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ãøóÇ ßóÇäó Çááøåõ áöíóÐóÑó ÇáúãõÄúãöäöíäó Úóáóì ãóÇ ÃóäÊõãú Úóáóíúåö ÍóÊøóìó íóãöíÒó ÇáúÎóÈöíËó ãöäó ÇáØøóíøöÈö æóãóÇ ßóÇäó Çááøåõ áöíõØúáöÚóßõãú Úóáóì ÇáúÛóíúÈö æóáóßöäøó Çááøåó íóÌúÊóÈöí ãöä ÑøõÓõáöåö ãóä íóÔóÇÁ ÝóÂãöäõæÇú ÈöÇááøåö æóÑõÓõáöåö æóÅöä ÊõÄúãöäõæÇú æóÊóÊøóÞõæÇú Ýóáóßõãú ÃóÌúÑñ ÚóÙöíãñ {179}
179. "Allah is not One to leave the believers in the state wherein you are, until He sorts out the vicious from the good. And Allah is not going to acquaint you with the unseen, but Allah chooses anyone He pleases from His Messengers (to acquaint with unseen). Therefore, believe in Allah and His Messengers, and if you believe and act piously, then you will have a great reward." Commentary: This is the last verse stated about the event of 'Uhud in this Sura. The verse clearly announces that the world is a large laboratory. It is not such that everybody who claims faith be left free to live in the society ordinarily.
No, people are examined, and failures and victories are the means of recognition of their inwards. For instance, the very failure in the Battle of 'Uhud was a means for that the hypocrites to be recognized Allah does not acquaint people with 'the knowledge of hidden things', because if right and wrong be recognized with that knowledge, the flame of hope will be quenched, the social connections will be broken, and the life will be encountered with confusion. It is better that we do not know the supernatural secrets in order that the life continues ordinarily, and the recognition of right and wrong be performed through gradual examinations.
Explanations
1. Allah leaves the disbelievers alone to themselves in order
"That they Increase in sin",
but He does not leave the believers alone, as It says:
"Allah is not One to leave the believers in the state wherein you are; .."
2. The separation of pure from impure is one of the ways of treatment of Allah.
"... until He sorts out the vicious from the good..."
3. Life should continue in its ordinary form. Knowing the secrets of people through 'the knowledge of hidden things' ordinarily disturbs the common life.
"... And Allah is not going to acquaint you with the unseen..."
4. Life should continue in its normal way, yet Allah endows 'the knowledge of hidden things' to some particular ones.
"... but Allah chooses anyone He pleases from His Messengers (to acquaint with unseen)..."
5. Allah gives the knowledge of unseen to those who have the rank of messenger ship from Him. 6. The ranks of all prophets are not equal to each other.
"... Allah chooses anyone He pleases from His Messengers..." 7. The knowledge of hidden things belongs to Allah alone, yet some of the choosen Messengers of Allah enjoy of a part of it (not the whole of it) only to know it.
"... Therefore, believe in Allah and His Messengers, and if you believe and act piously, then you will have a great reward." *************************
æóáÇó íóÍúÓóÈóäøó ÇáøóÐöíäó íóÈúÎóáõæäó ÈöãóÇ ÂÊóÇåõãõ Çááøåõ ãöä ÝóÖúáöåö åõæó ÎóíúÑðÇ áøóåõãú Èóáú åõæó ÔóÑøñ áøóåõãú ÓóíõØóæøóÞõæäó ãóÇ ÈóÎöáõæÇú Èöåö íóæúãó ÇáúÞöíóÇãóÉö æóáöáøåö ãöíÑóÇËõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑñ {180}
180. "And as for those who are niggardly with what Allah has granted out of His grace, let them not think it is better for them, nay it is worse for them; that which they were niggardly of will be clung to their neck on Resurrection Day; and to Allah belongs the heritage of the heavens and the earth; and Allah is aware of what you do." Commentary: The Heavy Burden of Captivity!
This holy verse explains the destiny of the misers on the Day of Resurrection. These are the very people who try to heap wealth and protect it. They refrain to spend out money in charity along the path of the servants of Allah.
In the above verse, there is not anything mentioned about alms and incumbent payments, but according to the traditions by Ahlul-Bayt (a) and the statements of commentators, this verse has been appropriated to those who hinder paying alms. The Qur'an says:
"And as for those who are niggardly with what Allah has granted out of His grace, let them not think it is better for them ..."
