /mu‘jizah/ is derived from the root /‘ajaza/ which means an action that those who have not the capacity and genius of prophethood or imamate are unable to do it, such as the act of Moses by his Rod, or the act of Jesus in raising men from the dead, and so on. The verse says:

“ He (Pharaoh) said: ‘ If you have come with a Sign

(a miracle), then bring it, if you are of the truthful ones’.”

In Sura Ash-Shu‘arā, No. 26, verse 45 we recite: “ Then Moses cast down his staff, and lo! It swallowed that which they falsely displayed.”

There were also some more miracles appeared from that Rod. It was struck the water of the sea when it dried up. Sura Ash-Shu‘arā, No. 26, verse 63 says: “ Strike the sea with your staff …” Or, it was struck the rock and fountains of water gushed forth from it. Sura Al-Baqarah, No. 2, verse 60 says: “ … Strike the rock with your staff.’…”

It should be explained that at the presence of Moses (a.s.) the Rod changed to be a small snake, as Sura An-Naml, No. 27, verse 10 says: “ And cast down your staff, so when he saw it in motion as if it was a serpent…” At the presence of people it seemed an ordinary snake. Sura Tāhā, No. 20, verse 20 says: “ Then he cast it down, and lo! it was a serpent running.” But, at the presence of Pharaoh, it became a great clear snake, as the verse under discussion says:

“ So he threw his rod, then behold! it was a clear serpent.”

However, a miracle should be clear for all, so that no doubt remains. The verse says:

“ … then behold! it was a clear serpent.”

Section 14:pharaoh and his Magicians Defeated

Point

Moses defeats Pharoah and his enchanters through

The Miraculous Rod

108- وَنَزَعَ یَدَهُ فإِذَا هِیَ بَیْضَآءُ لِلنَّاظِرِینَ

109- قَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِیمٌ

Commentary : verses 108-109

Besides warnings and changing the Rod as a serpent, Moses showed white hand, too. But the opponents of the prophets used to spoil the rank of the prophets. The verse says:

“ Then he drew out his hand, and behold! it was white to the beholders.”

Therefore, the adherents and the chiefs of wrong-doers around false deities are also shared with them in their crimes. The verse says:

“ The chiefs of Pharaoh’s people said: ‘ Verily this

indeed is a knowing sorcerer ’.”

110- یُرِیدُ أَنْ یُخْرِجَکُمْ مِنْ أَرْضِکُمْ فَمَاذَا تَأْمُرُونَ

Then what do you advise? ’ ”

Commentary : verse 110

In order to pervert the common opinions, Pharaoh tried to denigrate Moses (a.s.). From the point of belief, he called Moses (a.s.) a sorcerer, and from the social and political points of view, he introduced him as a seditious and quarrelsome person. One of the weapons of the opponents is to denigrate the men of the Truth. The verse, from the tongue of Pharaoh, says:

“ ‘ He (Moses) intends to expel you from your land. …”

False deities are often tyrannical, but sometimes they become helpless to consult in difficulties with some others around them.

“…Then what do you advise? ’ ”

111- قَالُوا أَرْجِهِ وَأَخَاهُ وَأَرْسِلْ فِی الْمَدَآئِنِ حَاشِرِینَ

112- یَأْتُوکَ بِکُلِّ سَاحِرٍ عَلِیمٍ

and send men to the cities to collect (sorcerers) ,”

Commentary : verses 111-112

In their consultation, however, the attitude of all of them was that they told him to keep Moses and Aaron (a.s.) in suspense in order to collect sorcerers. The verse says as follows:

“ They said (unto Pharaoh): ‘ Keep him and his

brother in suspense (for a while);

and send men to the cities to collect (sorcerers) ,”

This device was for the reason that they would call all knowledgeable skillful experts of the time in sorcery to be gathered and to be brought to the presence of Pharaoh. The verse says:

“ To bring you every knowing (expert) sorcerer ’.”

Since haste in slaying Moses and Aaron, regarding Moses’ two surprising miracles, would cause the attraction of the attention of many people to him, and the feature of his

‘ prophethood ’ might be strengthened with the feature of

‘ martyrdom and being oppressed ’, at first they thought that they would frustrate his deeds by means of some extraordinary actions of their sorcerers, and defame him. After that, they should slay him so that the story of Moses and Aaron could disappear from the minds of people forever.

113- وَجَآءَ الْسَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنا لاَجْراً إِنْ کُنّا نَحْنُ الْغَالِبِینَ

114- قَالَ نَعَمْ وإِنَّکُمْ لَمِنَ الْمُقَرَّبِینَ

‘ Verily there will be a reward for us if we are victors’. ”

Commentary : verses 113-114

From this verse on, the words are upon the entanglement of Moses with the sorcerers and the end of his struggle therein.

The verse implies that, by the invitation of Pharaoh, sorcerers went to him, and the first thing that they told him was that whether they would have a large reward if they could overcome the enemy. Here is the verse:

“ And the sorcerers came to Pharaoh, they said: ‘ verily there will be a reward for us if we are victors’. ”

Immediately after that, Pharaoh also gave them a favorable promise, and said that not only he would give them a good financial reward but also they would be of the near-stationed to him. The verse says:

“ He said: ‘ Yes! and you will surely be of the near-stationed (to me)’.”

Thus, Pharaoh promised them both the reward of wealth and the reward of high rank.

115- قَالُوا یَامُوسَی إِمَّآ أَنْ تُلْقِیَ وَإِمَّآ أَنْ نَکُونَ نَحْنُ الْمُلْقِینَ

116- قَالَ أَلْقُوا فَلَمّآ أَلْقَوْا سَحَرُوا أَعْیُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِیمٍ

Commentary : verses 115-116

Finally, a proper time was appointed for the meeting of Moses (a.s.) and the sorcerers to have their attempts. So all people were invited to come and see the event.

When the appointed day came, the sorcerers were completely ready with all their tools for the action. They had supplied some ropes and staffs which, it seemed, they had been filled with some special chemical materials. These materials could be changed into the form of some light gases before sunshine which could move those ropes and hollow staffs.

It was a wonderful scene. Moses, standing before people and the sorcerers, was alone. Only his brother, Aaron, was with him. The sorcerers told Moses either he would begin the action and cast his means first, or they might start and cast their own means. The verse in this regard says:

“ They (the sorcerers) said: ‘ O’ Moses! Will you throw, or shall we be the (first) throwers ? ’ ”

Moses, with a particular coolness, answered them that they could begin first. The verse says:

“ He (Moses) said: ‘ Throw (yours) ! …’

When the sorcerers threw down their ropes and other means on the ground, they fascinated people and, by their deceitful deeds and exaggerative statements, they cast a sudden fear and terror upon people, and caused a great sorcery to be produced before them. The verse says:

“… So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

The Arabic term /sihr/ means: ‘ deceit, imposture, dexterity, and jugglery ’. Sometimes it also means: ‘ whatever the cause and motive of which is invisible ’. The verse says:

“… and produced a great magic.”

117- وَأَوْحَیْنَآ إِلَی مُوسَی أَنْ أَلْقِ عَصَاکَ فإِذَا هِیَ تَلْقَفُ مَا یَأْفِکُونَ

Commentary : verse 117

At the moment when all people were excited, and happy shouts were heard from every side, Pharaoh and his by-standers were watching the scene of activities of sorcerers, while they were smiling contently and their eyes were glittering with joy. Then suddenly the Divine revelation came unto Moses (a.s.), biding him to throw down the staff. It caused the scene to be changed wholly. The faces of audience lost their colour, and instability overtook Pharaoh and his adherents.

In this verse, the Qur’ān refers to the very fact. It implies that Allah revealed to Moses (a.s.) to throw down his Rod. It became as a huge serpent which quickly and precisely gathered all false snakes and artificial means of the sorcerers. The holy verse says:

“ And We revealed to Moses: ‘ Throw down your rod! ’

And behold, it swallowed (all) that they falsely had invented.”

118- فَوَقَعَ الْحَقُّ وَبَطَلَ مَاکَانُوا یَعْمَلُونَ

119- فَغُلِبُوا هُنَالِکَ وَانْقَلَبُوا صَاغِرِینَ

120- وَاُلْقِیَ الْسَّحَرَةُ سَاجِدِینَ

120.“ And the sorcerers fell down in prostration.”

Commentary : verses 118-120

It was thus that the truth was manifested and the acts of sorcerers, which were baseless and improper, were nollified. The verse says:

“ So the truth was established and what they were doing was made vain.”

The reason of this incident was that the deed of Moses (a.s.) was a reality while the sorcerers’ deeds were some deceits, trickeries, dissimulations, juggleries and delusions.

This was the first stroke which was struck upon the foundation of the power of Pharaoh, the arrogant.

In verse 119, the Qur’ān implies that, thereafter, the signs of failure were seen in them, and all of them became low and helpless.

The verse says:

“ Thus were they there defeated and brought low.”

The more important stroke happened when the scene of struggle of sorcerers against Moses (a.s.) was totally changed, and suddenly all the sorcerers fell down prostrating for the greatness of Allah. The verse says:

“ And the sorcerers fell down in prostration.”

121- قَالُوا ءَامَنَّا بِرَبِّ الْعَالَمِینَ

122- رَبِّ مُوسَی وَهَارُونَ

Commentary : verses121-122

The sorcerers shouted that they believed in the Lord of the worlds, Who was the Lord of Moses and Aaron. The verses say:

“ They said: ‘ We have believed in the Lord of the worlds.”

“ The Lord of Moses and Aaron ’.”

This happening was something which could never be foresighted by Pharaoh and his men.

123- قَالَ فِرْعَوْنُ ءَامَنْتُمْ بِهِ قَبْلَ أَنْ ءَاذَنَ لَکُمْ إِنَّ هذَا لَمَکْرٌ مَکَرْتُمُوهُ فِی الْمَدِینَةِ لِتُخْرِجُوا مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ

but soon you shall know (the consequences) ! ”

Commentary : verse 123

When a new stroke was struck upon the bases and pillars of the power and authority of Pharaoh because of the victory of Moses (a.s.) over the sorcerers and that they believed in Moses (a.s.), Pharaoh was frightened and got excited. That was why he applied two plots as follows:

The first was his accusation against the sorcerers which perhaps was admired by common people. The verse says:

“ Pharaoh said: ‘ Did you believe in him before I should give you permission? …”

This is the worst form of colonialism that a nation be taken as slaves and captives so that they may not have even the right of thinking, contemplating, and heartily believing in a person or a religion.

This is the very plan which, in the present age, is pursued under the title of ‘ New colonialism ’, too.

Then, Pharaoh added:

“… Surely this is a plot you have plotted in the city that you may expel its people from it, …”

This accusation was so unfounded and infamous that none could accept, except some perfectly unaware persons among common people.

After that, Pharaoh threatened them ambiguously, but it was said intensively and firmly. He said:

“… but soon you shall know (the consequences) ! ”

124- لاَُقَطِّعَنَّ أَیْدِیَکُمْ وَأَرْجُلَکُمْ مِنْ خِلاَفٍ ثُمَّ لاَُصَلِّبَنَّکُمْ أَجْمَعِینَ

125- قَالُوا إِنَّآ إِلَی رَبِّنَا مُنْقَلِبُونَ

on opposite sides, then I will certainly crucify you all ’.”

Commentary : verses 124-125

The ambiguous threat of Pharaoh, which was referred to in the previous verse, is clearly stated in the verse under discussion. Here, Pharaoh takes an oath that he cuts off their hands and feet on opposite sides, i.e. the right hand and the left foot, or the left hand and the right foot. The verse says:

“ Surely I will cut off your hands and your feet

on opposite sides,

then I will certainly crucify you all ’.”

What Pharaoh undertook here against the sorcerers, who had believed in Moses (a.s.), was a general behaviour that usually the tyrannical rulers have in their cowardly oppositions against the adherents of the Truth. On one side, they use the weapon of accusation against the demandant of the Truth to weaken them and their position both in the view of common people. And, on the other side, they rely on force, power, and threat to slaughter and destruction in order to break down their authority and will.

None of the two weapons of Pharaoh could defeat the decision of the sorcerers. In their answer, they heartily and decidedly refused him, as follows:

“ They said: ‘ Verily unto our Lord we return ’.”

They said this statement with the meaning that if the Pharaoh’s threat could be done, they finally would become martyrs. In that case, not only the event might not harm them or decrease anything from them, but also it could be considered as an honour and a happiness for them.

126- وَمَا تَنْقِمُ مِنَّآ إِلآَّ أَنْ ءَامَنَّا بِاَیَاتِ رَبِّنَا لَمَّا جَآءَتْنَا رَبَّنَآ أَفْرِغْ عَلَیْنَا صَبْراً وَتَوَفَّنَا مُسْلِمِینَ

and cause us to die in submission ’.”

Commentary : verse 126

Then, in order to respond the accusation of Pharaoh, and to make the truth clear for the audience of the concerning scene, and, also, to prove their own sinlessness, the sorcerers said:

“ And you do not take revenge upon us except because

we have believed in the signs of our Lord when

they came to us.’ …”

At that time, they turned their faces from Pharaoh and, being attentive to Allah, they invoked Him to bestow upon them the highest degree of patience and perseverance. They knew that they could not tolerate those terrible threats without His help and His support. So, they said:

“ … ‘ Our Lord! Pour out upon us patience, and cause us

to die in submission ’.”

As it has been recorded in the Islamic traditions, as well as the history, finally the sorcerers resisted on their idea so much so that Pharaoh fulfilled what he had threatened, and he hung their mutilated bodies on some tall palm trees by the bank of Nile River.

Yes, if belief and full awareness combine with together, the income of such a spiritual love will be some perseverance and devotion which will not be surprising in that way.

Section 15: persecution of the Israelites

Point

The Israelites persecuted – Moses preaches patience – Promises delivery and the

Heritage of the Hold of the Land

127- وَقَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَی وَقَوْمَهُ لِیُفْسِدُوا

فِی الاَرْضِ وَیَذَرَکَ وءَالِهَتَکَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْیِی نِسَآءَهُمْ وإِنَّا فَوْقَهُمْ قَاهِرُونَ

‘ Will you leave Moses and his people to make mischief in the land, and to desert you and your gods? ’

He said: ‘ Soon we will kill their sons and spare their women, and surely we are in power over them ’.”

Commentary: verse 127

After seeing the belief of the sorcerers, in order to move Pharaoh, the chiefs of his people told him whether he left Moses and his followers alive to oppose him and make other people oppose and, consequently, to take the control of government from Pharaoh and to make mischief in the country. They would also leave out both him and his gods. The verse says:

“ And the chiefs of Pharaoh’s people said:

‘ Will you leave Moses and his people to make mischief in the land, and to desert you and your gods? ’ …”

Pharaoh answered them that he would kill their sons who were the encouragement of those people and whom they were making ready for fighting, while he would leave their daughters alive because they could do nothing against him. Pharaoh said that he could make of their females servants so that they became lowing and miserable. The holy verse continues saying:

“… He said: ‘ Soon we will kill their sons and spare their women, …”

It is understood from this sentence that Pharaoh did not expect to kill Moses (a.s.) and his followers since he had recognized their power unfailing. Therefore, he decided to attack the defendless children and to destroy them. The verse ends thus:

“… and surely we are in power over them ’.”

128- قَالَ مُوسَی لِقَوْمِهِ اسْتَعِینُوا بِاللّهِ وَاصْبِرُوا إِنَّ الاَرْضَ لِلّهِ یُورِثُهَا مَنْ یَشَآءُ مِنْ عِبَادِهِ

وَالْعَاقِبَةُ لِلْمُتَّقِینَ

‘ Seek help from Allah and endure. Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

Commentary : verse 128

There are two commandments accompanied with two glad tidings referred to in this holy verse. The commandments are:

‘ seeking help from Allah ’ and ‘ endurance ’; and the glad tidings are ‘ the inheritance of the earth ’ and ‘ the good end of the pious’.

It also indicates that seeking help from Allah and having confidence in Allah together with perseverance and piety are among the factors of the final victory and protection against threats. This means that we must both seek help from Allah and endure ourselves. The verse says:

“ Moses said to his people: ‘ Seek help from Allah and endure. …”

Another matter is that, at the sensitive times, a leader must console the community and make them hopeful, because the hope to a clear future is the promise of all religions including Islam. Moreover, the pious people, not only have a good end in this world, but also are victorious in the next world.

“… Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

129- قَالُوا اُوذِینَا مِنْ قَبْلِ أَنْ تَأْتِیَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَی

رَبُّکُمْ أَنْ یُهْلِکَ عَدُوَّکُمْ وَیَسْتَخْلِفَکُمْ فِی الاَرْضِ

فَیَنْظُرَ کَیْفَ تَعْمَلُونَ

‘ Maybe that your Lord will destroy your enemy and will make you successors in the earth,

then He observes how you act.”

Commentary : verse 129

The Children of Israel expected all the affairs be promptly corrected in one night after the raise of Moses (a.s.), and the country of Egypt, with all its facilities, could be in their authority, and the Pharaonic people would be annihilated. That was why they claimed that the raise of Moses (a.s.) did not bring confort for them.

The reply of Allah (s.w.t.) is that triumph needs some conditions, such as patience, struggle, and reliance. When these conditions are supplied, there is a hope to the help of Allah.

It was thus that the divine leaders were sometimes criticized by some friends who were of little capacity and of little tolerance. The verse says:

“ They said: ‘ We have been hurt before you came to us and (also) after you came to us.’ …”

Most of people imagine that happiness and felicity is found in comfort and tranquility. They suppose that the lack of them

is as a failure to obtain their desires. They are neglectful that the Divine religions have come to correct the ways of lives, not to efface their difficulties.

A leader should hearken to critics and send some hope-giving messages. The verse continues saying:

“… He said: ‘ Maybe that your Lord will destroy your enemy and make you successors in the earth, …”

An Islamic government is a means of trial not a means of seeking pleasure. Then, the verse concludes as follows:

“… then He observes how you act.”

Section 16: The Delivery of the Israelites

Point

The Israelites rescued – They were still after idol gods – Moses admonishes them to stick only to the true God Who had rescued them and bestowed on them great favours.

