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Åöäøó ÇáøóÐöíäó ßóÝóÑõæÇú áóä ÊõÛúäöíó Úóäúåõãú ÃóãúæóÇáõåõãú æóáÇó ÃóæúáÇóÏõåõã ãøöäó Çááøåö ÔóíúÆðÇ æóÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáäøóÇÑö åõãú ÝöíåóÇ ÎóÇáöÏõæäó {116} 116. "(As for) those who disbelieve, surely neither their possession nor their children shall avail them in the least against Allah, and they are the inhabitants of the Five; wherein shall they abide forever." Commentary: The Qur'an has repeatedly announced that for the disbelievers neither wealth, nor progeny, nor family members, nor spouse, nor apology, nor friends, nor master, nor any thing else is of the slightest effectuality for the wrath of Allah (s.w.t.).
"(As for) those who disbelieve, surely neither their possession nor their children shall avail them in the least against Allah, and they are the inhabitants of the Five; wherein shall they abide forever." ************************
ãóËóáõ ãóÇ íõäÝöÞõæäó Ýöí åöÜÐöåö ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ ßóãóËóáö ÑöíÍò ÝöíåóÇ ÕöÑøñ ÃóÕóÇÈóÊú ÍóÑúËó Þóæúãò ÙóáóãõæÇú ÃóäÝõÓóåõãú ÝóÃóåúáóßóÊúåõ æóãóÇ Ùóáóãóåõãõ Çááøåõ æóáóÜßöäú ÃóäÝõÓóåõãú íóÙúáöãõæäó {117}
117. " The likeness of what they (disbelievers) spend in this life of the world is as the likeness of a wind wherein is intense cold which strikes the tilth of a people, who have wronged themselves, and destroys it. Allah has not been unjust to them, but they are unjust to themselves." Commentary: The Arabic term /sirr/ has been applied in the sense of: 'excessive cold that scorches plants'. The attractive point in this verse is that in view of Allah mere opinion and stimulus are not effective in affairs. That is why the verse indicates that you may not be worried about the money the disbelievers spend in a false way, because the fruit of it is like a tilth that can easily be abolished by a cold wind.
"The likeness of what they (disbelievers) spend in this life of the world is as the likeness of a wind wherein is intense cold which strikes the tilth of a people, who have wronged themselves, and destroys it..."
From the beginning of Islam up to now, there have been many plots, accusations, invasions, wars, and evil propagations done against Islam and Muslims, but everyday the religion of Allah have developed more than before.
When a nation faces with the wrath of Allah, it is not an injustice from the side of Allah, but it is a reflection of their own deeds that they themselves have performed.
"... Allah has not been unjust to them, but they are unjust to themselves."
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íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÊøóÎöÐõæÇú ÈöØóÇäóÉð ãøöä Ïõæäößõãú áÇó íóÃúáõæäóßõãú ÎóÈóÇáÇð æóÏøõæÇú ãóÇ ÚóäöÊøõãú ÞóÏú ÈóÏóÊö ÇáúÈóÛúÖóÇÁ ãöäú ÃóÝúæóÇåöåöãú æóãóÇ ÊõÎúÝöí ÕõÏõæÑõåõãú ÃóßúÈóÑõ ÞóÏú ÈóíøóäøóÇ áóßõãõ ÇáÂíóÇÊö Åöä ßõäÊõãú ÊóÚúÞöáõæäó {118}
118. "O' you who have Faith! Do not take intimate other than yourselves. They do not fall short in corrupting you. They like what distresses you. Hatred has already appeared from (the utterance of) their mouths while what their breasts conceal is greater. We have made the Signs clear for you if you ponder." Commentary: Following to the verses stated the kind of relations the Muslims may have with the disbelievers, this verse points at one of the most sensitive subjects, and, in the form of a delicate resemblance, it warns the believers. It says:
"O' you who have Faith! Do not take intimate other than yourselves. They do not fall short in corrupting you..."
It is never such that their experience of friendship with you hinders them to desire pain and loss for you because of difference in religion and creed. In the contrary, they are interested in your distress and suffering.
