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Åöäøó ÇáÏøöíäó ÚöäÏó Çááøåö ÇáÅöÓúáÇóãõ æóãóÇ ÇÎúÊóáóÝó ÇáøóÐöíäó ÃõæúÊõæÇú ÇáúßöÊóÇÈó ÅöáÇøó ãöä ÈóÚúÏö ãóÇ ÌóÇÁåõãõ ÇáúÚöáúãõ ÈóÛúíðÇ Èóíúäóåõãú æóãóä íóßúÝõÑú ÈöÂíóÇÊö Çááøåö ÝóÅöäøó Çááøåö ÓóÑöíÚõ ÇáúÍöÓóÇÈö {19}
19. "Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had been given to did not differ but after the knowledge (of the truth) had come to them, through envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in reckoning."
Commentary: The spirit of religion is the very submission to Allah. Next to the statement of the Unity of Allah, the Qur'an refers to the oneness of religion, and says:
"Verily the (true) religion with Allah is Islam..."
Thus, the true religion with Allah is surrender or the submission of the self of adherent to the Will or Command of Allah. The spirit of religion, in fact, in any time and period, is not anything but submission to Divine Will:
"...and those whom (formerly) the Book had been given to did not differ..."
The objective purpose of the verse is the Jews and the Christians whose discord was that they rejected Islam.
"...but after the knowledge (of the truth) had come to them..."
When they comprehended that the religion of Islam was rightful, the followers of Jesus (a) believed in trinity (the Father, the Son and the Holy Ghost), and the Jews said: "Ezra is God's Son." Thus; both of them differed in the prophet hood of the Prophet (s) although they had studied the epithets and specialities of the Prophet (s) in their Books (the Torah and the Evangel) and recognized them completely. They knew very well that Muhammad (s) was the Messenger of Allah and was His Apostle.
"... through envy of each other..."
Section 3
Chastisement for those who slay the Apostles
Those who slay Apostles of Allah shall be punished. To Allah alone belongs the kingdom and He alone bestows the kingdom upon whoever He wills and takes away from whoever He wills.
ÝóÅäú ÍóÂÌøõæßó ÝóÞõáú ÃóÓúáóãúÊõ æóÌúåöíó áöáøåö æóãóäö ÇÊøóÈóÚóäö æóÞõá áøöáøóÐöíäó ÃõæúÊõæÇú ÇáúßöÊóÇÈó æóÇáÃõãøöíøöíäó ÃóÃóÓúáóãúÊõãú ÝóÅöäú ÃóÓúáóãõæÇú ÝóÞóÏö ÇåúÊóÏóæÇú æøóÅöä ÊóæóáøóæúÇú ÝóÅöäøóãóÇ Úóáóíúßó ÇáúÈóáÇóÛõ æóÇááøåõ ÈóÕöíÑñ ÈöÇáúÚöÈóÇÏö {20}
20. "So if they dispute with you, say: 'I have submitted my self (totally) to Allah, and whoever follows me'. And say to those who have been given the Book and the unlettered ones: 'Do you (also) submit yourselves?' So if they submit then indeed they are rightly guided, and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants." Commentary: "So if they dispute with you, say: 'I have submitted my self (totally) to Allah, and whoever follows me'..."
The Lord, addressing the Prophet (s), has commanded him that if the Jews and the Christians disputed with him upon the religion, he would tell them that he had surrendered his self wholly to Allah, the One, and had taken no partner for Him with himself and had not worshipped another god with Him.
The purpose is that the Prophet (s) tells them that his religion is theism, and this creed is the same principle that all the responsible persons are obliged to confess.
"... And say to those who have been given the Book..."
These people are the people of the Book, i.e. the Jews and the Christians.
"... and the unlettered ones..."
These are those who had not Book, i.e. the pagan Arabs. "...' Do you (also) submit yourselves? '..."
With reference to the evidences and signs which are with you, have you embraced Islam, or you still resist on your own infidelity?
"...So if they submit then indeed they are rightly guided..."
If they embrace Islam it is useful for themselves, because they have been delivered from aberration and guided to the right way.
"... and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants."
If they refrain and do not accept Islam, there will be no harm on you, O' Muhammad! You are the Messenger of Allah and your duty is only to convey the Message and to attract their attention to the way of right and guidance.