130-وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِالسِّنِینَ وَنَقْصٍ مِنَ الثَّ-مَرَاتِ

لَعَلَّهُمْ یَذَّکَّرُونَ

Commentary : verse 130

The Arabic word /sini̅n/ is the plural form of /sanah/ which means ‘ year ’; but when it is used with the term /’axǒ/ in the Arabic contexts, it often means: ‘ to afflict with drought and famine ’. The Qur’ān implies that Allah afflicted Pharaoh and his clan with drought and famine because of the indecent manner that they committed. The verse says:

“ And certainly We afflicted the clan of Pharaoh with drought …”

It also implies that besides famine and drought, Allah afflicted them with scarcity of fruits in order that they be in awe and to become monotheists, but they did not change their way. The verse continues saying:

“… and scarcity of fruits, so that they may take admonition.”

131- فإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وإِنْ تُصِبْهُمْ سَیِّئَةٌ یَطَّیَّرُوا

بِمُوسَی وَمَنْ مَعَهُ أَلآ إِنَّمَا طَآئِرُهُمْ عِنْدَ اللّهِ وَلکِنَّ أَکْثَرَهُمْ لاَیَعْلَمُونَ

‘ This is our due ’; and if any evil afflicted them,

they took it bad omens due to Moses and those with him.

Be it known! Surely the cause of their bad omens is with Allah,but most of them do not know.”

Commentary : verse 131

Whenever they obtained abundance of good, they said that it was for their own due that there had continuously been bounties in their cities, and, therefore, they did not thank Allah. The verse says:

“ So, when any good came to them, they said:

‘ This is our due ’; …”

But when they afflicted famine and starvation, they took Moses and his followers bad omens and said that it was due to them. In this regard, the verse says:

“… and if any evil afflicted them, they took it bad omens due to Moses and those with him. …”

Their real misfortune was as a result of their own sins and evil deeds. Such things cause the punishment of Allah for them both in this world and the Hereafter. The verse says:

“… Be it known! Surely the cause of their bad omens is with Allah, …”

But most of them do not know it, and do not contemplate to know this fact. The verse ends as follows:

“… but most of them do not know.”

132- وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ ءَایَةٍ لِتَسْحَرَنَا بِهَا

فَمَا نَحْنُ لَکَ بِمُؤْمِنِینَ

Commentary : verse 132

The enemies knew that the job of Moses was not magic and also knew that it was a Divine Sign, but they arrogantly and obstinately did not believe.

But, when the sorcerers, who were expert in their job, understood that the accomplishment of Moses (a.s.) was not a magic, they believed.

Perhaps, the manner of the people of Pharaoh, that they called the accomplishment of Moses ‘ a sign ’, had been done mockingly.

The verse says:

“ And they said: ‘ Whatever sign you may bring to us to

charm us with it, we will not believe in you ’.”

133-فَاَرْسَلْنَا عَلَیْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ

وَالدَّمَ ءَایَاتٍ مُفَصَّلاَتٍ فَاسْتَکْبَرُوا وَکَانُوا قَوْماً مُجْرِمِینَ

Commentary : verse 133

Point

The Arabic term /tūfān/ in the Persian language means:

‘ hurricane ’, but in the Arabic language it has been used with the sence of: ‘ a violate flood ’. In Mufradāt-i-Rāqib, it is cited that the word /tūfān/ is applied for any common event which is horrible.

The Arabic word /qummal/ means: some small insects, such as: lice, ants, aphis, and a kind of insects.

‘ Blood ’, which was among the divine signs and a punishment for the opponents of the people of Moses (a.s.), means: the change of water(s) into blood, or a common bleeding of people.

The attack of locusts, flood, and ‘ water being altered into blood ’ were ordained only against the people of Pharaoh, while the Children of Israel were in security.

Some punishments against the people of Pharaoh

The explanation of these punishments have been mentioned in the Turah, too. Some evidences are as follows:

1-The river turned into blood ….. Exodus, Chapter 7, verse 20

2-Swarm of flies ….. Exodus, Chapter 8, verse 21 and verse 24

3- The plague of hail ….. Exodus, Chapter 9, verse 24 and verse 25

4- The attack of locusts ….. Exodus, Chapter 10, verses 12 and 14

After Allah’s warning and people’s heedlessness, it is the turn of some grievous retributions to come forth .

The verse says:

“ So We sent against them the flood and the locusts and the vermin and the frogs and the blood

as distinct signs, …”

Living creatures are the agents of Allah. Their mission is sometimes to bring mercy, like the spider’s web at the doorway of the cave for the protection of the Messenger of Allah (p.b.u.h.). And, it is sometimes a chastisement mission, like that of the swallows, and, in this verse, the mission of frogs and locusts.

However, many calamities are often for training. In any retribution, there is a respite for people to contemplate and repent and return to the Straight Path. Therefore, the Divine retributions come after completing the argument.

They saw the divine sign and punishment, yet they acted arrogantly. The verse says:

“… yet they acted proudly and they were a guilty people.”

134- وَلَمَّا وَقَعَ عَلَیْهِمُ الرِّجْزُ قَالُوا یَا مُوسَی ادْعُ لَنَا رَبَّکَ

بِمَا عَهِدَ عِنْدَکَ

لَئِنْ کَشَفْتَ عَنَّا الْرِّجْزَ لَنُؤْمِنَنَّ لَکَ وَلَنُرْسِلَنَّ

مَعَکَ بَنِی إِسْرآئِیلَ

135- فَلَمَّا کَشَفْنَا عَنْهُمُ الْرِّجْزَ إِلَی أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ یَنْکُثُونَ

‘ O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel ’.”

Commentary : verses 134-135

The Arabidc term /nakθ/ originally means: ‘ to untwist a rope ’, but later it has been used in the sense of ‘ breaking a covenant ’, or ‘ violating an oath ’. The verse says:

“ And when the plague fell upon them, they said:

‘ O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel ’.”

The Qur’ānic term /’ajal/, in this verse, may be the time which Moses (a.s.) appointed for the removal of a calamity, saying that, for example, it would be removed on so and so day or at so and so hour, in order that they might understand that it was a divine retribution and not an accidental happening.

The purpose also maybe that those obstinate people would finally meet the unavoidable Wrath of Allah, but until the appearance of that time and being drowned in the sea, the punishment was temporarily removed.

The verse says:

“ But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

136- فَانْتَقَمْنَا مِنْهُمْ فَاَغْرَقْنَاهُمْ فِی الْیَمِّ بِاَنَّهُمْ کَذَّبُوا بِاَیَاتِنَا

وَکَانُوا عَنْهَا غَافِلِینَ

Commentary : verse 136

The Arabic term /’intiqām/ with the meaning of

‘ vengeance ’, in this verse, means ‘ punishment ’, and it does not mean ‘ grudge ’ or ‘ rancour ’ here.

The word /yam/ in the old Egyptian language was used for a sea or a river. Since the story here refers to Egypt, the same old word has been used in this verse of the Qur’ān. (Narrated from Mu‘jam-ul-Kabi̅r).

However, it should be noted that Allah is also ‘ taker of vengeance ’. The verse says:

“ So We took vengeance on them and drowned them in the

sea, because they belied Our Signs …”

Another point is that the main source of misfortunes and calamities is inside the entities of ourselves, and negligence brings a heavy compensation for us. The holy verse continues saying:

“… and were heedless of them.”

137- وَأَوْرَثْنَا الْقَوْمَ الَّذِینَ کَانُوا یُسْتَضْعَفُونَ مَشَارِقَ الاَرْضِ وَمَغَارِبَهَا

الَّتِی بَارَکْنَا فِیهَا وَتَمَّتْ کَلِمَتُ رَبِّکَ الْحُسْنَی

عَلَی بَنِی إِسْرآئِیلَ بِمَا صَبَرُوا

وَدَمَّرْنَا مَاکَانَ یَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا کَانُوا یَعْرِشُونَ

137 . “ And We made the people, who were abased,

the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein,

and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

Commentary : verse 137

The region that the Children of Israel inherited included of Syria, Jordan, Egypt, Lebanon and present Palestine. Those lands contained both material bounties and spiritual bounties, where the great prophets raised and were buried.

The lands which were under the control of Pharaoh and his people were so vast that there were different horizons and with different hours of risings and settings of the sun therein.

From the points of industry, agriculture, and interesting buildings of their time, the people of Pharaoh were very developed. The verse says:

“ And We made the people, who were abased,

the inheritors to the east (parts) of the land and the west

(parts) of it which We had blessed therein,

and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

Yet, since the governments of divine prophets have been the governments of the oppressed, and Allah fulfills His promises, those oppressed people who show patience and perseverance can become the inheritors of the earth, as the verse indicates:

“ … We made the people, who were abased,

the inheritors to the east (parts) of the land and the west (parts) of it …”

138- وَجَاوَزْنَا بِبَنِی إِسْرآئِیلَ الْبَحْرَ فَاَتَوْا عَلَی قَوْمٍ یَعْکُفُونَ

عَلَی أَصْنَامٍ لَهُمْ

قَالُوا یَامُوسَی اجْعَلْ لَنَآ إِلَهاً کَمَا لَهُمْ ءَالِهَةٌ

قَالَ إِنَّکُمْ قَوْمٌ تَجْهَلُونَ

then they came upon a people cleaving to idols they had.

They said: ‘ O’ Moses! make for us a god,

as they have gods ’. He (Moses) said: ‘ Verily you are a people behaving ignorantly ’.”

Commentary : verse 138

Those expert sorcerers of Pharaoh, who were dealing with sorcery and magic during all their lives, became such good believers by seeing a miracle that Pharaoh’s terrible threats could not change their decision. But, some of the followers of Moses, who saw all those great miracles, were so weak that they even asked him (a.s.) for an idol, and the observation of a deviated scene of idolatry drew them toward perversity.

The verse says:

then they came upon a people cleaving to idols they had.

They said: ‘ O’ Moses! make for us a god,

as they have gods ’. He (Moses) said: ‘ Verily you are a people behaving ignorantly ’.”

Therefore, as long as a group of people have not become strong enough in their true belief and faith, they should not

migrate unto some perverted and dangerous regions, because invironments may affect on them, and communities are always exposed to the danger of aberration.

Also, sometimes it happens that watching an unappropriate view (of a film, a picture, or a society) spoils all the training efforts of the leaders.

139- إِنَّ هَؤُلآءِ مُتَبَّرٌ مَاهُمْ فِیهِ وَبَاطِلٌ مَاکَانُوا یَعْمَلُونَ

and what they are doing are in vain.”

Commentary : verse 139

The Qur’ānic term /mutabbarun/ is derived from the word /tabār/ with the meaning of ‘ destruction ’.

The holy verse maybe points to the glad tidings of Moses (a.s.) to the people, saying that by their presence in that region, polytheism and perversion would be effaced. (narrated from Marāqi̅, commentary). Here is the verse:

“ (Moses said:) Surely this they are engaged upon shall be perished,

and what they are doing are in vain.”

Therefore, both the mental and practical perversions are perishable. The end of them all is destruction.

140- قَالَ أَغَیْرَ اللّهِ أَبْغِیکُمْ إِلَهاً وَهُوَ فَضَّلَکُمْ عَلی الْعَالَمِینَ

141- وإِذْ أَنْجَیْنَاکُمْ مِنْ ءَالِ فِرْعَوْنَ

یَسُومُونَکُمْ سُوءَ الْعَذَابِ یُقَتِّلُونَ أَبْنَآءَکُمْ وَیَسْتَحْیُونَ نِسَآءَکُمْ

وَفِی ذلِکُمْ بَلآءٌ مِن رَبِّکُمْ عَظِیمٌ

slaughtering your sons and sparing your women, and in that was a great trial from your Lord.”

Commentary : verses 140-141

Then, for an emphasis, the Qur’ān adds that Moses said to them whether he should find a god other than Allah for them; the same Lord Who preferred them over all people of their time. Here is the statement of the verse:

“ He said: ‘ Shall I find for you a god other than Allah, while He has preferred you above all creatures ? ’ ”

In the next verse, Allah points to one of His great bounties bestowed upon the Children of Israel, so that by attending to that great bounty the sense of gratitude could be moved in

them, and they knew that only His Pure Essence is eligible to be adored, worshipped and submitted.

At first it says:

“ And (remember) when We delivered you from Pharaoh’s clan who were

afflicting you with evil torment, …”

Then, this ceaseless torment is explained as follows:

“… slaughtering your sons and sparing your women, …”

The explanation of the verse implies that in that event there lies a great trial upon them from the side of Allah. The verse says:

“… and in that was a great trial from your Lord.”

Chapter 17: The Physical Eyes Can never See Allah

Point

Moses called on the Mountain – None can by any means see Allah with his physical

eyes – Moses given the Turah.

142- وَوَاعَدْنَا مُوسَی ثَلاَثِینَ لَیْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِیقَاتُ رَبِّهِ

أَرْبَعِینَ لَیْلَةً وَقَالَ مُوسَی لاَخِیهِ هَارُونَ اخْلُفْنِی فِی

قَوْمِی وَأَصْلِحْ وَلاتَتَّبِعْ سَبِیلَ الْمُفْسِدِینَ

so the appointed time of his Lord was completed forty nights. And (before going there) Moses said to his brother Aaron: ‘ Be my successor among people,

and set the (people’s) affairs right and do not follow the way of mischief-makers ’.”

Commentary : verse 142

Point

In Sura Al-Baqarah, No. 2, verse 50, the statement denotes that Allah (s.w.t.) appointed forty nights for Moses (a.s.):

“ And (remember) when We appointed forty nights for Moses,…”, but here, in this verse, the appointment is thirty nights added with ten more nights. As Imam Bāqir (a.s.) said: the philosophy of that manner was to try the Children of Israel. (Nūr-uth-Thaqalayn, the commentary, vol. 2, p. 61).

The length of this time has been forty nights and days, yet the reason that the verse says ‘ forty nights ’, maybe, is that supplications are often performed at night. Or, perhaps, its reason is that in old times the formation of calendar was based on the appearance of the moon at night. The number of nights has also been used in counting days. The verse says:

“ And We made an appointment with Moses for thirty nights, and completed them with ten (more),

so the appointed time of his Lord was completed forty nights. …”

Figure 'Forty' and its position

There are some secrets hidden in this figure, i.e. ‘ forty ’. This figure has a special position in the cultures of different religions. The Messenger of Allah, Muhammad (p.b.u.h.), was appointed to prophethood when he was forty years old. He kept aloof from Khadijah for forty nights in order that the heavenly food to be sent down and the preparation of the birth of Hazrat Zahrā (a.s.) to be supplied.

The descent of Divine revelation unto the holy Prophet (p.b.u.h.) was ceased for forty days.

The people of Moses (a.s.) were wandering bewildered in the deserts for forty years.

At the time of Noah, it rained for forty days.

To learn forty Islamic traditions by heart causes this person to be raised among the experts of Muslim law in Hereafter.

The preparation of spiritual perfection of man develops until the person becomes forty years old. After that the affairs are more difficult and the accounts are more delicate.

The recitation of Sura Al-Hamd done for forty times unto a sick person can be effective in his healing.

Whoever drinks wine, his prayers will not be accepted for forty days, though the one must establish those prayers.

Allah may forgive a person upon whose dead body forty believers testify that he has been a good person.⁽¹⁾

However, the explanation of forty nights of the appointed tryst of Moses is referred to in the Turah, Exedus.

Some Islamic literature denotes that thirty nights out of this forty nights were the whole nights of Zilqa‘dah, and the added ten nights happened at the beginning nights of Zil-Hajjah. (Nūr-uth-Thaqalayn, the commentary)

In any case, the event of the tryst of Moses (a.s.) was as follows:

“… And (before going there) Moses said to his brother Aaron: ‘ Be my successor among people, and set the (people’s) affairs right and do not follow the way of mischief-makers ’.”

The Tradition of Rank :

A large number of commentators from both great Islamic sects have referred to the known ‘ Tradition of Rank ’ when explaining the verse under discussion. There is a difference, of course, that Shi‘ite commentators have taken it as one of the reputable proofs for the immediate vicegerency of Ali (a.s.).

The text of the tradition denotes that many of the companions of the Prophet (p.b.u.h.) have detailed the process of the Battle of Tabūk as follows:

The Prophet (p.b.u.h.) set out towards Tabūk when he appointed Ali-ibn-Abitālib (a.s.) in his place. Ali (a.s.) said to the Porphet (p.b.u.h.) whether he left him among children and women (and did not let him go with him (p.b.u.h.) to the battle-field to struggle). The Messenger of Allah (p.b.u.h.) answered him whether he was not content to be in the same

rank to him (p.b.u.h.) as Aaron was to Moses except that there would be no prophet after him.

It was not only in the Battle of Tabūk that the Prophet (p.b.u.h.) expressed this meaning, but also in several occasions, other than that, this statement was heard from him, (p.b.u.h.) including the followings:

1- One day, the Prophet (p.b.u.h.) told ’Umm-us-Salamah: “ O’ ’Umm-us-Salamah! Ali’s tissue is the same as my tissue and, his blood is the same as my blood. The example of him unto me is like the example of Aaron unto Moses.”

2- Ibn-‘Abbas says that one day ‘Umar-ibn-Khattāb said that once he was in the presence of the Prophet (p.b.u.h.) accompanied with Abūbakr and some of the companions of the Prophet (p.b.u.h.). The Prophet (p.b.u.h.) was leaning on Ali (a.s.) when he touched Ali’s shoulder and said: “ O” Ali! you are the first man who believed (in Allah) and you are the first person who accepted Islam.” Then he (p.b.u.h.) said: “ The example of you unto me is like the example of Aaron unto Moses ”.

However, if we impartially examine the above-mentioned tradition, it can be understood from it that Ali (a.s.) had been given all the positions that Aaron had unto Moses (a.s.) and among the Children of Israel, except prophethood.