"... They like what distresses you..."
They are usually careful of their statements and behaviour in order that you do not be cognizant of their interior mysteries and that their secrets would not be uncovered. They speak carefully and cautiously, yet the signs of enmity are manifest from among their speech.
"... Hatred has already appeared from (the utterance of) their mouth..."
In short, by this means, Allah has shown the way of recognition of the inward state of the enemies; and informs us from their hidden minds and their interior mysteries. It says:
"... while what their breasts conceal is greater..."
Then, it adds:
"... We have made the Signs dear for you if you ponder."
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åóÇÃóäÊõãú ÃõæúáÇÁ ÊõÍöÈøõæäóåõãú æóáÇó íõÍöÈøõæäóßõãú æóÊõÄúãöäõæäó ÈöÇáúßöÊóÇÈö ßõáøöåö æóÅöÐóÇ áóÞõæßõãú ÞóÇáõæÇú ÂãóäøóÇ æóÅöÐóÇ ÎóáóæúÇú ÚóÖøõæÇú Úóáóíúßõãõ ÇáÃóäóÇãöáó ãöäó ÇáúÛóíúÙö Þõáú ãõæÊõæÇú ÈöÛóíúÙößõãú Åöäøó Çááøåó Úóáöíãñ ÈöÐóÇÊö ÇáÕøõÏõæÑö {119}
119. "Here you are, loving them while they do not love you! Though you believe in all Books and when they meet you, they say: 'We believe', but when they are alone, they bite the ends of their fingers in rage against you. Say: 'Die in your rage!' Surely Allah is aware of what is in the breasts." Commentary: In this verse it addresses the Muslims and says that you love them because of relationship or neighbourliness, or for other reasons, neglecting the fact that they do not like you. It is in the case that you believe in all the Books that have been sent down by Allah (irrespective of your own Book and the heavenly Book of theirs), but they do not believe in the revealed Book you have.
"Here you are, loving them while they do not love you! Though you believe in all Books..."
Then, the Qur'an introduces the real feature of this group of the People of the Book, who are hypocrites, when it says:
"... and when they meet you, they say: ' We believe', but when they are alone, they bite the ends of their fingers in rage against you..."
It says to the Prophet to tell them that they would die with the rage that they have and this grief will be with them until the day of their death-
"…Say: 'Die in your rage!'..." You were not aware of their condition, but Allah is, because:
"... Surely Allah is aware of what is in the breasts."
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Åöä ÊóãúÓóÓúßõãú ÍóÓóäóÉñ ÊóÓõÄúåõãú æóÅöä ÊõÕöÈúßõãú ÓóíøöÆóÉñ íóÝúÑóÍõæÇú ÈöåóÇ æóÅöä ÊóÕúÈöÑõæÇú æóÊóÊøóÞõæÇú áÇó íóÖõÑøõßõãú ßóíúÏõåõãú ÔóíúÆðÇ Åöäøó Çááøåó ÈöãóÇ íóÚúãóáõæäó ãõÍöíØñ {120}
120. "If any good befalls you, it grieves them; and if an evil afflicts you, they delight in it; but if you are patient and be pious, their plotting will not harm you in any way; surely Allah encompasses what they do." Commentary: In this verse one of the signs of their grudge and enmity is stated. It indicates that if a victory or a happy incident comes forth for you, those groups of the People of the Book will become inconvenient, but if an evil incident happens against you, they will become happy,
"If any good befalls you, it grieves them; and if an evil afflicts you, they delight in it;.."
But if you persevere against their hostilities and, in the meantime, you observe piety and patience, they cannot harm you by their treacherous plans, because Allah quitely encompasses whatever they do.
"…but if you are patient and be pious, their plotting will not harm you in any way; surely Allah encompasses what they do." ***************** Section 13 The Battle of 'Uhud The readiness of some and cowardice of others – The Muslims should only trust in Allah - The divine assistance at Badr - The assistance through angels – Allah's pardon.
