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ÃóÝóÛóíúÑó Ïöíäö Çááøåö íóÈúÛõæäó æóáóåõ ÃóÓúáóãó ãóä Ýöí ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö ØóæúÚðÇ æóßóÑúåðÇ æóÅöáóíúåö íõÑúÌóÚõæäó {83}
83. "Is it then other than the religion of Allah that they seek (to follow)? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned. " Commentary: All the creatures existing in the skies and the earth submit to Allah. All people should submit to Him, too. If some people hide this submission in the ordinary conditions, when they confront with a serious danger, they helplessly turn their hearts to Him.
Some people willingly submit to Him in the ordinary situations, while the totality of people have to submit at the case they feel danger.
Every particle in the world, any atom or sell that exist, as well as created things, all in all, follow the same rule that Allah has assigned upon them, and He is able to change it at any moment.
"Is it then other than the religion of Allah that they seek (to follow)? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned." Explanations: 1. The existing world submits to Him, then why do we not submit? When all the creatures of the world bow before Him, why do we not surrender?
"... And to Him submits whoever is in the heavens and the earth... "
2. The Final fate of ours is going unto Him, then why do we not turn to Him from the beginning?
"... and unto Him they shall be returned."
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Þõáú ÂãóäøóÇ ÈöÇááøåö æóãóÇ ÃõäÒöáó ÚóáóíúäóÇ æóãóÇ ÃõäÒöáó Úóáóì ÅöÈúÑóÇåöíãó æóÅöÓúãóÇÚöíáó æóÅöÓúÍóÇÞó æóíóÚúÞõæÈó æóÇáÃóÓúÈóÇØö æóãóÇ ÃõæÊöíó ãõæÓóì æóÚöíÓóì æóÇáäøóÈöíøõæäó ãöä ÑøóÈøöåöãú áÇó äõÝóÑøöÞõ Èóíúäó ÃóÍóÏò ãøöäúåõãú æóäóÍúäõ áóåõ ãõÓúáöãõæäó {84}
84. " Say: ' We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac, Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no difference between any of them. And to Him do we submit'." Commentary: Similar to Sura Al-Baqarah, No.2, verse 136, that Allah took pledge from the former prophets to believe in their following prophet, and to introduce him and help him, this verse denotes that the following prophet, too, believes in all the former Divine Books recidivously. It says:
"Say: 'We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac, Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no difference between any of them. And to Him do we submit'."
The purpose of the Qur'anic term /asbat/, mentioned in the verse, is those seven tribes from the Children of Israel among whom there were some prophets.
Explanations:
1. We should not ignore the services of others. 2. All prophets had the same aim. 3. Religion and the guidance of Allah have been accompanied with the life of man all the times. Prophets are like the teachers of different classes who, as links of a chain, have been commissioned to guide human beings. 4. The preference of some prophets to some others of them is never a barrier for our general belief in them.
"... we make no difference between any of them..."
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æóãóä íóÈúÊóÛö ÛóíúÑó ÇáÅöÓúáÇóãö ÏöíäðÇ Ýóáóä íõÞúÈóáó ãöäúåõ æóåõæó Ýöí ÇáÂÎöÑóÉö ãöäó ÇáúÎóÇÓöÑöíäó {85}
85. "And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter he will be among the losers." Commentary: In the previous verses, the feature of leadership and the theology of Islam was illustrated. Its general principles are as follows: 1. All the former prophets have been taken pledge to believe in their following prophet. 2. The whole existing world submits to Allah, and no religion can be accepted except the religion of Allah. 3. The followers of Islam believe in all prophets of Allah and the Divine Books. This is the feature of the religion of Islam and its convictions. Now, the Qur'an explicitly announces that whoever accepts besides than that it will not be accepted from him.
"And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter, he will be among the losers." ***************
ßóíúÝó íóåúÏöí Çááøåõ ÞóæúãðÇ ßóÝóÑõæÇú ÈóÚúÏó ÅöíãóÇäöåöãú æóÔóåöÏõæÇú Ãóäøó ÇáÑøóÓõæáó ÍóÞøñ æóÌóÇÁåõãõ ÇáúÈóíøöäóÇÊõ æóÇááøåõ áÇó íóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó {86}
86. "How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them? And Allah guides not the unjust people." Occasion of Revelation At the advent of Islam, one of the Helpers (the Muslims in Medina) murdered a sinless person. Being afraid of the punishment, he apostatized and escaped to Mecca, while eleven persons of his companions, who had embraced Islam, apostatized, too. When he arrived in Mecca, he repented of his action seriously. Then, he sent one of his relatives to Medina to ask the Prophet (s) whether there was any way for him to return.
The verse was revealed and announced the acceptance of his repentance under some special conditions. Commentary: In the former verses, the speech was about the religion of Islam as a godly acceptable religion. Here, the verse speaks about the persons who have accepted Islam and, afterward they have returned from it. These persons are called 'apostates'. It says:
"How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them? And Allah guides not the unjust people."