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Åöäøó ÇáøóÐöíäó íóßúÝõÑõæäó ÈöÂíóÇÊö Çááøåö æóíóÞúÊõáõæäó ÇáäøóÈöíøöíäó ÈöÛóíúÑö ÍóÞøò æóíóÞúÊõáõæäó ÇáøöÐöíäó íóÃúãõÑõæäó ÈöÇáúÞöÓúØö ãöäó ÇáäøóÇÓö ÝóÈóÔøöÑúåõã ÈöÚóÐóÇÈò Ãóáöíãò {21} ÃõæáóÜÆößó ÇáøóÐöíäó ÍóÈöØóÊú ÃóÚúãóÇáõåõãú Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóãóÇ áóåõã ãøöä äøóÇÕöÑöíäó {22}
21. "Verily, those who disbelieve in the Signs of Allah and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement." 22. "They are those whose works come to nothing in this world and in the next, and they will have no helpers." Commentary: "Verily, those who disbelieve in the Signs of Allah ..."
These people are the Jews, the people of the Book, the formers of whom slew both the prophets and their followers, those who were among the worshippers of the Children of Israel.
The reason why, at the time of the revelation of the Qur'an, Allah gave the Jews the glad tidings of punishment was that they were pleased and content with the deeds of their ancestors. Besides that, they tried to slay and were in thought of killing the Prophet (s) as well as the believers. If there were not the support of Allah, they would accomplish their evil intention.
"...and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement."
Here, the meaning of the term 'unjustly' is not that it is possible to kill prophets justly, but the purpose is that the slaying of prophets has always been done unjustly and oppressively." ********************
"They are those whose works come to nothing in this world and in the next, ... "
The purpose of the nullification of deeds that the verse says: 'Their works come to nothing in this world ' is that, by following the Torah, their blood and wealth would not remain safe and, they could not succeed to be praised in this world. And also their deeds will come to naught in the next world, since they will deserve no reward. Therefore, it seems that they have had no good deeds; and this is the very reality of the Quranic term /hubut/, 'unfruitfulness & destruction'.
"... and they will have no helpers." ******************
Ãóáóãú ÊóÑó Åöáóì ÇáøóÐöíäó ÃõæúÊõæÇú äóÕöíÈðÇ ãøöäó ÇáúßöÊóÇÈö íõÏúÚóæúäó Åöáóì ßöÊóÇÈö Çááøåö áöíóÍúßõãó Èóíúäóåõãú Ëõãøó íóÊóæóáøóì ÝóÑöíÞñ ãøöäúåõãú æóåõã ãøõÚúÑöÖõæäó {23}
23. "Have you not seen those who have been given a portion of the Book? They are invited to the book of Allah that it may judge between them, then a group of them turn back, while they are opponent " Commentary: In the commentary books of both schools of Shi'ite and Sunnite, it is cited that: it happened that a woman and a man from the Jews committed adultery while they had spouses. As the Torah had ordained, they should be pelted with stone, but since those two were among the notables, they tried to flee from the execution of the Torah's instruction. So, they came to the Prophet of Islam (s) in order that he judged. He (s) also commanded to stoning, and said that the law of Islam in this regard is similar to that of the Torah. But they denied the Torah's ordain. Ibn-Suriya, who was one the Jewish scholars, was summoned from Fadak to Medina in order to recite the Torah concerning the matter. Since he was aware of the subject, when reciting the verses of the Torah, he put his hand on the phrases related to the subject of stoning so that the verse of stoning could not be seen. 'Abdillah-ibn-Salam, who was among the Jewish scholars at that time, was present in that meeting. He recognized the situation and made the matter manifest. Explanations
1. Heedlessness of the followers of a religion to their own religious Book, is the beginning of the calamity.
"Have you not seen those who have been given a portion of the Book?.."
2. Allah's ordinances should be executed about all individuals for the same matter with no difference.
"... They are invited to the Book of Allah that it may judge between them, then a group of them turn back, while they are opponent"
3. Mere claim is not an indication of Faith.
4. This meaning is a warning to the Muslims that they should not treat like the Jews when executing the laws of the Qur'an, and that they would be careful not to turn away from the commandments of the Lord.
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Ðóáößó ÈöÃóäøóåõãú ÞóÇáõæÇú áóä ÊóãóÓøóäóÇ ÇáäøóÇÑõ ÅöáÇøó ÃóíøóÇãðÇ ãøóÚúÏõæÏóÇÊò æóÛóÑøóåõãú Ýöí Ïöíäöåöã ãøóÇ ßóÇäõæÇú íóÝúÊóÑõæäó {24}
Commentary: The vain mottoes and wrong imaginations of the Jews have immensely been mentioned in the Qur'an that they used to say some things with the sense that: "We are the exalted and beloved nation with Allah, and we will not be punished except for those forty days that our ancestors worshipped the calf ". This very sort of imagination caused them their pride and deviation.