æóÅöÐú ÛóÏóæúÊó ãöäú Ãóåúáößó ÊõÈóæøöÆõ ÇáúãõÄúãöäöíäó ãóÞóÇÚöÏó áöáúÞöÊóÇáö æóÇááøåõ ÓóãöíÚñ Úóáöíãñ {121}
121. "And (remember) when you did set forth from your house folk at daybreak to lodge the believers in encampments for the battle (of 'Uhud), and Allah is All-Hearing, All-Knowing." Commentary: From this verse on, the revelations are about an expansive important Islamic happening known as the Battle of 'Uhud. At the beginning, the verse has referred to the Prophet (s) and that he came out of Medina to lodge the forces at the side of 'Uhud mount. It says:
"And (remember) when you did set forth from your house folk at daybreak to lodge the believers in encampments for the battle (of 'Uhud), and Allah is All-Hearing, All-Knowing." Explanations: 1. The Prophet himself (s) posted the believers at their stations for battle. Thus, it shows that not every ordinary person can decide on the site of the battle and defensive regions.
"... to lodge the believers in encampments for the battle (of 'Uhud) ..."
2. Technical, geographical, and natural planning of military operations should be performed before initiating the concerning program and in a quiet and calm circumstance.
"... when you did set forth from your house folk at daybreak ..."
3. Early morning is the best time for estimating the necessary battle conditions. 4. At the threshold of fighting, we must detach our hearts from our own house folk. ***********************
ÅöÐú åóãøóÊ ØøóÂÆöÝóÊóÇäö ãöäßõãú Ãóä ÊóÝúÔóáÇó æóÇááøåõ æóáöíøõåõãóÇ æóÚóáóì Çááøåö ÝóáúíóÊóæóßøóáö ÇáúãõÄúãöäõæäó {122}
122. "When two parties of you had decided to flinch but Allah was the protector of them both (and helped them to change their thought); So, in Allah (alone) should the believers trust." Commentary: Two groups of Muslims by the names of' Banu Salmah ' From 'Uss Tribe and 'Banu Harithah' from Khazraj tribe decided to shirk to participate in fight. There are different reasons mentioned for the inactivity of these two groups. Some of them are as follows. 1. Their own fear, when they saw that the number of enemy was large. 2. They were inconvenient for that their attitude was not attended to and the troops did not shelter in the city in spite of the side of 'Uhud mount. 3. Why did the Prophet (s) not let the confederate Jews help them? And so on. But, by His Mercy, the Lord protected those two groups from falling in the trap of the sin of return and escape from the battlefield and He kept them safe in His Master ship. Explanations:
1. Those who are not under the master ship of Allah are inactive. 2. Allah does not leave the believers to themselves. He assists them in sensitive moments. 3. Allah is aware of our intentions and He informs His Prophet of the thoughts of people. 4. All those who go to fight, are not the same. 5. The only remedy of weakness is trust in Allah. This effective remedy is in the hands of the believers.
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æóáóÞóÏú äóÕóÑóßõãõ Çááøåõ ÈöÈóÏúÑò æóÃóäÊõãú ÃóÐöáøóÉñ ÝóÇÊøóÞõæÇú Çááøåó áóÚóáøóßõãú ÊóÔúßõÑõæäó {123}
123. "And certainly Allah did assist you at Badr when you were contemptibly scanty; so be in awe of Allah, in order that you might be thankful."
Commentary: These verses are the revelations which were sent down in a critical state for the strengthening on the defeated spirits of Muslims. At first, the notable triumph of Muslims in the Battle of Badr is pointed out, so that, by its remembrance, they become assured about their future. Therefore, it says:
"And certainly Allah did assist you at Badr when you were contemptibly scanty..."
The numbers of your members were 313 with a little preparation, while the number of the disbelievers was more than one thousand, with many equipments.
Now that the situation is like this, be in awe of Allah, and avoid repeating disobedience from the command of your leader, viz, the Prophet of Islam (s), in order to be thankful for His numerous blessings.