But, in spite of the imagination of these people, this manner will be against them. It says:
" .. nay it is worse for them…"
Then, it explains their destiny in the Hereafter, like this:
"... that which they were niggardly of will be clung to their neck on Resurrection Day..."
It is understood from this verse that the wealth whose incumbent rights have not been paid and the society has enjoyed nothing of it, according to the law of embodiment of deeds, will incarnate in the form of a painful chastisement on Resurrection Day, similar to other evil deeds of man.
Then, the verse points to another subject and indicates that these properties, whether they be spent out in the way of Allah and in the path of His servants, or not, will finally be separated from their possessors; and:
"... and to Allah belongs the heritage of the heavens and the earth ..."
Now that the circumstance is like this, so much the better that before separating from their wealth, instead of only having its responsibility and regret they enjoy of its spiritual merits.
At the end of the verse, it says:
"... and Allah is aware of what you do."
Therefore, if you behave niggardly, He knows it; and if you apply your wealth in the path of assisting the society, He knows it, too; and He grants the reward of every one appropriately. *************************
Section 19
Jewish carping at the Apostle
Jewish carping at the Apostle's calling for subscriptions - the Jews rejecting every prophet who did not follow the Mosaic Law - Muslims to bear losses and hardships
áøóÞóÏú ÓóãöÚó Çááøåõ Þóæúáó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ÝóÞöíÑñ æóäóÍúäõ ÃóÛúäöíóÇÁ ÓóäóßúÊõÈõ ãóÇ ÞóÇáõæÇú æóÞóÊúáóåõãõ ÇáÃóäÈöíóÇÁ ÈöÛóíúÑö ÍóÞøò æóäóÞõæáõ ÐõæÞõæÇú ÚóÐóÇÈó ÇáúÍóÑöíÞö {181}
181. "Allah has certainly heard the statement of those who said: 'Verily Allah is poor and we are rich '. We shall record what they state and their slaying the prophets unjustly; and We will say: 'Taste the torment of burning'." The Occasion of Revelation: This verse and the next one are revealed upon the reproach and blame of the Jews. The Prophet (s) had a letter written to Bani Qinqa', the Jew, in which he invited them to performing prayers; paying alms, and giving loan to the Lord. (The purpose of the last part of this sentence is spending out in the way of Allah that which is stated in this form in order to move the feelings of men).
The agent of the Prophet (s) entered a house which was the center of teaching the Jewish religious subjects and it was called 'Bayt-ul-Madaris'. He handed the letter to Fanhas, a great Jewish learned man. After reading the letter, he mockingly said: "If your statements are true, it should be said that Allah is poor and we are rich, for if He were not poor, He would not ask us for loan."
"In addition to that, Muhammad (s) believes Allah has prohibited you (Muslims) from usury while he himself promises you interest and increase of wealth for giving charity."
But, when these two verses were revealed, Fanhas denied confessing he had said these words. Commentary: In this verse, it says:
"Allah has certainly heard the statement of those who said: 'Verily Allah is poor and we are rich '..."
Therefore, their denial was useless. Then, the Lord says not only We hear their words, but also.
"... We shall record what they state and their slaying the prophets unjustly; .."
Recording and accounting their deeds is for that their total accomplishments will be put before them on the Reckoning Day in order that they see the fruit of their actions.
".. and We will say: 'Taste the torment of burning'."
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Ðóáößó ÈöãóÇ ÞóÏøóãóÊú ÃóíúÏöíßõãú æóÃóäøó Çááøåó áóíúÓó ÈöÙóáÇøóãò áøöáúÚóÈöíÏö {182}
182. "This is for what your hands have sent on ahead and, of course, Allah is not in the least unjust to the servants." Commentary:
In this verse, it says that the painful torment you are tasting its bitterness now, is the fruit of your own deeds. It was you yourselves who did wrong to your own souls, for never is Allah unjust to anyone. It says:
"This is for what your hands have sent on ahead and, of course, Allah is not in the least unjust to the servants."
In principle, if criminals, such as you, do not receive the punishment of their evil deeds, and be counted in the row of good doers, it will be the utmost injustice; and if Allah did not do like that, He would be the most unjust.