Why does Allah not guide such people? The reason of it is evident. They have known the Prophet (s) through many clear signs and tokens and, thereafter, they have testified to his prophet hood.
Therefore, by returning from Islam to infidelity, they are, indeed, unjust and transgress. So, the one who intentionally transgresses is not eligible for the guidance of Allah. Such a person has spoilt the aspects of guidance in his self. *******************
ÃõæúáóÜÆößó ÌóÒóÂÄõåõãú Ãóäøó Úóáóíúåöãú áóÚúäóÉó Çááøåö æóÇáúãóáÂÆößóÉö æóÇáäøóÇÓö ÃóÌúãóÚöíäó {87} 87. "(As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether." Commentary: In this verse, the retribution of such people, who after knowing the Truth return from it, is stated. Now, it indicates that this retribution is the curse of Allah and of the angels and of the people altogether.
"(As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether."
The Arabic term /la'n/ (curse) means to reject and to desert because of wrath or hatred. Thus, the curse of the Lord is the very deserting some one from His grace. And, the curse of angels and people is either their spiritual wrath and abhorrence, or a calling on God to deprive a person from His Mercy.
These people, in fact, have sunk in corruption and sin, so that they are abhorred by all intelligent figures of the world, irrespective of human beings and angels. ****************
ÎóÇáöÏöíäó ÝöíåóÇ áÇó íõÎóÝøóÝõ Úóäúåõãõ ÇáúÚóÐóÇÈõ æóáÇó åõãú íõäÙóÑõæäó {88} 88. "They will abide therein. Their chastisement will not be lightened, nor will they be respited." Commentary: In this verse, it is added that: not only they are involved in the general curse of all but also they will remain in it forever. In fact, they are similar to Satan who was involved in eternal curse.
Surely, the result of it is that such group of infidels will abide in a painful irreducible chastisement forever, while they will not be respited, either.
"They will abide therein. Their chastisement will not be lightened, nor will they be respited." *****************
ÅöáÇøó ÇáøóÐöíäó ÊóÇÈõæÇú ãöä ÈóÚúÏö Ðóáößó æóÃóÕúáóÍõæÇú ÝóÅöäøó Çááå ÛóÝõæÑñ ÑøóÍöíãñ {89} 89. "Except those who repent after that and amend, then verily Allah is Forgiving, Merciful." Commentary: This verse opens the way of returning to such people to pave it if they wish. It lets them repent, because the aim of the Qur'an, thoroughly, is improvement and training. It says:
"Except those who repent after that and amend, then verily Allah is Forgiving, Merciful."
It is understood from this meaning that corruption creates loss in one's Faith so that the one, after repenting, should renew his Faith in a manner that this defect be wiped out.
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Åöäøó ÇáøóÐöíäó ßóÝóÑõæÇú ÈóÚúÏó ÅöíãóÇäöåöãú Ëõãøó ÇÒúÏóÇÏõæÇú ßõÝúÑðÇ áøóä ÊõÞúÈóáó ÊóæúÈóÊõåõãú æóÃõæúáóÜÆößó åõãõ ÇáÖøóÂáøõæäó {90} 90. "Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray." Occasion of Revelation: Some commentators have said that this verse was revealed about a group of the People of the Book who had believed in the Prophet of Islam (s) before his advent, but when he was appointed to prophet hood they disbelieved in him. Commentary: A Vain Repentance In the previous verse, the statement was about those who regretted from their deviated path sincerely and repented truly and, consequently, their repentance was accepted. But, in this verse, the speech is about those whose repentance is not accepted. It says:
"Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray."
The repentance of these people is extrinsic; because when they see the triumph of the advocators of Truth, helplessly express their apparent regretful ness and repentance. Thus, it is natural that such repentance can not be accepted. *********************
Åöäøó ÇáøóÐöíäó ßóÝóÑõæÇú æóãóÇÊõæÇú æóåõãú ßõÝøóÇÑñ Ýóáóä íõÞúÈóáó ãöäú ÃóÍóÏöåöã ãøöáúÁõ ÇáÃÑúÖö ÐóåóÈðÇ æóáóæö ÇÝúÊóÏóì Èöåö ÃõæúáóÜÆößó áóåõãú ÚóÐóÇÈñ Ãóáöíãñ æóãóÇ áóåõã ãøöä äøóÇÕöÑöíäó {91}
91. "Verily those who disbelieve and die while they are disbelievers, there will never be accepted from anyone of them the whole earth full of gold, if he should offer it in ransom. These are they who will have a painful punishment and they will have no helpers." Commentary: Following to the statement of the invalid repentances hinted out in the previous verse, here, in this verse, the words are about the invalidity of some ransoms, where it says:
"Verily those who disbelieve and die while they are disbelievers, there will never be accepted from anyone of them the whole earth full of gold, if he should offer it in ransom.."