"... so be in awe of Allah, in order that you might be thankful." Explanations: 1. Do not forget the unseen helps, especially in the battlefield. 2. The gratitude of the unseen helps is that you do not misuse them, be not proud of them, and be careful of your duty to Allah. ******************
ÅöÐú ÊóÞõæáõ áöáúãõÄúãöäöíäó Ãóáóä íóßúÝöíßõãú Ãóä íõãöÏøóßõãú ÑóÈøõßõã ÈöËóáÇóËóÉö ÂáÇóÝò ãøöäó ÇáúãóáÂÆößóÉö ãõäÒóáöíäó {124}
124. "When you said to the believers: 'Will it never suffice you that your Lord should reinforce you with three thousand of angels sent down?' "
Commentary: 1. By the leave of Allah, angels may be at the service of the believers. 2. It is necessary for a fighting believer to be hopeful in the Grace of Allah. 3. One of the duties of the leader in an Islamic society is to make people hopeful and regardful to the unseen helps.
"When you said to the believers: 'Will it never suffice you that your Lord should reinforce you with three thousand of angels sent down?' "
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Èóáóì Åöä ÊóÕúÈöÑõæÇú æóÊóÊøóÞõæÇú æóíóÃúÊõæßõã ãøöä ÝóæúÑöåöãú åóÜÐóÇ íõãúÏöÏúßõãú ÑóÈøõßõã ÈöÎóãúÓóÉö ÂáÇÝò ãøöäó ÇáúãóáÂÆößóÉö ãõÓóæøöãöíäó {125}
125. "Yes! If you be patiently steadfast and act aright even if they (the enemy) rush on you in such a headlong manner, your Lord will reinforce you with five thousand of angels distinguished." Commentary: In the previous verse, the speech was upon three thousand assisting angels, and in this verse, it speaks about five thousand angels. This may be for the sake of military conditions, and the necessities, or because of the spiritual circumstances and piety of the fighting believers. Explanations:
1. Perseverance and piety are the causes of the descent of the angels and the unseen helps.
"Yes, if you be patiently steadfast and act aright ..."
2. The Laws of Allah do not change with the change of time and people.
"... your Lord will reinforce you with five thousand of angels distinguished."
3. To be steadfast in affairs is worthy when it is accompanied with piety; otherwise it is stubbornness and obstinacy. 4. Do not neglect the enemy because their attack is urgent and roaring.
"... even if they (the enemy) rush on you in such a headlong manner..."
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æóãóÇ ÌóÚóáóåõ Çááøåõ ÅöáÇøó ÈõÔúÑóì áóßõãú æóáöÊóØúãóÆöäøó ÞõáõæÈõßõã Èöåö æóãóÇ ÇáäøóÕúÑõ ÅöáÇøó ãöäú ÚöäÏö Çááøåö ÇáúÚóÒöíÒö ÇáúÍóßöíãö {126}
126. "And Allah did not make it (the descending of angels) but as good tidings for you, and to reassure your hearts thereby; and there is no victory save from Allah, the Mighty, the Wise." Commentary: 1. In battlefield, peacefulness and good news are of the necessities of the fighting believers.
"And Allah did not make it (the descend of angels) but as good tidings for you, and to reassure your hearts thereby..."
2. The entire preparations of men including material, scientifical, psychological, and invisible affairs, without the Will of Allah (s.w.t.), are ineffective.
"... and there is no victory save from Allah, the Mighty, the Wise."
3. Glory and Power of Allah are accompanied with His Wisdom. (It is possible, of course, that under some particular reasons Muslims also be defeated in some instances. Yes, the helps of Allah depend on His Wisdom. ********************
áöíóÞúØóÚó ØóÑóÝðÇ ãøöäó ÇáøóÐöíäó ßóÝóÑõæÇú Ãóæú íóßúÈöÊóåõãú ÝóíóäÞóáöÈõæÇú ÎóÂÆöÈöíäó {127} 127. "(The Divine help was for this) that He might cut off a part of the disbelievers or abase them so that they turn back disappointedly." Commentary: As At- Tahqiq says, the Arabic word /taraf/ means the end of something (not a corner of it). Thus, the verse says that the unseen helps come forth to eradicate the disbelievers.