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ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ÚóåöÏó ÅöáóíúäóÇ ÃóáÇøó äõÄúãöäó áöÑóÓõæáò ÍóÊøóìó íóÃúÊöíóäóÇ ÈöÞõÑúÈóÇäò ÊóÃúßõáõåõ ÇáäøóÇÑõ Þõáú ÞóÏú ÌóÇÁßõãú ÑõÓõáñ ãøöä ÞóÈúáöí ÈöÇáúÈóíøöäóÇÊö æóÈöÇáøóÐöí ÞõáúÊõãú Ýóáöãó ÞóÊóáúÊõãõæåõãú Åöä ßõäÊõãú ÕóÇÏöÞöíäó {183}
183. "Those who said: ' Verily Allah has covenanted with us not to believe in any messenger until he brings us an offering which fire (from heaven) will consume '. Say: ' Indeed Messengers came unto you before me (all) with miracles, and with that (very miracle) which you spoke of; why then did you kill them, if you are so truthful?'"
Commentary:
To fly from accepting Islam, some disbelievers sought a pretext and said that Allah had covenanted with them that they would believe in only a prophet who brought them an animal to offer, and a lightning from heaven would burn that victim in front of the eyes of people. It was then that they might be assure of his prophet hood.
This verse was revealed in order that the Prophet (s) would tell those pertinacious seekers of pretext that: if they were right, why did they not believe in the prophets before the Prophet of Islam? Those prophets, in addition to different kinds of miracles, also brought them what they said, i.e. bringing an offering.
Explanations:
1. The history of all groups and nations, as well as their background, is the best reference to their claims.
"... Say: 'Indeed Messengers came unto you before me (all) with miracles, and with that (very miracle) which you spoke of..."
2. Do not justify your escaping from Truth by religious subjects-
"Those who said: 'Verily Allah has covenanted with us..."
The subject of offering a ram is mentioned in the Torah, Leviticus, Chapter 9, No.2, such:
"And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burt offering, without blemish, and offer them before the Lord."
3. The opponents' seeking pretext, throughout the history of human beings, is alike.
"... and with that (very miracle) which you spoke of ..."
4. As soon as a person pertains with the spirit of arrogance, the one neither avoids denigrating Allah "... Verily Allah has covenanted with us...", nor submits to any prophet: "... not to believe in any messenger..." Such a person also expects that miracles adopt to his wishes and desires.
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ÝóÅöä ßóÐøóÈõæßó ÝóÞóÏú ßõÐøöÈó ÑõÓõáñ ãøöä ÞóÈúáößó ÌóÂÄõæÇ ÈöÇáúÈóíøöäóÇÊö æóÇáÒøõÈõÑö æóÇáúßöÊóÇÈö ÇáúãõäöíÑö {184}
184. "Then, if they reject you, messengers before you have already been rejected while they came even with clear arguments; and the Psalms and the Enlightening Book." Commentary:
In this verse, Allah consoles the Prophet (s) and tells him that if these seekers of pretext reject you, it is not a new or an odd thing because the messengers before you were rejected, too. It says:
"Then, if they reject you, messengers before you have already been rejected..."
This is in a case that those messengers had both clear signs and clear miracles with them.
"... while they came even with clear arguments ..."
Those messengers had not only clear arguments and miracles but they brought also both firm, acceptable scriptures arid the Enlightening Book. It says:
"... and the Psalms and the Enlightening Book"
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ßõáøõ äóÝúÓò ÐóÂÆöÞóÉõ ÇáúãóæúÊö æóÅöäøóãóÇ ÊõæóÝøóæúäó ÃõÌõæÑóßõãú íóæúãó ÇáúÞöíóÇãóÉö Ýóãóä ÒõÍúÒöÍó Úóäö ÇáäøóÇÑö æóÃõÏúÎöáó ÇáúÌóäøóÉó ÝóÞóÏú ÝóÇÒó æóãÇ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ÅöáÇøó ãóÊóÇÚõ ÇáúÛõÑõæÑö {185}
185. "Every one tastes death. And verily you will be paid in full your reward on the Resurrection Day, Then whoever is delivered from the Fire and admitted into Paradise, he indeed is prosperous; and the life of this world is not but a provision of deception."
Commentary:
Death, a General Destiny! At first, this verse points to a law that involve of the world, it says:
"Every one tastes death…"
In fact, most people are willing to forget their mortality but this is a reality that even if we forget it, it (the death) will never forget us.
Then, it says that after the life of this world, the stage of receiving the fruit of deeds (whether good reward or retribution) begins. It says:
"…And verily you will be paid in full your reward on the Resurrection Day,.."