This meaning mentioned about the Tradition of Rank has been cited in the Sunnite sources such as: Sahih-i-Bukhāri̅, vol. 6, p. 3; Sahih-i-Muslim, vol. 4, p. 187; Sunan-i-Ibn-i-Mājid, vol. 1, p. 42; Musnad-i-Ahmad-ibn-Hanbal, vol. 1, pp. 173,175,177,179,182.

But the very tradition, ‘ the Tradition of Rank ’, is widely transmitted with Shi‘ites and it is available in the authentic books of traditions, including: 1) ‘Abaqāt, in book of

Muhammad and Ali ’. 2) The tradition of Thaqalayn, by Najmiddin ‘Askary, pp. 105-127; 3) Safinat-ul-Bihār, vol. 21, p. 209; 4) Bihār-ul-’Anwār, vol. 37, p. 254; 5) Kanz-ul-Kirāchi, pp. 282,283; 6) An-Nihāyah, vol. 2, p. 172; 7) Kashf-ul-Qummah, p. 44; 8) Manāqib, Ibn-Abi̅-Tālib; 9) Al-Yaghi̅n; 10) Al-Kharā’ij-wal-Jarāyih; 11) Kāmil-ut-Tawārikh, by Ibn-’Athi̅r; 12) At-Tarā’if.

143- وَلَمَّا جَآءَ مُوسَی لِمِیقَاتِنَا وَکَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِی أَنْظُرْ إِلَیْکَ

قَالَ لَنْ تَرَانِی وَلَکِنِ انْظُرْ إِلَی الْجَبَلِ فإِنِ اسْتَقَرَّ مَکَانَهُ فَسَوْفَ تَرَانِی

فَلَمّا تَجَلّی رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَکّاً وَخَرَّ مُوسَی صَعِقاً

فَلَمّآ اَفَاقَ قَالَ

سُبْحَانَکَ تُبْتُ إِلَیْکَ وَاَنَاْ اَوَّلُ الْمُؤْمِنِینَ

‘ My Lord, show me (Yourself), that I may look towards

You! ’ He (Allah) said: ‘ Never shall you see Me,

but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain,

He sent it crashing down, and Moses fell down senseless.

Then when he recovered, he said: ‘ Glory be to You!

I turn to You (repentant),

and I am the first of the believers ’.”

Commentary : verse 143

The Qur’ānic word /dakkah/ means ‘ a level land ’, and, therefore, in this verse the text means that the mountain was turned into dust so that it became level as the land.

That Divine Power, whatever it was, pounded the mountain into dust. Was it the great atomic power, or the power of waves, or some other mystic power ? It is unknown.

There were two times that observing Allah was asked for. One time Moses (a.s.) himself asked Allah to see His True Essense. Then, in answer to him (a.s.), this very current verse was revealed and manifested that Moses (a.s.) had not its capacity. The verse says:

“ And when Moses came to Our appointed tryst and his Lord spoke with him, he said: ‘ My Lord, show me

(Yourself), that I may look towards

You! ’ He (Allah) said: ‘ Never shall you see Me,

but look towards the mountain: if it remains firm in its place, then you will see Me.’ So when his Lord manifested (His) glory to the mountain, He sent it crashing down, and Moses fell down senseless. Then when he recovered,

he said: ‘ Glory be to You! I turn to You (repentant), and I am the first of the believers ’.”

Another time was when the Children of Israel were seeking the pretext, and ignorantly asked Moses to see Allah by the eyes of head. This meaning has been referred to in verse No. 155 of the current Sura, which will be explained later.

This fact should be noted that Allah can never be seen by the outword eyes, neither in this world nor in the Hereafter. As the verse says:

“… ‘Never shall you see Me, ’…”

But He must be known by means of His effects, where His manifestations can be looked at. The verse says:

“ … so when his Lord manifested (His) glory to the

mountain, He sent it crashing down, …”

144- قَالَ یَا مُوسَی إِنِّی اصْطَفَیْتُکَ عَلَی الْنَّاسِ بِرِسَالاَتِی وَبِکَلاَمِی فَخُذْ مَآءَاتَیْتُکَ وَکُنْ مِنَ الشَّاکِرِینَ

Commentary : verse 144

Moses is Allah’s chosen servant. So, different demands, to become senseless, repentence and the like of them do not hinder him to be chosen. The verse says:

“ He said: ‘ O’ Moses! verily I have chosen you above the

people by My Messages and by My speaking

(unto you). …”

Imam Sādiq (a.s.) says: “Allah told Moses (a.s.): ‘ Do you know why did I choose you? It was because your humbleness and submission was matchless. Whenever you established prayer, you put your cheeks on the soil’. ” (Tafsi̅r-us-Sāfi̅, and ’Usūl-i-Kāfi̅)

After the removal of Tāqūt (deity) and formation of a godly society, the turn is for the execution of law and divine ordinances. Allah commands Moses:

“… So take what I have given you, …”

The bounties of Allah must be thanked for. The godly leading and religious responsibilities are amongst the bounties of Allah, for which we must thank. The verse says:

“… and be of the grateful ones ’.”

145- وَکَتَبْنَا لَهُ فِی الاَلْوَاحِ مِنْ کُلِّ شَیْءٍ مَوْعِظَةً

وَتَفْصِیلاً لِکُلِّ شَیْءٍ

فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَکَ یَأْخُذُوا بِاَحْسَنِهَا سَأُوْرِیکُمْ

دَارَ الْفَاسِقِینَ

so, (O’ Moses!) take hold of them with firmness and bid your people to take hold of the best of them.

Soon I will show you the abode of the transgressors.”

Commentary : verse 145

The verse indicates that, in the Tablets, Allah explained of everything some advices and admonitions sufficiently for Moses (a.s.), and He detailed the necessary affairs of the life and religion needed for individuals and the society of his time. The verse says:

“ And We wrote for him in the Tablets of everything

an admonition,

and the explanation of all things; …”

Then, He commanded Moses to take those commandments with utmost effort and with a strong and earnest will. The verse says:

“… so, (O’ Moses!) take hold of them with firmness …”

Moses (a.s.) was also ordered to bid his people to act according to the best of them. The verse continues saying:

“… and bid your people to take hold of the best

of them. …”

Alongside this subject, Moses (a.s.) was commanded to warn his people that opposing those commandments, and escaping from responsibilities and fulfilling the duties, would bring a dreadful result and, finally, Hell for them. Therefore, at the end of the verse, Allah says:

“… Soon I will show you the abode of the transgressors.”

It is understood from the holy phrase : “ … of every thing an admonition …” that there were not mentioned all the admonitions, advices, and necessary subjects in the Tablets of Moses. At that time, the divine ordinances were revealed according to the capacity and talents of those people. But, when the people of the world reached the last stage of the prophets’ training, the last command, which enveloped the whole material and spiritual necessities of human beings, was revealed unto the Prophet of Islam (p.b.u.h.).

The apparent meaning of the phrase: “… Soon I will show you the abode of the transgressors.” is that the abode of those who have gone out from the obedience of Allah in doing their duties is Hell.

146-سَاَصْرِفُ عَنْ ءَایَاتِیَ الَّذِینَ یَتَکَبَّرُونَ فِی الاَرْضِ بِغَیْرِ الْحَقِّ وإِن یَرَوْا کُلَّ ءَایَةٍ لاَیُؤْمِنُوا بِهَا

وَإِن یَرَوْا سَبِیلَ الرُّشْدِلاَ یَتَّخِذُوهُ سَبِیلاً وإِن یَرَوْا سَبِیلَ الْغَیِّ یَتَّخِذُوهُ سَبِیلاً

ذَلِکَ بِاَنَّهُمْ کَذَّبُوا بِاَیَاتِنَا وَکَانُوا عَنْهَا غَافِلِینَ

while (even) if they see any sign,

they will not believe in it, and if they see the way of rectitude they do not take it for a way,

and if they see the way of perverseness they take it for a way.

This is because they belied Our signs and were heedless of them.”

Commentary : verse 146

The statements, which have formed this verse and the verse after it, are indeed a conclusion drawn from the previous verses upon the fate of Pharaoh and his people, and also the arrogant persons of the Children of Israel. At first, the verse says:

“ Soon I will (allow to) turn away from My signs those who are arrogant in the earth unjustly; …”

Then the Qur’ān points to three parts of the qualities of these proud and arrogant people and that how they were dispossessed of the success of the truth. It says:

“… while (even) if they see any sign, they will not

believe in it, …”

And, also, if they see the straight path and the right way, they do not choose it as their own way. The verse says:

“… and if they see the way of rectitude they do

not take it for a way, …”

After mentioning these three qualities, all of which denote to their arrogance against the truth, the Qur’ān points to the reason of them and says:

“… This is because they belied Our signs and were heedless of them.”

147- وَالَّذِینَ کَذَّبُوا بِاَیَاتِنَا وَلِقَآءِ الاَخِرَةِ حَبِطَتْ أَعْمَالُهُمْ

هَلْ یُجْزَوْنَ إِلاَّ مَاکَانُوا یَعْمَلُونَ

Shall they be recompensed except for what they used to do ? ”

Commentary : verse 147

This verse refers to the punishment of such arrogant people. It says:

“ And those who belie Our signs and the meeting of the Hereafter, their (good) deeds are null. …”

And at the end of the verse, the Qur’ān implies that this fate is not as a vengeance for them. It is the fruit of their own deeds, or it is the embodiment of their exact deeds that has been encarnated before them. Thus, the verse says:

“… Shall they be recompensed except for what

they used to do ? ”

This holy verse is one of the verses which are taken as the evidence for proving the embodiment of actions, and the presence of the deeds themselves, good and evil, in the Hereafter.

Section 18: The Israelites Started Calf Worshipping

Point

The Israelites making a calf and worshipping it – Aaron faultless

148- وَاتَّخَذَ قَوْمُ مُوسَی مِن بَعْدِهِ مِنْ حُلِیِّهِمْ عِجْلا

ً جَسَداً لَهُ خُوَارٌ

اَلَمْ یَرَوْاأَنَّهُ لاَیُکَلِّمُهُمْ وَلاَ یَهْدِیهِمْ سَبِیلاً

اتَّخَذُوهُ وَکَانُوا ظَالِمِینَ

Did they not see that it did not speak to them, nor did it guide them to any way?

They took it (for worship) and they were unjust.”

Commentary : verse 148

Through these verses one of the lamentable and surprising events has been referred to. It happened among the Children of Israel after going Moses (a.s.) to the tryst. That event was their worshipping Calf, which was arranged by a person called ‘ Sāmiri̅ ’ and by means of some golden ornaments offered by the Children of Israel.

The verse implies that after going Moses to the tryst, his people made a calf out of their ornaments which was only a

lifeless body with the mooing sound of a cow which they worshipped. At first, it says:

“ And the people of Moses made of their ornaments a calf after him, a (mere) body that lowed. …”

Then the Qur’ān, scorning them, says:

“…Did they not see that it did not speak to them,

nor did it guide them to any way? …”

The objective meaning of this question is that a true deity should recognize the right and wrong and be able to guide his followers. He should save the ability of speaking with his worshippers and guide them to the straight way, and teach them the way of worship.

In fact, they were unjust to their own selves. That is why the verse says:

“… They took it (for worship) and they were unjust.”

149- وَلَمَّا سُقِطَ فِی أَیْدِیهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِن لَمْ یَرْحَمْنَا

رَبُّنَا وَیَغْفِرْ لَنَا لَنَکُونَنَّ مِنَ الْخَاسِرِینَ

‘ Should our Lord have not mercy on us and forgive us (not), we shall certainly be of the losers ’,”

Commentary : verse 149

When Moses (a.s.) came back from the mountain, the Children of Israel realized that they had made mistake and were of the losers. The verse says:

“ And when they smote their hands and saw that they

had gone astray, they said:

‘ Should our Lord have not mercy on us and

forgive us (not), we shall certainly be of the losers ’,”

Some of the commentators believe that Sāmeri̅, with the information he had, had set some special pipes in the breast of a golden calf through which some pressed air could pass out and a sound, similar to the sound of a cow, was heard from the mouth of that calf.

150- وَلَمَّا رَجَعَ مُوسَی إِلَی قَوْمِهِ غَضْبَانَ اَسِفا

ً قَالَ بِئْسَمَاخَلَفْتُمُونِی مِن بَعْدِی اَعَجِلْتُمْ أَمْرَ رَبِّکُمْ وَأَلْقَی الاَلْوَاحَ

وَاَخَذَ بِرَأْسِ أَخِیهِ یَجُرُّهُ إِلَیْهِ

قَالَ ابْنَ اُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِی وَکَادُوا یَقْتُلُونَنِی

فَلاَ تُشْمِتْ بِیَ الاَعْدَآءَ وَلاَ تَجْعَلْنِی مَعَ الْقَوْمِ الظَّالِمِینَ

‘ Evil it is that you have done in my place after me. Did

you hasten on the bidding of your Lord ? ’

And, he dropped the Tablets and seized his brother by the head, dragging him toward himself.

He (Aaron) said: ‘ O son of my mother! verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me, and do not count me among the unjust people.”

Commentary : verse 150

In this verse and the verse after it, the event of the conflict of Moses (a.s.) with calf-worshippers, when he returned from the tryst, has been explained. This event was only hinted out in the previous verse.

This is an explanation upon the hideous and hateful scene of the calf-worshipping of the people of Moses who had spoilt his religion when Moses came back from the Mountain. The verse says:

“ And when Moses returned (from the Mountain) unto his people, wrathful (and) grieved, he said:

‘ Evil it is that you have done in my place after me. …”

Then, Moses (a.s.) added telling them:

“… Did you hasten on the bidding of your Lord ? ’ …”

The objective meaning of this phrase is that, due to the command of Allah concerning the length of the appointment of Moses (a.s.) from thirty nights to forty nights, the people of Moses hastened and judged over it hurriedly. They took the absence of Moses (a.s.) as a reason for his death or breach of promises. In that circumstance, Moses had to manifest an intensive wrath, otherwise their return to the truth was not easily possible.

The harsh reaction of Moses against this scene and in that moment has been stated by the Qur’ān as follows:

“… And, he dropped the Tablets and seized his brother by the head, dragging him toward himself. …”

In fact, this reaction illustrated, on one side, the inward conditions of Moses (a.s.) and his intensive annoyance for the idolatry and aberration of those people, and, on the other side, it was an effective means for moving the minds of the Children of Israel and making them attentive to the extraordinary obscenity of their deeds.

Then, the Qur’ān, referring to the manner of Aaron for exciting the sympathy of Moses (a.s.) and stating his sinlessness, says:

“… He (Aaron) said: ‘ O son of my mother!

verily the people judged me weak and had well-nigh slain me. So do not let the enemies gloat over me,

and do not count me among the unjust people.”

151- قَالَ رَبِّ اغْفِرْ لِی وَلاَخِی وَأَدْخِلْنَا فِی رَحْمَتِکَ

وَأَنْتَ أَرْحَمُ الرَّاحِمِینَ

‘ O’ Lord! forgive me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones ’.”

Commentary : verse 151

When the fire of the wrath of Moses (a.s.) was rather quenched, he refuged to Allah (s.w.t.) and invoked Him as follows:

“ He (Moses) said (praying): ‘ O’ Lord! forgive

me and my brother and admit us into Your Mercy, and You are the most merciful of the merciful ones ’.”

Moses (a.s.) asked Allah to forgive him and his brother not for the sake that they had commited any sin, but it was a kind of humility and submission unto Allah for returning to Him and in order to express his hatred upon the hideous actions of the idol-worshippers.

It is also a lesson for others to learn and contemplate where Moses and his brother (a.s.), who had no perversion, asked Allah for such a remission, they must certainly be aware of their own reckonings.

Section 19: Mercy promised to those who accept the Apostle, (Muhammad)

Point

Repentance and forgiveness accepted – Mercy promised to those who followed the

Apostle (Muhammad) and the Light sent down along with him.

152- إِنَّ الَّذِینَ اتَّخَذُوا الْعِجْلَ سَیَنَالُهُمْ غَضَبٌ مِن رَبِّهِمْ وَذِلَّةٌ

فِی الْحَیَاةِ الدُّنْیَا وَکَذلِکَ نَجْزِی الْمُفْتَرِینَ

And thus do We recompense the forgers of lies.”

Commentary : verse 152

Finally, that intensive harsh reaction of Moses (a.s.) brought forth its own effect and the calf-worshippers from the Children of Israel, who formed the majority of the people of Moses, showed regret for their treatment. But, in order that none consider that this mere regret and remorse was enough for their repentance from such a great fault, the Qur’ān adds the statement as follows:

“ Verily those who adopted (worshipping) the Calf soon shall reach them a wrath from their Lord

and abasement in the life of the world. …”

Again, in order that none imagine that this law is allocated only to those people , it is added at the end of the verse:

“…And thus do We recompense the forgers of lies.”

153- وَالَّذِینَ عَمِلُوا السَّیِّئَاتِ ثُمَّ تَابُوا مِن بَعْدِهَا وءَامَنُوا

إِنَّ رَبَّکَ مِن بَعْدِهَا لَغَفُورٌ رَحِیمٌ

after that (repentance), your Lord is certainly Forgiving, Merciful. ”

Commentary : verse 153

This verse has completed the previous meaning. As a general rule, it implies that those who do some wrong actions and, under the presence of all conditions of repentance, repent thereafter and renew their belief in Allah, so that they return from any polytheism and disobedience, after that the Lord will forgive them, for Allah (s.w.t.) is Forgiving, Merciful. The holy verse says:

“ And those who commit evil deeds, then repent thereafter and believe, verily, after that (repentance), your Lord is certainly Forgiving, Merciful. ”

154- وَلمَّا سَکَتَ عَن مُوسَی الْغَضَبُ أَخَذَ الأَلْوَاحَ وَفِی نُسْخَتِهَا

هُدًی وَرَحْمَةٌ لِلَّذِینَ هُمْ لِرَبِّهِمْ یَرْهَبُونَ

Commentary: verse 154

In this verse, the Qur’ān informs that when the fire of the anger of Moses (a.s.) quenched and he got the result he expected, he stretched his hand and took up the Tablets from the ground. The records of those Tablets were wholly guidance and mercy. That very guidance and mercy was for those who felt responsibility and were in awe of Allah and submitted to His command.