In the lexicon and commentary books, it is cited that there are two kinds of despair. If a person is hopeless from the beginning, in Arabic, the state is called /ya's/. But, if the person becomes disappointed after that he has been hopeful, the state, in Arabic, is called /xa'ib/. Explanations: 1. Infidelity and infidels should either be cut off or be abased and desperate. (Be not happy with the weak, seasonal, partial, and humble acts that do not hurt the root of infidelity).
"(The Divine help was for this) that He might cut off a part of the disbelievers or abase them..."
2. Your union, power, policy and administrator ship must be in a form that at any moment the enemy be drawn to disappointment.
"... so that they turn back disappointedly." *******************
áóíúÓó áóßó ãöäó ÇáÃóãúÑö ÔóíúÁñ Ãóæú íóÊõæÈó Úóáóíúåöãú Ãóæú íõÚóÐøóÈóåõãú ÝóÅöäøóåõãú ÙóÇáöãõæäó {128}
128. "The affair is no concern at all of yours whether He turns towards them (mercifully) or punishes them, for verily, they are unjust." Commentary: When the leader is completely truthful, he behaves like that. He even faithfully and bravely recites the revelations that relieve him of a responsibility. The Lord said:
"The affair is no concern at all of yours..."
We study in the commentary books of both great sects of Islam that when the tooth of the Prophet (s) was broken and it bleeded in the Battle of 'Uhud, he (s) said: "How could these people be prosperous?" The verse was revealed that he was not responsible of people's prosperity. They would be forgiven later that time, or they might be left to themselves and be punished.
"... whether He turns towards them (mercifully) or punishes them, for verily, they are unjust." Explanations: 1. The way of repentance is not shut to even those who run away from the godly battlefields, as well as to the disbelievers who have injured the Muslims with the greatest damages. 2. Do not judge promptly. 3. Both forgiveness and punishment depend on Allah. (The merit of intercession is a gift that Allah has endowed upon the Saints. Of course, it cannot be performed without the leave of Allah; and never have prophets any independence from their own before Allah. ) 4. The chastisement of human beings is the fruit of their own injustice and transgression.
æóáöáøåö ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö íóÛúÝöÑõ áöãóä íóÔóÇÁ æóíõÚóÐøöÈõ ãóä íóÔóÇÁ æóÇááøåõ ÛóÝõæÑñ ÑøóÍöíãñ {129}
129. "And to Allah belongs whatever is in the heavens and whatever is in the earth, He will forgive whom He wills, and will punish whom He wills; and Allah is Forgiving, Merciful." Commentary:
This verse, is an emphasis on the meaning of the previous verse, saying that the punishments and torments are upto Allah, because the creation and sovereignty of all existence is in His control.
"And to Allah belongs whatever is in the heavens and whatever is in the earth..."
It is interesting that the persons who are involved with the wrath of Allah or those who receive the mercy of Allah are not defined in the verse. This case may be for the sake that everybody remains between fear and hope, and neither pride nor despair falls upon them.
"…He will forgive whom He wills, and will punish whom He wills..."
It is clear, of course, that forgiveness and punishment depend on both the Wisdom of Allah and the bases that the person produces in oneself and in the society.
"……and Allah is Forgiving, Merciful."
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Section 14
Usury forbidden -Means of achieving success
Not to be usurer -To be in awe of Allah -To be in awe of Hell - To spend in the cause of religion -Mutual forbearance to seek the Divine Protection - The loss inflicted upon the enemy -Misfortune at Uhud.
íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÃúßõáõæÇú ÇáÑøöÈóÇ ÃóÖúÚóÇÝðÇ ãøõÖóÇÚóÝóÉð æóÇÊøóÞõæÇú Çááøåó áóÚóáøóßõãú ÊõÝúáöÍõæäó {130}
130. "O' you who have Faith! Do not devour usury, doubling it over and over again, and be in awe of Allah; that you may be prosperous."