It is clear that infidelity wastes all the good deeds that a person does. If the one could fill the earth with gold and gave all of them as charity in the way of Allah, it would not be accepted from him. And, the case, of course, will certainly be the same in the Hereafter.
At the end of the verse, the Holy Qur'an refers to another point, saying:
"...these are they who will have a painful punishment and they will have no helpers."
That is, on the Day of Judgement, not only ransom or charity will have no advantage for them, but also the intercession of the intercessors does not extend over them. It is because intercession has some conditions among which is having belief in Allah. Besides that, in principal, intercession is done by the leave of Allah. ********************** . PART 4 Section 10 Ever living Testimony to the Truth of Islam Attaining to goodness demands sacrifice -Main features of Abraham's religion from the basis of Islam -The first house of blessings and guidance to the worlds-
áóä ÊóäóÇáõæÇú ÇáúÈöÑøó ÍóÊøóì ÊõäÝöÞõæÇú ãöãøóÇ ÊõÍöÈøõæäó æóãóÇ ÊõäÝöÞõæÇú ãöä ÔóíúÁò ÝóÅöäøó Çááøåó Èöåö Úóáöíãñ {92} 92. "You will never attain righteousness unless you spend out of what you love; and whatever thing you spend, surely Allah is well aware of it." Commentary: In this verse, the Qur'an points to one of the signs of Faith in a believer. It says:
"You will never attain righteousness unless you spend out of what you love..."
The Arabic Term /birr/ has a vast meaning which covers all good deeds irrespective of belief and pious deeds. As it is understood from Sura Al-Baqarah, No.2, verse 177, belief in Allah, belief in the Resurrection Day, belief in prophets, helping the indigent, prayer and fasting, to fulfil the promise, and to be steadfast in confronting with problems and adventures, all in all, are counted the branches of righteousness.
Therefore, to attain the rank of righteousness needs many qualities. One of those qualities is spending out from the possessions that are loved by that person. This kind of giving charity is a standard for measuring the Faith and personality of the person.
To attract the attention of the givers of charity, at the end of the verse, it says:
"...and whatever thing you spend, surely Allah is well aware of it." The Believers and Giving Charity 1. Abu-Talhah Ansari had the largest number of date trees in Medina when his garden was his most beloved thing for him. This garden was located in front of the Prophet's Mosque wherein there was a spring with wholesome water. Sometimes the Prophet (s) entered that garden and drunk water from the spring. The garden was so beautiful and splendid with a great income that people commonly spoke well of it. When the above verse was sent down, Abu- Talhah went to the Prophet (s) and said: "The most beloved things with me is this garden. I want to give it in charity in the way of Allah."
The holy Prophet (s) said: "Well done! this is a wealth which will be of profit for you." Then the Messenger of Allah (s) continued saying: "We have accepted it from you but we return it back to you in order that you give it to your own relatives as alms." He accepted it and divided the garden among them willingly. [36]
2. When Hadrat Fatimah Zahra (a) was going to go to her husband's house at her wedding night, a beggar asked her for a worn out dress. She (a) remembering the above verse, gave in charity the same new dress which was for her wedding. [37]
3. Once it happened that a guest came to Abu Dharr Ghafari. Then he told the guest since he was busy at that time and he had some camels, then the guest would go out and bring him the best of them. So he went and came back with a thin camel. Then Abu Dharr told him that he was not faithful to him with that camel. The guest replied that he found the best camel, but he thought of the future day he would need it. Then Abu Dharr said: "Verily my needy day to it will be the day I will be put inside my grave, since Allah says: 'You will never attain righteousness unless you spend out of what you love; '." [38]
4. Once it happened that 'Abdullah-ibn Ja'far, a rather rich but gracious Muslim, entered a palm-plantation where a black slave was working. At the time of need of food, a dog came inside the garden and approached the slave. Then he threw a loaf of bread for the dog, and it ate it. After that the slave threw the second and the third loaves of bread for the dog one after another, and it ate both of them, too.
'Abdullah, standing looking at the slave, asked him how much his everyday food was, and the slave answered: "That which you saw." 'Abdullah said: "Why did you donate (the whole your food) to this dog?" The slave replied that the dog was not from that region and had come from a distanced place while it was hungry, so he (the slave) did not like to return it.
'Abdullah said that the slave was more gracious than him. Then, he bought the palm-plantation with all its equipments including the slave. He let him be free (not to be slave any more) when he donated him all the garden and the equipments, too.[39]
Notes: [36] Sahih-Bukhari, vol. 4, p. 395, Kitabul-Wasaya, 623, Beirut Edition, Darul-Qalam, 1987.
[37] Nuzhat-ul-Majalis, vol. 4, p. 226.
[38] Majma'-ul-Bayan, vol. 2, p. 474.
[39] Tafsir, Almanar, Vol. 3, p.376. ***********************
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