The verse says:

“ And when Moses’ anger calmed, he took up the Tablets, and in the inscriptions of them was guidance and mercy for those who are in awe of their Lord. ”

155- وَاخْتَارَ مُوسَی قَوْمَهُ سَبْعِینَ رَجُلاً لِمِیقَاتِنَا

فَلَمَّآ أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَکْتَهُم مِن قَبْلُ وَإِیَّایَ

أَتُهْلِکُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ إِنْ هِیَ إلاَّ فِتْنَتُکَ تُضِلُّ بِهَا مَن تَشَآءُ

وَتَهْدِی مَن تَشَآءُ أَنْتَ وَلِیُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا

وَأَنتَ خَیْرُ الْغَافِرِینَ

he said: ‘ O’ Lord! had You pleased,

You could have destroyed them and me before.

Will You destroy us because of what the fools of us have done ? It is naught but Your trial, whereby

You cause to stray whomever You wish and guide whomever You wish.

You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

Commentary : verse 155

Once more, in this verse and the next one, the Qur’ān refers to a part of the story of Moses (a.s.) when he, accompanying with a group of the Children of Israel, went to the tryst of Tūr.

At first, the Qur’ān says:

“ And Moses chose seventy men from his people for Our tryst, …”

But when those men of the Children of Israel heard the word of the Lord, they demanded Moses (a.s.) to ask Allah to show Himself. At that time a great earthquake occurred and caused those people to pass away and Moses (a.s.) fell down senseless. When he recovered his senses he said to the Lord that if He had wished He could have destroyed them and him before that. The verse says:

“… and when the earthquake overtook them, he said: ‘ O’ Lord! had You

pleased, You could have destroyed them and me before.

That is, Moses (a.s.) meant how could he answer his people whose representatives became like that?

Then he said to the Lord that that undue request was the utterance of some fools of those people. Then he questioned Allah whether He destroyed them for what their fools had done. The verse says:

“… Will You destroy us because of what the fools

of us have done ? …”

Next to this supplication and request, he said to Him:

“… It is naught but Your trial, whereby

You cause to stray whomever You wish and guide whomever You wish. …”

And the statement of Moses (a.s.) to the Lord, mentioned at the end of the verse, continued as follows:

“… You are our master, so forgive us and have mercy on us, for You are the best of the forgivers.”

From the totality of the verses of the Qur’ān and the Islamic traditions, it is understood that, at last, the people who were destroyed thereby were restored to life again and returned to the Children of Israel with Moses (a.s.). They detailed for them what they had seen and began preaching those unaware people.

156- وَاکْتُبْ لَنَا فِی هَذِهِ الدُّنْیَا حَسَنَةً وَفِی الاَخِرَةِ إِنَّا هُدْنَآ إِلَیْکَ

قَالَ عَذَابِی اُصِیبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِی وَسِعَتْ کُلَّ شَیْءٍ

فَسَاَکْتُبُهَا لِلَّذِینَ یَتَّقُونَ وَیُؤْتُونَ الزَّکَاةَ

وَالَّذِینَ هُم بِاَیَاتِنَا یُؤْمِنُونَ

(for) verily we have come back to You (repentantly).

He (the Lord) said: ‘ My chastisement, I will afflict with it whom I please, but My mercy embraces all things.

Soon I shall prescribe it for those who keep from evil and pay the alms and those who believe in Our signs.”

Commentary : verse 156

Following to the request of Moses (a.s.) from Allah and the completion of the subject of repentance, which was referred to through the previous verse, in this verse, the continuation of supplication of Moses (a.s.) to the Lord (s.w.t.) is announced as follows:

“ And prescribe goodness for us in this world and in

the Hereafter, …”

Then, he states the reason of this request unto Allah and that he has asked forgiveness for the undue words that those fools had said. Here is his reason:

“… (for) verily we have come back to You (repentantly). …”

At last, Allah answered the invocation of Moses (a.s.) and accepted his repentance, but with some conditions which are stated at the end of this very verse. The verse says:

“… He (the Lord) said: ‘ My chastisement, I will afflict with it whom I please,

but My mercy embraces all things. …”

But, in order that some persons do not imagine that the acceptance of repentance, together with the vast mercy of Allah and its generality, is not given undue and with no condition, at the end of the verse, He adds that His mercy is prescribed for those who fulfil the following three things. The verse says:

“… Soon I shall prescribe it for those who keep

from evil and pay the alms and those

who believe in Our signs.”

157- الَّذِینَ یَتَّبِعُونَ الرَّسُولَ النَّبِیَّ الاُمِّیَّ الَّذِی یَجِدُونَهُ مَکْتُوباً عِندَهُمْ

فِی التَّورَاةِ وَالإِنْجِیلِ یَأْمُرُهُم بِالْمَعْرُوفِ وَیَنْهَاهُمْ عَنِ الْمُنْکَرِ وَیُحِلُّ لَهُمُ

الطَّیِّبَاتِ وَیُحَرِّمُ عَلَیْهِمُ الْخَبَآئِثَ وَیَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاَغْلاَلَ الَّتِی

کَانَتْ عَلَیْهِمْ فَالَّذِینَ ءَامَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ

الَّذِی اُنْزِلَ مَعَهُ اُوْلَئِکَ هُمُ الْمُفْلِحُونَ

the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel.

He enjoins on them what is right and

forbids them what is wrong,

and he makes lawful for them the good things and prohibits for them the corrupt things;

and he removes from them

their burden and the bondages that were upon them.

Then, those who believe in him, and honour him, and help him, and follow the light which has been

sent down with him,

these are they that are the prosperous ones ’.”

Commentary : verse 157

The Arabic word /’ummi̅/ is derived from /’Umm/ which means ‘ mother ’. It is also used for a person who has not learnt to read and write. In this regard, he is like a new born child.

Some commentators have said that the term /’ummi̅/ means a person who is from among the ummah and common people, not from among notables. Some other commentators of the Qur’ān consider that the word is related to the term /’umm-ul-qurā/ which is an appellation for Mecca, and it, therefore, means Meccan.

Basing on some evidences, we count the existing Turah and the Bible perverted. Yet, there are some hints and glad tidings in both of them about the Prophet of Islam (p.b.u.h.) which indicate that the People of the Book knew the Prophet of Allah so much so that a father knows his child. Some of these references are as follows: the Turah, Genesis, Chapter 17, verses 18,20 and 21; Genesis, Chapter 49, verse 10: the Bible, John, Chapter 14, verse 15; and Chapter 15, verse 26.

At the time of the advent of Islam, there were only 17 men and one woman in Mecca who could read and write. Thus, if the Prophet (p.b.u.h.) had studied and learnt even one word before a person, he could not be called /’ummi̅/ among those people. (Narrated from Futūh-ul-Baladān Bilāthari̅, p. 459). The verse says:

“ (And also for) those who follow the Messenger,

the unschooled Prophet, whose explanation they find written with them

in the Turah and the Evangel. …”

The Qur’ānic term /’aqlāl/ (chains), used in this verse, had been applied for the false notions, superstitions, idolatry, and some troublesome customs mainly remained from the Age of Ignorance.

Therefore, false customs and habits are as chains on the thoughts of people. Thus human beings who do not believe in

any prophet are always dependant and they live as captives. The verse says:

“… He enjoins on them what is right and forbids them what is wrong,

and he makes lawful for them the good things and prohibits for them the corrupt things;

and he removes from them

their burden and the bondages that were upon them. …”

A mere belief in the Prophet (p.b.u.h.) of Islam is not enough, helping him and supporting him is also necessary. The holy verse says:

“… Then, those who believe in him, and honour him, and help him, …”

However, we must know that the Qur’ān is a light which enlightens the hearts and thoughts of its believers. The verse continues saying:

“… and follow the light which has been

sent down with him, …”

The help and respect to the Prophet (p.b.u.h.), like belief in him, is not allocated to a particular time. Therefore, honouring the grave of the Prophet (p.b.u.h.) and his effects is also the extention of that help and respect.

In any case, felicity comes into being under the shade of following the prophets. The verse concludes:

“…Then, those who believe in him, and honour him, and help him,

and follow the light which has been sent down with him, these are they that are the prosperous ones ’.”

Some Traditions:

The Holy Prophet (p.b.u.h.) said: “ He who enjoins right and prohibits wrong is the vicegerent of both Allah and His Messenger on the earth.”

Mustadrak-ul-Wasā’il, vol. 12, p. 179

Imam Bāqir (a.s.) said: “ Verily, enjoining what is right and forbidding what is wrong is the way of prophets and the method of good doers. It is such a great obligatory deed (wājib) by which other obligatory deeds can survive, other creeds can be saved, bargains are lawful, injustices are warded off, and prosperity can be filled in the earth …”

Al-Kāfi̅, vol. 5, p. 56

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “ The firmness of the religion is due to enjoining what is right and forbidding what is wrong, and observing the limits of Allah.”

Qurar-ul-Hikam, p. 236

Imam Amir-ul-Mu’mineen Ali (a.s.) said to Imam al-Hassan and Imam al-Husayn (a.s.) when Ibn-Muljam (the curse of Allah be upon him) struck him (fatally with a sword): “… Fear Allah (and again) fear Allah in the matter of Jihād, (struggle for the Holy War), with the help of your property, lives and speech in the way of Allah. …”

“ Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you. …”

Nahjul-Balaqah, Letter 47, p. 422

Section 20: The Holy Prophet Muhammad, the Apostle unto the whole mankind

Point

Muhammad commanded by Allah to declare his ministry unto mankind as a whole –

The Israelites’ rebellious behaviour –

The miracle of water caused by Moses to gush out of a Rock.

158- قُلْ یَآ أَیُّهَا النَّاسُ إِنِّی رَسُولُ اللّهِ إِلَیْکُمْ جَمِیعاً

الَّذِی لَهُ مُلْکُ السَّماوَاتِ وَالاَرْضِ لآ إِلَهَ إِلاَّ هُوَ یُحیِی وَیُمِیتُ

فَاَمِنُوا بِاللّهِ وَرَسُولِهِ النَّبِیِّ الاُمِّیِّ الَّذِی یُؤْمِنُ بِاللّهِ وَکَلِمَاتِهِ وَاتَّبِعُوهُ

لَعَلَّکُمْ تَهْتَدُونَ

of the heavens and the earth .

There is no god but He. He gives life. And makes to die’ .

Believe then in Allah and His Messenger, the unschooled prophet, who believes in Allah and His words,

and follow him so that you may be guided.”

Commentary: verse 158

Some of orientalists have said that the Prophet of Islam (p.b.u.h.) was thinking only for the people of his own region, but when he succeeded he thought to preach other people of the world, too.

In answer to this statement, it should be said that there are some different verses of the Qur’ān containing such words as: ‘ you all ’, ⁽¹⁾‘ the whole of mankind ’ ⁽²⁾‘ whoever it reaches ’ ⁽³⁾‘ unto the worlds ’.⁽⁴⁾

These Qur’ānic evidences prove that his prophethood was worldly. He was commissioned to be a prophet over all people of the world when he was in Mecca and before gaining his success. It was not so, as those orientalists say, that later he decided to invite all the people of the world.

Imam Hassan Mujtabā (a.s.), the second Imam, has said:

“ Once some of the Jewish people came to the Messenger of Allah and said: ‘ Do you suppose that you are a prophet the same as Moses was? ’ After a while of keeping silence, he answered: ‘ Yes. I am the master of the (whole) children of Adam, but I do not boast of it. I am the seal of prophets, the leader of the pious, and the Messenger of the Lord of the worlds.’ They asked: ‘Whom have you been sent to? To Arabs, or to non-Arabs, or to us?’ Then the above verse was revealed with the meaning that he was sent as a Messenger to the whole mankind.” (Tafsi̅r-us-Sāfi̅)

The repetition of the Qur’ānic word /’Ummi̅/ in this holy verse and in the sixth verse before this, is an indication to its importance.

However, the prophethood of Mohammad (p.b.u.h.) is surely worldly, and a worldly Divine religion needs a worldly leader.

Like any project, his Messengership, of course, progressed stage by stage. At first, the invitation of the Prophet (p.b.u.h.)

was to the family members, then to the people of ’Umm-ul-Qur’ā, Mecca, and, finally, to the whole humankind. The verse says:

“ Say: ‘ O mankind! I am the messenger of Allah to you all,

of Him to Whom belongs the Sovereignty of the heavens and the earth .

There is no god but He. He gives life.

And makes to die ’ . …”

Another matter is that prophethood is something necessary for Theism and Resurrection. Since Allah (s.w.t.) is the only possessor of the world of existence thoroughly, and life and death are under His control, then the leadership and guidance of human beings should be authorized by Him, too. The holy verse says:

“… Believe then in Allah and His Messenger,

the unschooled prophet, who believes in Allah and His words, and follow him so that you may be guided.”

Belief in Allah and His Messenger, together with obedience from the holy Prophet (p.b.u.h.), is the secret of guidance, for which the Qur’ān, the Prophet’s rules and practice (Sunnah) must be followed.

159-وَمِن قَوْمِ مُوسَی اُمَّةٌ یَهْدُونَ بِالحَقِّ وَبِهِ یَعْدِلُونَ

Commentary: verse 159

Guiding by the truth is a sign of the absence of bigotry, and also an indication of gratitude and following the truth itself. So, this recent group, whom are referred to in this verse, were separate from the pertinacious ones who used to seek pretexts. The holy verse says:

“ And of the people of Moses there is a group

who guide by the truth … ”

Perhaps, the objective meaning referred to this group is those people among the Jews who accepted the invitation of the Messenger of Allah (p.b.u.h.).

Therefore, in confronting the minorities, justice should particularly be observed, and their sincere services and accomplishments must not be neglected.

The verse ends as follows:

“ … and establish justice thereby. ”

160- وَقَطَّعْنَاهُمُ اثْنَتَیْ عَشْرَةَ اَسْبَاطاً اُمَماً وَأَوْحَیْنَآ إِلَی مُوسَی إِذِ

اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِب بِعَصَاکَ الْحَجَرَ فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَیْناً قَدْ عَلِمَ کُلُّ اُنَاسٍ مَشْرَبَهُمْ وَظَلَّلْنَا عَلَیْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَیْهِمُ الْمَنَّ وَالسَّلْوَی کُلُوا مِن طَیِّبَاتِ مَارَزَقْنَاکُمْ وَمَا ظَلَمُونَا

وَلکِن کَانُوا أَنْفُسَهُمْ یَظْلِمُونَ

‘ Strike the rock with your rod. ’ So twelve fountains gushed forth from it. Each tribe, indeed, came to know its drinking-place.

And We outspread the cloud to overshadow them, and We sent down manna and quails upon them, (saying):

‘Eat of the good things wherewith We have provided you.’ And they did no harm to Us but they were doing

injustice to their own selves.”

Commentary: verse 160

Several kinds of Allah’s bounties upon the Children of Israel are referred to in this verse. At first, the Qur’ān says that Allah divided them into twelve groups, each of which were a branch of the progeny of Israel. He assigned a just order among them which was far from harsh conflicts.

The verse says:

“And We divided them into twelve tribal communities; …”

The next bounty was at the time when the people of Moses (a.s.) were traveling toward Jerusalem in the hot desert where they entangled with a horrible blazing thirst. They asked him for water and Allah revealed him to strike the rock with his Rod, and he did so. After that twelve springs gushed forth from the rock.

The verse says:

“… and We revealed unto Moses,

when his people asked him for water, (saying):

‘ Strike the rock with your rod. ’ So twelve fountains gushed forth from it,…”

The water of these fountains were divided among them so regularly that each group knew their own spring very well. The verse says:

“… Each tribe, indeed, came to know its

drinking-place. …”

Another bounty came to them in that blazing desert, where there was no shelter nor any shadow. The Lord outspread the cloud to overshadow them with the cloud. The verse continues saying:

“… And We outspread the cloud to overshadow them, …”

Finally, the fourth bounty was that Allah sent down manna and quails as some delicious and nutritious food for them to eat. The verse says:

“… (saying): ‘Eat of the good things wherewith

We have provided you.’ …”

But they ate the food and showed ungratitude. By that manner, they did no harm to Allah (s.w.t.), but they committed injustice to themselves. The verse ends as follows:

“ … And they did not harm to Us but they were doing injustice to their own selves. ”

Some Explanations:

The Arabic term /asbāt/ is the plural form of /sibt/ which is used for the children, grandsons, and sub-branches of a family. Every tribe of the Children of Israel were the progenies of one of the children of Jacob.

The Qur’ānic term /manna/ means a kind of food like honey and some herbal expressed joice such as tamarix mannifera, and ‘ salwa ’ (a quail) is a bird lawful to be eaten, resembling pigeon and partridge.

During a short moment there, several miracles took place: striking the rock by the Rod, plenty water being gushed forth, the number of fountains as many as the number of the tribes, and so on.

161- وإِذْ قِیلَ لَهُمُ اسْکُنُوا هَذِهِ الْقَرْیَةَ وَکُلُوا مِنْهَا حَیْثُ شِئْتُمْ

وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّداً نَغْفِرْ لَکُمْ خَطِیئَاتِکُمْ

سَنَزِیدُ الْمُ-حْسِنِینَ

‘ Dwell in this town (Jerusalem) and eat of it wherever you desire, and ask forgiveness, and enter prostrating at the gate.

We shall forgive you your faults.

Soon We will give more (the portion of) the doers of good’.”

Commentary : verse 161

The Qur’ānic term /hittah/ philologically means: ‘ the descent of something from upward.’ There are some other derivations from this term, too. It is used in the sense of request for divine mercy and remission (of sins). The commandment was that the Children of Israel should ask forgiveness from Allah by means of this word , /hittah/, on their arrival into the holy land of Jerusalem. (But with the thought of mockery, they changed the word.) The verse says:

“ And (remember) when it was said to them : ‘ Dwell in this town (Jerusalem)

and eat of it wherever you desire,

and ask forgiveness, and enter prostrating at the gate. …”

A meaning similar to the content of this verse, with a little difference, has been stated in Sura Al-Baqarah, No. 2, through verses 58 and 59, too.