Commentary:
This verse, together with its eight subsequent verses, has been located among the verses about the Battle of 'Uhud. This arrangement, perhaps, is for the sake that the existence of ethical and economical themes is helpful in a defensive system. The society whose members are the people of sincerity and devotion, who hasten to do good, to repent, and are obedient to the godly leader, will be successful in war, too. But, the society whose members are mammonish, miser, disobedient, and persist in committing sin, surely will be defeated.
However, the verses on the prohibition of usury have been revealed gradually and in several stages. The first step of the prohibition of usury was a critical attack against the usury of the Jews.
This verse is for the prohibition of the usury doubling it over and over again, but, later, Islam gradually prohibited devouring even a penny of usury and introduced it as a fighting against Allah.
Explanations:
1. Before the prohibition of the principal of usury, its ugly outstanding forms were prohibited. "…doubling it over a over again..."
2. In the economical affairs, observing piety is intensively necessary. In other words, the existence of a safe and sound economy is the sign of piety therein.
"... Do not devour usury... and be in awe of Allah...."
3. Prosperity cannot be obtained by wealth and usury, but it can be obtained by piety-
"... and be in awe of Allah: that you may be prosperous."
4. Usurer is impious and an impious person does not become prosperous. A usurer is prosperous neither in this world, nor in the Hereafter. In this world he is involved with grudge and rancour of others, and in the coming world he will encounter the Wrath of Allah. ************************
æóÇÊøóÞõæÇú ÇáäøóÇÑó ÇáøóÊöí ÃõÚöÏøóÊú áöáúßóÇÝöÑöíäó {131}
131. "And be in awe of the Fire which has been prepared for the disbelievers."
Commentary: In this holy verse the ordinance of piety and purity is emphasized again. It says:
"And be in awe of the Fire which has been prepared for the disbelievers."
From the word /Kafirin/ (disbelievers) mentioned in the verse, it is understood that, principally, usury does not fit with the nature of Faith. Therefore, the usurers have a share from the Fire which is prepared for the disbelievers.
æóÃóØöíÚõæÇú Çááøåó æóÇáÑøóÓõæáó áóÚóáøóßõãú ÊõÑúÍóãõæäó {132}
132. "And obey Allah and the Messenger, that you may be shown Mercy."
Commentary:
The cause of the failure of Muslims in the Battle of 'Uhud was their disobedience from the command of the Prophet (s). He had told them not to leave the defensive region located between the vales of 'Uhud Mount, but the guardian group left that site and, in spite of the order, went to gather the spoils of war. Therefore, the enemy attacked the Muslims from the same site and defeated them.
"And obey Allah and the Messenger, that you may be shown Mercy." Explanations: 1. The order of the Messenger of Allah (s), whether it is governmental or religious, similar to the command of Allah, is necessary to be obeyed. 2. He who decides to abandon usury in order to obey the command of Allah and the Messenger and to have pity on people, the Lord will have mercy on him, too. *********************
æóÓóÇÑöÚõæÇú Åöáóì ãóÛúÝöÑóÉò ãøöä ÑøóÈøößõãú æóÌóäøóÉò ÚóÑúÖõåóÇ ÇáÓøóãóÇæóÇÊõ æóÇáÃóÑúÖõ ÃõÚöÏøóÊú áöáúãõÊøóÞöíäó {133}
133. "And hasten towards forgiveness from your Lord, and a Garden whose width is (as) the heavens and the earth, prepared for the pious ones." Commentary: A Race on the Path of Felicity Following to the former verses, which threatened the wrong doers to the punishment of Fire and encouraged the good doers to the grace and mercy of Allah, in this verse the effort and endeavour of the good doers is likened to a spiritual race the goal of which is the forgiveness of Allah and the eternal blessings in Heaven. It says:
"And hasten towards forgiveness from your Lord ..."
Since attaining any spiritual rank is not possible without being purified from sins by His forgiveness, the goal of this spiritual race firstly is forgiveness and secondly is Heaven:
"... and a Garden whose width is (as) the heavens and the earth ..."