"This is because they said: The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion."
Even today, the Israelites believe in their racial superiority, and they refrain from no transgression to gain it. *********************
ÝóßóíúÝó ÅöÐóÇ ÌóãóÚúäóÇåõãú áöíóæúãò áÇøó ÑóíúÈó Ýöíåö æóæõÝøöíóÊú ßõáøõ äóÝúÓò ãøóÇ ßóÓóÈóÊú æóåõãú áÇó íõÙúáóãõæäó {25}
25. "Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly? " Commentary: By rejecting the vain imaginations of the Jews, this verse threatens them and says that the divine court will be held up based upon justice and no one will be treated unjustly.
"Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly?"
All people are equal before the Divine Justice, and rewards and recompenses will be given due to Faith, good deed and piety, not because of tribal relationships and, or, for a special group.
No action will be eliminated, for every deed will return to its performer, who is its owner, too. ******************
Þõáö Çááøóåõãøó ãóÇáößó Çáúãõáúßö ÊõÄúÊöí Çáúãõáúßó ãóä ÊóÔóÇÁ æóÊóäÒöÚõ Çáúãõáúßó ãöãøóä ÊóÔóÇÁ æóÊõÚöÒøõ ãóä ÊóÔóÇÁ æóÊõÐöáøõ ãóä ÊóÔóÇÁ ÈöíóÏößó ÇáúÎóíúÑõ Åöäøóßó Úóáóìó ßõáøö ÔóíúÁò ÞóÏöíÑñ {26}
26. "Say: ' O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please! and You honour whom You please and abase whom You please; all goodness is in your hand. Verily You are All-Powerful over all things." Commentary: In some commentary books, such as Majma'-ul-Bayan and Tafsir-ul-Kabir by Fakhr-Razi, it is recorded that the Prophet of Islam (s), after conquering Mecca, prophesied for the Muslims to be victorious in the battles against Iran and Room. At that time some of the hypocrites looked at each other perhaps mockingly. Then this verse was revealed.
Some other commentators have reported that the revelation of the verse occurred at the time of digging a ditch, when the Prophet (s) sharply struck with a pick on a stone and a few sparks appeared. Then, he (s) said: "I received the conquest of the castles of Ctsiphon (an ancient city near Baghdad) and Yemen from Gabriel in these sparks." Hearing this, the hypocrite smiled mockingly and then this verse was revealed.
It is necessary to mention that whatever from endowment, honour, and abasement have been referred to in this verse from the side of Allah, are according to the law and way of treatment of Allah. Otherwise, Allah does not give a person honour or does not abase another one. For example, an Islamic narration says: "Whosoever humbles himself for Allah, He will make him honourable; and whosoever be arrogant, He will despise him." [11]. Therefore, both honour and abasement belong to Allah, but paving their way and preparing their causes depend to us.
This verse refers to the powers and governments which have been brought into existence because of the competency of persons and attachment of people. The verse does not mean those oppressive governments and powers which have come into being by the application of force and terror, furnished by making collusion with internal and external factors. Explanations: 1. The real possessor of all governments is Allah. The ownership of other than Allah is temporary and limited. 2. Allah gives the government to the one who is eligible, as He gave it to Solomon, Joseph, Talul, and Zul-Qarnayn. 3. Unity in supplication and worship is a necessity. In Munajat-ush-Sha'baniyyah, from the Immaculate Imams, we recite: "O' Lord, my immensity and my deficiency are in Your hand (up to Your Will), not in that of other than you." [12] 4. Now that He is the Possessor, then others are not any things but depositaries and should act according to the consent of the Essential Possessor. 5. What He determines (for giving and taking) are all good, though we may not know its philosophy and judge hurriedly. 6. Honour and abasement is up to the Lord, therefore, do not expect honour from others. The Qur'an has criticized severely those who seek for honour from other than Allah and says: "...Do they seek honour from them?.." [13] 7. When the mortals are not really the landlords of their properties, why are they proud of having them in their possession or become despair for losing them?
"Say: 'O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please! and You honour whom You please and abase whom You please; all goodness is in your hand. Verily You are All-Powerful over all things."
Notes: [11] Bihar-al-Anwar. vol. 101, p. 109.
[12] Bihar-al-Anwar, vol. 94, p. 97.
[13] Sura An-Nisa', No.4, Verse 139.
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