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áÇøó íóÊøóÎöÐö ÇáúãõÄúãöäõæäó ÇáúßóÇÝöÑöíäó ÃóæúáöíóÇÁ ãöä Ïõæúäö ÇáúãõÄúãöäöíäó æóãóä íóÝúÚóáú Ðóáößó ÝóáóíúÓó ãöäó Çááøåö Ýöí ÔóíúÁò ÅöáÇøó Ãóä ÊóÊøóÞõæÇú ãöäúåõãú ÊõÞóÇÉð æóíõÍóÐøöÑõßõãõ Çááøåõ äóÝúÓóåõ æóÅöáóì Çááøåö ÇáúãóÕöíÑõ {28}
28. "The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of ( disobeying) Him; and toward Allah is the destination." Commentary: In this holy verse, the feature of the foreign policy, encountering with the unbelievers and that assuming the master ship of disbelievers is on a par with losing the master ship of Allah, the necessary conditions of concealing of faith /taqiyyah/ and prevention of abusing it, have been stated. Explanations: 1. It is prohibited that the believers assume the master ship of disbelievers.
"The believers should not take the infidels as their friends, rather than the believers..."
If the Muslims of the world had acted according to only this principle, the status of the Islamic countries would not be in such a condition that it is now.
2. Not only the acceptance of the master ship of disbelievers, but also being content with infidelity and approving it, is unlawful for the believers.
"... and whoever does that then nothing of Allah is his..."
3. The apparent connexion with disbelievers for reaching some higher aims, in some circumstances, is permissible.
4. Political relationship should not result in accepting domination of, or heartily connexion with, the infidels.
"... except when you guard yourselves against them, guarding carefully..."
5. Concealing of Faith is only for the sake of protection of religion. Beware not to be attracted by the infidels under the pretext of concealment of Faith, and not to misuse this concept! "... Allah warns you to be cautious of (disobeying) Him..."
6. In circumstances that the basis of religion is in danger, everything must be devoted, and everybody should only be in awe of Allah.
"... and to Allah is the destination."
7. Connection or disconnection ought to be performed on the basis of contemplation and belief, not upon the basis of racial, tribal and family affections, or economical concerns, and so on.
8. In place of infidels, Muslims must make friends and communicate with each other among themselves. ********************
Þõáú Åöä ÊõÎúÝõæÇú ãóÇ Ýöí ÕõÏõæÑößõãú Ãóæú ÊõÈúÏõæåõ íóÚúáóãúåõ Çááøåõ æóíóÚúáóãõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃÑúÖö æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ {29}
29. "Say: ' Whether you hide what is in your hearts, or manifest it, Allah knows it, and (also) He knows whatever is in the heavens and whatever is in the earth, and Allah is All-Powerful over all things '."
Commentary: Next to the verse of concealment of Faith, the above mentioned holy verse, maybe, refers to the idea that Muslims should never communicate with disbelievers under the shelter of concealment of Faith, where the Lord knows all decisions and intentions. Explanation: 1. This verse is a warning to those who try to communicate with the disbelievers under the excuse of concealment of Faith.
"Say: ' Whether you hide what is in your hearts, or manifest it, Allah knows it..."
2. Allah is aware of whatever deed we do. 3. The Lord is aware even of our intentions. 4. Allah's knowledge encompasses the things hidden and the things manifest similarly. He knows whatever is in the earth and whatever is in the heavens.
"... and (also) He knows whatever is in the heavens and whatever is in the earth..."
5. Allah is both knower of thoughts of human beings and is All-Powerful over all things. That is, in a moment, He is able to make infamous all those who do evil.
"... and Allah is All-Powerful over all things"
6. What can be concealed from the One Who is Omnipotent and knows all the secrets of heavens? "...He knows whatever is in the heavens ..."
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íóæúãó ÊóÌöÏõ ßõáøõ äóÝúÓò ãøóÇ ÚóãöáóÊú ãöäú ÎóíúÑò ãøõÍúÖóÑðÇ æóãóÇ ÚóãöáóÊú ãöä ÓõæóÁò ÊóæóÏøõ áóæú Ãóäøó ÈóíúäóåóÇ æóÈóíúäóåõ ÃóãóÏðÇ ÈóÚöíÏðÇ æóíõÍóÐøöÑõßõãõ Çááøåõ äóÝúÓóåõ æóÇááøåõ ÑóÄõæÝõ ÈöÇáúÚöÈóÇÏö {30}
30. " On the Day (of Judgement) when everyone shall find present what he has done of good; but (as for) what he has done of evil, he will wish there were a far distance between it and himself; and Allah warns you to be cautious of ( disobeying) His Essence and Allah is full of pity to the servants." Commentary: This verse is similar to verse No.49 from Sura Al-Kahf, No.18, which says: "... what they had done they shall find present (in the Hereafter)..."
It is cited in Al-Burhan, the commentary, that every Friday when Imam Sajjad, the fourth Imam (a), wanted to preach for people in Masjid-un-Nabi (s) he recited this verse. Explanations: 1. In the Hereafter, our today deeds will be incarnated in front of us.