Then, at the end of the verse, it clearly declares that this Heaven, with its wonderful splendour, has already been prepared for the pious ones. It says:
"….prepared for the pious ones! ********************
ÇáøóÐöíäó íõäÝöÞõæäó Ýöí ÇáÓøóÑøóÇÁ æóÇáÖøóÑøóÇÁ æóÇáúßóÇÙöãöíäó ÇáúÛóíúÙó æóÇáúÚóÇÝöíäó Úóäö ÇáäøóÇÓö æóÇááøåõ íõÍöÈøõ ÇáúãõÍúÓöäöíäó {134} 134. "Those who spend (benevolently) in ease and in adversity, and who restrain (their) anger and pardon (the faults of men; and Allah loves the doers of good." Commentary: The Feature of the Pious Ones In the previous verse, the pious ones are promised the already prepared Eternal Heaven, therefore, in this verse; it introduces the attributes of the pious ones and expresses five splendid human qualities for them. They are as follows:
1. They spend out in any condition they are in, whether when they are in ease and welfare or at the time when they are in deprivation and adversity-
"Those who spend (benevolently) in ease and in adversity ..."
It is worthy to note that here the first outstanding quality of the pious ones is mentioned 'spending'. The reason is that these verses contain the qualities opposite to those of usurers and oppressors, which were referred to in the former verses. Moreover, spending property and wealth, especially both in the states of ease and adversity, is the clearest sign of piety.
2. The third attribute of the pious ones, mentioned here, is that:
"... and who restrain (their) anger... "
3. The forth quality they have is that:
"... and pardon (the faults of) men..."
Of course, restraining anger is very good but it, singly, is not enough, because it may not eradicate enmity and grudge from the heart and thought. In this condition, for dismissing the state of enmity, 'restraining anger' and 'pardoning the faults' should gather together.
4. ' Their fifth quality is that they are 'good doers', and the Lord loves the doers of good.
"... and Allah loves the doers of good."
Here, it has referred to a higher degree of pardoning. It is the- case that a person, in spite of receiving wrong, reacts with doing good, (when the circumstance requires), in order to bum the root of enmity in the opponent's heart, and to make that person kind to himself. ********************
æóÇáøóÐöíäó ÅöÐóÇ ÝóÚóáõæÇú ÝóÇÍöÔóÉð Ãóæú ÙóáóãõæÇú ÃóäúÝõÓóåõãú ÐóßóÑõæÇú Çááøåó ÝóÇÓúÊóÛúÝóÑõæÇú áöÐõäõæÈöåöãú æóãóä íóÛúÝöÑõ ÇáÐøõäõæÈó ÅöáÇøó Çááøåõ æóáóãú íõÕöÑøõæÇú Úóáóì ãóÇ ÝóÚóáõæÇú æóåõãú íóÚúáóãõæäó {135}
135. "And those who, when they commit an indecency or do injustice to their selves, remember Allah and seek forgiveness for their sins -and who forgives the sins except Allah? -And they (the pious) do not knowingly persist in what they have committed." Commentary: When the pious ones do something wrong or do injustice to them, they remember Allah and ask for forgiveness from Him for their sins. It says:
"And those who, when they commit an indecency or do injustice to their selves, remember Allah and seek forgiveness for their sins-..."
It is understood from the above verse that when so ever that a person remembers Allah, he does not commit sin. Thus, this forgetfulness and negligence, in the doers of good, does not remain long, and before soon they remember Allah and make up for the past.
"... and who forgives the sins except Allah?...."
At the end of the verse, to lay emphasis on the subject, it says:
"... And they (the pious) do not knowingly persist in what they have committed." ************************
ÃõæúáóÜÆößó ÌóÒóÂÄõåõã ãøóÛúÝöÑóÉñ ãøöä ÑøóÈøöåöãú æóÌóäøóÇÊñ ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ æóäöÚúãó ÃóÌúÑõ ÇáúÚóÇãöáöíäó {136} 136. "As for these, their reward is forgiveness from their Lord and Gardens beneath which rivers flow; therein they will abide for ever. How blissful will the reward of (such) workers be! " Commentary: In three rather successively verses the existence of the words: 'the pious', 'the doers of good' and ' workers' is the sign for that piety is not a state with isolation or only a spiritual quality but it is often accompanied with action and kindness in the society.
