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æóãóÇ ßóÇäó áöäóÈöíøò Ãóä íóÛõáøó æóãóä íóÛúáõáú íóÃúÊö ÈöãóÇ Ûóáøó íóæúãó ÇáúÞöíóÇãóÉö Ëõãøó ÊõæóÝøóì ßõáøõ äóÝúÓò ãøóÇ ßóÓóÈóÊú æóåõãú áÇó íõÙúáóãõæäó {161}
161. "And it is not for any prophet to defraud and whoever defrauds shall bring along what he has defrauded on the Day of Resurrection. Then everyone will be repaid for whatever he has earned, and they will not be dealt with unjustly." Commentary: This verse, may be as an answer that refers to those who, for the sake of gathering spoils of war, left the protective zone in 'Uhud. Imagining that they would not be deprived from their booty shares, they ignored the warnings of their commander who said that their share was preserved and it would not be far from the view of the Messenger of Allah (s). Explanations:
1. Prophets have always been trustworthy. The one, who wants to train some trustworthy persons, must not himself be treacherous. (Unfortunately, today, there are many treacherous figures among the non-heavenly leaders). 2. Not all the companions had enough Faith. Some of them were so that who might prove treacherous actions unto the Messenger of Allah (s). 3. None is safe from the suspicion of people. 4. Taking the property of others today (in this world) and returning them on that Day (in the Hereafter) is a kind of punishment. And, what a grievous state is that, that a person be brought with the wealth he had proved treacherous in before Prophets, martyrs and all human beings on the Day of .Judgment.
"... and whoever defrauds shall bring along what he has defrauded ..."
Fraud; deceit, usurpation and treachery are from among the instances of /qall/ 'defraud'.
At the time of the Prophet (s), it happened that the man who was in charge of collecting alms came to the Messenger of Allah (s) and said: "This quantity of wealth have collected is alms and belongs to you, and this separate quantity is the gifts of people to myself." Then, the Prophet (s) went up the pulpit and asked the audience: 'If this person remained at home, would any one give him a gift ? By Allah he will be raised in Hereafter with these unlawful properties.'
5. Remembrance of Hereafter restrains a person from treachery-
"... then everyone will be repaid for whatever he has earned ..."
6. Allah is just. (He both gives the reward completely and never goes to extremes, even for a dot).
"... and they will not be dealt with unjustly."
7. Defend the rights of pure servants and the saints of Allah.
"And it is not for any prophet to defraud ..."
8. The weakness of faith, from one side, and the love of the world, from another side, set men to suspect against the prophets. 9. Hereafter is a scene where the righteous will bring their good deeds and the treacherous ones will bring their own treacheries:
"... and whoever defrauds shall bring along what he has defrauded on the Day of Resurrection"
10. The rank of prophet hood never fits with treachery.
ÃóÝóãóäö ÇÊøóÈóÚó ÑöÖúæóÇäó Çááøåö ßóãóä ÈóÇÁ ÈöÓóÎúØò ãøöäó Çááøåö æóãóÃúæóÇåõ Ìóåóäøóãõ æóÈöÆúÓó ÇáúãóÕöíÑõ {162}
162. "Is one who follows the pleasure of Allah like him who incurs wrath from Allah, and whose abode will be Hell? And an evil destination it is.! " Commentary: Upon the occasion of revelation of this verse, it is cited in commentary books from both great sects of Islam that: When the Messenger of Allah issued the command of setting to 'Uhud the hypocrites stayed in Medina under the pretext that they were not sure of the occurrence of fight and conflict. At the same time some Muslims whose faith was weak followed them and did not attend at the battle. This verse illustrates the feature of this group. In a few former verses (verse 155) it said that Allah has pardoned those who ran away from the battle and after that they regretted, But, regarding to the occasion of revelation of the verse, He does not forgive the wealthy ones and the hypocrites who seek excuses. Explanations: 1. In an Islamic society, strivers and those who sit still at home should not be treated the same, (regarding to the occasion of revelation).