In Islamic literature, there are some traditions narrated from the Immaculate Imams of Ahlul-Bayt (a.s.) who have clearly said: “ We are the gate of your ‘ hittah ’ (forgiveness).” That is, if you enter inside the orb of our government and mastership, mercy will be bestowed upon you.

By the way, there is a good tidings in this verse which indicates Allah may provide all the material and spiritual needs of humankind in this world nad the next world. So, in order that they can be eligible to enjoy some bounties such as: housing, food, forgiveness, and mercy, He commands them to supplicate, to ask forgiveness, and to prostrate.

Also, with a sincere repentance, Allah forgives a great deal of faults. In this verse He says:

“…We shall forgive you your faults. …”

To obtain the divine remission, both supplication and practice are necessary. The verse says:

“…and ask forgiveness, and enter prostrating

at the gate .… ”

However, there should be a difference between a good doer and a wrong doer. In the rank where evildoers can be forgiven, the good doers must be given a higher and a better grace. The verse says:

“… Soon We will give more (the portion of) the doers of good.”

162- فَبَدَّلَ الَّذِینَ ظَلَمُوا مِنْهُمْ قَوْلاً غَیْرَ الَّذِی قِیلَ لَهُمْ فَاَرْسَلْنَا عَلَیْهِمْ رِجْزاً مِنَ السَّمَآءِ بِمَا کَانُوا یَظْلِمُونَ

so We sent upon them a torment from heaven for they had been doing injustice.”

Commentary: verse 162

Sometimes perversion and changing the meanings are made manifestly, as the change of an utterance; and sometimes the frame of an utterance is preserved, but the content and spirit of that subject is changed. The example of the latter is the trick of the Children of Israel for catching fish on the Sabbath, (which will be dealt with in the next verse).

The verse says:

“ But those of them who were unjust changed a saying other than that which had been spoken unto them; …”

The Qur’ān refers to three kinds of perversion which were performed in the Law of Allah:

1)A pertinacious perversion, like the manner of the Children of Israel who, instead of saying /hittah/ (seeking for forgiveness and remission), said /hintah/ (wheat).

2)A change done deceitfully, like the action accomplished by the Children of Israel when they made some pools in the bank of the sea wherein fish came on the Sabbath, and they hunted them on Sunday. They said they had

not hunted fish on the Sabbath. But regarding this subject, Sura A1-Baqarah, No.2, verse 65 says: “And certainly you have known those among you who exceeded the limits on the Sabbath,…”

3)A change for their own benefit, like postponing the sacred months in the Age of Ignorance in order to carry on their fight. Since they did not like to cease fighting because of adapting with sacred months, they postponed the months. Then, the verse was revealed, saying “Verily the postponing (of the sacred month) is only an addition unto infidelity…” (Sura Al-Baqarah, No. 2, verse 37)

Thus, the punishment of changing the commandments of Allah is His Wrath and chastisement. The verse says:

“…so We sent upon them a torment from heaven…”

And we should know that the fates of human beings are in their own authority, and that these punishments are the fruit of their own sins and transgressions. The verse continues says:

“…for they had been doing injustice. ”

Section 21: Punishment for Transgressing the Limits

Point

Punishment for exceeding the limits of Sabbath – The later generations –

The Covenant made with the Jews.

163- وَسْاَلْهُمْ عَنِ الْقَرْیَةِ الَّتِی کَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ یَعْدُونَ فِی السَّبْتِ إِذْ تَأْتِیهِمْ حِیتَانُهُمْ یَوْمَ سَبْتِهِمْ شُرَّعاً وَیَوْمَ لاَیَسْبِتُونَ لاَتَأْتِیهِمْ کَذَلِکَ نَبْلُوهُم بِمَا کَانُوا یَفْسُقُونَ

of the Sabbath when their fish came to them on the day of their Sabbath,

appearing on the surface of the water; but on the day they did not keep Sabbath,

they (the fish) did not come unto them.

Thus did We try them for the transgressions they used to commit.”

Commentary : verse 163

By the command of Allah, hunting fish on the Sabbath was forbidden for this group of the Children of Israel who were living on the bank of the sea. (Maybe, it was the Red Sea, beside the land of Palestine, which is known ’Ilāf Harbour today). But, on that very day, fish were seen with a more

tremendous amount, so that people’s mouths watered. This circumstance was a divine trial for them.

Those people exceeded the law of Allah deceitfully, and, by making pools on the bank of the sea and banning the way of the fish therein, they captured them in those pools on Saturdays, the which were easily hunted on Sundays. Then, they claimed that, according to the commandment, they had not hunted them on the Sabbath.

The verse says:

“ And (O Muhammad) ask them about the town that was by the sea, when they exceeded (the limits)

of the Sabbath when their fish

came to them on the day of their Sabbath,

appearing on the surface of the water; but on the day they did not keep Sabbath,

they (the fish) did not come unto them.

Thus did We try them for the transgressions they used to commit.”

Therefore, by legal tricks and deceit, the real feature of sins may not be changed, (like making pools on the seaside for hunting fish on the following day).

In one of his sermons, Hadrat Ali (a.s.) has intensively criticized the justification of sins, and the justification of ‘wine’ with ‘ date liquor ’ (nabi̅th), ‘ bribery ’ with present, and ‘ usury ’ with ‘ transaction ’. (Nahjul-Balāqah, Sermon No. 156)

164- وَإِذْ قَالَتْ اُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْماً اللّهُ مُهْلِکُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِیداً قَالُوا مَعْذِرَةً إِلَی رَبِّکُمْ

وَلَعَلَّهُمْ یَتَّقُونَ

‘ Why do you admonish a people whom Allah will destroy or punish with a severe punishment ? ’

They said: ‘ In order to have an excuse before your Lord, and that they may keep from evil’.”

Commentary : verse 164

It seems that, from the point of behaviour, the Children of Israel were divided into three groups. One group, who formed the majority, were the violators of Divine Law. The second group were the sympathetic admonishers. The third group were those who were inattentive to the social evil affairs. The latter ones told the sympathetic admonishers not to make themselves tired, for their preach would not affect the mischief makers and, in any case, the corruptors should be the dwellers of Hell. But those who enjoined right and forbade wrong said that their action was not useless. They said the least thing was that they were excused with Allah.

Yes, the members of societies are usually found in the category of these three groups.

In Sura AL-Mursalāt, No. 77, verses 5 and 6, we recite:

“ And by those who reveal the (Divine) Reminder,” “ to justify or to warn.”

It should be noted that ‘ forbidding wrong ’ is necessary for completing the statement and having excuse with Allah. The verse says:

“… They said: ‘ In order to have an excuse before your Lord, …”

We must not justify our faults with ‘ Divine will ’. The verse says:

“ And (remember) when a group of them said:

‘ Why do you admonish a people whom Allah will destroy or punish with a

severe punishment ? ’ …”

Unfortunately, those who are inattentive to the evil affairs, instead of protesting against the corruptors, protest against those who enjoin the right. But, even if we do not probable a good effect, we must forbid the wrong in order to complete the statement and to have excuse before Allah.

However, godly people are not hopeless of improving the society. The verse concludes:

“… and that they may keep from evil.”

165- فَلَمَّا نَسُوا مَاذُکِّرُوا بِهِ أَنْجَیْنَا الَّذِینَ یَنْهَوْنَ عَنِ السُّوءِ

وَأَخَذْنَا الَّذِینَ ظَلَمُوا بِعَذَابٍ بَئِیسٍ

بِمَا کَانُوا یَفْسُقُونَ

166- فَلَمَّا عَتَوْا عَن مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ کُونُوا قِرَدَةً خَاسِئِینَ

Commentary : verses 165-166

In this verse, the Qur’ān implies that finally mammonism overwhelmed them and they forgot the command of Allah (s.w.t.), therefore they confronted the bitter moment of punishment.

The verse says:

“ So when they forgot what they were reminded of,

We delivered those who forbade evil and seized those who were unjust with a dreadful punishment for the transgressions they used to commit.”

Who Were Delivered ?

From those three groups of people: (the sinners, the inattentive ones, and the admonishers), only the third group were secured from the punishment of Allah. As the Islamic traditions indicate, when this group, the third group, saw that their admonishments were not effective in the wrong doers, they became worried and said that they would go out of the city. They left the city at night and went into the desert. Accidentally, by that very night, the retribution of Allah befell upon the couple of the abovementioned groups who were inside the city.

The sort of their retribution is explained in the second verse of the above verses as follows:

“ So when they defied what they had been forbidden from, We said to them: ‘ Be you apes scouted ’.”

It is clear that the commandment saying ‘ Be you ’, here, is a genetic command, which means they changed immediately in the shape of ‘ apes ’.

According to some Islamic literature, of course, those who were transformed continued to live only for a few days, and then they died, so that there could appear no generation from them later.

167- وإِذْ تَاَذَّنَ رَبُّکَ لَیَبْعَثَنَّ عَلَیْهِمْ إِلَی یَوْمِ الْقِیَامَةِ مَن یَسُومُهُمْ

سُوءَ الْعَذَابِ إِنَّ رَبَّکَ لَسَرِیعُ الْعِقَابِ

وإِنَّهُ لَغَفُورٌ رَحِیمٌ

those who would inflict on them a grievous punishment. Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

Commentary : verse 167

This verse and the verse after it point to a part of the worldly retributions of those Jewish people who stood against the commandments of Allah and trod on the truth, justice, and honesty.

At first, the verse says:

“ And (remember) when your Lord proclaimed that

He would surely send against them, until the Day of Resurrection, those who would

inflict on them a grievous punishment. …”

It is understood from this verse that this rebellious group will never meet a complete calmness, although they establish a government for themselves.

Then, at the end of the verse, it adds that Allah is both quick in punishing those who deserve punishment, and

forgiving, Merciful unto those wrong doers who repent. The verse says:

“…Verily your Lord is certainly quick to requite (evil), and verily He is Forgiving, Merciful.”

This Qur’ānic phrase indicates that Allah has left the way wide open for them to return in order that no one imagines that a compulsory fate with adversity, retribution, and chastisement has been assigned for them.

168- وَقَطَّعْنَاهُمْ فِی الاَرْضِ اُمَماً مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَلِکَ وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّیِّئَاتِ لَعَلَّهُمْ یَرْجِعُونَ

and some of them otherwise, and We tried them with good things and bad things that they might return.”

Commentary : verse 168

It was ordained that for a length of time the Children of Israel visited honour and power, in order that maybe they might become thankful. And, for another length of time, they were involved in calamities that might the sense of repentance and humiliation be renewed in them. Some of them were virtuous and believed in Islam, while some others pursued corruption, and insisted on their own mammonism and stubbornness.

The verse says:

“ And We dispersed them into communities on the earth, some of them being righteous, and some of them otherwise, and We tried them with good things and bad things that they might return.”

169- فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُوا الْکِتَابَ یَأْخُذُونَ

عَرَضَ هَذَا الاَدْنَی وَیَقُولُونَ سَیُغْفَرُ لَنَا وَإِن یَأْتِهِمْ عَرَضٌ مِثْلُهُ یَأْخُذُوهُ

اَلَمْ یُؤْخَذْ عَلَیْهِمْ مِیثَاقُ الْکِتَابِ اَن لاَیَقُولُوا عَلَی اللّهِ إِلاَّ الْحَقَّ

وَدَرَسُوا مَا فِیهِ وَالدَّارُ الاَخِرَةُ خَیْرٌ لِلَّذِینَ یَتَّقُونَ

أَفَلا تَعْقِلُونَ

taking the transitory goods of this lower world, and saying:

‘ It will be forgiven us ’. And if similar transitory

goods were to come to them (again), they would take them, too. Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth?

And they have studied what is in it, while the abode of the Hereafter is better for those who keep from evil. Have you then no sense ? ”

Commentary: verse 169

In former verses, the words were about the ancestors of the Jews, but in this verse, the statement is upon the children and descendants of them.

At first, the Qur’ān remarks that their descendants inherited the Turah, but they used to prefer the material of this low world to the obedience of Allah.⁽¹⁾The verse says:

“ Then there succeeded after them (an evil) posterity (who) inherited the

Book (Turah), taking the transitory goods of this lower world, …”

Then, the verse implies that when they are hesitating between the struggle of conscience, on one side, and their worldly interests, on the other side, they appeal to some false hopes and say that they do obtain this existing interest, which is in cash, whether it is lawful or unlawful, and since the Lord is Merciful, Forgiving, He will forgive them.

“… and saying: ‘ It will be forgiven us ’. …”

This phrase shows that after committing such an action, they assumed a kind of fleeting regret and a state of extrinsic repentance. But, as the Qur’ān says, this regret and remorse of theirs had no root in them. And that was why if they found another material benefit like that, they would take it, too. ⁽²⁾The verse says:

“… And if similar transitory goods were to come to them (again),

they would take them, too. …”

However, this part of the verse points to the bribery of some of the Jews and perverting the heavenly verses of the Turah thereby, and also forsaking the ordinances of Allah because of the contrast of those laws with their benefits.

Therefore, next to that, the verse says:

“…Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth? …”

If they were not acquainted with the divine verses (of the Turah) and committed such wrong actions, they might have an excuse for themselves. But, the difficulty of the event is in this fact that they had frequently seen the verses of the Turah and had understood them, yet they spoilt them and defied the command of Allah by setting them aside. The verse says:

“…And they have studied what is in it, …”

At the end of the verse, the Qur’ān implies that they make mistake, and such actions and these goods will not be useful for them. The fact is that the abode of Hereafter is better for the pious. The verse says:

“… while the abode of the Hereafter is better for those who keep from evil. …”

Then the Qur’ān questions them whether they have not any sense to perceive those facts that are so clear. Here is the words of the Qur’ān:

“… Have you then no sense ? ”

170- وَالَّذِینَ یُمَسِّکُونَ بِالْکِتَابِ وَأَقَامُوا الصَّلاَةَ إِنَّا لانُضِیعُ اَجْرَ الْمُصْلِحِینَ

Commentary : verse 170

This verse points to another group, opposite to the above-mentioned perverted group, who not only avoid any perversion and concealing the Divine verses, but also take hold of them and practice them minutely. The Qur’ān has called this group ‘the reformers’ of the world, and maintains an important reward for them. Concerning them, it says that surely Allah does not waste the great reward that they will have with Him. The verse says:

“ And those who hold fast to the Book and establish the prayer,

verily We do not waste the reward of the reformers.”

The above-mentioned verse clearly indicates that, without taking hold of the Heavenly Books and Divine commandments, the fulfilment of the true reforms in the world is impossible. This meaning emphasizes this fact, once more, that religion is not something only related to the world of super nature or to the next world. Religion is effective in the spirit of life for all human beings. It protects the interests of all humankind and it is alongside the execution of the principles of justice, peace, tranquility and any concepts which are gathered in the vast meaning of the term ‘ reform ’.

171- َوإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ کَاَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ

خُذُوا مَآءَاتَیْنَاکُم بِقُوَّةٍ وَاذْکُرُوا مَا فِیهِ

لَعَلَّکُمْ تَتَّقُونَ

and they supposed it was about to fall on them (when We told them: ) ‘ Hold you firmly what We gave you and remember what is in it, that you may keep from evil’.”

Commentary : verse 171

This is the last verse in this Sura which is upon the life of the Children of Israel. In this verse, the Qur’ān reminds the community of the Jews another happening. The event is both a lesson of admonition and an evidence of giving a covenant. It says:

“ And (remember) when We plucked the mountain (and held it) above them as if it were a canopy, …”

It was so that they imagined the mountain was nigh to fall down over them. Therefore, a shaking horror and anxiety encompassed them, thoroughly their entity, and they began weeping with supplication. The verse says:

“… and they supposed it was about to fall on them …”

It was at the same time that they were in that condition and they were told to hold firm what Allah gave them. The verse continues saying:

“…(when we told them: )

‘ Hold you firmly what We gave you …”

They ought to be in awe of Allah’s punishment and fulfil their duty according to the covenants He has taken from them in it. The verse says:

“… and remember what is in it, that you may keep from evil’.”

This means that the entire messengership of Moses (a.s.) and other prophets, and their constant struggles and hard conflicts, as well as the grievous anxieties and laborious hardships that they tolerated, all were for the sake that the command of Allah and the principles of the truth, justice, purity, and piety be executed rather perfectly among all human beings.

Section 22: The Progeny of Adam Will Bear Witness against Itself

Point

The Progeny of Adam shall bear witness against each other – Similitude of the disbelievers – All beautiful names are Allah’s.

172-وإِذْ أَخَذَ رَبُّکَ مِن بَنِی ءَادَمَ مِن ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَی أَنْفُسِهِمْ أَلَسْتُ بِرَبِّکُمْ قَالُوا بَلی شَهِدْنَآ أَن تَقُولُوا

یَوْمَ الْقِیَامَةِ إِنَّا کُنَّا عَنْ هَذَا غَافِلِینَ

from their backs, their descendants and made them bear witness over themselves, (and said): ‘Am I not your Lord ? ’ They said: ‘ Yes! We do bear witness.’

(This We did) lest you should say on the Day of Resurrection: ‘ Verily we were unaware of this ’.”

Commentary : verse 172

The Qur’ānic term /ŏurriyah/ means small children, but it is often used for all the children of a person.

The circumstance of Allah’s taking covenant from the children of Adam has not been stated in this verse.

As some Islamic traditions indicate, after the creation of Adam, all his progenies came out from his back in the form of some intelligent particles and were addressed by the Lord.

They confessed to the Lordship of Allah. Then, all of them

returned back to the loin and soil of Adam, in order to come into this world gradually and naturally. This world is called the world of ‘ Tharr ’ and that covenant is called the ‘ covenant of ’Alast ’ or ‘ the world of pre-existence ’.