"On the Day (of Judgement) when everyone shall find present what he has done of good..."
2. On the Day of Judgement, the evildoers will be ashamed of their own deeds that they have done in this world. 3. The warning of Allah is a sign of His kindness towards His servants in order that they do not commit sins. 4. Many of those actions that people like to do in this fleeting world will be hatred through them in the Hereafter.
"... but (as for) what he has done of evil, he will wish there were a far distance between it and himself..."
5. On that Day, regret will be of no avail and wishes will not be doable. 6. The origin of warnings is also His love and His kindness.
"... and Allah warns you to be cautious of (disobeying) His Essence ..."
7. The Lord loves all people.
"... and Allah is Full of Pity to the servants."
8. The Pity of Allah towards people is direct.
"... and Allah is Full of Pity to the servants." ******************** Section 4 Allah's choice of the descendants of Abraham (a)
Sins of those who love Allah and his Apostle are forgiven - Mary's dedication for service to the Lord - The glad tidings to Zachariah of being granted a son
Þõáú Åöä ßõäÊõãú ÊõÍöÈøõæäó Çááøåó ÝóÇÊøóÈöÚõæäöí íõÍúÈöÈúßõãõ Çááøåõ æóíóÛúÝöÑú áóßõãú ÐõäõæÈóßõãú æóÇááøåõ ÛóÝõæÑñ ÑøóÍöíãñ {31}
31. "Say: ' If you love Allah, then follow me, Allah will love you and forgive you your sins; and Allah is Forgiving, Merciful '," Commentary: The verses under discussion, including the above verse, have been revealed about a group of the People of the Book, (the Christians from Najran), who used to say: "We are the lovers of the Lord." Then Allah defines 'the followers of the Apostle of Allah' as the clear example of this love, and tells His Apostle Muhammad thus:
"Say, 'If you love Allah, then follow me..."
If you are true in what you claim -that you love Allah -then follow the Apostle of Allah. This act of following is the same as obeying Allah. It is in this case that, Allah loves you and forgives your sins.
"…Allah will love you and forgive you your sins; and Allah is Forgiving, Merciful'." *********************
Þõáú ÃóØöíÚõæÇú Çááøåó æóÇáÑøóÓõæáó ÝÅöä ÊóæóáøóæúÇú ÝóÅöäøó Çááøåó áÇó íõÍöÈøõ ÇáúßóÇÝöÑöíäó {32}
32. "Say: ' Obey Allah and the Apostle '. But if they turn back, then verily Allah does not love the disbelievers." Commentary: The love of Allah due to His servant is that He wills to reward the servant, while the love of a servant towards the Lord is that the one heartily wishes to obey Him and to serve Him, because love originate from one's intention. Then, to emphasize on this subject, the Qur'an says: "Say: 'Obey Allah and the Apostle '..."
The objective meaning of this sentence is as such: if you claim that you love Allah, then you should reveal the sign of your love by obeying and following Allah and His Messenger.
But, if you disobey Him and His Apostle by rejecting the religion of Allah, the case is different. "... But if they turn back..."
Then, Allah does not love disbelievers and, as a result of their infidelity, He will not give them any reward.
"... Then verily Allah does not love the disbelievers." ********************
Åöäøó Çááøåó ÇÕúØóÝóì ÂÏóãó æóäõæÍðÇ æóÂáó ÅöÈúÑóÇåöíãó æóÂáó ÚöãúÑóÇäó Úóáóì ÇáúÚóÇáóãöíäó {33} ÐõÑøöíøóÉð ÈóÚúÖõåóÇ ãöä ÈóÚúÖò æóÇááøåõ ÓóãöíÚñ Úóáöíãñ {34}
33. "Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all people." 34. "Some of them are offspring of the others; and Allah is All-Hearing, All-Knowing." Commentary: From this verse on, the explanation of the story of Mary and her forefathers begins. The purpose of' the family of Abraham' mentioned in this verse is Ismael and Issac and the offsprings of these two. The purpose of 'family of 'Imran' is Moses and Aron, the sons of 'Imran-ibn-Yashar.
"Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all people." ****************** The term / Ŏurriyah / (offspring) is another form used instead of 'the family of Abraham and the family of 'Imr'an', and the phrase /ba'duha min ba'din / (one of the other) means that the family of Abraham and the family of 'Imran are both progenies from one origin separated from each other.
"Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing."
In some commentary books,[15] it is cited that 'the family of Abraham' is the same as' the family of Muhammad', Viz. Ahlul-Bayt, who, after Muhammad (s), are the immaculate ones from Amir-ul-Mu'mineen Ali and Fatimat-uz-Zahra (a) up to Hadrat Mahdi (May Allah hasten his glad advent), and that Allah does not choose anyone from amongst His servants unless the one be sinless, pure, and immaculate. Therefore, such special persons elected from the family of Abraham and the family of 'Imran have to be the ones who have been sinless, whether they would have been choosen as prophets or as Imams. **************** Notes: [15] Tafsir-ul-Burhan, Vol. 1, p. 277; Atyab-ul-Bayan, Vol. 3, p. 178; and Majma'-ul-Bayan, Vol. 2, p. 433
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