2. The aim of the true strivers is gaining the good pleasure of Allah.
"Is one who follows the pleasure of Allah…"
3. Returning face from battle-field is returning to the Wrath of Allah.
"…like him who incurs wrath from Allah…" "… and whose abode will be Hell?..." "…And it is an evil destination." ********************
åõãú ÏóÑóÌóÇÊñ ÚöäÏó Çááøåö æÇááøåõ ÈóÕöíÑñ ÈöãóÇ íóÚúãóáõæäó {163} 163. "They are of (varying) ranks with Allah; and Allah sees what they do." Commentary: Some verses of the Qur'an indicate that there are different degrees for the people. For example, Sura Al-Anfal, No.8, verse 4 says: "... they shall have from their Lord exalted grades..." Or, Sura Taha, No 20, verse 75 says: "... these it is who shall have the high ranks."
In this verse the persons themselves are rendered into 'ranks'. It is similar to the meaning that a human being should act according to the scale, but later he himself becomes a scale. Or, another example is that: at first man is 'praiser of Allah', /Ŏakir/, but later he himself becomes 'reminder', /Ŏikr/, in a way that his remembrance causes hearts to be in peace. At first, he turns around the axis, but, later, he himself becomes the axis of the Truth.
"They are of (varying) ranks with Allah; and Allah sees what they do."
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áóÞóÏú ãóäøó Çááøåõ Úóáóì ÇáúãõÄãöäöíäó ÅöÐú ÈóÚóËó Ýöíåöãú ÑóÓõæáÇð ãøöäú ÃóäÝõÓöåöãú íóÊúáõæ Úóáóíúåöãú ÂíóÇÊöåö æóíõÒóßøöíåöãú æóíõÚóáøöãõåõãõ ÇáúßöÊóÇÈó æóÇáúÍößúãóÉó æóÅöä ßóÇäõæÇú ãöä ÞóÈúáõ áóÝöí ÖóáÇáò ãøõÈöíäò {164}
164. "Indeed Allah conferred a favour upon the believers when He raised up among them a messenger of their own selves to recite His verses unto them and purify them and to teach them the Book and the Wisdom; although earlier they had surely been in manifest error." Commentary: The Arabic term /minnah/ is derived from the root /manna/ with the sense of a stone by which things may be weighed. Thus, every weighty and valuable bounty is called /minnah/. But showing some slight bounties as some heavy and magnificent ones is disagreeable. Therefore, donating a great bounty is good, but representing an ordinary bounty in a great shape is reprobated. Explanations: 1. The appointment of Prophets to prophecy is the greatest heavenly gift and the greatest bounty of Allah. "Indeed Allah conferred a favour..."
2. Prophets were chosen from among people themselves.
"…when He raised up among them a messenger from among themselves..."
(See also the following complementary explanation, No.1) 3. Purification is prior to teaching. (Purification and instruction have been at the top of the training programs of prophets).
4. The mission of prophets envelops all human kind, yet only the believers are gratitude unto this bounty and enjoy of the light of guidance.
"Indeed Allah conferred a favour upon the believers ..."
5. Self-improvement and rectitude should be performed under the light of the prophets' school of thought and the verses of Allah.
"... to recite His verses unto them and to purify them ..."
The austerities and monasticisms whose origin is not verses of Allah and whose teachers are not divine prophets, themselves are deviation. 6. In order to recognize the bounty of appointment of prophets better, we should refer to the history concerning before their times.
"... although before this they had surely been in manifest error."
7. In corruptive dark and very gloomy environments it is possible to work, too. 8. In the manner of prophets, spiritual training and teaching both are accompanied with wisdom.
"... and to purify them and to teach them the Book and the Wisdom..." Complementary Explanations: 1. The appointment of prophets from among people has some favours in itself: a) People know the background of such a prophet and trust in him. b) People are Pioneers in executing the commands of Allah. c) Prophets are acquainted with the pains of people and they sympathetically have a share in their joys and sorrows. d) Prophets are always available for people. 2. There is a popular proverb in the Arabic Language which says: Things are known by their opposites.
As it is understood from the statements of Hadrat Ali (a) in Nahjul-Balagha, in the Age of Ignorance, People had neither a sound culture nor a good hygiene. [54]
When Hadrat Ja'far Tayyar, Hadrat Ali's brother, was in Abyssinia, he illustrated the situation of the Age of Ignorance for Najashi as such: "We were worshipping idols (but now we are worshippers of Allah). At that time, we consumed corpses; we were of corruptives; we used to break off connections with our kindred, we had ill treatments with our neighbours, the strong members of us often devoured the rights of the weak." **************************** Notes: [54] Nahjul Balagha, sermon 26
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