The purpose of the world of ‘ Tharr ’, maybe, is the same world of talents, and the covenant of innate disposition and creation. That is, at the time of departure of Adam’s children from the loins of fathers into the wombs of mothers in the shape of sperm, which are not more than some minutes, Allah sets the talent and nature of monotheism and seeking truth in their constitution and this divine secret, as an innate sense, is settled in the institution and natural disposition of everybody. The help of Allah reflects in their intellect in the form of a self-cognizance fact. Allah has asked them through the tongue of creation, and they have answered through the same tongue, too.

We should know that Allah has established monotheism in the innate disposition and constitution of humankind.

The verse says:

“ And (remember) when your Lord took from the children of Adam, from their backs,

their descendants and made them bear witness over themselves, (and said):

‘Am I not your Lord ? ’ They said:

‘ Yes! We do bear witness.’

(This We did) lest you should say on the Day of Resurrection: ‘ Verily we were unaware of this ’.”

Thus, human beings can observe the sense of theism in the depth of their own selves, since they have confessed it in the world of pre-existence.

173- أَوْ تَقُولُوا إِنَّمَآ أَشْرَکَ ءَابَآؤُنَا مِن قَبْلُ وَکُنَّا ذُرِّیَّةً مِن بَعْدِهِمْ

أَفَتُهْلِکُنَا بِمَا فَعَلَ الْمُبْطِلُونَ

174- وَکَذَلِکَ نُفَصِّلُ الاَیَاتِ وَلَعَلَّهُمْ یَرْجِعُونَ

Will You then destroy us for what the vain-doers did ? ’ ”

Commentary : verses 173-174

In this verse, the Qur’ān has pointed to another aim of this covenant. It implies that Allah has taken this covenant for the sake that they do not say that their fathers were idol-worshippers before them and when they were some children. So, they could do nothing but following them. Therefore, they said, they should not be punished for the sins committed by some vain-doers. Here is what the verse says:

“ Or lest you should say: ‘ Verily our fathers were idolaters from before and we were descendants after them (following them).

Will You then destroy us for what the vain-doers did ? ’ ”

Admonition :

A great part of the Qur’ān, which consists of many verses in different suras of it, is about the incidents happened among

the early nations; such as: the events of Adam and the children of Adam, those of the people of Noah, Hūd, Sālih, Abraham, Lot, Yusuf (Joseph), Jacob, Jethro, Moses, Pharaoh and the like of them. The aim of stating them has not been simply for referring to the history or telling some stories. They have been stated for the admonition of the servants of Allah and advising them through some exhortations in order that they become aware that how graceful and merciful Allah has been with the believers and the pious, so that He has saved them from destructions and calamities, while the people of idolatry, blasphemy, injustice and corruption have faced with many difficulties and destructions.

Thus, regarding this meaning, in the second verse of the holy verses mentioned in the above, the Qur’ān says:

“ And thus do We explain the Signs, and that they may return.”

The verse means that as Allah stated these verses for you, they are stated and explained for other nations, too, in order that all people reason the Truth by them and return from falsehood towards the Truth.

175- وَاتْلُ عَلَیْهِمْ نَبَأَ الَّذِی ءَاتَیْنَاهُ ءَایَاتِنَا فَانْسَلَخَ مِنْهَا

فَاَتْبَعَهُ الشَّیْطَانُ فَکَانَ مِنَ الْغَاوِینَ

and Satan pursued him, and he became one of the perverse.”

Commentary : verse 175

The verse refers to the story of a man from the Children of Israel. At first, that man was among the believers and those who practically carried out the divine verses and sciences, but later, as a result of Satan’s temptation, he went astray. In the concerning religious sources, the name of this person has been recorded ‘ Bal‘am Bā‘ūrā ’.

As it has been narrated from Ali-ibn-Mūs-ar-Ridā, the eighth Imam (a.s.), that Bal‘am knew ‘ the Greatest Name of Allah ’, by which his supplication used to be answered. But finally he went to the court of Pharaoh and turned to be an infidel, while, before that, he was one of the studious preachers of the religion of Moses (a.s.).

The Qur’ān does not directly point out his name in the text, but it mentions his action. Imam Bāqir (a.s.) says that his circumstance adapts to any one who prefers the low desire to the truth. (Nūr-uth-Thaqalayn, the commentary)

Such people are found in any time and the subject is not allocated to Bal‘am only. The story of Bal‘am has been cited in the Turah, too.

Therefore, an aware leader should usually warn people of unexpected dangers. The verse says:

“ And recite unto them the tale of him to whom

We gave Our signs, …”

Whatever high a person promotes he should not become proud, since there is a probability of falling. Usually, the final result of the end of the work is important, not the beginning of it. The higher a situation is, the more dangerous it can be. The verse continues saying:

“… but he withdrew (himself) from them, …”

Yes, the one who takes detached from Allah, will become the prey of Satan. The verse ends as follows:

“… and Satan pursued him, and he became one of the perverse.”

176- وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَکِنَّهُ اَخْلَدَ إِلَی الاَرْضِ وَاتَّبَعَ هَوَاهُ

فَمَثَلُهُ کَمَثَلِ الْکَلْبِ إِن تَحْمِلْ عَلَیْهِ یَلْهَثْ أَوْ تَتْرُکْهُ یَلْهَثْ

ذَلِکَ مَثَلُ الْقَوْمِ الَّذِینَ کَذَّبُوا بِاَیَاتِنَا فَاقْصُصِ الْقَصَصَ

لَعَلَّهُمْ یَتَفَکَّرُونَ

his lust. So his parable is like the parable of a dog;

if you attack it, it lulls out its tongue, or if you leave it,

it lulls out its tongue.

Such is the parable of the people who belied Our Signs.

Therefore, relate (unto them) the stories, that they may ponder. ”

Commentary : verse 176

The previous subject has been completed in this expressive verse. It implies that if Allah had wished, He could have forcedly kept him alongside the path of right with an exalted rank, by the way of those holy verses and practical sciences. The verse says:

“ And had We willed, We would certainly have

exalted him thereby, …”

But it is certain that forcedly keeping persons alongside the path of truth does not agree with Allah’s way of treatment, which is the custom of choice and free will, and it is not the sign of personality and greatness of a person. So, immediately next to it, the Qur’ān, implying that Allah left him to himself, adds:

“… but he clung to the earth and followed his lust. ”

Then, the Qur’ān resembles this person to a dog which, like some thirsty animals, often draws its tongue out of its mouth. The verse says:

“… So his parable is like the parable of a dog; if you attack it, it lulls out its tongue, …”

As a result of attaching the intense lust and clanging to the pleasures of the material world, such a person may get a state of unlimited and endless thirst that he always goes after mammonism. This state, in him, is like the state of a rabid dog that, because of its sickness, it has a false thirst and it never drinks to satiety.

Then, the Qur’ān implies that this parable is not allocated to this particular person, but it is for all those who reject the verses of Allah. The verse says:

“… Such is the parable of the people who belied Our Signs. …”

This story should be told for them, maybe they think about it and then they take a correct way for themselves. The verse continues saying:

“… Therefore, relate (unto them) the stories, that they may ponder. ”

Bal‘am Bā‘ūrā, a Mammonish Scholar, Gone Astray!

A great deal of Islamic narrations and statements, as was pointed out before, indicate that the person referred to in this verse had been a man by the name of Bal‘am-Bā‘ūrā who lived at the time of Moses (a.s.). He was counted as one of the well

known scholars of the Children of Israel, so that Moses used of him as an effective and strong preacher. He became so exalted in this way that his prayers before Allah were answered. But, as a result of accepting the promises of Pharaoh and inclining to him, he went astray, thus far that he joined the camp of the opponents of Moses (a.s.), and therefore, he lost all his spiritual ranks.

177- سَآءَ مَثَلاً الْقَوْمُ الَّذِینَ کَذَّبُوا بِاَیَاتِنَا وَأَنْفُسَهُمْ کَانُوا یَظْلِمُونَ

178- مَن یَهْدِ اللّهُ فَهُوَ الْمُهْتَدِی وَمَن یُضْلِلْ فَأُوْلَئِکَ هُمُ الْخَاسِرُونَ

Commentary : verses 177-178

Through these two holy verses, in fact, the Qur’ān has concluded a general and common result from the story of Bal‘am and other mammonish scholars. The verse says:

“ How evil is the parable of the people who belied

Our Signs, …”

They did not do any injustice to Allah, but they used to do injustice to themselves. The verse says:

“… but they were doing injustice to themselves.”

What injustice is greater than this that they gave their spiritual capitals and scientific informations, which could cause the honour of them and their societies, to the possessors of wealth and power, selling them for a little price.

But, beware that delivering from these kinds of faults and satanic ways is not possible except with the Divine assistance. Therefore, the one whom Allah guides and makes His aid the companion of his way, is the real guided one. The verse says:

“ Whomever Allah guides, he is rightly guided, …”

And those whom Allah, as a result of their own evil deeds, leads astray, or gives them victory and success for their satanic temptations, are the real losers. The verse continues saying:

“… and whomever He leads astray, these are the losers.”

179- وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ کَثِیراً مِنَ الْجِنِّ وَالإِنْسِ لَهُمْ قُلُوبٌ لاَیَفْقَهُونَ

بِهَا وَلَهُمْ أَعْیُنٌ لاَیُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَیَسْمَعُونَ بِهَآ

اُوْلَئِکَ کَالاَنْعَامِ بَلْ هُمْ أَضَلُّ اُوْلَئِکَ هُمُ الْغَافِلُونَ

rather they are more astray. These are the heedless ones.”

Commentary : verse 179

The Signs of Hellish People :

Through this verse and the next couple of verses, where the qualities of each group are hinted out, People have been divided into two groups. These two groups are: the hellish people, and the inhabitants of Paradise.

At first, with oath and emphasis, the Qur’ān states about the inhabitants of Hell as follows:

“ Indeed We have created for Hell many jinn

and humans; …”

Allah has created all human beings pure and sinless, but, by means of their own evil deeds, some groups of them make themselves candidates for Hell. The end of these people is dark and inauspicious. There are some other people who make themselves candidate for Paradise. The end of such people is happiness and felicity.

“… they have hearts with which they do not understand, …”

Their second quality is that they have clear eyes for seeing the truth but they do not observe the feature of the facts and pass by them like some blind persons. The verse says:

“… and they have eyes with which they do not see, …”

Their third quality is that they have safe and sound ears, but they do not hearken to the truth and right words, and, like the deaf, they deprive themselves from hearing the divine truth. The verse says:

“… and they have ears with which they do not hear. …”

In fact, they are like cattle, because the privilege of man to animals lies in vigilant thought, clear-insightedness, and the hearing ears that, unfortunately, these hellish people have lost all of them. The verse says:

“… they are as cattle, …”

They are, of course, worse than cattle and more astray. The verse continues saying:

“… rather they are more astray. …”

Cattle have not the talents and possibilities that human beings have. Men, with the intellect, clear-insightedness, and the hearing ears that they have, can gain all kinds of progress and development. But, as a result of sensuality and tending toward mean things, they may leave these faculties and talents in vain. Such people are some neglectful persons, and therefore, they wander in the deviated path of life. The verse finally says:

“… These are the heedless ones.”

They are nigh to the fountain of water of life, but they are crying of thirst. The gates of felicity are open to them, but they do not even look at them.

180- وَلِلّهِ الاَسْمَآءُ الْحُسْنَی فَادْعُوهُ بِهَا وَذَرُوا الَّذِینَ یُلْحِدُونَ

فِی أَسْمَآئِهِ سَیُجْزَوْنَ مَا کَانُوا یَعْمَلُونَ

so call on Him by them,

and leave those who blaspheme His names.

Soon they shall be requited for what they were doing.”

Commentary : verse 180

The Qur’ānic phrase /’asmā’ul husnā/ has been mentioned three times in the whole Qur’ān, which are: the verse under discussion, Sura Al-’Isrā’, No. 17, verse 11. and Sura Tāhā, No. 20, verse 8.

All the names of Allah are beautiful, and He possesses all the Virtues and Names. Yet, in Islamic literature, emphasis has been laid on 99 Names. It has been narrated that whoever calls on Allah by these names, his prayer will be answered, if it be the will of Allah (s.w.t.).

In this holy verse, the Qur’ān points to the situation of the inhabitants of Heaven and explains their qualities.

In order that people come out of the row of the hellish persons, at first it invites them to pay a careful attention to the Beautiful Names of Allah, when it says:

“ And to Allah belong the most beautiful names, so call on Him by them, …”

The purpose of ‘ the beautiful names ’ is the attributes of Allah which are wholly good and wholly ‘ beautiful ’.

The objective meaning of ‘ calling on Allah ’ by the

Beautiful Names is not only to utter those names simply by the tongue, and to say, for example, O’ knower of the Unseen, O’ Almighty, and O’ the Most Merciful of all merciful, but, in fact, the purpose is that we try to settle these qualities in our selves as much as possible. In other words, we should have His attributes and make our manner similar to that of Allah with our limited attempt.

Upon the commentary of this verse, there has been cited a tradition from Imam Sādiq (a.s.) who has said: “ By Allah, we are the beautiful names.” This statement points to the fact that there is a strong ray from those divine attributes reflected in their beings, and that the cognition of them helps to the cognition of His Pure Essence.

Then the Qur’ān warns people to avoid perverting the Names of Allah and to leave those who blaspheme them. It says:

“… and leave those who blaspheme His names.

Soon they shall be requited for what they were doing.”

The objective meaning of ‘ blaspheming His Names ’, here, is that we do not pervert their pronunciations and their concepts. We also should not qualify Him with the attributes which are not suitable to Him, like the action of the Christians who believe in Trinity, or that we adapt His attributes to His creatures.

181- وَمِمَّنْ خَلَقْنَآ اُمَّةٌ یَهْدُونَ بِالْحَقِّ وَبِهِ یَعْدِلُونَ

Commentary : verse 181

The objective meaning of the Arabic word /’ummah/ (community), mentioned in this holy verse, is the people of Muhammad (p.b.u.h.), who are the best community among all communities. It is also cited in the Islamic traditions, recorded by the Sunnis, that the objective meaning of the word is the adherents of Ali-ibn-Abitālib (a.s.).

Some Islamic traditions indicate that Muslim believers will be divided into seventy three groups that only one group of them are the blessed. (Nūr-uth-Thaqalayn, the commentary; and Tafsi̅r-ul-Burhān)

Therefore, the pivot of guidance and government should be but the Truth, even though the number of the advocators of the Truth and guidance may be small. The verse says:

“ And of those (whom) We have created are a people

who guide (others) by the Truth ...”

And we must also know that those persons are worthy that, besides accepting guidance, try to establish a system of Truth. Mere cognition of the Truth is not enough, but practice and distribution is important, too. The above holy verse concludes as follows:

“… and establish justice therewith.”

Section 23: The Resurrection

Point

Allah’s plan is unbreakable – The Time or The Day of Resurrection

known only to Allah – The Doom shall be sudden.

182- وَالَّذِینَ کَذَّبُوا بِاَیَاتِنَا سَنَسْتَدْرِجُهُم مِنْ حَیْثُ لاَیَعْلَمُونَ

183- وَاُمْلِی لَهُمْ إِنَّ کَیْدِی مَتِینٌ

Commentary : verses 182-183

In these couple of holy verses, one of the punishments of Allah (s.w.t) about many of the arrogant sinners has been stated which will be done upon them in the form of a ‘ gradual punishment ’.

The derivation of the Arabic term /’istidrāj/ (consign to a gradual punishment) has been used in the Qur’ān in two verses. One of them is the verse under discussion, and the other is in Sura Al-Qalam, No. 68, verse 44, both of which are about the deniers of the Divine verses. Through the first verse, concerning the punishment of these beliers, whose lives will be interlaced, Allah says:

“ And those who belie Our Signs, soon, step by step, We will draw them on

from where they do not know.”

The same meaning is emphasized in the second verse. It implies that it is not such that Allah punishes these people at once and with precipitation. But He respites them sufficiently for admonishment and awareness. And, when they do not attend it, He will entangle them with some difficulties, because only those haste that are powerless and fear that they miss opportunities. The verse says:

“ And I will grant them respite. …”

But, Allah’s plots and punishments are so strong and exact that none is able to flee from them. The verse says:

“…Verily My devising is indeed strong.”

This verse warns all sinners that they should take the postponement of Divine punishment as a reason neither for their own sanctity and uprightness, nor for the weakness and inability of Allah. They should not consider that the bounties and favours they enjoy are the signs of their nearness to Allah. It may happen that these bounties and victories that they receive become the preparation of the gradual punishment of Allah. The Lord grants them abundant favours and, by respiting them, He promotes them, but finally, He leaves them to fall down so intensively that there remains no trace from them and their whole entity and their history will be completely interlaced.

It is narrated from Imam Sādiq (a.s.) who, upon the commentary of this verse, said: “ The purpose of this verse is a sinful person whom Allah gives a bounty and he counts it for his goodness, while it causes him to be neglectful of seeking forgiveness for the sin he has committed.” (Tafsi̅r-us-Sāfi̅, p. 256)

184- اَوَلَمْ یَتَفَکَّرُوا مَا بِصَاحِبِهِم مِن جِنَّةٍ إِنْ هُوَ إِلاَّ نَذِیرٌ مُبِینٌ

Occasion of Revelation : verse 184

The Islamic commentators have mentioned the following meanings upon the occasion of revelation of this verse in their commentary books:

When the Prophet (p.b.u.h.) was living in Mecca, one night he went upon Safā Mountain and invited people to monotheism. He called to all people, and to the whole tribes of Quraysh in particular, and told them to beware the punishment of Allah. He continued speaking until late at night. The local idol-worshppers of Mecca said that their companion had become mad since he was shouting the whole night until morning. At that moment the above-mentioned verse was revealed and gave them a knockdown answer. (Tafsi̅r-us-Sāfi̅, p. 257).

Commentary : verse 184

In this verse, at first, Allah answers the vain statement of the idol-worshippers by which they said the Prophet (p.b.u.h.) was mad. The Qur’ān says whether they did not contemplate to know that their companion (the Prophet) had no sign of madness. Here is the answer of Allah:

“ Have they not reflected that there is no madness in their companion (the Prophet of Islam) ? …”

He (Muhammad) (p.b.u.h.) had been living among them for more than forty years. They were acquainted with his thought, intellect, and management. Then, how did they suddenly accused him like that ? Then, following to that, the Qur’ān says that he (p.b.u.h.) is only a plain warner that advises his society to beware the dangers they are faced with. The verse says:

“… He is naught but a plain warner.”