"As for these, their reward is forgiveness from their Lord... " Explanations: 1. As long as a person is not purified from sins, the one is not eligible to enter Paradise.
"... and Gardens beneath which rivers flow, therein they will abide for ever..."
2. Mere wishes are not enough for obtaining the Divine favours, but effort and action are necessary. "... How blissful will the reward of (such) workers be! " ********************
ÞóÏú ÎóáóÊú ãöä ÞóÈúáößõãú Óõäóäñ ÝóÓöíÑõæÇú Ýöí ÇáÃóÑúÖö ÝóÇäúÙõÑõæÇú ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ÇáúãõßóÐøóÈöíäó {137}
137. "Indeed, there have been institutions before you, therefore travel in the earth and see what has been the end of the rejecters." Commentary: In former times, as today, every nation had always some traditions. Therefore, those nations had a destiny according to their own deeds and their own qualities. The sample of some institutions, which the former people had, is as follows: a- The acceptance of right and their rescue. b- The existence of denial in them and their destruction. c- The Divine trials upon them. d- The Unseen helps. e- The period of grace and respite for the transgressors. f- The perseverance of godly persons and attaining to their goals. g- The evil plots of the disbelievers and their nullification by the Lord. Explanations: 1. The history of the past is a torch over the way of the lives of the coming generations. (The history of human kind has a mental and cultural connection with together. The yesterday changes have a reflection over the affairs of today, and, in turn, those affairs of today are effective in the lives of future dynasties). 2. Journeys with definite goal and visiting the effects of transgressors together with contemplation can be the best class, the best teacher and the best trainee for human beings. 3. There is no difference between you and other nations from this point of view. (The factors of glory or destruction, in this regard, are all the same). 4. As individuals have the state of development, splendour, and oldness in their own lives, societies and nations have the periods of development, splendour, weakness, and destruction, too. 5. In studying the history, splendours are not so important, but the fate of those people is important. *********************
åóÜÐóÇ ÈóíóÇäñ áøöáäøóÇÓö æóåõÏðì æóãóæúÚöÙóÉñ áøöáúãõÊøóÞöíäó {138}
138. "This is an explanation for mankind, and a guidance and an admonition for the pious ones." Commentary: This feature which was illustrated for the pious ones, and the recommendation that was given for journey and taking examples, was a statement for all human race, but, for the pious ones, it is a means of guidance and admonition.
"This is an explanation for mankind, and guidance and an admonition for the pious ones." Explanations: 1. Though the Qur'an is for all human kind, the persons who are pious and observe their duty accept admonitions properly. 2. The receptivity of persons in understanding and utilizing the verses of the Qur'an is effective. *****************
æóáÇó ÊóåöäõæÇ æóáÇó ÊóÍúÒóäõæÇ æóÃóäÊõãõ ÇáÃóÚúáóæúäó Åöä ßõäÊõã ãøõÄúãöäöíäó {139}
139. "Do not faint and do not grieve for you shall gain the upper hand, if you be believers." Commentary: After the defeat in the Battle of 'Uhud, which happened because of disobedience of some fighters from the command of the office of the commander, the Messenger of Allah (s), the Muslim had become out of spirits. The verse was revealed to state that they would not lose countenance for the failure in the Battle of 'Uhud. They ought to strengthen themselves through their Faith and ought to know that they would gain the upper hand. As the Qur'an says, Allah tells Moses (a): "... surely you shall be the uppermost," [49] but He tells people if they be believers and be true in faith, they gain mastery.
"Do not faint and do not grieve for you shall gain the upper hand, if you be believers." Explanations: 1. A local failure is not the sign of the final defeat, (regarding to the occasion of the revelation of the verse). 2. If they did not lose the spirit of Faith and did not ignore the command of the Messenger of Allah (s), they would not be defeated, (regarding to the occasion of the revelation of the verse). *************************
Notes: [49] The Qur'an, sura Ta'ha No.20, verse 68
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