Then, it adds that those who remove from the effect of the absorption of Hell Fire and enter Heaven, they are saved and have found their beloved and demanded ideal. It says:
"…Then whoever is delivered from the Fire and admitted into Paradise, he indeed is prosperous…"
As if, Hell absorbs human beings with all its power towards itself. Yes, verily the factors which attract man towards it are some astonishing attractions. Do the fleeting desires, unlawful sexual pleasures, unlawful positions and properties not have attraction for every human being?
In the next sentence, it completes the former discussion by saying:
"….and the life of this world is not but a provision of deception."
The important thing is that the material world and its pleasures do not become the ideal and the final goal of Man; otherwise, using the material world and its merits, as a means for attaining the human development, not only is not blameworthy, but also is necessary and essential. ******************
áóÊõÈúáóæõäøó Ýöí ÃóãúæóÇáößõãú æóÃóäÝõÓößõãú æóáóÊóÓúãóÚõäøó ãöäó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó ãöä ÞóÈúáößõãú æóãöäó ÇáøóÐöíäó ÃóÔúÑóßõæÇú ÃóÐðì ßóËöíÑÇð æóÅöä ÊóÕúÈöÑõæÇú æóÊóÊøóÞõæÇú ÝóÅöäøó Ðóáößó ãöäú ÚóÒúãö ÇáÃõãõæÑö {186}
186. "Certainly you will be tried in your wealth and your own selves, and certainly you will bear much abuse from those who were given the Book before you, and from those who are idolaters. And if you preserve patiently, and act piously, then that is indeed of determining factor in affairs." Commentary: After emigrating Muslims from Mecca to Medina, pagans began to encroach and to plunder their wealth and properties in Mecca. Whomever they could find, they hurt and troubled. On the other hand, the Jews in Medina told them words of sarcasm. They even sang odes for Muslim women and girls with full impudence, or they (the Jews) libelled them. The Jewish person who was leading these things was called 'Ka'b-ibn-'Ashraf. The Prophet (s) issued order that the person be killed, and thus he was killed.
This verse, solacing the Muslims, recommends them to be patient and pious, because a decision made under its shade is trustable. Explanations: 1. Your trial is an earnest subject, so, make yourselves prepared for it. 2. Hearing abuse and annoyance, and suffering much harms from the foe is among the means of your trial.
"...and certainly you will bear much abuse from those who were given the Book before you, and from those who are idolaters. And if you preserve patiently, and act piously, then that is indeed of determining factor in affairs."
3. The most applied means of trial are wealth and soul.
"Certainly you will be tried in your wealth and your own selves..."
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æóÅöÐó ÃóÎóÐó Çááøåõ ãöíËóÇÞó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó áóÊõÈóíøöäõäøóåõ áöáäøóÇÓö æóáÇó ÊóßúÊõãõæäóåõ ÝóäóÈóÐõæåõ æóÑóÇÁ ÙõåõæÑöåöãú æóÇÔúÊóÑóæúÇú Èöåö ËóãóäÇð ÞóáöíáÇð ÝóÈöÆúÓó ãóÇ íóÔúÊóÑõæäó {187}
187. "And (remember) when Allah took a pledge from those who were given the Book (saying): 'You shall certainly make it known to people and you shall not hide it '. But they cast it behind their backs and took a small price for it, then, how bad what they purchase." Commentary: The reason that there are many millions of the Christians, the Jews, and the Zoroastrians throughout the world is totally for the sake of inopportune silence of their learned people. According to the commentary of Atyab-ul-Bayan, there are more than sixty occurrences in the New Testament and Old Testament where the glad tidings of Islam and the Prophet (s) is referred to, but the learned persons of the People of the Book have left all of them away. The sin of concealment is so important that Allah has used such a meaning for its retribution that He has applied for no other sin. The concerning verse says: "... They are those that Allah does curse them and (also) curse them (all) those who curse (such ones)." [61] Explanations: 1. Whatever concealment that causes people to remain in paganism, infidelity, ignorance and corruption is a great sin, and the concealer has a share in the sin of people. 2. The motive of the annihilating silences are usually obtaining wealth or social rank and or protecting it.
"... and took a small price for it, then, how bad what they purchase."
3. The learned persons are responsible for their people. 4. The statement and exhibition of facts must be done in a way that nothing be concealed for people.
"And (remember) when Allah took a pledge from those who were given the Book (saying): 'You shall certainly make it known to people and you shall not hide it '. But they cast it behind their backs ..."
5. Mere knowledge is not enough for attaining prosperity and felicity. Piety and appropriate heedlessness to the worldly wealth and social rank is necessary, too.
************************ Notes: [61] Sura Al-Baqarah, No.2, verse 159
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