185-أَوَ لَمْ یَنظُرُوا فِی مَلَکُوتِ السَّمَاوَاتِ وَالاَرْضِ وَمَا خَلَقَ اللّهُ مِن شَیْءٍ وَأَنْ عَسَی أَن یَکُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ

فَبِاَیِّ حَدِیثٍ بَعْدَهُ یُؤْمِنُونَ

and whatever Allah has created, and that maybe their term has already drawn near ?

Then in what other words after this will they believe ? ”

Commentary : verse 185

In order to complete the previous statement, this verse invites them to study the world of existence, including the heavens and the earth. The verse says:

“ Have they not considered the dominion of the heavens and the earth,

and whatever Allah has created, …”

This contemplation is for that they know that this vast world of existence, with its amazing systematic order, has not been created in vain. There has surely been a certain goal in it, and the invitation of the Prophet (p.b.u.h.), in fact, has been in pursuance of the same goal of creation, i.e., the development and training of humankind.

Then, for the sake that they be awakened from the sleep of negligence, the Qur’ān implies whether they have not ponder on this matter that the end of their lives might be near. So, if they do not believe today, and do not accept the invitation of

this Messenger to the revealed Qur’ān with those numerous clear signs, which words will there be after this that they believe in ? The verse says:

“… and that maybe their term has already drawn near ? Then in what other words after this will they believe ? ”

186- مَن یُضْلِلِ اللّهُ فَلا هَادِیَ لَهُ وَیَذَرُهُمْ فِی طُغْیَانِهِمْ یَعْمَهُونَ

Commentary : verse 186

At last, the statement upon the sinners is concluded in this verse as such that those whom Allah leads astray they will have no guide and Allah leaves such people bewildered in their transgression. This is the result of their continuous indecent deeds. The verse says:

“ Whomever Allah leads astray there is no guide for him, and He will leave them in their contumacy wandering blindly.”

Such kind of meanings has been stated particularly upon the group of sinners who zealously and arrogantly show obstinacy against the rights and facts. They treat such, as if a curtain has fallen over their eyes, ears, and hearts. These dark curtains are the result of their own deeds, and this is the meaning of the phrase ‘ Allah leads astray ’.

187- یَسْئَلُونَکَ عَنِ السَّاعَةِ اَیَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّی

لا یُجَلِّیهَا لِوَقْتِهَآ إِلاَّ هُوَ ثَقُلَتْ فِی السَّماوَاتِ وَالاَرْضِ

لاَ تَأْتِیکُمْ إِلاَّ بَغْتَةً یَسْئَلُونَکَ کَاَنَّکَ حَفِیٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللّهِ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَیَعْلَمُونَ

None but He can manifest it at its time.

Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. They ask you,

as if you were well-informed of it. Say: ‘ The knowledge of it is only with Allah,

but most people do not know ’.”

Commentary : verse 187

The infidels of Quraysh sent a number of persons to the scholars of the Jews in order to learn some difficult questions so that when they would ask them from the Prophet (p.b.u.h.) he could not give any answer to them and they might condemn him. One of these questions was that they asked about the exact time of the occurrence of Resurrection.

The Qur’ānic term /’ayyān/, mentioned in this verse, has been used for asking the time. The Arabic word /assā‘ah/ refers to the beginning of Resurrection, while the word /al-qiyāmah/ means the time of reckoning in Hereafter when the rewards and retributions will be given. (Tafsi̅r-i-Marāqi̅).

The Arabic term /mursā/ means ‘ that which is fixed with regard to time or place ’. Thus the Qur’ānic phrase /jibāl-un-rāsiyāt/ means: ‘ fixed and firm mountains ’.

The word /haffiyy/, used in the verse, means a constant researcher. This epithet, concerning to the Prophet (p.b.u.h.), means as if he (p.b.u.h.) had completely researched the time of the occurrence of Resurrection Day and had asked it from Allah and knew it well.

The idea of the heaviness of the Hereafter in ‘ the heavens and the earth ’, maybe, refers to the destruction of celestial globes, darkening of the sun, revolution of the earth, etc.

However, the lack of knowledge about the features and details of Hereafter does not harm the principal of the belief in Resurrection. No one is aware of the time and the place of his death, but this situation can not be taken as a reason for denying the principal of death. The verse says:

“ They ask you about the Hour (of Resurrection) when it will set in. Say: ‘ Its knowledge is only with my Lord.

None but He can manifest it at its time.

Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. They ask you,

as if you were well-informed of it. Say: ‘ The knowledge of it is only with Allah, but most people do not know ’.”

Once the holy Prophet (p.b.u.h.) was asked about the reappearance and coming out of Hadrat Ghā’im (a.s.). He answered: “ His example is like the time (of Resurrection).” This statement means that the time of his reappearance resembles the time of Resurrection. Then, he (p.b.u.h.) recited this verse: “…None but He can manifest it at its time. Heavy is it in the heavens and the earth. It will not overtake you but suddenly’. …” (Narrated by Imam Ridā (a.s.), cited in Nūr-uth-Thaqalayn).

188-قُل لآ اَمْلِکُ لِنَفْسِی نَفْعاً وَلا ضَرّاً إِلاَّ مَا شَآءَ اللّهُ وَلَوْ کُنتُ اَعْلَمُ الْغَیْبَ لاَسْتَکْثَرْتُ مِنَ الْخَیْرِ وَمَا مَسَّنِیَ السُّوءُ

إِنْ اَنَا ْ إِلاَّ نَذِیرٌ وَبَشِیرٌ

لِقَوْمٍ یُؤْمِنُونَ

and no evil would have touched me.

I am not but a warner and a giver of glad tidings for a people who believe ’.”

Occasion of Revelation :

It happened that one day some people of Mecca came to the Prophet (p.b.u.h.) and said that if he had communication with the Lord, would He inform him of the future expensiveness and cheapness of goods so that thereby he could supply whatever was beneficial and ward off whatever was harmful; or would He aware him of drought or of different regions with abundant water so that he could move from dry provinces into blissful lands ? At this time, the verse was revealed and answered them.

Commentary : verse 188

Only Allah Knows the Unseen :

In the previous verse, it was said that no one knows the time of Resurrection but Allah (s.w.t.). Through this verse, now, the lack of knowledge of Unseen among persons, in general, is referred to. ⁽¹⁾

By the first sentence of the verse, Allah commands His Messenger, Muhammad (p.b.u.h.), thus:

“ Say: ‘ I own for my self neither any benefit nor harm except what Allah may please; …”

All powers existed in the world come from the source of Allah, the Exalted, and no person has originally any power from his own self. It is He Who has granted these abilities to human beings.

After stating this matter, the Qur’ān points to another important question which was under the demand of a group of people. Allah commands His Messenger (p.b.u.h.) to say that he was not cognizant of the Unseen and its secrets. In this regard, the verse continues saying:

“… and had I known the Unseen, I would have acquired much good,

and no evil would have touched me. …”

Then, the real position of the Prophet (p.b.u.h.) and his Messengership has been pointed out through a short and explicit sentence, as follows:

“…I am not but a warner and a giver of glad tidings for a people who believe ’.”

Section 24: The Conclusive Warnings against Polytheism

Point

The helplessness of the false gods – Prayer and humility enjoined –

To seek refuge in Allah against the Devil’s incitement.

189- هُوَ الَّذِی خَلَقَکُم مِن نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا

لِیَسْکُنَ إِلَیْهَا

فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلاً خَفِیفاً فَمَرَّتْ بِهِ

فَلَمَّآ اَثْقَلَت دَعَوَا اللّهَ رَبَّهُمَا

لَئِنْ ءَاتَیْتَنَا صَالِحاً لَنَکُونَنَّ مِنَ الشَّاکِرِینَ

that he might take rest in her.

So when he covered her, she bore a light burden and passed (sometime) with it.

Then when she grew heavy, they both invoked Allah,

their Lord: ‘ If you give us a righteous son,

certainly we shall be of the grateful ones ’.”

Commentary : verse 189

Another part of the circumstances of the pagans and the way of their thinking and the answer to their mistakes are

hinted to here. And, since the former verses referred to the Unity of Divine Acts, the substitutive verses are counted as their complement. At first, it says:

“ He it is Who created you from a single soul, and of the same (kind) did He make his mate, that he might

take rest in her. …”

The couple had a pleasant life with each other, but when the spouse had sexual intercourse with his wife, she bore a light burden such that, at the beginning, that burden did not bother her and she could easily continue performing her affairs. The verse says:

“… So when he covered her, she bore a light burden and passed (sometime) with it. …”

Later, by passing some days and nights, her burden gradually grew heavier. When she became heavy, the couple expected a child and hoped that Allah would grant them a righteous child. The verse says:

“… Then when she grew heavy, they both invoked

Allah, their Lord: …”

Therefore, they both invoked their Lord as follows :

“…‘ If you give us a righteous son, certainly we shall be of the grateful ones ’.”

190- فَلَمَّآ ءَاتَاهُمَا صَالِحاً جَعَلاَ لَهُ شُرَکَآءَ فِیَمآ ءَاتَاهُمَا

فَتَعَالَی اللّهُ عَمَّا یُشْرِکُونَ

191- اَیُشْرِکُونَ مَالا یَخْلُقُ شَیْئاً وَهُمْ یُخْلَقُونَ

ascribed partners to Him in what He had given them.

But Exalted is Allah above any partners that they ascribe (to Him).”

Commentary : verses 190-191

Allah gave Adam and Eve the safe and sound child that they had asked for, but thereafter the children of Adam and Eve ascribed partners to Allah. The Qur’ānic phrase ‘ they ascribed partners to Him ’ means ‘ the children of the couple ascribed partners to Him ’. The verse says:

“ But when He gave them a righteous son, they

(Adam’s children)

ascribed partners to Him in what He had given them.

But Exalted is Allah

above any partners that they ascribe (to Him).”

Then, the second verse questions whether they ascribe some creatures as partners to Allah that not only they cannot

create anything but also they themselves are created, since the fact is that the worshippers have produced those partners, therefore, they are more incapable and incompetent than the worshippers. The verse says:

“ Do they ascribe (to Him) partners that create nothing and themselves are created?”

192- وَلا یَسْتَطِیعُونَ لَهُمْ نَصْراً وَلآ أَنفُسَهُمْ یَنصُرُونَ

193-وإِن تَدْعُوهُمْ إِلَی الْهُدَی لا یَتَّبِعُوکُمْ سَوَآءٌ عَلَیْکُمْ

أَدَعَوْتُمُوهُمْ اَمْ أَنتُمْ صَامِتُونَ

they will not follow you;

it is the same to you whether you invite them or whether you are silent.”

Commentary : verses 192-193

These created things are able to help neither the worshippers nor themselves to ward off the evil events that happen against them. This verse continues the meaning of the previous verse by saying:

“ And they can neither help them nor help themselves. ”

Thus, if you invite the objects of worship to what is useful for their guidance, or you ask them to guide you, they will not pursue your purpose and they do not answer you as Allah answers you. The verse says:

“ And if you invite them unto guidance, they will not follow you; …”

Whether you invite them or you be silent for inviting them, it is the same to you, because there is not any rescue and felicity for them, and they are unable to do anything. It says:

“… it is the same to you whether you invite them or whether you are silent.”

194- إِنَّ الَّذِینَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ اَمْثَالُکُمْ فَادْعُوهُمْ فَلْیَسْتَجِیبُوا لَکُمْ إِن کُنْتُمْ صَادِقِینَ

So call on them, then they should answer you if you are truthful.”

Commentary : verse 194

The objective meaning of the Arabic term /‘ibād/ (worshipping creatures) may be the creatures or men who are taken as deities, like Jesus (a.s.) or the angels. Or, the purpose may be the very idols which the idol-worshippers imagine as ‘ gods ’.

Therefore, worshipping needs both reason and privilege. Worshipping creatures or human beings, like our own selves, has neither any reason nor any privilege. The verse says:

“ Verily those whom you call upon other than Allah are creatures like your own selves. …”

Another matter is the silence of deities which itself is the sign of their inability and incompetence.

Besides, a deity must promote its servant, not to stop him. The verse continues saying:

“… So call on them, then they should answer you if you are truthful.”

195- اَلَهُمْ اَرْجُلٌ یَمْشُونَ بِهَآ اَمْ لَهُمْ أَیْدٍ یَبْطِشُونَ بِهَآ اَمْ لَهُمْ اَعْیُنٌ یُبْصِرُونَ بِهَآ اَمْ لَهُمْ ءَاذَانٌ یَسْمَعُونَ بِهَا

قُلِ ادْعُوا شُرَکَآءَکُمْ ثُمَّ کِیدُونِ

فَلاَ تُنظِرُونِ

Or, have they hands with which they hold (firmly) ? Or, have they eyes with which they see ?

Or, have they ears with which they hear ?

Say (O’ Prophet!): ‘ Call your associates, then contrive against me and give me no respite ’.”

Commentary : verse 195

The Arabic term /yabtiŝūn/ is derived from /bataŝa/ which means ‘ to take or seize by force ’.

This meaning has been used as a reprimand upon the pagans who take some partners for Allah. These partners are more incapable than they themselves, since they can walk, see, hear and act, but those lifeless statues do not have these abilities, and if they were wished to do something they would be unable. So, why do the idol-worshippers , as a notion , adore them ?

Strange to say, pagans do not accept the Prophet (p.b.u.h.) since he says he is a human as they are, but they are convinced with idols which are not like them even, or they are lower than them. The verse says:

“ Have they feet with which they walk ?

Or, have they hands with which they hold (firmly) ?

Or, have they eyes with which they see ?

Or, have they ears with which they hear ?

Say (O’ Prophet!): ‘ Call your associates, then contrive against me and give me no respite ’.”

196- إِنَّ وَلِیِّیَ اللّهُ الَّذِی نَزَّلَ الْکِتَابَ وَهُوَ یَتَوَلّی الصَّالِحِینَ

Commentary : verse 196

Following the former verse which, addressing pagans, said they themselves and their idols could not harm the Prophet (p.b.u.h) the least thing, this verse refers to its reason, and says:

“ Verily my guardian is Allah Who sent down the Book, …”

It is not only the Prophet’s self that He guards but He also supports and guards all the good doers and the righteous, and His grace and favour encompass them. The verse concludes as follows:

“… and He guards the righteous.”

197-وَالَّذِینَ تَدْعُونَ مِن دُونِهِ لاَیَسْتَطِیعُونَ نَصْرَکُمْ

وَلآ اَنْفُسَهُمْ یَنصُرُونَ

198-وإِن تَدْعُوهُمْ إِلَی الْهُدَی لایَسْمَعُوا وَتَرَاهُمْ یَنظُرُونَ إِلَیْکَ

وَهُمْ لایُبْصِرُونَ

and you see them looking towards you, but they do not see.”

Commentary : verses 197-198

The verse implies that the idols and deities of pagans are not able to help them or defend them. They are also incapable even to help their own selves. This meaning has been repeated here again, because in previous verse, the purpose was to premand the idol-worshippers, while here the purpose is to discriminate between Allah (s.w.t.) and something which is not adorable.

It seems that the Prophet of Islam (p.b.u.h.) says that his Deity helps him but their deties help neither them nor their own selves. The verse says:

“ And those whom you call upon other than Him can neither help you, nor help themselves.”

The second verse indicates that if you call the idols to guidance and rectitude, they do not hear your invitation. That is, if you call idolators to the upright religion, they do not hear you to follow. The verse says:

“ And if you call them to guidance, they do not hear; …”

The verse, addressing idol worshippers, implies that they have made the idols in a shape that they gaze them, but they do not see anything. This looking, of course, is metaphorical, since an inanimate thing cannot look at something. The verse continues saying:

“… and you see them looking towards you, but they do not see.”

199- خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِینَ

Commentary : verse 199

Here, the Qur’ān, in a very short and interesting way, states the circumstances of leadership, preaching, and guiding people. It also corresponds with the previous verses which referred to the theme of the propagation of pagans. At first, addressing the Prophet (p.b.u.h.), the verse points to three parts of the duties of leaders and preachers. It begins telling the holy Prophet (p.b.u.h.) not to be strict with people and to accept their excuses; and to avoid demanding them anything beyond their ability. However, he should conciliate people. The verse says:

“ Keep to forgiveness …”

The second command is that he (p.b.u.h.) should enjoin people to do good deeds and what wisdom approves as worthy achievements, and Allah has introduced them as good things. The verse says:

“… and enjoin kindness, …”

In the third stage, it commands him to have patience and endurance against the ignorant people without having any dispute with them. The verse says:

“… and turn away from the ignorant.”

In the course of their activities, the leaders and preachers may face with some fanatic, obstinate, ignorant and unaware persons, or some people whose level of thought and morals are

very low. Such people might abuse them, accuse them, and put them into trouble.

Therefore, the way of solving this difficulty is not disputing with such ignorant people. The best way is to tolerate them with patience and ignoring these kinds of actions of theirs. Experience has shown that this way is better to be paved for awakening the ignorant and quenching the fire of their anger, envy, and bigotry.

200- وَإِمَّا یَنْزَغَنَّکَ مِنَ الشَّیْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّهِ

إِنَّهُ سَمِیعٌ عَلِیمٌ

then seek refuge in Allah;

surely He is All-Hearing, All-Knowing.”

Commentary : verse 200

There is another command in this verse which forms the fourth duty of the Islamic leaders and preachers. They should be careful that on their way usually the satanic temptations, in the form of social position, wealth, lust and the like of them, attract their attention. The command of the Qur’ān is as follows:

“ And if a temptation from Satan afflicts you, then seek refuge in Allah;

surely He is All-Hearing, All-Knowing.”

201-إِنَّ الَّذِینَ اتَّقَوْا إِذَا مَسَّهُمْ طَآئِفٌ مِنَ الشَّیْطَانِ تَذَکَّرُوا

فإِذَا هُم مُبْصِرُونَ

202- وإِخْوَانُهُمْ یَمُدُّونَهُمْ فِی الْغَیِّ ثُمَّ لایُقْصِرُونَ

Then behold, they see (aright).”

Commentary : verses 201-202

Predominance upon the temptations of Satan is stated in this verse. It implies that when the satanic temptations surround the pious ones, they remember Allah, the All-Mighty and the Glorious, and His endless bounties, and that committing sin brings forth some inauspicious results for them with the painful retributions of Allah. At this time, the dark clouds of evil temptations will get apart from their hearts (minds) and they clearly see the path of truth, and then they choose it. The verse says:

“ Verily, those who keep from evil, when a visitation from Satan afflicts them

they become mindful. Then behold, they see (aright).”

As the above verse points out, the pious ones can relieve themselves from the grasps of the temptations of Satan under the light of the remembrance of Allah. But, those who are stained with sin, and are counted as brethren of Satan, are

captured in his net. In this regard, the second verse mentioned in the above, implies that the brethren of Satans ceaselessly draw the immoral persons forward into abberation and they not only do not stop doing that, but also constantly continue their creul attacks. The verse says:

“ And their brethren draw them into perverseness, and they do not stop short.”

Yes, Satans follow the track of the believing persons and the pious ones. They do not stop turning round them in order to delude them.

The satanic temptations and mental suggestions go everywhere, and like microbes, which seek for the weak bodies they also seek for those whose faiths are weak to influence in them.

“ … when a visitation from Satan afflicts them …”

The temptations of Satans sometimes act from a distance. Sura Tāhā, No. 20, verse 120 says: “ But Satan whispered unto him …”. It is sometimes done through penetrating into men’s soul and spirit. Sura An-Nās, No. 114, verse 5 says:

“ Who whispers into the breasts (hearts) of the people.” It sometimes works by means of companionship. Sura Az-Zukhruf, No. 43, verse 36 says: “… and he shall be his close companion.” And, sometimes it is by means of turning round and affliction. This case is referred to in the current verse where it says: “… when a visitation from Satan afflicts them …”.

It may happens that sometimes the religious scholars, trainees, and those who try to make peace might be suspiciously visited with the purpose that a particular line of thought be inspired upon them. Therefore, they must be careful not to incline toward the desires of the enemy, and they should refuge Allah.

The remembrance of Allah gives insight to man and keeps him safe from evil temptations. The verse says:

“… They become mindful. …”

Correct belief is very important. If a society becomes pure and pious from the point of morals, politics, economy, and army, the communications and hauntings of satanic persons can not affect them.

Allah takes the pious ones and the good doers under His guardianship, but the impious persons will be encompassed with the satanic brotherhood.

“ And their brethren …”

The final word of the verse is that there is no finite or limitation for the way of perversion, and Satan has no pity in casting aberration upon the believers. The verse says:

“ And their brethren draw them into perverseness,

and they do not stop short.”

203- وإِذَا لَمْ تَأْتِهِم بِاَیَةٍ قَالُوا لَوْلا اجْتَبَیْتَهَا

قُلْ إِنَّمَآ اَتَّبِعُ مَایُوحَی إِلَیَّ مِن رَبِّی

هَذَا بَصَآئِرُ مِن رَبِّکُمْ وَهُدًی وَرَحْمَةٌ لِقَوْمٍ یُؤْمِنُونَ

‘ Why do you not choose one? ’

Say: ‘ I follow only what is revealed to me from my Lord. This (Qur’ān) is insight from your Lord, and a guidance and a mercy for a people that believe ’.”

Commentary : verse 203

The Arabic word /’ijtibā’/ is derived from the root /jibāyat/ which originally means ‘ to store water in a pound ’. This term is also used for ‘collecting taxes’. Therefore, any gathering of chosen things has been called /’ijtibā’/, in the Arabic language.

It happened that, as a result of delay in revelation, the recitation was ceased for several days. Some of the disbelievers told the Prophet (p.b.u.h.) why he had not chosen a verse to proclaim. Or, maybe the meaning of the verse is that they said why he did not choose the miracle they had asked him to bring and that he brought another miracle which was not according to their taste.

However, infidels are often the seekers of pretexts. They considered the verses of the Qur’ān which were revealed to the Prophet (p.b.u.h.) as some chosen material, not the Divine revelations.

The verse says:

“ And when you do not bring them a sign, they say:

‘ Why do you not choose one? ’ Say: ‘ I follow only what is revealed to me from my Lord. …”

A godly leader should not be affected by some pretexts or undue wants, but he must express his subject matter clearly and decisively.

Leadership and guidance should be based upon insight. Therefore, the Qur’ān is a Book of both mental knowledge and insight, and also a guidance of practical movement. But only the possessors of Faith can enjoy this kind of guidance, and those blind-hearted people who are aloof from the insight and guidance of Allah, are also deprived from His mercy.

The verse continues saying:

“… This (Qur’ān) is insight from your Lord,

and a guidance and a mercy for a people that believe ’.”

204- وَإِذَا قُرِئَ الْقُرْءَانُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّکُمْ تُرْحَمُونَ

Commentary : verse 204

The Islamic jurisprudents do not give decree upon the act of keeping silence to be absolutely obligatory, except in prayer. This verse emphasizes that when the Qur’ān is being recited, from the point of courtesy, the audience ought to keep silence and listen to the recitation of the verses.

It happened that Hazrat Ali (a.s.) was establishing prayers and a hypocrite began reciting the Qur’ān loudly. Ali (a.s.) kept silence and after that he continued reciting the rest of the Sura.

The Arabic term /’insāt/ philologically means to be silent in order to listen.

Thus, the Qur’ān, which is a means of insight and mercy, should be politely listened to when it is being recited. The verse says:

“ And when the Qur’ān is recited, then listen to it and be silent, …”

The sound of the recitation of the Qur’ān should pass through the ears and affects on the heart (mind). In this case the person may be shown the divine mercy to. The verse concludes as follows:

“… so that mercy may be shown to you.”

205- وَاذْکُر رَبَّکَ فِی نَفْسِکَ تَضَرُّعاً وَخِیفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ والاَصَالِ وَلا تَکُن مِنَ الْغَافِلِینَ

without being loud of voice, in the morning and the evening, and do not be of the heedless ones.”

Commentary : verse 205

The discipline of the recitation of the Qur’ān was referred to in the previous verse. Now, here in this verse, the discipline of the remembrance of Allah (s.w.t.) and supplication is dealt with.

The Arabic term /’āsāl/ is the plural form of the term /’asi̅l/, which means ‘ around the time of sunset, or evening ’.

Some of the commentators have rendered the holy term /ŏikr/ (remembrance), mentioned here in this verse, into the statutory prayers’.

The Qur’ān admires not only the verbal remembrance of Allah(s.w.t.), but also the heartily and innate remembrance of His Essence.

The Lordship of Allah is permanent, then His remembrance should be maintained ceaselessly, too. The verse says:

“ And remember your Lord within your self …”

That remembrance is spiritually helpful for the believers which is performed amorously and touchingly every morning and evening. In this concern, the verse says:

“… in humility and awe; …”

This meaning should be noted that the divine prophets must also ceaselessly remember Allah, still less the others.

The phrase ‘ in the morning and the evening ’ means ‘ at the beginning of an action and at the time of making decision ’ and also when we come to a conclusion, we ought to remember Allah.

“… in the morning and the evening …”

The remembrance of Allah removes negligence when it is done without any pretence and shouting, otherwise it will become itself a kind of amusement and negligence. The verse says:

“… without being loud of voice, in the morning and the evening, and do not be of the heedless ones.”

206-إِنَّ الَّذِینَ عِندَ رَبِّکَ لاَیَسْتَکْبِرُونَ عَنْ عِبَادَتِهِ

وَیُسَبِّحُونَهُ وَلَهُ یَسْجُدُونَ

and they glorify Him and prostrate for Him.”

Commentary : verse 206

It is probable that the phrase “… those who are (stationed) near your Lord…” encompasses both the angels and the pious servants of Allah who connect His Essence and feel themselves at His presence.

Be not proud of your worship, for Allah has some angels that are always in the state of worshipping.

“ Verily those who are (stationed) near your Lord …”

The worst kind of arrogance is ‘disobedience and arrogance before Allah’ by abandoning His worship.

It is certain that an arrogant person will never reach the rank of being stationed near to Allah. We must be humble before Allah (s.w.t.), and we ought to be attentive to His purification, too. We must specialize our prostrations for Him alone. The verse continues saying:

“… do not disdain to worship Him,

and they glorify Him and prostrate for Him.”

The End of Sura Al-’A‘rāf

Sura Al-’Anfāl, No. 8 (75 verses)

Point

Sura Al-‘Anfāl contains seventy five verses. This Sura, has been revealed in Medina, (except its six verses). Its revelation occurred after the revelation of Sura Al-Baqarah.

There are some lessons in this Sura concerning the history of Divine prophets and their followers, and also the manner of the Prophet of Islam (p.b.u.h.) in relation with Muslims. There are several subjects referred to in this Sura, such as: Treasury of the Muslims, things taken as spoils of war, the Battle of Badr, the ordinances of Holy Struggle, the night when the Prophet (p.b.u.h.) was decided to be snabed in his bed and Ali (a.s.) laid in the coach of him (Laylat-ul-Mabi̅t), and the qualities of the true believers.

Most of the verses of this Sura are about the Battle of Badr. It was the first war of Muslims against the disbelievers. This war happened after thirteen years of Muslims’ patience. In this war they enjoyed the Divine helps and victory. That is why this Sura has also been entitled ‘ Sura Badr ’.

Besides stating the affairs of the Battle of Badr, some specialities of the virtuous soldiers against the enemies of Truth are stated in this holy Sura.

The Virtue of Recitation of the Sura :

Imam Sādiq (a.s.) has said: “ The one who recites Sura Al-’Anfāl and Sura Al- Barā’at (with attention to their meanings and their warnings) every month, will he not be

involved with hypocrisy at all and will be among the true followers of Amir-ul-Mu’mineen (a.s.) …” ⁽¹⁾

Sura Al-‘Anfāl

No. 8 (75 verses in 10 Sections)

Section 1: The Battle of Badr

Point

To obey only Allah and His Messenger – Qualities of the Believers –

Promise of the Divine help in the Battle of Badr

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

1-یَسْاَلُونَکَ عَنِ الاَنْفَالِ قُلِ الاَنْفَالُ لِلّهِ وَالرَّسُولِ فَاتَّقُوا اللّهَ وَأَصْلِحُوا ذَاتَ بَیْنِکُمْ

وَأَطِیعُوا اللّهَ وَرَسُولَهُ إِن کُنتُم مُؤْمِنِینَ

In The Name of Allah, The Beneficent, The Merciful

and His Messenger if you do believe ’.”

Commentary : verse 1

The Arabic word /su’āl/ (question) and its derivations have been mentioned about 130 times in the Qur’ān, where the Arabic phrase /yas’alūnaka/ (they ask you) is found in its 15 occurrences.

The Arabic term /’anfāl/ is the plural form of /nafl/ with the sense of ‘ excessive’ and ‘ remission ’. A gracious man who remits very much is called in Arabic /nufil/. The progeny which was remitted to Abraham (a.s.) has been counted as a superervogation. The Qur’ān says: “ And We gave him Isac, and Jacob, as a further gift, …” (Sura Al-’Anbiyā, No. 21, verse 72).

In technical terminology of the Islamic jurisprudence, the meaning of the Arabic word ‘ ’anfāl ’ encompasses: natural resources ’ public wealths, the spoils of war, the wealths whose owner is unknown, like a land whose owner has left it out, the properties of the heirless deads, forests, valleys, reed-beds, unprofitable lands, mines, and so on.

According to what the history denotes, when the Battle of Badr was ended, there remained some spoils of war for the Muslims. The opinions were divided that what should be done with the spoils, to whom they belonged, and who were the first that had precedence. Then, the Prophet of Allah (p.b.u.h.) himself began dividing the spoils of the war. He gave them to all concerning persons justly and equally in order to remove the undue discriminations of the Age of Ignorance, and to support the oppressed, though some individuals were annoyed of that equality.

Since the sura is wholly about the Battle of Badr, this verse refers to the spoils of war, too, but it does not exclusively belong to it. (Al-Mi̅zān, the commentary).

Explanations :

1- Public wealths should be in the authority of the most sacred and the most beloved persons.

“ They ask you about ‘ ’Anfāl ’. Say: ‘ ’Anfāl ’ belong to Allah and the Messenger; …”

2- An Islamic system, or an Islamic government, needs an economical support, and ‘’Anfāl ’ are considered as this support.

3- In an Islamic Community, the source of answering and stating all the public questions and economical affairs is the divine leader. In the societies before Islam, the method of dividing spoils of war was arranged upon the basis of some undue discriminations. Therefore, in the Battle of Badr, which was the first occasion where the Muslims obtained some spoils of war, they asked this question from the Messenger of Allah (p.b.u.h.).

4- In Islam, there are laws for everything, even for the unprofitable deserts.

5- Whatever the Messenger of Allah (p.b.u.h.) spends is around the pivot of the divine aims: “… the ’Anfāl belong to Allah and the Messenger; …”. Imam Sādiq (a.s.) said: “ The share of Allah is spent under the control of the Messenger of Allah (p.b.u.h.). ”

6- The protection of public wealths needs purity and piety. The verse continues saying:

“… so be in awe of Allah, …”

7- To observe the unity and to make peace between people are obligatory for all believers. The Qur’ān says:

“ … and set aright the relations between yourselves, …”

8- Belief not only exists in the heart, but also has an outward manifestation and practical obedience. The verse says:

“… and obey Allah and His Messenger if you do believe ’.”

9- Only taking part in fight is not the sign of Faith. Its necessary conditions are also to give up hope unto the spoils of war, and observing brotherhood and submission before the divine leader.

“… if you do believe.”

11- The person who wishes and intends to improve his society, must himself be of the pious ones:

“… So be in awe of Allah and set aright …”

Basically, among the most important actions in Islam are reconciliation, creation of good relation, wiping out the annoyances and enmities and changing them into sincerity and friendship.

This subject has been taken so important in the Islamic teachings that it has been introduced as one of the most exalted practices.

When Amir-ul-Mu’mineen Ali (a.s.) was in the bed of martyrdom, as his last testaments to his children, he said: “Verily I heard from your ancestor, the Prophet (p.b.u.h.), who said: ‘ Reconciliation is better than the kinds of recommended prayer and fasting ’.” (Nahj-ul-Balāqah)

Some Islamic traditions indicate that the reward of reconciliation between people is much more than that of the recommended prayer and fasting. Imam Sādiq (a.s.) told Mufaddal: “ If there happens a conflict between two persons of our followers, spend out of my wealth and produce reconciliation between them.”⁽¹⁾

2- إِنَّمَا الْمُؤْمِنُونَ الَّذِینَ

إِذَا ذُکِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِیَتْ عَلَیْهِمْ ءَایَاتُهُ زَادَتْهُمْ إِیمَاناً

وَعَلی رَبِّهِمْ یَتَوَکَّلُونَ

3- الَّذِینَ یُقِیمُونَ الصَّلاَةَ وَمِمَّا رَزَقْنَاهُمْ یُنْفِقُونَ

and when His Signs are recited to them,

it increases them in faith,

and in their Lord (alone) do they trust.”

Commentary : verses 2-3

The true believers are those who are in owe of Allah (s.w.t.) because of His glorification and veneration. That is, when the speech is delivered upon Allah’s justice, retribution, and power, they dread, and when the speech is about His bounties, kindnesses, graces, and rewards, they feel peace in themselves; as the Qur’ān says: “… now surely by Allah’s remembrance are the hearts set at rest.” (Sura Ar-Ra‘d, No. 13, verse 28). Thus, there is no contrast between these two verses, because fear relates to the remembrance of Allah’s retribution and peace, but peace and rest relates to the remembrance of Allah’s forgiveness and kindness. Moreover, whenever a believer remembers the Divine bounties and forgiveness of Allah, he

obtains a favourable opinion and he rests, but when he remembers his own sins, he becomes inconvenient and anxious. The verse says:

“ Verily believers are only those who, when Allah is mentiond, their hearts quake, …”

The Arabic term /wajila/ means ‘ to fear, apprehend ’ which is accompanied with sadness.

Then the verse continues saying:

“… and when His Signs are recited to them, it increases them in faith, …”

In that circumstance, their faith and their certainty will be increased.

“…and in their Lord (alone) do they trust.”

Such people trust in Allah in any conditions and they rely on Him for the affairs of their lives.

Again, believers are those who establish prayer (which is the manifestation of the relation with Allah) and spend in charity and benevolently out of what Allah has given them as their sustenance.

The phrase ‘ they keep up prayer ’ mentioned in the verse, instead of saying ‘ they recite prayer ’, points to this fact that not only they themselves keep up prayer but also they behave so that this firm relation with Allah will be kept always and everywhere. Here is the verse:

“ Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

4-اُوْلَئِکَ هُمُ الْمُؤْمِنُونَ حَقّاً لَهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ

وَرِزْقٌ کَرِیمٌ

and a noble sustenance.”

Commentary : verse 4

Allah, the Exalted, implies that those who have such qualities are indeed eligible to be called ‘ believers ’. The verse says:

“ These are the believers in truth; they have ranks with their Lord,

and forgiveness, and a noble sustenance.”

That is, these persons have some high ranks and degrees of honour in Heaven, and the Lord will provide them with His forgiveness and a great and permanent sustenance. That is why some commentators have said that ‘ a noble sustenance ’ means a permanent sustenance which is vast and pure, and is given them without any reproach. In Hereafter, this noble sustenance will be the eternal Heaven.

By the way, it should be said that these qualities belong to some distinguished and notable believers, not to the totality of the believers. As if it wants to say that the distinguished and chosen believers are those who have these qualities. Thus, there is no problem that believing persons be equal from the point of Faith, but different from the point of worship. The evidence of this meaning is that the heartily fear is not